9. Māgaṇḍiyasuttaniddeso9. 玛甘迪亚经分别
9. Māgaṇḍiyasuttaniddeso9. 玛甘迪亚经分别
Atha māgaṇḍiyasuttaniddesaṃ vakkhati –
其次,将分别论《摩根地亚经》的注释——
nti. Taṇhañca aratiñca ragañca māradhītaro disvā passitvā methunadhamme chando vā rāgo vā pemaṃ vā nāhosīti – disvāna taṇhaṃ aratiṃ ragañca nāhosi chando api methunasmiṃ.
见到魔女渴爱、不乐、染后,对于交媾法没有欲或贪或爱——见到渴爱、不乐、染后,对于交媾也没有欲。
ti. Kimevidaṃ sarīraṃ muttapuṇṇaṃ karīsapuṇṇaṃ semhapuṇṇaṃ ruhirapuṇṇaṃ aṭṭhisaṅghātanhārusambandhaṃ rudhiramaṃsāvalepanaṃ cammavinaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ uggharantaṃ paggharantaṃ kimisaṅghanisevitaṃ nānākalimalaparipūraṃ pādena akkamituṃ na iccheyya, kuto pana saṃvāso vā samāgamo vāti – kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche. Anacchariyañcetaṃ manusso dibbe kāme patthayanto mānusake kāme na iccheyya, mānusake vā kāme patthayanto dibbe kāme na iccheyya. Yaṃ tvaṃ ubhopi na icchasi na sādiyasi na patthesi na pihesi nābhijappasi, kiṃ te dassanaṃ, katamāya tvaṃ diṭṭhiyā samannāgatoti pucchatīti.
这是什么样的身体?充满尿、充满粪、充满痰、充满血,骨骼的聚合、筋腱的连结,血肉的涂抹,皮肤的束缚,皮所覆盖,孔孔洞洞,流出、滴出,虫聚所依,充满种种污秽垢秽,连用脚踩都不愿意,何况共住或交会?——这充满尿粪之物,连用脚触碰都不愿意。这并不奇怪:人追求天欲时不想要人欲,或追求人欲时不想要天欲。但你两者都不想要、不接受、不追求、不渴望、不贪求,你的见是什么?你具有什么样的见?如此问。
Tenāha bhagavā –
因此世尊说——
‘‘Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;
「见到渴爱、不乐、染后,对于交媾也没有欲;
Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche’’ti.
这充满尿粪之物,连用脚触碰都不愿意。」
ti. ti idaṃ vadāmi, etaṃ vadāmi, ettakaṃ vadāmi, ettāvatā vadāmi, idaṃ diṭṭhigataṃ vadāmi – ‘‘sassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. ti na mayhaṃ hoti, ‘‘ettāvatā vadāmī’’ti na tassa hotīti – idaṃ vadāmīti na tassa hoti.
「我说此」、「我说这个」、「我说这么多」、「我说到这个程度」、「我说这个见处」——「世间是常」或……乃至……「如来死后非有非非有」。「我不说」,「我不说到这个程度」——他没有「我说此」。
ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.
世尊以名字称呼那位婆罗门。这是尊敬的同义词……乃至……亲自的施设,即世尊——摩根地亚,世尊。
nti. ti dvāsaṭṭhiyā diṭṭhigatesu. ti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho, ‘‘idaṃ saccaṃ tacchaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta’’nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.
在六十二见中。已断除、已决断、已审察、已详察、已衡量、已确定、已明了、已显现,已执取、已深执、已最上执、已部分执、已积聚执、已完全积聚执,「此是真实、真正、如是、真谛、如实、不颠倒」地执取、固执、深入执着、执持、确信,已无、不存在、不存在、不可得,已舍断、已根除、已寂止、已平息、须跋再生起、已被智火烧尽——诸法中已断除所执取的。
ti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.
见诸见中的过患者,我不执取诸见、不固执、不深入执着。或者不应执取、不应固执、不应深入执着。如是见者,为了不执取诸见。
Atha vā ‘‘sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ, sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattatīti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.
或者「世间是常,唯此是真实,其余是虚妄」,此见是见稠林、见旷野、见诤论、见动摇、见结缚,有苦、有恼害、有热恼、有热烧,不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃。见诸见中的过患者,我不执取诸见、不固执、不深入执着。或者不应执取、不应固执、不应深入执着。如是见者,为了不执取诸见。
Atha vā ‘‘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 diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ, sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattatīti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.
或者「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,如来死后存在,如来死后不存在,如来死后既存在又不存在,如来死后非存在非不存在,唯此是真实,其余是虚妄」,此见是见稠林、见旷野、见诤论、见动摇、见结缚,有苦、有恼害、有热恼、有热烧,不导向厌离、不导向离贪、不导向灭、不导向寂止、不导向证智、不导向正觉、不导向涅槃。见诸见中的过患者,我不执取诸见、不固执、不深入执着。或者不应执取、不应固执、不应深入执着。如是见者,为了不执取诸见。
Atha vā imā diṭṭhiyo evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.
或者这些见如是执取、如是固执,将有如是趣向、如是来世。见诸见中的过患者,我不执取诸见、不固执、不深入执着。或者不应执取、不应固执、不应深入执着。如是见者,为了不执取诸见。
Atha vā imā diṭṭhiyo nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.
或者这些见导向地狱、导向畜生趣、导向饿鬼界。见诸见中的过患者,我不执取诸见、不固执、不深入执着。或者不应执取、不应固执、不应深入执着。如是见者,为了不执取诸见。
Atha vā imā diṭṭhiyo aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti. Diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmi. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi passañca diṭṭhīsu anuggahāya.
或者这些见是无常、有为、缘起的,是灭尽法、坏灭法、离贪法、灭法。见诸见中的过患者,我不执取诸见、不固执、不深入执着。或者不应执取、不应固执、不应深入执着。如是见者,为了不执取诸见。
nti. Ajjhattasantiṃ ajjhattaṃ rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa… upanāhassa… makkhassa … paḷāsassa… issāya… macchariyassa … māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ santiṃ. nti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto, ‘‘sabbe saṅkhārā aniccā’’ti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti pacinanto vicinanto pavicinanto… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti pacinanto vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. nti adassaṃ adakkhiṃ apassiṃ paṭivijjhinti – ajjhattasantiṃ pacinaṃ adassaṃ.
内在的寂静,内在的贪的寂静、嗔的寂静、痴的寂静、忿的……恨的……覆的……恼的……嫉的……悭的……诳的……谄的……傲的……激情的……慢的……过慢的……憍的……放逸的……一切烦恼的……一切恶行的……一切热恼的……一切热烧的……一切热苦的……一切不善行的寂静、止息、止灭、清凉、平息、寂静。审察、审查、详审、衡量、确定、明了、显现,「一切行是无常」地审察、审查、详审、衡量、确定、明了、显现,「一切行是苦」……「一切法是无我」地审察、审查、详审……「凡任何集法,一切皆是灭法」地审察、审查、详审、衡量、确定、明了、显现。我见、我看见、我看到、我通达——审察内在寂静者,我见。
Tenāha bhagavā –
因此,世尊说:
‘‘Idaṃ vadāmīti na tassa hoti, [māgaṇḍiyāti bhagavā]
「『我说此』对他不存在,[玛甘地亚!世尊说]
Dhammesu niccheyya samuggahītaṃ;
在诸法中决定性地执取;
Passañca diṭṭhīsu anuggahāya;
见到诸见后,为了不执取;
Ajjhattasantiṃ pacinaṃ adassa’’nti.
我见到内在的寂静。」
ti. Vinicchayā vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhivinicchayā. ti kappitā pakappitā abhisaṅkhatā saṇṭhapitātipi pakappitā . Atha vā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā vipariṇāmadhammātipi pakappitāti – vinicchayā yāni pakappitāni.
「决定性地」是指六十二见处,见的决定。「被构想的」是被构想、被设计、被造作、被建立,也是「被构想的」。或者,「无常的、有为的、缘起的、灭尽法、衰灭法、离贪法、灭法、变易法」,也是「被构想的」——「决定性地,那些被构想的」。
ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. ti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro – iti māgaṇḍiyoti.
「如此」。「如此」是句的连结、句的结合、句的完成、字的集合、文字的连接、词的次第,这是「如此」。「玛甘地亚」是那位婆罗门的名字、称号、施设、名称——「如此,玛甘地亚」。
nti. ti dvāsaṭṭhi diṭṭhigatāni. ti. vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti. ti diṭṭhīsu ādīnavaṃ passanto diṭṭhiyo na gaṇhāmi na parāmasāmi nābhinivisāmīti ca bhaṇasi, ajjhattasantīti ca bhaṇasi. nti yaṃ paramatthanti – te ve munī brūsi anuggahāya, ajjhattasantīti yametamatthaṃ.
「诸法中」。「诸法中」是六十二见处。「见到」是智……[中略]……「牟尼超越了执着之网」。「见到诸见后,为了不执取」:见到诸见中的过患,我说「我不执取诸见、不执着、不固执」,以及我说「内在的寂静」。「我见到」:你确实说牟尼为了不执取,这个意义是「内在的寂静」。
nti. ti padaṃ saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, evaṃ nu kho nanu kho kiṃ nu kho kathaṃ nu khoti – kathaṃ nu. ti dhīrehi paṇḍitehi paññavantehi buddhimantehi ñāṇīhi vibhāvīhi medhāvīhi. nti veditaṃ paveditaṃ ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – kathaṃ nu dhīrehi paveditaṃ taṃ.
「如何」:「如何」这个词是疑问句、怀疑的问、犹豫的问、二者择一的问、不确定的问,即「是这样吗?难道不是这样吗?究竟如何?怎么样呢?」——「如何」。「由智者」:由贤者、有慧者、有智者、有识者、明了者、有智慧者。「已说」:已知、已宣说、已告知、已教导、已施设、已建立、已开显、已分别论、已阐明、已显示——「如何由智者已说那个」。
Tenāha so brāhmaṇo –
因此,那位婆罗门说——
‘‘Vinicchayā yāni pakappitāni, [iti māgaṇḍiyo]
「由决定而被思量的那些,[如是马甘地亚说]
Te ve munī brūsi anuggahāya;
牟尼你说那些是为了不执取;
Ajjhattasantīti yametamatthaṃ, kathaṃ nu dhīrehi paveditaṃ ta’’nti.
你称为内寂静的这个义理,如何由智者已说那个?」
ti. Diṭṭhenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; diṭṭhasutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; ñāṇenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – na diṭṭhiyā na sutiyā na ñāṇena.
「不说」:由见也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达;由闻也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达;由见闻也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达;由智也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达——不由见、不由闻、不由智。
ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.
「马甘地亚」:世尊以名字称呼那位婆罗门。「马甘地亚」:这是尊敬的同义词……乃至……亲身的施设,即此所谓「世尊」——「马甘地亚」,世尊说。
ti. Sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; vatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – sīlabbatenāpi na suddhimāha.
「也不由戒律」:由戒也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达;由誓愿也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达;由戒禁也不说清净、净化、遍净,解脱、离脱、遍脱,不说、不宣说、不显示、不表达——也不由戒禁说清净。
ti. Diṭṭhipi icchitabbā. Dasavatthukā sammādiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti; savanampi icchitabbaṃ – parato ghoso, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; ñāṇampi icchitabbaṃ – kammassakatañāṇaṃ, saccānulomikañāṇaṃ , abhiññāñāṇaṃ, samāpattiñāṇaṃ; sīlampi icchitabbaṃ – pātimokkhasaṃvaro; vatampi icchitabbaṃ – aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅga, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅganti.
三、见也应当希求。十事正见——有布施,有供养,有祭祀,有善作恶作诸业的果报,有此世,有他世,有母,有父,有化生众生,世间有正行、正行道的沙门婆罗门,他们以自己的证智作证后宣说此世与他世;听闻也应当希求——来自他人的声音、经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗;智也应当希求——业有者智、随顺谛智、证智、等至智;戒也应当希求——巴帝摩卡律仪;行也应当希求——八头陀支——住阿兰若支、常乞食支、尘堆衣支、三衣支、次第乞食支、一座食支、常坐不卧支、随处住支。
ti . Nāpi sammādiṭṭhimattena, nāpi savanamattena, nāpi ñāṇamattena, nāpi sīlamattena, nāpi vatamattena ajjhattasantiṃ patto hoti, nāpi vinā etehi dhammehi ajjhattasantiṃ pāpuṇāti. Api ca sambhārā ime dhammā honti ajjhattasantiṃ pāpuṇituṃ adhigantuṃ phassituṃ sacchikātunti – adiṭṭhiyā assutiyā añāṇā asīlatā abbatā nopi tena.
三、非仅以正见,非仅以听闻,非仅以智,非仅以戒,非仅以行而得内寂静,也非离此诸法而达到内寂静。然而这些法是为了达到、获得、触及、作证内寂静的资粮——无见、无闻、无智、无戒、无行也非以此。
ti. ti kaṇhapakkhikānaṃ dhammānaṃ samugghātato pahānaṃ icchitabbaṃ, tedhātukesu kusalesu dhammesu atammayatā icchitabbā, yato kaṇhapakkhiyā dhammā samugghātapahānena pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tedhātukesu ca kusalesu dhammesu atammayatā hoti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisati. Atha vā na gaṇhitabbā na parāmasitabbā nābhinivisitabbāti. Evampi ete ca nissajja anuggahāya. Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. Evampi ete ca nissajja anuggahāya.
三、应当希求黑分诸法的根除断除,应当希求于三界善法中的不由彼所成。当黑分诸法以根除断除而被断除,根已断、如多罗树头、成为非有、于未来为不生法,且于三界善法中不由彼所成时,到此程度也不执取、不固执、不陷入。或者不应执取、不应固执、不应陷入。如此也是舍此而摄受。当渴爱、见、慢被断除,根已断、如多罗树头、成为非有、于未来为不生法时,到此程度也不执取、不固执、不陷入。如此也是舍此而摄受。
Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti, ettāvatāpi na gaṇhāti na parāmasati nābhinivisatīti. Evampi ete ca nissajja anuggahāya.
当福行、非福行、不动行被断除,根已断、如多罗树头、成为非有、于未来为不生法时,到此程度也不执取、不固执、不陷入。如此也是舍此而摄受。
ti. ti rāgassa samitattā santo, dosassa samitattā santo, mohassa samitattā santo , kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo.
三、因贪的止息而寂静,因嗔的止息而寂静,因痴的止息而寂静,因忿...因恨...因覆...因恼...因嫉...因悭...因诳...因谄...因傲...因激情...因慢...因过慢...因憍...因放逸...因一切烦恼...因一切恶行...因一切热恼...因一切热苦...因一切热恼...因一切不善行的寂静、止息、止灭、破坏、熄灭、离去、平息而寂静、寂止、止灭、熄灭、平息——寂静。
ti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissāya, sotaṃ anissāya, ghānaṃ anissāya, jivhaṃ anissāya, kāyaṃ anissāya, manaṃ anissāya, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme anissāya aggaṇhitvā aparāmasitvā anabhinivisitvāti – santo anissāya. ti kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya nappajappeyya na abhijappeyyāti – santo anissāya bhavaṃ na jappe.
三、二所依——渴爱所依与见所依...此是渴爱所依...此是见所依。舍断渴爱所依,舍弃见所依,不依眼,不依耳,不依鼻,不依舌,不依身,不依意,不依色...声...香...味...触...家族...群体...住所...利得...名声...赞誉...乐...衣...食...卧具...病者所需医药资具...欲界...色界...无色界...欲有...色有...无色有...想有...无想有...非想非非想有...一蕴有...四蕴有...五蕴有...过去...未来...现在...于所见所闻所思所识诸法不依,不执取,不固执,不陷入——寂静不依。三、不应渴求欲有,不应渴求色有,不应渴求无色有,不应渴求,不应遍求——寂静不依,不求有。
Tenāha bhagavā –
因此世尊说——
‘‘Na diṭṭhiyā na sutiyā na ñāṇena, [māgaṇḍiyāti bhagavā]
「非以见、非以闻、非以智,[玛甘地亚」世尊说]
Sīlabbatenāpi na suddhimāha;
他也不说依戒与禁而清净；
Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;
非依无见、无闻、无智，非依无戒、无禁，也非依那个；
Ete ca nissajja anuggahāya, santo anissāya bhavaṃ na jappe’’ti.
舍断这些而不执取，寂静者无所依而不谈论有。
ti. Diṭṭhiyāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasi; sutenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ… diṭṭhasutenāpi suddhiṃ visuddhiṃ parisuddhiṃ , muttiṃ vimuttiṃ parimuttiṃ… ñāṇenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – no ce kira diṭṭhiyā na sutiyā na ñāṇena.
「也不说」：也不说依见而清净、遍净、完全清净，解脱、遍解脱、完全解脱，不说、不讲、不宣说、不阐明、不表述；也不说依闻而清净、遍净、完全清净，解脱、遍解脱、完全解脱……也不说依见闻而清净、遍净、完全清净，解脱、遍解脱、完全解脱……也不说依智而清净、遍净、完全清净，解脱、遍解脱、完全解脱，不说、不讲、不宣说、不阐明、不表述——如果不是依见、不是依闻、不是依智。
ti ti padasandhi…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… iti māgaṇḍiyo.
「那个」：词的连接……那位婆罗门的名字……如此，玛甘地亚。
ti. Sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ…pe… vatenāpi suddhiṃ visuddhiṃ parisuddhiṃ…pe… sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ nāha na kathesi na bhaṇasi na dīpayasi na voharasīti – sīlabbatenāpi na suddhimāha.
「也不说」：也不说依戒而清净、遍净、完全清净……也不说依禁而清净、遍净、完全清净……也不说依戒与禁而清净、遍净、完全清净，解脱、遍解脱、完全解脱，不说、不讲、不宣说、不阐明、不表述——他也不说依戒与禁而清净。
ti. Diṭṭhipi icchitabbāti evaṃ bhaṇasi, savanampi icchitabbanti evaṃ bhaṇasi, ñāṇampi icchitabbanti evaṃ bhaṇasi, na sakkosi ekaṃsena anujānituṃ, napi sakkosi ekaṃsena paṭikkhipitunti – adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena.
「非依无见」：你如此说「见也应当希求」，你如此说「闻也应当希求」，你如此说「智也应当希求」，你不能一向地允许，也不能一向地拒绝——非依无见、无闻、无智，非依无戒、无禁，也非依那个。
nti. Momūhadhammo ayaṃ tuyhaṃ bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammoti evaṃ maññāmi evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – maññāmahaṃ momuhameva dhammaṃ.
「我认为」：我如此认为、如此知、如此了知、如此识知、如此通达、如此证知：这是你的愚痴法、愚者法、迷惑法、无智法、死与戏论法——我认为这确实是愚痴法。
nti. Suddhidiṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti; ‘‘sassato loko, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti; ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccentīti – diṭṭhiyā eke paccenti suddhiṃ.
如是。某些沙门婆罗门依清净见期待清净、净化、遍净,解脱、离脱、遍脱;某些沙门婆罗门依「世间是常的,唯此为真,其余为痴」之见期待清净、净化、遍净,解脱、离脱、遍脱;某些沙门婆罗门依「世间是无常的……乃至……如来死后非有非非有,唯此为真,其余为痴」之见期待清净、净化、遍净,解脱、离脱、遍脱——某些人依见期待清净。
Tenāha so brāhmaṇo –
因此,那位婆罗门说:
‘‘No ce kira diṭṭhiyā na sutiyā na ñāṇena, [iti māgaṇḍiyo]
「若非依见、非依闻、非依智,[如是,马甘地亚]
Sīlabbatenāpi na suddhimāha;
也非依戒禁说清净;
Adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tena;
非依无见、非依无闻、非依无智,非依无戒、非依无禁也非依彼;
Maññāmahaṃ momuhameva dhammaṃ, diṭṭhiyā eke paccenti suddhi’’nti.
我认为法是愚痴迷妄,某些人依见期待清净。」
ti. Māgaṇḍiyo brāhmaṇo diṭṭhiṃ nissāya diṭṭhiṃ pucchati, lagganaṃ nissāya lagganaṃ pucchati, bandhanaṃ nissāya bandhanaṃ pucchati, palibodhaṃ nissāya palibodhaṃ pucchati. ti punappunaṃ pucchatīti – diṭṭhiñca nissāyanupucchamāno.
如是。马甘地亚婆罗门依见而问见,依执着而问执着,依系缚而问系缚,依障碍而问障碍。如是再三地问——依见而反复询问。
ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – māgaṇḍiyāti bhagavā.
如是,世尊以名字称呼那位婆罗门。如是,尊重的同义词……乃至……亲证的施设,即此世尊——世尊称「马甘地亚」。
ti. Yā sā diṭṭhi tayā gahitā parāmaṭṭhā abhiniviṭṭhā ajjhositā adhimuttā, tāyeva tvaṃ diṭṭhiyā mūḷhosi pamūḷhosi sammūḷhosi mohaṃ āgatosi pamohaṃ āgatosi sammohaṃ āgatosi andhakāraṃ pakkhandosīti – samuggahītesu pamohamāgā.
那被你执取、执著、深入执著、执持、胜解的见,正是由于那见,你愚痴了、极愚痴了、完全愚痴了、来到愚痴、来到极愚痴、来到完全愚痴、陷入黑暗——在执取中来到极愚痴。
nti. Ito ajjhattasantito vā paṭipadāto vā dhammadesanāto vā, yuttasaññaṃ pattasaññaṃ lakkhaṇasaññaṃ kāraṇasaññaṃ ṭhānasaññaṃ na paṭilabhati, kuto ñāṇanti. Evampi ito ca nāddakkhi aṇumpi saññaṃ. Atha vā aniccaṃ vā aniccasaññānulomaṃ vā, dukkhaṃ vā dukkhasaññānulomaṃ vā, anattaṃ vā anattasaññānulomaṃ vā, saññuppādamattaṃ vā sañjānitamattaṃ vā na paṭilabhati , kuto ñāṇanti. Evampi ito ca nāddakkhi aṇumpi saññaṃ.
从此内在的寂止、或从道、或从法的开示,不获得相应想、达到想、相想、因想、处想,从何而有智?如此,从此你连微少的想也未见。或者,无常、或随顺无常想,苦、或随顺苦想,无我、或随顺无我想,仅想的生起、或仅被认知,不获得,从何而有智?如此,从此你连微少的想也未见。
ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā momūhadhammato bāladhammato mūḷhadhammato aññāṇadhammato amarāvikkhepadhammato dahāsi passasi dakkhasi olokesi nijjhāyasi upaparikkhasīti – tasmā tuvaṃ momuhato dahāsi.
因此,以那原因、那因、那缘、那根源,从愚痴法性、愚者法性、迷惑法性、无智法性、死亡动摇法性,你见、看见、看到、观察、思惟、审察——因此,你从愚痴而见。
Tenāha bhagavā –
因此,世尊说——
‘‘Diṭṭhiñca nissāyanupucchamāno, [māgaṇḍiyāti bhagavā]
「依止见而询问,[玛甘地亚,世尊说]
Samuggahītesu pamohamāgā;
在执取中来到极愚痴;
Ito ca nāddakkhi aṇumpi saññaṃ, tasmā tuvaṃ momuhato dahāsī’’ti.
从此你连微少的想也未见,因此你从愚痴而见。」
ti. Sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā yo maññati, so tena mānena tāya diṭṭhiyā tena vā puggalena kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘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 – samo visesī uda vā nihīno yo maññati so vivadetha tena.
「我等同」或「我更胜」或「我低劣」,凡如此想者,他会以那慢、那见、或那人,作争论、作诤论、作斗诤、作论诤、作冲突——「你不了知此法与律,我了知此法与律,你如何了知此法与律?你是邪行者,我是正行者。我的一致,你的不一致。应先说的你后说,应后说的你先说。你的深思被颠倒了。你的论被驳倒了,你被折服了。去为论的解脱,或者如果你能,请解开。」——等同、更胜、或低劣,凡如此想者,他会以那而论诤。
ti. Yassetā tisso vidhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so tīsu vidhāsu na kampati na vikampati, avikampamānassa puggalassa sadisohamasmīti vā seyyohamasmīti vā hīnohamasmīti vā. ti. Na mayhaṃ hotīti tīsu vidhāsu avikampamāno, samo visesīti – na tassa hoti.
凡彼三种慢已被舍断、根除、止息、平息、不能再生起、被智火所烧者,他于三种慢中不动摇、不摇动,不摇动之人不会有「我等同」或「我较胜」或「我较劣」。于三种慢中不摇动者,不会有「等同或较胜」。
Tenāha bhagavā –
因此世尊说——
‘‘Samo visesī uda vā nihīno, yo maññati so vivadetha tena;
「凡认为『等同』、『较胜』或『较劣』者,他会因此而争论;
Tīsu vidhāsu avikampamāno, samo visesīti na tassa hotī’’ti.
于三种慢中不摇动者,不会有『等同或较胜』。」
ti. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. ti. ‘‘Sassato loko, idameva saccaṃ moghamañña’’nti brāhmaṇo kiṃ vadeyya kiṃ katheyya kiṃ bhaṇeyya kiṃ dīpayeyya kiṃ vohareyya; ‘‘asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti brāhmaṇo kiṃ vadeyya kiṃ katheyya kiṃ bhaṇeyya kiṃ dīpayeyya kiṃ vohareyyāti – saccanti so brāhmaṇo kiṃ vadeyya.
因舍弃七法故为婆罗门……(中略)……被称为不执取者、如者、梵天。婆罗门会说什么、会谈什么、会言说什么、会显示什么、会表达什么——「世间是常,唯此为真,其余为愚」?婆罗门会说什么、会谈什么、会言说什么、会显示什么、会表达什么——「世间是无常……(中略)……如来死后非有非无有,唯此为真,其余为愚」?那婆罗门会说什么——「真实」?
ti. Brāhmaṇo mayhaṃva saccaṃ, tuyhaṃ musāti kena mānena, kāya diṭṭhiyā, kena vā puggalena kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – musāti vā so vivadetha kena.
婆罗门以何种慢、以何种见、以何种人而争吵、争斗、争执、争论、诤论——「我的是真实,你的是虚妄」?或者他会以何者而争论——「你不了知此法与律……(中略)……若你能,请解开」——「虚妄」?
ti. nti yasmiṃ puggale arahante khīṇāsave sadisohamasmīti māno natthi, seyyohamasmīti māno natthi, hīnohamasmīti omāno natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – yasmiṃ samaṃ visamaṃ vāpi natthi.
于彼阿拉汉漏尽者中,「我等同」之慢不存在,「我较胜」之慢不存在,「我较劣」之我慢不存在,不存在、不被发现、不可得,已被舍断、根除、止息、平息、不能再生起、被智火所烧——于彼者中不存在等同或不等同。
ti. So kena mānena, kāya diṭṭhiyā, kena vā puggalena vādaṃ paṭisaññojeyya paṭibaleyya kalahaṃ kareyya bhaṇḍanaṃ kareyya viggahaṃ kareyya vivādaṃ kareyya medhagaṃ kareyya – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti – sa kena vādaṃ paṭisaṃyujeyya.
他以何种慢、以何种见、以何种人而连结论诤、对抗、争吵、争斗、争执、争论、诤论——「你不了知此法与律……(中略)……若你能,请解开」?他会以何者连结论诤?
Tenāha bhagavā –
因此,世尊说:
‘‘Saccanti so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;
「『真实』,那位婆罗门会说什么?『虚妄』,他又会与谁争论?
Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyyā’’ti.
对于他,平等与不平等都不存在,他会与谁进行论争?」
Atha kho hāliddakāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddakāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – ‘‘vuttamidaṃ bhante, kaccāna, bhagavatā aṭṭhakavaggike māgaṇḍiyapañhe –
那时,哈利达咖尼居士前往具寿马哈咖吒亚那处;抵达后,礼敬具寿马哈咖吒亚那,在一旁坐下。在一旁坐下的哈利达咖尼居士对具寿马哈咖吒亚那这样说:「尊者咖吒亚那,世尊在八颂集的马甘地亚问中说了这个:
‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;
「舍弃住处,无家而行,牟尼在村中不结交,
Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.
离诸欲而空,不预期,不应与人争论而行。」
‘‘Imassa nu kho bhante, kaccāna, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo’’ti?
尊者咖吒亚那,世尊这简略所说的义理,应如何详细地理解呢?」
‘‘Rūpadhātu kho, gahapati, viññāṇassa oko rūpadhātu rāgavinibandhañca pana viññāṇaṃ okasārīti vuccati. Vedanādhātu kho, gahapati… saññādhātu kho, gahapati… saṅkhāradhātu kho, gahapati, viññāṇassa oko saṅkhāradhātu rāgavinibandhañca pana viññāṇaṃ okasārīti vuccati. Evaṃ kho, gahapati, okasārī hoti.
「居士,色界是识的住处,被色界贪所束缚的识被称为『住处而行者』。居士,受界是……居士,想界是……居士,行界是识的住处,被行界贪所束缚的识被称为『住处而行者』。居士,如此是住处而行者。
‘‘Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato anokasārīti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato anokasārīti vuccati. Evaṃ kho, gahapati, anokasārī hoti.
「居士,如何是无住所行者?居士,对于色界,凡是欲、贪、喜、渴爱,凡是心的近取、执取、住着、倾向、随眠,那些如来已舍断、根已断、如多罗树头、成为非有、于未来不生之法;因此,如来被称为无住所行者。居士,对于受界……居士,对于想界……居士,对于行界……居士,对于识界,凡是欲、贪、喜、渴爱,凡是心的近取、执取、住着、倾向、随眠,那些如来已舍断、根已断、如多罗树头、成为非有、于未来不生之法;因此,如来被称为无住所行者。居士,如此是无住所行者。」
‘‘Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, niketasārīti vuccati. Evaṃ kho, gahapati, niketasārī hoti.
「居士,如何是住所行者?居士,凡是色相住所的执着、束缚,被称为住所行者。声相……香相……味相……触相……居士,凡是法相住所的执着、束缚,被称为住所行者。居士,如此是住所行者。」
‘‘Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato aniketasārīti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; tasmā tathāgato aniketasārīti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.
「居士,如何是无住所行者?居士,凡是色相住所的执着、束缚,那些如来已舍断、根已断、如多罗树头、成为非有、于未来不生之法;因此,如来被称为无住所行者。声相……香相……味相……触相……居士,凡是法相住所的执着、束缚,那些如来已舍断、根已断、如多罗树头、成为非有、于未来不生之法;因此,如来被称为无住所行者。居士,如此是无住所行者。」
‘‘Kathañca, gahapati, gāme santhavajāto hoti? Idha , gahapati, ekacco bhikkhu gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.
「居士,如何是在村中生亲密者?居士,于此,某位比库与在家人混杂而住,共喜、共忧,乐时则乐,苦时则苦,对于生起的事务工作,自己参与努力。居士,如此是在村中生亲密者。」
‘‘Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, ekacco bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī, na sukhitesu sukhito, na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.
「居士,如何是在村中不生亲密者?居士,于此,某位比库与在家人不混杂而住,不共喜、不共忧,不乐时则乐,不苦时则苦,对于生起的事务工作,不自己参与努力。居士,如此是在村中不生亲密者。」
‘‘Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.
「居士,如何是被诸欲扰乱者?居士,于此,某位比库对诸欲未离贪、未离欲、未离爱、未离渴、未离热恼、未离渴爱。居士,如此是被诸欲扰乱者。」
‘‘Kathañca , gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Evaṃ kho, gahapati, kāmehi ritto hoti.
「居士,如何是不被诸欲扰乱者?居士,于此,某位比库对诸欲已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱。居士,如此是不被诸欲扰乱者。」
‘‘Kathañca, gahapati, purekkharāno hoti? Idha , gahapati, ekaccassa bhikkhuno evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samannāneti, ‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’nti tattha nandiṃ samannāneti. Evaṃ kho, gahapati, purekkharāno hoti.
「居士,如何是预先作意者?居士,于此,某位比库如此想:『愿我于未来时是如此色』,他对此随伴喜;『愿我于未来时是如此受……愿我是如此想……愿我是如此行……愿我于未来时是如此识』,他对此随伴喜。居士,如此是预先作意者。」
‘‘Kathañca , gahapati, apurekkharāno hoti? Idha, gahapati, ekaccassa bhikkhuno evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhāna’nti na tattha nandiṃ samannāneti, ‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’nti na tattha nandiṃ samannāneti. Evaṃ kho, gahapati, apurekkharāno hoti.
「居士,如何是不预期者?居士,于此,某位比库如此(想):『我于未来世应是如此色』,他不对此生起欢喜;『我应是如此受……我应是如此想……我应是如此行……我于未来世应是如此识』,他不对此生起欢喜。居士,如此是不预期者。
‘‘Kathañca, gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti – ‘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. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.
「居士,如何是与人争论而说话者?居士,于此,某人是如此说话者:『你不了知此法、律,我了知此法、律,你如何能了知此法、律?你是邪行者,我是正行者。我的(话)一致,你的(话)不一致。应先说的你后说,应后说的你先说。你的深思熟虑已被颠倒。你的论点已被驳倒,你已被折服。去解脱你的论点吧!或者如果你能,就解开它吧!』居士,如此是与人争论而说话者。
‘‘Kathañca, gahapati, kathaṃ viggayha janena na kattā hoti? Idha, gahapati, ekacco na evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, viggayha janena na kattā hoti. Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggike māgaṇḍiyapañhe –
「居士,如何是不与人争论而说话者?居士,于此,某人不是如此说话者:『你不了知此法、律……(中略)……或者如果你能,就解开它吧!』居士,如此是不与人争论而说话者。居士,如此,凡世尊在八颂经马根地亚问中所说——
‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;
「舍弃住处,无家而行,牟尼不于村中结交;
Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.
离诸欲,不预期,不应与人争论而说话。」
‘‘Imassa kho, gahapati, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo’’ti.
「居士,凡世尊总说之义,应如此详细地见其义理。」
Tenāha bhagavā –
因此,世尊说——
‘‘Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni;
「舍弃住处,无家而行,牟尼不于村中结交;
Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā’’ti.
「离诸欲而无所求者，如何不与人争论而行？」
ti. ti yehi diṭṭhigatehi. ti kāyaduccaritena ritto vivitto pavivitto, vacīduccaritena… manoduccaritena… rāgena…pe… sabbākusalābhisaṅkhārehi ritto vivitto pavivitto. ti vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. ti manussaloketi – yehi vivitto vicareyya loke.
「以何见处。」「离」即远离身恶行，远离、离去、隔离；远离语恶行……远离意恶行……远离贪……乃至……远离一切不善行，远离、离去、隔离。「行」即游行、住、威仪、行持、守护、度日、生活。「于世间」即于何处远离而游行于世间。
ti. ti āguṃ na karotīti – nāgo, na gacchatīti – nāgo, nāgacchatīti – nāgo. Kathaṃ āguṃ na karotīti – nāgo? Āgū vuccanti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.
「不造作罪恶」即龙，「不去」即龙，「不去」即龙。如何「不造作罪恶」即龙？罪恶称为诸恶不善法、染污、再有、有怖畏、苦果报、未来生老死。
Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]
「不造作世间任何罪恶，[世尊对沙比亚说]
Sabbasaññoge visajja bandhanāni;
「舍断一切结缚与束缚；
Sabbattha na sajjati vimutto, nāgo tādī pavuccate tathattā.
「于一切处不执著，解脱者，如是者因其如是而称为龙。」
Evaṃ āguṃ na karotīti – nāgo.
如是「不造作罪恶」即龙。
Kathaṃ na gacchatīti – nāgo? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, nānusayavasena gacchati, na vaggehi dhammehi yāyati nīyati vuyhati saṃharīyati. Evaṃ na gacchatīti – nāgo.
如何「不去」即龙？不去欲行，不去嗔行，不去痴行，不去怖畏行，不以贪而去，不以嗔而去，不以痴而去，不以慢而去，不以见而去，不以掉举而去，不以疑而去，不以随眠而去，不被诸邪法所引导、所牵引、所拖曳、所驱使。如是「不去」即龙。
Kathaṃ nāgacchatīti – nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ nāgacchatīti – nāgo.
「如何不再来」——龙?以入流道所断的烦恼,他不再回到那些烦恼,不返回,不再来。以一来道……以不来道……以阿拉汉道所断的烦恼,他不再回到那些烦恼,不返回,不再来。如此「不再来」——龙。
ti. Nāgo na tāni diṭṭhigatāni gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vadeyya katheyya bhaṇeyya dīpayeyya vohareyya; ‘‘sassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña’’nti vadeyya katheyya bhaṇeyya dīpayeyya vohareyyāti – na tāni uggayha vadeyya nāgo.
龙不会执取、把持、抓取、执着、固执那些见处而说、讲、言、显示、表达:「世间是常……(中略)……如来死后非有非非有,唯此为真,其余为痴」而说、讲、言、显示、表达——不执取那些而说的龙。
nti. Elaṃ vuccati udakaṃ, ambujaṃ vuccati padumaṃ, kaṇḍako vuccati kharadaṇḍo, vāri vuccati udakaṃ, vārijaṃ vuccati padumaṃ vārisambhavaṃ, jalaṃ vuccati udakaṃ, paṅko vuccati kaddamo. Yathā padumaṃ vārijaṃ vārisambhavaṃ jalena ca paṅkena ca na limpati na palimpati na upalimpati, alittaṃ asaṃlittaṃ anupalittanti – elambujaṃ kaṇḍakavārijaṃ yathā jalena paṅkena canūpalittaṃ.
Ela被称为水,ambuja被称为莲花,kaṇḍaka被称为刺棒,vāri被称为水,vārija被称为莲花、水生者,jala被称为水,paṅka被称为泥。如莲花是水生者、水生者,不被水与泥所染、所污、所沾,不染、不污、不沾——如莲花、刺水生者,不被水与泥所沾。
ti. nti opammasaṃpaṭipādanaṃ. ti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti santivādo muni tāṇavādo leṇavādo saraṇavādo abhayavādo accutavādo amatavādo nibbānavādoti – evaṃ muni santivādo. ti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho so vuccati agiddho. So rūpe agiddho, sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte … senāsane… gilānapaccayabhesajjaparikkhāre… kāmadhātuyā … rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭha-suta-muta-viññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno , vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – evaṃ muni santivādo agiddho.
譬喻的施设。牟尼被称为智……(中略)……超越执着之网的牟尼。寂静说者、牟尼、庇护说者、洞窟说者、归依说者、无畏说者、不死说者、甘露说者、涅槃说者——如此牟尼是寂静说者。贪欲被称为渴爱。凡是染、贪染……(中略)……贪求、贪、不善根。凡此贪欲已断、已根除、已止息、已安息、不能再生、已被智火所烧者,被称为无贪者。他于色无贪,于声……于香……于味……于触……于家族……于群众……于住处……于利得……于名声……于赞誉……于乐……于衣……于食……于卧坐处……于病者所需药品资具……于欲界……于色界……于无色界……于欲有……于色有……于无色有……于想有……于无想有……于非想非非想有……于一蕴有……于四蕴有……于五蕴有……于过去……于未来……于现在……于所见、所闻、所思、所识之法无贪、不贪求、不痴迷、不耽着,离贪欲、远离贪欲、舍弃贪欲、吐出贪欲、解脱贪欲、断除贪欲、弃绝贪欲,离染、远离染、舍弃染、吐出染、解脱染、断除染、弃绝染,无欲、寂灭、清凉、感受乐、以梵住而住——如此牟尼是寂静说者、无贪者。
ti. ti udānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. ti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā kāme ca loke ca na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.
自说有二种欲——事物欲与烦恼欲……(中略)……这些被称为事物欲……(中略)……这些被称为烦恼欲。于恶趣世间、人世间、天世间、蕴世间、界世间、处世间。有二种染——渴爱染与见染……(中略)……此为渴爱染……(中略)……此为见染。牟尼舍断渴爱染,弃绝见染,于诸欲与世间不染、不污、不沾,不染、不污、不沾,出离、脱离、解脱、离缚、以离束缚之心而住——如此牟尼是寂静说者、无贪者,于诸欲与世间不沾染。
Tenāha bhagavā –
因此世尊说——
‘‘Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;
「以彼等远离而游行于世间,龙不执取那些而说;
Elambujaṃ kaṇḍakavārijaṃ yathā, jalena paṅkena canūpalittaṃ;
如莲花、刺水生者,不被水与泥所沾染;」
Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto’’ti.
如此,牟尼是说寂静者、无贪者,于诸欲与世间无染着。
ti. ti paṭikkhepo. ti. Vedo vuccati 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 antaṃ gatoti vedagū, vedehi vā antaṃ gatoti 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.
「帝」。「帝」是拒绝。「帝」。「韦达」是指在四道中的智、慧、慧根、慧力、择法觉支、思择、观、正见。以这些韦达,他已到达生老死的终点、已达终点,已到达边际、已达边际,已到达究竟、已达究竟,已到达终结、已达终结,已到达依护处、已达依护处,已到达庇护所、已达庇护所,已到达归依处、已达归依处,已到达无畏处、已达无畏处,已到达不死处、已达不死处,已到达甘露处、已达甘露处,已到达涅槃、已达涅槃。因为已到达诸韦达的终点,故为「韦达古」;或因以诸韦达到达终点,故为「韦达古」;或因已知七法,故为「韦达古」:有身见已被知,疑已被知,戒禁取已被知,贪已被知,嗔已被知,痴已被知,慢已被知。诸恶不善法、染污的、再有的、有怖畏的、有苦果报的、未来导致生老死的,已被他所知。
Vedāni viceyya kevalāni, [sabhiyāti bhagavā]
「已审察一切韦达,[沙比亚啊!世尊说:]」
Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;
「凡此处沙门与婆罗门所有的;」
Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.
「于一切受已离贪,已超越一切韦达,是韦达古。」
ti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati, napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – na vedagū diṭṭhiyā. ti mutarūpena vā parato ghosena vā mahājanasammutiyā vā mānaṃ neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na vedagū diṭṭhiyā na mutiyā sa mānameti.
「帝」,他的六十二见已被舍断、已被根除、已被止息、已被平息、须跋再生起、已被智火烧毁。他不被见所引导、不被带领、不被牵引、不被摄取,也不认为那见处为实质,不回转——「韦达古不被见[所引导]」。「帝」,或以所闻之色,或以他人之声,或以大众之共许,不引生慢、不趣向、不前往、不执取、不执着、不固执——「韦达古不被见、不被所闻、不被慢所量度」。
ti na taṇhāvasena diṭṭhivasena tammayo hoti tapparamo tapparāyano. Yato taṇhā ca diṭṭhi ca māno cassa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā ettāvatā na tammayo hoti na tapparamo na tapparāyanoti – sa mānameti na hi tammayo so.
「帝」,不以渴爱之力、以见之力而成为由彼所成、以彼为最上、以彼为依归。当渴爱、见与慢已被他舍断,根已被断,如多罗树头,成为非有,未来不再生起,到此程度,他不是由彼所成、不以彼为最上、不以彼为依归——「不被慢所量度,因为他确实不是由彼所成」。
ti. ti puññābhisaṅkhārena vā apuññābhisaṅkhārena vā āneñjābhisaṅkhārena vā na yāyati na nīyati na vuyhati na saṃharīyatīti – na kammunā. ti sutasuddhiyā vā parato ghosena vā mahājanasammutiyā vā na yāyati na nīyati na vuyhati na saṃharīyatīti – na kammunā nopi sutena neyyo.
「帝」。「帝」,不以福行、或非福行、或不动行而被引导、不被带领、不被牵引、不被摄取——「不被业[所引导]」。「帝」,不以闻清净、或他人之声、或大众之共许而被引导、不被带领、不被牵引、不被摄取——「不被业、也不被所闻所引导」。
ti. ti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho. Taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā so nivesanesu anūpanīto anupalitto anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anūpanīto sa nivesanesu.
有二种执取——渴爱执取与见执取……此为渴爱执取……此为见执取。他的渴爱执取已被舍断,见执取已被弃绝。由于渴爱执取已被舍断,见执取已被弃绝,他对诸住处不被引导、不被染污、不被进入、不被耽著、不被倾向,已出离、已脱离、已解脱、已离缚,以离界限之心而住——他对诸住处不被引导。
Tenāha bhagavā –
因此世尊说——
‘‘Na vedagū diṭṭhiyā na mutiyā, sa mānameti na hi tammayo so;
「他不以知、不以见、不以慢来衡量,他确实不由彼所成;
Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesū’’ti.
不以业、也不以所闻而被引导,他对诸住处不被引导。」
ti. Yo samathapubbaṅgamaṃ ariyamaggaṃ bhāveti tassa ādito upādāya ganthā vikkhambhitā honti, arahatte patte arahato ganthā ca mohā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – saññāvirattassa na santi ganthā.
凡修习以止为先导的圣道者,从最初开始他的诸结被镇伏,在证得阿拉汉果时,阿拉汉的诸结、诸痴、诸盖以及欲想、嗔恨想、加害想、见想已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起——离想者无诸结。
ti. Yo vipassanāpubbaṅgamaṃ ariyamaggaṃ bhāveti, tassa ādito upādāya mohā vikkhambhitā honti, arahatte patte arahato mohā ca ganthā ca nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti – paññāvimuttassa na santi mohā.
凡修习以观为先导的圣道者,从最初开始他的诸痴被镇伏,在证得阿拉汉果时,阿拉汉的诸痴、诸结、诸盖以及欲想、嗔恨想、加害想、见想已被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起——慧解脱者无诸痴。
ti. Ye saññaṃ gaṇhanti kāmasaññaṃ byāpādasaññaṃ vihiṃsāsaññaṃ te saññāvasena ghaṭṭenti saṅghaṭṭenti. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati . Te tattha kalahaviggahavivādamāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ye diṭṭhiṃ gaṇhanti ‘‘sassato loko’’ti vā…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā te diṭṭhivasena ghaṭṭenti saṅghaṭṭenti, satthārato satthāraṃ ghaṭṭenti, dhammakkhānato dhammakkhānaṃ ghaṭṭenti, gaṇato gaṇaṃ ghaṭṭenti, diṭṭhiyā diṭṭhiṃ ghaṭṭenti, paṭipadāya paṭipadaṃ ghaṭṭenti, maggato maggaṃ ghaṭṭenti.
凡执取想——欲想、嗔恨想、加害想者,他们依想而冲突、碰撞。诸王也与诸王争论,诸刹帝利也与诸刹帝利争论,诸婆罗门也与诸婆罗门争论,诸家主也与诸家主争论,母亲也与儿子争论,儿子也与母亲争论,父亲也与儿子争论,儿子也与父亲争论,兄弟也与兄弟争论,姊妹也与姊妹争论,兄弟也与姊妹争论,姊妹也与兄弟争论,朋友也与朋友争论。他们在那里陷入争吵、斗争、争论,以手互相攻击,以土块互相攻击,以棍棒互相攻击,以刀剑互相攻击。他们在那里遭遇死亡或等同死亡之苦。凡执取见——「世间是常」或……「如来死后非有非非有」者,他们依见而冲突、碰撞,以师对师冲突,以法说对法说冲突,以群对群冲突,以见对见冲突,以道对道冲突,以道路对道路冲突。
Atha vā te vivadanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’’ti. Tesaṃ abhisaṅkhārā appahīnā; abhisaṅkhārānaṃ appahīnattā gatiyā ghaṭṭenti, niraye ghaṭṭenti, tiracchānayoniyā ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ… upapattiyā upapattiṃ… paṭisandhiyā paṭisandhiṃ… bhavena bhavaṃ… saṃsārena saṃsāraṃ… vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti vadanti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. ti apāyaloke…pe… āyatanaloketi – saññañca diṭṭhiñca ye aggahesuṃ te ghaṭṭamānā vicaranti loke.
或者他们争论、制造争吵、制造争执、制造斗争、制造争论、制造诤讼——「你不了知此法与律……若你能则解开」。他们的诸行未被舍断;由于诸行未被舍断,他们在趣中冲突,在地狱中冲突,在畜生趣中冲突,在饿鬼界中冲突,在人间世界中冲突,在天界中冲突,以趣对趣……以生对生……以结生对结生……以有对有……以轮回对轮回……以轮转对轮转冲突、碰撞、说、行、住、威仪、转起、守护、营生、度日。在苦界……在处界——凡执取想与见者,他们冲突著而行于世间。
Tenāha bhagavā –
因此,世尊说:
‘‘Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā;
「对于离想者,诸结不存在;对于以慧解脱者,诸痴不存在;
Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭamānā vicaranti loke’’ti.
那些执取想与见者,他们在世间冲突地游行。」
Māgaṇḍiyasuttaniddeso navamo. · 玛甘迪亚经分别第九