10. Purābhedasuttaniddeso10. 破坏前经分别
10. Purābhedasuttaniddeso10. 破坏前经分别
Atha purābhedasuttaniddesaṃ vakkhati –
其次,为了说明「破坏之前经」,他说──
ti. ti kīdisena dassanena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī. ti kīdisena sīlena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī kathaṃsīlo. ti santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyati. Kathaṃdassīti adhipaññaṃ pucchati, kathaṃsīloti adhisīlaṃ pucchati, upasantoti adhicittaṃ pucchatīti – kathaṃdassī kathaṃsīlo upasantoti vuccati.
「如何见」:具备怎样的见,安立于什么,以什么方式,以什么为对应──如何见。「如何戒」:具备怎样的戒,安立于什么,以什么方式,以什么为对应──如何见、如何戒。「寂静」:寂静、寂止、止息、涅槃、轻安,被称为、被说为、被说、被言说、被显示、被表达。「如何见」:询问增上慧;「如何戒」:询问增上戒;「寂静」:询问增上心──被称为「如何见、如何戒、寂静」。
ti. nti yaṃ pucchāmi, yaṃ yācāmi, yaṃ ajjhesāmi, yaṃ pasādemi. ti so nimmito buddhaṃ bhagavantaṃ gottena ālapati. ti brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – taṃ me gotama pabrūhi.
「请」:我所问的、我所请求的、我所恳求的、我所祈请的。「果德玛」:那位化身以姓氏称呼佛陀世尊。「请告诉我」:请说、请告知、请教导、请施设、请建立、请阐明、请分别论、请显露、请阐释──果德玛,请告诉我那个。
nti. ti puṭṭho pucchito yācito ajjhesito pasādito. nti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ naranti – pucchito uttamaṃ naraṃ.
「被问」:被问、被询问、被请求、被恳求、被祈请。「最上人」:最胜、最上、殊胜、第一、最高、最妙的人──被问的最上人。
Tenāha so nimmito –
因此,那位化身说──
‘‘Kathaṃdassī kathaṃsīlo, upasantoti vuccati;
「如何见、如何戒,被称为寂静;
Taṃ me gotama pabrūhi, pucchito uttamaṃ nara’’nti.
果德玛,请告诉我那个,被问的最上人。」
ti. Purā kāyassa bhedā, purā attabhāvassa bhedā, purā kaḷevarassa nikkhepā, purā jīvitindriyassa upacchedā vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
「破坏之前」:在身体破坏之前,在自体破坏之前,在躯体舍弃之前,在命根断绝之前,离渴爱、离去渴爱、舍弃渴爱、吐出渴爱、解脱渴爱、断除渴爱、遣除渴爱,离贪、离去贪、舍弃贪、吐出贪、解脱贪、断除贪、遣除贪,无欲、涅槃、清凉、感受乐,以梵住的自己而住。
ti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti 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 paññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ , na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – vītataṇho purābhedāti bhagavā.
这是尊敬的同义词。又,世尊是已破贪者,世尊是已破嗔者,世尊是已破痴者,世尊是已破慢者,世尊是已破见者,世尊是已破渴爱者,世尊是已破烦恼者,世尊是分配、分别论、遍分别论法宝者,世尊是诸有的作终结者,世尊是已修习身、已修习戒、已修习心、已修习慧者,或者世尊享用林野、森林、边地、少声、少音、远离人群、适合独坐、适合禅修的住所,或者世尊是衣、钵食、住所、病者所需药品资具的受用者,或者世尊是义味、法味、解脱味、增上戒、增上心、增上慧的受用者,或者世尊是四禅那、四无量、四无色定的受用者,或者世尊是八解脱、八胜处、九次第住定的受用者,或者世尊是十慧修习、十遍处定、入出息念定、须跋定的受用者,或者世尊是须跋、四正勤、四神足、五根、五力、七觉支、圣八支道的受用者,或者世尊是十如来力、四无畏、四无碍解、六神通、六佛法的受用者。「世尊」这个名称不是母亲所作,不是父亲所作,不是兄弟所作,不是姊妹所作,不是朋友同僚所作,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,与一切知智的获得同时,解脱究竟的亲证施设,即「世尊」——身坏之前已离渴爱者,即是世尊。
ti pubbanto vuccati atīto addhā. Atītaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā. Evampi pubbamantamanissito. Atha vā ‘‘evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi pubbamantamanissito. Atha vā ‘‘iti me cakkhu ahosi atītamaddhānaṃ – iti rūpā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā ahosi atītamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo ahosi atītamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano ahosi atītamaddhānaṃ – iti dhammā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. Atha vā yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni na tadassādeti, na taṃ nikāmeti, na ca tena vittiṃ āpajjati. Evampi pubbamantamanissito.
「前际」是指过去时。关于过去时,渴爱已舍断,见已遍舍;因渴爱已舍断,因见已遍舍,如此不依前际。或者「我在过去时是这样的色」,他对此不随喜;「我在过去时是这样的受……这样的想……这样的行……这样的识」,他对此不随喜,如此不依前际。或者「如此我在过去时有眼——如此有诸色」,对此识不被欲贪所系缚;因识不被欲贪所系缚,他不喜乐于此;不喜乐于此,如此不依前际。「如此我在过去时有耳——如此有诸声」,「如此我在过去时有鼻——如此有诸香」,「如此我在过去时有舌——如此有诸味」,「如此我在过去时有身——如此有诸触」,「如此我在过去时有意——如此有诸法」,对此识不被欲贪所系缚;因识不被欲贪所系缚,他不喜乐于此;不喜乐于此,如此不依前际。或者对于那些以前与女人一起的嬉笑、交谈、游戏,他不味着,不欲求,不因此而得满足,如此不依前际。
ti. Vemajjhaṃ vuccati paccuppanno addhā. Paccuppannaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā . Taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā rattoti nupasaṅkheyyo, duṭṭhoti nupasaṅkheyyo, mūḷhoti nupasaṅkheyyo, vinibaddhoti nupasaṅkheyyo, parāmaṭṭhoti nupasaṅkheyyo, vikkhepagatoti nupasaṅkheyyo, aniṭṭhaṅgatoti nupasaṅkheyyo, thāmagatoti nupasaṅkheyyo; te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā nupasaṅkheyyo, nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – vemajjhe nupasaṅkheyyo.
「中间」是指现在时。关于现在时,渴爱已舍断,见已遍舍。因渴爱已舍断,因见已遍舍,不被计算为染者,不被计算为嗔者,不被计算为痴者,不被计算为系缚者,不被计算为执取者,不被计算为散乱者,不被计算为不确定者,不被计算为固执者;那些行已舍断;因诸行已舍断,不被计算为趣,或为地狱众生,或为畜生,或为饿鬼界,或为人,或为天,或为有色,或为无色,或为有想,或为无想,或为非想非非想。没有因、没有缘、没有理由,使他会被计算——在中间不被计算。
nti. ti arahato khīṇāsavassa. ti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā diṭṭhiyā vā parivārito carati. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā siyā anāgatamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo siyā anāgatamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro’’ti vā appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandato. Evampi tassa natthi purakkhataṃ.
「未来」是指阿拉汉漏尽者。有二前置——渴爱前置与见前置……(中略)……这是渴爱前置……(中略)……这是见前置。他的渴爱前置已舍断,见前置已遍舍。因渴爱前置已舍断,因见前置已遍舍,他不以渴爱或见为前导而行,不以渴爱为幢,不以渴爱为旗,不以渴爱为主,不以见为幢,不以见为旗,不以见为主,不被渴爱或见围绕而行。如此他没有前置。或者「我在未来时将是这样的色」,他对此不随喜;「我在未来时将是这样的受……这样的想……这样的行……这样的识」,他对此不随喜,如此他没有前置。或者「如此我在未来时将有眼——如此将有诸色」,为了未得的获得,他不倾心;因心不倾向,他不喜乐于此;不喜乐于此,如此他没有前置。「如此我在未来时将有耳——如此将有诸声」,「如此我在未来时将有鼻——如此将有诸香」,「如此我在未来时将有舌——如此将有诸味」,「如此我在未来时将有身——如此将有诸触」,「如此我在未来时将有意——如此将有诸法」,为了未得的获得,他不倾心;因心不倾向,他不喜乐于此;不喜乐于此,如此他没有前置。或者「以此戒或誓愿或苦行或梵行,我将成为天或某天」,为了未得的获得,他不倾心;因心不倾向,他不喜乐于此;不喜乐于此,如此他没有前置。
Tenāha bhagavā –
因此世尊说——
‘‘Vītataṇho purābhedā, [iti bhagavā]
「身坏之前已离渴爱,[如此世尊]
Pubbamantamanissito;
不依前际;
Vemajjhe nupasaṅkheyyo,
在中间不被计算,」
Tassa natthi purakkhata’’nti.
他没有优先考虑之事。
ti. ti yañhi kho vuttaṃ. Api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati – ‘‘anatthaṃ me acarī’’ti kodho jāyati, ‘‘anatthaṃ me caratī’’ti kodho jāyati, ‘‘anatthaṃ me carissatī’’ti kodho jāyati, ‘‘piyassa me manāpassa anatthaṃ acari… anatthaṃ carati… anatthaṃ carissatī’’ti kodho jāyati, ‘‘appiyassa me amanāpassa atthaṃ acari… atthaṃ carati… atthaṃ carissatī’’ti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso , kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ, asuropo anattamanatā cittassa – ayaṃ vuccati kodho.
这是所说的。但是,首先应该说嗔。以十种方式生起嗔——「他对我作了无益之事」,嗔生起;「他对我正作无益之事」,嗔生起;「他对我将作无益之事」,嗔生起;「他对我所爱的、可意的作了无益之事……正作无益之事……将作无益之事」,嗔生起;「他对我所不爱的、不可意的作了有益之事……正作有益之事……将作有益之事」,嗔生起;或者在无因处嗔生起。凡如此心的恼害、反击、反抗、对抗、愤怒、激怒、大激怒、嗔恨、嗔恚、大嗔恚、心的恶意、意恶意、嗔、嗔恚、嗔恚性、嗔恨、嗔恨性、嗔恨性、恶意、恶意性、恶意性、对抗、反对、凶暴、凶恶、不满意、心的不满——这称为嗔。
Api ca kodhassa adhimattaparittatā veditabbā. Atthi kañci kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti; atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti; atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo hoti; atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti; atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti; atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti; atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti; atthi kañci kālaṃ kodho daṇḍasatthaabhinipātamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti; atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti; atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti; atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano hoti; atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho parapuggalaṃ ghāṭetvā attānaṃ ghāṭeti, ettāvatā kodho paramussadagato paramavepullappatto hoti. Yassa so kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhanoti – akkodhano.
但是,应知嗔的强弱程度。有时嗔只是令心混乱的程度,还不至于面容变色;有时嗔只是面容变色的程度,还不至于颤动下巴;有时嗔只是颤动下巴的程度,还不至于发出粗恶语;有时嗔只是发出粗恶语的程度,还不至于四处张望;有时嗔只是四处张望的程度,还不至于拿取棍棒刀剑;有时嗔只是拿取棍棒刀剑的程度,还不至于挥舞棍棒刀剑;有时嗔只是挥舞棍棒刀剑的程度,还不至于用棍棒刀剑打击;有时嗔只是用棍棒刀剑打击的程度,还不至于切断截断;有时嗔只是切断截断的程度,还不至于打碎粉碎;有时嗔只是打碎粉碎的程度,还不至于拖拉肢体;有时嗔只是拖拉肢体的程度,还不至于夺取生命;有时嗔只是夺取生命的程度,还不至于舍弃一切而住。当嗔杀害他人后又杀害自己,至此嗔达到最高点、达到最大程度。凡其嗔已被舍断、根除、止息、平息、不能再生起、被智火所烧,他称为无嗔者。因为嗔的舍断故为无嗔者,因为嗔之事的遍知故为无嗔者,因为嗔之因的断除故为无嗔者——无嗔者。
ti idhekacco tāsī hoti uttāsī parittāsī, so tasati na uttasati parittasati bhāyati santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti tasati uttasati parittasati bhāyati santāsaṃ āpajjati.
这里,某人是恐惧者、惊恐者、畏惧者,他恐惧、惊恐、畏惧、害怕、陷入惊慌。「我得不到家族,或者我得不到群体,或者我得不到住所,或者我得不到利养,或者我得不到名声,或者我得不到赞叹,或者我得不到安乐,或者我得不到衣,或者我得不到食物,或者我得不到卧坐处,或者我得不到病者所需药品资具,或者我得不到病者的看护者,我不被认识」,他恐惧、惊恐、畏惧、害怕、陷入惊慌。
Idha bhikkhu asantāsī hoti anuttāsī aparittāsī; so na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjatīti – akkodhano asantāsī.
这里,比库是无惊慌者、无惊恐者、无畏惧者;他不恐惧、不惊恐、不畏惧、不害怕、不陷入惊慌。「我得不到家族,或者我得不到群体,或者我得不到住所,或者我得不到利养,或者我得不到名声,或者我得不到赞叹,或者我得不到安乐,或者我得不到衣,或者我得不到食物,或者我得不到卧坐处,或者我得不到病者所需药品资具,或者我得不到病者的看护者,我不被认识」,他不恐惧、不惊恐、不畏惧、不害怕、不陷入惊慌——无嗔者、无惊慌者。
ti. Idhekacco katthī hoti vikatthī, so katthati vikatthati – ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā, ñāto yasassī gahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, 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… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na katthati na vikatthati, katthanā vikatthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – avikatthī.
这里,某人是自夸者、吹嘘者,他自夸、吹嘘——「我达上」,或「具足行」,或「达上行」,或「以出生」,或「以种姓」,或「以家族」,或「以肤色之美」,或「以财富」,或「以财产」,或「以工作处」,或「以技艺处」,或「以学问处」,或「以多闻」,或「以辩才」,或「以某某事物」。「从高贵家族出家」,或「从大家族出家」,或「从大富家族出家」,或「从极富家族出家」,或「在家众与出家众中是知名的、有名声的」,或「我是得衣、食物、卧坐处、病者所需药品资具的获得者」,或「经师」,或「持律者」,或「说法者」,或「住林者」,或「常乞食者」,或「尘堆衣者」,或「三衣者」,或「次第乞食者」,或「食后不食者」,或「常坐不卧者」,或「随处住者」,或「第一禅的获得者」,或「第二禅的获得者」,或「第三禅的获得者」,或「第四禅的获得者」,或「空无边处定的获得者……识无边处定的获得者……无所有处定的获得者……非想非非想处定的获得者」,他自夸、吹嘘。如此不自夸、不吹嘘,远离自夸、吹嘘,离、离去、脱离、解脱、无执着,以离缚之心而住——不吹嘘者。
ti. nti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā kāle vikālasaññitā, avajje vajjasaññitā vajje avajjasaññitā; yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.
手的追悔也是追悔,足的追悔也是追悔,手足的追悔也是追悔,于不如法中认为如法,于如法中认为不如法,于非时中认为是时,于是时中认为非时,于无罪中认为有罪,于有罪中认为无罪;凡如此的追悔、追悔性、追悔状态、心的后悔、意的懊恼——这称为追悔。
Api ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’ntiuppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritaṃ… kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me adinnādānaṃ , akatā me adinnādānā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti… ‘‘katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī’’ti… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti… ‘‘kato me byāpādo, akato me abyāpādo’’ti… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.
但是,以两种原因生起追悔、心的后悔、意的懊恼——因为已作与未作。如何因为已作与未作而生起追悔、心的后悔、意的懊恼?「我已作身恶行,我未作身善行」,生起追悔、心的后悔、意的懊恼;「我已作语恶行,我未作语善行……我已作意恶行,我未作意善行」,生起追悔、心的后悔、意的懊恼;「我已作杀生,我未作离杀生」,生起追悔、心的后悔、意的懊恼;「我已作不与取,我未作离不与取」,生起追悔、心的后悔、意的懊恼;「我已作欲邪行,我未作离欲邪行」,生起追悔、心的后悔、意的懊恼;「我已作妄语,我未作离妄语」……「我已作两舌,我未作离两舌」……「我已作粗恶语,我未作离粗恶语」……「我已作杂秽语,我未作离杂秽语」……「我已作贪欲,我未作无贪欲」……「我已作嗔恨,我未作无嗔恨」……「我已作邪见,我未作正见」,生起追悔、心的后悔、意的懊恼。如此因为已作与未作而生起追悔、心的后悔、意的懊恼。
Atha vā ‘‘sīlesumhi na paripūrakārī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘samudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Yassetaṃ kukkuccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati akukkuccoti – avikatthī akukkuco.
或者「我于诸戒不圆满」——生起追悔、心的后悔、意的忧恼;「我于诸根不守护门」……「我于食不知量」……「我不勤修觉醒」……「我不具备念与正知」……「我未修习须跋」……「我未修习四正勤」……「我未修习四神足」……「我未修习五根」……「我未修习五力」……「我未修习七觉支」……「我未修习圣八支道」……「我未遍知苦」……「我未断集」……「我未修习道」……「我未作证灭」——生起追悔、心的后悔、意的忧恼。凡此追悔已舍断、已根除、已寂止、已轻安、须跋生起、已被智火所烧,他被称为无追悔者——不自夸、无追悔。
ti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Mantāya pariggahetvā pariggahetvā vācaṃ bhāsati bahumpi kathento bahumpi bhaṇanto bahumpi dīpayanto bahumpi voharanto. Dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsitaṃ vācaṃ na bhāsatīti – mantabhāṇī. ti. Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati uddhaccaṃ. Yassetaṃ uddhaccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati anuddhatoti – mantabhāṇī anuddhato.
「慧思」,慧被称为慧思。即慧、了知……(中略)……无痴、择法、正见。以慧思考虑后再考虑后说话,即使多说、多语、多阐明、多表达。不说恶说之语、恶语之语、恶讲之语、恶言之语、恶说之语——慧语者。「不掉举」,于此什么是掉举?即心的掉举、心的不寂止、心的散乱、心的散动——这被称为掉举。凡此掉举已舍断、已根除、已寂止、已轻安、须跋生起、已被智火所烧,他被称为不掉举者——慧语者、不掉举者。
ti. Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti – kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catuddosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati.
「调御语」,于此,比库舍断妄语,离妄语,是真实语者、真实结合者、坚固者、可信赖者、不欺诳世间者。舍断两舌,离两舌——不从此处听后到彼处说以破坏这些人,或从彼处听后不到此处说以破坏那些人。如此,或是已破裂者的结合者,或是已结合者的随喜者,乐于和合、喜好和合、欢喜和合,说造成和合之语。舍断粗恶语,离粗恶语——凡彼语柔和、悦耳、可爱、入心、文雅、众人所喜、众人所爱,说如是之语。舍断杂秽语,离杂秽语——是时语者、实语者、义语者、法语者、律语者,说有价值之语,适时、有理由、有限度、有义利。具备四种语善行,说离四种语过失之语,远离三十二种畜生论,他远离、离去、离弃、出离、解脱、离系,以离缚之心而住。他说十种谈论事,即:说少欲论、说知足论、说远离论……说不杂住论……说精进论……说戒论……说分别论……说慧论……说解脱论……说解脱智见论……说须跋……说正勤论……说神足论……说根论……说力论……说觉支论……说道论……说果论……说涅槃论。「守护」,即警觉、准备、守护、保护、防护、寂止。「智」,智被称为智。即慧、了知……(中略)……无痴、择法、正见……(中略)……超越执着之网,彼牟尼——他确实是语调御之牟尼。
Dasa kathāvatthūni kathesi, seyyathidaṃ – appicchakathaṃ katheti, santuṭṭhīkathaṃ katheti, pavivekakathaṃ… asaṃsaggakathaṃ… vīriyārambhakathaṃ… sīlakathaṃ… samādhikathaṃ… paññākathaṃ… vimuttikathaṃ … vimuttiñāṇadassanakathaṃ… satipaṭṭhānakathaṃ… sammappadhānakathaṃ… iddhipādakathaṃ… indriyakathaṃ… balakathaṃ… bojjhaṅgakathaṃ… maggakathaṃ… phalakathaṃ… nibbānakathaṃ katheti. ti yatto pariyatto gutto gopito rakkhito vūpasanto. ti. ṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi…pe… saṅgajālamaticca so munīti – sa ve vācāyato muni.
他说十种谈论事,即:说少欲论、说知足论、说远离论……说不杂住论……说精进论……说戒论……说分别论……说慧论……说解脱论……说解脱智见论……说须跋……说正勤论……说神足论……说根论……说力论……说觉支论……说道论……说果论……说涅槃论。
Tenāha bhagavā –
因此世尊说——
‘‘Akkodhano asantāsī, avikatthī akukkuco;
「不嗔不怖畏,不自夸无追悔,
Mantabhāṇī anuddhato, sa ve vācāyato munī’’ti.
慧语不掉举,他确实是语调御之牟尼。」
ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsatti taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. Evampi nirāsatti anāgate. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi nirāsatti anāgate. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati , cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti…pe… ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate.
「于未来无执着」,「执着」被称为渴爱。即贪、贪求……(中略)……贪欲、贪、不善根。凡此执着、渴爱已舍断、已根除、已寂止、已轻安、须跋生起、已被智火所烧。如此也是于未来无执着。或者「我于未来时当如是色」,于此不随喜欢喜;「我于未来时当如是受……当如是想……当如是行……当如是识」,于此不随喜欢喜。如此也是于未来无执着。或者「如此我于未来时当有眼——如此诸色」,不为未得之得而倾心,由于心不倾向之缘而不欢喜彼;不欢喜彼。如此也是于未来无执着。「如此我于未来时当有耳——如此诸声」……(中略)……「如此我于未来时当有意——如此诸法」,不为未得之得而倾心,由于心不倾向之缘而不欢喜彼;不欢喜彼。如此也是于未来无执着。或者「我以此戒或誓愿或苦行或梵行,当成为天或某天」,不为未得之得而倾心,由于心不倾向之缘而不欢喜彼;不欢喜彼。如此也是于未来无执着。
ti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati, ‘‘cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – atītaṃ nānusocati.
或者他不悲伤已变易的事物,或者他不悲伤在已变易的事物中,他不悲伤「我的眼已变易」,他不悲伤「我的耳...我的鼻...我的舌...我的身...我的诸色...我的诸声...我的诸香...我的诸味...我的诸触...我的家族...我的群体...我的住所...我的利得...我的名声...我的赞誉...我的乐...我的衣...我的钵食...我的住所...我的病者所需药品资具...我的母...我的父...我的兄...我的姊...我的子...我的女...我的友...我的大臣...我的亲戚...我的血亲已变易」,他不悲伤、不疲倦、不悲泣、不捶胸号哭、不陷入痴迷——这就是不追忆过去。
ti. Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso; yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.
眼触、耳触、鼻触、舌触、身触、意触,名称触、对碍触,乐受触、苦受触、不苦不乐受触,善触、不善触、无记触,欲界触、色界触、无色界触,空触、无相触、无愿触,世间触、出世间触,过去触、未来触、现在触;凡如此的触、接触、接触性、已接触性——这称为触。
ti. Cakkhusamphassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotasamphassaṃ vivittaṃ passati… ghānasamphassaṃ vivittaṃ passati… jivhāsamphassaṃ vivittaṃ passati… kāyasamphassaṃ vivittaṃ passati… manosamphassaṃ vivittaṃ passati… adhivacanasamphassaṃ vivittaṃ passati… paṭighasamphassaṃ vivittaṃ passati… sukhavedanīyaṃ phassaṃ… dukkhavedanīyaṃ phassaṃ… adukkhamasukhavedanīyaṃ phassaṃ… kusalaṃ phassaṃ… akusalaṃ phassaṃ… abyākataṃ phassaṃ… kāmāvacaraṃ phassaṃ… rūpāvacaraṃ phassaṃ… arūpāvacaraṃ phassaṃ… lokiyaṃ phassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.
他见眼触为远离的,以自我或自我所或常或恒或永恒或不变易法,他见耳触为远离的...他见鼻触为远离的...他见舌触为远离的...他见身触为远离的...他见意触为远离的...他见名称触为远离的...他见对碍触为远离的...乐受触...苦受触...不苦不乐受触...善触...不善触...无记触...欲界触...色界触...无色界触...他见世间触为远离的,以自我或自我所或常或恒或永恒或不变易法。
Atha vā atītaṃ phassaṃ anāgatehi ca paccuppannehi ca phassehi vivittaṃ passati, anāgataṃ phassaṃ atītehi ca paccuppannehi ca phassehi vivittaṃ passati, paccuppannaṃ phassaṃ atītehi ca anāgatehi ca phassehi vivittaṃ passati. Atha vā ye te phassā ariyā anāsavā lokuttarā suññatapaṭisaññuttā, te phasse vivitte passati rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi vivitte passatīti – vivekadassī phassesu.
或者他见过去触为远离于未来触与现在触,他见未来触为远离于过去触与现在触,他见现在触为远离于过去触与未来触。或者凡那些圣的、无漏的、出世间的、与空性相应的诸触,他见那些触为远离的——远离于贪、嗔、痴、忿、恨、覆、恼、嫉、悭、诳、谄、顽固、激情、慢、过慢、憍、放逸、一切烦恼、一切恶行、一切热恼、一切热苦、一切热恼、一切不善行——这就是在诸触中见远离。
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 – diṭṭhīsu ca na nīyati.
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、已被智火所烧。他不被见所引导、不被带领、不被牵引、不被收摄;他也不认为那见为实质,不回来——这就是不被诸见所引导。
Tenāha bhagavā –
因此世尊说——
‘‘Nirāsatti anāgate, atītaṃ nānusocati;
「对未来无执着,不追忆过去;
Vivekadassī phassesu, diṭṭhīsu ca na nīyatī’’ti.
在诸触中见远离,不被诸见所引导。」
ti. ti rāgassa pahīnattā patilīno, dosassa pahīnattā patilīno, mohassa pahīnattā patilīno, kodhassa… upanāhassa … makkhassa… paḷāsassa… issāya… macchariyassa…pe… sabbākusalābhisaṅkhārānaṃ pahīnattā patilīno. Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, bhikkhu patilīno hoti? Imassa, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hotī’’ti – patilīno.
「隐退」:由于贪的断除而隐退,由于嗔的断除而隐退,由于痴的断除而隐退,由于忿……由于恨……由于覆……由于恼……由于嫉……由于悭……乃至……由于一切不善行的断除而隐退。世尊确实说过:「诸比库,比库如何是隐退者?诸比库,此比库的我慢已被断除,根已被切断,如多罗树头,成为非有,于未来不再生起。诸比库,比库如此是隐退者。」——隐退。
ti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.
「欺诳」:有三种欺诳事——称为资具受用的欺诳事,称为威仪的欺诳事,称为周边言说的欺诳事。
Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena ! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā’’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati , lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. ‘Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti. Na mayhaṃ iminā attho. Api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.
什么是称为资具受用的欺诳事?这里,诸居士以衣、食、住所、病者所需医药资具邀请比库。他是恶欲者、为欲所败、有所求者,为了对衣、食、住所、病者所需医药资具的更多欲求,拒绝衣,拒绝食,拒绝住所,拒绝病者所需医药资具。他如此说:「沙门要昂贵的衣做什么!这才适合:沙门应从冢间、或从垃圾堆、或从店铺拾取破布,做成桑喀帝后穿着。沙门要昂贵的食做什么!这才适合:沙门应以拾落穗行,以团食维持生活。沙门要昂贵的住所做什么!这才适合:沙门应是树下住者、或冢间住者、或露地住者。沙门要昂贵的病者所需医药资具做什么!这才适合:沙门应以腐尿、或诃梨勒片作药。」依此,他穿着粗劣的衣,受用粗劣的食,使用粗劣的住所,使用粗劣的病者所需医药资具。诸居士如此知道:「这位沙门是少欲者、知足者、远离者、不混杂者、精进者、说头陀者。」更多更多地以衣、食、住所、病者所需医药资具邀请他。他如此说:「由于三者的现前,有信的善男子产生许多福德。由于信的现前,有信的善男子产生许多福德;由于施物的现前,有信的善男子产生许多福德;由于应供者的现前,有信的善男子产生许多福德。你们既有此信,施物也存在,我是受施者。如果我不接受,如此你们将被排除在福德之外。这对我没有意义,但是仅为了对你们的怜悯而接受。」依此,他接受许多衣,接受许多食,接受许多病者所需医药资具。凡如此的虚伪、虚伪性、欺诳、欺诳性、欺诳状态——这是称为资具受用的欺诳事。
Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti, samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa ṭhapanā āṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.
什么是称为威仪的欺诳事?这里,某人是恶欲者、为欲所败、以尊重为目的,「如此人们将尊重我」,安排行走、安排站立、安排坐、安排卧,专注地行走、专注地站立、专注地坐、专注地安排卧姿,如同入定地行走、如同入定地站立、如同入定地坐、如同入定地安排卧姿,如同在明显地禅修。凡如此的威仪的安置、设置、建立、虚伪、虚伪性、欺诳、欺诳性、欺诳状态——这是称为威仪的欺诳事。
Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, ariyadhammasannissitaṃ vācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parisāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati.
什么是称为周边言说的欺诳事?这里,某人是恶欲者、为欲所败、以尊重为目的,「如此人们将尊重我」,说依圣法的话。说:「凡穿着如此衣者,那位沙门是大威德者」;说:「凡持如此钵者……持铜碗者……持滤水器者……持滤水布者……持钥匙者……持鞋者……持腰带者……持腰绳者,那位沙门是大威德者」;说:「凡有如此戒师者,那位沙门是大威德者」;说:「凡有如此老师……如此同戒师者……同老师者……朋友……知识……亲友……同伴者,那位沙门是大威德者」;说:「凡住在如此住处者,那位沙门是大威德者」;说:「凡住在如此半屋……楼阁……宫殿……洞窟……岩窟……小屋……尖顶屋……平台……楼房……高楼……须跋堂……亭……树下者,那位沙门是大威德者」。
Atha vā korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Yassimāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akuhakoti – patilīno akuhako.
或者,作为虚伪者而虚伪,作为虚假者而虚假,作为欺诳者而欺诳,作为饶舌者而饶舌,以口为尊重者,说如此的话:「这位沙门是这些如此的寂静住、定、等至的获得者」,说如此深奥的、隐秘的、微妙的、隐蔽的、出世间的、与空性相应的话。凡如此的虚伪、虚伪性、欺诳、欺诳性、欺诳状态——这是称为周边言说的欺诳事。凡这三种欺诳事已被断除、根除、止息、平息、不能再生起、被智火所烧者,他被称为不欺诳者——隐退、不欺诳。
ti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati apihālu. So rūpe na piheti, 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 na piheti na icchati na sādiyati na pattheti nābhijappatīti – apihālu. ti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccharaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – apihālu amaccharī.
「贪求」:贪求被称为渴爱。凡贪、贪求……乃至……贪婪、贪欲、不善根。凡此贪求、渴爱已被断除、根除、止息、平息、不能再生起、被智火所烧者,他被称为不贪求者。他不贪求色、声……香……味……触……家族……群体……住所……利养……名声……赞叹……乐……衣……食……住所……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、所觉、所识之法,不贪求、不希求、不喜好、不渴望、不贪婪——不贪求。「悭吝」:有五种悭吝——住所悭吝、家族悭吝、利养悭吝、称赞悭吝、法悭吝。凡如此的悭、悭吝性、悭吝状态、吝啬、小气、紧缩、心的不施与——这被称为悭吝。而且,蕴悭吝也是悭吝,界悭吝也是悭吝,处悭吝也是悭吝,执取——这被称为悭吝。凡此悭吝已被断除、根除、止息、平息、不能再生起、被智火所烧者,他被称为不悭吝者——不贪求、不悭吝。
ti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyampi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti.
「傲慢」:有三种傲慢——身傲慢、语傲慢、意傲慢。什么是身傲慢?这里,某人在僧团中也显示身傲慢,在群体中也显示身傲慢,在食堂中也显示身傲慢,在浴室中也显示身傲慢,在水边也显示身傲慢,进入俗家间时也显示身傲慢,已进入俗家间时也显示身傲慢。
Kathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.
如何在僧团中显示身的轻率?这里,某人去到僧团,不作恭敬,碰触长老比库们而站立,碰触而坐,在前面站立,在前面坐,坐在高座上,覆头而坐,站着说话,挥动手臂说话。如此在僧团中显示身的轻率。
Kathaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.
如何在群体中显示身的轻率?这里,某人去到群体,不作恭敬,当长老比库们无鞋经行时,穿着鞋经行;当在低的经行处经行时,在高的经行处经行;当在地上经行时,在经行处经行;碰触而站立,碰触而坐,在前面站立,在前面坐,坐在高座上,覆头而坐,站着说话,挥动手臂说话。如此在群体中显示身的轻率。
Kathaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāyaṃ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti.
如何在食堂中显示身的轻率?这里,某人在食堂中,不作恭敬,挤入长老比库们而坐,以座位阻挡新比库们,碰触而站立,碰触而坐,在前面站立,在前面坐,坐在高座上,覆头而坐,站着说话,挥动手臂说话。如此在食堂中显示身的轻率。
Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati , anāpucchampi anajjhiṭṭhopi kaṭṭhaṃ pakkhipati, dvārampi pidahati, bāhāvikkhepakopi bhaṇati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.
如何在暖房中显示身的轻率?这里,某人在暖房中,不作恭敬,碰触长老比库们而站立,碰触而坐,在前面站立,在前面坐,坐在高座上,未请问、未被允许就投入木柴,关闭门,挥动手臂说话。如此在暖房中显示身的轻率。
Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati , puratopi nhāyati , uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.
如何在水边显示身的轻率?这里,某人在水边,不作恭敬,碰触长老比库们而下水,在前面下水,碰触而沐浴,在前面沐浴,在上游沐浴,碰触而上岸,在前面上岸,在上游上岸。如此在水边显示身的轻率。
Kathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṃ bhikkhūnaṃ purato purato gacchati. Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti.
如何进入俗家间显示身的轻率?这里,某人进入俗家间,不作恭敬,碰触长老比库们而行,在前面行,越出而在长老比库们的前面前面行。如此进入俗家间显示身的轻率。
Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho, ‘‘na pavisa , bhante’’ti vuccamāno pavisati, ‘‘na tiṭṭha, bhante’’ti vuccamāno tiṭṭhati, ‘‘na nisīda, bhante’’ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca. Yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati kumārakassapi siraṃ parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ dasseti.
如何已进入俗家间显示身的轻率?这里,某人已进入俗家间,被说「尊者,勿进入」而进入,被说「尊者,勿站立」而站立,被说「尊者,勿坐」而坐,未得许可而进入,未得许可而站立,未得许可而坐,凡是那些家族的内室、隐密的、遮蔽的,那里家族妇女、家族女儿、家族媳妇、家族少女们坐着,也突然进入,抚摸男孩的头。如此已进入俗家间显示身的轻率——这是显示身的轻率。
Katamaṃ vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti.
什么是显示语的轻率?这里,某人去到僧团也显示语的轻率,去到群体也显示语的轻率,已进入俗家间也显示语的轻率。
Kathaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti.
如何在僧团中显示言语的傲慢?这里,某人去到僧团,不尊重长老比库们,未被询问或未被请求,就对来到寺院的比库们说法、解答问题、诵别解脱、站着说、挥动手臂说。如此在僧团中显示言语的傲慢。
Kathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti.
如何在群众中显示言语的傲慢?这里,某人去到群众中,不尊重长老比库们,未被询问或未被请求,就对来到寺院的比库们说法、解答问题、站着说、挥动手臂说。对来到寺院的比库尼们、近事男们、近事女们说法、解答问题、站着说、挥动手臂说。如此在群众中显示言语的傲慢。
Kathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – ‘‘itthaṃnāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi. Kiṃ pivissāma, kiṃ bhuñjissāma, kiṃ khādissāma? Kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati, yā evarūpā vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.
如何进入俗家时显示言语的傲慢?这里,某人进入俗家,对妇女或少女如此说——「某名某姓者,有什么?有粥吗?有饭吗?有副食吗?我们将喝什么?我们将吃什么?我们将嚼什么?有什么?你们将给我什么?」如此闲谈,这样的言语是闲谈、空谈、废话、废话性、废话状态。如此进入俗家时显示言语的傲慢——这是言语的傲慢。
Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahākulā pabbajito samāno mahākulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na uḷārabhogakulā pabbajito samāno… na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ dahati cittena, na vinayadharo samāno… na dhammakathiko samāno… na āraññiko samāno… na piṇḍapātiko samāno… na paṃsukūliko samāno… na tecīvariko samāno… na sapadānacāriko samāno… na khalupacchābhattiko samāno… na nesajjiko samāno… na yathāsanthatiko samāno… na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena…pe… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – appagabbho.
什么是心的傲慢?这里,某人不是从高贵家族出家,却以心将自己置于与从高贵家族出家者相等;不是从大家族出家,却以心将自己置于与从大家族出家者相等;不是从大富家族出家,却以心将自己置于与从大富家族出家者相等;不是从极富家族出家,却以心将自己置于……不是经师,却以心将自己置于与经师相等;不是持律者,却以心将自己置于……不是说法者,却以心将自己置于……不是住阿兰若者,却以心将自己置于……不是乞食者,却以心将自己置于……不是尘堆衣者,却以心将自己置于……不是三衣者,却以心将自己置于……不是次第乞食者,却以心将自己置于……不是食后不食者,却以心将自己置于……不是不倒卧者,却以心将自己置于……不是随处住者,却以心将自己置于……不是第一禅那的获得者,却以心将自己置于与第一禅那的获得者相等……乃至……不是非想非非想处定的获得者,却以心将自己置于与非想非非想处定的获得者相等——这是心的傲慢。凡这三种傲慢已被舍断、已被根除、已被止息、已被平息、须跋生起、已被智火烧毁者,他被称为无傲慢者——无傲慢。
ti . Atthi puggalo jeguccho, atthi ajeguccho. Katamo ca puggalo jeguccho? Idhekacco puggalo dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upanāhī, makkhī hoti paḷāsī, issukī hoti maccharī, saṭho hoti māyāvī , thaddho hoti atimānī, pāpiccho hoti micchādiṭṭhi , sandiṭṭhiparāmāsī hoti ādānaggāhī duppaṭinissaggī – ayaṃ vuccati puggalo jeguccho.
有令人厌恶的人,有不令人厌恶的人。什么是令人厌恶的人?这里,某人破戒、恶法、须跋而行为可疑、覆藏业、非沙门而自称沙门、非梵行者而自称梵行者、内部腐烂、漏泄、污秽——这被称为令人厌恶的人。或者,易怒、多忧恼,即使被说少许也愤怒、生气、嗔恨、固执,显示愤怒、嗔恨、不满——这被称为令人厌恶的人。或者,易怒、怀恨,虚伪、恶意,嫉妒、悭吝,狡诈、欺诈,顽固、傲慢,恶欲、邪见,执取邪见、执取、难以舍弃——这被称为令人厌恶的人。
Katamo ca puggalo ajeguccho? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupāyāsabahulo, bahumpi vutto samāno na abhisajjati na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī , na pāpiccho hoti na micchādiṭṭhi, asandiṭṭhiparāmāsī hoti anādānaggāhī suppaṭinissaggī – ayaṃ vuccati puggalo ajeguccho. Sabbe bālaputhujjanā jegucchā, puthujjanakalyāṇakaṃ upādāya aṭṭha ariyapuggalā ajegucchāti – appagabbho ajeguccho.
什么是不令人厌恶的人?这里,比库持戒,以别解脱律仪防护而住,具足行处与行境,于微细罪中见怖畏,受持学习诸学处——这被称为不令人厌恶的人。或者,不易怒、不多忧恼,即使被说很多也不愤怒、不生气、不嗔恨、不固执,不显示愤怒、嗔恨、不满——这被称为不令人厌恶的人。或者,不易怒、不怀恨,不虚伪、不恶意,不嫉妒、不悭吝,不狡诈、不欺诈,不顽固、不傲慢,不恶欲、不邪见,不执取邪见、不执取、易于舍弃——这被称为不令人厌恶的人。一切愚痴凡夫是令人厌恶者,除了善凡夫,八圣者是不令人厌恶者——无傲慢、不令人厌恶。
ti. Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā , bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.
两舌:这里,某人是两舌者,从这里听到后在那里说以破坏这些人,或从那里听到后在这里说以破坏那些人。如此,和合者的破坏者,或已破坏者的不促进和合者,喜好分裂、乐于分裂、喜悦于分裂,说造成分裂的言语——这被称为两舌。
Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā, bhedādhippāyena vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? ‘‘Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjeyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu vihareyyu’’nti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so pesuññe no yuto na yutto na payutto na sammāyuttoti – pesuṇeyye ca no yuto.
又,以两种原因行两舌——为了可爱性,或以破坏为目的。如何为了可爱性行两舌?「我将成为他的可爱者、可意者、可信者、亲近者、善友」。如此为了可爱性行两舌。如何以破坏为目的行两舌?「如何这些人会不同、会分离、会分裂、会二分、会成两派、会破裂、不会和合、会痛苦、不会安乐而住?」如此以破坏为目的行两舌。凡这两舌已被舍断、已被根除、已被止息、已被平息、须跋生起、已被智火烧毁者,他于两舌不结合、不相应、不连结、不相结合——于两舌不结合。
Tenāha bhagavā –
因此,世尊说:
‘‘Patilīno akuhako, apihālu amaccharī;
「不隐藏、不狡诈、不贪婪、不悭吝;
Appagabbho ajeguccho, pesuṇeyye ca no yuto’’ti.
不傲慢、不厌恶、不与谗言相应。」
ti. vuccanti pañca kāmaguṇā. Kiṃkāraṇā sātiyā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sātiyanti patthayanti pihayanti abhijappanti, taṃkāraṇā sātiyā vuccanti pañca kāmaguṇā. Yesaṃ esā sātiyā taṇhā appahīnā tesaṃ cakkhuto rūpataṇhā savati āsavati sandati pavattati, sotato saddataṇhā… ghānato gandhataṇhā… jivhāto rasataṇhā… kāyato phoṭṭhabbataṇhā… manato dhammataṇhā savati āsavati sandati pavattati. Yesaṃ esā sātiyā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā tesaṃ cakkhuto rūpataṇhā na savati nāsavati na sandati na pavattati , sotato saddataṇhā…pe… manato dhammataṇhā na savati nāsavati na sandati na pavattatīti – sātiyesu anassāvī.
被称为五欲功德。为何以渴爱被称为五欲功德?大多数天人与人类希求五欲功德、渴求、期望、渴望、祈求,因此以渴爱被称为五欲功德。对于那些未舍断此渴爱之渴爱者,从眼对色之渴爱流出、漏出、流动、转起,从耳对声之渴爱……从鼻对香之渴爱……从舌对味之渴爱……从身对触之渴爱……从意对法之渴爱流出、漏出、流动、转起。对于那些已舍断、已断除、已寂止、已平息、须跋再生起、已被智火烧尽此渴爱之渴爱者,从眼对色之渴爱不流出、不漏出、不流动、不转起,从耳对声之渴爱……乃至……从意对法之渴爱不流出、不漏出、不流动、不转起——于渴爱中无漏。
ti. Katamo atimāno? Idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Yasseso atimāno pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so atimāne ca no yuto na yutto nappayutto na sammāyuttoti – atimāne ca no yuto.
何为轻慢?此处,某人因生、因姓……乃至……因某种事物而轻慢他人。凡如是之慢、自慢、自慢性、高举、高慢、旗帜、执取、欲为标帜之心——此被称为轻慢。对于已舍断、已断除、已寂止、已平息、须跋再生起、已被智火烧尽此轻慢者,他不与轻慢相应、不相应、不相结合、不完全相应——不与轻慢相应。
ti. ti saṇhena kāyakammena samannāgatoti saṇho, saṇhena vacīkammena… saṇhena manokammena samannāgatoti saṇho, saṇhehi satipaṭṭhānehi samannāgatoti saṇho, saṇhehi sammappadhānehi… saṇhehi iddhipādehi… saṇhehi indriyehi… saṇhehi balehi… saṇhehi bojjhaṅgehi samannāgatoti saṇho, saṇhena ariyena aṭṭhaṅgikena maggena samannāgatoti – saṇho.
具足柔软之身业者为柔软,具足柔软之语业者……具足柔软之意业者为柔软,具足柔软之须跋者为柔软,具足柔软之正勤者……具足柔软之神足者……具足柔软之根者……具足柔软之力者……具足柔软之觉支者为柔软,具足柔软之圣八支道者——柔软。
ti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa pakatiyā pariyāpuṭaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, tassa pariyattiṃ nissāya paṭibhāyati – ayaṃ pariyattipaṭibhānavā. Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti attatthe ca ñāyatthe ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca, tassa taṃ paripucchaṃ nissāya paṭibhāyati – ayaṃ paripucchāpaṭibhānavā. Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo, tassa attho ñāto dhammo ñāto nirutti ñātā, atthe ñāte attho paṭibhāyati , dhamme ñāte dhammo paṭibhāyati, niruttiyā ñātāya nirutti paṭibhāyati; imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Imāya paṭibhānapaṭisambhidāya upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – saṇho ca paṭibhānavā.
有三种辩才者——教理辩才者、问答辩才者、证得辩才者。何为教理辩才者?此处,某人天生已学习——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗,依教理而辩才显现——此为教理辩才者。何为问答辩才者?此处,某人被询问关于义、关于法、关于相、关于因、关于处与非处,依彼问答而辩才显现——此为问答辩才者。何为证得辩才者?此处,某人已证得须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、四圣道、四沙门果、四无碍解、六神通,对他而言义已知、法已知、词已知,义已知故义辩才显现,法已知故法辩才显现,词已知故词辩才显现;于此三智中之智为辩无碍解。具足、完全具足、到达、完全到达、具备、完全具备、具有此辩无碍解者,他被称为辩才者。对于无教理、无问答、无证得者,何能辩才显现——柔软且辩才。
ti. ti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. ‘‘Sabbe saṅkhārā aniccā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti…pe… ‘‘jātipaccayā jarāmaraṇa’’nti… ‘‘avijjānirodhā saṅkhāranirodho’’ti…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti… ‘‘idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti… ‘‘ime āsavā’’ti…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti… ‘‘ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā sacchikātabbā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā .
自己亲自证知、亲自体验之法,不信任任何其他沙门、婆罗门、天、魔、梵天。「一切行无常」自己亲自证知……乃至……「一切行是苦」……「一切法无我」……「无明缘行」……乃至……「生缘老死」……「无明灭则行灭」……乃至……「生灭则老死灭」……「此是苦」……乃至……「此是导至苦灭之道」……「此等是漏」……乃至……「此是导至漏灭之道」……「此等法应遍知」……乃至……「此等法应作证」自己亲自证知……乃至……六触处之集、灭、味、患、离,五取蕴之集……乃至……四大种之集、灭、味、患、离自己亲自证知……乃至……「凡任何集法,一切皆是灭法」自己亲自证知、亲自体验之法,不信任任何其他沙门、婆罗门、天、魔、梵天。
Vuttañhetaṃ bhagavatā – ‘‘saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ; vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti?
世尊曾说此:「沙利子,你是否相信信根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极?精进根……念根……定根……慧根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极?」
‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesaṃ nūnetaṃ, bhante , aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Mayhañca kho, etaṃ bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhohaṃ tattha nibbicikiccho. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti.
「尊者,在此我不以对世尊的信而行。信根……精进根……念根……定根……慧根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极。尊者,对那些未知、未见、未了知、未作证、未以慧触及此的人,他们在此应以对他人的信而行:信根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极。精进根……念根……定根……慧根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极。尊者,但对那些已知、已见、已了知、已作证、已以慧触及此的人,他们在此无疑、无犹豫。信根……精进根……念根……定根……慧根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极。尊者,而我已知、已见、已了知、已作证、已以慧触及此,我在此无疑、无犹豫。信根……精进根……念根……定根……慧根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极。」
‘‘Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānanti.
「善哉!善哉!沙利子!沙利子,对那些未知、未见、未了知、未作证、未以慧触及此的人,他们在此应以对他人的信而行:信根……乃至……慧根已修习、已多修习,则趣向不死、以不死为彼岸、以不死为终极。」
‘‘Assaddho akataññū ca, sandhicchedo ca yo naro;
「无信、知恩者,破坏连结者,
Hatāvakāso vantāso, sa ve uttamaporiso’’ti.
断机会者、吐出者,彼确实是最上人。」
ti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti. Arahā neva rajjati no virajjati, viratto so khayā rāgassa vītarāgattā khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – na saddho na virajjati.
一切愚痴凡夫染着,除凡夫善人外,七有学者离染。阿拉汉既不染着也不离染,他已离染,因贪的灭尽而离贪,因嗔的灭尽而离嗔,因痴的灭尽而离痴。他已住立、已行梵行……乃至……生死轮回对他不再有后有——不是有信者,不离染。
Tenāha bhagavā –
因此世尊说:
‘‘Sātiyesu anassāvī, atimāne ca no yuto;
「于诸欲不流出,不执着于慢,」
Saṇho ca paṭibhānavā, na saddho na virajjatī’’ti.
温和且有辩才,不信亦不离染。
ti. Kathaṃ lābhakamyā sikkhati? Idha, bhikkhave, bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā suttantiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento suttantaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.
如何为欲求利养而学?诸比库,于此,比库见到比库得到衣、食、坐卧处、病者所需医药资具。他如此想:「此具寿以何而得到衣、食、坐卧处、病者所需医药资具?」他如此想:「此具寿是经师,因此此具寿得到衣、食、坐卧处、病者所需医药资具。」他为利养之因、利养之缘、利养之原因、利养之生起,为成熟利养而学习经。如此为欲求利养而学。
Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā vinayadharo…pe… dhammakathiko… ābhidhammiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento abhidhammaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.
或者比库见到比库得到衣、食、坐卧处、病者所需医药资具。他如此想:「此具寿以何而得到衣、食、坐卧处、病者所需医药资具?」他如此想:「此具寿是持律者……(中略)……说法者……论师,因此此具寿得到衣、食、坐卧处、病者所需医药资具。」他为利养之因、利养之缘、利养之原因、利养之生起,为成熟利养而学习论。如此为欲求利养而学。
Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā āraññiko… piṇḍapātiko… paṃsukūliko… tecīvariko… sapadānacāriko… khalupacchābhattiko… nesajjiko… yathāsanthatiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento āraññiko hoti…pe… yathāsanthatiko hoti. Evampi lābhakamyā sikkhati.
或者比库见到比库得到衣、食、坐卧处、病者所需医药资具。他如此想:「此具寿以何而得到衣、食、坐卧处、病者所需医药资具?」他如此想:「此具寿是住阿兰若者……乞食者……尘堆衣者……三衣者……次第乞食者……一座食者……常坐不卧者……随处住者,因此此具寿得到衣、食、坐卧处、病者所需医药资具。」他为利养之因、利养之缘、利养之原因、利养之生起,为成熟利养而成为住阿兰若者……(中略)……成为随处住者。如此为欲求利养而学。
Kathaṃ na lābhakamyā sikkhati? Idha bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva attadamatthāya attasamatthāya attaparinibbāpanatthāya suttantaṃ pariyāpuṇāti, vinayaṃ pariyāpuṇāti, abhidhammaṃ pariyāpuṇāti. Evampi na lābhakamyā sikkhati.
如何不为欲求利养而学?于此,比库不为利养之因、不为利养之缘、不为利养之原因、不为利养之生起、不为成熟利养,仅为了自调伏、自平息、自般涅槃而学习经,学习律,学习论。如此不为欲求利养而学。
Atha vā bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva appicchaññeva nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva nissāya āraññiko hoti, piṇḍapātiko hoti, paṃsukūliko hoti, tecīvariko hoti , sapadānacāriko hoti, khalupacchābhattiko hoti, nesajjiko hoti, yathāsanthatiko hoti. Evampi na lābhakamyā sikkhatīti – lābhakamyā na sikkhati.
或者比库不为利养之因、不为利养之缘、不为利养之原因、不为利养之生起、不为成熟利养,仅依于少欲、仅依于知足、仅依于削减、仅依于远离、仅依于此义而成为住阿兰若者,成为乞食者,成为尘堆衣者,成为三衣者,成为次第乞食者,成为一座食者,成为常坐不卧者,成为随处住者。如此不为欲求利养而学——不为欲求利养而学。
ti. Kathaṃ alābhe kuppati? Idhekacco ‘‘kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhī’’ti kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe kuppati.
如何于无所得而恼怒?于此,某人「我不得家族,或我不得众,或我不得住处,或我不得利养,或我不得名声,或我不得赞叹,或我不得安乐,或我不得衣,或我不得食,或我不得坐卧处,或我不得病者所需医药资具,或我不得病者看护者,我不为人知」而恼怒、嗔恨、固执,显示忿怒、嗔恨、不满。如此于无所得而恼怒。
Kathaṃ alābhe na kuppati? Idha bhikkhu ‘‘kulaṃ vā na labhāmi gaṇaṃ vā na labhāmi…pe… appaññātomhī’’ti na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe na kuppatīti – lābhakamyā na sikkhati alābhe ca na kuppati.
如何于无所得而不恼怒?于此,比库「我不得家族,或我不得众……(中略)……我不为人知」而不恼怒、不嗔恨、不固执,不显示忿怒、嗔恨、不满。如此于无所得而不恼怒——不为欲求利养而学,于无所得而不恼怒。
ti. ti yo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho, caṇḍikkaṃ, asuropo, anattamanatā cittassa – ayaṃ vuccati virodho. Yasseso virodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati aviruddho. ti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. ti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akaṭukaṃ pariyesanti, akaṭukaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; lambikaṃ labhitvā kasāvaṃ pariyesanti , kasāvaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na santussanti aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti.
这是心的恼害、反击、对抗、敌对,愤怒、激怒、完全激怒,嗔、嗔恨、完全嗔恨,心的恶意、意恶意,忿怒、忿怒状态、忿怒性,嗔、嗔恨、嗔恨性,恶意、恶意状态、恶意性,敌对、反敌对,凶暴,阿修罗性,心的不满意——这称为敌对。凡此敌对已被舍断、根除、止息、平息、不能再生、被智火所烧者,他称为无敌对。色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。根味、茎味、皮味、叶味、花味、果味,酸、甜、苦、辣、咸、碱、涩、收敛、美味、不美味、冷、热。有些沙门婆罗门贪着于味。他们以舌尖寻求最上味而游行,他们得到酸的寻求非酸的,得到非酸的寻求酸的;得到甜的寻求非甜的,得到非甜的寻求甜的;得到苦的寻求非苦的,得到非苦的寻求苦的;得到辣的寻求非辣的,得到非辣的寻求辣的;得到咸的寻求非咸的,得到非咸的寻求咸的;得到碱的寻求非碱的,得到非碱的寻求碱的;得到涩的寻求收敛的,得到收敛的寻求涩的;得到美味的寻求不美味的,得到不美味的寻求美味的;得到冷的寻求热的,得到热的寻求冷的。他们无论得到什么都不满足于那个,寻求其他的,对可意的诸味染着、贪求、执取、迷醉、耽溺、缠缚、缠缚着、束缚。凡此味渴爱已被舍断、根除、止息、平息、不能再生、被智火所烧者,他如理省察而食用食物——「非为嬉戏,非为骄慢,非为装饰,非为庄严,只是为了此身的住立、维持,为了止息伤害,为了资助梵行。如此,我将灭除旧受,不生起新受,我将有存续、无过、安住。」如同涂油于车轴只是为了运载的目的,或如同涂油于车轴只是为了运载重担的目的,或如同食用子肉只是为了度过旷野的目的;同样地,比库如理省察而食用食物——「非为嬉戏……乃至……安住。」他舍断味渴爱,除去它,使它终结,使它不存在,他远离味渴爱,离开、离去、出离、脱离、解脱、离系,以离系之心而住——无敌对且不贪着于诸味。
Yathā vanaṃ ālimpeyya yāvadeva ropanatthāya, yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā pana puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya…pe… phāsuvihāro cā’’ti. Rasataṇhaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – aviruddho ca taṇhāya rasesu nānugijjhati.
因此世尊说——
Tenāha bhagavā –
「不为利养欲而学,于无利养不忿怒;
‘‘Lābhakamyā na sikkhati, alābhe ca na kuppati;
无敌对于渴爱,不贪着于诸味。」
Aviruddho ca taṇhāya, rasesu nānugijjhatī’’ti.
具足六支舍。以眼见色后,既不欢喜也不忧愁,住于舍,具念、正知。以耳闻声……乃至……以意识法后,既不欢喜也不忧愁,住于舍,具念、正知。以眼见色后,对可意的不贪求、不伤害、不生起贪,他的身住立,心住立,于内善住立、善解脱。以眼见色后,对不可意的不沮丧、心不动摇、意不消沉、心无恶意,他的身住立,心住立,于内善住立、善解脱。以耳闻声……以鼻嗅香……以舌尝味……以身触所触……以意识法后,对可意的不贪求、不伤害、不生起贪,他的身住立,心住立,于内善住立、善解脱。以意识法后,对不可意的不沮丧、心不动摇、意不消沉、心无恶意,他的身住立,心住立,于内善住立、善解脱。
ti. ti chaḷaṅgupekkhāya samannāgato. Cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Cakkhunā rūpaṃ disvā manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
以眼见色后,于可意与不可意的诸色,他的身住立,心住立,于内善住立、善解脱。以耳闻声……乃至……以意识法后,于可意与不可意的诸法,他的身住立,心住立,于内善住立、善解脱。
Cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
以眼见色后,对能染的不染着,对能嗔的不嗔恨,对能痴的不愚痴,对能忿的不忿怒,对能醉的不陶醉,对能染污的不染污。以耳闻声……乃至……以意识法后,对能染的不染着,对能嗔的不嗔恨,对能痴的不愚痴,对能忿的不忿怒,对能醉的不陶醉,对能染污的不染污。于所见只是所见,于所闻只是所闻,于所觉只是所觉,于所识只是所识。于所见不执着,于所闻不执着,于所觉不执着,于所识不执着。于所见无近行、无离行、无所依、无系缚,解脱、离系,以离系之心而住。于所闻……于所觉……于所识无近行、无离行、无所依、无系缚,解脱、离系,以离系之心而住。
Cakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute… mute… viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.
以眼见色后,对可染者不染,对可厌者不厌,对可痴者不痴,对可怒者不怒,对可醉者不醉,对可染污者不染污。以耳闻声后……(中略)……以意识法后,对可染者不染,对可厌者不厌,对可痴者不痴,对可怒者不怒,对可醉者不醉,对可染污者不染污。在所见中只是所见,在所闻中只是所闻,在所觉中只是所觉,在所识中只是所识。在所见中不执着,在所闻中不执着,在所觉中不执着,在所识中不执着。在所见中不近、不离、不依、不缚、解脱、离系,以离界限之心而住。在所闻中……在所觉中……在所识中不近、不离、不依、不缚、解脱、离系,以离界限之心而住。
Saṃvijjati arahato cakkhu, passati arahā cakkhunā rūpaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato sotaṃ, suṇāti arahā sotena saddaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato ghānaṃ, ghāyati arahā ghānena gandhaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato jivhā, sāyati arahā jivhāya rasaṃ…pe… saṃvijjati arahato kāyo, phusati arahā kāyena phoṭṭhabbaṃ…pe… saṃvijjati arahato mano, vijānāti arahā manasā dhammaṃ. Chandarāgo arahato natthi suvimuttacitto arahā.
阿拉汉有眼,阿拉汉以眼见色。阿拉汉没有欲贪,阿拉汉是善解脱心者。阿拉汉有耳,阿拉汉以耳闻声。阿拉汉没有欲贪,阿拉汉是善解脱心者。阿拉汉有鼻,阿拉汉以鼻嗅香。阿拉汉没有欲贪,阿拉汉是善解脱心者。阿拉汉有舌,阿拉汉以舌尝味……阿拉汉有身,阿拉汉以身触所触……阿拉汉有意,阿拉汉以意识法。阿拉汉没有欲贪,阿拉汉是善解脱心者。
Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ arahato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ…pe… ghānaṃ gandhārāmaṃ… jivhā rasārāmā rasaratā rasasammuditā, sā arahato dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo…pe… mano dhammārāmo dhammarato dhammasammudito, so arahato danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.
眼喜乐于色、染着于色、欢喜于色,阿拉汉已调御、已守护、已防护、已防护它,他为了其防护而说法。耳喜乐于声……鼻喜乐于香……舌喜乐于味、染着于味、欢喜于味,阿拉汉已调御、已守护、已防护、已防护它,他为了其防护而说法。身喜乐于所触……意喜乐于法、染着于法、欢喜于法,阿拉汉已调御、已守护、已防护、已防护它,他为了其防护而说法。
‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;
「已调御者被带往集会,已调御者国王乘骑;
Danto seṭṭho manussesu, yotivākyaṃ titikkhati.
已调御者是人中最胜,能忍受诽谤之语。
‘‘Varamassatarā dantā, ājānīyā ca sindhavā;
调御的骡最胜,信度种的良马,
Kuñjarā ca mahānāgā, attadanto tato varaṃ.
以及大象大龙,自调御者比那更胜。
‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;
确实不能以这些乘具,前往未到之方;
Yathāttanā sudantena, danto dantena gacchati.
如同以善调御的自己,已调御者以调御而行。」
‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā;
「他们在诸苦中不动摇,已从再生解脱;
Dantabhūmimanuppattā, te loke vijitāvino.
已达调伏地,他们是世间的胜利者。
‘‘Yassindriyāni bhāvitāni , ajjhattaṃ bahiddhā ca sabbaloke;
「凡诸根已修习者,于内、于外及一切世间;
Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti.
已厌离此世与他世,已修习、已调伏者等待时节。」
ti. Sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ…pe… pacchime vayokhandhe. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – upekkhako sadā sato.
「常」:常时、一切时、一切时刻、恒时、久时……乃至最后的寿行聚。「具念」:以四种原因为具念者——修习身随观须跋时为具念者,于诸受……于心……修习法随观须跋时为具念者……他被称为具念者——「具念」。「舍」:「我与之相等」——不因生或种姓……或任何其他事物而生起慢——「在世间不思量相等」。
nti. ‘‘Sadisohamasmī’’ti mānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na loke maññate samaṃ.
「不思量相等」:「我与之相等」——不因生或种姓……或任何其他事物而生起慢——在世间不思量相等。
ti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā . ‘‘Hīnohamasmī’’ti omānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na visesī na nīceyyo.
「不殊胜」:「我更胜」——不因生或种姓……或任何其他事物而生起过慢。「不卑劣」:「我低劣」——不因生或种姓……或任何其他事物而生起卑慢——不殊胜、不卑劣。
ti. ti arahato khīṇāsavassa. ti sattussadā – rāgussado dosussado mohussado mānussado diṭṭhussado kilesussado kammussado. Tassime ussadā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi ussadā.
「彼无诸随增」:阿拉汉、漏尽者。「诸随增」:贪随增、嗔随增、痴随增、慢随增、见随增、烦恼随增、业随增。对他而言,这些随增不存在、不在、不被发现、不可得,已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧尽——「彼无诸随增」。
Tenāha bhagavā –
因此,世尊说:
‘‘Upekkhako sadā sato, na loke maññate samaṃ;
「具舍、常具念者,不在世间想等同;不想殊胜、不想低劣,他无诸增上慢。」
Na visesī na nīceyyo, tassa no santi ussadā’’ti.
「具舍、常具念者,不在世间想等同;不想殊胜、不想低劣,他无诸增上慢。」
ti. ti arahato khīṇāsavassa. ti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo . Tassa taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā nissayatā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yassa nissayatā natthi.
阿拉汉、漏尽者。有二依——渴爱依与见依……此为渴爱依……此为见依。他已舍断渴爱依,已弃绝见依;由于渴爱依已舍断,由于见依已弃绝,依止性于彼不存在、不有、不现起、不可得,已舍断、已根除、已寂灭、已止息、不能再生、已被智火所烧——依止性于彼不存在。
ti. ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito.
知、了知、衡量、确知、辨别、明了之后,知「一切行无常」,了知、衡量、确知、辨别、明了之后,「一切行是苦」……「一切法无我」……「凡任何集法,一切皆是灭法」,知、了知、衡量、确知、辨别、明了之后。有二依——渴爱依与见依……此为渴爱依……此为见依。舍断渴爱依,弃绝见依之后,不依眼而住,不依耳而住,不依鼻而住,不依舌而住,不依身而住,不依意而住,不依色……声……香……味……触……家族……群体……住所……于所见、所闻、所思、所识之法,不依、不缚着、不执取、不耽着、不倾向,出离、离系、解脱、离缚,以离界限之心而住——知法之后无所依。
ti. ti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. ti arahato khīṇāsavassa. ti bhavadiṭṭhiyā, ti vibhavadiṭṭhiyā; ti sassatadiṭṭhiyā, ti ucchedadiṭṭhiyā; ti punappunabhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā . Taṇhā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – bhavāya vibhavāya vā taṇhā yassa na vijjati.
色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。阿拉汉、漏尽者。有见,断见;常见,断见;为再再有、再再趣、再再生、再再结生、再再自体生起。渴爱于彼不存在、不有、不现起、不可得,已舍断、已根除、已寂灭、已止息、不能再生、已被智火所烧——为有或为无有之渴爱于彼不存在。
Tenāha bhagavā –
因此,世尊说:
‘‘Yassa nissayatā natthi, ñatvā dhammaṃ anissito;
「依止性于彼不存在,知法之后无所依;」
Bhavāya vibhavāya vā, taṇhā yassa na vijjatī’’ti.
对有或对无有,他没有渴爱。
ti. Upasanto vūpasanto nibbuto paṭipassaddhoti. Taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpayāmi taṃ voharāmīti – taṃ brūmi upasantoti.
寂静、寂止、涅槃、平息。我说、我讲、我述、我显示、我称呼——我说寂静。
nti. 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 anapekkhino vītakāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, kāmesu vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhinaṃ.
从总说有二种欲——所欲之欲与烦恼之欲……这些称为所欲之欲……这些称为烦恼之欲。遍知所欲之欲,舍断烦恼之欲、舍弃、除去、使之灭尽、使之不存在,于诸欲无所期待、离欲、舍欲、吐欲、脱欲、断欲、弃绝欲,于诸欲离贪、离去贪、舍贪、吐贪、脱贪、断贪、弃绝贪,无渴、涅槃、清凉、感受乐、以梵住而住——于诸欲无所期待。
ti. ti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṃ vā vataṃ vā sīlabbataṃ vā parāmāso sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. ti arahato khīṇāsavassa. ti. Ganthā tassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – ganthā tassa na vijjanti.
有四结——贪身结、嗔身结、戒禁取身结、此实执身结。对自己见的贪是贪身结,对他人言说的憎恨、不认同是嗔身结,对自己的戒或誓或戒禁的执取是戒禁取身结,对自己的见是此实执身结。对于漏尽的阿拉汉。诸结对他不存在、不在、不被发现、不可得,已断、已根除、已寂静、已平息、须跋再生起、被智火所烧——诸结对他不存在。
nti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti kenaṭṭhena visattikā ? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe… sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse…pe… diṭṭhasutamutaviññātabbesu dhammesu visataṃ vitthatāti visattikā. nti. So imaṃ visattikaṃ taṇhaṃ atari uttari patari samatikkami vītivattīti – atarī so visattikaṃ.
称为渴爱。凡是贪、贪随……贪欲、贪、不善根。以何义为粘着?粘着故为粘着,广大故为粘着,扩散故为粘着,不平等故为粘着,使粘着故为粘着,使混乱故为粘着,欺诳故为粘着,毒根故为粘着,毒果故为粘着,毒受用故为粘着,或者那渴爱广大于色……于声……于香……于味……于触……于家族……于群体……于住处……于所见所闻所觉所识之法扩散、遍布,故为粘着。他超越、越过、度过、超越、超脱此粘着渴爱——他超越了粘着。
Tenāha bhagavā –
因此世尊说——
‘‘Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;
「我说寂静,于诸欲无所期待;诸结对他不存在,他超越了粘着。」
Ganthā tassa na vijjanti, atarī so visattika’’nti.
「我说寂静,于诸欲无所期待;诸结对他不存在,他超越了粘着。」
ti. ti paṭikkhepo. ti arahato khīṇāsavassa. ti cattāro puttā – attajo putto, khettajo putto, dinnako putto , antevāsiko putto. ti. Ajeḷakā kukkuṭasūkarā hatthigāvāssavaḷavā. nti sālikhettaṃ vīhikhettaṃ muggakhettaṃ māsakhettaṃ yavakhettaṃ godhumakhettaṃ tilakhettaṃ. nti gharavatthuṃ koṭṭhavatthuṃ purevatthuṃ pacchāvatthuṃ ārāmavatthuṃ vihāravatthuṃ. ti. Tassa puttapariggaho vā pasupariggaho vā khettapariggaho vā vatthupariggaho vā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – na tassa puttā pasavo, khettaṃ vatthuñca vijjati.
「诸」。「诸」是拒绝。「诸」是阿拉汉、漏尽者的。「诸」是四种儿子——自生子、田生子、所给子、弟子。「诸」。山羊、绵羊、鸡、猪、象、牛、马、骡。「诸」是稻田、粳米田、绿豆田、豆田、大麦田、小麦田、芝麻田。「诸」是房屋地、仓库地、前地、后地、园地、精舍地。「诸」。他没有儿子的执取、没有畜生的执取、没有田地的执取、没有地基的执取,不存在、不有、不被发现、不可得,已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧尽——「他没有儿子、畜生,没有田地与地基」。
ti. ti attadiṭṭhi, ti ucchedadiṭṭhi; ti gahitaṃ natthi, ti muñcitabbaṃ natthi. Yassa natthi gahitaṃ tassa natthi muñcitabbaṃ. Yassa natthi muñcitabbaṃ tassa natthi gahitaṃ. Gāhamuñcanasamatikkanto arahā vuddhiparihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – attā vāpi nirattā vā, na tasmiṃ upalabbhati.
「诸」。「诸」是我见,「诸」是断见;「诸」没有所取,「诸」没有应舍。没有所取者没有应舍,没有应舍者没有所取。阿拉汉已超越取与舍,已超越增长与衰退。他已住立、已行梵行……乃至……他没有生死轮回,没有再有——「我或无我,在他身上不可得」。
Tenāha bhagavā –
因此,世尊说:
‘‘Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;
「他没有儿子、畜生,没有田地与地基;
Attā vāpi nirattā vā, na tasmiṃ upalabbhatī’’ti.
我或无我,在他身上不可得。」
ti. ti 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 santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – puthujjanā. ti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. ti ye keci bhovādikā. ti . Puthujjanā yena taṃ rāgena vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ, rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā yena taṃ vadeyyuṃ – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena naṃ vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpayeyyuṃ vohareyyunti – yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā.
「诸」。「诸」是各别生起诸烦恼故为凡夫,各别未破坏身见故为凡夫,各别仰望诸导师之面故为凡夫,各别未从一切趣出离故为凡夫,各别造作种种行故为凡夫,各别被种种暴流冲走故为凡夫,各别被种种热恼所热恼故为凡夫,各别被种种烧恼所烧恼故为凡夫,各别于五欲功德染著、贪求、执取、迷醉、耽溺、缠缚、系缚、束缚故为凡夫,各别被五盖所覆、所盖、所障、所闭、所藏、所蔽——凡夫。「诸」是任何从此外的游方者、达到游方者、成就游方者。「诸」是任何尊称者。「诸」。凡夫以任何贪会说,以任何嗔会说,以任何痴会说,以任何慢会说,以任何见会说,以任何掉举会说,以任何疑会说,以任何随眠会说,染著或嗔恨或愚痴或系缚或执取或散乱或不确定或强力,那些行已舍断;因行的舍断,以任何趣会说——地狱有情或畜生或饿鬼界或人或天或有色或无色或有想或无想或非想非非想。没有因、没有缘、没有理由,以此会说、会讲、会述、会显示、会表达——「凡夫会说他,以及沙门婆罗门」。
nti. ti arahato khīṇāsavassa. ti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho; taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā na diṭṭhiyā vā parivārito caratīti – taṃ tassa apurakkhataṃ.
「诸」。「诸」是阿拉汉、漏尽者的。「诸」是两种前行——渴爱前行与见前行……乃至……这是渴爱前行……乃至……这是见前行。他的渴爱前行已舍断,见前行已断除;因渴爱前行的舍断,因见前行的断除,他不以渴爱或见为前导而行,不以渴爱为幢、不以渴爱为旗、不以渴爱为主,不以见为幢、不以见为旗、不以见为主,不被渴爱或见围绕而行——「那是他的无前行」。
ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā vādesu upavādesu nindāya garahāya akittiyā avaṇṇahārikāya nejati na iñjati na calati na vedhati nappavedhati na sampavedhatīti – tasmā vādesu nejati.
「诸」。「诸」是因此、以此为因、以此为缘、以此为源,在诸论、诸诤论、诸呵责、诸非难、诸不名声、诸恶名声中,他不动、不摇、不震、不颤、不战栗、不颤动——「因此,在诸论中他不动」。
Tenāha bhagavā –
因此,世尊说——
‘‘Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;
「凡诸凡夫所责难者,以及沙门婆罗门;
Taṃ tassa apurakkhataṃ, tasmā vādesu nejatī’’ti.
对他而言那不被重视,因此他在诸论中不动摇。」
ti. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati vītagedho. So rūpe agiddho…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosito, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho nicchāto…pe… brahmabhūtena attanā viharatīti – vītagedho. ti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ…pe… gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – vītagedho amaccharī.
被称为渴爱。凡是贪、贪染……乃至……贪求、贪欲、不善根。凡此贪婪已被舍断、根除、止息、平息、须跋再生起、被智火所烧,他被称为离贪婪者。他对色不贪……乃至……对所见、所闻、所思、所识知之诸法不贪、不执取、不迷恋、不耽著,离贪婪、远离贪婪、舍弃贪婪、吐出贪婪、解脱贪婪、舍断贪婪、弃绝贪婪、无欲……乃至……以成为梵者之自我而住——离贪婪。有五种悭吝——住所悭、家族悭、利养悭、称赞悭、法悭。凡如是……乃至……执取——这被称为悭吝。凡此悭吝已被舍断、根除、止息、平息、须跋再生起、被智火所烧,他被称为不悭吝者——离贪婪、不悭吝。
ti. ti. vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ‘‘Seyyohamasmī’’ti vā, ‘‘sadisohamasmī’’ti vā, ‘‘hīnohamasmī’’ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na ussesu vadate muni, na samesu na omesu.
被称为智……乃至……超越了血亲之网的牟尼。他不说、不谈、不言、不表明、不宣称「我较胜」或「我相等」或「我较劣」——牟尼不在胜者中说,不在等者中,不在劣者中。
ti. ti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – kappaṃ neti. ti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; tassa taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – kappaṃ neti akappiyo.
有二种虚妄分别论——渴爱虚妄分别论与见虚妄分别论……乃至……这是渴爱虚妄分别论……乃至……这是见虚妄分别论。他的渴爱虚妄分别论已被舍断,见虚妄分别论已被弃绝;由于渴爱虚妄分别论已被舍断,由于见虚妄分别论已被弃绝,他不导向、不趋向、不接近、不执取、不执著、不固执于渴爱虚妄分别论或见虚妄分别论——不导向虚妄分别论。虚妄分别论:有二种虚妄分别论——渴爱虚妄分别论与见虚妄分别论……乃至……这是渴爱虚妄分别论……乃至……这是见虚妄分别论。他的渴爱虚妄分别论已被舍断,见虚妄分别论已被弃绝;由于他的渴爱虚妄分别论已被舍断,由于见虚妄分别论已被弃绝,他不虚妄分别论、不产生、不令产生、不生起、不令生起渴爱虚妄分别论或见虚妄分别论——不导向虚妄分别论、不可虚妄分别论。
Tenāha bhagavā –
因此,世尊说——
‘‘Vītagedho amaccharī, na ussesu vadate muni;
「离贪婪、不悭吝,牟尼不在胜者中说;
Na samesu na omesu, kappaṃ neti akappiyo’’ti.
不于同等者,不于低劣者,他不度时,无所度者。
ti. ti arahato khīṇāsavassa. ti. Tassa mayhaṃ vā idaṃ paresaṃ vā idanti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi…pe… ñāṇagginā daḍḍhanti – yassa loke sakaṃ natthi. ti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. Cakkhu me vipariṇatanti na socati. Sotaṃ me… ghānaṃ me… jivhā me… kāyo me… mano me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatāti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.
「阿拉汉、漏尽者」:对我或对他人,任何色所属、受所属、想所属、行所属、识所属的「这是我的」或「这是」,被执取、被执着、被固执、被执持、被决意的,都不存在、都没有……被智火所烧。「世间无己物者」:变易的事物不悲伤,或于变易的事物不悲伤。「我的眼变易了」不悲伤。我的耳……我的鼻……我的舌……我的身……我的意……我的色……我的声……我的香……我的味……我的触……我的家族……我的群体……我的住处……我的利得……我的名声……我的赞誉……我的乐……我的衣……我的食……我的卧坐处……我的病者所需药品资具……我的母……我的父……我的兄……我的姊……我的子……我的女……我的友……我的大臣……我的亲戚……我的血亲变易了,不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。如此,「无所属故不悲伤」。
Atha vā asantāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Cakkhurogena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati, sotarogena… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlena… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya … vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.
或者,被不存在的苦受所触、所恼、所困、所遇,不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。被眼病所触、所恼、所困、所遇,不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷;耳病……鼻病……舌病……身病……头病……耳病……口病……齿病……咳嗽……气喘……鼻炎……热病……老病……腹病……昏厥……痢疾……绞痛……霍乱……麻风……疮……白癜风……肺痨……癫痫……癣……疥癣……搔痒……抓痒……疹……白癞……血病……胆病……糖尿病……痔疮……疖……瘘……胆汁所生病……痰所生病……风所生病……(三者)和合所生病……时节变化所生病……不等姿势所生病……突发所生病……业果报所生病……寒……热……饥……渴……虻、蚊、风、热、爬虫类接触所触、所恼、所困、所遇,不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。如此,「无所属故不悲伤」。
Atha vā asante asaṃvijjamāne anupalabbhamāne – ‘‘aho vata me taṃ natthi, siyā vata me taṃ, taṃ vatāhaṃ na ca labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. ti 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, na anusayavasena gacchati na ca vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – dhammesu ca na gacchati.
或者,对于不存在、不现有、不可得的:「啊,我没有那个,愿我有那个,我确实得不到那个」,不悲伤、不疲劳、不悲泣、不捶胸号哭、不陷入痴迷。如此,「无所属故不悲伤」。「于诸法不行」:不行欲之道,不行嗔之道,不行痴之道,不行怖之道,不由贪而行,不由嗔而行,不由痴而行,不由慢而行,不由见而行,不由掉举而行,不由疑而行,不由随眠而行,不被诸杂染法所行、所导、所牵、所摄持——「于诸法不行」。
ti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati.
「彼确实被称为寂静者」:他寂静、寂止、极寂止、涅槃、轻安,被称为、被说为、被谈论、被宣说、被阐明、被表述——「彼确实被称为寂静者」。
Tenāha bhagavā –
因此,世尊说:
‘‘Yassa loke sakaṃ natthi, asatā ca na socati;
「世间无己物者,无所属故不悲伤;
Dhammesu ca na gacchati, sa ve santoti vuccatī’’ti.
于诸法不行,彼确实被称为寂静者。」
Purābhedasuttaniddeso dasamo. · 破坏前经分别第十