Pārāyanavagganiddeso彼岸道品分别

1125 段 · CSCD 巴利原典

1. Ajitamāṇavapucchāniddeso1. 阿基德学童所问分别

ti. ti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko kena āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – kenassu nivuto loko?

「ti」:「ti」,地狱界、畜生界、饿鬼界、人界、天界、蕴界、界界、处界、此世、他世、梵天界、天界——这被称为世间。这世间被什么所覆盖、遮蔽、笼罩、封闭、隐藏、遮蔽?——世间被什么所遮蔽?

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ iccāti. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. ti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā ajito.

「ti」:「ti」,词的连接、词的结合、词的完整、字母的组合、字的连贯、词的次序——这就是「iccāti」。「ti」,亲爱的话语、尊敬的话语、恭敬尊重的称呼——这就是「具寿」。「ti」,那位婆罗门的名字、标记、称号、施设、名称、名字、命名、名号、语词、字、称呼——「如此,具寿阿基多」。

ti kena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – kenassu nappakāsati .

「ti」,世间被什么所不照明、不光耀、不照耀、不辉耀、不显现、不明了?——世间被什么所不照明?

ti kiṃ lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddho, brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi vibhajasi uttānīkarosi pakāsesīti – kissābhilepanaṃ brūsi.

「ti」,什么是世间的染污、黏着、束缚、杂染?世间被什么所涂、所染、所污、所染污、所杂染、所涂抹、所混杂、所黏着、所黏缚、所缠缚?请说、告知、教导、施设、建立、开显、分别论、阐明、显示——你说什么是所染着?

nti kiṃ lokassa bhayaṃ mahabbhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – kiṃsu tassa mahabbhayaṃ. Tenāha so brāhmaṇo –

「nti」,什么是世间的怖畏、大怖畏、逼迫、压迫、灾难、障碍?——什么是它的大怖畏?因此那位婆罗门说——

‘‘Kenassu nivuto loko, [iccāyasmā ajito]

「世间被什么所遮蔽?[如此,具寿阿基多]

Kenassu nappakāsati;

被什么所不照明?

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya’’nti.

你说什么是所染着?什么是它的大怖畏?」

ti. ti dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccavekkhaṇakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ, ayaṃ vuccati – avijjā.

于苦无智,于苦集无智,于苦灭无智,于导至苦灭之道无智,于前际无智,于后际无智,于前际后际无智,于此缘性缘起诸法无智,凡如此之无智、不见、不现观、不随觉、不等觉、不通达、不把握、不洞察、不观察、不省察、不作省察之业、愚昧、愚痴、不正知、痴、极痴、杂痴、无明、无明流、无明轭、无明随眠、无明缠、无明障、痴、不善根——此称为无明。

ti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko imāya avijjāya āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – avijjāya nivuto loko.

地狱世间、畜生世间、饿鬼界、人世间、天世间、蕴世间、界世间、处世间、此世、他世、梵天世间、天世间——此称为世间。此世间被此无明所覆、所盖、所罩、所蔽、所遮、所障——世间被无明所覆。

ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanaṃ. Api ca, bhaggarāgoti bhagavā; bhaggadosoti bhagavā; bhaggamohoti bhagavā; bhaggamānoti bhagavā; bhaggadiṭṭhīti bhagavā; bhaggakaṇṭakoti 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 anupubbasamāpattīnanti bhagavā; bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ 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 – ajitāti bhagavā.

世尊以名字称呼那位婆罗门。此是尊敬之语。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;世尊是已破刺者;世尊是已破烦恼者;世尊是已分、已分别论、已分别论法宝者;世尊是诸有之终结者;世尊是已修身、已修戒、已修心、已修慧者;或者世尊分享森林、丛林、边地、寂静、无声、无音、远离人群、适合独坐之住所;或者世尊是衣、食、住所、病者所需医药资具之分享者;或者世尊是义味、法味、解脱味、增上戒、增上心、增上慧之分享者;或者世尊是四禅那、四无量、四无色定之分享者;或者世尊是八解脱、八胜处、九次第定之分享者;或者世尊是十想修习、遍处定、入出息念定、须跋定之分享者;或者世尊是须跋、四正勤、四神足、五根、五力、七觉支、圣八支道之分享者;或者世尊是十如来力、四无畏、四无碍解、六神通、六佛法之分享者;「世尊」此名非母所作,非父所作,非兄弟所作,非姊妹所作,非朋友同伴所作,非亲族血亲所作,非沙门婆罗门所作,非诸天所作。此是诸佛世尊于菩提树下,与一切知智之获得同时,于解脱究竟之亲证施设,即「世尊」——世尊是无敌者。

ti. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ , dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ, gāho vuccati macchariyaṃ. Pamādo vattabbo – kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. ti iminā ca macchariyena iminā ca pamādena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – vevicchā pamādā nappakāsati.

悭吝称为五悭——住所悭、家族悭、利养悭、称赞悭、法悭。凡如此之悭、悭吝、悭吝性、悭吝、吝啬、紧缩、不施与、心之不舍——此称为悭吝。又,蕴悭亦是悭吝,界悭亦是悭吝,处悭亦是悭吝,执取称为悭吝。放逸应说——于身恶行或语恶行或意恶行或五欲功德,心之放纵、放纵不生起、于诸善法之修习不作恭敬、不作热诚、不作坚固、懈怠行、舍弃意欲、舍弃重担、不习行、不修习、不多作、不决意、不勤修、放逸。凡如此之放逸、放逸行、放逸性——此称为放逸。以此悭吝及以此放逸,世间不明、不照、不热、不辉、不显、不现——因悭吝放逸而不明。

ti jappā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṃ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ – ayaṃ vuccati jappā. Lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso imāya jappāya loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddhoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – jappābhilepanaṃ brūmi.

渴求称为渴爱。凡贪、随贪、随喜、随顺、欢喜、喜贪、心之随贪、欲、贪着、耽着、贪求、深贪、缚、泥、动摇、幻、生母、生者、缝者、网者、流、粘着、线、扩散、积集、第二者、愿、有之牵引、林、丛林、亲密、爱着、希求、结缚、希望、希望行、希望性、色希望、声希望、香希望、味希望、触希望、利希望、财希望、子希望、命希望、渴求、切求、极求、渴求行、渴求性、贪婪、贪婪行、贪婪性、舔舐、好乐、非法贪、不等贪、喜爱、爱乐、愿求、希求、切愿、欲爱、有爱、无有爱、色爱、无色爱、灭爱、色爱、声爱、香爱、味爱、触爱、法爱、流、轭、结、取、障、盖、覆、缚、随烦恼、随眠、缠、藤、悭吝、苦根、苦因、苦生、魔索、魔钩、魔饵、魔境、魔住处、魔行处、魔缚、爱河、爱网、爱绳、爱海、贪欲、贪、不善根——此称为渴求。世间之染着、粘着、系缚、随烦恼,以此渴求世间被染、被染污、被涂、被污、被污染、被涂抹、被混杂、被粘、被粘着、被缠缚,我说、我宣说、我教示、我施设、我建立、我开显、我分别论、我阐明、我显示——我说渴求之染着。

nti. nti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ tiracchānayonikaṃ dukkhaṃ pettivisayikaṃ dukkhaṃ mānusikaṃ dukkhaṃ gabbhokkantimūlakaṃ dukkhaṃ gabbhaṭṭhitimūlakaṃ dukkhaṃ gabbhavuṭṭhānamūlakaṃ dukkhaṃ jātassūpanibandhakaṃ dukkhaṃ jātassa parādheyyakaṃ dukkhaṃ attūpakkamadukkhaṃ parūpakkamadukkhaṃ saṅkhāradukkhaṃ vipariṇāmadukkhaṃ cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ mātumaraṇaṃ dukkhaṃ pitumaraṇaṃ dukkhaṃ bhātumaraṇaṃ dukkhaṃ bhaginimaraṇaṃ dukkhaṃ puttamaraṇaṃ dukkhaṃ dhītumaraṇaṃ dukkhaṃ ñātibyasanaṃ dukkhaṃ rogabyasanaṃ dukkhaṃ bhogabyasanaṃ dukkhaṃ sīlabyasanaṃ dukkhaṃ diṭṭhibyasanaṃ dukkhaṃ yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati. Atthaṅgamato nirodho paññāyati. Kammasannissito vipāko. Vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ dukkhe patiṭṭhitaṃ atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – idaṃ vuccati dukkhaṃ. Idaṃ dukkhaṃ lokassa bhayaṃ mahābhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – dukkhamassa mahabbhayaṃ. Tenāha bhagavā –

生苦、老苦、病苦、死苦、愁悲苦忧恼苦、地狱苦、畜生趣苦、饿鬼界苦、人间苦、入胎为根本之苦、住胎为根本之苦、出胎为根本之苦、已生者之系缚苦、已生者之依他苦、自作苦、他作苦、行苦、变易苦、眼病、耳病、鼻病、舌病、身病、头病、耳病、口病、齿病、咳、喘、鼻炎、热病、老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、癣、痨、癫痫、癣、疥、痒、抓伤、血痢、糖尿病、痔、疖、瘘、胆汁所生病、痰所生病、风所生病、集合病、时节变化所生病、不等护理所生病、侵害所生病、业异熟所生病、寒、热、饥、渴、大便、小便、虻蚊风热爬虫类接触之苦、母死之苦、父死之苦、兄死之苦、姊死之苦、子死之苦、女死之苦、亲族灾难之苦、疾病灾难之苦、财产灾难之苦、戒灾难之苦、见灾难之苦,凡诸法从初生起可知,从灭尽灭可知,业为缘之果报,果报为缘之业,名为缘之色,色为缘之名,被生所随,被老所逐,被病所制伏,被死所击,住立于苦,无护、无庇、无归依、成为无归依者——此称为苦。此苦是世间之怖畏、大怖畏、逼迫、击打、灾患、障难——此苦是其大怖畏。因此世尊说——

‘‘Avijjāya nivuto loko, [ajitāti bhagavā]

「世间被无明所覆,[阿基答,世尊说]

Vevicchā pamādā nappakāsati;

因悭吝放逸而不明;」

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya’’nti.

我说呢喃与涂油是苦,是大怖畏。

ti. ti taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. ti sabbesu āyatanesu. ti savanti āsavanti sandanti pavattanti. Cakkhuto rūpe savanti āsavanti sandanti pavattanti. Sotato sadde savanti…pe… ghānato gandhe savanti… jivhāto rase savanti… kāyato phoṭṭhabbe savanti… manato dhamme savanti āsavanti sandanti pavattanti. Cakkhuto rūpataṇhā savanti āsavanti sandanti pavattanti. Sotato saddataṇhā savanti āsavanti sandanti pavattanti. Ghānato gandhataṇhā savanti… jivhāto rasataṇhā savanti… kāyato phoṭṭhabbataṇhā savanti… manato dhammataṇhā savanti āsavanti sandanti pavattantīti – savanti sabbadhi sotā.

「流」者,即渴爱流、见流、烦恼流、恶行流、无明流。「一切处」者,即一切诸处。「流动」者,流、流出、流注、转起。从眼流向色而流、流出、流注、转起。从耳流向声而流……从鼻流向香而流……从舌流向味而流……从身流向触而流……从意流向法而流、流出、流注、转起。从眼色渴爱流、流出、流注、转起。从耳声渴爱流、流出、流注、转起。从鼻香渴爱流……从舌味渴爱流……从身触渴爱流……从意法渴爱流、流出、流注、转起。这就是「诸流一切处流动」。

ti. ti padasandhi…pe… padānupubbatāpetaṃ iccāti…pe… iccāyasmā ajito.

「此」者,即句之连结……句之次第,这就是「此」……这就是具寿阿基多所说。

nti sotānaṃ kiṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sotānaṃ kiṃ nivāraṇaṃ.

「诸流的什么是遮障」者,诸流的什么是障碍、遮蔽、防护、守护——诸流的什么是遮障。

ti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – sotānaṃ saṃvaraṃ brūhi.

「请说诸流的防护」者,请说、指示、教示、施设、建立、开显、分别论、阐明、显示诸流的障碍、遮蔽、防护、守护——请说诸流的防护。

ti kena sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – kena sotā pidhiyyare. Tenāha so brāhmaṇo –

「以什么遮闭诸流」者,以什么诸流被遮闭、被截断、不流、不流出、不流注、不转起——以什么遮闭诸流。因此那位婆罗门说:

‘‘Savanti sabbadhi sotā, [iccāyasmā ajito]

「诸流一切处流动,[此具寿阿基多所说]

Sotānaṃ kiṃ nivāraṇaṃ;

诸流的什么是遮障;」

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare’’.

「请说诸流的防护，诸流以何被遮止？」

nti yāni etāni sotāni mayā kittitāni pakittitāni ācikkhitāni desitāni paññapitāni paṭṭhapitāni vivaritāni vibhajitāni uttānīkatāni pakāsitāni, seyyathidaṃ – taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. nti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – yāni sotāni lokasmiṃ. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

「诸流」——即我所称说、详说、教示、施设、建立、开显、分别论、阐明、显示的那些流，即：渴爱流、见流、烦恼流、恶行流、无明流。「于世间」——于恶趣世间、人世间、天世间、蕴世间、界世间、处世间——世间中的诸流。世尊以名字称呼那位婆罗门。

nti. ti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. nti āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sati tesaṃ nivāraṇaṃ.

「念」——即念、随念、回忆、念、忆持、执持、不忘失、不混乱、念、念根、念力、正念、念觉支、一乘道——这称为念。「防护」——即遮蔽、障碍、防护、守护、覆藏——念是它们的障碍。

ti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – sotānaṃ saṃvaraṃ brūmi.

「我说诸流的防护」——我说、教示……阐明、显示诸流的遮蔽、障碍、防护、守护、覆藏——我说诸流的防护。

ti. ti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paññāyete pidhiyyareti – paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā aniccā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā dukkhā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Sabbe saṅkhārā anattā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Avijjāpaccayā saṅkhārā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Saṅkhārapaccayā viññāṇa’’nti…pe… ‘‘viññāṇapaccayā nāmarūpa’’nti… ‘‘nāmarūpapaccayā saḷāyatana’’nti… ‘‘saḷāyatanapaccayā phasso’’ti… ‘‘phassapaccayā vedanā’’ti… ‘‘vedanāpaccayā taṇhā’’ti… ‘‘taṇhāpaccayā upādāna’’nti… ‘‘upādānapaccayā bhavo’’ti… ‘‘bhavapaccayā jātī’’ti… ‘‘jātipaccayā jarāmaraṇa’’nti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Avijjānirodhā saṅkhāranirodho’’ti… ‘‘saṅkhāranirodhā viññāṇanirodho’’ti… ‘‘viññāṇanirodhā nāmarūpanirodho’’ti… ‘‘nāmarūpanirodhā saḷāyatananirodho’’ti… ‘‘saḷāyatananirodhā phassanirodho’’ti… ‘‘phassanirodhā vedanānirodho’’ti… ‘‘vedanānirodhā taṇhānirodho’’ti… ‘‘taṇhānirodhā upādānanirodho’’ti… ‘‘upādānanirodhā bhavanirodho’’ti… ‘‘bhavanirodhā jātinirodho’’ti… ‘‘jātinirodhā jarāmaraṇanirodho’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhasamudayo’’ti… ‘‘ayaṃ dukkhanirodho’’ti… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Ime dhammā āsavā’’ti…pe… ‘‘ayaṃ āsavasamudayo’’ti… ‘‘ayaṃ āsavanirodho’’ti… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. ‘‘Ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā pariññeyyā’’ti… ‘‘ime dhammā pahātabbā’’ti… ‘‘ime dhammā bhāvetabbā’’ti… ‘‘ime dhammā sacchikātabbā’’ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – paññāyete pidhiyyare. Tenāha bhagavā –

「以慧」——即慧、了知……无痴、择法、正见。「以慧这些被遮止」——以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「一切行无常」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「一切行是苦」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「一切法无我」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「无明缘行」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。「行缘识」……「识缘名色」……「名色缘六处」……「六处缘触」……「触缘受」……「受缘渴爱」……「渴爱缘取」……「取缘有」……「有缘生」……知见「生缘老死」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。「无明灭则行灭」……「行灭则识灭」……「识灭则名色灭」……「名色灭则六处灭」……「六处灭则触灭」……「触灭则受灭」……「受灭则渴爱灭」……「渴爱灭则取灭」……「取灭则有灭」……「有灭则生灭」……知见「生灭则老死灭」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「此是苦」……「此是苦集」……「此是苦灭」……「此是导至苦灭之道」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「这些法是漏」……「此是漏集」……「此是漏灭」……「此是导至漏灭之道」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见「这些法应被证知」……「这些法应被遍知」……「这些法应被舍断」……「这些法应被修习」……「这些法应被作证」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见六触处的集起与灭没、味、患、出离者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转。知见五取蕴的集起与灭没、味、患、出离者……知见四大种的集起与灭没、味、患、出离者……知见「凡任何集法，一切皆是灭法」者，以慧这些流被遮止、被截断、不流、不漏、不流注、不流转——以慧这些被遮止。因此世尊说——

‘‘Yāni sotāni lokasmiṃ, [ajitāti bhagavā]

「世间中的诸流，「阿基答」世尊说，

Sati tesaṃ nivāraṇaṃ;

念是它们的障碍；

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’ti.

我说诸流的防护，以慧这些被遮止。」

ti. ti yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. ti yā sati anussati…pe… sammāsatīti – paññā ceva saticāpi, iccāyasmā ajito.

「慧」即:慧、了知、简择、抉择、择法、观察、随观、伺察、聪睿、善巧、巧妙、辨别、思惟、审察、广慧、睿智、引导、观、正知、激励、慧、慧根、慧力、慧剑、慧宫、慧光、慧明、慧炬、慧宝、无痴、择法、正见。「念」即:念、随念……(中略)……正念。慧与念,具寿阿基多如是说。

ti. nti cattāro arūpino khandhā. nti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ . ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – nāmarūpañca mārisa.

「名」即:四无色蕴。「色」即:四大种及四大种所造色。「尊者」即:亲爱语、尊重语、恭敬尊重之语,此即「尊者」——名色,尊者。

ti. ti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. ti pucchito yācito ajjhesito pasādito. ti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – etaṃ me puṭṭho pabrūhi.

「我问」即:我所问、我所请、我所求、我所恳请。「被问」即:被问、被请、被求、被恳请。「请说」即:请说、请告示、请教示、请施设、请建立、请开显、请分别论、请阐明、请显示——「请为我说此所问」。

ti katthetaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Katthetaṃ uparujjhati. Tenāha so brāhmaṇo –

「于何处此灭尽、止息、消失、寂灭」即:于何处此被遮止。因此,彼婆罗门说——

‘‘Paññā ceva sati cāpi, [iccāyasmā ajito]

「慧与念,[具寿阿基多如是说]

Nāmarūpañca mārisa;

以及名色,尊者;

Evaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī’’ti.

如是我所问请说,于何处此被遮止?」

ti. nti paññañca satiñca nāmarūpañca. ti apucchasi yācasi ajjhesati pasādesīti – yametaṃ pañhaṃ apucchi.

「名色」即:慧、念与名色。「你所问」即:你问、你请、你求、你恳请——你所问之问。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. nti paññañca satiñca nāmarūpañca. ti vadāmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti. Ajita taṃ vadāmi te.

「阿基答,我对你说这个。」世尊以名字称呼那位婆罗门。「慧与念以及名色。」「我说、我告知、我教导、我施设、我建立、我开显、我分别论、我阐明、我显示。阿基答,我对你说这个。」

ti nti cattāro arūpino khandhā. nti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ. nti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ asesanti. ti nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Yattha nāmañca rūpañca asesaṃ uparujjhati.

「名」是指四无色蕴。「色」是指四大种以及四大种的所造色。「无余」这是说一切、一切方式、一切、无遗、无余、完全包括的表达。「灭尽」是指灭、止息、消失、寂灭。「于此名与色无余灭尽。」

ti sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti . Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhantīti – viññāṇassa nirodhena etthetaṃ uparujjhati. Tenāha bhagavā –

以入流道智,由于行识的灭尽,除了七有之外,在无始轮回中将生起的名与色,于此它们灭尽、止息、消失、寂灭。以一来道智,由于行识的灭尽,除了二有之外,在五有中将生起的名与色,于此它们灭尽、止息、消失、寂灭。以不来道智,由于行识的灭尽,除了一有之外,在色界或无色界将生起的名与色,于此它们灭尽、止息、消失、寂灭。以阿拉汉道智,由于行识的灭尽,将生起的名与色,于此它们灭尽、止息、消失、寂灭。阿拉汉以无余涅槃界般涅槃时,由于最后识的灭尽,慧与念以及名与色,于此它们灭尽、止息、消失、寂灭——由于识的灭尽,于此这个灭尽。因此世尊说——

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

「你所问的这个问题,阿基答,我对你说这个;」

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

「于此名与色,无余灭尽;」

Viññāṇassa nirodhena, etthetaṃ uparujjhatī’’ti.

「由于识的灭尽,于此这个灭尽。」

ti saṅkhātadhammā vuccanti arahanto khīṇāsavā. Kiṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavā? Te saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā aniccā’’ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā dukkhā’’ti saṅkhātadhammā…pe… ‘‘sabbe dhammā anattā’’ti saṅkhātadhammā… ‘‘avijjāpaccayā saṅkhārā’’ti saṅkhātadhammā… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Atha vā tesaṃ khandhā saṅkhātā dhātuyo saṅkhātā āyatanāni saṅkhātā gatiyo saṅkhātā upapattiyo saṅkhātā paṭisandhi saṅkhātā bhavā saṅkhātā saṃsārā saṅkhātā vaṭṭā saṅkhātā. Atha vā te khandhapariyante ṭhitā dhātupariyante ṭhitā āyatanapariyante ṭhitā gatipariyante ṭhitā upapattipariyante ṭhitā paṭisandhipariyante ṭhitā bhavapariyante ṭhitā saṃsārapariyante ṭhitā vaṭṭapariyante ṭhitā antime bhave ṭhitā antime samussaye ṭhitā antimadehadharā arahanto.

「已算定法者」是指诸漏尽的阿拉汉。为何称诸漏尽的阿拉汉为「已算定法者」?他们是已算定法者、已知法者、已衡量法者、已度量法者、已明了法者、已通达法者。「一切行无常」——已算定法者、已知法者、已衡量法者、已度量法者、已明了法者、已通达法者。「一切行是苦」——已算定法者……「一切法无我」——已算定法者……「无明缘行」——已算定法者……「凡任何集法,一切皆是灭法」——已算定法者、已知法者、已衡量法者、已度量法者、已明了法者、已通达法者。或者,他们的诸蕴已算定、诸界已算定、诸处已算定、诸趣已算定、诸生已算定、结生已算定、诸有已算定、轮回已算定、轮转已算定。或者,他们住立于蕴的边际、住立于界的边际、住立于处的边际、住立于趣的边际、住立于生的边际、住立于结生的边际、住立于有的边际、住立于轮回的边际、住立于轮转的边际、住立于最后有、住立于最后集聚、持最后身的阿拉汉。」

Tesaṃ cāyaṃ pacchimako, carimoyaṃ samussayo;

「对他们来说,这是最后的,这是最后的集聚;」

Jātimaraṇasaṃsāro, natthi nesaṃ punabbhavoti.

生死轮回,他们没有再生。

Taṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavāti. ti. ti kiṃkāraṇā vuccanti sekhā? Sikkhantīti sekhā. Kiñca sikkhanti? Adhisīlampi sikkhanti, adhicittampi sikkhanti, adhipaññampi sikkhanti. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho mahanto sīlakkhandho sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

以此因缘,被称为「有为法者」,被称为「漏尽的阿拉汉」。以何因缘被称为「有学」?「学习」故为有学。他们学习什么?学习增上戒,学习增上心,学习增上慧。什么是增上戒学?于此,比库具戒,以巴帝摩卡律仪防护而住,具足正行与行处,于微细罪中见怖畏,受持学习诸学处。小戒蕴、大戒蕴、戒为住处、为根本、为行、为律仪、为防护、为诸善法成就之门、为首要——这是增上戒学。

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

什么是增上心学?于此,比库离诸欲……(中略)……证得初禅……第二禅……第三禅……第四禅而住——这是增上心学。

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti…pe… ‘‘ayaṃ dukkhanirodho’’ti… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ime āsavā’’ti…pe… ‘‘ayaṃ āsavasamudayo’’ti… ‘‘ayaṃ āsavanirodho’’ti… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. ‘‘Ayaṃ adhipaññāsikkhā’’… imā tisso sikkhāyo āvajjantā sikkhanti jānantā sikkhanti passantā sikkhanti cittaṃ adhiṭṭhahantā sikkhanti saddhāya adhimuccantā sikkhanti vīriyaṃ paggaṇhantā sikkhanti satiṃ upaṭṭhapentā sikkhanti cittaṃ samādahantā sikkhanti paññāya pajānantā sikkhanti abhiññeyyaṃ abhijānantā sikkhanti pariññeyyaṃ parijānantā sikkhanti pahātabbaṃ pajahantā sikkhanti bhāvetabbaṃ bhāventā sikkhanti sacchikātabbaṃ sacchikarontā sikkhanti ācaranti samācaranti samādāya vattanti. Taṃkāraṇā vuccanti – sekhā. ti bahukā. Ete sekhā sotāpannā ca paṭipannā ca sakadāgāmino ca paṭipannā ca anāgāmino ca paṭipannā ca arahanto ca paṭipannā ca. ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – ye ca sekhā puthū idha.

什么是增上慧学?于此,比库具慧,具有导向生灭之慧,具有圣者的、洞察的、正导向苦尽的慧。他如实了知「这是苦」,「这是苦集」……(中略)……「这是苦灭」……「这是导向苦灭之道」,如实了知。「这些是漏」……(中略)……「这是漏集」……「这是漏灭」……「这是导向漏灭之道」,如实了知。「这是增上慧学」……作意这三学而学习,了知而学习,见而学习,确立心而学习,以信胜解而学习,策励精进而学习,现起念而学习,等持心而学习,以慧了知而学习,应证知者证知而学习,应遍知者遍知而学习,应断者断而学习,应修习者修习而学习,应作证者作证而学习,行、正行、受持而行。以此因缘,被称为「有学」。这些有学众多:入流者及其道者,一来者及其道者,不来者及其道者,阿拉汉及其道者。于此见、此忍、此意乐、此取、此法、此律、此法律、此教说、此梵行、此导师教、此自体、此人间世——于此众多有学。

ti tvampi nipako paṇḍito paññavā buddhimā ñāṇī medhāvī. Tesaṃ saṅkhātadhammānañca sekkhānañca iriyaṃ cariyaṃ vutti pavatti ācaraṃ gocaraṃ vihāraṃ paṭipadaṃ. ti pucchito yācito ajjhesito pasādito. ti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa. Tenāha so brāhmaṇo –

你是聪慧者、贤者、具慧者、智者、有智者、有慧者。那些有为法者及有学者的威仪、行、住、行道、行处、行境、住处、道迹。被问、被请、被恳求、被信乐。请说、请告知、请教导、请施设、请建立、请开显、请分别论、请阐明、请显示。这是亲爱语、尊重语、恭敬尊重之语,即「尊者」——「请聪慧者为我说他们的威仪,被问时请说,尊者」。因此,那位婆罗门说——

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

「那些有为法者,及于此众多有学;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā’’ti.

请聪慧者为我说他们的威仪,被问时请说,尊者。」

ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca – yaṃ kiñci rajanīyavatthu vatthukāmā.

摄颂:有二种欲——事欲与烦恼欲。什么是事欲?可意的色、可意的声、可意的香、可意的味、可意的触,敷具、覆具、奴婢、山羊绵羊、鸡猪、象牛马骡,田地、宅地、金银,村镇王都,国土与地方,库藏与仓库——凡任何可染着之事物为事欲。

Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā, paccupaṭṭhitā kāmā, nimmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā, kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena ramaṇīyaṭṭhena kāmā. Ime vuccanti vatthukāmā.

再者,过去的诸欲、未来的诸欲、现在的诸欲、内的诸欲、外的诸欲、内外的诸欲,下劣的诸欲、中等的诸欲、殊胜的诸欲,恶趣的诸欲、人间的诸欲、天界的诸欲,现前的诸欲、化作的诸欲、他化的诸欲,已摄取的诸欲、未摄取的诸欲,我所化的诸欲、非我所化的诸欲,一切欲界诸法,一切色界诸法,一切无色界诸法,以渴爱为事、以渴爱为所缘,以可欲之义、以染着之义、以令醉之义、以可乐之义为诸欲。这些被称为所缘欲。

Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmagedho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ –

什么是烦恼欲?欲是欲,染是欲,欲染是欲,思惟是欲,染是欲,思惟染是欲,于诸欲中的欲欲、欲染、欲喜、欲渴爱、欲爱着、欲渴、欲热恼、欲贪、欲痴迷、欲耽着、欲流、欲轭、欲取、欲欲盖——

Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

「我已见汝根,欲!汝从思惟生;

Na taṃ saṅkappayissāmi, evaṃ kāma na hehisīti.

我将不思惟汝,如此,欲!汝将不存在。」

Ime vuccanti kilesakāmā. Gedho vuccati taṇhā, yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti kilesakāmena vatthukāmesu nābhigijjheyya na palibundheyya agiddho assa agadhito amucchito anajjhāpanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā vihareyyāti – kāmesu nābhigijjheyya.

这些被称为烦恼欲。贪被称为渴爱,凡是贪、贪求……乃至……贪欲、贪、不善根。以烦恼欲对所缘欲不应贪求、不应缠缚,应无贪、无执、无痴迷、无陷入,离贪、离去贪、舍弃贪、吐出贪、解脱贪、已断贪、已遣除贪,离染、离去染、舍弃染、吐出染、解脱染、已断染、已遣除染,无欲、寂灭、清凉、感受乐,以成梵之自我而住——于诸欲中不应贪求。

ti. ti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Kāyaduccaritena cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbaḍāhehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. ti cittena anāvilo siyā – aluḷito anerito aghaṭṭito acalito abhanto vūpasanto āvilakare kilese jaheyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyya, āvilakarehi kilesehi ca ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – manasānāvilo siyā.

凡是心、意、意所、心脏、净白、意、意处、意根、识、识蕴、相应的意识界。由于身恶行,心成为混浊、动摇、摇动、撞击、动荡、转动、不寂静。由于语恶行……乃至……由于意恶行……由于贪……由于嗔……由于痴……由于忿……由于恨……由于覆……由于恼……由于嫉……由于悭……由于诳……由于谄……由于傲……由于激情……由于慢……由于过慢……由于憍……由于放逸……由于一切烦恼……由于一切恶行……由于一切热恼……由于一切遍热……由于一切热苦……由于一切不善行,心成为混浊、动摇、摇动、撞击、动荡、转动、不寂静。以心无混浊——无动摇、无摇动、无撞击、无动荡、无转动、寂静,应舍断、遍舍、除去、灭尽、令不存在那些令混浊的诸烦恼,从令混浊的诸烦恼远离、离去、离开、出离、脱离、解脱、离系、以离缚之心而住——以意无混浊。

nti ‘‘sabbe saṅkhārā aniccā’’ti kusalo sabbadhammānaṃ, ‘‘sabbe saṅkhārā dukkhā’’ti kusalo sabbadhammānaṃ, ‘‘sabbe dhammā anattā’’ti kusalo sabbadhammānaṃ, ‘‘avijjāpaccayā saṅkhārā’’ti kusalo sabbadhammānaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

「一切行无常」,善巧于一切法;「一切行是苦」,善巧于一切法;「一切法无我」,善巧于一切法;「以无明为缘而有行」,善巧于一切法……乃至……「凡任何集法,一切皆是灭法」,善巧于一切法。如此也是善巧于一切法。

Atha vā, aniccato kusalo sabbadhammānaṃ, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato … atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … saṃkilesikadhammato… samudayato… atthaṅgamato… assādato… ādīnavato… nissaraṇato kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

或者,从无常善巧于一切法,从苦……乃至……从病……从疮……从刺……从痛……从疾……从他……从坏灭……从灾患……从祸……从怖畏……从障碍……从动……从破坏……从不坚固……从无护……从无依……从无归依……从成无归依……从空……从虚……从空性……从无我……从过患……从变易法……从无实……从苦根……从杀害……从灭尽……从有漏……从有为……从魔饵……从生法……从老法……从病法……从死法……从愁悲苦忧恼法……从杂染法……从集……从灭没……从味……从过患……从出离,善巧于一切法。如此也是善巧于一切法。

Atha vā, khandhakusalo dhātukusalo āyatanakusalo paṭiccasamuppādakusalo satipaṭṭhānakusalo sammappadhānakusalo iddhipādakusalo indriyakusalo balakusalo bojjhaṅgakusalo maggakusalo phalakusalo nibbānakusalo. Evampi kusalo sabbadhammānaṃ.

或者,善巧于蕴、善巧于界、善巧于处、善巧于缘起、善巧于须跋、善巧于正勤、善巧于神足、善巧于根、善巧于力、善巧于觉支、善巧于道、善巧于果、善巧于涅槃。如此也是一切法的善巧者。

Atha vā, sabbadhammā vuccanti dvādasāyatanāni – cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Yato ca ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi kusalo sabbadhammānanti – kusalo sabbadhammānaṃ.

或者,一切法是指十二处——眼与色,耳与声,鼻与香,舌与味,身与触,意与法。当对于内外诸处的欲贪已被舍断、根已被切断、如多罗树头被斩断、成为非有、于未来不再生起时,就此程度也是一切法的善巧者——一切法的善巧者。

ti. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato.

具念。以四种原因具念——修习身随观须跋时具念,修习受随观须跋时具念,修习心随观须跋时具念,修习法随观须跋时具念。

Aparehipi catūhi kāraṇehi sato – asatiparivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satiparibandhānaṃ dhammānaṃ hatattā sato, satinimittānaṃ dhammānaṃ asammuṭṭhattā sato.

也以另外四种原因具念——为了避免失念而具念,因已作应念之法而具念,因已破坏障碍念之法而具念,因不忘失念之相的诸法而具念。

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññena samannāgatattā sato, satiyā apaccorohaṇatāya sato.

也以另外四种原因具念——因具备念而具念,因精通念而具念,因具备念的熟练而具念,因念不退失而具念。

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato , ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṃ vuccati sati. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati sato. ti sattannaṃ dhammānaṃ bhinnattā bhikkhu – sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. Bhinnā honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

也以另外四种原因具念——因具备念而具念,因寂静而具念,因平息而具念,因具备寂静法而具念。以佛随念而具念,以法随念而具念,以僧随念而具念,以戒随念而具念,以舍随念而具念,以天随念而具念,以入出息念而具念,以死随念而具念,以身至念而具念,以寂止随念而具念。凡是念、随念……乃至……正念、念觉支、一乘道,这称为念。具备此念、完全具备、到达、完全到达、达到、完全达到、具足,他被称为具念。比库。因七法已破而比库——有身见已破、疑已破、戒禁取已破、贪已破、嗔已破、痴已破、慢已破。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破坏。

Pajjena katena attanā, [sabhiyāti bhagavā]

以自己所作的行,「沙比亚」世尊说,

Parinibbānagato vitiṇṇakaṅkho;

已般涅槃、已度疑;

Vibhavañca bhavañca vippahāya, vusitavā khīṇapunabbhavo sa bhikkhūti.

舍断有与非有,他是已修行者、已尽再生的比库。

ti sato bhikkhu paribbaje, sato gaccheyya, sato tiṭṭheyya, sato nisīdeyya, sato seyyaṃ kappeyya, sato abhikkameyya, sato paṭikkameyya, sato ālokeyya, sato vilokeyya, sato samiñjeyya, sato pasāreyya, sato saṅghāṭipattacīvaraṃ dhāreyya, sato careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sato bhikkhu paribbaje. Tenāha bhagavā –

如此,比库应具念游行,具念而行,具念而立,具念而坐,具念而卧,具念而前进,具念而后退,具念而前视,具念而旁视,具念而屈,具念而伸,具念而持桑喀帝、钵、衣,具念而行、住、威仪、行作、守护、维持、生活——比库应具念游行。因此,世尊说——

‘‘Kāmesu nābhigijjheyya, manasānāvilo siyā;

「于诸欲不应贪求,心应不浊,

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

善巧于一切法,比库应具念游行。」

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā, bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

偈颂结束时,那些与婆罗门同一意愿、同一目标、同一志向、同一习性所熏习者,那数千众生生起了远尘离垢的法眼——「凡任何集法,一切皆是灭法。」那位婆罗门以无取着,心从诸漏解脱。与阿拉汉果同时,鹿皮、结发、树皮衣、手杖、水瓶、头发与胡须皆消失,身着染色布衣,持桑喀帝、钵、衣,如法行持,合掌礼敬世尊而坐——「世尊,尊师是我的导师,我是弟子。」

Ajitamāṇavapucchāniddeso paṭhamo. · 阿基德学童所问分别第一

2. Tissametteyyamāṇavapucchāniddeso2. 帝萨梅德耶亚学童所问分别

ti ko loke tuṭṭho santuṭṭho attamano paripuṇṇasaṅkappoti – kodha santusito loke.

如此,谁在世间知足、满足、意满、圆满意愿——此处谁在世间满足。

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. ti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. ti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tissametteyyo.

如此。如此是词的连结、词的结合、词的完成、字的组合、文字的连接、词的次第——这就是「如此」。如此是亲爱语、尊重语、恭敬尊重之语——这就是「具寿」。如此是那位婆罗门的名、称呼、名称、施设、言说、名字、命名、名号、语词、文字、称谓。如此是那位婆罗门的姓、称呼、名称、施设、言说——这就是「具寿帝思沙玛内拉勒亚」。

ti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Kassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – kassa no santi iñjitā.

如此是渴爱的动摇、见的动摇、慢的动摇、烦恼的动摇、欲的动摇。谁的这些动摇不存在、不在、不现有、不可得、已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧尽——谁没有诸动摇。

ti ko ubho ante abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ko ubhantamabhiññāya.

谁证知、了知、衡量、确定、阐明、使明了两边后——谁证知两边。

ti majjhe mantāya na lippati, alitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – majjhe mantā na lippati.

谁于中间是智者而不染着,不染、不污、出离、离缚、解脱、离系,以无限制等之心而住——于中间是智者而不染着。

ti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso padhānapuriso pavarapurisoti. Kaṃ brūsi kaṃ kathesi kaṃ maññasi kaṃ bhaṇasi kaṃ passati kaṃ voharasīti – kaṃ brūsi mahāpurisoti.

谁是大人、最上人、最胜人、殊胜人、最高人、至上人、主要人、卓越人。你说谁、你讲谁、你认为谁、你宣说谁、你见谁、你称呼谁——你说谁是大人。

ti ko idha sibbiniṃ taṇhaṃ ajjhagā upaccagā atikkanto samatikkanto vītivattoti – ko idha sibbinimaccagā. Tenāha so brāhmaṇo –

谁在此已达到、已超越、已超过、已完全超过、已越过缝纫者渴爱——谁在此已超越缝纫者。因此,那位婆罗门说——

‘‘Kodha santusito loke, [iccāyasmā tissametteyyo]

「谁在此世间知足,[具寿帝思沙美德亚说]

Kassa no santi iñjitā;

谁没有动摇;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

谁证知两边后,于中间是智者而不染着;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā’’ti.

你说谁是大人,谁在此已超越缝纫者?」

ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo. Api ca, nippariyāyena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavā. Yathā ca dhanena dhanavāti vuccati, bhogena bhogavāti vuccati, yasena yasavāti vuccati, sippena sippavāti vuccati, sīlena sīlavāti vuccati, vīriyena vīriyavāti vuccati, paññāya paññavāti vuccati, vijjāya vijjavāti vuccati – evameva yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavāti – kāmesu brahmacariyavā.

「梵行」。「梵行」——从经文中有两种欲:所缘欲与烦恼欲……(中略)……这些称为所缘欲……(中略)……这些称为烦恼欲。梵行称为对恶法的不喜、离、远离、离去、不作、不行、不犯、不越时。又,无譬喻地,梵行称为圣八支道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。凡具足此圣八支道者、完全具足者、到达者、完全到达者、达到者、完全达到者、成就者,他称为梵行者。如同有财者称为有财者,有财富者称为有财富者,有名声者称为有名声者,有技艺者称为有技艺者,有戒者称为有戒者,有精进者称为有精进者,有慧者称为有慧者,有明者称为有明者——同样地,凡具足此圣八支道者、完全具足者、到达者、完全到达者、达到者、完全达到者、成就者,他称为梵行者——「于诸欲中为梵行者」。

ti bhagavā taṃ brāhmaṇaṃ gottena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – metteyyāti bhagavā.

「梵行」。世尊以姓称呼那位婆罗门。「梵行」——这是尊敬的称呼……(中略)……亲自的施设,即「世尊」——「弥勒」,世尊。

ti. ti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. ti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – vītataṇho sadā sato.

「梵行」。「梵行」——色渴爱……(中略)……法渴爱。凡此渴爱已断、已根除、已寂止、已止息、不能再生、已被智火烧尽者,他称为离渴爱者、舍渴爱者、吐渴爱者、脱渴爱者、断渴爱者、弃渴爱者、离贪者、舍贪者、吐贪者、脱贪者、断贪者、弃贪者、无欲者、涅槃者、清凉者、受乐者、以梵住而住者。「常」——常时、一切时、一切时刻、恒时、久时、持续、不断、连续不断、如水流般、无间断地、触及、午前、午后、初夜、中夜、后夜、黑分、白分、雨季、冬季、夏季、前期寿分、中期寿分、后期寿分。「具念」——以四种原因具念:修习身随观须跋时具念,修习受随观须跋时具念,修习心随观须跋时具念,修习法随观须跋时具念……(中略)……他称为具念者——「离渴爱、常具念」。

ti saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo…pe… amoho dhammavicayo sammādiṭṭhi. ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā.

「梵行」。「思量」称为智。即慧、了知、简择、抉择……(中略)……无痴、择法、正见。「梵行」——以思量而知、衡量、确定、分别论、明了后,「一切行无常」,以思量而知、衡量、确定、分别论、明了后,「一切行是苦」……(中略)……「一切法无我」……「无明缘行」……「凡任何集法,一切皆是灭法」,以思量而知、衡量、确定、分别论、明了后。

Atha vā, aniccato saṅkhāya jānitvā…pe… dukkhato… rogato… gaṇḍato… sallato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti rāgassa nibbāpitattā nibbuto, dosassa nibbāpitattā nibbuto, mohassa nibbāpitattā nibbuto, kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ nibbāpitattā nibbuto. ti sattannaṃ dhammānaṃ bhinnattā bhikkhu…pe… vusitavā khīṇapunabbhavo sa bhikkhūti – saṅkhāya nibbuto bhikkhu.

或者,以无常思量而知……(中略)……以苦……以病……以疮……以刺……(中略)……以出离思量而知、衡量、确定、分别论、明了后。「涅槃」——因贪的灭尽故涅槃,因嗔的灭尽故涅槃,因痴的灭尽故涅槃,因忿……因恨……因覆……因恼……因嫉……因悭……因诳……因谄……因傲……因激……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……因一切不善行的灭尽故涅槃。「比库」——因七法已破故比库……(中略)……所作已办、已尽轮回,此比库——「以思量而涅槃的比库」。

ti. ti arahato khīṇāsavassa. ti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Tassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi iñjitā. Tenāha bhagavā –

「梵行」。「梵行」——阿拉汉、漏尽者的。「梵行」——渴爱的动摇、见的动摇、慢的动摇、烦恼的动摇、欲的动摇。他的这些动摇不存在、不在、不存有、不可得、已断、已根除、已寂止、已止息、不能再生、已被智火烧尽——「他无诸动摇」。因此世尊说:

‘‘Kāmesu brahmacariyavā, [metteyyāti bhagavā]

「于诸欲中为梵行者,[弥勒,世尊说]

Vītataṇho sadā sato;

离渴爱、常具念;」

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā’’ti.

比库以思量而般涅槃，他没有诸动摇。

ti. ti phasso eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe; atītaṃ eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe; sukhā vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe; nāmaṃ eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe; cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe; sakkāyo eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe. Mantā vuccati paññā, yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi.

触是一端，触集是第二端，触灭是中间；过去是一端，未来是第二端，现在是中间；乐受是一端，苦受是第二端，不苦不乐受是中间；名是一端，色是第二端，识是中间；六内处是一端，六外处是第二端，识是中间；有身是一端，有身集是第二端，有身灭是中间。「慧者」是指慧，即慧、了知……无痴、择法、正见。

ti dve lepā – taṇhālepo ca diṭṭhilepo ca. Katamo taṇhālepo ? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ – ‘‘idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca’’. Kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasatataṇhāvicaritaṃ – ayaṃ taṇhālepo.

有二种执着——渴爱执着与见执着。什么是渴爱执着？凡以渴爱所称之物为界限、为限定、为边际、为执取、为我所——「这是我的，那是我的，这么多是我的，这么多的我的色、声、香、味、触、卧具、覆盖物、奴婢、山羊绵羊、鸡猪、象牛马驴、田地、宅地、金钱、黄金、村镇王都、国土与人民、库藏与仓库」。甚至以渴爱之力对整个大地执为我所。凡一百零八渴爱行——这是渴爱执着。

Katamo diṭṭhilepo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhilepo.

什么是见执着？二十事有身见，十事邪见，十事边执见，凡如是之见、见处、见稠林、见旷野、见诤、见恼、见结、执取、固执、现贪、执着、邪路、邪道、邪性、外道处、颠倒执、倒执、错乱执、邪执、于非如实中执为如实，凡六十二见——这是见执着。

ti so ubho ca ante majjhañca mantāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā na lippati na palippati na upalippati, alitto asaṃlitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – so ubhantamabhiññāya majjhe mantā na lippati.

他以慧证知、了知、衡量、确定、分别论、明了两端与中间，不执着、不染着、不粘着，无执、无染、无粘，出离、离系、解脱、离缚，以离界限之心而住——他证知两端，于中间以慧而不执着。

ti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso pavarapuriso, taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpemi taṃ voharāmi.

大人、最上人、最胜人、殊胜人、最高人、无上人、第一人，我说他、我述他、我言他、我示他、我称他。

Āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘mahāpuriso mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmi.

具寿沙利子对世尊如是说：「大尊，所谓『大人、大人』。大尊，到什么程度才是大人呢？」「沙利子，我说因心解脱故为大人，我说因心不解脱故非大人。」

‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, bhikkhu vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmī’’ti – taṃ brūmi mahāpurisoti.

「沙利子，如何心解脱呢？沙利子，于此，比库于内身随观身而住，热诚、正知、具念，调伏世间的贪忧。当他于身随观身而住时，心离染、解脱，以不执取而离诸漏。于诸受……于心……于诸法随观法而住，热诚、正知、具念，调伏世间的贪忧。当他于诸法随观法而住时，心离染、解脱，以不执取而离诸漏。沙利子，比库如是心解脱。沙利子，我说因心解脱故为大人，我说因心不解脱故非大人」——我说他为大人。

ti sibbinī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, yassesā sibbinī taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. So sibbiniṃ taṇhaṃ accagā upaccagā atikkanto samatikkanto vītivattoti – so idha sibbinimaccagā. Tenāha bhagavā –

这被称为缝纫者渴爱。凡是贪、贪随、……乃至……贪求、贪欲、不善根,凡是这缝纫者渴爱已被舍断、已被根除、已被止息、已被平息、不能再生起、已被智火所烧。他已越过、已超越、已超越、已完全超越、已超脱缝纫者渴爱——他在此已越过缝纫者。因此世尊说——

‘‘So ubhantamabhiññāya, majjhe mantā na lippati;

「他遍知两端,于中间不染着,我称他为大丈夫,他在此已越过缝纫者。」

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā’’ti.

「他遍知两端,于中间不染着,我称他为大丈夫,他在此已越过缝纫者。」

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā. Bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

偈颂结束时,那些与婆罗门同一意愿、同一目标、同一志向、同一习性熏习者,那数千众生生起了离尘、离垢的法眼——「凡任何集法,一切皆是灭法。」那位婆罗门无取着而心从诸漏解脱。证得阿拉汉果的同时,鹿皮、结发、树皮衣、手杖、水瓶、头发与胡须都消失了。身着黄褐色布衣,披着桑喀帝、钵、袈裟,如法而行,合掌礼敬世尊而坐——「尊者,世尊是我的导师,我是弟子。」

Tissametteyyamāṇavapucchāniddeso dutiyo. · 帝萨梅德耶亚学童所问分别第二

3. Puṇṇakamāṇavapucchāniddeso3. 本纳咖学童所问分别

nti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati nappavedhatīti – anejaṃ. nti bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvī.

这被称为动摇渴爱。凡是贪、贪随、……乃至……贪求、贪欲、不善根,那动摇渴爱已被佛世尊舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起。因此佛陀无动摇。因为动摇已被舍断故无动摇。世尊于利不动摇,于无利不动摇,于名誉不动摇,于无名誉不动摇,于赞叹不动摇,于诽谤不动摇,于乐不动摇,于苦不动摇、不动、不震动、不颤动——无动摇。世尊是见根者、见因者、见缘起者、见生起者、见发生者、见生起处者、见食者、见所缘者、见缘者、见集者。

Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

三不善根——贪是不善根,嗔是不善根,痴是不善根。

Vuttañhetaṃ bhagavatā – ‘‘tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo niraye tiracchānayoniyā pettivisaye attabhāvābhinibbattiyā’’. Imāni tīṇi akusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī. Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

世尊确实如此说——「诸比库,这三者是诸业集起的根源。哪三者?贪是诸业集起的根源,嗔是诸业集起的根源,痴是诸业集起的根源。诸比库,由贪所生业、由嗔所生业、由痴所生业,不显现天人,不显现人类,或任何其他善趣。诸比库,由贪所生业、由嗔所生业、由痴所生业,显现地狱,显现畜生界,显现饿鬼界,或任何其他恶趣,于地狱、畜生界、饿鬼界的个体再生。」世尊知、见这三不善根。如此世尊是见根者、……乃至……见集者。三善根——无贪是善根,无嗔是善根,无痴是善根。

Vuttañhetaṃ bhagavatā – ‘‘tīṇimāni…pe… na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo deve ca manusse ca attabhāvābhinibbattiyā’’. Imāni tīṇi kusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

世尊确实如此说——「这三者……乃至……诸比库,由无贪所生业、由无嗔所生业、由无痴所生业,不显现地狱,不显现畜生界,不显现饿鬼界,或任何其他恶趣。诸比库,由无贪所生业、由无嗔所生业、由无痴所生业,显现天人,显现人类,或任何其他善趣,于天界与人界的个体再生。」世尊知、见这三善根。如此世尊是见根者、……乃至……见集者。

Vuttañhetaṃ bhagavatā – ‘‘ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā’’. Sabbe te samugghātaṃ gacchantīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

世尊确实说过此事——「诸比库,凡任何不善法、不善分法、不善边法,一切皆以无明为根,以无明为会合,以无明为灭尽。」一切皆趋向灭尽,世尊知、见。如此,世尊是见根者……乃至……见集者。

Vuttañhetaṃ bhagavatā – ‘‘ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ dhammānaṃ aggamakkhāyatī’’ti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

世尊确实说过此事——「诸比库,凡任何善法、善分法、善边法,一切皆以不放逸为根,以不放逸为会合。不放逸被称为彼诸法之最上。」世尊知、见。如此,世尊是见根者……乃至……见集者。

Atha vā, bhagavā jānāti passati. ‘‘Avijjā mūlaṃ saṅkhārānaṃ, saṅkhārā mūlaṃ viññāṇassa , viññāṇaṃ mūlaṃ nāmarūpassa, nāmarūpaṃ mūlaṃ saḷāyatanassa, saḷāyatanaṃ mūlaṃ phassassa, phasso mūlaṃ vedanāya, vedanā mūlaṃ taṇhāya, taṇhā mūlaṃ upādānassa, upādānaṃ mūlaṃ bhavassa, bhavo mūlaṃ jātiyā, jāti mūlaṃ jarāmaraṇassā’’ti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

或者,世尊知、见:「无明是行之根,行是识之根,识是名色之根,名色是六处之根,六处是触之根,触是受之根,受是渴爱之根,渴爱是取之根,取是有之根,有是生之根,生是老死之根。」世尊知、见。如此,世尊是见根者……乃至……见集者。

Atha vā, bhagavā jānāti passati. ‘‘Cakkhu mūlaṃ cakkhurogānaṃ, sotaṃ mūlaṃ sotarogānaṃ, ghānaṃ mūlaṃ ghānarogānaṃ, jivhā mūlaṃ jivhārogānaṃ, kāyo mūlaṃ kāyarogānaṃ, mano mūlaṃ cetasikānaṃ dukkhāna’’nti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvīti – anejaṃ mūladassāvī.

或者,世尊知、见:「眼是眼病之根,耳是耳病之根,鼻是鼻病之根,舌是舌病之根,身是身病之根,意是心所诸苦之根。」世尊知、见。如此,世尊是见根者、见因者、见缘者、见生起者、见出生者、见等起者、见食者、见所缘者、见缘者、见集者——不动是见根者。

ti ti padasandhi…pe… āyasmā puṇṇako .

「提提」是词的连结……乃至……具寿奔那咖。

nti pañhena atthiko āgatomhi, pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ atthīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto. Mayā pucchitaṃ kathetuṃ visajjetuṃ vahassetaṃ bhāranti – evampi atthi pañhena āgamaṃ.

「恩提」——我以问而来,我以欲问问而来,我以欲闻问而来——如此,有以问而来。或者,有欲问者、欲问问者、欲闻问者之来、前进、亲近、奉侍——如此,有以问而来。或者,你有问之来,你亦能、你有能力、你足够。你能说、能解答我所问,你能负荷此重担——如此,有以问而来。

ti kiṃ nissitā āsitā allīnā upagatā ajjhositā adhimuttā. ti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. ti manussā vuccantīti – kiṃ nissitā isayo manujā.

「提」——依何、依止、执着、趋向、执取、胜解。「提」——名为仙者,凡任何出家仙人之出家者、邪命外道、尼干陀、结发外道、苦行者。「提」——被称为人——诸仙、诸人依何。

nti. ti ye keci khattiyajātikā. ti ye keci bhovādikā. nti ājīvakasāvakānaṃ ājīvakā devatā, nigaṇṭhasāvakānaṃ nigaṇṭhā devatā, jaṭilasāvakānaṃ jaṭilā devatā, paribbājakasāvakānaṃ paribbājakā devatā, aviruddhakasāvakānaṃ aviruddhakā devatā, hatthivatikānaṃ hatthī devatā, assavatikānaṃ assā devatā, govatikānaṃ gāvo devatā, kukkuravatikānaṃ kukkurā devatā, kākavatikānaṃ kākā devatā, vāsudevavatikānaṃ vāsudevo devatā, baladevavatikānaṃ baladevo devatā, puṇṇabhaddavatikānaṃ puṇṇabhaddo devatā, maṇibhaddavatikānaṃ maṇibhaddo devatā, aggivatikānaṃ aggi devatā, nāgavatikānaṃ nāgā devatā, supaṇṇavatikānaṃ supaṇṇā devatā, yakkhavatikānaṃ yakkhā devatā, asuravatikānaṃ asurā devatā, gandhabbavatikānaṃ gandhabbā devatā, mahārājavatikānaṃ mahārājāno devatā, candavatikānaṃ cando devatā, sūriyavatikānaṃ sūriyo devatā, indavatikānaṃ indo devatā, brahmavatikānaṃ brahmā devatā, devavatikānaṃ devo devatā, disāvatikānaṃ disā devatā, ye yesaṃ dakkhiṇeyyā te tesaṃ devatāti – khattiyabrāhmaṇā devatānaṃ.

「恩提」。「提」——凡任何刹帝利种姓者。「提」——凡任何婆罗门种姓者。「恩提」——对邪命外道弟子,邪命外道是天;对尼干陀弟子,尼干陀是天;对结发外道弟子,结发外道是天;对游方者弟子,游方者是天;对阿维卢达咖弟子,阿维卢达咖是天;对象行者,象是天;对马行者,马是天;对牛行者,牛是天;对狗行者,狗是天;对乌鸦行者,乌鸦是天;对瓦苏爹瓦行者,瓦苏爹瓦是天;对巴喇爹瓦行者,巴喇爹瓦是天;对奔那跋达行者,奔那跋达是天;对玛尼跋达行者,玛尼跋达是天;对火行者,火是天;对龙行者,龙是天;对金翅鸟行者,金翅鸟是天;对亚卡行者,亚卡是天;对阿苏罗行者,阿苏罗是天;对甘塔拔行者,甘塔拔是天;对大王行者,大王是天;对月行者,月是天;对日行者,日是天;对因陀行者,因陀是天;对梵天行者,梵天是天;对天行者,天是天;对方位行者,方位是天;凡谁是谁之应供养者,彼即是彼之天——刹帝利、婆罗门是诸天之。

ti yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. ti yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ , tepi yaññaṃ kappenti. ti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū. Kathaṃ yaññā vā ete puthū? Bahukānaṃ ete yaññā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā annaṃ pānaṃ vatthaṃ yānaṃ mālaṃ gandhaṃ vilepanaṃ seyyāvasathapadīpeyyaṃ – evaṃ yaññā vā ete puthū.

如此,祭祀被称为应施之法:衣、食、住所、病者所需之药资具、食物、饮料、布、车乘、花鬘香涂料、卧具住所灯油。如此,凡寻求、寻觅、遍求祭祀者:衣、食、住所、病者所需之药资具、食物、饮料、布、车乘、花鬘香涂料、卧具住所灯油,他们也行祭祀。凡准备祭祀者:衣、食、住所、病者所需之药资具、食物、饮料……乃至……卧具住所灯油,他们也行祭祀。凡施与、祭祀、舍弃祭祀者:衣、食、住所、病者所需之药资具、食物、饮料……乃至……卧具住所灯油,他们也行祭祀。如此,这些祭祀是众多的,或这些祭祀者是众多的,或这些应受供养者是众多的。如何这些祭祀是众多的?这些众多者的祭祀:衣、食、住所、病者所需之药资具、食物、饮料、布、车乘、花鬘、香、涂料、卧具住所灯油——如此这些祭祀是众多的。

Kathaṃ yaññayājakā vā ete puthū? Bahukā ete yaññayājakā khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca – evaṃ yaññayājakā vā ete puthū.

如何这些祭祀者是众多的?这些众多的祭祀者:刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人——如此这些祭祀者是众多的。

Kathaṃ dakkhiṇeyyā vā ete puthū? Bahukā ete dakkhiṇeyyā puthū samaṇabrāhmaṇā kapaṇaddhikavanibbakayācakā – evaṃ dakkhiṇeyyā vā ete puthū. ti manussaloketi yaññamakappayiṃsu – puthūdha loke.

如何这些应受供养者是众多的?这些众多的应受供养者:沙门婆罗门、贫穷困苦流浪乞者——如此这些应受供养者是众多的。如此,在人间世界,他们行祭祀——在此世间众多。

nti. ti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

如此。如此有三种问:未见显示问、已见连结问、断疑问。什么是未见显示问?本性上相未被知、未被见、未被衡量、未被度量、未被明了、未被阐明,为了知、为了见、为了衡量、为了度量、为了明了之义、为了阐明之义而问问题——这是未见显示问。

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

什么是已见连结问?本性上相已被知、已被见、已被衡量、已被度量、已被明了、已被阐明。为了与其他智者连结之义而问问题——这是已见连结问。

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti! So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

什么是断疑问?本性上陷入疑惑、陷入犹豫、生起迷惑——「是如此吗?不是如此吗?是什么?如何?」他为了断疑之义而问问题——这是断疑问。这是三种问。

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

另有三种问:人问、非人问、化作问。什么是人问?人们亲近世尊佛陀后问,比库们问,比库尼们问,近事男们问,近事女们问,诸王问,刹帝利们问,婆罗门们问,吠舍们问,首陀罗们问,在家者们问,出家者们问——这是人问。

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā.

什么是非人问?非人们亲近世尊佛陀后问问题,龙们问,金翅鸟们问,亚卡们问,阿修罗们问,乾达婆们问,大王们问,萨咖们问,梵天们问,诸天神们问——这是非人问。

Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ, so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati; bhagavā visajjeti – ayaṃ nimmitapucchā. Imā tisso pucchā.

什么是化作问?世尊化作色,意所成的,一切肢节具足,诸根无缺,那化作者前往世尊佛陀处问问题;世尊解答——这是化作问。这些是三种问。

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā. Aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. Aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā. Aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā. Aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā , ajjhattabahiddhāpucchā. Aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā. Aparāpi tisso pucchā – khandhapucchā, dhātupucchā, āyatanapucchā. Aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. Aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā. Aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā.

另有三种问——自利问、利他问、两者利问。另有三种问——现法利问、来世利问、胜义利问。另有三种问——无过失利问、离染利问、清净利问。另有三种问——过去问、未来问、现在问。另有三种问——内问、外问、内外问。另有三种问——善问、不善问、无记问。另有三种问——蕴问、界问、处问。另有三种问——须跋问、正勤问、神足问。另有三种问——根问、力问、觉支问。另有三种问——道问、果问、涅槃问。

nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. ti gāravādhivacanametaṃ… sacchikā paññatti – yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

我问你,我请求你,我恳求你,我使你欢喜,「请为我说」,我问你。这是尊敬的称呼……亲自的施设——即此世尊。请说、请告知、请教导、请施设、请建立、请阐明、请分别论、请显示、请阐释——我问你,世尊,请为我说此。因此那婆罗门说——

‘‘Anejaṃ mūladassāviṃ, [iccāyasmā puṇṇako]

「不动者、见根者,[具寿富那咖说]

Atthi pañhena āgamaṃ;

我有问题而来;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

诸仙人、人、刹帝利、婆罗门,依于什么,在此世间为诸天人,

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi meta’’nti.

行种种祭祀,我问你,世尊,请为我说此。」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. ti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. ti manussā vuccantīti – ye kecime isayo manujā puṇṇakāti bhagavā.

一切、全部、完全、一切、无余、无遗,这是周遍的说法——凡是。诸仙人名为,凡是出家仙人出家者、邪命外道、尼干陀、结发外道、苦行者。人被称为——凡是这些仙人、人,富那咖,世尊说。

nti. ti ye keci khattiyajātikā. ti ye keci bhovādikā. nti ājīvakasāvakānaṃ ājīvakā devatā…pe… disāvatikānaṃ disā devatā. Ye yesaṃ dakkhiṇeyyā, te tesaṃ devatāti – khattiyā brāhmaṇā devatānaṃ.

「等等」。「凡是刹帝利种姓者」。「凡是称呼『尊者』者」。「邪命外道弟子们的邪命外道天人……乃至……方位崇拜者们的方位天人」。「凡是那些应供养者,他们是那些的天人」——刹帝利、婆罗门是天人们的应供养者。

ti. Yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ. ti yepi yaññaṃ esanti gavesanti pariyesanti…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. ti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū…pe… evaṃ dakkhiṇeyyā vā ete puthū. ti manussaloketi yaññamakappayiṃsu – puthūdha loke.

「祭祀」。「所谓祭祀,即应施之法:衣、食、住所、病者所需药品资具、食物、饮料……乃至……卧具、住所、灯油」。「凡是寻求祭祀、寻觅、遍求……乃至……卧具、住所、灯油者,他们也准备祭祀」。「或者这些祭祀众多,或者这些祭祀主众多,或者这些应供养者众多……乃至……如此这些应供养者众多」。「在人间世界」——他们准备了祭祀——「在此世间众多」。

nti. ti rūpapaṭilābhaṃ āsīsamānā, saddapaṭilābhaṃ āsīsamānā, gandhapaṭilābhaṃ āsīsamānā, rasapaṭilābhaṃ āsīsamānā, phoṭṭhabbapaṭilābhaṃ āsīsamānā, puttapaṭilābhaṃ āsīsamānā, dārapaṭilābhaṃ āsīsamānā, dhanapaṭilābhaṃ āsīsamānā, yasapaṭilābhaṃ āsīsamānā, issariyapaṭilābhaṃ āsīsamānā, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, brāhmaṇamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, cātumahārājikesu devesu attabhāvapaṭilābhaṃ āsīsamānā, tāvatiṃsesu devesu yāmesu devesu tusitesu devesu nimmānaratīsu devesu paranimmitavasavattīsu devesu brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā.

「希求」。「希求色之获得者,希求声之获得者,希求香之获得者,希求味之获得者,希求触之获得者,希求子之获得者,希求妻之获得者,希求财富之获得者,希求名声之获得者,希求自在之获得者,希求在刹帝利大族中个体之获得者,希求在婆罗门大族中个体之获得者,希求在居士大族中个体之获得者,希求在四大王天中个体之获得者,希求在三十三天、夜摩天、兜率天、化乐天、他化自在天、梵众天中个体之获得者,欲求、乐求、希望、渴望、祈愿」——「希求」。

nti ettha attabhāvābhinibbattiṃ āsīsamānā ettha khattiyamahāsālakule attabhāvābhinibbattiṃ āsīsamānā…pe… ettha brahmakāyikesu devesu attabhāvābhinibbattiṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā – puṇṇaka itthattaṃ.

「此有」——在此希求个体之生起者,在此希求在刹帝利大族中个体之生起者……乃至……在此希求在梵众天中个体之生起者,欲求、乐求、希望、渴望、祈愿——「希求,噢,布那咖,此有」。

ti jarānissitā byādhinissitā maraṇanissitā sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te jātinissitā tadeva te jarānissitā. Yadeva te jarānissitā tadeva te byādhinissitā. Yadeva te byādhinissitā tadeva te maraṇanissitā. Yadeva te maraṇanissitā tadeva te sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te sokaparidevadukkhadomanassupāyāsanissitā tadeva te gatinissitā. Yadeva te gatinissitā tadeva te upapattinissitā. Yadeva te upapattinissitā tadeva te paṭisandhinissitā. Yadeva te paṭisandhinissitā tadeva te bhavanissitā. Yadeva te bhavanissitā tadeva te saṃsāranissitā. Yadeva te saṃsāranissitā tadeva te vaṭṭanissitā allīnā upagatā ajjhositā adhimuttāti – jaraṃ sitā yaññamakappayiṃsu. Tenāha bhagavā –

「依于老」——依于老、依于病、依于死、依于愁悲苦忧恼。凡是他们依于生者,即是他们依于老。凡是他们依于老者,即是他们依于病。凡是他们依于病者,即是他们依于死。凡是他们依于死者,即是他们依于愁悲苦忧恼。凡是他们依于愁悲苦忧恼者,即是他们依于趣。凡是他们依于趣者,即是他们依于再生。凡是他们依于再生者,即是他们依于结生。凡是他们依于结生者,即是他们依于有。凡是他们依于有者,即是他们依于轮回。凡是他们依于轮回者,即是他们依于轮转,执着、趋向、耽着、倾向」——「依于老,他们准备了祭祀」。因此世尊说——

‘‘Ye kecime isayo manujā, [puṇṇakāti bhagavā]

「『凡是这些仙人、人们,[噢,布那咖』世尊说]

Khattiyā brāhmaṇā devatānaṃ;

「刹帝利、婆罗门是天人们的应供养者;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ;

「他们在此世间准备了众多祭祀,希求,噢,布那咖,此有;」

Jaraṃ sitā yaññamakappayiṃsū’’ti.

他们依于老而准备祭祀。

ti. ti…pe….

等等...等等...（中略）...

ti. ti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kaccisu. ti yaññayājakā vuccanti. ti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccisu te bhagavā. ti yaññoyeva vuccati yaññapatho. Yathā ariyamaggo ariyapatho devamaggo devapatho brahmamaggo brahmapatho, evameva yaññoyeva vuccati yaññapatho. ti yaññapathe appamattā sakkaccakārino sātaccakārino aṭṭhitakārino anolīnavuttino anikkhittacchandā anikkhittadhurā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – tepi yaññapathe appamattā. Yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattāti – kaccisu te bhagavā yaññapathe appamattā.

疑问之问、疑惑之问、犹豫之问、不确定之问——「是这样吗？不是这样吗？是什么呢？如何呢？」——「kaccisu」。祭祀者被称为。恭敬的同义词...（中略）...亲身的施设，即世尊——「kaccisu te bhagavā」。祭祀本身被称为祭祀之道。如同圣道被称为圣道，天道被称为天道，梵道被称为梵道，同样地，祭祀本身被称为祭祀之道。在祭祀之道上不放逸者，是恭敬地作、持续地作、坚定地作、不懈怠精进者、不舍弃意欲者、不放下重担者、行于彼者、多住于彼者、尊重彼者、倾向于彼者、趋向于彼者、导向于彼者、专注于彼者、以彼为主——他们在祭祀之道上不放逸。那些寻求、寻觅、遍求祭祀——衣、食、住所、病人所需药品资具、食物、饮料...（中略）...卧具、住所、灯油——恭敬地作...（中略）...以彼为主者，他们也在祭祀之道上不放逸。那些准备祭祀——衣、食、住所、病人所需药品资具、食物、饮料...（中略）...卧具、住所、灯油——恭敬地作...（中略）...以彼为主者，他们也在祭祀之道上不放逸。那些布施祭祀、祭祀、施舍——衣、食、住所、病人所需药品资具、食物、饮料...（中略）...卧具、住所、灯油——恭敬地作...（中略）...以彼为主者，他们也在祭祀之道上不放逸——「kaccisu te bhagavā yaññapathe appamattā」。

ti jarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atāru jātiñca jarañca mārisa.

他们超越了老死、越过了、渡过了、超越了、超脱了。亲爱的言语、恭敬的言语、恭敬尊重的同义词——「mārisa」——「尊者，他们超越了生与老」。

nti. nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu meti – pucchāmi taṃ. ti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

我问您、我请求您、我恳求您、我请教您、请您说——「我问您」。恭敬的同义词...（中略）...亲身的施设——即世尊。请说、请告知、请教导、请施设、请建立、请阐明、请分别论、请显示、请阐释——「我问您，世尊，请为我说此」。因此那位婆罗门说——

‘‘Ye kecime isayo manujā, [iccāyasmā puṇṇako]

「无论这些仙人、人们，[具寿普那咖说]

Khattiyā brāhmaṇā devatānaṃ;

刹帝利、婆罗门、为了诸天；

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

在此世间准备了种种祭祀，世尊，他们在祭祀之道上是否不放逸？」

Atāru jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta’’nti.

「尊者,我已超越生与老,请您告诉我,世尊请为我说此。」

ti. ti rūpapaṭilābhaṃ āsīsanti, saddapaṭilābhaṃ āsīsanti, gandhapaṭilābhaṃ āsīsanti, rasapaṭilābhaṃ āsīsanti, phoṭṭhabbapaṭilābhaṃ āsīsanti, puttapaṭilābhaṃ āsīsanti, dārapaṭilābhaṃ āsīsanti, dhanapaṭilābhaṃ āsīsanti, yasapaṭilābhaṃ āsīsanti, issariyapaṭilābhaṃ āsīsanti, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsanti, brāhmaṇamahāsālakule…pe… gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsanti, cātumahārājikesu devesu…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsanti icchanti sādiyanti patthayanti pihayantīti – āsīsanti.

他们祈愿色的获得,祈愿声的获得,祈愿香的获得,祈愿味的获得,祈愿触的获得,祈愿儿子的获得,祈愿妻子的获得,祈愿财富的获得,祈愿名声的获得,祈愿权势的获得,祈愿在刹帝利大族中个体的获得,在婆罗门大族中……在居士大族中个体的获得,在四大王天中……在梵身天中个体的获得,他们希求、欢喜、期望、渴望——这就是祈愿。

ti yaññaṃ vā thomenti phalaṃ vā thomenti dakkhiṇeyye vā thomenti. Kathaṃ yaññaṃ thomenti? Suciṃ dinnaṃ , manāpaṃ dinnaṃ, paṇītaṃ dinnaṃ, kālena dinnaṃ, kappiyaṃ dinnaṃ, viceyya dinnaṃ, anavajjaṃ dinnaṃ, abhiṇhaṃ dinnaṃ dadaṃ cittaṃ pasāditanti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ yaññaṃ thomenti.

他们赞叹祭祀,或赞叹果报,或赞叹应供者。如何赞叹祭祀?「所施清净,所施可意,所施精妙,所施适时,所施如法,所施经思择,所施无过失,所施常行,施时心清净」——他们赞叹、称颂、赞美、称赞。如此赞叹祭祀。

Kathaṃ phalaṃ thomenti? Ito nidānaṃ rūpapaṭilābho bhavissati…pe… brahmakāyikesu devesu attabhāvapaṭilābho bhavissatīti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ phalaṃ thomenti.

如何赞叹果报?「以此为因缘,将有色的获得……将有在梵身天中个体的获得」——他们赞叹、称颂、赞美、称赞。如此赞叹果报。

Kathaṃ dakkhiṇeyye thomenti? Dakkhiṇeyyā jātisampannā gottasampannā ajjhāyakā mantadharā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padakā veyyākaraṇā lokāyatamahāpurisalakkhaṇesu anavayāti, vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā, saddhāsampannā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannāti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ dakkhiṇeyye thomentīti – āsīsanti thomayanti.

如何赞叹应供者?「应供者具足种姓、具足族姓、诵习者、持咒者、精通三吠陀及其词汇、仪轨、音韵分析、传说为第五,通晓句法、文法、世间论、大人相,或离贪或行于贪的调伏,或离嗔或行于嗔的调伏,或离痴或行于痴的调伏,具足信、达上、具足定、具足慧、具足解脱、具足解脱智见」——他们赞叹、称颂、赞美、称赞。如此赞叹应供者——这就是祈愿、赞叹。

ti rūpapaṭilābhaṃ abhijappanti, saddapaṭilābhaṃ abhijappanti, gandhapaṭilābhaṃ abhijappanti, rasapaṭilābhaṃ abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ abhijappantīti – āsīsanti thomayanti abhijappanti. ti juhanti denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyanti – āsīsanti thomayanti abhijappanti juhanti puṇṇakāti bhagavā.

他们祈求色的获得,祈求声的获得,祈求香的获得,祈求味的获得……祈求在梵身天中个体的获得——这就是祈愿、赞叹、祈求。他们供施、布施、祭祀、舍弃衣服、钵食、卧坐处、病者所需医药资具、食物、饮料、衣服、车乘、花鬘香涂料、床座住处灯具——这就是祈愿、赞叹、祈求、供施,世尊说是福德者。

nti rūpapaṭilābhaṃ paṭicca kāme abhijappanti, saddapaṭilābhaṃ paṭicca kāme abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ paṭicca kāme abhijappanti pajappantīti – kāmābhijappanti paṭicca lābhaṃ.

缘于色的获得而祈求诸欲,缘于声的获得而祈求诸欲……缘于在梵身天中个体的获得而祈求诸欲、祈愿——这就是缘于获得而祈求诸欲。

ti ti yaññayājakā vuccanti, ti yājayogesu yuttā payuttā āyuttā samāyuttā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – te yājayogā, ti bhavarāgo vuccati yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ. Bhavarāgena bhavesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti – te yājayogā bhavarāgarattā.

他们被称为祭祀的祭主,他们致力于祭祀的轭、从事、专注、投入,行此、多行此、重视此、倾向此、趣向此、导向此、倾心于此、以此为主——这些是祭祀的轭,有贪被称为对诸有的欲、对有的贪、对有的喜、对有的渴爱、对有的热恼、对有的热恼、对有的迷醉、对有的执著。以有贪而对诸有染著、贪求、执取、迷醉、执著、缠缚、系缚、束缚——这些是祭祀的轭,染著于有贪。

ti te yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti; brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

这些祭祀者,染着于有欲,未能超越生老死,未能渡越,未能度过,未能超度,未能越度,未从生老死出离,未舍离,未超越,未超度,未越度,在生老死中轮转,在轮回道中轮转。被生所追随,被老所追逐,被病所征服,被死所击败,无护、无庇、无归依、成为无归依者——我说、我告知、我教导、我施设、我建立、我开显、我分别论、我阐明、我显示——这些祭祀者,染着于有欲,未能超越生老死,我如是说。因此世尊说——

‘‘Āsīsanti thomayanti, abhijappanti juhanti; [Puṇṇakāti bhagavā]

「他们祈愿、赞颂、祈祷、供奉;[世尊说:富那咖!]

Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

他们依于欲而祈祷利得,这些祭祀者,染着于有欲;

Nātariṃsu jātijaranti brūmī’’ti.

我说他们未能超越生老。」

ti te yaññayājakā yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti – te ce nātariṃsu yājayogā.

这些祭祀的主持者、祭祀者,染着于有欲,未能超越生老死,未能渡越,未能度过,未能超度,未能越度,未从生老死出离,未舍离,未超越,未超度,未越度,在生老死中轮转,在轮回道中轮转。被生所追随,被老所追逐,被病所征服,被死所击败,无护、无庇、无归依、成为无归依者——如果这些祭祀者未能超越。

ti. Iccāti padasandhi…pe… āyasmā puṇṇako.

如此。「如此」是句子的连接……乃至……具寿富那咖。

ti. ti yaññehi pahūtehi yaññehi vividhehi yaññehi puthūhi. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – yaññehi jātiñca jarañca mārisa.

以众多的祭祀、以种种的祭祀、以各种的祭祀。这是亲爱语、尊重语、恭敬尊重之语,即「玛利沙」——以祭祀超越生与老,玛利沙。

ti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi . ti piyavacanaṃ garuvacanaṃ sagāravasappattissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

那么,在这包括天的世间、包括魔的世间、包括梵天的世间、包括沙门婆罗门的人类、包括天人的世间,谁超越了生老死,渡越了,度过了,超度了,越度了?这是亲爱语、尊重语、恭敬尊重之语,即「玛利沙」——那么,在天人世间,谁超越了生与老,玛利沙?

nti. nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu metanti – pucchāmi taṃ. ti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

「我问你、我请求你、我恳求你、我使你欢喜,请你为我说」——我问你。「具寿」是尊敬之语……乃至……直接的施设——即「世尊」。「请说、请告示、请教导、请施设、请建立、请开显、请分别论、请阐明、请显示」——我问你,世尊,请为我说此。因此,那位婆罗门说——

‘‘Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]

「如果他们未能以祭祀之轭超越,[此即具寿布那咖所说]

Yaññehi jātiñca jarañca mārisa;

以诸祭祀超越生与老,尊者;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

那么,在天人世间,谁已超越生与老,尊者;

Pucchāmi taṃ bhagavā brūhi meta’’nti.

我问你,世尊,请为我说此。」

ti saṅkhā vuccati ñāṇaṃ yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. ti oraṃ vuccati sakattabhāvo, paraṃ vuccati parattabhāvo oraṃ vuccati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ vuccati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ ; oraṃ vuccati cha ajjhattikāni āyatanāni, paraṃ vuccati cha bāhirāni āyatanāni. Oraṃ vuccati manussaloko, paraṃ vuccati devaloko; oraṃ vuccati kāmadhātu, paraṃ vuccati rūpadhātu arūpadhātu; oraṃ vuccati kāmadhātu rūpadhātu, paraṃ vuccati arūpadhātu. ti paroparāni aniccato saṅkhāya dukkhato rogato gaṇḍato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – saṅkhāya lokasmi paroparāni. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati . ti gāravādhivacanametaṃ…pe… yadidaṃ bhagavāti – puṇṇakāti bhagavā.

「计度」——所说的是智,即慧、了知……乃至……无痴、择法、正见。「此」——所说的是自己的存在,「彼」——所说的是他人的存在;「此」——所说的是自己的色、受、想、行、识,「彼」——所说的是他人的色、受、想、行、识;「此」——所说的是六内处,「彼」——所说的是六外处。「此」——所说的是人间世界,「彼」——所说的是天界;「此」——所说的是欲界,「彼」——所说的是色界、无色界;「此」——所说的是欲界、色界,「彼」——所说的是无色界。「此彼」——以无常计度、以苦计度、以病计度、以痈计度……乃至……以出离计度,知、衡量、审察、辨别、使明了——「在世间计度此彼」。「布那咖」——世尊以名字称呼那位婆罗门。「具寿」——这是尊敬之语……乃至……即「世尊」——「布那咖」,世尊说。

ti. ti arahato khīṇāsavassa. nti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Yassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. ti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. ti apāyaloke…pe… āyatanaloketi – yassiñjitaṃ natthi kuhiñci loke.

「动摇」——对于阿拉汉、漏尽者。「诸动摇」——渴爱动摇、见动摇、慢动摇、烦恼动摇、欲动摇。对于他,这些动摇不存在、不在、不现起、不可得,已舍断、已根除、已寂止、已平息、须跋生起、已被智火烧尽。「在世间任何处」——在任何地方、在任何处所、在任何场所,于内或于外或于内外。「在恶趣世间……乃至……在处世间」——对于他,在世间任何处无动摇。

ti. ti rāgassa santattā santo, dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti santo; ti kāyaduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ , vacīduccaritaṃ…pe… manoduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ, rāgo… doso… moho vidhūmito vidhamito sosito visosito byantīkato, kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā vidhūmitā vidhamitā sositā visositā byantīkatā. Atha vā, kodho vuccati dhūmo –

「寂静」——由于贪的寂静而寂静,由于嗔……乃至……由于痴……由于忿……由于恨……由于覆……由于一切不善行的寂静、平息、止息、破坏、灭尽、离去、平息而寂静、已寂静、已止息、已灭尽、已平息——寂静;「无烟」——身恶行已无烟、已破坏、已干枯、已枯竭、已除去,语恶行……乃至……意恶行已无烟、已破坏、已干枯、已枯竭、已除去,贪……嗔……痴已无烟、已破坏、已干枯、已枯竭、已除去,忿……恨……覆……诳……嫉……悭……谄……诈……傲……暴……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、一切不善行已无烟、已破坏、已干枯、已枯竭、已除去。或者,忿被称为烟——

Māno hi te brāhmaṇa khāribhāro, kodho dhūmo bhasmani mosavajjaṃ;

婆罗门!慢确实是你的重担,嗔是烟,妄语的过失是灰;

Jivhā sujā hadayaṃ jotiṭṭhānaṃ, attā sudanto purisassa joti.

舌是祭勺,心是祭火处,善调伏的自己是人的光明。

Api ca, dasahākārehi kodho jāyati – anatthaṃ me acarīti kodho jāyati, anatthaṃ me caratīti kodho jāyati, anatthaṃ me carissatīti kodho jāyati, piyassa me manāpassa anatthaṃ acari, anatthaṃ carati, anatthaṃ carissatīti kodho jāyati, appiyassa me amanāpassa atthaṃ acari, atthaṃ carati, atthaṃ carissatīti 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.

再者,嗔由十种行相生起——「他对我作了无益之事」,嗔生起;「他正对我作无益之事」,嗔生起;「他将对我作无益之事」,嗔生起;「他对我所爱、所喜者作了无益之事、正作无益之事、将作无益之事」,嗔生起;「他对我所不爱、所不喜者作了有益之事、正作有益之事、将作有益之事」,嗔生起;或者无因无缘地嗔生起。凡如此之心的激怒、反感、反抗、对立、愤怒、激愤、极愤、憎恨、憎恶、极憎、心的恶意、意恶意、嗔、嗔怒、嗔怒性、憎、憎恶、憎恶性、恶意、恶意行、恶意性、对立、反对、凶暴、阿苏罗性、不满意、心的——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 daṇḍasatthaabhinipātanamatto 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 paraṃ puggalaṃ ghātetvā attānaṃ ghāteti, ettāvatā kodho paramussadagato paramavepullapatto hoti. Yassa so hoti kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati – vidhūmo.

再者,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,还不至于颤动下颚。有时嗔只是颤动下颚的程度,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,还不至于举起棍棒刀剑。有时嗔只是举起棍棒刀剑的程度,还不至于挥下棍棒刀剑。有时嗔只是挥下棍棒刀剑的程度,还不至于砍断切断。有时嗔只是砍断切断的程度,还不至于打碎击碎。有时嗔只是打碎击碎的程度,还不至于扯断肢体。有时嗔只是扯断肢体的程度,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安住。当嗔杀害他人后又杀害自己时,至此嗔达到最高点、达到最大程度。凡其嗔已被舍断、被根除、被平息、被止息、不能再生起、被智火所烧,他被称为——无烟者。

Kodhassa pahīnattā vidhūmo, kodhavatthussa pariññātattā vidhūmo, kodhahetussa pariññātattā vidhūmo, kodhahetussa upacchinnattā vidhūmo. ti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho.

由于嗔的舍断故为无烟者,由于嗔之事的遍知故为无烟者,由于嗔之因的遍知故为无烟者,由于嗔之因的断除故为无烟者。贪是障碍,嗔是障碍,痴是障碍,嗔是障碍,恼害是障碍……一切不善行是障碍。凡这些障碍已被舍断、被根除、被平息、被止息、不能再生起、被智火所烧,他被称为无障碍者。

ti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. ti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. ti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. ti yo santo ca vidhūmo ca anīgho ca nirāso ca, so jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

希求称为渴爱。凡贪、贪求……贪欲、贪、不善根。凡此希求、渴爱已被舍断、被根除、被平息、被止息、不能再生起、被智火所烧,他被称为无希求者。凡彼彼众生于彼彼有情部类中的生、出生、入胎、再生、诸蕴的显现、诸处的获得。凡彼彼众生于彼彼有情部类中的老、老朽、朽坏、衰退、皱纹、寿命的损减、诸根的成熟。凡寂静者、无烟者、无障碍者、无希求者,他超越、越过、度过、超脱生老死,我如此说、告知、教导、施设、建立、开显、分别论、阐明、显示——寂静者、无烟者、无障碍者、无希求者,他超越了生老,我如此说。因此世尊说——

‘‘Saṅkhāya lokasmi paroparāni, [puṇṇakāti bhagavā]

「计量世间的彼此后,[布那咖!世尊说]

Yassiñjitaṃ natthi kuhiñci loke;

凡其激动在世间任何处都不存在;」

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī’’ti.

寂静、无烟、无恼、无欲,我说他已超越生与老。

Sahagāthāpariyosānā…pe… pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

有偈品终……乃至……合掌礼敬世尊而坐——「尊者,世尊是我的导师,我是弟子。」

Puṇṇakamāṇavapucchāniddeso tatiyo. · 本纳咖学童所问分别第三

4. Mettagūmāṇavapucchāniddeso4. 梅德咖古学童所问分别

nti. ti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

问有三种——未见显明问、已见会通问、断疑问。什么是未见显明问?本性的特相是未知的、未见的、未衡量的、未通达的、未明了的、未阐明的。为了知、为了见、为了衡量、为了通达、为了明了之义、为了阐明之义而问问题——这是未见显明问。

什么是已见会通问?本性的特相是已知的、已见的、已衡量的、已通达的、已明了的、已阐明的。为了与其他智者会通之义而问问题——这是已见会通问。

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti? So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

什么是断疑问?本性是疑惑的、犹豫的、生起疑惑——「是这样吗?不是这样吗?是什么呢?如何呢?」他为了断疑之义而问问题——这是断疑问。这是三种问。

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

另有三种问——人问、非人问、化作问。什么是人问?人们前往佛世尊处问问题,比库们问,比库尼们问,近事男们问,近事女们问,国王们问,刹帝利们问,婆罗门们问,吠舍们问,首陀罗们问,在家者们问,出家者们问——这是人问。

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmā pucchanti, devā pucchanti – ayaṃ amanussapucchā.

什么是非人问?非人们前往佛世尊处问问题,龙们问,金翅鸟们问,亚卡们问,阿修罗们问,乾达婆们问,大王们问,萨咖们问,梵天们问,天人们问——这是非人问。

Katamā nimmitapucchā? Bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. So nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati. Bhagavā visajjeti. Ayaṃ nimmitapucchā. Imā tisso pucchā.

什么是化作问?世尊化作意成的色身,具足一切肢体、诸根无缺。那化作者前往佛世尊处问问题。世尊作答。这是化作问。这是三种问。

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā…pe… aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā , paramatthapucchā… aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā… aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā… aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā… aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā… aparāpi tisso pucchā – khandhapucchā, dhātupucchā āyatanapucchā… aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā… aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā… aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā….

另有三问——自利问、利他问、两者俱利问……另有三问——现法利问、来世利问、最上利问……另有三问——无过失利问、离烦恼利问、清净利问……另有三问——过去问、未来问、现在问……另有三问——内问、外问、内外问……另有三问——善问、不善问、无记问……另有三问——蕴问、界问、处问……另有三问——须跋问、正勤问、神足问……另有三问——根问、力问、觉支问……另有三问——道问、果问、涅槃问……

nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. ti gāravādhivacanametaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

「我问你、我请求你、我恳求你、我使你欢喜『请为我说』」——我问你。「具寿」是敬语……亲身的施设——即此世尊。「请说」——请告诉、请教导、请开示、请施设、请建立、请阐明、请分别论、请显示、请阐释——我问你,世尊请为我说此。

ti iccāti padasandhi…pe… iccāyasmā mettagū.

「如此」——「如此」是词的连结……如此具寿美德咖。

nti. ti taṃ maññāmi, bhāvitattoti taṃ maññāmi, evaṃ jānāmi, evaṃ ājānāmi evaṃ paṭijānāmi evaṃ paṭivijjhāmi. ti kathañca bhagavā vedagū? vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū; vedehi vā antagatoti vedagū; sattannaṃ vā dhammānaṃ viditattā vedagū; sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo doso moho māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

「我认为」——我如此认为,我认为已修习,我如此知、如此了知、如此宣称、如此通达。「世尊如何是韦达咕?」——在四道中称为智、慧、慧根、慧力……择法觉支、简择、观、正见。世尊以这些韦达(明)到达生老死的终点、达到终点、到达边际、达到边际、到达究竟、达到究竟、到达终结、达到终结、到达庇护所、达到庇护所、到达避难所、达到避难所、到达归依处、达到归依处、到达无畏、达到无畏、到达不死、达到不死、到达甘露、达到甘露、到达涅槃、达到涅槃。或者因到达诸韦达(明)的终点而为韦达咕;或者以诸韦达(明)到达终点而为韦达咕;或者因了知七法而为韦达咕;有身见被了知、疑被了知、戒禁取被了知、贪嗔痴慢被了知,他的诸恶不善法、诸烦恼、再有、有苦、苦果报、未来生老死被了知。

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

「已遍知一切韦达,【沙比亚,世尊说】

Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

「沙门与婆罗门在此世间的;

Sabbavedanāsu vītarāgo;

「于一切受已离贪;

Sabbaṃ vedamaticca vedagū soti.

「已超越一切韦达,韦达咕。」

Evaṃ bhagavā vedagū.

如此,世尊是明行者。

Kathaṃ bhagavā bhāvitatto? Bhagavā bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño bhāvitasatipaṭṭhāno bhāvitasammappadhāno bhāvitaiddhipādo bhāvitaindriyo bhāvitabalo bhāvitabojjhaṅgo bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ, aparitto mahanto gambhīro appameyyo duppariyogāḷho bahuratano sāgarūpamo chaḷaṅgupekkhāya samannāgato hoti.

世尊如何是已修习自己者?世尊是已修习身者、已修习戒者、已修习心者、已修习慧者、已修习须跋者、已修习正勤者、已修习神足者、已修习根者、已修习力者、已修习觉支者、已修习道者,已断诸烦恼者、已通达不动者、已作证灭者。他的苦已遍知,集已断,道已修习,灭已作证,应遍知者已遍知,应遍知者已遍知,应断者已断,应修习者已修习,应作证者已作证,无量、大、深、不可测度、难以究竟、多宝、如海,具足六支舍。

Cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā, ghānena gandhaṃ ghāyitvā, jivhāya rasaṃ sāyitvā, kāyena phoṭṭhabbaṃ phusitvā, manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

以眼见色后,既不欢喜也不忧愁;他具念、正知而住于舍。以耳闻声后,以鼻嗅香后,以舌尝味后,以身触所触后,以意识法后,既不欢喜也不忧愁;他具念、正知而住于舍。

Cakkhunā rūpaṃ disvā manāpaṃ rūpaṃ 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…pe… 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. Manasāyeva kho pana dhammaṃ viññāya amanāpaṃ na maṅku hoti. Appatiṭṭhitacitto alīnamanaso abyāpannacetaso tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

以眼见色后,对可意色不贪求、不伤害、不生染。他的身安住,心安住,于内善安住、善解脱。以眼见色后,对不可意色不沮丧,心不动摇,意不消沉,心无嗔恚。他的身安住,心安住,于内善安住、善解脱。以耳闻声后……以鼻嗅香后……以舌尝味后……以身触所触后……以意识法后,对可意法不贪求、不伤害、不生染。他的身安住,心安住,于内善安住、善解脱。以意识法后,对不可意法不沮丧,心不动摇,意不消沉,心无嗔恚。他的身安住,心安住,于内善安住、善解脱。

Cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

以眼见色后,于可意与不可意诸色,他的身安住,心安住,于内善安住、善解脱。以耳闻声后……以意识法后,于可意与不可意诸法,他的身安住,心安住,于内善安住、善解脱。

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.

以眼见色后,对能染者不染,对能嗔者不嗔,对能痴者不痴,对能怒者不怒,对能醉者不醉,对能染污者不染污。以耳闻声后……以意识法后,对能染者不染,对能嗔者不嗔,对能痴者不痴,对能怒者不怒,对能醉者不醉,对能染污者不染污。

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…pe… mute … viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

于所见仅是所见,于所闻仅是所闻,于所觉仅是所觉,于所识仅是所识。于所见不执着,于所闻不执着,于所觉不执着,于所识不执着。于所见无染、无离、无所依、无系缚、解脱、离缚,以离界限之心而住。于所闻……于所觉……于所识无染、无离、无所依、无系缚、解脱、离缚,以离界限之心而住。

Saṃvijjati bhagavato cakkhu, passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato sotaṃ, suṇāti bhagavā sotena saddaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato ghānaṃ, ghāyati bhagavā ghānena gandhaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato jivhā, sāyati bhagavā jivhāya rasaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato kāyo, phusati bhagavā kāyena phoṭṭhabbaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato mano, vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā.

世尊有眼,世尊以眼见色,世尊无欲贪,世尊心善解脱。世尊有耳,世尊以耳闻声,世尊无欲贪,世尊心善解脱。世尊有鼻,世尊以鼻嗅香,世尊无欲贪,世尊心善解脱。世尊有舌,世尊以舌尝味,世尊无欲贪,世尊心善解脱。世尊有身,世尊以身触所触,世尊无欲贪,世尊心善解脱。世尊有意,世尊以意识法,世尊无欲贪,世尊心善解脱。

Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ bhagavato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ; tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ saddarataṃ…pe… ghānaṃ gandhārāmaṃ gandharataṃ… jivhā rasārāmā rasaratā rasasammuditā, sā bhagavato dantā guttā rakkhitā saṃvutā; tassa ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbasammudito… mano dhammārāmo dhammarato dhammasammudito, so bhagavato danto gutto rakkhito saṃvuto; tassa ca saṃvarāya dhammaṃ deseti –

眼喜乐于色、贪著于色、喜悦于色,那被世尊调伏、守护、防护、防护;他为了那防护而说法。耳喜乐于声、贪著于声……(中略)……鼻喜乐于香、贪著于香……舌喜乐于味、贪著于味、喜悦于味,那被世尊调伏、守护、防护、防护;他为了那防护而说法。身喜乐于触、贪著于触、喜悦于触……意喜乐于法、贪著于法、喜悦于法,那被世尊调伏、守护、防护、防护;他为了那防护而说法——

‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

「已调伏者被引至集会,已调伏者登上王位;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

已调伏者是人中最胜,能忍受诽谤之语。

‘‘Varamassatarā dantā, ājānīyā ca sindhavā;

调伏的骡马是优良的,信度种的良马也是,

Kuñjarā ca mahānāgā, attadanto tato varaṃ.

象与大龙也是,但自我调伏者比那更胜。

‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

确实不能以这些车乘,前往未到达的方向;

Yathāttanā sudantena, danto dantena gacchati.

如同以善调伏的自己,已调伏者以调伏而前往。

‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā;

他们在诸苦中不动摇,已解脱于再生;」

Dantabhūmiṃ anuppattā, te loke vijitāvino.

已达调御地,他们是世间的胜利者。

‘‘Yassindriyāni bhāvitāni, ajjhattañca bahiddhā ca sabbaloke;

「凡诸根已修习者,于内及于外,于一切世间;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti .

已知解此世与他世,已修习、已调御者期待时节。」

Evaṃ bhagavā bhāvitattoti.

如是世尊是已修习者。

ti. ti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kuto nu. ti jātidukkhaṃ, jarādukkhaṃ, byādhidukkhaṃ, maraṇadukkhaṃ, sokaparidevadukkhadomanassupāyāsadukkhaṃ, byasanaṃ dukkhaṃ, nerayikaṃ dukkhaṃ, tiracchānayonikaṃ dukkhaṃ, pettivisayikaṃ dukkhaṃ, mānusikaṃ dukkhaṃ, gabbhokkantimūlakaṃ dukkhaṃ, gabbhaṭṭhitimūlakaṃ dukkhaṃ, gabbhavuṭṭhānamūlakaṃ dukkhaṃ, jātassūpanibandhakaṃ dukkhaṃ, jātassa parādheyyakaṃ dukkhaṃ, attūpakkamaṃ dukkhaṃ, parūpakkamaṃ dukkhaṃ, dukkhadukkhaṃ, saṅkhāradukkhaṃ, vipariṇāmadukkhaṃ , cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ, mātumaraṇaṃ dukkhaṃ , pitumaraṇaṃ dukkhaṃ, bhātumaraṇaṃ dukkhaṃ, bhaginimaraṇaṃ dukkhaṃ, puttamaraṇaṃ dukkhaṃ, dhītumaraṇaṃ dukkhaṃ, ñātibyasanaṃ dukkhaṃ, rogabyasanaṃ dukkhaṃ, bhogabyasanaṃ dukkhaṃ, sīlabyasanaṃ dukkhaṃ, diṭṭhibyasanaṃ dukkhaṃ; yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā kuto samudāgatā kuto jātā kuto sañjātā kuto nibbattā kuto abhinibbattā kuto pātubhūtā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti, imesaṃ dukkhānaṃ mūlaṃ pucchati hetuṃ pucchati nidānaṃ pucchati sambhavaṃ pucchati pabhavaṃ pucchati samuṭṭhānaṃ pucchati āhāraṃ pucchati ārammaṇaṃ pucchati paccayaṃ pucchati samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – kuto nu dukkhā samudāgatā ime.

「疑问、疑惑问、犹豫问、不确定问——『是如此吗?不是如此吗?是什么呢?如何呢?』——从何处。」生苦、老苦、病苦、死苦、愁悲苦忧恼苦、不幸苦、地狱苦、畜生趣苦、饿鬼界苦、人间苦、入胎为根本的苦、住胎为根本的苦、出胎为根本的苦、已生者的系缚苦、已生者的被支配苦、自己加害的苦、他人加害的苦、苦苦、行苦、坏苦,眼病、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、白癣、肺痨、癫痫、癣、疥癣、搔痒、抓伤、皮肤病、血胆病、糖尿病、痔疮、疱疮、瘘管、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、大便、小便、虻蚊风热爬虫类接触之苦,母死之苦、父死之苦、兄死之苦、姊妹死之苦、子死之苦、女死之苦、亲族不幸之苦、疾病不幸之苦、财产不幸之苦、戒不幸之苦、见不幸之苦;凡诸法从最初生起可知,从消失灭尽可知,业为所依的果报,果报为所依的业,名为所依的色,色为所依的名,被生所随逐,被老所追随,被病所征服,被死所击倒,住立于苦中,无护、无庇、无归依、成为无归依者——这些被称为诸苦。这些苦从何处生起、从何处生、从何处发生、从何处出生、从何处现起、从何处显现、以何为因、以何为集、以何为生类、以何为源?询问这些苦的根本、询问因、询问缘、询问生起处、询问源头、询问发生处、询问食、询问所缘、询问缘、询问集、问、请求、恳求、请说——「这些苦从何处生起?」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. nti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. ti anekavidhā nānāppakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha so brāhmaṇo –

「一切的一切、一切方式的一切、无余的、无遗的、周遍摄取之语即是——『凡任何』。」于恶趣世间、人间世间、天世间、蕴世间、界世间、处世间。「种种不同、各式各样的苦」——「凡任何在世间中的种种形相」。因此,那位婆罗门说——

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]

「我问您,世尊请为我说,[具寿咩答咕说]

Maññāmi taṃ vedagū bhāvitattaṃ;

我认为您是吠陀通达者、已修习者;」

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā’’ti.

「这些苦从何而生起,凡于世间种种形态的?」

ti. ti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. ti dukkhassa mūlaṃ pucchasi hetuṃ pucchasi nidānaṃ pucchasi sambhavaṃ pucchasi pabhavaṃ pucchasi samuṭṭhānaṃ pucchasi āhāraṃ pucchasi ārammaṇaṃ pucchasi paccayaṃ pucchasi samudayaṃ pucchasi yācasi ajjhesasi pasādesīti – dukkhassa ve maṃ pabhavaṃ apucchasi. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

即生苦、老苦、病苦、死苦、愁悲苦忧恼苦的。即你问苦的根、问因、问缘、问生起、问出生、问生起处、问食、问所缘、问缘、问集、祈求、恳求、请求——「你问我苦的出生」。即世尊以名称呼那位婆罗门。即这是尊敬的称呼……乃至……亲证的施设,即此世尊——「美德古」,世尊说。

nti. nti dukkhassa mūlaṃ pavakkhāmi hetuṃ pavakkhāmi nidānaṃ pavakkhāmi sambhavaṃ pavakkhāmi pabhavaṃ pavakkhāmi samuṭṭhānaṃ pavakkhāmi āhāraṃ pavakkhāmi ārammaṇaṃ pavakkhāmi paccayaṃ pavakkhāmi samudayaṃ pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – taṃ te pavakkhāmi. nti yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

即我将说苦的根、将说因、将说缘、将说生起、将说出生、将说生起处、将说食、将说所缘、将说缘、将说集、将告知、将教示、将施设、将建立、将开显、将分别论、将阐明、将显示——「我将为你说那个」。即如所知、了知、识知、辨知、通达。不是如此传闻、不是如此传说、不是辗转相传、不是藏的传承、不是推理的理由、不是推论的理由、不是思择行相、不是见审虑忍可,而是自己亲证的、自己现证的法,我将说那个——「我将为你说那个如所知」。

ti. ti dasa upadhī – taṇhūpadhi, diṭṭhūpadhi, kilesūpadhi, kammūpadhi, duccaritūpadhi, āhārūpadhi, paṭighūpadhi, catasso upādinnadhātuyo upadhī, cha ajjhattikāni āyatanāni upadhī, cha viññāṇakāyā upadhī, sabbampi dukkhaṃ dukkhamanaṭṭhena upadhi. Ime vuccanti dasa upadhī. ti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ…pe… diṭṭhibyasanaṃ dukkhaṃ. Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā upadhinidānā upadhihetukā upadhipaccayā upadhikāraṇā honti pabhavanti sambhavanti jāyanti sañjāyanti nibbattanti pātubhavantīti – upadhinidānā pabhavanti dukkhā.

即十种依:渴爱依、见依、烦恼依、业依、恶行依、食依、嗔恨依、四所取界为依、六内处为依、六识身为依、一切苦以苦义为依。这些称为十种依。即生苦、老苦、病苦、死苦、愁悲苦忧恼苦、地狱苦……乃至……见难苦。那些法从开始的生起被了知,从消失的灭被了知,果报依业,业依果报,色依名,名依色,被生所随,被老所随,被病所征服,被死所击,住立于苦,无护、无庇、无归依、成为无归依处——这些称为诸苦。这些诸苦以依为缘、以依为因、以依为缘、以依为原因而有、生起、出生、生、生起、出生、显现——「诸苦从依为缘而出生」。

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. nti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. ti anekavidhā nānappakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha bhagavā –

即一切的一切、一切方式的一切、无余、无遗,这是周遍的说法——「凡」。即于恶趣世间、人世间、天世间、蕴世间、界世间、处世间。即种种、各种的诸苦——「凡于世间种种形态的」。因此世尊说——

‘‘Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]

「你问我苦的出生,[美德古,世尊说]

Taṃ te pavakkhāmi yathā pajānaṃ;

我将为你说那个如所知;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā’’ti.

诸苦从依为缘而出生,凡于世间种种形态的。」

ti. ti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. ti avijjāgato aññāṇī avibhāvī duppañño. ti taṇhūpadhiṃ karoti, diṭṭhūpadhiṃ karoti, kilesūpadhiṃ karoti, kammūpadhiṃ karoti, duccaritūpadhiṃ karoti, āhārūpadhiṃ karoti, paṭighūpadhiṃ karoti, catasso upādinnadhātuyo upadhī karoti, cha ajjhattikāni āyatanāni upadhī karoti, cha viññāṇakāye upadhī karoti janeti sañjaneti nibbatteti abhinibbattetīti – avidvā upadhiṃ karoti.

「这」。「这」是指:无论是何种、何类、何等相应、何等安立、何等性质、达到何等地位、具备何等法的刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人或人。「这」是指:被无明所覆、无智者、不明了者、劣慧者。「这」是指:造作渴爱依、造作见依、造作烦恼依、造作业依、造作恶行依、造作食依、造作嗔恨依,造作四取蕴为依,造作六内处为依,造作六识身为依,生、令生、产生、令产生——无智者造作依。

ti punappunaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ eti samupeti upagacchati gaṇhāti parāmasati abhinivisatīti – punappunaṃ dukkhamupeti. ti mando momuho avidvā avijjāgato aññāṇī avibhāvī duppaññoti – punappunaṃ dukkhamupeti mando.

「这」是指:一再地来到生苦、老苦、病苦、死苦、愁悲苦忧恼苦,到达、达到、前往、执取、执着、固执——一再地来到苦。「这」是指:愚者、愚痴者、无智者、被无明所覆者、无智者、不明了者、劣慧者——一再地来到苦的愚者。

ti. ti taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamāno upadhīsūti tasmā. nti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, ‘‘sabbe saṅkhārā aniccā’’ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto , ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. ti taṇhūpadhiṃ na kareyya, diṭṭhūpadhiṃ na kareyya, kilesūpadhiṃ na kareyya, duccaritūpadhiṃ na kareyya, āhārūpadhiṃ na kareyya, paṭighūpadhiṃ na kareyya, catasso upādinnadhātuyo upadhī na kareyya, cha ajjhattikāni āyatanāni upadhī na kareyya, cha viññāṇakāye upadhī na kareyya, na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – tasmā pajānaṃ upadhiṃ na kayirā.

「这」。「这」是指:以那为因、以那为缘、以那为缘、以那为源,见到这过患于诸依中,因此。「了知」是指:知、了知、识知、通达、洞察,「一切行无常」知、了知、识知、通达、洞察,「一切行是苦」……「一切法无我」……「凡任何集法,一切皆是灭法」知、了知、识知、通达、洞察。「这」是指:不应造作渴爱依、不应造作见依、不应造作烦恼依、不应造作恶行依、不应造作食依、不应造作嗔恨依、不应造作四取蕴为依、不应造作六内处为依、不应造作六识身为依,不应生、不应令生、不应产生、不应令产生——因此了知者不应造作依。

ti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. ti dukkhassa mūlānupassī hetānupassī nidānānupassī sambhavānupassī pabhavānupassī samuṭṭhānānupassī āhārānupassī ārammaṇānupassī paccayānupassī samudayānupassī. Anupassanā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Imāya anupassanāya paññāya upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato. So vuccati anupassīti – dukkhassa jātippabhavānupassī. Tenāha bhagavā –

「这」是指:生苦、老苦、病苦、死苦、愁悲苦忧恼苦的。「这」是指:随观苦的根、随观因、随观源、随观生起、随观发生、随观等起、随观食、随观所缘、随观缘、随观集。随观被称为智。即慧、了知……无痴、择法、正见。以此随观之慧具备、完全具备、到达、完全到达、具有、完全具有、成就。他被称为随观者——随观苦的生起源。因此世尊说——

‘‘Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

「凡无智者造作依,一再地来到苦的愚者;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti.

因此了知者不应造作依,随观苦的生起源。」

ti yaṃ taṃ apucchimha ayācimha ajjhesimha pasādayimha. ti kittitaṃ pakittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaritaṃ vibhattaṃ uttānīkataṃ pakāsitanti – yaṃ taṃ apucchimha akittayī no.

「这」是指:我们所问、所求、所请、所恳请的。「这」是指:已称说、已宣说、已告知、已教示、已施设、已建立、已开显、已分别论、已阐明、已显示——我们所问的,您已为我们称说。

ti aññaṃ taṃ pucchāma, aññaṃ taṃ yācāma, aññaṃ taṃ ajjhesāma, aññaṃ taṃ pasādema, uttari taṃ pucchāma. ti iṅgha brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññaṃ taṃ pucchāma tadiṅgha brūhi.

「这」是指:我们问另一个,我们求另一个,我们请另一个,我们恳请另一个,我们进一步问。「这」是指:来吧,请说、请告知、请教示、请施设、请建立、请开显、请分别论、请阐明、请显示——我们问另一个,请您说这个。

ti. ti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kathaṃ nu. ti dhīrā paṇḍitā paññavanto buddhimanto ñāṇino vibhāvino medhāvino . nti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. ti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. ti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. ti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ sokasallaṃ. ti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ .

「疑问」:疑问、疑惑之问、犹豫之问、不确定之问——「是这样吗?不是这样吗?是什么呢?如何呢?」——如何呢?「智者」:坚固者、贤者、具慧者、有智者、有智者、明了者、有慧者。「暴流」:欲暴流、有暴流、见暴流、无明暴流。「生」:凡诸有情于各各有情部类中的生、出生、入胎、再生、现生、诸蕴的显现、诸处的获得。「老」:凡诸有情于各各有情部类中的老、老朽、齿落、发白、皮皱、寿命的损减、诸根的成熟。「愁」:凡被亲族之难所触者,或被财富之难所触者,或被疾病之难所触者,或被戒之难所触者,或被见之难所触者,或具足某种之难者,或被某种苦法所触者的愁、愁恼、愁恼性、内愁、内遍愁、内热恼、内遍热恼、心的忧恼、意的忧苦、愁之箭。「悲」:凡被亲族之难所触者,或被财富之难所触者,或被疾病之难所触者,或被戒之难所触者,或被见之难所触者,或具足某种之难者,或被某种苦法所触者的悲、悲泣、悲叹、悲泣性、悲泣状、语、哀叹、哀号、哀叹、哀号性、哀号状。

ti dhīrā kathaṃ oghañca jātiñca jarañca sokañca paridevañca taranti uttaranti pataranti samatikkamanti vītivattantīti – kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca.

「智者如何度暴流、生、老、愁与悲呢?」:智者如何度、超越、渡过、超度、越过暴流、生、老、愁与悲呢?——智者如何度暴流、生、老、愁与悲呢?

ti. nti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. ti monaṃ vuccati ñāṇaṃ . Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā tena ñāṇena samannāgato muni monappatto. Tīṇi moneyyāni – kāyamoneyyaṃ vacīmoneyyaṃ manomoneyyaṃ.

「请」:我所问、我所求、我所请、我所恳请。「牟尼」:牟尼称为智。凡慧、了知……(中略)……无痴、择法、正见。世尊具足彼智,为牟尼,达牟尼性。有三种牟尼法——身牟尼法、语牟尼法、意牟尼法。

Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ. Tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ. Kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ. Kāyapariññā kāyamoneyyaṃ. Pariññāsahagato maggo kāyamoneyyaṃ. Kāye chandarāgassa pahānaṃ kāyamoneyyaṃ. Kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. Idaṃ kāyamoneyyaṃ.

何为身牟尼法?三种身恶行的舍断为身牟尼法。三种身善行为身牟尼法。于身所缘的智为身牟尼法。身的遍知为身牟尼法。伴随遍知的道为身牟尼法。于身的欲贪之舍断为身牟尼法。身行的灭、第四禅那的等至为身牟尼法。此为身牟尼法。

Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ. Catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ. Vācārammaṇe ñāṇaṃ vacīmoneyyaṃ. Vācāpariññā vacīmoneyyaṃ. Pariññāsahagato maggo vacīmoneyyaṃ. Vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ. Vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ. Idaṃ vacīmoneyyaṃ.

何为语牟尼法?四种语恶行的舍断为语牟尼法。四种语善行为语牟尼法。于语所缘的智为语牟尼法。语的遍知为语牟尼法。伴随遍知的道为语牟尼法。于语的欲贪之舍断为语牟尼法。语行的灭、第二禅那的等至为语牟尼法。此为语牟尼法。

Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ. Tividhaṃ manosucaritaṃ manomoneyyaṃ. Cittārammaṇe ñāṇaṃ manomoneyyaṃ. Cittapariññā manomoneyyaṃ. Pariññāsahagato maggo manomoneyyaṃ. Citte chandarāgassa pahānaṃ manomoneyyaṃ. Cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ. Idaṃ manomoneyyaṃ .

何为意牟尼法?三种意恶行的舍断为意牟尼法。三种意善行为意牟尼法。于心所缘的智为意牟尼法。心的遍知为意牟尼法。伴随遍知的道为意牟尼法。于心的欲贪之舍断为意牟尼法。心行的灭、想受灭尽等至为意牟尼法。此为意牟尼法。

Kāyamuniṃ vacīmuniṃ , manomunimanāsavaṃ;

身牟尼、语牟尼、意牟尼、无漏者;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

具足牟尼法的牟尼,他们称为一切舍断者。

Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

身牟尼、语牟尼、意牟尼、无漏者；

Muniṃ moneyyasampannaṃ, āhu ninhātapāpakanti.

具足牟尼法的牟尼，他们称为已洗净诸恶者。

Imehi tīhi moneyyehi dhammehi samannāgatā. Cha munino – agāramunino, anagāramunino, sekhamunino , asekhamunino, paccekamunino munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekasambuddhā paccekamunino. Tathāgatā arahanto sammāsambuddhā munimunino.

具足这三种牟尼法者。六种牟尼——在家牟尼、出家牟尼、有学牟尼、无学牟尼、辟支牟尼、牟尼中的牟尼。什么是在家牟尼？那些在家的见道者、已知教法者——这些是在家牟尼。什么是出家牟尼？那些出家的见道者、已知教法者——这些是出家牟尼。七种有学者是有学牟尼。诸阿拉汉是无学牟尼。诸辟支佛是辟支牟尼。诸如来、阿拉汉、正等正觉者是牟尼中的牟尼。

Na monena munī hoti, mūḷharūpo aviddasu;

非以沉默而成为牟尼，愚痴之相、无智者；

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

如持秤者，智者取最胜者，

Pāpāni parivajjeti, sa munī tena so muni;

避离诸恶，他是牟尼，因此他是牟尼；

Yo munāti ubho loke, muni tena pavuccati.

凡了知两种世间者，因此被称为牟尼。

Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

了知非善与善之法，于内、于外及一切世间；

Devamanussehi pūjanīyo , saṅgajālamaticca so munīti.

为天人所应供养,彼牟尼已超越结网。

ti taṃ sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi. ti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

请善为我说示、教示、施设、建立、开显、分别论、阐明、显示——请牟尼善为我分别论。如此,此法为你所知、所量、所度、所通达、所显了——如此,此法为你所知。因此,彼婆罗门说——

‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

「我们所问的,你已为我们说示,另一件事我们要问,请在此说;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

贤者如何渡越瀑流、生、老、愁、悲?

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.

请牟尼善为我分别论,如此,此法为你所知。」

nti. nti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde , pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca, nibbānagāminiñca paṭipadaṃ kittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te dhammaṃ. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

我将说示、教示、施设、建立、开显、分别论、阐明、显示初善、中善、后善,有义、有文,圆满、清净的梵行——须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、涅槃及导向涅槃之道——我将为你说示此法。世尊以名呼唤彼婆罗门。

nti. ti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhammeti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, diṭṭhe dhamme sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evampi diṭṭhe dhamme kathayissāmīti diṭṭhe dhamme. nti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā, sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

于现法所见、所知、所量、所度、所通达、所显了之法——「一切行无常」……「凡任何集法,一切皆是灭法」——于现法所见、所知、所量、所度、所通达、所显了之法——如此,我将说于现法。或者,于苦所见,我将说苦;于集所见,我将说集;于道所见,我将说道;于灭所见,我将说灭——如此,我将说于现法。或者,于现法所见,是自见的、无时的、来见的、可导向的、智者各自应知的——如此,我将说于现法——于现法。非传闻、非传说、非辗转相传、非藏典所载、非思择、非推理、非思惟行相、非见审虑忍可,而是自己亲证、自己现证之法,我将说此——于现法非传闻。

nti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. nti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

已知、已量、已度、已显了、已通达而知「一切行无常」,已知、已量、已度、已显了、已通达而知「一切行是苦」……「一切法无我」……「凡任何集法,一切皆是灭法」,已知、已量、已度、已显了、已通达。以四种原因为具念者——修习身随观须跋时为具念者……他被称为具念者。行走、住止、威仪、转起、守护、经营、度日——已知此而具念行。

nti visattikā 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 lābhe yase pasaṃsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññābhave asaññābhave nevasaññānāsaññābhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. ti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. nti loke vesā visattikā , loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

「毒」,渴爱被称为毒。凡是贪、贪随、(中略)贪求、贪欲、不善根。以何义为毒?因为有毒故为毒,因为广大故为毒,因为扩散故为毒,因为不平等故为毒,因为执着故为毒,因为摄取故为毒,因为欺诳故为毒,因为毒根故为毒,因为毒果故为毒,因为毒受用故为毒,或者那渴爱广大于色、声、香、味、触、家族、群体、住处、利得、名声、赞扬、乐、衣、食、住所、病者所需药物资具、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、所见所闻所觉所识之法中扩散、遍布,故为毒。于苦界、人界、天界、蕴界、界界、处界。于世间此是毒,于世间此是毒,具念者应度越、超越、渡越、超度、超脱,故为「度世间之毒」。因此世尊说——

‘‘Kittayissāmi te dhammaṃ, [mettagūti bhagavā]

「我将为你宣说法,[世尊对咩答古说]

Diṭṭhe dhamme anītihaṃ;

「于现法中非传闻;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

「知此而具念行,度世间之毒。」

ti. nti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ . Nandāmīti abhinandāmi modāmi anumodāmi icchāmi sādiyāmi yācāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

「我欢喜大仙之所说」。「大仙之所说」,你的言说、道路、教说、教诫、教导。「我欢喜」,我欢喜、喜悦、随喜、希求、接受、乞求、希望、渴望、祈愿,故为「我欢喜此」。

nti. ti kiṃ mahesi bhagavā, mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṃ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṃ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṃ esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghātassa viniveṭhanaṃ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṃ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṃ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṃ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṃ esī gavesī pariyesīti mahesi, mahato saṃsāravaṭṭassa upacchedaṃ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṃ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṃ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne…pe… mahante sammappadhāne… mahante iddhipāde… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’ti mahesi. nti dhammamuttaṃmaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammanti – mahesi dhammamuttamaṃ.

「大仙」。何故为大仙?世尊寻求、寻觅、遍求大戒蕴故为大仙,寻求、寻觅、遍求大定蕴...(中略)大慧蕴...大解脱蕴...大解脱智见蕴故为大仙,寻求、寻觅、遍求破坏大暗聚故为大仙,寻求、寻觅、遍求破除大颠倒故为大仙,寻求、寻觅、遍求拔除大渴爱箭故为大仙,寻求、寻觅、遍求解开大见结故为大仙,寻求、寻觅、遍求倒下大慢幢故为大仙,寻求、寻觅、遍求止息大行故为大仙,寻求、寻觅、遍求度越大瀑流故为大仙,寻求、寻觅、遍求放下大重担故为大仙,寻求、寻觅、遍求断绝大轮回轮故为大仙,寻求、寻觅、遍求熄灭大热恼故为大仙,寻求、寻觅、遍求平息大烧燃故为大仙,寻求、寻觅、遍求举起大法幢故为大仙,寻求、寻觅、遍求须跋...(中略)大正勤...大神足...大诸根...大诸力...大觉支...大圣八支道...大胜义、不死、涅槃故为大仙,被大有力者们寻求、寻觅、遍求——「佛在何处,世尊在何处,天中天在何处,人中牛王在何处」,故为大仙。「法之最上」,不死涅槃被称为法之最上。即一切行之止息、一切依之舍弃、渴爱之灭尽、离贪、灭、涅槃。「最上」,最胜、殊胜、最胜、第一、至上、最妙之法,故为「大仙法之最上」。

nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu… dhammānupassanāsatipaṭṭhānaṃ bhāvento sato… so vuccati sato. nti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

「知此而」,了知后、衡量后、确定后、辨别后、明了后,「一切行无常」了知后、衡量后、确定后、辨别后、明了后,「一切行是苦」...「一切法无我」...(中略)「凡任何集法,一切皆是灭法」了知后、衡量后、确定后、辨别后、明了后。「具念」,以四种原因具念——修习身随观须跋者具念,于诸受...(中略)于心...于诸法...修习法随观须跋者具念...彼被称为具念。「行」,行走、住、威仪、转起、守护、经营、度日,故为「知此而具念行」。

nti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. ti apāyaloke…pe… āyatanaloke. nti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

「毒」,渴爱被称为毒。凡是贪、贪随、(中略)贪求、贪欲、不善根。以何义为毒...(中略)扩散、遍布,故为毒。于苦界...(中略)处界。于世间此是毒,于世间此是毒,具念者应度越、超越、渡越、超度、超脱,故为「度世间之毒」。因此那婆罗门——

‘‘Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

「大仙,我欢喜那最上法;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

知此而具念行,能度世间的执着。」

ti yaṃ kiñci pajānāsi ājānāsi vijānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

「凡你所知、所了知、所识知、所通达、所洞察」——凡你所正知的。世尊以名字称呼那位婆罗门。这是尊敬的称呼……乃至……亲证的施设,即「世尊」——美德古。

ti. nti anāgataṃ ; ti atītaṃ; ti paccuppannaṃ. nti devaloko; ti nirayaloko; ti manussaloko. Atha vā, nti kusalā dhammā; ti akusalā dhammā; ti abyākatā dhammā. nti arūpadhātu; ti kāmadhātu; ti rūpadhātu. nti sukhā vedanā; ti dukkhā vedanā; ti adukkhamasukhā vedanā. nti uddhaṃ pādatalā; ti adho kesamatthakā; ti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

「凡」:未来;「凡」:过去;「凡」:现在。「凡」:天界;「凡」:地狱界;「凡」:人界。或者,「凡」:善法;「凡」:不善法;「凡」:无记法。「凡」:无色界;「凡」:欲界;「凡」:色界。「凡」:乐受;「凡」:苦受;「凡」:不苦不乐受。「凡」:足底以上;「凡」:发顶以下;「凡」:中间——上、下、横向及中间。

ti ti ācikkhitesu desitesu paññapitesu paṭṭhapitesu vivaritesu vibhajitesu uttānīkatesu pakāsitesu. Nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. nti dve nivesanā – taṇhānivesanā ca diṭṭhinivesanā ca. Katamā taṇhā nivesanā? Yāvatā taṇhāsaṅkhātena …pe… ayaṃ taṇhānivesanā. Katamā diṭṭhinivesanā? Vīsativatthukā sakkāyadiṭṭhi …pe… ayaṃ diṭṭhinivesanā.

「所示、所说、所施设、所建立、所开显、所分别论、所阐明、所显示」。欢喜称为渴爱。凡贪、随贪……乃至……贪求、贪欲、不善根。「执着」:有二种执着——渴爱执着与见执着。什么是渴爱执着?凡以渴爱之名……乃至……这是渴爱执着。什么是见执着?二十事有身见……乃至……这是见执着。

nti puññābhisaṅkhārasahagataṃ viññāṇaṃ, apuññābhisaṅkhārasahagataṃ viññāṇaṃ, āneñjābhisaṅkhārasahagataṃ viññāṇaṃ. Etesu nandiñca nivesanañca abhisaṅkhārasahagatañca viññāṇaṃ nujja panujja nuda panuda jaha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – etesu nandiñca nivesanañca panujja viññāṇaṃ.

「识」:福行相应识、非福行相应识、不动行相应识。对这些欢喜、执着及行相应识,应驱除、遣除、驱逐、遣逐、舍弃、断舍、除去、灭除、令其无有——遣除对这些的欢喜、执着及识。

ti. ti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. ti nandiñca nivesanañca abhisaṅkhārasahagataṃ viññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamento kammabhave na tiṭṭheyya paṭisandhike punabbhave na tiṭṭheyya na santiṭṭheyyāti – panujja viññāṇaṃ bhave na tiṭṭhe. Tenāha bhagavā –

「有」:有二种有——业有与结生的再有。什么是业有?福行、非福行、不动行——这是业有。什么是结生的再有?结生的色、受、想、行、识——这是结生的再有。舍断、除去、灭除、令其无有欢喜、执着、行相应识、业有及结生的再有,不应住于业有,不应住于结生的再有,不应安住——遣除识,不应住于有。因此世尊说——

‘‘Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]

「凡你所正知的,[美德古,世尊说]

Uddhaṃ adho tiriyañcāpi majjhe;

于上、于下、于横、于中;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe’’ti.

舍断对这些的欢喜与执着，识不住于有。

ti. ti nandiñca nivesanañca abhisaṅkhārasahagataviññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamentoti – evaṃvihārī. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento…pe… so vuccati sato. ti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttī anikkhittacchando anikkhittadhuro appamatto kusalesu dhammesu – ‘‘kathāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ , abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesūti – evaṃvihārī sato appamatto.

舍断欢喜与执着、与行俱的识、业有、结生有及再生，令其离去、除灭、消除、令其成为非有——如此住者。以四种原因具念——修习身须跋……（中略）……他被称为具念者。热诚地作、持续地作、坚定地作、不退缩的行为、不舍弃的意欲、不舍弃的努力、不放逸于诸善法——「我如何圆满未圆满的戒蕴，或以慧随护已圆满的戒蕴？」于此的欲、精进、勤奋、勇猛、不退转、念、正知、热诚、努力、决意、勤修、不放逸、于诸善法不放逸。「我如何圆满未圆满的定蕴……（中略）……慧蕴……解脱蕴……解脱智见蕴，或以慧随护已圆满的解脱智见蕴？」于此的欲、精进、勤奋、勇猛、不退转、念、正知、热诚、努力、决意、勤修、不放逸、于诸善法不放逸。「我如何遍知未遍知的苦，舍断未舍断的烦恼，修习未修习的道，现证未现证的灭？」于此的欲、精进、勤奋、勇猛、不退转、念、正知、热诚、努力、决意、勤修、不放逸、于诸善法不放逸——如此住者、具念者、不放逸者。

ti. ti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. nti caranto viharanto iriyanto vattento pālento yapento yāpento. ti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ… taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamatte jahitvā cajitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – bhikkhu caraṃ hitvā mamāyitāni.

善良的凡夫比库或有学比库。行、住、威仪、转起、守护、维持、持续。有二种我所执——渴爱我所执与见我所执……（中略）……此为渴爱我所执……（中略）……此为见我所执……舍断渴爱我所执、舍遣见我所执，舍断我所执、舍弃、遍舍、令其离去、除灭、消除、令其成为非有——比库行时舍断诸我所执。

nti. ti yā tesaṃ tesaṃ sattānaṃ…pe… nti yā tesaṃ tesaṃ sattānaṃ…pe… ti ñātibyasanena vā phuṭṭhassa…pe… ti ñātibyasanena vā phuṭṭhassa…pe… ti imissā diṭṭhiyā…pe… imasmiṃ manussaloke. ti vijjāgato ñāṇī vibhāvī medhāvī. nti jātidukkhaṃ…pe… domanassupāyāsadukkhaṃ. nti vijjāgato ñāṇī vibhāvī medhāvī idheva jātiñca jarañca sokapariddavañca dukkhañca pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ. Tenāha bhagavā –

彼彼有情的……（中略）……彼彼有情的……（中略）……被亲族灾难所触者……（中略）……被亲族灾难所触者……（中略）……以此见……（中略）……于此人间世界。具明者、智者、辨别者、慧者。生苦……（中略）……愁悲苦忧恼之苦。具明者、智者、辨别者、慧者，于此世即应舍断生与老、愁悲、令其离去、除灭、令其成为非有——生、老、愁悲，具慧者于此世即应舍断苦。因此世尊说——

‘‘Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

「如此住者、具念者、不放逸者，比库行时舍断诸我所执;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkha’’nti.

生、老、愁悲，具慧者于此世即应舍断苦。」

ti. nti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. ti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

我欢喜你的言语、道路、教说、教诫、教导，我随喜、欢悦、随喜悦、希求、认可、希望、渴望、称赞。何以称大仙、世尊？寻求、寻觅、遍求大戒蕴故称大仙……（中略）……何以称人中牛王？——我欢喜大仙之语。

nti. nti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaritaṃ suvibhajitaṃ suuttānīkataṃ supakāsitanti – sukittitaṃ. nti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhipaṭinissaggaṃ upadhipaṭipassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

「善说」:善说、善示、善教、善施设、善建立、善开显、分别论、善阐明、善显示——善说。「依」:称为依的是烦恼、诸蕴和诸行。舍断依、止息依、舍遣依、寂止依、不死、涅槃——果德玛的无依是善说的。

nti. ti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhāvacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ nirodhavacanaṃ appaṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. nti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pahāsi pajahi vinodesi byantīkarosi anabhāvaṃ gamesīti – addhā hi bhagavā pahāsi dukkhaṃ.

「确实」:这是决定语、无疑语、无犹豫语、无二语、无摇摆语、灭语、无异语、确定语——「确实」。「世尊」:这是尊敬语……乃至……亲证的施设,即世尊。「舍断苦」:舍断了生苦、老苦、病苦、死苦、愁悲苦忧恼苦,舍弃了、除去了、灭除了、使之不存在——确实世尊舍断了苦。

ti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

「如此你知此法」:如此,此法被你所知、所量、所度、所通达、所了知——如此你知此法。因此,那位婆罗门说——

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

「我随喜大仙之语,果德玛的无依是善说的;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo’’ti.

确实世尊舍断了苦,如此你知此法。」

nti. ti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. nti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pajaheyyuṃ vinodeyyuṃ byantīkareyyuṃ anabhāvaṃ gameyyunti – te cāpi nūnappajaheyyu dukkhaṃ.

「他们也应舍断苦」:刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人。「舍断苦」:应舍断生苦、老苦、病苦、死苦、愁悲苦忧恼苦,应除去、应灭除、应使之不存在——他们也确实应舍断苦。

ti. ti khattiye ca brāhmaṇe ca vesse ca sudde ca gahaṭṭhe ca pabbajite ca deve ca manusse ca. nti bhagavantaṃ bhaṇati. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – ye tvaṃ munī aṭṭhitaṃ ovadeyya.

「你所教诫的牟尼」:刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人。「牟尼」:说世尊。「牟那」:称为牟那的是智……乃至……超越了结缚之网的牟尼。「教诫」:应坚定地教诫、应恭敬地教诫、应常常教诫、应再三教诫、应教导——你这位牟尼所坚定教诫的。

ti. nti bhagavantaṃ bhaṇati. ti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi, sakkaromi garuṃ karomi mānemi pūjemi. ti samecca abhisamecca samāgantvā abhisamāgantvā sammukhā taṃ namassāmi. ti nāgo ca bhagavā āguṃ na karotīti – nāgo, na gacchatīti – nāgo, na āgacchatīti – nāgo. Kathaṃ bhagavā āguṃ na karotīti – nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

「我礼敬龙」:说世尊。「礼敬」:以身礼敬,或以语礼敬,或以心礼敬,或以如理行道礼敬,或以法随法行道礼敬,恭敬、尊重、尊敬、供养。「面前」:会合、遍会合、聚集、遍聚集,我在面前礼敬他。「龙」:世尊不作来——龙,不去——龙,不来——龙。世尊如何不作来——龙?来,称为恶不善法、杂染的、再有的、有忧的、苦果报的、未来生老死的。

Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]

「世尊不造作世间的任何罪过」，[沙比亚说:世尊]

Sabbasaṃyoge visajja bandhanāni;

「已解开一切结缚的束缚;」

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattāti.

「于一切处不执着,已解脱者,如此之龙被称为如是者。」

Evaṃ bhagavā āguṃ na karotīti – nāgo.

如此,世尊不造作罪过,因此是龙。

Kathaṃ bhagavā na gacchatīti – nāgo. Bhagavā 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 vaggehi dhammehi yāyati nīyati vuyhati saṃharīyati. Evaṃ bhagavā na gacchatīti – nāgo.

为何世尊不去,因此是龙?世尊不依欲而行,不依嗔而行,不依痴而行,不依怖畏而行,不依贪之力而行,不依嗔之力而行,不依痴之力而行,不依慢之力而行,不依见之力而行,不依掉举之力而行,不依疑之力而行,不依随眠之力而行,不被诸恶法所引导、所牵引、所拖曳、所驱使。如此,世尊不去,因此是龙。

Kathaṃ bhagavā na āgacchatīti – nāgo. Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena…pe… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ bhagavā na āgacchatīti nāgoti – taṃ taṃ namassāmi samecca nāga.

为何世尊不来,因此是龙?以入流道所断的诸烦恼,那些烦恼不再回来、不返回、不再来。以一来道……以不来道……以阿拉汉道所断的诸烦恼,那些烦恼不再回来、不返回、不再来。如此,世尊不来,因此是龙——我恭敬地礼敬那龙。

ti appeva maṃ bhagavā aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – appeva maṃ bhagavā aṭṭhitaṃ ovadeyya. Tenāha so brāhmaṇo –

「愿世尊教诫我这坚定者,愿恭敬地教诫,愿常常教诫,愿一再教诫,愿教导」——愿世尊教诫我这坚定者。因此那婆罗门说——

‘‘Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

「那些你这牟尼教诫的坚定者,他们确实会舍断痛苦;」

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyyā’’ti.

「我礼敬那位龙象，愿世尊为我这个站立者教诫。」

ti. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo. Sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

因为舍弃了七法，所以是婆罗门。舍弃了身见，舍弃了疑，舍弃了戒禁取，舍弃了贪，舍弃了嗔，舍弃了痴，舍弃了慢。他舍弃了诸恶不善法、诸杂染、诸再有、有怖畏、有苦果报、未来导致生老死的法。

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

「舍弃了一切恶法，[沙比亚，世尊说]

Vimalo sādhusamāhito ṭhitatto;

「无垢、善定、住于自性；

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmā.

「超越轮回，圆满者，无执著，如是者被称为梵天。」

ti vedo vuccati catūsu maggesu ñāṇaṃ…pe… sabbaṃ vedamaticca vedagū soti. ti abhijāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ brāhmaṇaṃ vedagumābhijaññā.

「吠陀」是指四道的智……（中略）……超越一切吠陀的通吠陀者。应当证知、应当知、应当了知、应当遍知、应当通达——那位通吠陀的婆罗门应当证知。

nti. nti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo …pe… ayaṃ paṭisandhiko punabbhavo. nti akiñcanaṃ puggalaṃ kāmabhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ.

「所有物」：贪所有物、嗔所有物、痴所有物、慢所有物、见所有物、烦恼所有物、恶行所有物，凡是这些所有物已被舍断、已被根除、已被止息、已被平息、须跋再生起、已被智火烧尽者，他被称为无所有者。「欲」：概略而言有两种欲——所依欲与烦恼欲……（中略）……这些被称为所依欲……（中略）……这些被称为烦恼欲。「有」：有两种有——业有与结生的再有……（中略）……这是结生的再有。「无所有者于欲有中不执著」：无所有的补特伽罗于欲有中不执著、不黏著、不被黏著、不被缠缚、已出离、已离去、已解脱、已离系、以离界限之心而住——无所有者于欲有中不执著。

ti. ti ekaṃsavacanaṃ…pe… avatthāpanavacanametaṃ – addhāti. nti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. ti uttari patari samatikkami vītivattayīti – addhā hi so oghamimaṃ atāri.

「确实」：这是决定语……（中略）……这是确定语——确实。「诸流」：欲流、有流、见流、无明流。「超越」：更上、更高、超越、超度——确实他超越了此流。

ti. ti kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, saṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. So vutthavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiko pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho . Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So neva ācināti na apacināti, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva visineti na ussineti, visinetvā ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena…pe… paññākkhandhena… vimuttikkhandhena… vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṃ sampaṭipādayitvā ṭhito. Ejaṃ samatikkamitvā ṭhito. Kilesaggiṃ pariyādiyitvā ṭhito. Aparigamanatāya ṭhito. Kathaṃ samādāya ṭhito? Vimuttipaṭisevanatāya ṭhito . Mettāya pārisuddhiyā ṭhito. Karuṇāya …pe… muditāya… upekkhāya pārisuddhiyā ṭhito. Accantapārisuddhiyā ṭhito. Atammayatāya pārisuddhiyā ṭhito. Vimuttattā ṭhito. Santussitattā ṭhito. Khandhapariyante ṭhito. Dhātupariyante ṭhito. Āyatanapariyante ṭhito. Gatipariyante ṭhito. Upapattipariyante ṭhito. Paṭisandhipariyante ṭhito. Bhavapariyante ṭhito. Saṃsārapariyante ṭhito. Vaṭṭapariyante ṭhito. Antimabhave ṭhito. Antime samussaye ṭhito. Antimadehadharo arahā.

已度欲流,已度有流,已度见流,已度无明流,已度轮回之道,已渡、已超渡、已完全渡、已超越、已完全超越、已越过。他已离住处、已行梵行、已到达目的、已到达方向、已到达顶点、已守护梵行、已达最上见、已修习道,已断烦恼、已通达不动、已作证灭。苦已被他遍知,集已被断,道已被修习,灭已被作证,应遍知者已遍知,应遍知者已遍知,应断者已断,应修习者已修习,应作证者已作证。他已举起门闩、已填平壕沟、已拔出柱子、已无门闩,是圣者、已放下幢、已放下担、已解脱,已舍五支、具足六支、具一护、具四依、已除个别真实、已寻求平等、已无浊思惟、已轻安身行、善解脱心、善解脱慧,是圆满者、已完成者、最上人、最胜人、已达最胜成就者。他既不积集也不减损,已减损而住。既不舍弃也不执取,已舍弃而住。既不清除也不堆积,已清除而住。既不吹散也不聚集,已吹散而住。因具足无学戒蕴而住。因具足无学定蕴……慧蕴……解脱蕴……解脱智见蕴而住。已实践真谛而住。已超越动摇而住。已耗尽烦恼之火而住。因不再来而住。如何执持而住?因受用解脱而住。因慈之清净而住。因悲……因喜……因舍之清净而住。因究竟清净而住。因无所成性之清净而住。因解脱而住。因知足而住。住于蕴之边际。住于界之边际。住于处之边际。住于趣之边际。住于再生之边际。住于结生之边际。住于有之边际。住于轮回之边际。住于轮转之边际。住于最后有。住于最后积聚。持最后身,是阿拉汉。

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

这是他的最后有,这是最后的积聚;

Jātimaraṇasaṃsāro, natthi tassa punabbhavoti.

生死轮回,对他不再有再生。

nti pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – tiṇṇo ca pāraṃ.

彼岸是指不死的涅槃。即一切行之止息、一切依之舍弃、渴爱之灭尽、离贪、灭、涅槃。他已到彼岸、已达彼岸、已到边际、已达边际、已到顶点、已达顶点、已到终极、已达终极、已到终结、已达终结、已到庇护所、已达庇护所、已到洞窟、已达洞窟、已到归依处、已达归依处、已到无畏处、已达无畏处、已到不死处、已达不死处、已到不死、已达不死、已到涅槃、已达涅槃。他已离住处、已行梵行……生死轮回,对他不再有再生——已渡且到彼岸。

ti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho khilo…pe… sabbākusalābhisaṅkhārā khilā. Yassete khilā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akhilo. ti dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā, yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. Yassete kaṅkhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akaṅkhoti – tiṇṇo ca pāraṃ akhilo akaṅkho. Tenāha bhagavā –

贪是荒地,嗔是荒地,痴是荒地,忿是荒地,恨是荒地……一切不善行是荒地。凡这些荒地已被断、已被根除、已被止息、已被平息、已成为须跋生起、已被智火所烧者,他被称为无荒地者。于苦有疑,于苦集有疑,于苦灭有疑,于导至苦灭之道有疑,于过去边有疑,于未来边有疑,于过去未来边有疑,于此缘性缘起诸法有疑,凡如此之疑、疑惑、疑惑性、犹豫、疑、二路、二道、怀疑、多端执取、踌躇、徘徊、不深入、心之僵硬、意之困惑。凡这些疑已被断、已被根除、已被止息、已被平息、已成为须跋生起、已被智火所烧者,他被称为无疑者——已渡且到彼岸,无荒地、无疑。因此世尊说——

‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

「凡婆罗门已达吠陀之究竟、已遍知,无所有、于欲有不执着;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho’’ti.

确实他已渡此流,已渡且到彼岸,无荒地、无疑。」

ti. ti vijjāgato ñāṇī vibhāvī medhāvī. ti yo yādiso…pe… manusso vā. ti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi . Tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā…pe… sīlabbataparāmāso… rāgo… doso… moho… māno vidito hoti. Viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

即具明者、智者、辨别者、慧者。即无论何者、何种……人或。吠陀是指于四道中之智、慧、慧根、慧力、择法觉支、思择、观、正见。以这些吠陀,已到生老死之边际、已达边际、已到顶点、已达顶点、已到终极、已达终极、已到终结、已达终结、已到庇护所、已达庇护所、已到洞窟、已达洞窟、已到归依处、已达归依处、已到无畏处、已达无畏处、已到不死处、已达不死处、已到不死、已达不死、已到涅槃、已达涅槃。或因已到吠陀之究竟故为已达吠陀之究竟者,或因以吠陀已到究竟故为已达吠陀之究竟者,或因已知七法故为已达吠陀之究竟者。身见已被知,疑……戒禁取……贪……嗔……痴……慢已被知。诸恶不善法、染污的、再有的、有怖畏的、苦果报的、未来导至生老死的,已被他所知。

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

「已通达一切诸吠陀,」[世尊对沙比亚说:]

Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

「凡此处沙门与婆罗门们所有的;」

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū so.

「于一切受已离贪,已超越一切知识,他是知吠陀者。」

ti satto naro mānavo poso puggalo jīvo jāgu jantu indagu manujo. ti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vidvā ca yo vedagū naro idha.

「众生」即人、学童、人、补特伽罗、命者、生者、生类、人类、人。「于此见」……乃至……「于此人间世界」即「于此处知吠陀的智者」。

ti. ti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. ti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. ti saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajja. Yathā yānaṃ vā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti – evameva te saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajjāti – bhavābhave saṅgamimaṃ visajja.

「有」即有有、业有、再有、欲有、业有、欲有、再有、色有、业有、色有、再有、无色有、业有、无色有、再有、再再有、再再趣、再再生、再再结生、再再自体生起。「诸系缚」即七种系缚——贪系缚、嗔系缚、痴系缚、慢系缚、见系缚、烦恼系缚、恶行系缚。「舍离」即舍弃诸系缚或解开。或者,破坏诸系缚、束缚、缠缚、执缚、粘着、粘缚、缠结、系缚或解开。如同人们使车辆、运载工具、战车、货车、装备完善者成为装备好的、解开的、拆散的——同样地,舍弃诸系缚或解开。或者,破坏诸系缚、束缚、缠缚、执缚、粘着、粘缚、缠结、系缚或解开即「于有有中舍离此系缚」。

ti. ti rūpataṇhā…pe… dhammataṇhā… yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – so vītataṇho. ti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. ti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. ti yā tesaṃ tesaṃ sattānaṃ…pe… āyatanānaṃ paṭilābho. ti yā tesaṃ tesaṃ sattānaṃ …pe… indriyānaṃ paripāko. Ayaṃ vuccati jarā. ti yo so vītataṇho anīgho ca nirāso ca, so kho jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – so vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

「离渴爱」即色爱……乃至……法爱……凡此渴爱已被舍断、根除、止息、平息、不能再生、被智火所烧,他被称为离渴爱者、已离渴爱者、已舍渴爱者、已吐渴爱者、已脱渴爱者、已断渴爱者、已弃绝渴爱者、离贪者、已舍贪者、已断贪者、已弃绝贪者、无欲者、寂灭者、清凉者、受乐者、以梵行的自己而住即「他离渴爱」。「无恼」即贪是恼、嗔是恼、痴是恼、忿是恼、恨是恼……乃至……一切不善行是恼。凡这些恼已被舍断、根除、止息、平息、不能再生、被智火所烧,他被称为无恼者。「无望」即望被称为渴爱。凡贪、染贪……乃至……贪求、贪、不善根。凡此望、渴爱已被舍断、根除、止息、平息、不能再生、被智火所烧,他被称为无望者。「生」即彼彼众生……乃至……诸处的获得。「老」即彼彼众生……乃至……诸根的成熟。这被称为老。「他已超越」即凡彼离渴爱者、无恼者及无望者,他确实超越、越过、超度、超越、度越生老死,我说、我告知、我教导、我施设、我建立、我开显、我分别论、我阐明、我显示即「他离渴爱、无恼、无望,我说他已超越生老」。因此世尊说——

‘‘Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

「「于此处知吠陀的智者,于有有中舍离此系缚;」

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmī’’ti.

「他离渴爱、无恼、无望,我说他已超越生老。」」

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

偈颂结束时……乃至……世尊是我的导师,尊者,我是弟子。

Mettagūmāṇavapucchāniddeso catuttho. · 梅德咖古学童所问分别第四

5. Dhotakamāṇavapucchāniddeso5. 多德咖学童所问分别

nti. ti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā…pe… imā tisso pucchā…pe… nibbānapucchā. nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, kathayassu meti – pucchāmi taṃ. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

有三种问:未见之阐明问、已见之连结问、断疑问……乃至……这三种问……乃至……涅槃问。「我问你、我请求你、我恳求你、我信受你,请为我说」——我问你。这是恭敬之语……乃至……亲证之施设,即「世尊」。「请说、请告知、请教导、请施设、请建立、请开显、请分别论、请阐明、请显示」——我问你,世尊,请为我说这个。

ti. ti padasandhi…pe… ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. ti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā dhotako.

这是词的连结……乃至……这是亲爱语、恭敬语、具恭敬与尊重之语,即「具寿」。这是那位婆罗门的名字、计数、名称、施设、称呼、名、名业、名号、语词、文字、表述——即具寿豆他咖。

nti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ kaṅkhāmi abhikaṅkhāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. ti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – vācābhikaṅkhāmi mahesi tuyhaṃ.

我渴望你的言语、教说、教导、教诫、教示,我希求、我欲求、我喜乐、我希望、我渴望、我祈求。为何称大仙,世尊?他寻求、寻觅、遍求大戒蕴,故称大仙……乃至……人中牛王,故称大仙——我渴望你的言语,大仙。

nti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – tava sutvāna nigghosaṃ.

听闻你的言语、教说、教导、教诫、教示之后,听了、听闻了、领受了、忆持了、作意了——听闻你的宣说。

ti. ti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. ti attano rāgassa nibbāpanāya, dosassa nibbāpanāya, mohassa nibbāpanāya, kodhassa nibbāpanāya , upanāhassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ padahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya, ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano. Tenāha so brāhmaṇo –

有三学:增上戒学、增上心学、增上慧学……乃至……这是增上慧学。为了自己贪的息灭、嗔的息灭、痴的息灭、忿的息灭、恨的息灭……乃至……一切不善行的止息、寂止、寂灭、息灭、舍弃、平息,应学增上戒,应学增上心,应学增上慧。作意这三学而应学,了知而应学,见而应学,省察而应学,策励心而应学,以信胜解而应学,发起精进而应学,现起念而应学,等持心而应学,以慧了知而应学,证知应证知者而应学,遍知应遍知者而应学,舍断应舍断者而应学,修习应修习者而应学,作证应作证者而应学,应行、应正行、受持而应行——应学自己的涅槃。因此那位婆罗门说:

‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]

「我问你,世尊,请为我说这个,[即具寿豆他咖]

Vācābhikaṅkhāmi mahesi tuyhaṃ;

我渴望你的言语,大仙;」

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano’’ti.

听闻了你的宣说之后，我将学习自己的涅槃。

ti ātappaṃ karohi, ussāhaṃ karohi, ussoḷhiṃ karohi, thāmaṃ karohi, dhitiṃ karohi, vīriyaṃ karohi, chandaṃ janehi sañjanehi upaṭṭhapehi samuṭṭhapehi nibbattehi abhinibbattehīti – tenahātappaṃ karohi.

因此，你应作热诚，应作勤奋，应作精勤，应作坚固，应作坚定，应作精进，应生起欲，应令生起，应现起，应令现起，应产生，应令产生——因此，你应作热诚。

ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

世尊以名字称呼那位婆罗门。这是尊敬的称呼……乃至……亲身的施设，即此世尊——朵答咖，世尊说。

ti. ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke. ti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – idheva nipako sato.

在此见、在此忍可、在此意乐、在此取、在此法、在此律、在此法律、在此教说、在此梵行、在此导师教诫、在此自身、在此人间世。聪慧者、贤者、有慧者、有智者、有智者、明辨者、有慧者。以四种原因具念——修习身随观须跋时具念……乃至……他被称为具念——于此处聪慧具念。

nti ito mayhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggaṇhitvā upadhārayitvā upalakkhayitvāti – ito sutvāna nigghosaṃ.

从此处听闻了我的言语、道路、教说、教诫、教导之后，听闻、听了、把握、受持、了知——从此处听闻了宣说。

三种学——增上戒学、增上心学、增上慧学……乃至……这是增上慧学。为了自己的贪的涅槃、嗔的涅槃、痴的涅槃、忿的涅槃、恨的涅槃……乃至……为了一切不善行的寂止、止息、止灭、涅槃、舍弃、平息，应学增上戒，应学增上心，应学增上慧。作意这三种学而应学，了知而应学……乃至……应作证应作证者而应学，应行、应正行、受持而应行——应学自己的涅槃。因此世尊说——

‘‘Tenahātappaṃ karohi, [dhotakāti bhagavā]

「因此，你应作热诚，朵答咖，世尊说」

Idheva nipako sato;

「于此处聪慧具念；」

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano’’ti.

从此听闻宣说后，应学自己的涅槃。

ti. ti tayo devā – sammutidevā, upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno ca rājakumārā ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā yāmā devā tusitā devā nimmānaratī devā paranimmitavasavattī devā brahmakāyikā devā ye ca devā taduttari . Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatasāvakā arahanto khīṇāsavā ye ca paccekabuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutidevānañca upapattidevānañca visuddhidevānañca devo ca atidevo ca devātidevo ca sīhasīho nāganāgo gaṇigaṇī munimunī rājarājā. ti manussaloke devaṃ passāmi atidevaṃ passāmi devātidevaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmahaṃ devamanussaloke.

「天」。三种天——名称天、化生天、清净天。什么是名称天?名称天是指诸王、诸王子、诸王妃。这些称为名称天。什么是化生天?化生天是指四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天、梵众天以及更高的诸天。这些称为化生天。什么是清净天?清净天是指如来的弟子阿拉汉、漏尽者以及诸辟支佛。这些称为清净天。世尊是名称天、化生天、清净天的天、超天、天中之天、狮中之狮、龙中之龙、群中之群、牟尼中之牟尼、王中之王。「在人天世间我见天」——我见超天、我见天中之天、我看见、我观察、我审察、我考察——「我在人天世间见天」。

nti. nti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, te kiñcanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tasmā buddho akiñcano. ti bhagavā sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti, bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

「无所有」。「无所有」——贪所有、嗔所有、痴所有、慢所有、见所有、烦恼所有、恶行所有，这些所有已被世尊佛陀舍断、根已断、如多罗树头被截断、成为非有、未来不再生起，因此佛陀是无所有者。「婆罗门」——世尊因舍离七法而为婆罗门——有身见已被舍离、疑已被舍离、戒禁取已被舍离、贪已被舍离、嗔已被舍离、痴已被舍离、慢已被舍离，诸恶不善法、染污的、再有的、有忧的、苦果报的、未来导致生老死的已被舍离。

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

「舍离一切诸恶后，[沙比亚说:世尊]

Vimalo sādhusamāhito ṭhitatto;

「无垢、善定、住立,

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmāti.

「超越轮回，圆满者，无执，如是者被称为婆罗门。」

nti carantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – akiñcanaṃ brāhmaṇamiriyamānaṃ.

「行」——行走、住、威仪、转起、守护、维持、持续——「无所有的婆罗门在行」。

ti. nti bhagavantaṃ bhaṇati. ti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi sakkaromi garuṃ karomi mānemi pūjemi. ti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

「礼敬」。「礼敬」——礼敬世尊。「礼敬」——以身礼敬，或以语礼敬，或以心礼敬，或以如理行道礼敬，或以法随法行道礼敬、恭敬、尊重、尊敬、供养。「一切眼」——一切眼是指一切知智。世尊具足一切知智、完全具足、到达、完全到达、成就、完全成就、具备。

‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

「对他而言,在此没有任何未见之物,也没有未了知的应了知之物;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

凡有应知之物,他已遍知一切,如来因此是遍眼者。」

Taṃ taṃ namassāmi samantacakkhu.

我礼敬彼遍眼者。

ti. ti sakko bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko . Kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. ti muñca maṃ pamuñca maṃ mocehi maṃ pamocehi maṃ uddhara maṃ samuddhara maṃ vuṭṭhāpehi maṃ kathaṃkathāsallatoti – pamuñca maṃ sakka kathaṃkathāhi. Tenāha so brāhmaṇo –

释迦。世尊从释迦族出家,因此称为释迦。或者,富有、大富、有财,因此称为释迦。他有这些财富,即:信财、戒财、惭财、愧财、闻财、施财、慧财、须跋财、正勤财、神足财、根财、力财、觉支财、道财、果财、涅槃财。以这些种种财宝而富有、大富、有财,因此称为释迦。或者,释迦是有能力的、有力的、有能的、勇敢的、英勇的、勇猛的、无畏的、无惧的、无恐的、不退的、已舍弃恐怖畏惧的、已离惊惧的,因此称为释迦。疑惑被称为疑。对苦疑惑,对苦集疑惑,对苦灭疑惑,对导至苦灭之道疑惑,对过去疑惑,对未来疑惑,对过去与未来疑惑,对缘此而缘起之诸法疑惑。凡如是之疑惑、疑惑性、疑惑状态、犹豫、疑、二路、二道、怀疑、执取多端、踌躇、徘徊、不深入、心的僵硬、心的困惑。请解脱我、请释放我、请救我、请拯救我、请提升我、请救拔我、请使我出离疑惑之刺——释迦,请从疑惑中释放我。因此那位婆罗门说:

‘‘Passāmahaṃ devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

「我见天人世间中,无所有的婆罗门在行道;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhī’’ti.

我礼敬彼遍眼者,释迦,请从疑惑中释放我。」

ti nāhaṃ taṃ sakkomi muñcituṃ pamuñcituṃ mocetuṃ pamocetuṃ uddharituṃ samuddharituṃ uṭṭhāpetuṃ samuṭṭhāpetuṃ kathaṃkathāsallatoti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, na īhāmi na samīhāmi na ussahāmi na vāyamāmi na ussāhaṃ karomi na ussoḷhiṃ karomi na thāmaṃ karomi na dhitiṃ karomi na vīriyaṃ karomi na chandaṃ janemi na sañjanemi na nibbattemi na abhinibbattemi assaddhe puggale acchandike kusīte hīnavīriye appaṭipajjamāne dhammadesanāyāti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, natthañño koci mocetā. Te yadi moceyyuṃ sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā moceyyunti. Evampi nāhaṃ sahissāmi pamocanāya.

我不能解脱你、释放你、救你、拯救你、提升你、救拔你、使你出离、使你完全出离疑惑之刺。如是,我不能为了解脱。或者,我不希求、不企求、不努力、不精勤、不作努力、不作奋发、不作坚固、不作坚定、不作精进、不生欲、不令生、不产生、不令产生对无信者、无意欲者、懈怠者、劣精进者、不实践者说法。如是,我不能为了解脱。或者,没有其他解脱者。他们若以自己的坚固、以自己的力、以自己的精进、以自己的努力、以自己的人坚固、以自己的人力、以自己的人精进、以自己的人努力,自己实践正道、随顺道、不违道、随义道、随法之法道而得解脱。如是,我不能为了解脱。

Vuttañhetaṃ bhagavatā – ‘‘so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatīti. Evampi nāhaṃ sahissāmi pamocanāya.

因为世尊已说此:「纯达,自己沉溺者将救拔沉溺的他人,此处须跋。纯达,自己未调御、未调伏、未般涅槃者将调御、调伏、使般涅槃他人,此处须跋。」如是,我不能为了解脱。

Vuttañhetaṃ bhagavatā –

这确实是世尊所说——

‘‘Attanā hi kataṃ pāpaṃ, attanā saṃkilissati;

「恶由自己所作，由自己而染污；

Attanā akataṃ pāpaṃ, attanāva visujjhati;

恶由自己不作，由自己而清净；

Suddhi asuddhi paccattaṃ, nāñño aññaṃ visodhaye’’ti.

净与须跋是各自的事，无人能清净他人。」

Evampi nāhaṃ sahissāmi pamocanāya.

如此，我也不能为解脱。

Vuttañhetaṃ bhagavatā – ‘‘evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ tiṭṭhati nibbānagāmimaggo tiṭṭhāmahaṃ samādapetā, atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti ekacce nārādhentīti. Ettha kyāhaṃ, brāhmaṇa karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati. Attanā paṭipajjamānā mucceyyunti . Evampi nāhaṃ sahissāmi pamocanāya’’.

这确实是世尊所说——「婆罗门，正是如此，涅槃确实存在，导向涅槃之道确实存在，我作为劝导者确实存在，然而我的弟子们被我如此教诫、如此教导，有些人证得究竟涅槃，有些人则不能证得。婆罗门，对此我能做什么呢？婆罗门，如来是道的说示者。佛陀说示道路。由自己实践而得解脱。」如此，我也不能为解脱。」

ti kathaṃkathiṃ puggalaṃ sakaṅkhaṃ sakhilaṃ sadveḷhakaṃ savicikicchaṃ. ti kañci khattiyaṃ vā brāhmaṇaṃ vā vessaṃ vā suddaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā devaṃ vā manussaṃ vā. ti apāyaloke…pe… āyatanaloketi – kathaṃkathiṃ dhotaka kañci loke.

「疑惑者」是指疑惑的人、犹豫的人、困惑的人、有疑的人。「任何」是指任何刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人或人。「在世间」是指在恶趣世间……乃至……在处世间——朵答咖，任何疑惑者在世间。

ti dhammaṃ seṭṭhaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ ājānamāno vijānamāno paṭivijānamāno paṭivijjhamānoti – dhammañca seṭṭhaṃ ājānamāno.

「最上法」是指所说的不死涅槃。即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「了知」是指知、遍知、通达、证悟最上的、殊胜的、特胜的、最高的、至上的、最胜的法——了知最上法。

ti evaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ tuvaṃ oghamimaṃ taresi. Tenāha bhagavā –

如此你应渡越、超越、越渡、超度、超脱欲流、有流、见流、无明流——如此你渡越此流。因此世尊说——

‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

「我不会为世间任何疑惑者忍受解脱之事,多他咖;」

Dhammañca seṭṭhaṃ ājānamāno, evaṃ tuvaṃ oghamimaṃ taresī’’ti.

「了知最上之法,如此你将渡越此流。」

ti anusāsa brahme anuggaṇha brahme anukampa brahmeti – anusāsa brahme. ti karuṇāyamāno anudayamāno anurakkhamāno anuggaṇhamāno anukampamānoti – anusāsa brahme karuṇāyamāno.

「请教诫,梵天!请摄受,梵天!请怜悯,梵天!」——请教诫,梵天。怀着悲悯、怀着同情、怀着守护、摄受、怜悯——请教诫,梵天,怀着悲悯。

nti vivekadhammaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – vivekadhammaṃ yamahaṃ vijaññaṃ.

「远离法」是指不死的涅槃。即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「我将了知」即我将知、了知、识知、通达、证得、触、作证——我将了知远离法。

ti yathā ākāso na pajjati na gaṇhati na bajjhati na palibajjhati, evaṃ apajjamāno agaṇhamāno abajjhamāno apalibajjhamānoti – evampi ākāsova abyāpajjamāno. Yathā ākāso na rajjati lākhāya vā haliddiyā vā nīliyā vā mañjeṭṭhāya vā evaṃ arajjamāno adussamāno amuyhamāno akilissamānoti – evampi ākāsova abyāpajjamāno. Yathā ākāso na kuppati na byāpajjati na patilīyati na paṭihaññati, evaṃ akuppamāno abyāpajjamāno appatilīyamāno appaṭihaññamāno appaṭihatamānoti – evampi ākāsova abyāpajjamāno.

「如虚空」:如虚空不陷入、不执取、不系缚、不被系缚,如此不陷入、不执取、不系缚、不被系缚——如此也是如虚空不恼害。如虚空不被染以紫胶、姜黄、靛青或茜草,如此不染、不污、不痴、不杂染——如此也是如虚空不恼害。如虚空不动摇、不恼害、不退缩、不被击退,如此不动摇、不恼害、不退缩、不被击退、不被障碍——如此也是如虚空不恼害。

nti. ti idheva santo idheva samāno idheva nisinno samāno imasmiṃyeva āsane nisinno samāno imissāyeva parisāya nisinno samānoti, evampi – idheva santo. Atha vā, idheva santo upasanto vūpasanto nibbuto paṭippassaddhoti, evampi – idheva santo. 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… dhamme… 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 asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaṃyutto vimariyādikatena cetasā. nti careyyaṃ vihareyyaṃ iriyeyyaṃ vatteyyaṃ yapeyyaṃ yāpeyyanti – idheva santo asito careyyaṃ. Tenāha so brāhmaṇo –

「就在此处寂静」:就在此处寂静、就在此处存在、就在此处坐着存在、就在此座位坐着存在、就在此会众中坐着存在——如此也是就在此处寂静。或者,就在此处寂静、平静、极平静、清凉、轻安——如此也是就在此处寂静。「无所依」:有二依——渴爱依与见依……(中略)……此为渴爱依……(中略)……此为见依……舍断渴爱依、舍弃见依后,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……法……家族……群体……住所……利得……名声……赞誉……乐……衣……食……卧坐处……病者所需药品资具……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、所识之法,无所依、不依、不耽溺、不执着、不执取、不倾向、出离、离系、解脱、离缚,以离界限之心而住。「我将行」:我将行、住、动作、转起、行持、维持——就在此处寂静无所依我将行。因此彼婆罗门说——

‘‘Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

「请教诫,梵天,怀着悲悯,我将了知远离法;」

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyya’’nti.

「犹如我如虚空般无恼害,在此寂静、无执而行。」

nti rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa santiṃ, upanāhassa…pe… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭippassaddhiṃ kittayissāmi pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te santiṃ.

「我将称赞、极称赞、宣说、教导、施设、建立、开显、分别论、阐明、显示贪的寂静、嗔的寂静、痴的寂静、忿的寂静、恨的寂静、覆的寂静、恼的寂静、嫉的寂静、悭的寂静、诳的寂静、谄的寂静、傲的寂静、激情的寂静、慢的寂静、过慢的寂静、憍的寂静、放逸的寂静、一切烦恼的寂静、一切恶行的寂静、一切热恼的寂静、一切遍热的寂静、一切苦恼的寂静、一切不善行的寂静、止息、止灭、寂灭、轻安。」——「我将称赞你寂静。」

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

「陀答咖」——世尊以名字称呼那位婆罗门。这是尊敬的称呼……亲自的施设,即「世尊」——「陀答咖」,世尊说。

nti. ti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhāvite dhamme vibhūte dhammeti, evampi – diṭṭhe dhamme…pe…. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti, evampi – diṭṭhe dhamme…pe…. Atha vā, sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evampi – diṭṭhe dhamme. nti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

「于现法」——于已见之法、已知之法、已量之法、已度之法、已明了之法、已阐明之法:「一切行无常」……「凡任何集法,一切皆是灭法」,于已见之法、已知之法、已量之法、已度之法、已阐明之法、已明了之法——如是「于现法」……。或者,于苦已见而我将说苦,于集已见而我将说集,于道已见而我将说道,于灭已见而我将说灭——如是「于现法」……。或者,自见的、无时的、来见的、可导向的、智者各自应知的——如是「于现法」。「非传闻」——非如此传闻、非如此传说、非传承、非藏的传承、非推论之因、非理由之因、非相的寻思、非见的忍可,而是自己亲自证知的、自己现见之法,我将说那个——「于现法非传闻」。

nti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā . ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. nti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ .

「所知而行」——已知而、已量而、已度而、已阐明而、已明了而;「一切行无常」已知而、已量而、已度而、已阐明而、已明了而;「一切行是苦」……「一切法无我」……「凡任何集法,一切皆是灭法」已知而、已量而、已度而、已阐明而、已明了而。「具念」——以四种原因为具念:修习身随观须跋者为具念……他被称为具念。「而行」——行、住、动、转、守护、维持、生活——「所知而具念而行」。

「执着」——渴爱被称为执着。凡贪、染贪……贪求、贪、不善根。「执着」——以何义为执着……执着、扩展故为执着。「于世间」——于恶趣世间……于处世间。「超越」——于世间此执着,于世间此执着,具念者应超越、应越度、应渡过、应超越、应超脱——「超越世间的执着」。因此世尊说——

‘‘Kittayissāmi te santiṃ, [dhotakāti bhagavā]

「我将称赞你寂静,[陀答咖,世尊说]

Diṭṭhe dhamme anītihaṃ;

「于现法非传闻;」

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

知此而具念行者，他将度越世间的执着。

ti. nti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

「我欢喜、随喜、欣悦、随喜悦、希求、接受、期望、渴望、称赞你的言说、教示、教诫、教导」——我欢喜那个。

nti. ti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… kahaṃ narāsabhoti mahesi. nti santi vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti – mahesi santimuttamaṃ.

「大仙」：什么是大仙、世尊？寻求、寻觅、遍求大戒蕴故为大仙，大定蕴……（中略）……人中牛王故为大仙。「寂静」：所谓不死涅槃被称为寂静。那一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「最上」：最胜、殊胜、特胜、最高、至上、最妙——大仙寂静最上。

nti yaṃ viditaṃ katvā…pe… ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. nti caranto…pe… yāpentoti – yaṃ viditvā sato caraṃ.

「知此」：知此而……（中略）……知「一切行无常」而称量、确定、分别论、明了；「一切行是苦」……「一切法无我」……（中略）……知「凡任何集法，一切皆是灭法」而称量、确定、分别论、明了。「具念」：以四种原因具念——修习身随观须跋者具念……（中略）……他被称为具念。「行」：行走……（中略）……度日——知此而具念行者。

nti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. ti apāyaloke…pe… āyatanaloke. nti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ…pe… vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

「执着」：渴爱被称为执着。凡贪、贪随、……（中略）……贪欲、贪、不善根。「执着」：以何义为执着……（中略）……执着、扩展故为执着。「世间」：于苦界世间……（中略）……处世间。「度越世间的执着」：于世间的此执着，于世间的此执着，具念者应度越、应超越……（中略）……应超度——度越世间的执着。因此那位婆罗门说——

‘‘Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

「我欢喜那个，大仙寂静最上；

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

知此而具念行者，他将度越世间的执着。」

ti yaṃ kiñci sampajānāsi ājānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

「凡任何你正知」：凡任何你正知、了知、通达、证知——凡任何你正知。「朵答咖」：世尊以名称呼那位婆罗门。「世尊」：这是尊敬的称呼……（中略）……亲自的施设，即此世尊——朵答咖，世尊。

ti. nti anāgataṃ; ti atītaṃ; ti paccuppannaṃ. nti devaloko; ti apāyaloko; ti manussaloko. Atha vā, nti kusalā dhammā; ti akusalā dhammā; ti abyākatā dhammā. nti arūpadhātu; ti kāmadhātu; ti rūpadhātu. nti sukhā vedanā; ti dukkhā vedanā; ti adukkhamasukhā vedanā. nti uddhaṃ pādatalā; ti adho kesamatthakā; ti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

「三」者:三是未来;三是过去;三是现在。三是天界;三是恶趣界;三是人界。或者,三是善法;三是不善法;三是无记法。三是无色界;三是欲界;三是色界。三是乐受;三是苦受;三是不苦不乐受。三是足底以上;三是发顶以下;三是中间——即上、下、横向及中间。

ti saṅgo eso lagganaṃ etaṃ bandhanaṃ etaṃ palibodho esoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ viditvā saṅgoti loke.

「知此为世间之系缚」者:知道、了知、衡量、确定、辨别、明了此是系缚、此是执着、此是束缚、此是障碍——这就是「知此为世间之系缚」。

nti. ti rūpataṇhā saddataṇhā…pe… dhammataṇhā. ti bhavābhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā taṇhaṃ mākāsi mā janesi mā sañjanesi mā nibbattesi mābhinibbattesi, pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – bhavābhavāya mākāsi taṇhanti. Tenāha bhagavā –

「勿造渴爱以求再有」者:三是色爱、声爱……乃至……法爱。三是为了有与再有、业有与再生、欲有与业有、欲有与再生、色有与业有、色有与再生、无色有与业有、无色有与再生、一再再有、一再趣向、一再投生、一再结生、一再自体生成,勿造渴爱、勿生起、勿令生起、勿产生、勿令产生,应舍断、应除去、应灭尽、应令其无有——这就是「勿造渴爱以求再有」。因此世尊说——

‘‘Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]

「凡你所了知的,[多他咖啊,世尊说]

Uddhaṃ adho tiriyañcāpi majjhe;

上、下、横向及中间;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇha’’nti.

知此为世间之系缚,勿造渴爱以求再有。」

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

偈颂结束时……乃至……世尊是我的导师,尊者,我是弟子。

Dhotakamāṇavapucchāniddeso pañcamo. · 多德咖学童所问分别第五

6. Upasīvamāṇavapucchāniddeso6. 伍巴西瓦学童所问分别

nti. ti puggalo vā me dutiyo natthi, dhammo vā me dutiyo natthi, yaṃ vā puggalaṃ nissāya dhammaṃ vā nissāya mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti. ti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ…pe… nibbānadhanaṃ. Imehi anekehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakkoti – eko ahaṃ sakka mahantamoghaṃ.

「我独自能够」者:三是我没有第二个人,或我没有第二个法,依靠哪个人或依靠哪个法,我能渡越、超越、越渡、超脱、超离大欲流、有流、见流、无明流。三是「能」。世尊从释迦族出家,也是「能」。或者,富有、大富、有财,也是「能」。他有这些财富,即:信财、戒财、惭财、愧财、闻财、施财、慧财、须跋财……乃至……涅槃财。以这些众多财宝富有、大富、有财,也是「能」。或者,能、有能力、有力量、足够、勇健、英勇、勇猛、无畏、无惧、无恐、不退缩、已舍弃恐怖畏惧、离去身毛竖立,也是「能」——「我独自能够渡大流」。

ti. ti padasandhi…pe…. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

「提」。「提」是句连接……乃至……「提」是亲切的言语……乃至……「提」是那位婆罗门的名字……乃至……称呼——如是具寿伍巴西瓦。

nti. ti puggalaṃ vā anissito dhammaṃ vā anissito no visahāmi na ussahāmi na sakkomi na paṭibalo mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarituṃ uttarituṃ patarituṃ samatikkamituṃ vītivattitunti – anissito no visahāmi tārituṃ.

「恩提」。「提」是不依靠人或不依靠法,我不能、我不敢、我须跋、我无能力渡过、超越、越过、超度、超脱巨大的欲流、有流、见流、无明流——不依靠,我不能渡过。

ti ārammaṇaṃ ālambaṇaṃ nissayaṃ upanissayaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. ti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā tena sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

「提」是所缘、对象、依处、近依处,请说、请告知、请教导、请施设、请建立、请阐明、请分别论、请显示、请阐释。「提」是遍眼,即一切知智。世尊具足那一切知智,完全具足,获得,完全获得,成就,完全成就,具备。

Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

「对他而言,在此没有未见之物,也没有未知应知之物;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

凡所应知的一切,他已遍知,如来因此为遍眼。」

Ārammaṇaṃ brūhi samantacakkhu.

「遍眼者,请说所缘。」

nti. ti yaṃ puggalaṃ vā nissito dhammaṃ vā nissito mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – yaṃ nissito oghamimaṃ tareyyaṃ . Tenāha so brāhmaṇo –

「恩提」。「提」是依靠哪个人或依靠哪个法,我能渡过、超越、越过、超度、超脱巨大的欲流、有流、见流、无明流——依靠什么,我能渡过此流。因此那位婆罗门说——

‘‘Eko ahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]

「我独自一人,萨咖,无法渡过巨大的流,[如是具寿伍巴西瓦]」

Anissito no visahāmi tārituṃ;

「无所依,我不能度脱;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyya’’nti.

「请告诉我所缘,遍眼者,依靠它我能度此瀑流。」

ti so brāhmaṇo pakatiyā ākiñcaññāyatanasamāpattiṃ lābhīyeva nissayaṃ na jānāti – ‘‘ayaṃ me nissayo’’ti. Tassa bhagavā nissayañca ācikkhati uttariñca niyyānapathaṃ. Ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato pekkhamāno, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… bhavato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … samudayadhammato… atthaṅgamato… assādato… ādīnavato… nissaraṇato pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamāno.

那位婆罗门本性上已获得无所有处等至,但不知道依止——「这是我的依止」。世尊为他指示依止以及更上的出离之道。具念地证入无所有处等至,从那里出定后,观察在那里生起的心与心所法为无常、为苦……为病、为疮、为刺、为痛、为疾、为他、为坏、为灾、为祸、为怖、为难、为动、为破、为不坚、为无护、为无依、为无归、为无归依处、为空、为虚、为空虚、为无我、为过患、为变易法、为无实、为苦根、为有、为无有、为有漏、为有为、为魔饵、为生法、为老法、为病法、为死法、为愁悲苦忧恼法……为集法、为灭法、为味、为患、为出离,如此观察、看见、审视、思惟、考察。

ti yā sati anussati paṭissati…pe… sammāsati – ayaṃ vuccati sati. Imāya satiyā upeto hoti…pe… samannāgato, so vuccati satimāti – ākiñcaññaṃ pekkhamāno satimā.

凡是念、随念、忆念……正念——这称为念。具备此念……具足,他被称为具念——观察无所有而具念。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

世尊以名字称呼那位婆罗门。这是尊敬的称呼……亲身的施设,即世尊——「伍巴西瓦」,世尊说。

nti natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpatti? Viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, natthi kiñcīti passati. Taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattiṃ nissāya upanissāya ālambaṇaṃ karitvā kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarassu uttarassu patarassu samatikkamassu vītivattassūti – natthīti nissāya tarassu oghaṃ.

「无所有」即无所有处等至。为何称为「无所有」的无所有处等至?具念地证入识无边处等至,从那里出定后,使那识消失、灭除、隐没,见到「无所有」。因此,依靠、凭借无所有处等至,以之为所缘,你应度脱、超越、渡过、超脱、超度欲瀑流、有瀑流、见瀑流、无明瀑流——依靠「无所有」,你应度脱瀑流。

ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. ti vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – kāme pahāya. ti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho kathaṃkathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evampi virato kathāhi…pe… atha vā, dvattiṃsāya tiracchānakathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti evampi virato kathāhīti – kāme pahāya virato kathāhi.

「欲」,概略而言有两种欲——所欲与烦恼欲……这些称为所欲……这些称为烦恼欲。遍知所欲后,舍断烦恼欲,已舍断、已除去、已灭尽、使之不存在——舍断诸欲。「疑」称为犹豫。对苦的疑惑……心的僵硬、意的犹豫,远离犹豫、离、别离、出离、脱离、解脱、离缚,以无拘束之心而住——如此也是「远离诸论」……或者,远离三十二种畜生论,离、别离、出离、脱离、解脱、离缚,以无拘束之心而住,如此也是「远离诸论」——舍断诸欲,远离诸论。

ti. ti rūpataṇhā…pe… dhammataṇhā. vuccati ratti. ti divaso. Rattiñca divā ca taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ passa abhipassa dakkha olokaya nijjhāya upaparikkhāti – taṇhakkhayaṃ nattamahābhipassa. Tenāha bhagavā –

「夜」即色爱……法爱。「染」称为贪。「昼」即日。夜与昼,见到、洞见、看见、审视、思惟、考察渴爱的灭尽、贪的灭尽、嗔的灭尽、痴的灭尽、趣的灭尽、再生的灭尽、结生的灭尽、有的灭尽、轮回的灭尽、轮转的灭尽——不见夜昼,洞见渴爱的灭尽。因此世尊说——

‘‘Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]

「具念者观无所有，[世尊对乌巴西瓦说]

Natthīti nissāya tarassu oghaṃ;

依『无』而渡瀑流；

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassā’’ti.

舍断诸欲，离诸言说，日夜观见渴爱之灭尽。」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. ti ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti. Sabbesu kāmesu yo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

一切、完全一切、一切方式的一切、无余的、无遗的，这是遍取一切之语，即「于一切诸欲」。如前所述，有两种欲——所欲之欲与烦恼之欲……（中略）……这些称为所欲之欲……（中略）……这些称为烦恼之欲。于一切诸欲离贪者。于一切诸欲离贪者，即离贪、离染、离着、离执、解脱、舍断、舍离、镇伏者——这是于一切诸欲离贪者。

ti. ti padasandhi…pe…. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

句连接……（中略）……爱语……（中略）……那位婆罗门之名……（中略）……称呼——这是具寿乌巴西瓦。

nti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

舍断下六等至，舍弃、遍舍、超越、遍超越、超脱，依止无所有处等至，倚靠、到达、完全到达、执取、倾向——舍断想而依止无所有。

ti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – saññāvimokkhe paramedhimutto.

想解脱，称为七想等至。在那些想等至中，无所有处等至解脱是最上、最胜、最殊胜、最尊、最高、最妙的，于最上、最胜、最殊胜、最尊、最高、最妙处，以胜解解脱而胜解，于彼胜解，对彼胜解，行于彼，多于彼，重于彼，倾向于彼，趣向于彼，导向于彼，胜解于彼，以彼为主——于想解脱最上胜解。

ti. ti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā , ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – tiṭṭhe nu. ti ākiñcaññāyatane. ti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno…pe…. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe nu so tattha anānuyāyī. Tenāha so brāhmaṇo –

疑问、疑惑问、犹豫问、不确定问，『是这样吗？不是这样吗？是什么呢？如何呢？』——他是否住立。于无所有处。不随行、不退失、不离去、不隐没、不衰退……（中略）……或者，不染、不嗔、不痴、不杂染——他是否于彼处不随行而住立。因此那位婆罗门说——

‘‘Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]

「于一切欲已离贪者，[具寿乌巴西瓦说]

Ākiñcaññaṃ nissito hitvā maññaṃ;

依止无所有，舍弃慢，

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī’’ti.

于想解脱最上解脱者，他是否住于彼处而不随行?」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. ti ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti sabbesu kāmesu yo vītarāgo…pe… paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

一切、全部、一切方式、一切、无余、无遗、完全包括之语,即「一切」。概要而言,欲有二种——所欲与烦恼欲……这些称为所欲……这些称为烦恼欲。于一切欲已离贪者……已舍断贪、已弃绝贪、已镇伏贪——于一切欲已离贪者。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

世尊以名称呼那位婆罗门。此为尊敬之语……亲自施设,即世尊——乌巴西瓦,世尊说。

舍弃、弃舍、遍弃、超越、遍超越、超脱下六等至,依止、倚靠、到达、完全到达、执持、胜解于无所有处等至——依止无所有,舍弃慢。

ti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto…pe… tadadhipateyyoti – saññāvimokkhe paramedhimutto.

想解脱,称为七想等至。于那些想等至中,无所有处等至解脱为最上、最胜、殊胜、最高、至上、最妙,于最上、最胜、殊胜、最高、至上、最妙处,以胜解解脱而胜解、于彼胜解、对彼胜解……对彼为主——于想解脱最上解脱者。

ti. ti tiṭṭheyya saṭṭhikappasahassāni. ti ākiñcaññāyatane. ti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭheyya so tattha anānuyāyī. Tenāha bhagavā –

他应住六万劫。于无所有处。不随行者,不退失、不离去、不消失、不衰退。或者,不染、不嗔、不痴、不杂染——他应住于彼处而不随行。因此世尊说——

‘‘Sabbesu kāmesu yo vītarāgo, [upasīvāti bhagavā]

「对一切欲已离贪者,[优波西瓦啊!世尊说]

Ākiñcaññaṃ nissito hitvā maññaṃ;

依止无所有,舍弃慢;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī’’ti.

于想解脱最上解脱者,他应住于彼处不随行。」

ti sace so tiṭṭheyya saṭṭhikappasahassāni. ti ākiñcaññāyatane. ti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe ce so tattha anānuyāyī.

「他应住」即六十千劫。「于彼处」即于无所有处。「不随行」即不退失、不离去、不消失、不衰退。或者,不染、不嗔、不痴、不杂染——「他应住于彼处不随行」。

ti. ti pūgampi vassāni bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni bahūni kappāni bahūni kappasatāni bahūni kappasahassāni bahūni kappasatasahassāni. ti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – pūgampi vassāni samantacakkhu.

「众多年」即众多年、众多百年、众多千年、众多百千年、众多劫、众多百劫、众多千劫、众多百千劫。「遍眼」即称为一切知智……[中略]……如来以彼为遍眼——「众多年遍眼」。

ti tattheva so sītibhāvamanuppatto nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya. Atha vā, tassa viññāṇaṃ caveyya ucchijjeyya nasseyya vinasseyya na bhaveyyāti punabbhavapaṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti ākiñcaññāyatanaṃ samāpannassa sassatañca ucchedañca pucchati. Udāhu tattheva anupādisesāya nibbānadhātuyā parinibbāyeyya . Atha vā, tassa viññāṇaṃ caveyya puna paṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti, ākiñcaññāyatanaṃ upapannassa parinibbānañca paṭisandhiñca pucchati. ti tathāvidhassa tādisassa tassaṇṭhitassa tappakārassa tappaṭibhāgassa ākiñcaññāyatanaṃ upapannassāti – tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa. Tenāha so brāhmaṇo –

「于彼处他已达清凉」即常、恒、永恒、不变易法,永远如是而住。或者,他的识会死没、断灭、消失、灭尽、不存在,或者再生识会生起于欲界、色界或无色界——这是对已证得无所有处者询问常见与断见。或者,于彼处以无余涅槃界般涅槃。或者,他的识会死没,再生识会生起于欲界、色界或无色界——这是对已生于无所有处者询问般涅槃与再生。「如是者」即如是、如彼、住于彼位、彼种类、彼相似,已生于无所有处者——「于彼处他已达清凉解脱,如是者的识会死没」。因此彼婆罗门说——

‘‘Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni samantacakkhu;

「他若住于彼处不随行,众多年遍眼;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassā’’ti.

于彼处他已达清凉解脱,如是者的识会死没。」

ti acci vuccati jālasikhā. ti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. ti vātavegena khittā ukkhittā nunnā paṇunnā khambhitā vikkhambhitāti – acci yathā vātavegena khittā. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

「火焰」,这被称为焰舌。「东风、西风、北风、南风、有尘风、无尘风、冷风、热风、微风、强风、旋风、侧风、金翅鸟风、棕榈叶风、扫除风」。「被风力所吹、被抛起、被推、被驱、被制止、被阻挡」——火焰如被风力所吹。「世尊以名字称呼那位婆罗门」。「这是尊敬的称呼……乃至……亲自的施设,即『世尊』」——「伍巴西瓦」,世尊说。

nti. ti atthaṃ paleti, atthaṃ gameti, atthaṃ gacchati nirujjhati vūpasamati paṭippassambhati. nti saṅkhaṃ na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti, ‘‘puratthimaṃ vā disaṃ gatā, pacchimaṃ vā disaṃ gatā, uttaraṃ vā disaṃ gatā, dakkhiṇaṃ vā disaṃ gatā uddhaṃ vā gatā, adho vā gatā, tiriyaṃ vā gatā, vidisaṃ vā gatā’’ti, so hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ.

「灭尽」,即达到灭尽、趋向灭尽、去到灭尽、止息、寂止、安息。「不达到计算、不达到列举、不达到计数、不达到施设」,即「去到东方,或去到西方,或去到北方,或去到南方,或去到上方,或去到下方,或去到横方,或去到中间方向」,那因不存在、那缘不存在、那理由不存在,以致会达到计算——「灭尽,不达到计算」。

ti. nti opammasampaṭipādanaṃ. ti monaṃ vuccati ñāṇaṃ …pe… saṅgajālamaticca so muni. ti so muni pakatiyā pubbeva rūpakāyā vimutto. Tadaṅgaṃ samatikkamā vikkhambhanappahānena pahīno. Tassa munino bhavantaṃ āgamma cattāro ariyamaggā paṭiladdhā honti. Catunnaṃ ariyamaggānaṃ paṭiladdhattā nāmakāyo ca rūpakāyo ca pariññātā honti. Nāmakāyassa ca rūpakāyassa ca pariññātattā nāmakāyā ca rūpakāyā ca mutto vimutto suvimutto accantaanupādāvimokkhenāti – evaṃ munī nāmakāyā vimutto.

「牟尼」,即牟尼被称为智……乃至……超越了结缚之网的牟尼。「那位牟尼本性上、先前已从色身解脱」。以彼分超越、以镇伏之舍断而舍断。依那位牟尼,四圣道已被获得。因四圣道的获得,名身与色身已被遍知。因名身与色身的遍知,从名身与色身解脱、解脱、善解脱,以究竟无取着解脱——「如此牟尼从名身解脱」。

nti. ti anupādisesāya nibbānadhātuyā parinibbāyati. nti anupādisesāya nibbānadhātuyā parinibbuto saṅkhaṃ na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti – khattiyoti vā brāhmaṇoti vā vessoti vā suddoti vā gahaṭṭhoti vā pabbajitoti vā devoti vā manussoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ. Tenāha bhagavā –

「以无余涅槃界般涅槃」。「以无余涅槃界般涅槃者不达到计算、不达到列举、不达到计数、不达到施设」——或刹帝利、或婆罗门、或吠舍、或首陀罗、或在家者、或出家者、或天、或人、或有色、或无色、或有想、或无想、或非想非非想。那因不存在、那缘不存在、那理由不存在,以致会达到计算——「灭尽,不达到计算」。因此世尊说——

‘‘Acci yathā vātavegena khittā, [upasīvāti bhagavā]

「『火焰如被风力所吹』,[伍巴西瓦,世尊说]

Atthaṃ paleti na upeti saṅkhaṃ;

「『灭尽,不达到计算』;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkha’’nti.

「『如此牟尼从名身解脱,灭尽,不达到计算』」。

ti so atthaṅgato udāhu natthi so niruddho ucchinno vinaṭṭhoti – atthaṅgato so uda vā so natthi.

「那位灭尽者,或者他不存在、止息、断灭、消失吗」——「那位灭尽者,或者他不存在」。

ti udāhu nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyyāti – udāhu ve sassatiyā arogo.

或者常、坚固、恒、不变易法,能永恒地如是住立吗?或者以常性而无病。

ti. nti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi.

我所问、我所求、我所请、我所信乐。牟那被称为智……(中略)……超越执着之网,彼牟那。请善说、教示、施设、建立、开显、分别论、阐明、显现——请牟那善为我分别论。

ti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

如是你已知、已量、已度、已遍知、已辨知此法——如是你已知此法。因此,彼婆罗门说——

‘‘Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

「彼已灭没,或者彼不存在,或者以常性而无病;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.

请牟那善为我分别论,如是你已知此法。」

ti atthaṅgatassa anupādisesāya nibbānadhātuyā parinibbutassa rūpapamāṇaṃ natthi, vedanāpamāṇaṃ natthi, saññāpamāṇaṃ natthi, saṅkhārapamāṇaṃ natthi, viññāṇapamāṇaṃ natthi, na atthi na saṃvijjati nupalabbhati pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – atthaṅgatassa na pamāṇamatthi. ti ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

已灭没者,于无余涅槃界般涅槃者,无色之量,无受之量,无想之量,无行之量,无识之量,不存在、不被发现、不可得,已舍断、已根除、已寂止、已止息、须跋再生、已被智火烧尽——已灭没者无有量度。世尊以名呼唤彼婆罗门。此是尊敬之称呼……(中略)……亲证之施设,即世尊——「伍巴西瓦」世尊说。

ti 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 vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpeyyuṃ vohareyyunti – yena naṃ vajjuṃ taṃ tassa natthi.

凡以贪而说,以嗔而说,以痴而说,以慢而说,以见而说,以掉举而说,以疑而说,以随眠而说——染着、嗔恚、愚痴、系缚、执取、散乱、不决定、固执,彼等行已舍断。因行已舍断故,凡以趣而说——地狱、畜生、饿鬼、人、天、有色、无色、有想、无想、非想非非想,无因、无缘、无理由可说、可语、可言、可示、可表述——凡可说彼者,彼已无有。

ti sabbesu dhammesu sabbesu khandhesu sabbesu āyatanesu sabbāsu dhātūsu sabbāsu gatīsu sabbāsu upapattīsu sabbāsu paṭisandhīsu sabbesu bhavesu sabbesu saṃsāresu sabbesu vaṭṭesu ūhatesu samūhatesu uddhatesu samuddhatesu uppāṭitesu samuppāṭitesu pahīnesu samucchinnesu vūpasantesu paṭippassaddhesu abhabbuppattikesu ñāṇagginā daḍḍhesūti – sabbesu dhammesu samūhatesu.

于一切法、一切蕴、一切处、一切界、一切趣、一切生、一切结生、一切有、一切轮回、一切轮转中,已拔除、已根除、已拔起、已完全拔起、已连根拔起、已完全连根拔起、已舍断、已根除、已寂止、已止息、须跋再生、已被智火烧尽——于一切法已根除。

ti vādapathā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Tassa vādā ca vādapathā ca adhivacanāni ca adhivacanapathā ca nirutti ca niruttipathā ca paññatti ca paññattipathā ca ūhatā samūhatā uddhatā samuddhatā uppāṭitā samuppāṭitā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – samūhatā vādapathāpi sabbe. Tenāha bhagavā –

「诸论路」是指诸烦恼、诸蕴和诸行。他的诸论、诸论路、诸名称、诸名称路、诸语言、诸语言路、诸施设、诸施设路已被推倒、完全推倒、拔除、完全拔除、根除、完全根除、舍断、完全断除、寂止、止息、须跋再生起、被智火烧尽——诸论路也全部被推倒。因此世尊说——

‘‘Atthaṅgatassa na pamāṇamatthi, [upasīvāti bhagavā]

「对于已到达者,没有衡量,[世尊对乌巴西瓦说]

Yena naṃ vajjuṃ taṃ tassa natthi;

「凡以此可说他者,那对他已不存在;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe’’ti.

「当一切法已被推倒时,诸论路也全部被推倒。」

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ…pe… pañjaliko namassamāno nisinno hoti – satthā me, bhante bhagavā, sāvakohamasmīti.

偈颂结束时,那些与婆罗门一起的……(中略)……合掌礼敬而坐——「尊者,世尊是我的导师,我是弟子。」

Upasīvamāṇavapucchāniddeso chaṭṭho. · 伍巴西瓦学童所问分别第六

7. Nandamāṇavapucchāniddeso7. 难德学童所问分别

ti. ti santi saṃvijjanti atthi upalabbhanti. ti apāyaloke…pe… āyatanaloke. ti munināmakā ājīvakā nigaṇṭhā jaṭilā tāpasā . (Devā loke munayoti sañjānanti, na ca te munayo) ti. Santi loke munayo. ti. ti padasandhi…pe…. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

「有」。「有」是指存在、有、存在、可得。「有」是指在恶趣世间……(中略)……在处世间。「牟尼」是指名为牟尼的邪命外道、尼干陀、结发外道、苦行者。(世间的天人们认知为牟尼,但他们并非牟尼)「有」。世间有诸牟尼。「有」。「有」是指词的连接……(中略)……。「有」是指亲切的言语……(中略)……。「有」是指那位婆罗门的名字……(中略)……称呼——如是具寿难陀说。

ti. ti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. ti kathenti bhaṇanti dīpayanti voharanti. ti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – janā vadanti tayidaṃ kathaṃsu.

「有」。「有」是指刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人。「说」是指说、言说、阐明、表达。「有」是指疑问之问、犹豫之问、困惑之问、不确定之问「是这样吗?不是这样吗?是什么呢?如何呢?」——诸人说这个,他们如何说呢?

ti . Aṭṭha samāpattiñāṇena vā pañcābhiññāñāṇena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – ñāṇūpapannaṃ muni no vadanti.

「有」。以八等至智或以五神通智具足、完全具足、到达、完全到达、具备、完全具备、成就,他们说牟尼、言说、宣说、阐明、表达——他们说具足智者为牟尼吗?

nti udāhu anekavividhaatiparamadukkarakārikalūkhajīvitānuyogena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – udāhu ve jīvitenūpapannaṃ. Tenāha so brāhmaṇo –

或者他们称、说、言、显示、宣称具足、完全具足、达到、完全达到、成就、完全成就、具备种种极端苦行、粗陋生活行的牟尼——或者具足生活的？因此那位婆罗门说——

‘‘Santi loke munayo, [iccāyasmā nando]

「世间有诸牟尼，[具寿难陀如是说]

Janā vadanti tayidaṃ kathaṃsu;

人们如是称说；他们如何说此？

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapanna’’nti.

他们称具足智者为牟尼，或者具足生活的？」

ti. ti na diṭṭhasuddhiyā. ti na sutasuddhiyā. ti napi aṭṭhasamāpattiñāṇena napi pañcābhiññāñāṇena napi micchāñāṇenāti – na diṭṭhiyā na sutiyā na ñāṇena.

不是以见清净。不是以闻清净。也不是以八等至智，也不是以五神通智，也不是以邪智——不是以见、不是以闻、不是以智。

ti. ti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā diṭṭhasuddhiyā vā sutasuddhiyā vā aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā diṭṭhena vā sutena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – munīdha nanda kusalā vadanti.

那些善巧于蕴、善巧于界、善巧于处、善巧于缘起、善巧于须跋、善巧于正勤、善巧于神足、善巧于根、善巧于力、善巧于觉支、善巧于道、善巧于果、善巧于涅槃者，不以见清净或闻清净或八等至智或五神通智或邪智或见或闻而具足、完全具足、达到、完全达到、成就、完全成就、具备，不称、不说、不言、不显示、不宣称为牟尼——「难陀，此处善巧者称为牟尼。」

ti senā vuccati mārasenā, kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā mārasenā. Vuttañhetaṃ bhagavatā –

军称为魔军，身恶行是魔军，语恶行是魔军，意恶行是魔军，贪是魔军，嗔是魔军，痴是魔军，忿……怨……覆……恼……嫉……悭……诳……谄……傲……暴……慢……过慢……憍……放逸……一切烦恼、一切恶行、一切热恼、一切热恼、一切苦恼、一切不善行是魔军。世尊确实如是说——

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

「欲是你的第一军，第二称为不乐；

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

第三是饥渴,第四称为渴爱。

‘‘Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

第五是你的昏沉睡眠,第六称为怯懦;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo;

第七是你的疑,覆与傲慢是第八;

Lābho siloko sakkāro, micchāladdho ca yo yaso.

利得、名誉、恭敬,以及邪得的名声。

‘‘Yo cattānaṃ samukkaṃse, pare ca avajānāti;

凡自我抬举者,以及轻蔑他人者;

Esā namuci te senā , kaṇhassābhippahārinī;

这是你那穆吉的军队,黑者的攻击者;

Na naṃ asūro jināti, jetvā ca labhate sukha’’nti.

非英雄不能战胜它,战胜后获得安乐。

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, tena vuccanti visenikatvā. ti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yesaṃ ete nīghā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā te vuccanti anīghā. ti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… avijjā lobho akusalamūlaṃ. Yesaṃ esā āsā taṇhā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, te vuccanti nirāsā arahanto khīṇāsavā. ti ye te visenikatvāva anīghā ca nirāsā ca caranti viharanti iriyanti vattenti pālenti yapenti yāpenti, te loke munayoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi. Tenāha bhagavā –

由于以四圣道,一切魔军、一切敌对的烦恼已被战胜、已被击败、已被破坏、已被驱散、已被击退,因此称为「除去军队」。贪是障碍,嗔是障碍,痴是障碍,忿是障碍,恨是障碍……(中略)……一切不善行是障碍。凡这些障碍已被舍断、已被根除、已被止息、已被平息、须跋再生起、已被智火烧尽者,他们称为「无障碍者」。希望称为渴爱。凡贪、贪欲……(中略)……无明、贪、不善根。凡这希望、渴爱已被舍断、已被根除、已被止息、已被平息、须跋再生起、已被智火烧尽者,他们称为「无希望者」、阿拉汉、漏尽者。凡那些除去军队、无障碍、无希望而行、住、威仪、转起、守护、维持、生活者,我说他们是世间的牟尼,我宣说、教导、施设、建立、开显、分别论、阐明、显示——「除去军队、无障碍、无希望,凡那些行者,我说他们是牟尼」。因此世尊说——

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, munīdha nanda kusalā vadanti;

「难达!在此,牟尼们不以见、不以闻、不以智说善者;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmī’’ti.

我说那些离武器、无恼、无欲,行走的他们是牟尼。」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. ti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. ti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. ti. ti padasandhi…pe…. ti piyavacanaṃ…pe…. ti. Tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

「一切以一切方式一切无余无遗完全包括之语,即:诸凡。诸凡者,即诸凡从此外出家、达到游方者状态者。诸凡尊者们,即:诸凡这些沙门婆罗门。词的连接……乃至……。亲爱的言语……乃至……。那位婆罗门的名字……乃至……称呼,即:具寿难达如是说。」

nti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti ; sutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

「以所见也说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设;以所闻也说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设;以所见所闻也说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设,即:以所见所闻也说清净。」

nti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

「以戒也说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设;以禁也说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设;以戒禁也说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设,即:以戒禁也说清净。」

nti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

「以种种好奇吉祥说清净、遍净、极净、解脱、解脱、遍解脱,说、谈、述、显示、施设,即:以种种形式说清净。」

ti. ti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kaccissu. ti diṭṭhigatikā. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccissu te bhagavā. ti. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. ti yattā paṭiyattā guttā gopitā rakkhitā saṃvutā. ti carantā viharantā iriyantā vattentā pālentā yapentā yāpentāti – kaccissu te bhagavā tattha yatā carantā.

「疑问、疑惑问、犹豫问、不确定问:『是如此吗?不是如此吗?是什么呢?如何呢?』即:是否。见趣者。尊敬的称呼……乃至……真实的施设,即此世尊,即:是否那些世尊。以自己的见、以自己的信解、以自己的喜好、以自己的获得。束缚、系缚、守护、保护、防护、防护。行走、住、威仪、转起、守护、维持、生活,即:是否那些世尊在那里束缚而行。」

ti jātijarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – mārisāti – atāru jātiñca jarañca mārisa.

「度脱、超越、渡过、超越、超脱生老死。亲爱的言语、尊敬的言语、有尊敬有恭敬的称呼,即:尊者,即:尊者,度脱生与老。」

nti. nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ, kathayassu meti pucchāmi taṃ. ti…pe… sacchikā paññatti, yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

「我问你,我请求你,我恳求你,请说吧」——我问你。……乃至……亲身的施设,即「世尊」。「请说、告示、教导、施设、建立、开显、分别论、阐明、显示」——我问你,世尊,请为我说此。因此,那位婆罗门说——

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

「凡诸沙门婆罗门,[具寿难陀说]

Diṭṭhassutenāpi vadanti suddhiṃ;

「以所见所闻而说清净;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

「以戒禁而说清净,以种种方式而说清净。

‘‘Kaccissu te bhagavā tattha yatā carantā,

「世尊,他们在那里精勤而行,

Atāru jātiñca jarañca mārisa;

「是否已超越生与老,尊者?

Pucchāmi taṃ bhagavā brūhi meta’’nti.

「我问你,世尊,请为我说此。」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. ti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. ti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – nandāti bhagavā.

「凡诸」——这是完全地、一切地、全面地、无余地、无遗地、周遍地摄取之语——「凡诸」。「沙门」——凡诸从此外出家、达到游方者状态者。「婆罗门」——凡诸称「尊者」者——「凡诸沙门婆罗门」。「难陀」——世尊以名字称呼那位婆罗门。「世尊」——这是尊敬之语……乃至……亲身的施设,即「世尊」——「难陀」,世尊说。

nti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenapi suddhiṃ…pe… diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

他们以所见也说清净、遍净、极净、解脱、解脱、遍解脱，谈论、宣说、显示、施设；以所闻也……（中略）……以所见所闻也说清净、遍净、极净、解脱、解脱、遍解脱，谈论、宣说、显示、施设——以所见所闻也说清净。

nti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti ; vatenapi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

他们以戒也说清净、遍净、极净、解脱、解脱、遍解脱，谈论、宣说、显示、施设；以禁戒也……（中略）……施设；以戒禁也说清净、遍净、极净、解脱、解脱、遍解脱，谈论、宣说、显示、施设——以戒禁也说清净。

nti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

他们以种种戏论吉祥说清净、遍净、极净、解脱、解脱、遍解脱，谈论、宣说、显示、施设——以种种形式说清净。

ti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – kiñcāpīti. ti diṭṭhigatikā. ti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. ti yattā paṭiyattā guttā gopitā rakkhitā saṃvutā. ti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – kiñcāpi te tattha yatā caranti.

「虽然」——这是词的连结、词的结合、词的完成、字的组合、文字的连接、词的次第。「虽然」——是见行者。「他们的」——以他们自己的见、以他们自己的忍可、以他们自己的喜好、以他们自己的获得。「受护」——被束缚、被系缚、被守护、被保护、被防护、被防护。「行」——行、住、威仪、转起、守护、维持、度日——虽然他们在那里受护而行。

ti jātijarāmaraṇaṃ na tariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā, antojātijarāmaraṇe parivattenti, antosaṃsārapathe parivattenti, jātiyā anugatā, jarāya anusaṭā, byādhinā abhibhūtā, maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

「未度越」——他们未度越生老死、未超越、未渡越、未超度、未超脱，未从生老死出离、未舍离、未超越、未超度、未超脱，在生老死中轮转，在轮回道中轮转，被生所随逐，被老所追随，被病所征服，被死所击败，无救护、无庇护、无归依、成为无归依者——我说、我告知、我教导、我施设、我建立、我开显、我分别论、我阐明、我显示——我说未度越生老。因此世尊说——

‘‘Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]

「凡诸沙门婆罗门，[世尊说「难陀」]

Diṭṭhassutenāpi vadanti suddhiṃ;

以所见所闻也说清净；

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

以戒禁也说清净，以种种形式说清净；

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmī’’ti.

虽然他们在那里努力行,我说他们未超越生老。

「凡」,这是以一切、一切方式、一切、无余、无遗地周遍摄取之语——「凡诸」。「凡诸」,即凡诸从此外出家、达到游方者状态者。「凡诸尊者」,即凡诸这些沙门婆罗门。句连结……乃至……如是具寿难陀。

nti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenāpi suddhiṃ…pe… diṭṭhassutenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

「以见说净」,即以见也说净、清净、遍净、解脱、解脱、遍解脱,说、谈、述、显示、施设;以闻也说净……乃至……以见闻也说净、清净、遍净、解脱、解脱、遍解脱,说、谈、述、显示、施设——「以见闻也说净」。

nti sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenāpi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

「以戒说净」,即以戒也说净、清净、遍净、解脱、解脱、遍解脱,说、谈、述、显示、施设;以誓也说净……乃至……施设;以戒禁也说净、清净、遍净、解脱、解脱、遍解脱,说、谈、述、显示、施设——「以戒禁也说净」。

nti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

「以种种形说净」,即以种种疑惑吉祥说净、清净、遍净、解脱、解脱、遍解脱,说、谈、述、显示、施设——「以种种形说净」。

ti. ti diṭṭhigatike. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni . ti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ atiṇṇe anatikkante asamatikkante avītivatte antojātijarāmaraṇe parivattente antosaṃsārapathe parivattente jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūte. ti brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi vibhajasi uttānīkarosi pakāsesīti – te ce munī brūsi anoghatiṇṇe.

「牟尼」。「见处」。「牟尼」,即称为智……乃至……超越结网,彼牟尼。「未度」,即未度欲流、有流、见流、无明流,未超越,未遍超越,未超出,转于生老死中,转于轮回道中,被生所随,被老所逐,被病所制伏,被死所击败,无救护、无庇护、无归依、成为无归依者。「你说」,即你告知、教示、施设、建立、开显、分别论、阐明、显现——「若你说彼等牟尼为未度流者」。

ti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

「那么」,即那么谁是这在天世间、魔世间、梵天世间、沙门婆罗门众、天人众中,超越、超出、遍超越、超出了生老死者。「尊者」,这是亲爱语、尊重语、具尊重恭敬之语——「那么在天人世间中,尊者,谁超越了生与老?」

nti. nti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. nti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

「我问」,即我问你、我请求你、我恳求你、我使你欢喜。「世尊」,这是尊重语……乃至……亲见之施设,即「世尊」。「请说」,即请告知、教示、施设、建立、开显、分别论、阐明、显现——「我问世尊,请为我说此」。因此彼婆罗门说——

‘‘Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

「凡任何沙门婆罗门,[具寿难陀如是说]

Diṭṭhassutenāpi vadanti suddhiṃ;

以所见所闻而说清净;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

以戒禁而说清净,以种种方式而说清净。

Te ce munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

牟尼,若你说他们未渡瀑流,那么在天人世间,

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta’’nti.

尊者,谁已超越生与老?我问你,世尊请为我说。」

ti nāhaṃ, nanda, sabbe samaṇabrāhmaṇā jātijarāya āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti vadāmi. Atthi te samaṇabrāhmaṇā yesaṃ jāti ca jarāmaraṇañca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nāhaṃ sabbe samaṇabrāhmaṇāse nandāti bhagavā jātijarāya nivutāti brūmi.

「难陀,我并非说一切沙门婆罗门都被生老所缠缚、覆盖、包裹、遮蔽、隐藏、掩盖。有些沙门婆罗门,他们的生与老死已被舍断、根已被切断、如多罗树头被切断、成为非有、未来不再生起,我如是说、如是宣说、如是教导、如是施设、如是建立、如是开显、如是分别论、如是阐明、如是显示——我并非说一切沙门婆罗门都被生老所覆盖,难陀。」世尊说。

nti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo pahāya…pe… ye sabbā mutasuddhiyo pahāya, ye sabbā diṭṭhasutamutasuddhiyo pahāya ye sabbā sīlasuddhiyo pahāya, ye sabbā vatasuddhiyo pahāya, ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

「即那些已舍断、舍离、遍舍、除去、灭尽、使成非有一切见清净者。那些已舍断一切闻清净者……那些已舍断一切思清净者,那些已舍断一切见闻思清净者,那些已舍断一切戒清净者,那些已舍断一切禁清净者,那些已舍断一切戒禁清净者,舍离、遍舍、除去、灭尽、使成非有——即那些已舍断所见、所闻、所思,或一切戒禁者。

nti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

「即以种种戏论吉祥而舍断、舍离、遍舍、除去、灭尽、使成非有清净、遍清净、遍净、解脱、遍解脱、遍脱者——也已舍断一切种种方式。

ti. ti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. ti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Taṇhaṃ jānāti ‘‘ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhā’’ti jānāti passati – ayaṃ ñātapariññā.

即:色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。即以三种遍知遍知渴爱——以知遍知、以度遍知、以断遍知。什么是知遍知?知渴爱「这是色渴爱,这是声渴爱,这是香渴爱,这是味渴爱,这是触渴爱,这是法渴爱」,如此知、如此见——这是知遍知。

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti aniccato dukkhato rogato gaṇḍato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

什么是度遍知?如此知已,度渴爱为无常、为苦、为病、为痈……(中略)……为出离而度——这是度遍知。

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – ‘‘yo, bhikkhave, taṇhāya chandarāgo taṃ pajahatha. Evaṃ sā taṇhā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’. Ayaṃ pahānapariññā. ti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. ti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā – taṇhaṃ pariññāya anāsavā.

什么是断遍知?如此度已,舍断渴爱、除去、灭尽、使之不存在。世尊确实说过:「诸比库,凡对渴爱的欲贪,你们应舍断它。如此,那渴爱将被舍断,根已被切断,如多罗树头,成为非有,于未来不再生起。」这是断遍知。即以这三种遍知遍知渴爱。即四漏——欲漏、有漏、见漏、无明漏。凡那些漏已被舍断、根已被切断、如多罗树头、成为非有、于未来不再生起者,他们被称为无漏者、阿拉汉、漏尽者——遍知渴爱故无漏。

ti ye taṇhaṃ pariññāya anāsavā, te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – taṇhaṃ pariññāya anāsavāse te ve narā oghatiṇṇāti brūmi. Tenāha bhagavā –

即凡遍知渴爱故无漏者,他们已度欲流、已度有流、已度见流、已度无明流、已度一切轮回之道、已度、已出离、已超越、已完全超越、已超脱,我说、我告知、我教导、我施设、我建立、我开显、我分别论、我阐明、我显示——遍知渴爱故无漏,「我说那些人确实是已度流者」。因此世尊说:

‘‘Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]

「我不说一切沙门婆罗门,[世尊说:难陀]

Jātijarāya nivutāti brūmi;

被生老所覆盖;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

凡于此舍断所见、所闻、所思,以及一切戒禁,

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

以及舍断一切种种色,遍知渴爱故无漏者;」

Te ve narā oghatiṇṇāti brūmī’’ti.

我说那些人是「已渡瀑流者」。

「你的言语、教导、教诫、教示,我欢喜、随喜、欣悦、随喜、希求、接受、期望、渴望、称赞。为何称为大仙、世尊?因为寻求、寻觅、遍求大戒蕴,故称大仙……(中略)……人中之牛,故称大仙」——我随喜大仙之语。

nti. nti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaṭaṃ suvibhattaṃ suuttānīkataṃ supakāsitaṃ. nti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhinissaggaṃ upadhipaṭippassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

「善说、善示、善教、善施设、善建立、善开显、分别论、善阐明、善显现。」「诸依」是指诸烦恼、诸蕴、诸行。舍断诸依、止息诸依、放弃诸依、平息诸依,即是不死、涅槃——果德玛所说的「无依」是善说的。

nti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo…pe… ye sabbā mutasuddhiyo… ye sabbā diṭṭhasutamutasuddhiyo… ye sabbā sīlasuddhiyo… ye sabbā vatasuddhiyo… ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

「凡舍断、舍弃、遍舍、除去、灭尽、令其不存在一切见净者;凡舍断一切闻净者……(中略)……凡舍断一切思净者……凡舍断一切见闻思净者……凡舍断一切戒净者……凡舍断一切行净者……凡舍断、舍弃、遍舍、除去、灭尽、令其不存在一切戒禁净者」——「于此舍断所见、所闻、所思,或戒禁,舍断一切。」

「舍断、舍弃、遍舍、除去、灭尽、令其不存在以种种吉祥相而得清净、遍净、遍清净、解脱、遍解脱、遍解脱」——「舍断一切种种形色。」

ti. ti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. ti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya , pahānapariññāya. Katamā ñātapariññā ? Taṇhaṃ jānāti – ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhāti jānāti passati – ayaṃ ñātapariññā.

「渴爱」即色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。「以三遍知遍知渴爱」——以知遍知、度遍知、断遍知。何为知遍知?知渴爱——「这是色渴爱,这是声渴爱,这是香渴爱,这是味渴爱,这是触渴爱,这是法渴爱」,如此知、如此见——这是知遍知。

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto addhuvato atāṇato aleṇato asaraṇato asaraṇībhūtato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

何为度遍知?如此知已,度知渴爱为无常、苦、病、痈、刺、痛、疾、他、坏、灾、难、怖、障、动、坏、不恒、无护、无依、无归、无归依处、空、虚、无我、过患、变易法、无实、苦根、杀害、灭尽、有漏、有为、魔饵、生法、老法、病法、死法、愁悲苦忧恼法、杂染法、集、灭、味、患、出离而度知——这是度遍知。

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti – ayaṃ pahānapariññā.

何为断遍知?如此度知已,舍断渴爱、除去、灭尽、令其不存在——这是断遍知。

ti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. ti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā. ti. ti ye taṇhaṃ pariññāya anāsavā, ahampi te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi vadāmiti – taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmi. Tenāha so brāhmaṇo –

以这三种遍知来遍知渴爱。有四种漏——欲漏、有漏、见漏、无明漏。对于那些已舍断这些漏、根已断、如多罗树头被切断、成为非有、未来不再生起之法者,他们被称为无漏者、阿拉汉、漏尽者。那些通过遍知渴爱而成为无漏者,我也说他们已度欲流、已度有流、已度见流、已度无明流、已度一切轮回之道、已度、已出离、已超越、已完全超越、已超脱——「通过遍知渴爱而成为无漏者,我也说他们已度流」。因此那位婆罗门说——

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

「我欢喜大仙的这些话,果德玛善说的无依之语;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

「那些舍断所见、所闻、所思,以及一切戒禁,

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

「舍断一切种种色,通过遍知渴爱而成为无漏者;

Ahampi te oghatiṇṇāti brūmī’’ti.

「我也说他们已度流。」

Nandamāṇavapucchāniddeso sattamo. · 难德学童所问分别第七

8. Hemakamāṇavapucchāniddeso8. 黑玛咖学童所问分别

ti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu. ti. ti padasandhi…pe… padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā hemako.

那位巴瓦利婆罗门和其他他的导师们,他们分别论、宣说、教导、施设、建立、开显、分别论、阐明、显示了自己的见、自己的忍可、自己的意乐、自己的所得、自己的意向、自己的志向——「那些以前为我分别论者」。词的连接……词的次第——「如是」。亲切的话语……那位婆罗门的名字……称呼——如是具寿黑马咖。

ti huraṃ gotamasāsanā paraṃ gotamasāsanā pure gotamasāsanā paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanāti – huraṃ gotamasāsanā.

在果德玛教法之前、在果德玛教法之外、在果德玛教法之先、在果德玛教法最初之前、佛陀的教法、胜者的教法、如来的教法、阿拉汉的教法——在果德玛教法之前。

ti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

「如是确实曾是,如是确实将是」——「如是曾是,如是将是」。

nti sabbaṃ taṃ itihītihaṃ itikirāya paraṃparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhadhammaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

一切那些是传说、传闻、传承、藏传、推理、推论、思择相、见忍可,不是自己证知的,不是自己现证之法而说的——一切那些是传说。

nti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ.

一切那些是寻的增长、思惟的增长、意向的增长、欲寻的增长、嗔恚寻的增长、害寻的增长、亲里寻的增长、国土寻的增长、不死寻的增长、与怜愍他人相应之寻的增长、与利养恭敬名声相应之寻的增长、与不被轻蔑相应之寻的增长——一切那些是寻的增长。

nti nāhaṃ tattha abhiramiṃ na vindiṃ nādhigacchiṃ na paṭilabhinti – nāhaṃ tattha abhiramiṃ. Tenāha so brāhmaṇo –

我在那里不欢喜、不寻得、不获得、不得到——我在那里不欢喜。因此,那位婆罗门说——

‘‘Ye me pubbe viyākaṃsu, [iccāyasmā hemako]

「那些在我之前分别论的,[具寿黑马咖说]

Huraṃ gotamasāsanā;

在果德玛教法之前;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

如是曾有、如是将有,一切那些是传说;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhirami’’nti.

一切那些是寻的增长,我在那里不欢喜。」

ti. nti bhagavantaṃ bhaṇati. ti. nti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dhammamakkhāhi.

世尊。请你为我说法——说、教导、开示、施设、建立、开显、分别论、阐明、显示初善、中善、后善,有义、有文,圆满、清净的梵行,须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、涅槃及导向涅槃之道。

ti. ti – rūpataṇhā…pe… dhammataṇhā. Taṇhānigghātanaṃ taṇhāpahānaṃ taṇhāvūpasamaṃ taṇhāpaṭinissaggaṃ taṇhāpaṭippassaddhiṃ amataṃ nibbānaṃ. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – taṇhānigghātanaṃ muni.

色渴爱……乃至……法渴爱。渴爱的根除、渴爱的舍断、渴爱的止息、渴爱的舍遣、渴爱的寂止是不死、涅槃。此被称为牟尼的智……乃至……超越结缚之网者是牟尼——渴爱的根除者是牟尼。

nti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. nti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

了知之后、衡量之后、确定之后、辨别之后、明了之后。了知「一切行是无常」之后、衡量之后、确定之后、辨别之后、明了之后,「一切行是苦」……乃至……「一切法是无我」……乃至……了知「凡任何集法,一切皆是灭法」之后、衡量之后、确定之后、辨别之后、明了之后。以四种原因具念——修习身须跋于身随观者具念……乃至……他被称为具念者。行走、住立、威仪、转动、守护、维持、生活——了知之后具念而行。

nti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. ti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. nti loke vesā visattikā loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

执着被称为渴爱。凡贪、贪求……乃至……贪欲、贪、不善根。以何义为执着……乃至……执着、扩散故为执着。于恶趣世间、人世间、天世间、蕴世间、界世间、处世间。于世间此执着,于世间此执着,具念者应度越、超越、渡越、超脱、超出——度越世间的执着。因此彼婆罗门说——

‘‘Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

「你为我宣说法,渴爱的根除者牟尼;

Yaṃ viditvā sato caraṃ, tare loke visattika’’nti.

了知之后具念而行,度越世间的执着。」

ti. nti cakkhunā diṭṭhaṃ; nti sotena sutaṃ; nti ghānena ghāyitaṃ jivhāya sāyitaṃ kāyena phuṭṭhaṃ; nti manasā viññātanti – idha diṭṭhasutamutaviññātesu.

以眼所见;以耳所闻;以鼻所嗅、以舌所尝、以身所触;以意所识——于此见、闻、觉、识。

ti kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ; rūpā loke piyarūpaṃ sātarūpaṃ, saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ; cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, sotaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ; cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ… sotasamphassajā vedanā… ghānasamphassajā vedanā… jivhāsamphassajā vedanā… kāyasamphassajā vedanā… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ; rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ; rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke … phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ; rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ; rūpavicāro loke piyarūpaṃ sātarūpaṃ, saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpanti – piyarūpesu hemaka.

何者于世间是可爱相、可意相?眼于世间是可爱相、可意相,耳于世间……乃至……鼻于世间……舌于世间……身于世间……意于世间是可爱相、可意相;色于世间是可爱相、可意相,声于世间……香于世间……味于世间……触于世间……法于世间是可爱相、可意相;眼识于世间是可爱相、可意相,耳识于世间是可爱相、可意相,鼻识于世间……舌识于世间……身识于世间……意识于世间是可爱相、可意相,眼触于世间……耳触于世间……鼻触于世间……舌触于世间……身触于世间……意触于世间是可爱相、可意相;眼触所生受于世间是可爱相、可意相……耳触所生受……鼻触所生受……舌触所生受……身触所生受……意触所生受于世间是可爱相、可意相;色想于世间……声想于世间……香想于世间……味想于世间……触想于世间……法想于世间是可爱相、可意相,色思于世间……声思于世间……香思于世间……味思于世间……触思于世间……法思于世间是可爱相、可意相;色渴爱于世间……声渴爱于世间……香渴爱于世间……味渴爱于世间……触渴爱于世间……法渴爱于世间是可爱相、可意相;色寻于世间……声寻于世间……香寻于世间……味寻于世间……触寻于世间……法寻于世间是可爱相、可意相;色伺于世间是可爱相、可意相,声伺于世间……香伺于世间……味伺于世间……触伺于世间……法伺于世间是可爱相、可意相——于可爱相,嘿玛咖。

nti. ti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. nti chandarāgappahānaṃ chandarāgavūpasamaṃ chandarāgapaṭinissaggaṃ chandarāgapaṭippassaddhaṃ amataṃ nibbānanti – chandarāgavinodanaṃ.

凡于诸欲的欲欲、欲贪、欲喜、欲渴爱、欲爱着、欲热恼、欲迷醉、欲耽着、欲流、欲轭、欲取、欲欲盖。欲贪的舍断、欲贪的止息、欲贪的舍遣、欲贪的寂止是不死、涅槃——欲贪的除去。

nti nibbānapadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ. nti niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – nibbānapadamaccutaṃ. Tenāha bhagavā –

「涅槃足处」是庇护处、洞窟处、归依处、无畏处。「不死」是常、恒、永恒、不变易法——涅槃足处不死。因此世尊说——

‘‘Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

「嘿玛咖!于此所见、所闻、所思、所识的可爱诸色中,

Chandarāgavinodanaṃ, nibbānapadamaccuta’’nti.

欲与贪的调伏,是涅槃足处不死。」

ti. nti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā aniccā’’ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ‘‘Sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti arahanto khīṇāsavā. ti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvitattā satā…pe… te vuccanti satāti – etadaññāya ye satā.

「不死」是不死的涅槃。那一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「了知」是知、称量、确定、辨别、使明了。「了知『一切行无常』」是知、称量、确定、辨别、使明了。「『一切行是苦』」……「『一切法无我』」……「『凡任何集法,一切皆是灭法』」是知、称量、确定、辨别、使明了。「具念者」是诸漏已尽的阿拉汉。「具念」是以四种原因具念——因修习身须跋随观身而具念……他们被称为具念者——了知此者是具念者。

ti. ti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ‘‘Sabbe saṅkhārā aniccā’’ti diṭṭhadhammā…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ti rāgassa nibbāpitattā nibbutā, dosassa nibbāpitattā nibbutā, mohassa nibbāpitattā nibbutā, kodhassa…pe… upanāhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

「已见法者」是已见法、已知法、已称量法、已确定法、已明了法、已辨别法。「『一切行无常』」是已见法……「『凡任何集法,一切皆是灭法』」是已见法、已知法、已称量法、已确定法、已明了法、已辨别法。「现法般涅槃」是因贪的熄灭而般涅槃,因嗔的熄灭而般涅槃,因痴的熄灭而般涅槃,因忿……因恼……因一切不善行的寂静、平息、止息、消散、般涅槃、离去、平静而寂静、寂止、止息、般涅槃、平静——现法般涅槃。

ti. ti rāgassa upasamitattā nibbāpitattā upasantā…pe… dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti upasantā. ti arahanto khīṇāsavā. ti sadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandheti – upasantā ca te sadā.

「寂止」是因贪的止息、熄灭而寂止……因嗔……因痴……因忿……因恼……因一切不善行的寂静、平息、止息、消散、般涅槃、离去、平静而寂静、寂止、止息、般涅槃、平静——寂止。「寂止者」是诸漏已尽的阿拉汉。「常」是常时、一切时、恒时、久时、持续、平息、不间断、连续不断、如水流生起、具无间相续、触及、午前、午后、初夜分、中夜分、后夜分、黑分、白分、雨季、冬季、夏季、前寿行、中寿行、后寿行——彼等常寂止。

nti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. ti apāyaloke…pe… āyatanaloke. nti loke vesā visattikā loke vetaṃ visattikaṃ tiṇṇā uttiṇṇā nitthiṇṇā atikkantā samatikkantā vītivattāti – tiṇṇā loke visattikaṃ. Tenāha bhagavā –

「执着」被称为渴爱。那贪、贪求……贪欲、贪、不善根。「执着」是以何义为执着……扩散、扩展故为执着。「于世间」是于恶趣世间……于处世间。「已度世间执着」是于世间此执着、于世间此执着已度、已超度、已出离、已超越、已完全超越、已超脱——已度世间执着。因此世尊说——

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

「了知此者是具念者,现法般涅槃;

Upasantā ca te sadā, tiṇṇā loke visattika’’nti.

他们常寂静，已超越世间的执著。」

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

偈颂结束时……乃至……「世尊是我的导师，尊者，我是弟子。」

Hemakamāṇavapucchāniddeso aṭṭhamo. · 黑玛咖学童所问分别第八

9. Todeyyamāṇavapucchāniddeso9. 多德耶亚学童所问分别

ti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti. ti. ti padasandhi…pe… padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā todeyyo.

「于何处」——于何处诸欲不住、不共住、不依住、不遍住——「于何处诸欲不住」。「于」——连接词……乃至……词的次第——「如是」。「于」——亲爱的言词……乃至……「多德亚」——那位婆罗门的名字……乃至……称呼——「如是具寿多德亚」。

ti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

「渴爱」——其渴爱不存在、不在、不存有、不可得、已被智火烧尽——「其渴爱不存在」。

ti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

「疑惑」——已度过、已超越、已完全超越、已越过、已完全越过、已超脱——「已度过疑惑」。

ti vimokkho tassa kīdiso kiṃsaṇṭhito kiṃpakāro kiṃpaṭibhāgo icchitabboti vimokkhaṃ pucchatīti – vimokkho tassa kīdiso. Tenāha so brāhmaṇo –

「解脱」——其解脱是怎样的、以何为基础、是何种性质、以何为对应，应当询问——「询问其解脱是怎样的」。因此那位婆罗门说——

‘‘Yasmiṃ kāmā na vasanti, [iccāyasmā todeyyo]

「于何处诸欲不住，[如是具寿多德亚]

Taṇhā yassa na vijjati;

其渴爱不存在；」

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso’’ti.

「已度疑惑者，他的解脱是怎样的呢?」

ti. nti yasmiṃ puggale arahante khīṇāsave. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti.

「于彼阿拉汉漏尽者」——从偈颂来说,有两种欲——所缘欲与烦恼欲……乃至……这些称为所缘欲……乃至……这些称为烦恼欲。「诸欲不住于彼」——诸欲不住、不共住、不依住、不遍住于彼。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – todeyyāti bhagavā.

「多德亚」——世尊以名字称呼那位婆罗门。这是尊敬的称呼……乃至……这是亲身的施设,即「世尊」——「多德亚」即世尊。

ti. ti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. ti arahato khīṇāsavassa. ti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

「渴爱」——色渴爱、声渴爱、香渴爱、味渴爱、触渴爱、法渴爱。「于阿拉汉漏尽者」——「渴爱不存在于彼」——渴爱对他来说不存在、不在、不存有、不可得,已舍断、已切断、已寂止、已止息、须跋再生起、已被智火烧尽。

ti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. ti yo so arahaṃ khīṇāsavo. ti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

「疑惑」称为疑。于苦疑惑……乃至……心的僵硬、意的犹豫。「彼阿拉汉漏尽者」——「已度疑惑者」——已度、已超度、已完全度、已超越、已完全超越、已越过疑惑。

ti natthi tassa aparo vimokkho. Yena vimokkhena vimucceyya vimutto so. Kataṃ tassa vimokkhena karaṇīyanti – vimokkho tassa nāparo. Tenāha bhagavā –

「他没有其他的解脱」——以那解脱他应解脱,他已解脱。以那解脱他已作所应作——「他没有其他的解脱」。因此世尊说——

‘‘Yasmiṃ kāmā na vasanti, [todeyyāti bhagavā]

「诸欲不住于彼,[多德亚即世尊]

Taṇhā yassa na vijjati;

渴爱不存在于彼;」

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo’’ti.

已度疑惑者，对他来说没有其他的解脱。

ti nittaṇho so, udāhu sataṇho rūpe āsīsati , sadde…pe… 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 āsīsati sādiyati pattheti piheti abhijappatīti – nirāsaso so uda āsasāno.

他是无渴爱者，还是有渴爱者？他期望色吗？声……香……味……触……家族……众……住所……利得……名声……赞叹……乐……衣……钵食……坐卧处……病者所需药品资具……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……他期望、欢喜、希求、渴望、祈愿所见、所闻、所觉、所识之法吗？他是无期望者，还是有期望者？

ti. ti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti udāhu aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā diṭṭhikappaṃ vā kappeti janeti sañjaneti nibbatteti abhinibbattetīti – paññāṇavā so uda paññakappī.

他是贤者、有慧者、智者、有智者、明辨者、有慧解者吗？还是他以八等至智、或五神通智、或邪智、或渴爱之思惟、或见之思惟而思惟、生起、令生起、产生、令产生？他是有慧者，还是慧思惟者？

nti. ti sakko bhagavā. Sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhananti. Tehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. nti sakka yathāhaṃ muniṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyanti – muniṃ ahaṃ sakka yathā vijaññaṃ.

「萨咖」，世尊是有能力者。「从释迦族出家」，也是萨咖。或者，「富有、大富、有财」，也是萨咖。他有这些财富，即：信财、戒财、惭财、愧财、闻财、舍财、慧财、须跋财、正勤财、神足财、根财、力财、觉支财、道财、果财、涅槃财。以这些种种财宝而富有、大富、有财，也是萨咖。或者，「能够、有力、足够、勇健、英勇、勇敢、无畏、不怖、不惊、不逃、已舍弃恐怖畏惧、离毛竖」，也是萨咖。「萨咖，愿我能知牟尼、了知、识知、辨知、通达」——「萨咖，愿我如何了知牟尼」。

ti. nti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. ti ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. ti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – taṃ me viyācikkha samantacakkhu. Tenāha so brāhmaṇo –

「我所问、我所求、我所请、我所恳请」。「请告诉、教导、施设、建立、开显、分别论、阐明、显示」。「一切眼」，是指一切知智……如来以此为一切眼——「请为我分别论一切眼」。因此那位婆罗门说——

‘‘Nirāsaso so uda āsasāno, paññāṇavā so uda paññakappī;

「他是无期望者，还是有期望者？他是有慧者，还是慧思惟者？

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhū’’ti.

萨咖，愿我如何了知牟尼，请为我分别论一切眼。」

ti nittaṇho so. Na so sataṇho rūpe nāsīsati. Sadde…pe… gandhe… diṭṭhasutamutaviññātabbe dhamme nāsīsati na icchati na sādiyati na pattheti na piheti nābhijappatīti – nirāsaso so na ca āsasāno.

他是无渴爱者。他不是有渴爱者，不期望色。声……香……所见、所闻、所觉、所识之法，他不期望、不欲求、不欢喜、不希求、不渴望、不祈愿——他是无期望者，不是有期望者。

ti. ti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā na kappeti diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – paññāṇavā so na ca paññakappī.

「智者、有慧者、有智慧者、有智者、明了者、有智慧者」。以八等至智,或以五神通智,或以邪智,或以渴爱之思惟,或不作思惟,不作见之思惟,不生起,不令生起,不产生,不令产生——「有慧者,而非慧思惟者」。

ti. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti todeyya, evaṃ muniṃ jāna paṭijāna paṭivijāna paṭivijjhāti – evampi todeyya muniṃ vijāna.

「牟尼」是说智……(中略)……超越执着之网,他是牟尼。应如此了知、确知、确认、通达牟尼——如此应了知牟尼。

nti. nti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Yassetāni kiñcanāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akiñcano. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo…pe… ayaṃ paṭisandhiko punabbhavo.

「无所有」。贪之所有、嗔之所有、痴之所有、慢之所有、见之所有、烦恼之所有、恶行之所有。凡这些所有已被舍断、已被根除、已寂止、已止息、不能再生起、已被智火所烧,他被称为无所有者。「欲」有二种——所欲与烦恼欲……(中略)……这些被称为所欲……(中略)……这些被称为烦恼欲。「有」有二种——业有与结生之再有……(中略)……这是结生之再有。

nti akiñcanaṃ puggalaṃ kāme ca bhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ. Tenāha bhagavā –

「无所有之人,于欲与有不执着」——无所有之人,于欲与有不执着、不粘着、不被粘着、不被缠缚、已出离、已离去、已解脱、已离系,以无边际之心而住——「无所有者,于欲有不执着」。因此世尊说——

‘‘Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

「他无希求,亦不希求;有慧者,而非慧思惟者;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattanti.

如此应了知牟尼,无所有者,于欲有不执着」。

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

伴随偈颂之结束……(中略)……「尊者!世尊是我的导师,我是弟子」。

Todeyyamāṇavapucchāniddeso navamo. · 多德耶亚学童所问分别第九

10. Kappamāṇavapucchāniddeso10. 咖巴学童所问分别

nti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati; majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

「流」是说轮回,来、去、来去、时、趣、有无有、死与生、出生与破坏、生与老与死。轮回的前际不可知,后际也不可知;众生正住于轮回中间,安住、执着、趣入、沉溺、倾向。

Kathaṃ saṃsārassa purimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatasahassāni vaṭṭaṃ vatti , tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā jātikoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti, hevaṃ natthi. Evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

如何轮回的前际不可知?「轮转了这么多生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多百生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多千生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多十万生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多亿生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多百亿生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多千亿生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多十万亿生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。

Ettakāni vassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā vassakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

「轮转了这么多年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多百年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多千年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多十万年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多亿年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多百亿年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多千亿年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多十万亿年,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。

Ettakāni kappāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā kappakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

「轮转了这么多劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多百劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多千劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多十万劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多亿劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多百亿劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多千亿劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。「轮转了这么多十万亿劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的前际不可知。

Vuttañhetaṃ bhagavatā – ‘‘anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ kho, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā . Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitu’’nti. Evampi saṃsārassa purimā koṭi na paññāyati.

因为世尊说过:「诸比库,此轮回无始,无明所盖、渴爱所系的有情们流转轮回,前际不可知。诸比库,如此长夜,你们经受了苦,经受了剧苦,经受了灾患,增长了墓地。诸比库,仅此就足以对一切诸行厌离,足以离贪,足以解脱。」如此轮回的前际不可知。

Kathaṃ saṃsārassa pacchimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Ettakāni jātisatāni, ettakāni jātisahassāni, ettakāni jātisatasahassāni, ettakā jātikoṭiyo, ettakāni jātikoṭisatāni, ettakāni jātikoṭisahassāni, ettakāni jātikoṭisatasahassāni, ettakāni vassāni, ettakāni vassasatāni, ettakāni vassasahassāni, ettakāni vassasatasahassāni, ettakā vassakoṭiyo, ettakāni vassakoṭisatāni, ettakāni vassakoṭisahassāni, ettakāni vassakoṭisatasahassāni, ettakāni kappāni, ettakāni kappasatāni, ettakāni kappasahassāni, ettakāni kappasatasahassāni, ettakā kappakoṭiyo, ettakāni kappakoṭisatāni , ettakāni kappakoṭisahassāni, ettakāni kappakoṭisatasahassāni vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Evampi saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati, majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. ti. ti padasandhi…pe…. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā kappo.

如何轮回的后际不可知?「将轮转这么多生,超过那个就不再轮转」,这样的情况是没有的,如此轮回的后际不可知。「将轮转这么多百生、这么多千生、这么多十万生、这么多亿生、这么多百亿生、这么多千亿生、这么多十万亿生、这么多年、这么多百年、这么多千年、这么多十万年、这么多亿年、这么多百亿年、这么多千亿年、这么多十万亿年、这么多劫、这么多百劫、这么多千劫、这么多十万劫、这么多亿劫、这么多百亿劫、这么多千亿劫、这么多十万亿劫,超过那个就不再轮转」,这样的情况是没有的,如此轮回的后际不可知。如此轮回的前际不可知,后际也不可知,有情们住立、确立、执着、趣入、耽着、倾向于轮回之中——住立于中间的湖泊中。ti. ti 词的连接……乃至……ti 亲爱的言语……乃至……ti 那位婆罗门的名字……乃至……称呼——这是具寿咖巴所说。

ti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. ti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

ti 在欲流、有流、见流、无明流中生起、出生、产生、再生、显现。ti 在生怖畏、老怖畏、病怖畏、死怖畏中——在已生起的流中有大怖畏。

nti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ. Maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

nti 被老所触、被死所侵、被愚痴所困、具有的。被死所触、被死所侵、被愚痴所困、具有的,被生所随逐、被老所追随、被病所征服、被死所击败、无依怙、无庇护、无归依、成为无归依者——被老死所侵者。

ti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – dīpaṃ pabrūhi mārisa.

ti 请说洲、依怙、庇护、归依、去处、彼岸,请告知、教导、开示、施设、建立、开显、分别论、阐明、显现。ti 亲爱的言语、尊重的言语、恭敬尊重的言语,这是「尊者」——请说洲,尊者。

ti. nti bhagavantaṃ bhaṇati. ti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dīpamakkhāhi.

「请世尊说」。「请说示、教示、宣说、施设、建立、开显、分别论、阐明、显示洲、依护所、庇护所、归依处、趣向处、究竟处」——「请你为我说示洲」。

ti yathayidaṃ dukkhaṃ idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyya punapaṭisandhikaṃ dukkhaṃ na nibbatteyya, kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā kāmabhave vā rūpabhave vā arūpabhave vā saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – yathāyidaṃ nāparaṃ siyā. Tenāha so brāhmaṇo –

「如此,这苦在此处即灭尽、寂止、消失、止息,再结生之苦不生起,无论在欲界或色界或无色界,或在欲有或色有或无色有,或在想有或无想有或非想非非想有,或在一蕴有或四蕴有或五蕴有,或在再趣、再生、再结生、有、轮回、轮转中,不生、不再生、不出生、不再出生。在此处即灭尽、寂止、消失、止息」——「如此,不再有其他」。因此,那位婆罗门说——

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]

「『站立在湖中央者,[具寿咖巴说]

Oghe jāte mahabbhaye;

当洪流生起大怖畏时;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

为老死所困者,请说洲,尊者;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā’’ti.

请你为我说示洲,如此不再有其他。』」

nti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo, cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

「湖」——称为轮回,来、去、来去、时、趣、有非有,死与生,出生与破坏,生与老与死。轮回的前际不可知,后际也不可知。众生站立在轮回中央,住立、执着、趋入、耽着、倾向。

Kathaṃ saṃsārassa purimā koṭi na paññāyati…pe… evaṃ saṃsārassa purimā koṭi na paññāyati. Kathaṃ saṃsārassa pacchimā koṭi na paññāyati…pe… evaṃ saṃsārassa pacchimā koṭi na paññāyati. Evaṃ saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kappāti bhagavā.

「如何轮回的前际不可知……[中略]……如此轮回的前际不可知。如何轮回的后际不可知……[中略]……如此轮回的后际不可知。如此轮回的前际也不可知,后际也不可知。众生站立在轮回中央,住立、执着、趋入、耽着、倾向」——「站立在湖中央者」。「咖巴」——世尊以名字称呼那位婆罗门。「尊者」——这是尊敬的称呼……[中略]……亲证的施设,即「世尊」——「咖巴」即世尊。

ti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. ti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

即:欲流、有流、见流、无明流已生、已生起、已出生、已现起、已显现。即:生怖畏、老怖畏、病怖畏、死怖畏——流已生,大怖畏。

nti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

即:被老所触、被死所触、被迷惑、具足,被死所触、被死所触、被迷惑、具足,被生所随、被老所逐、被病所制伏、被死所击败,无依、无庇护、无归依、成为无归依者——老死所触者。

ti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – dīpaṃ pabrūmi kappa te. Tenāha bhagavā –

即:我说洲、依、庇护、归依、去处、彼岸,我告知、教导、施设、建立、开显、分别论、阐明、显示——我说洲,为你们。因此世尊说——

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]

「站立于湖中央者,[世尊说:为你们]

Oghe jāte mahabbhaye;

流已生,大怖畏;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te’’ti.

老死所触者,我说洲,为你们。」

nti. nti – rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ; kiñcanappahānaṃ kiñcanavūpasamaṃ kiñcanapaṭinissaggaṃ kiñcanapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ. nti ādānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ādānappahānaṃ ādānavūpasamaṃ ādānapaṭinissaggaṃ ādānapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ anādānaṃ.

即。即:贪所有、嗔所有、痴所有、慢所有、见所有、烦恼所有、恶行所有;舍断所有、止息所有、舍遣所有、寂止所有,不死、涅槃——无所有。即:执取称为渴爱。凡贪、贪求……乃至……贪欲、贪、不善根。舍断执取、止息执取、舍遣执取、寂止执取,不死、涅槃——无所有、无执取。

nti etaṃ dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gati parāyanaṃ. nti tamhā paro añño dīpo natthi. Atha kho so evaṃ dīpo aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro cāti – etaṃ dīpaṃ anāparaṃ.

即:此洲、依、庇护、归依、去处、彼岸。即:从彼之外,无其他洲。然而,此洲是最上、最胜、殊胜、最高、至上、最尊——此洲无他。

ti vānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Vānappahānaṃ vānavūpasamaṃ vānapaṭinissaggaṃ vānapaṭippassaddhiṃ amataṃ nibbānaṃ. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. ti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nibbānaṃ iti naṃ brūmi.

「ti」被称为渴爱。凡是贪、贪随、……（中略）……贪求、贪欲、不善根。渴爱的舍断、渴爱的止息、渴爱的舍遣、渴爱的寂止是不死、涅槃。「ti」是词的连结、词的结合、词的完成、字母的组合、文字的连接、词的次第——这就是「iti」。「ti brūmi」是我说、我告知、我教导、我施设、我建立、我开显、我分别论、我阐明、我显示——「我说涅槃」。

nti jarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jarāmaccuparikkhayaṃ. Tenāha bhagavā –

「nti」是老死的舍断、止息、舍遣、寂止、不死、涅槃——老死的灭尽。因此世尊说——

‘‘Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

「无所有、无执取，此洲无彼岸；

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhaya’’nti.

我说此为涅槃，老死的灭尽。」

ti. nti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti arahanto khīṇāsavā. ti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāventā satā…pe… te vuccanti satāti – etadaññāya ye satā.

「ti」。「nti」是不死、涅槃。凡是一切行的止息、一切依的舍遣、渴爱的灭尽、离贪、灭、涅槃。「ti」是了知、知、衡量、确知、洞察、使明了，「一切行无常」……（中略）……「凡任何集法，一切皆是灭法」，了知、知、衡量、确知、洞察、使明了。「ti」是阿拉汉、漏尽者。「ti」以四种原因具念——修习身须跋于身随观须跋者具念……（中略）……他们被称为具念者——这就是「了知此者具念」。

ti. ti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. ti rāgassa nibbāpitattā nibbutā, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā paṭippassaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

「ti」。「ti」是已见法、已知法、已衡量法、已确知法、已明了法、已洞察法。「ti」因贪的熄灭而寂灭，因嗔……（中略）……因一切不善行的寂静、平息、止息、熄灭、寂灭、寂止而寂静、寂止、止息、寂灭、寂止——现法般涅槃。

ti. ti yo so māro kaṇho adhipati antagū namuci pamattabandhu. ti na te mārassa vase vattanti, nāpi māro tesu vasaṃ vatteti . Te mārañca mārapakkhañca mārapāsañca mārabaḷisañca mārāmisañca māravisayañca māranivāsañca māragocarañca mārabandhanañca abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – na te māravasānugā.

「ti」。「ti」是那魔、黑魔、主宰者、终结者、那慕吉、放逸之友。「ti」他们不随魔的控制而转，魔也不对他们行使控制。他们征服、战胜、压倒、制伏、粉碎魔及魔党、魔索、魔饵、魔食、魔境、魔住处、魔行处、魔缚之后而行、住、威仪、转起、守护、维持、生活——他们不随魔而转。

ti na te mārassa paddhā paddhacarā paricārikā siyā; buddhassa te bhagavato paddhā paddhacarā paricārikā siyāti – na te mārassa paddhagū. Tenāha bhagavā –

「ti」他们不是魔的道路、行道者、随从；他们是佛陀世尊的道路、行道者、随从——他们不行魔道。因此世尊说——

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

「了知此,诸具念者,于现法般涅槃;

Na te māravasānugā, na te mārassa paddhagū’’ti.

彼等不随魔之力,彼等非魔之追随者。」

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

偈颂终了时……乃至……世尊是我的导师,尊者,我是弟子。

Kappamāṇavapucchāniddeso dasamo. · 咖巴学童所问分别第十

11. Jatukaṇṇimāṇavapucchāniddeso11. 迦德咖尼学童所问分别

nti sutvā suṇitvā uggahetvā upadhāretvā upalakkhayitvā. Itipi so bhagavā arahaṃ…pe… buddho bhagavāti – sutvānahaṃ. ti vīro bhagavā. Vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsoti vīro.

听闻、听闻后、把握、忆持、了知。「彼世尊亦即是阿拉汉……乃至……正觉者世尊」——我听闻。勇者世尊。具精进者为勇者,强力者为勇者,有力者为勇者,有能力者为勇者,英雄为勇者,勇猛、无畏、无惧、无怖、不退、已舍弃恐怖畏惧、离毛竖者为勇者。

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

「于此离一切诸恶,超越地狱之苦,彼具精进者;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

彼具精进者、精勤者,勇者被称为如是者,因其如性。」

Sutvānahaṃ vīra. nti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā, kilesakāmā pahīnā. Vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Ye kāme kāmenti, kāme patthenti, kāme pihenti, kāme abhijappanti, te kāmakāmino rāgarāgino saññāsaññino. Bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – sutvānahaṃ vīra amakāmakāmiṃ.

我听闻,勇者。总说有二种欲——事欲与烦恼欲……乃至……此等被称为事欲……乃至……此等被称为烦恼欲。世尊佛陀已遍知事欲,已舍弃烦恼欲。因遍知事欲,因舍弃烦恼欲,世尊不欲诸欲,不希求诸欲,不渴望诸欲,不贪求诸欲。凡欲诸欲者、希求诸欲者、渴望诸欲者、贪求诸欲者,彼等是欲欲者、染贪者、想想者。世尊不欲诸欲,不希求诸欲,不渴望诸欲,不贪求诸欲。因此,佛陀是无欲者、离欲者、吐欲者、舍欲者、解脱欲者、已断欲者、已舍离欲者、离贪者、远离贪者、吐贪者、舍贪者、解脱贪者、已断贪者、已舍离贪者、无欲求者、已涅槃者、清凉者、感受安乐者、以梵行成就之自我而住——我听闻,勇者,无欲欲者。

ti. ti padasandhi…pe… padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. ti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā jatukaṇṇi.

句连结……乃至……句之次第,此即——如是。亲爱语、恭敬尊重之称呼,此即具寿。彼婆罗门之姓、名称、施设、称谓——如是具寿遮都咖尼。

nti. nti oghātigaṃ oghaṃ atikkantaṃ samatikkantaṃ vītivattanti – oghātigaṃ. nti puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ. nti akāmaṃ puṭṭhuṃ nikkāmaṃ cattakāmaṃ vantakāmaṃ muttakāmaṃ pahīnakāmaṃ paṭinissaṭṭhakāmaṃ vītarāgaṃ vigatarāgaṃ cattarāgaṃ vantarāgaṃ muttarāgaṃ pahīnarāgaṃ paṭinissaṭṭharāgaṃ āgamhā āgatamhā upāgatamhā sampattamhā tayā saddhiṃ samāgatamhāti – oghātigaṃ puṭṭhumakāmamāgamaṃ.

「越瀑流者」:越瀑流者,已超越瀑流、已完全超越、已度过——越瀑流者。「问」:询问、请问、祈请、恳求、请教。「无欲者」:无欲者、离欲者、已舍欲者、已吐欲者、已解脱欲者、已断欲者、已舍断欲者、离贪者、已离贪者、已舍贪者、已吐贪者、已解脱贪者、已断贪者、已舍断贪者,我们来到、我们已来、我们已到达、我们已达到、我们与你相会——「我来问越瀑流的无欲者」。

ti. ti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ . Vuttañhetaṃ bhagavatā – ‘‘santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna’’nti. Athāparenākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadā. Santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. ti nettaṃ vuccati sabbaññutañāṇaṃ. Buddhassa bhagavato nettañca jinabhāvo ca bodhiyā mūle apubbaṃ acarimaṃ ekasmiṃ khaṇe uppanno, tasmā buddho sahajanettoti – santipadaṃ brūhi sahajanetta.

「寂静道」:以一种方式,寂静与寂静道即是那不死的涅槃。那即是一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。世尊确实说过:「这是寂静道,这是殊胜道,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。」以另一种方式,那些导向寂静的证得、寂静的触证、寂静的作证的诸法,即:须跋、四正勤、四神足、五根、五力、七觉支、八支圣道——这些被称为寂静道。「请说寂静道、护道、庇护道、归依道、无畏道、不死道、不死道、涅槃道」:请说、请告知、请教导、请施设、请建立、请阐明、请分别论、请显示、请阐释。「与生俱来的眼」:这被称为一切知智。佛陀世尊的眼与胜者性在菩提树下,非前非后,在同一刹那生起,因此佛陀有与生俱来的眼——「请说寂静道,与生俱来的眼者」。

nti yathātacchaṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. ti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. nti brūhi ācikkhāhi…pe… pakāsehīti – yathātacchaṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

「如实地」:如实地说即是不死的涅槃……灭即是涅槃。「世尊」:尊敬的称呼……真实的施设,即世尊。「请为我说」:请说、请告知……请阐释——「世尊,请如实地为我说这个」。因此那位婆罗门说:

‘‘Sutvānahaṃ vīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]

「听闻勇者无欲者,[具寿迦都咖尼说]

Oghātigaṃ puṭṭhumakāmamāgamaṃ;

我来问越瀑流的无欲者;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi meta’’nti.

请说寂静道,与生俱来的眼者,世尊请如实地为我说这个。」

ti. ti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhagavā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – bhagavā hi kāme abhibhuyya iriyati.

「世尊」:尊敬的称呼……真实的施设,即世尊。「诸欲」:简要地说有两种欲:所欲之欲与烦恼欲……这些被称为所欲之欲……这些被称为烦恼欲。世尊遍知所欲之欲后,舍断烦恼欲,已制伏、已降伏、已压制、已遍取而行、住、威仪、行作、守护、维持、持续——「世尊确实制伏诸欲而威仪」。

ti ādicco vuccati sūriyo . Pathavī vuccati jagatī . Yathā sūriyo tejī tejena samannāgato pathaviṃ abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā santāpayitvā sabbaṃ ākāsagataṃ tamagataṃ abhivihacca andhakāraṃ vidhamitvā ālokaṃ dassayitvā ākāse antalikkhe gaganapathe gacchati, evameva bhagavā ñāṇatejī ñāṇatejena samannāgato sabbaṃ abhisaṅkhārasamudayaṃ…pe… kilesatamaṃ avijjandhakāraṃ vidhamitvā ñāṇālokaṃ dassetvā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – ādiccova pathaviṃ tejī tejasā.

「太阳」:太阳被称为日轮。「大地」:大地被称为世界。如同太阳有光辉、具足光辉,制伏大地、已降伏、已压制、已遍取,热恼后,遍破一切天空中的黑暗,驱散暗冥,显示光明,在虚空、空中、天路中行走;同样地,世尊有智光辉、具足智光辉,遍知一切行集……驱散烦恼暗与无明暗冥,显示智光明,遍知所欲之欲后,舍断烦恼欲,已制伏、已降伏、已压制、已遍取、已摧破而行、住、威仪、行作、守护、维持、持续——「如太阳以光辉照耀大地」。

ti ahamasmi parittapañño omakapañño lāmakapañño chatukkapañño. Tvampi mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – parittapaññassa me bhūripañño.

我是少慧者、小慧者、劣慧者、六分慧者。你是大慧者、广慧者、笑慧者、速慧者、利慧者、通达慧者。「广」是指大地。世尊具足如大地般的慧、广大的慧、宽广的慧,因此对少慧的我来说是广慧者。

nti. nti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. nti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

请教导、开示、施设、建立、开显、分别论、阐明、显示初善、中善、后善,有义、有文,圆满、清净的梵行,须跋……乃至……涅槃及导向涅槃之道。请教导我能知、了知、遍知、认知、通达、证得、触证、作证的法。

nti idheva jātijarāya maraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

就在此处断除、止息、舍弃、寂止生与老死,不死、涅槃。因此那位婆罗门说:

‘‘Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

「世尊确实已降伏诸欲而行,如太阳以光辉照耀大地;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

对少慧的我来说是广慧者,请教导我能了知的法;

Jātijarāya idha vippahāna’’nti.

就在此处舍离生与老死。」

nti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. nti gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. nti kāmesu gedhaṃ vinaya paṭivinaya pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – kāmesu vinaya gedhaṃ. ti bhagavā taṃ brāhmaṇaṃ gottena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – jatukaṇṇīti bhagavā.

有两种欲:所欲之欲与烦恼之欲……乃至……这些称为所欲之欲……乃至……这些称为烦恼之欲。「贪」是指渴爱。凡是染、贪染……乃至……贪求、贪、不善根。「于诸欲调伏贪」是指:调伏、遍调伏、舍弃、除去、灭除、使之不存在。世尊以姓氏称呼那位婆罗门。这是尊敬的称呼……乃至……真实的施设,即「世尊」。

ti. nti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ khemato tāṇato leṇato saraṇato saraṇībhūtato abhayato accutato amatato nibbānato daṭṭhuṃ passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – nekkhammaṃ daṭṭhu khemato.

正道、随顺道、不违道、如理道、法随法道,是戒的圆满,诸根守护门,于食知量,勤修觉醒,具念正知,须跋、四正勤、四神足、五根、五力、七觉支、圣八支道,涅槃及导向涅槃之道,从安稳、庇护、洞窟、归依、成为归依、无畏、不死、不死、涅槃来见、看见、衡量、度量、明了、使明了。

ti. nti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ. ti nirattaṃ vā muñcitabbaṃ vijahitabbaṃ vinoditabbaṃ byantīkātabbaṃ anabhāvaṃ gametabbanti – uggahitaṃ nirattaṃ vā.

「执取或放弃」:以渴爱之力、以见之力所执取的、所执着的、所固执的、所耽着的、所倾向的。或者应放弃、应舍弃、应断除、应除去、应使之灭无的——执取或放弃。

nti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ tuyhaṃ mā vijjittha mā pavijjittha mā saṃvijjittha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – mā te vijjittha kiñcanaṃ. Tenāha bhagavā –

「任何事物」:贪之事物、嗔之事物、痴之事物、慢之事物、见之事物、烦恼之事物、恶行之事物。愿此事物于你不存在、不出现、不被发现,应断除、应除去、应灭绝、应使之灭无——愿你没有任何事物。因此世尊说:

‘‘Kāmesu vinaya gedhaṃ, [jatukaṇṇīti bhagavā]

「于诸欲中调伏贪,[世尊对嘉杜咖尼说]

Nekkhammaṃ daṭṭhu khemato;

应见出离为安稳;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcana’’nti.

执取或放弃,愿你没有任何事物。」

ti atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi. Atha vā, ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi.

「应使先前的干涸」:缘于过去诸行而生起的诸烦恼,应使那些烦恼干涸、完全干涸、枯竭、完全枯竭、使之无种子,应断除、应除去、应灭绝、应使之灭无——如此也是「应使先前的干涸」。或者,过去的诸业行尚未成熟果报的,应使那些业行干涸、完全干涸、枯竭、完全枯竭、使之无种子,应断除、应除去、应灭绝、应使之灭无——如此也是「应使先前的干涸」。

nti pacchā vuccati anāgate saṅkhāre ārabbha rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ tuyhaṃ mā ahu mā ahosi mā janesi mā sañjanesi mābhinibbattesi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

「后来」是说:缘于未来诸行的贪之事物、嗔之事物、痴之事物、慢之事物、见之事物、烦恼之事物、恶行之事物。愿此事物于你不存在、不曾存在、不生起、不令生起、不出生,应断除、应除去、应灭绝、应使之灭无——后来愿你没有任何事物。

ti majjhe vuccati paccuppannaṃ rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na taṇhissasi na parāmasissasi na nandissasi nābhinandissasi na ajjhosissasi. Abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantīkarissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

「中间」是说:现在的色、受、想、行、识。对于现在诸行,你将不以渴爱之力、以见之力执取、不渴求、不执着、不欢喜、不极欢喜、不耽着。你将断除欢喜、赞同、耽着、执取、执着、固执,将除去、将灭绝、将使之灭无——若你于中间不执取。

ti rāgassa upasamitattā upasanto carissasi, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippassaddhattā santo upasanto vūpasanto nibbuto paṭippassaddho carissasi viharissasi iriyissasi vattissasi pālessasi yapessasi yāpessasīti – upasanto carissasi. Tenāha bhagavā –

由于贪的寂止故,你将行于寂静;由于嗔的……乃至……由于一切诸不善行的寂静、寂止、寂灭、止息、熄灭、灭尽、离去、安息故,你将行于寂静、寂止、止息、灭尽、安息,你将住、行、作、护持、维持、度日——你将行于寂静。因此世尊说——

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

「以前的你应使之干涸,以后的对你不应有任何;

Majjhe ce no gahessasi, upasanto carissasī’’ti.

中间的如果你不执取,你将行于寂静。」

ti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbasoti. nti cattāro arūpino khandhā. nti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti sabbaso nāmarūpasmiṃ vītagedhassa vigatagedhassa cattagedhassa vantagedhassa muttagedhassa pahīnagedhassa paṭinissaṭṭhagedhassa vītarāgassa vigatarāgassa cattarāgassa vantarāgassa muttarāgassa pahīnarāgassa paṭinissaṭṭharāgassāti – sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇa.

一切——这是以一切、一切方式、一切、无余、无遗、遍取之语,即一切。名——四无色蕴。色——四大种及依四大种之色。欲——称为渴爱。凡是贪、贪求……乃至……贪欲、贪、不善根。于一切名色离贪欲者——于一切名色,对于离贪欲者、远离贪欲者、舍断贪欲者、吐出贪欲者、解脱贪欲者、断除贪欲者、弃绝贪欲者、离贪者、远离贪者、舍断贪者、吐出贪者、解脱贪者、断除贪者、弃绝贪者——于一切名色离贪欲者,婆罗门。

ti. ti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. ti arahato khīṇāsavassa. ti ime āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – āsavāssa na vijjanti.

漏——四漏:欲漏、有漏、见漏、无明漏。漏尽阿拉汉——对于漏尽阿拉汉。诸漏对他不存在——这些漏对他不存在、不在、不现起、不可得,已断除、已根绝、已寂止、已安息、须跋再生起,已被智火烧尽——诸漏对他不存在。

ti yehi āsavehi maccuno vā vasaṃ gaccheyya, maraṇassa vā vasaṃ gaccheyya, mārapakkhassa vā vasaṃ gaccheyya; te āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yehi maccuvasaṃ vaje. Tenāha bhagavā –

由于这些漏而会去到死魔的控制,或会去到死亡的控制,或会去到魔方的控制——这些漏对他不存在、不在、不现起、不可得,已断除、已根绝、已寂止、已安息、须跋再生起,已被智火烧尽——由此避免死魔的控制。因此世尊说——

‘‘Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

「于一切名色,离贪欲者,婆罗门;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje’’ti.

诸漏对他不存在,由此避免死魔的控制。」

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

偈颂结束时……乃至……世尊是我的导师,尊者,我是弟子。

Jatukaṇṇimāṇavapucchāniddeso ekādasamo. · 迦德咖尼学童所问分别第十一

12. Bhadrāvudhamāṇavapucchāniddeso12. 跋德拉伍德学童所问分别

nti. nti rūpadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho. Vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho.

于色界中,凡是欲、贪、喜、渴爱,凡是诸近取、心的执持、现贪、随眠,这些已被世尊佛陀舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起之法。因此佛陀是舍离家的。于受界……乃至……于想界……于行界……于识界中,凡是欲、贪、喜、渴爱,凡是诸近取、心的执持、现贪、随眠,这些已被世尊佛陀舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起之法。因此佛陀是舍离家的。

nti. ti rūpataṇhā…pe… dhammataṇhā. Sā taṇhā buddhassa bhagavato chinnā ucchinnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Tasmā buddho taṇhacchido. ti ejā vuccati taṇhā. Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati na pavedhati na sampavedhatīti. Tasmā buddho anejoti – okañjahaṃ taṇhacchidaṃ anejaṃ. ti. ti padasandhi…pe… ti, piyavacanaṃ…pe… ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā bhadrāvudho.

色渴爱……乃至……法渴爱。那渴爱已被世尊佛陀断、已断、已遍断、已寂止、已寂静、不能再生起、已被智火烧尽。因此佛陀是断渴爱者。「动摇」是指渴爱。凡是贪、贪求……乃至……贪欲、贪、不善根。那动摇、那渴爱已被世尊佛陀舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起之法。因此佛陀是无动摇者。由于动摇已舍断,世尊是无动摇者,于利不动摇,于无利不动摇,于名誉不动摇,于无名誉不动摇,于赞叹不动摇,于诽谤不动摇,于乐不动摇,于苦不动摇、不动、不震、不颤、不战栗。因此佛陀是无动摇者——舍离家、断渴爱、无动摇。「句的连结」……乃至……「亲爱的言语」……乃至……那是那位婆罗门的名字……乃至……称呼——如是具寿跋陀罗武达。

nti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā nandī sā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho nandiñjaho. nti bhagavā kāmoghaṃ tiṇṇo bhavoghaṃ tiṇṇo diṭṭhoghaṃ tiṇṇo avijjoghaṃ tiṇṇo sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. So vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – nandiñjahaṃ oghatiṇṇaṃ. nti bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ.

「喜」是指渴爱。凡是贪、贪求……乃至……贪欲、贪、不善根。那喜、那渴爱已被世尊佛陀舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起之法。因此佛陀是舍离喜者。世尊已度欲流、已度有流、已度见流、已度无明流、已度一切轮回之道、已出离、已超出、已超越、已遍超越、已超脱。他是已出离者、已行梵行者……乃至……生死轮回对他不存在,他没有再有——舍离喜、已度流。世尊的心从贪解脱、已解脱、善解脱,从嗔……从痴……乃至……从一切不善行心已解脱、已解脱、善解脱——舍离喜、已度流、已解脱。

nti. ti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Buddhassa bhagavato taṇhākappo pahīno diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā tasmā buddho kappañjaho . ti yācāmi abhiyācāmi ajjhesāmi sādiyāmi patthayāmi pihayāmi jappāmi abhijappāmi. vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhoti – kappañjahaṃ abhiyāce sumedhaṃ.

有二种戏论——渴爱戏论与见戏论……乃至……这是渴爱戏论……乃至……这是见戏论。世尊佛陀已舍断渴爱戏论、已断除见戏论。由于渴爱戏论已舍断、见戏论已断除,因此佛陀是舍离戏论者。「我乞求、恳求、请求、接受、希求、渴望、祈求、恳祷」。是指慧。凡是慧、了知……乃至……无痴、择法、正见。世尊具备这慧、具足、具有、具足具有、成就、具足成就、具备。因此佛陀是善慧者——舍离戏论、我乞求善慧者。

ti. ti nāgo. Bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na gacchatīti nāgo. ti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā ito apanamissanti vajissanti pakkamissanti disāvidisaṃ gamissantīti – sutvāna nāgassa apanamissanti ito. Tenāha so brāhmaṇo –

「龙」。世尊不造恶,因此是龙,不去,因此是龙,不来,因此是龙……乃至……如是世尊不去,因此是龙。「听闻了你的言语、教导、教诫、教示后,听了、听闻了、把握了、忆持了、作意了,将从此离去、前往、出发、去往各方」——听闻龙后将从此离去。因此那位婆罗门说——

‘‘Okañjahaṃ taṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]

「舍离家、断渴爱、无动摇,[如是具寿跋陀罗武达]

Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

舍离喜、已度流、已解脱;」

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito’’ti.

我请求具慧者咖巴加，听闻龙的教法后，他们将从此处离去。

ti. ti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. ti aṅgā ca magadhā ca kaliṅgā ca kāsiyā ca kosalā ca vajjiyā ca mallā ca cetiyamhā ca vaṃsā ca kurumhā ca pañcālā ca macchā ca surasenā ca assakā ca avantiyā ca yonā ca kambojā ca. ti saṅgatā samāgatā samohitā sannipatitāti – nānājanā janapadehi saṅgatā.

即：刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类。即：鸯伽人、马嘎达人、咖林伽人、咖西人、国萨拉人、跋耆人、马喇人、支提人、梵萨人、库汝人、般遮罗人、马车人、苏拉些那人、阿萨咖人、阿宛堤人、犹那人、甘玻迦人。即：聚集、会合、集合、集会——来自诸国的各种人聚集。

ti. ti vīro. Bhagavā vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, vigatalomahaṃsotipi vīro.

即：勇者。世尊是精进者故为勇者，是强力者故为勇者，是有力者故为勇者，是有能力者故为勇者，是离毛竖者故亦为勇者。

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

于此离一切诸恶，超越地狱之苦，彼精进者；

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

彼精进者、努力者，勇者被称为如是者，因其如性。

ti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ. ti abhikaṅkhamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti – tava vīra vākyaṃ abhikaṅkhamānā.

即：你的言语、教说、教诫、教导、教示。即：希求、欲求、乐求、希望、渴望、祈求——希求你的言语，勇者。

ti. nti tesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. nti bhagavantaṃ bhaṇati. ti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tesaṃ tuvaṃ sādhu viyākarohi.

即：那些刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人类。即：对世尊说。即：请善说、教导、施设、建立、开显、分别论、阐明、显示——请你善为他们分别论。

ti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

即：如是你已知、已量、已度、已通达、已明了此法——如是你已知此法。因此，彼婆罗门说——

‘‘Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

「从诸国土聚集的不同种族之人，期待你的言说，勇士啊；

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti.

请你善为他们分别论，因为这法确实为你所知。」

nti ādānataṇhaṃ vuccati rūpataṇhā…pe… ādānataṇhāti kiṃkāraṇā vuccati ādānataṇhā? Tāya taṇhāya rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānataṇhā. nti sabbaṃ ādānataṇhaṃ vinayeyya paṭivinayeyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – ādānataṇhaṃ vinayetha sabbaṃ. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – bhadrāvudhāti bhagavā.

执取渴爱被称为色渴爱……（中略）……为何被称为执取渴爱？以那渴爱执取色、取着、把持、执着、固执。执取受……（中略）……想……诸行……识……趣……生起……结生……有……轮回……轮转，取着、把持、执着、固执。因此被称为执取渴爱。应调伏一切执取渴爱、遍调伏、舍断、除去、灭尽、使之不存在——应调伏一切执取渴爱。世尊以名字称呼那位婆罗门。这是尊敬的称呼……（中略）……直接的施设，即世尊——跋德拉武达，世尊。

ti. nti anāgataṃ; ti atītaṃ; ti paccuppannaṃ. nti devaloko; ti nirayaloko; ti manussaloko. Atha vā, nti kusalā dhammā; ti akusalā dhammā; ti abyākatā dhammā. nti arūpadhātu; ti kāmadhātu; ti rūpadhātu. nti sukhā vedanā; ti dukkhā vedanā; ti adukkhamasukhā vedanā. nti uddhaṃ pādatalā; ti adho kesamatthakā; ti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

未来；过去；现在。天界；地狱界；人界。或者，善法；不善法；无记法。无色界；欲界；色界。乐受；苦受；不苦不乐受。足底以上；发顶以下；中间——上、下、横向及中间。

ti yaṃ yaṃ rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. nti apāyaloke…pe… āyatanaloketi – yaṃ yañhi lokasmimupādiyanti.

凡是色所摄、受所摄、想所摄、行所摄、识所摄的，他们执取、取着、把持、执着、固执。在恶趣世间……（中略）……处世间——凡在世间中执取的。

nti teneva kammābhisaṅkhāravasena paṭisandhiko khandhamāro dhātumāro āyatanamāro gatimāro upapattimāro paṭisandhimāro bhavamāro saṃsāramāro vaṭṭamāro anveti anugacchati anvāyiko hoti. nti sattaṃ janaṃ naraṃ māṇavaṃ posaṃ puggalaṃ jīvaṃ jāguṃ jantuṃ indaguṃ manujanti – teneva māro anveti jantuṃ. Tenāha bhagavā –

正是以那业行之缘，结生的蕴魔、界魔、处魔、趣魔、生起魔、结生魔、有魔、轮回魔、轮转魔跟随、追随、成为随从。有情、人、人类、学童、士夫、补特伽罗、命者、生者、生类、因陀罗类、人类——正是以那魔跟随生类。因此世尊说——

‘‘Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]

「应调伏一切执取渴爱，[跋德拉武达，世尊说]

Uddhaṃ adho tiriyañcāpi majjhe;

上、下、横向及中间；

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantu’’nti.

因为凡在世间执取什么,魔就以那个追随众生。

ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā, etaṃ ādīnavaṃ sampassamāno ādānataṇhāyāti – tasmā. nti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto ‘‘sabbe saṅkhārā aniccā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. ti rūpaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyyāti – tasmā pajānaṃ na upādiyetha.

因此。因此,以那个为因、以那个为缘、以那个为缘由、以那个为根源,见到这个过患,从执取渴爱——因此。知道、了知、遍知、识知、通晓、通达「一切行无常」……乃至……「凡任何集法,一切都是灭法」,知道、了知、遍知、识知、通晓、通达。因此,不应耽著色、不应执取、不应取、不应执持、不应陷入;受……乃至……想……诸行……识……趣……再生……结生……有……轮回……轮转,不应耽著、不应执取、不应取、不应执持、不应陷入——因此,了知者不应执取。

ti. ti puthujjanakalyāṇako vā bhikkhu, sekkho vā bhikkhu. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – bhikkhu sato. nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. ti sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloketi – bhikkhu sato kiñcanaṃ sabbaloke.

因此。因此,善良的凡夫比库,或有学比库。因此,以四种原因具念——修习身随观须跋者具念……乃至……他被称为具念——比库具念。任何属于色、属于受、属于想、属于行、属于识的。因此,一切恶趣世间、一切人间世间、一切天界世间、一切蕴世间、一切界世间、一切处世间——比库具念于一切世间的任何事物。

ti ādānasattā vuccanti ye rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. ti padasandhi…pe… padānupubbatāpetaṃ itīti. ti pekkhamāno dakkhamāno dissamāno passamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādānasatte iti pekkhamāno.

因此,执取众生被称为那些耽著色、执取、取、执持、陷入的;受……乃至……想……诸行……识……趣……再生……结生……有……轮回……轮转,耽著、执取、取、执持、陷入的。因此,词的连接……乃至……词的次第,这就是「如此」。因此,观察、审察、看见、见到、观看、思惟、考察——观察执取众生如此。

nti. ti sattādhivacanaṃ maccudheyyā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhā. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhāti – pajaṃ imaṃ maccudheyye visattaṃ. Tenāha bhagavā –

因此。因此,众生的同义词,魔境被称为烦恼、诸蕴和诸行。众生在魔境、魔的领域、死亡的领域中被缚、被系缚、被执著、被粘著、被粘缚、被缠缚。犹如在墙钉或象牙钉上,物品被缚、被系缚、被执著、被粘著、被粘缚、被缠缚,同样地,众生在魔境、魔的领域、死亡的领域中被缚、被系缚、被执著、被粘著、被粘缚、被缠缚——这些众生被系缚于魔境。因此世尊说——

‘‘Tasmā pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

「因此,了知者不应执取,比库具念于一切世间的任何事物;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visatta’’nti.

观察执取众生如此,这些众生被系缚于魔境。」

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

偈颂结束时……乃至……尊者,世尊是我的导师,我是弟子。

Bhadrāvudhamāṇavapucchāniddeso dvādasamo. · 跋德拉伍德学童所问分别第十二

13. Udayamāṇavapucchāniddeso13. 伍德亚学童所问分别

nti. nti jhāyī bhagavā. Paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī jhānarato ekattamanuyutto sadatthagarukoti – jhāyiṃ. nti rāgo rajo, doso rajo, moho rajo, kodho rajo, upanāho rajo…pe… sabbākusalābhisaṅkhārā rajā. Te rajā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho arajo virajo nirajo rajāpagato rajavippahīno rajavippayutto sabbarajavītivatto.

如此。如此,禅修者世尊。以第一禅那而禅修者,以第二禅那而禅修者,以第三禅那而禅修者,以第四禅那而禅修者,以有寻有伺的禅那而禅修者,以仅有伺无寻的禅那而禅修者,以无寻无伺的禅那而禅修者,以有喜的禅那而禅修者,以无喜的禅那而禅修者,以乐俱的禅那而禅修者,以舍俱的禅那而禅修者,以空的禅那而禅修者,以无相的禅那而禅修者,以无愿的禅那而禅修者,以世间的禅那而禅修者,以出世间的禅那而禅修者,乐于禅那、专注于独处、重视自己的利益——禅修者。如此。贪是垢,嗔是垢,痴是垢,忿是垢,恨是垢……一切不善行是垢。那些垢已被佛陀世尊舍断,根已被切断,如多罗树头被截断,成为非有,于未来不再生起。因此,佛陀是无垢者、离垢者、净垢者、垢已离去者、垢已舍断者、垢已远离者、一切垢已超越者。

Rāgo rajo na ca pana reṇu vuccati,

贪是垢,但不称为尘埃,

Rāgassetaṃ adhivacanaṃ rajoti;

这是贪的同义词,称为垢;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccati.

舍断此垢的具眼者,因此胜者被称为离垢者。

Doso rajo na ca pana reṇu vuccati, dosassetaṃ adhivacanaṃ rajoti;

嗔是垢,但不称为尘埃,这是嗔的同义词,称为垢;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccati.

舍断此垢的具眼者,因此胜者被称为离垢者。

Moho rajo na ca pana reṇu vuccati, mohassetaṃ adhivacanaṃ rajoti;

痴是垢,但不称为尘埃,这是痴的同义词,称为垢;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccatīti. –

舍断此垢的具眼者,因此胜者被称为离垢者。如此。

Virajaṃ …pe….

离尘……(中略)……

nti nisinno bhagavā pāsāṇake cetiyeti – āsīno.

坐于巴沙那咖支提——坐着。

Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

坐于山侧，牟尼已度苦，

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

诸弟子亲近须跋，三明者已破死。

Evampi bhagavā āsīno. Atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti. Evampi bhagavā āsīnoti – jhāyiṃ virajamāsīnaṃ .

如此世尊坐着。或者，世尊因一切勤作已止息故坐着，已出住所、已行所行……(中略)……生死轮回对他不存在再有。如此世尊坐着——禅修者离尘而坐。

ti. ti padasandhi…pe… ti piyavacanaṃ…pe… ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā udayo.

「帝」。「帝」是词的连结……(中略)……「帝」是亲爱语……(中略)……「帝」是那位婆罗门的名字……(中略)……称呼——如是具寿伍达亚。

nti buddhassa bhagavato kiccākiccaṃ karaṇīyākaraṇīyaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Tasmā buddho katakicco.

佛陀世尊的应作与非应作、应为与非应为已舍断、已断根、如多罗树头、成为非有、于未来不再生起之法。因此佛陀是已作所作者。

Yassa ca visatā natthi, chinnasotassa bhikkhuno;

对于无渴爱、已断流的比库，

Kiccākiccappahīnassa, pariḷāho na vijjatīti.

对于已舍断应作与不应作者，不存在热恼。

nti. ti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavoti – katakiccaṃ anāsavaṃ.

四漏——欲漏、有漏、见漏、无明漏。那些漏已被佛世尊所断,根已被切断,如多罗树头被砍断,成为非有,于未来不再生起。因此佛陀是无漏者——已作所作、无漏。

nti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū. Abhiññāpāragū sabbadhammānaṃ, pariññāpāragū sabbadukkhānaṃ, pahānapāragū sabbakilesānaṃ, bhāvanāpāragū catunnaṃ maggānaṃ, sacchikiriyāpāragū nirodhassa, samāpattipāragū sabbasamāpattīnaṃ. So vasippatto pāramippatto ariyasmiṃ sīlasmiṃ; vasippatto pāramippatto ariyasmiṃ samādhismiṃ; vasippatto pāramippatto ariyāya paññāya; vasippatto pāramippatto ariyāya vimuttiyā. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāraguṃ sabbadhammānaṃ.

世尊是一切法的证智到彼岸者、遍知到彼岸者、断到彼岸者、修习到彼岸者、作证到彼岸者、等至到彼岸者。证智到彼岸于一切法,遍知到彼岸于一切苦,断到彼岸于一切烦恼,修习到彼岸于四道,作证到彼岸于灭,等至到彼岸于一切等至。他于圣戒已得自在、已到究竟;于圣定已得自在、已到究竟;于圣慧已得自在、已到究竟;于圣解脱已得自在、已到究竟。他已到彼岸、已达彼岸,已到边际、已达边际,已到终点、已达终点,已到终极、已达终极,已到依止处、已达依止处,已到庇护所、已达庇护所,已到归依处、已达归依处,已到无畏处、已达无畏处,已到不死处、已达不死处,已到甘露处、已达甘露处,已到涅槃处、已达涅槃处。他已住所应住、已行所应行……生死轮回对他不存在再有——一切法的到彼岸者。

nti pañhena atthiko āgatomhi, pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ atthīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto mayā pucchitaṃ kathetuṃ visajjetuṃ, vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

我为了问题而来,我为了想问问题而来,我为了想听问题而来——如此也有「有问题而来」。或者,对于想要问题者、想问问题者、想听问题者,有来、有前来、有亲近、有须跋——如此也有「有问题而来」。或者,你有问题之来,你也有能力、你能够对我所问的讲说、解答,你能承担此负担——如此也有「有问题而来」。

ti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññāvimokkhaṃ pabrūhi.

智解脱被称为阿拉汉果解脱。请讲说阿拉汉果解脱、告知、教导、施设、建立、开显、分别论、阐明、显示——请讲说智解脱。

nti avijjāya bhedanaṃ pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhaṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha so brāhmaṇo –

无明的破坏、破除、断除、止息、舍弃、寂静、甘露、涅槃——无明的破除。因此那位婆罗门说——

‘‘Jhāyiṃ virajamāsīnaṃ, [iccāyasmā udayo]

「对于禅修者、离尘、安坐者,[具寿伍达亚说]

Katakiccaṃ anāsavaṃ;

已作所作、无漏;」

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

对于一切法的彼岸者，有以问而来，

Aññāvimokkhaṃ pabrūhi, avijjāya pabhedana’’nti.

请说明智解脱，无明的破除。

nti. ti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. nti kāmacchandānaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – pahānaṃ kāmacchandānaṃ. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – udayāti bhagavā.

对于诸欲的欲欲、欲贪、欲喜、欲渴爱、欲爱着、欲渴、欲热恼、欲痴迷、欲耽着、欲流、欲轭、欲取、欲欲盖。欲欲的舍断、止息、舍弃、寂止，即是不死、涅槃——欲欲的舍断。世尊以名称呼那位婆罗门。这是敬语……乃至……亲身的施设，即是世尊——优陀夷即世尊。

nti. ti yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā. nti kāmacchandassa ca domanassassa ca ubhinnaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – domanassāna cūbhayaṃ.

凡是心的不悦、心的苦、心触所生的不悦苦的感受，心触所生的不悦苦受。欲欲与忧的两者的舍断、止息、舍弃、寂止，即是不死、涅槃——忧的两者。

nti. nti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnā līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa. nti thinassa ca panūdanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – thinassa ca panūdanaṃ.

凡是心的不适业性、不适作性、沉没、沉陷、沉、沉没、沉没性、昏沉、昏沉性、昏沉状态，即是心的昏沉。昏沉的驱除、舍断、止息、舍弃、寂止，即是不死、涅槃——昏沉的驱除。

nti. nti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ. Akappiye kappiyasaññitā, kappiye akappiyasaññitā…pe… avajje vajjasaññitā, vajje avajjasaññitā. Yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho, idaṃ vuccati kukkuccaṃ. 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’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho . ‘‘Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita’’nti…pe… ‘‘kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti…pe… ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti…pe… ‘‘kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇī’’ti…pe… ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti…pe… ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti…pe… ‘‘katā me pisuṇā vācā , akatā me pisuṇāya vācāya veramaṇī’’ti…pe… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti…pe… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti…pe… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti…pe… ‘‘kato me byāpādo, akato me abyāpādo’’ti…pe… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti , uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

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。于不如法者想为如法，于如法者想为不如法……乃至……于无过者想为有过，于有过者想为无过。凡是如此的追悔、追悔性、追悔状态、心的后悔、意的忧虑，这称为追悔。又，由于两种原因生起追悔、心的后悔、意的忧虑——由于已作与未作。如何由于已作与未作而生起追悔、心的后悔、意的忧虑？「我已作身恶行，我未作身善行」，生起追悔、心的后悔、意的忧虑。「我已作语恶行，我未作语善行」……乃至……「我已作意恶行，我未作意善行」……乃至……「我已作杀生，我未作离杀生」……乃至……「我已作不与取，我未作离不与取」……乃至……「我已作欲邪行，我未作离欲邪行」……乃至……「我已作妄语，我未作离妄语」……乃至……「我已作两舌，我未作离两舌」……乃至……「我已作粗恶语，我未作离粗恶语」……乃至……「我已作杂秽语，我未作离杂秽语」……乃至……「我已作贪，我未作无贪」……乃至……「我已作嗔，我未作无嗔」……乃至……「我已作邪见，我未作正见」，生起追悔、心的后悔、意的忧虑。如此由于已作与未作而生起追悔、心的后悔、意的忧虑。

Atha vā, ‘‘sīlesumhi aparipūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti…pe… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānāti, cattāro sammappadhānāti cattāro iddhipādāti, pañcindriyānīti, pañca balānīti, satta bojjhaṅgāti, ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññātaṃ, samudayo me appahīno, maggo me abhāvito, nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

或者，「我于诸戒未圆满行」，生起追悔、心的后悔、意的忧虑；「我于诸根未守护门」……乃至……「我于食不知量」……「我未勤修觉醒」……「我未具足念与正知」……「我未修习须跋、四正勤、四神足、五根、五力、七觉支、圣八支道」……「我未遍知苦、未舍断集、未修习道、未作证灭」，生起追悔、心的后悔、意的忧虑。

nti kukkuccānaṃ āvaraṇaṃ nīvaraṇaṃ pahānaṃ upasamaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – kukkuccānaṃ nivāraṇaṃ. Tenāha bhagavā –

诸追悔的障碍、盖、舍断、止、止息、舍弃、寂止，即是不死、涅槃——诸追悔的障碍。因此世尊说——

‘‘Pahānaṃ kāmacchandānaṃ, [udayāti bhagavā]

「诸欲欲的舍断，[世尊说]

Domanassāna cūbhayaṃ;

以及两种忧，

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇa’’nti.

昏沉的驱除，追悔的防护。」

nti. ti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. ti yā catutthe jhāne upekkhaṃ ārabbha sati anussati…pe… sammāsati. nti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saṃsuddhā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattāti – upekkhāsatisaṃsuddhaṃ.

：在第四禅那中的舍，舍置，等舍，心的平等性，心的宁静，中舍性，心的中立性。：在第四禅那中，缘于舍的念、随念……乃至……正念。：在第四禅那中，舍与念是清净的、遍净的、净化的、遍清净的、皎洁的、无垢的、离随烦恼的、柔软的、适业的、住立的、达到不动的——舍念清净。

nti dhammatakko vuccati sammāsaṅkappo. So ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti, evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati sammādiṭṭhi. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti , evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati catunnaṃ maggānaṃ pubbabhāgavipassanā. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti – evampi dhammatakkapurejavaṃ.

：法思惟被称为正思惟。它是最初的，是在前的，是先导智解脱的——如此也是法思惟为先导。或者，法思惟被称为正见。它是最初的，是在前的，是先导智解脱的——如此也是法思惟为先导。或者，法思惟被称为四道的前分观。它是最初的，是在前的，是先导智解脱的——如此也是法思惟为先导。

ti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – aññāvimokkhaṃ pabrūmi.

：智解脱被称为阿拉汉果解脱。我宣说阿拉汉果解脱，我告知、教导、施设、建立、开显、分别论、阐明、显示——我宣说智解脱。

nti. ti dukkhe aññāṇaṃ…pe… avijjā moho akusalamūlaṃ. nti avijjāya pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha bhagavā –

：对苦的无智……乃至……无明、痴、不善根。：无明的破除、舍断、止息、舍弃、寂止、不死、涅槃——无明的破除。因此世尊说——

‘‘Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

「舍念清净，法思惟为先导；

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana’’nti.

我说另一种解脱，即无明的破除。

ti lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – kiṃsu saṃyojano loko.

世间的结缚、执着、束缚、随烦恼。世间被什么所系缚、所连结、所结合、所联系、所执着、所缚着、所缠缚——什么是世间的结缚。

nti kiṃsu tassa cāraṇaṃ vicāraṇaṃ paṭivicāraṇaṃ. Kena loko carati vicarati paṭivicaratīti – kiṃsu tassa vicāraṇaṃ. ti kissassa vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – kissassa vippahānena nibbānaṃ iti vuccati. Tenāha so brāhmaṇo –

什么是它的行、寻行、遍寻行。世间以什么而行、而寻行、而遍寻行——什么是它的寻行。通过舍断什么、寂止什么、舍遣什么、止息什么而被称为涅槃、被说为涅槃、被讲说、被宣说、被阐明、被表述——通过舍断什么而被称为涅槃。因此那位婆罗门说:

‘‘Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

「什么是世间的结缚,什么是它的寻行;

Kissassa vippahānena, nibbānaṃ iti vuccatī’’ti.

通过舍断什么,而被称为涅槃?」

ti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, ayaṃ vuccati nandī. Yā nandī lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso, imāya nandiyā loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – nandisaṃyojano loko.

欢喜被称为渴爱。凡是贪、贪求……(中略)……贪欲、贪、不善根,这被称为欢喜。世间被这欢喜所结缚、所连结、所结合、所联系、所执着、所缚着、所缠缚——世间以欢喜为结缚。

ti. ti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko janapadavitakko , amarāvitakko, parānudayatāpaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, anavaññattipaṭisaṃyutto vitakko. Ime vuccanti nava vitakkā. Ime nava vitakkā lokassa cāraṇā vicāraṇā paṭivicāraṇā. Imehi navahi vitakkehi loko carati vicarati paṭivicaratīti – vitakkassa vicāraṇā.

九种寻:欲寻、嗔恚寻、恼害寻、亲族寻、国土寻、不死寻、与怜愍他人相应之寻、与利养恭敬名声相应之寻、与不被轻蔑相应之寻。这些被称为九种寻。这九种寻是世间的行、寻行、遍寻行。世间以这九种寻而行、而寻行、而遍寻行——寻的寻行。

ti. ti rūpataṇhā…pe… dhammataṇhā. ti taṇhāya vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – taṇhāya vippahānena nibbānaṃ iti vuccati. Tenāha bhagavā –

色渴爱……(中略)……法渴爱。通过渴爱的舍断、寂止、舍遣、止息,涅槃被称为、被说为、被讲说、被宣说、被阐明、被表述——通过渴爱的舍断而被称为涅槃。因此世尊说:

‘‘Nandisaṃyojano loko, vitakkassa vicāraṇā;

「世间以喜为结缚,寻的寻求,由渴爱的舍断,这被称为涅槃。」

Taṇhāya vippahānena, nibbānaṃ iti vuccatī’’ti.

由渴爱的舍断,这被称为涅槃。

ti kathaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – kathaṃ satassa carato.

如何具念、正知者行、住、威仪、转、守护、维持、度日——如何具念者行。

ti viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhati.

识灭尽、止息、消失、寂静——识被灭尽。

ti buddhaṃ bhagavantaṃ puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ āgamhā āgatamhā upāgatamhā sampattamhā, ‘‘tayā saddhiṃ samāgatamhā’’ti – bhagavantaṃ puṭṭhumāgamā.

我们来、已来、到达、抵达、达到,「我们与你相会」,为了问、询问、请求、恳求、使欢喜佛陀世尊——我们来问世尊。

ti. nti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ suṇoma uggaṇhāma dhārema upadhārema upalakkhemāti – taṃ suṇoma vaco tava. Tenāha so brāhmaṇo –

我们听闻、领受、忆持、思惟、了知你的言语、教说、教诫、教导——我们听闻你的言语。因此那位婆罗门说:

‘‘Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

「如何具念者行,识被灭尽;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tavā’’ti.

我们来问世尊,我们听闻你的言语。」

ti ajjhattaṃ vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti , abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattabahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ajjhattaṃ samudayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattaṃ vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattaṃ samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi dvādasahi ākārehi vedanāsu vedanānupassī viharanto…pe… anabhāvaṃ gameti.

如此，于内诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着；于外诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着；于内外诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着。于内随观集法，于诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着；于内随观灭法，于诸受随观受而住者……于内随观集灭法，于诸受随观受而住者……于外随观集法，于诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着；于外随观灭法，于诸受随观受而住者……于外随观集灭法，于诸受随观受而住者……于内外随观集法，于诸受随观受而住者……于内外随观灭法，于诸受随观受而住者……于内外随观集灭法，于诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着。以这十二种行相，于诸受随观受而住者……使不存在。

Atha vā, vedanaṃ aniccato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vedanaṃ dukkhato rogato gaṇḍato sallato aghato ābādhato…pe… nissaraṇato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi cattālīsāya ākārehi vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – ajjhattañca bahiddhā ca vedanaṃ nābhinandato.

或者，见受为无常者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着。见受为苦、为病、为痈、为刺、为祸、为疾……为出离者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着。以这四十种行相，于诸受随观受而住者，不欢喜受，不赞同，不执着，舍断、除去、灭除、使不存在欢喜、赞同、执着、执取、固执、执着——于内及于外不欢喜受。

ti evaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – evaṃ satassa carato.

如此具念、正知而行、住、威仪、转起、守护、维持、持续——如此具念而行。

ti puññābhisaṅkhārasahagataṃ viññāṇaṃ apuññābhisaṅkhārasahagataṃ viññāṇaṃ āneñjābhisaṅkhārasahagataṃ viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhatī. Tenāha bhagavā –

与福行相应的识、与非福行相应的识、与不动行相应的识灭尽、止息、消失、寂静——识被破坏。因此世尊说——

‘‘Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

「于内及于外，不欢喜受；

Evaṃ satassa carato, viññāṇaṃ uparujjhatī’’ti.

如此具念而行者，识被破坏。」

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

偈颂结束时……世尊是我的导师，大德，我是弟子。

Udayamāṇavapucchāniddeso terasamo. · 伍德亚学童所问分别第十三

14. Posālamāṇavapucchāniddeso14. 波萨喇学童所问分别

ti. ti yo so bhagavā sayambhū. Anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāvaṃ. ti bhagavā attano ca paresañca atītampi ādisati, anāgatampi ādisati, paccuppannampi ādisati.

彼世尊是自成者。无师，于以前未曾听闻的诸法，自己正觉诸谛，于此获得一切智，于诸力得自在。世尊宣说自己及他人的过去、未来、现在。

Kathaṃ bhagavā attano atītaṃ ādisati? Bhagavā attano atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati, tissopi jātiyo ādisati, catassopi jātiyo ādisati, pañcapi jātiyo ādisati, dasapi jātiyo ādisati, vīsampi jātiyo ādisati, tiṃsampi jātiyo ādisati, cattālīsampi jātiyo ādisati , paññāsampi jātiyo ādisati, jātisatampi…pe… jātisahassampi… jātisatasahassampi… anekepi saṃvaṭṭakappe… anekepi vivaṭṭakappe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā attano atītaṃ ādisati.

世尊如何宣说自己的过去?世尊宣说自己过去的一生,宣说二生,宣说三生,宣说四生,宣说五生,宣说十生,宣说二十生,宣说三十生,宣说四十生,宣说五十生,宣说百生……乃至……宣说千生……宣说十万生……宣说许多坏劫……宣说许多成劫……宣说许多坏成劫——「我在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,在那里出生;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,在这里出生。」如此,以形相、以细节宣说种种前生住处。世尊如此宣说自己的过去。

Kathaṃ bhagavā paresaṃ atītaṃ ādisati? Bhagavā paresaṃ atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati…pe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – ‘‘amutrāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādi; tatrāpāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā paresaṃ atītaṃ ādisati.

世尊如何宣说他人的过去?世尊宣说他人过去的一生,宣说二生……乃至……宣说许多坏成劫——「他在那里是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,在那里出生;在那里也是这样的名、这样的姓、这样的容貌、这样的食物、这样的苦乐感受、这样的寿量,从那里死后,在这里出生。」如此,以形相、以细节宣说种种前生住处。世尊如此宣说他人的过去。

Bhagavā pañca jātakasatāni bhāsanto attano ca paresañca atītaṃ ādisati, mahāpadāniyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, mahāsudassaniyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, mahāgovindiyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, maghadeviyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati.

世尊说五百本生时,宣说自己与他人的过去;说大本经时,宣说自己与他人的过去;说大善见经时,宣说自己与他人的过去;说大总管经时,宣说自己与他人的过去;说玛喀天经时,宣说自己与他人的过去。

Vuttañhetaṃ bhagavatā – ‘‘atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāriñāṇaṃ hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho, cunda…pe… paccuppannañca kho, cunda, addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’’’ti.

世尊确实说过:「准达,关于过去时,如来有随念智。他随所欲的程度而忆念。准达,关于未来……乃至……准达,关于现在时,如来生起菩提智——『这是最后生,现在不再有后有。』」

Indriyaparopariyattañāṇaṃ tathāgatassa tathāgatabalaṃ, sattānaṃ āsayānusayañāṇaṃ tathāgatassa tathāgatabalaṃ, yamakapāṭihīre ñāṇaṃ tathāgatassa tathāgatabalaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ tathāgatassa tathāgatabalaṃ, sabbaññutañāṇaṃ tathāgatassa tathāgatabalaṃ, anāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ, sabbattha asaṅgamappaṭihatamanāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ. Evaṃ bhagavā attano ca paresañca atītampi ādisati anāgatampi ādisati paccuppannampi ādisati ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti pakāsetīti – yo atītaṃ ādisati.

根上下智是如来的如来力,众生意乐随眠智是如来的如来力,双神变智是如来的如来力,大悲定智是如来的如来力,一切知智是如来的如来力,无障智是如来的如来力,一切处无著、无碍、无障智是如来的如来力。如此,世尊宣说、告知、教导、施设、建立、开显、分别论、阐明、显示自己与他人的过去、未来、现在——这就是宣说过去者。

ti. ti padasandhi…pe… ti piyavacanaṃ…pe… ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā posālo.

ti。ti是词的连结……乃至……ti是亲爱语……乃至……ti是那位婆罗门的名字……乃至……称呼——如是具寿波沙喇。

ti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati…pe… dukkhepi na iñjati na calati na vedhati nappavedhati na sampavedhatīti anejo. ti saṃsayo vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. So saṃsayo buddhassa bhagavato pahīno chinno ucchinno samucchinno vūpasanto paṭinissaggo paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍho. Tasmā buddho chinnasaṃsayoti – anejo chinnasaṃsayo.

ti 动摇称为渴爱。凡是贪、贪求……乃至……贪欲、贪、不善根。那动摇的渴爱已被佛世尊舍断、根已断、如多罗树头、成为非有、于未来不再生起。因此佛是不动者。因舍断动摇故为不动者。世尊于利不动摇……乃至……于苦不动摇、不动、不摇、不震、不颤——因此是不动者。ti 疑惑称为疑。于苦疑惑……乃至……心的犹豫、心的迟疑。那疑惑已被佛世尊舍断、断除、截断、完全断除、寂灭、舍弃、止息、须跋生起、被智火烧尽。因此佛是断疑者——不动者、断疑者。

nti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū abhiññāpāragū sabbadhammānaṃ…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāragū sabbadhammānaṃ.

nti 世尊是一切法的证智到彼岸者、遍知到彼岸者、舍断到彼岸者、修习到彼岸者、作证到彼岸者、等至到彼岸者、证智到彼岸者,一切法的……乃至……生死轮回对他不存在,他没有再有——一切法的到彼岸者。

nti pañhena atthiko āgatomhi…pe… ‘‘vahassetaṃ bhāra’’nti – atthi pañhena āgamaṃ. Tenāha so brāhmaṇo –

「我为了问题而来……乃至……『应舍弃此重担』」——有以问题而来。因此,那位婆罗门说——

‘‘Yo atītaṃ ādisati, [iccāyasmā posālo]

「凡宣说过去者,[具寿波沙喇如是说]

Anejo chinnasaṃsayo;

无欲、断疑者;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgama’’nti.

一切法的彼岸者,有以问题而来。」

ti katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ – ayaṃ rūpasaññā. ti catasso arūpasamāpattiyo paṭiladdhassa rūpasaññā vibhūtā honti vigatā atikkantā samatikkantā vītivattāti – vibhūtarūpasaññissa.

什么是色想?对于已证得色界等至者,或已投生者,或现法乐住者的想、想念、想念性——这是色想。对于已获得四无色等至者,色想已消失、已离去、已超越、已完全超越、已度脱——对于色想已消失者。

ti sabbo tassa paṭisandhiko rūpakāyo pahīno, tadaṅgasamatikkamā vikkhambhanappahānena pahīno tassa rūpakāyoti – sabbakāyappahāyino.

他的一切结生色身已舍断,以部分超越、以镇伏舍断而舍断他的色身——舍断一切身者。

ti. ti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā? Natthi kiñcīti ākiñcaññāyatanasamāpatti. Yaṃ viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, ‘‘natthi kiñcī’’ti passati – taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattīti – ajjhattañca bahiddhā ca natthi kiñcīti passato.

什么是无所有处等至?什么原因?「无有任何事物」,故为无所有处等至。正念证得识无边处等至后,从彼出起,使那识消失、破除、消除,见「无有任何事物」——以此为因,「无有任何事物」,故为无所有处等至——对于见内与外无有任何事物者。

ti. ti – sakko. Bhagavā sakyakulā pabbajitotipi sakko …pe… pahīnabhayabheravo vigatalomahaṃsotipi sakko. ti tassa ñāṇaṃ pucchāmi, paññaṃ pucchāmi, sambuddhaṃ pucchāmi. ‘‘Kīdisaṃ kiṃsaṇṭhitaṃ kiṃpakāraṃ kiṃpaṭibhāgaṃ ñāṇaṃ icchitabba’’nti – ñāṇaṃ sakkānupucchāmi.

什么是有能者?世尊从释迦族出家,故为有能者……乃至……已舍断恐怖畏惧、已离毛发竖立,故为有能者。我问他的智,我问慧,我问正觉者。「应希求怎样的、什么所依的、什么形态的、什么对应的智?」——我向有能者请问智。

ti kathaṃ so netabbo vinetabbo anunetabbo paññapetabbo nijjhāpetabbo pekkhetabbo pasādetabbo? Kathaṃ tena uttari ñāṇaṃ uppādetabbaṃ? ti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so ākiñcaññāyatanasamāpattilābhīti – kathaṃ neyyo tathāvidho. Tenāha so brāhmaṇo –

如何引导他、训练他、劝导他、教导他、使他思惟、使他观察、使他净信?如何使他生起更上的智?如是具有如是性质、如是状态、如是种类、如是相似者,即是获得无所有处等至者——如何引导如是具有如是性质者。因此,那位婆罗门说——

‘‘Vibhūtarūpasaññissa, sabbakāyappahāyino;

「对于色想已消失者,已舍断一切身者,

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

于内及于外,见『无有任何事物』者,

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho’’ti.

我问萨咖关于智,如何引导如是具有如是性质者?」

ti bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti, paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti. Kathaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – ‘‘rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya , rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhave…pe… saññupayaṃ vā, bhikkhave…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyā’’ti. Evaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti.

世尊以行的方式了知四识住,以结生的方式了知七识住。世尊如何以行的方式了知四识住?世尊确实如此说:「诸比库,依色而住的识若住立,它应住立于色所缘、以色为依处、以喜悦为灌溉,达到增长、增广、增大。诸比库,依受而住的识……诸比库,依想而住的识……诸比库,依行而住的识若住立,它应住立于行所缘、以行为依处、以喜悦为灌溉,达到增长、增广、增大。」如是世尊以行的方式了知四识住。

Kathaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – ‘‘santi, bhikkhave, sattā nānattakāyā nānattasaññino – seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

世尊如何以结生的方式了知七识住?世尊确实如此说:「诸比库,有诸有情身异想异——譬如某些人、某些天人、某些堕恶趣者。这是第一识住。

‘‘Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

「诸比库,有诸有情身异想一——譬如梵众天、初生者。这是第二识住。

‘‘Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

「诸比库,有诸有情身一想异——譬如光音天。这是第三识住。

‘‘Santi , bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthī viññāṇaṭṭhiti.

「诸比库,有诸有情是一类身、一类想,譬如遍净天。这是第四识住。」

‘‘Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.

「诸比库,有诸有情完全超越色想,灭有对想,不作意种种想,『空是无边的』,到达空无边处。这是第五识住。」

‘‘Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma, anantaṃ viññāṇanti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

「诸比库,有诸有情完全超越空无边处,『识是无边的』,到达识无边处。这是第六识住。」

‘‘Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti’’. Evaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānātīti – viññāṇaṭṭhitiyo sabbā.

「诸比库,有诸有情完全超越识无边处,『无所有』,到达无所有处。这是第七识住。」如此,世尊以结生之缘而了知七识住——一切识住。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – posālāti bhagavā.

「婆罗门」——世尊以名字称呼那位婆罗门。「婆罗门」是尊敬的称呼……乃至……真实的施设,即「世尊」——「婆罗门」即世尊。

ti. nti abhijānanto vijānanto paṭivijānanto paṭivijjhanto tathāgato. Vuttañhetaṃ bhagavatā – ‘‘atītaṃ cepi kho, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi kho, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tasseva pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti…pe… paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī. Tasmā tathāgatoti vuccati.

「了知」——证知、遍知、通达、现证,如来。因为世尊说过:「准达,若过去是不真实、不真确、无利益相应的,如来不记说它。准达,若过去是真实、真确、无利益相应的,如来也不记说它。准达,若过去是真实、真确、利益相应的,在那里,如来是知时者,为了那个问题的解答。准达,若未来是……乃至……准达,若现在是不真实、不真确、无利益相应的,如来不记说它。准达,若现在是真实、真确、无利益相应的,如来也不记说它。准达,若现在是真实、真确、利益相应的,在那里,如来是知时者,为了那个问题的解答。准达,如此,对于过去、未来、现在诸法,如来是时语者、实语者、义语者、法语者、律语者。因此称为『如来』。」

‘‘Yaṃ kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā , sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā tathāgatoti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccati. Yathāvādī, cunda, tathāgato tathākārī; yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā tathāgatoti vuccati. Sadevake, cunda, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī. Tasmā tathāgatoti vuccatī’’ti – abhijānaṃ tathāgato.

「准达,凡在有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众生界、有天人的世间,所见、所闻、所觉、所识、所得、所寻求、被意所寻思的一切,都被如来现等觉。因此称为『如来』。准达,如来现等觉无上正等正觉的那夜,以及在无余涅槃界般涅槃的那夜,在这中间所说、所语、所宣示的一切,都是如此,非其他。因此称为『如来』。准达,如来如所说而行,如所行而说。如此,如所说而行,如所行而说。因此称为『如来』。准达,在有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众生界、有天人的世间,如来是征服者、不被征服者、一切见者、自在者。因此称为『如来』。」——如来了知。

ti bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī’’ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – ‘‘ayaṃ puggalo suppaṭipanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’’ti.

「了知」——世尊就在此处以业行之缘而了知:「这个人身坏命终后将往生于苦界、恶趣、堕处、地狱。」世尊就在此处以业行之缘而了知:「这个人身坏命终后将往生于畜生界。」世尊就在此处以业行之缘而了知:「这个人身坏命终后将往生于饿鬼界。」世尊就在此处以业行之缘而了知:「这个人身坏命终后将生于人间。」世尊就在此处以业行之缘而了知:「这个人是善行道者,身坏命终后将往生于善趣、天界。」

Vuttañhetaṃ bhagavatā – ‘‘idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno, tathā ca iriyati, tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti.

世尊曾说此——「沙利子,于此,我以心遍知某人之心而了知——『此人如此行道,如此行持,已登上此道,以致身坏命终后,将投生到苦界、恶趣、堕处、地狱』。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī’ti.

「沙利子,于此,我以心遍知某人之心而了知——『此人如此行道,如此行持,已登上此道,以致身坏命终后,将投生到畜生界』。

「沙利子,于此,我以心遍知某人之心而了知——『此人如此行道,如此行持,已登上此道,以致身坏命终后,将投生到饿鬼界』。

「沙利子,于此,我以心遍知某人之心而了知——『此人如此行道,如此行持,已登上此道,以致身坏命终后,将投生于人间』。

「沙利子,于此,我以心遍知某人之心而了知——『此人如此行道,如此行持,已登上此道,以致身坏命终后,将投生到善趣、天界』。

‘‘Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’’ti – tiṭṭhantamenaṃ jānāti.

「沙利子,于此,我以心遍知某人之心而了知——『此人如此行道,如此行持,已登上此道,以致以诸漏尽,于现法自己以证智作证,具足住于无漏之心解脱、慧解脱』」——他住立时了知此。

nti. nti ākiñcaññāyatanaṃ. Dhimuttanti vimokkhena dhimuttaṃ tatrādhimuttaṃ tadadhimuttaṃ tadādhipateyyaṃ. Atha vā, bhagavā jānāti – ‘‘ayaṃ puggalo rūpādhimutto saddādhimutto gandhādhimutto rasādhimutto phoṭṭhabbādhimutto kulādhimutto gaṇādhimutto āvāsādhimutto lābhādhimutto yasādhimutto pasaṃsādhimutto sukhādhimutto cīvarādhimutto piṇḍapātādhimutto senāsanādhimutto gilānapaccayabhesajjaparikkhārādhimutto suttantādhimutto vinayādhimutto abhidhammādhimutto āraññakaṅgādhimutto piṇḍapātikaṅgādhimutto paṃsukūlikaṅgādhimutto tecīvarikaṅgādhimutto sapadānacārikaṅgādhimutto khalupacchābhattikaṅgādhimutto nesajjikaṅgādhimutto yathāsanthatikaṅgādhimutto paṭhamajjhānādhimutto dutiyajjhānādhimutto tatiyajjhānādhimutto catutthajjhānādhimuttoākāsānañcāyatanasamāpattādhimutto viññāṇañcāyatanasamāpattādhimutto ākiñcaññāyatanasamāpattādhimutto nevasaññānāsaññāyatanasamāpattādhimutto’’tidhimuttaṃ.

无所有处。意乐者,以解脱而意乐,于彼意乐,彼意乐,彼为主。或者,世尊了知——「此人色意乐、声意乐、香意乐、味意乐、触意乐、家族意乐、众意乐、住所意乐、利得意乐、名声意乐、赞叹意乐、乐意乐、衣意乐、食意乐、卧坐处意乐、病缘药资具意乐、经意乐、律意乐、论意乐、阿兰若支意乐、常乞食支意乐、尘堆衣支意乐、三衣支意乐、次第乞食支意乐、时后不食支意乐、不卧支意乐、随处住支意乐、初禅意乐、第二禅意乐、第三禅意乐、第四禅意乐、空无边处等至意乐、识无边处等至意乐、无所有处等至意乐、非想非非想处等至意乐」——意乐。

nti ākiñcaññāyatanamayaṃ tapparāyaṇaṃ kammaparāyaṇaṃ vipākaparāyaṇaṃ kammagarukaṃ paṭisandhigarukaṃ . Atha vā, bhagavā jānāti – ‘‘ayaṃ puggalo rūpaparāyaṇo…pe… nevasaññānāsaññāyatanasamāpattiparāyaṇo’’ti – dhimuttaṃ tapparāyaṇaṃ. Tenāha bhagavā –

无所有处所成,彼为所趣,业为所趣,果报为所趣,业为重,结生为重。或者,世尊了知——「此人色为所趣……乃至……非想非非想处等至为所趣」——意乐,彼为所趣。因此世尊说——

‘‘Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]

「世尊说:『一切识住处,』

Abhijānaṃ tathāgato;

如来了知;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇa’’nti.

他知道住立于此者,已决意者,以彼为所趣。」

ti ākiñcaññāsambhavoti vuccati ākiñcaññāyatanasaṃvattaniko kammābhisaṅkhāro. Ākiñcaññāyatanasaṃvattanikaṃ kammābhisaṅkhāraṃ ākiñcaññāsambhavoti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ākiñcaññāsambhavaṃ ñatvā.

「无所有生」,这被称为导向无所有处的业行。知道导向无所有处的业行为「无所有生」,知道为「执着」,知道为「系缚」,知道为「障碍」,了知、衡量、确定、分别论、明了之后——知道无所有生。

ti vuccati arūparāgo. Arūparāgena taṃ kammaṃ laggaṃ laggitaṃ palibuddhaṃ arūparāgaṃ nandisaṃyojananti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti – nandisaṃyojanaṃ iti.

这被称为无色贪。以无色贪,那业被执着、被执取、被障碍,知道无色贪为「喜结」,知道为「执着」,知道为「系缚」,知道为「障碍」,了知、衡量、确定、分别论、明了之后。这是词的连结、词的结合、词的完成、字的组合、文字的连接、词的次第,这「喜结」之「如此」。

ti evaṃ etaṃ abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evametaṃ abhiññāya.

「如此证知此」,了知、衡量、确定、分别论、明了之后——如此证知此。

ti. ti ākiñcaññāyatanaṃ samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato vipassati, dukkhato vipassati, rogato…pe… nissaraṇato vipassati dakkhati oloketi nijjhāyati upaparikkhatīti – tato tattha vipassati.

「从彼于彼观」,证得无所有处后,从彼出起,对于彼处所生的心心所法,观无常、观苦、观病……乃至……观出离,看见、观察、思惟、审察——从彼于彼观。

ti etaṃ ñāṇaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītaṃ tassāti – etaṃ ñāṇaṃ tathaṃ tassa.

「此智如实于彼」,此智是真实的、实在的、如实的、不颠倒的,于彼——此智如实于彼。

ti. ti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmāti. ti puthujjanakalyāṇaṃ upādāya satta sekkhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya vasanti saṃvasanti āvasanti parivasanti; arahā vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto; so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro; natthi tassa punabbhavoti – brāhmaṇassa vusīmato. Tenāha bhagavā –

如是。因舍断七法故为婆罗门……乃至……无执着者、如者被称为梵。如是，依止凡夫善人，七有学者为了未得之得、未证之证、未作证之作证而住、共住、安住、遍住；阿拉汉、已尽、所作已办、已舍重担、已达自利、已尽有结、以正智解脱；他已出离住处、已行梵行……乃至……生死轮回；对他而言无再有——对于已尽的婆罗门。因此世尊说——

‘‘Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

「知无所有之生起，欢喜之结缚如是；

Evametaṃ abhiññāya, tato tattha vipassati;

如是证知此之后，于彼处观察；

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato’’ti.

此智对他是真实，对于已尽的婆罗门。」

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

偈颂结束时……乃至……尊者，世尊是我的导师，我是弟子。

Posālamāṇavapucchāniddeso cuddasamo. · 波萨喇学童所问分别第十四

15. Mogharājamāṇavapucchāniddeso15. 摩嘎拉迦学童所问分别

nti so brāhmaṇo dvikkhattuṃ buddhaṃ bhagavantaṃ pañhaṃ apucchi. Tassa bhagavā pañhaṃ puṭṭho na byākāsi – ‘‘tadantarā imassa brāhmaṇassa indriyaparipāko bhavissatī’’ti. nti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. nti dvāhaṃ sakkaṃ apucchissaṃ ayācissaṃ ajjhesissaṃ pasādayissanti – dvāhaṃ sakkaṃ apucchissaṃ.

如是，那位婆罗门两次向佛世尊问问题。世尊被问而未解答——「在此期间，此婆罗门的诸根将成熟。」如是，萨咖。世尊从释迦族出家，也是萨咖。或者，富有、大富、有财，也是萨咖。他有这些财富，即：信财、戒财、惭财、愧财、闻财、施财、慧财、须跋财、正勤财、神足财、根财、力财、觉支财、道财、果财、涅槃财。以这些种种财宝而富有、大富、有财，也是萨咖。或者，萨咖能够、有力、有能力、勇猛、英雄、勇敢、无畏、不怖、不惊、不逃、已舍恐怖畏惧、离惊毛竖，也是萨咖。如是，我将两次问萨咖、乞求、请求、使欢喜——我将两次问萨咖。

ti. ti padasandhi…pe… ti piyavacanaṃ…pe… ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā mogharājā.

如是。如是，词的连结……乃至……如是，亲切语……乃至……如是，那位婆罗门的名字……乃至……称呼——如是具寿摩伽罗阇。

ti. ti na me byākāsi na ācikkhi na desesi na paññapesi na paṭṭhapesi na vivari na vibhaji na uttānīakāsi na pakāsesi. ti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.

如是。如是，未对我解答、未告知、未教导、未施设、未建立、未开显、未分别论、未阐明、未显示。如是，世尊以五眼而为有眼者——以肉眼而为有眼者，以天眼而为有眼者，以慧眼而为有眼者，以佛眼而为有眼者，以一切眼而为有眼者。

Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ . Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ . Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca . Yadā hi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpe caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekaṃ ce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taṃyeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.

世尊如何以肉眼也是具眼者?世尊的肉眼中具有五种色——青色、黄色、红色、黑色、白色。眼睫毛所依之处是青色,极青,可喜,值得一见,如乌玛花。其外是黄色,极黄,金色,可喜,值得一见,如咖尼咖拉花。世尊的两眼角是红色,极红,可喜,值得一见,如因达果巴咖虫。中间是黑色,极黑,不粗糙,光滑,可喜,值得一见,如阿达利塔咖宝石。其外是白色,极白,洁白,明净,可喜,值得一见,如奥沙地星。因此世尊以普通的肉眼,自身所摄属的,由过去善行业所生的,日夜都能见到周围一由旬。当具足四支的黑暗时——太阳已落下,黑分的伍波萨他日,浓密的丛林,大黑云升起——在这样具足四支的黑暗中,能见到周围一由旬。没有墙壁、门扇、围墙、山、灌木、藤蔓能障碍色的见。若以一粒芝麻果为标记投入芝麻堆中,能取出那粒芝麻果。世尊的普通肉眼如此清净。世尊如此以肉眼也是具眼者。

Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe; sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya, yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā.

世尊如何以天眼也是具眼者?世尊以清净、超越人的天眼,见众生死时、生时,卑贱、高贵,美好、丑陋,善趣、恶趣,了知众生随业流转:『这些尊者众生具足身恶行,具足语恶行,具足意恶行,诽谤圣者,邪见,受持邪见业,他们身坏命终后,生于苦处、恶趣、堕处、地狱;或者这些尊者众生具足身善行,具足语善行,具足意善行,不诽谤圣者,正见,受持正见业,他们身坏命终后,生于善趣、天界。』如此以清净、超越人的天眼,见众生死时、生时,卑贱、高贵,美好、丑陋,善趣、恶趣,了知众生随业流转。若世尊希望,能见一个世界,能见两个世界,能见三个世界,能见四个世界,能见五个世界,能见十个世界,能见二十个世界,能见三十个世界,能见四十个世界,能见五十个世界,能见一百个世界,能见小千世界,能见二千中千世界,能见三千世界,能见大千世界,或者希望多少就能见多少。世尊的天眼如此清净。世尊如此以天眼也是具眼者。

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño javanapañño hāsapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhidappatto catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā asañjātassa maggassa sañjanetā anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.

世尊如何以慧眼也是具眼者?世尊是大慧者、广慧者、速慧者、捷慧者、利慧者、择法慧者,善于慧的分别论,具足分别论智,证得无碍解,具足四无畏,持十力,是人中牛王、人中狮子、人中龙、人中良马、人中重担荷负者,无量智、无量威力、无量名声,富有、大富、有财,是导师、调御者、随导者、教导者、令入者、令观者、令喜者。世尊是未生道的令生者,未生道的令生者,未说道的说者,道的知者、道的见者、道的熟练者,而现在诸弟子是道的随行者,后来具足。

So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā , sabbaṃ taṃ anto buddhañāṇe parivattati.

世尊知而知,见而见,成为眼,成为智,成为法,成为梵,是说者、宣说者、义的引导者、不死的施与者、法主、如来。世尊没有未知的、未见的、未了知的、未作证的、未以慧触及的。关于过去、未来、现在,一切法以一切行相来到佛世尊的智门前。凡有应被引导的,应被知的——自利或利他或两者之利,现法利或来世利,浅显利或深奥利,隐秘利或覆藏利,应被引导的利或已被引导的利,无过失利或无烦恼利,清净利或胜义利——一切都在佛智中转起。

Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ ñāṇānuparivatti, sabbaṃ manokammaṃ ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā.

佛世尊的一切身业随智转起,一切语业随智转起,一切意业随智转起。佛世尊于过去的智无障碍,于未来的智无障碍,于现在的智无障碍。所应被引导的有多少,智就有多少;智有多少,所应被引导的就有多少。智以所应被引导的为边际,所应被引导的以智为边际。超越所应被引导的,智不转起;超越智,没有所应被引导的境。这些法互为边际而住。如同两块覆盖板完全接触,下面的覆盖板不超越上面的,上面的覆盖板不超越下面的,互为边际而住;同样地,佛世尊的所应被引导的与智互为边际而住。所应被引导的有多少,智就有多少;智有多少,所应被引导的就有多少。智以所应被引导的为边际,所应被引导的以智为边际。超越所应被引导的,智不转起;超越智,没有所应被引导的境。这些法互为边际而住。

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesañca sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte jānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

佛世尊的智于一切法转起。一切法对佛世尊是作意所系缚的、希望所系缚的、思惟所系缚的、心生起所系缚的。佛世尊的智于一切众生转起。世尊知一切众生的意向,知随眠,知行,知胜解,知少尘、多尘,知利根、钝根,知善相、恶相,知易教化、难教化,知有能力、无能力的众生。有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众、有天人的众,在佛智中转起。

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako loko sabrahmako loko sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya samannāgatā tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati.

如同所有鱼鳖,乃至帝弥帝明伽罗,在大海中转起;同样地,有天的世间、有魔的世间、有梵天的世间、有沙门婆罗门的众、有天人的众,在佛智中转起。如同所有鸟类,乃至伽楼罗、韦那德亚,在虚空的领域转起;同样地,即使那些具足如沙利子般慧的,也在佛智的领域转起;佛智遍满、胜过天人的慧而住。

Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati – yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.

即使那些刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,精巧,善于他论,如毛端分裂者,以慧行而破坏诸见,他们一再准备问题后,来到如来处询问隐秘的、覆藏的问题。那些问题被世尊说、被解答,指示了理由。那些问题被世尊提出后成就。然而世尊在那里更胜出——即在慧方面。世尊如此以慧眼也是具眼者。

Kathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni , appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.

世尊如何以佛眼而为具眼者?世尊以佛眼观察世间,看见众生少垢者、多垢者、利根者、钝根者、善相者、恶相者、易教化者、难教化者,一些住于见他世罪与怖畏者。譬如在青莲池、红莲池或白莲池中,一些青莲、红莲或白莲生于水中、长于水中、没入水中,沉于水下而得养育;一些青莲、红莲或白莲生于水中、长于水中,立于水面;一些青莲、红莲或白莲生于水中、长于水中,出离于水而立,不为水所染污;如是,世尊以佛眼观察世间,看见众生少垢者、多垢者、利根者、钝根者、善相者、恶相者、易教化者、难教化者,一些住于见他世罪与怖畏者。世尊了知——「此人是贪行者,此是嗔行者,此是痴行者,此是寻行者,此是信行者,此是智行者」。世尊为贪行人说须跋之说;世尊为嗔行人教导慈之修习;世尊为痴行人安置于详问、询问,于适时听闻法、适时讨论法,住于尊重之共住;世尊为寻行人教导入出息念;世尊为信行人教导可信乐之相——佛之正觉、法之正法性、僧之正行道,以及诸戒;世尊为自己的智行人教导观之相——无常之相、苦之相、无我之相。

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

「犹如立于山顶之石上,如彼能见周围之众人;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

如是,具慧者!登上法所成之殿堂,具一切眼,

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti.

无忧者!应观察沉溺于忧之众人,为生老所征服者。」

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

如是,世尊以佛眼而为具眼者。

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

世尊如何以一切眼而为具眼者?一切眼者,即称为一切知智。世尊具足一切知智、完全具足、达到、完全达到、获得、完全获得、成就。

‘‘Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

「于此,彼无任何未见之事,亦无未了知、未应知之事;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti.

凡有应知之一切,彼已遍知,如来因此而为一切眼者。」

Evaṃ bhagavā samantacakkhunāpi cakkhumāti – na me byākāsi cakkhumā.

「如此,世尊以遍眼也是具眼者」——具眼者未对我分别论。

nti yāvatatiyaṃ buddho sahadhammikaṃ pañhaṃ puṭṭho byākaroti no saṃsāretīti – evaṃ mayā uggahitaṃ, evaṃ mayā upadhāritaṃ, evaṃ mayā upalakkhitaṃ. ti bhagavā ceva isi cāti – devīsi. Yathā rājā pabbajitā vuccanti rājisayo, brāhmaṇā pabbajitā vuccanti brāhmaṇisayo, evameva bhagavā devo ceva isi cāti – devīsi.

乃至第三次,佛陀被问到如法之问时会分别论,不会拖延——如此我已领受,如此我已持守,如此我已了知。「世尊既是天又是仙」——天仙。犹如出家的国王被称为王仙,出家的婆罗门被称为婆罗门仙,同样地,世尊既是天又是仙——天仙。

Atha vā, bhagavā pabbajitotipi isi. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesītipi isi. Mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesītipi isi. Mahato tamokāyassa padālanaṃ esī gavesī pariyesītipi isi. Mahato vipallāsassa pabhedanaṃ esī gavesī pariyesītipi isi. Mahato taṇhāsallassa abbahanaṃ… mahato diṭṭhisaṅghāṭassa viniveṭhanaṃ… mahato mānaddhajassa papātanaṃ… mahato abhisaṅkhārassa vūpasamaṃ… mahato oghassa nittharaṇaṃ… mahato bhārassa nikkhepanaṃ… mahato saṃsāravaṭṭassa upacchedaṃ… mahato santāpassa nibbāpanaṃ… mahato pariḷāhassa paṭippassaddhiṃ… mahato dhammaddhajassa ussāpanaṃ esī gavesī pariyesītipi isi. Mahante satipaṭṭhāne… mahante sammappadhāne… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesītipi isi. Mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’tipi isīti – yāvatatiyañca devīsi byākarotīti me sutaṃ. Tenāha so brāhmaṇo –

或者,世尊是出家者,也是仙。他寻求、寻觅、遍求大戒蕴,也是仙。他寻求、寻觅、遍求大定蕴……大慧蕴……大解脱蕴……大解脱智见蕴,也是仙。他寻求、寻觅、遍求破除大暗聚,也是仙。他寻求、寻觅、遍求破坏大颠倒,也是仙。他寻求、寻觅、遍求拔除大渴爱箭……解开大见结……推倒大慢幢……止息大行……度越大瀑流……放下大重担……断绝大轮回轮转……熄灭大热恼……平息大炽热……竖立大法幢,也是仙。他寻求、寻觅、遍求须跋……大正勤……大诸根……大诸力……大觉支……大圣八支道……大胜义不死涅槃,也是仙。或者被大有力众生寻求、寻觅、遍求——「佛陀在哪里,世尊在哪里,天中天在哪里,人中牛王在哪里」,也是仙——乃至第三次天仙分别论,我如此听闻。因此那位婆罗门说——

‘‘Dvāhaṃ sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]

「我两次问萨咖,[具寿摩伽罗咖说]

Na me byākāsi cakkhumā;

具眼者未对我分别论;

Yāvatatiyañca devīsi, byākarotīti me suta’’nti.

乃至第三次天仙,分别论我如此听闻。」

ti. ti manussaloko. ti manussalokaṃ ṭhapetvā sabbo paro lokoti – ayaṃ loko paro loko.

「此世」——人间世。「此世」除了人间世,所有其他世——此世他世。

ti sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussāti – brahmaloko sadevako.

「有天之世、有魔之世、有梵天之世、有沙门婆罗门之众、有天人之世」——有天之梵天世。

ti tuyhaṃ diṭṭhiṃ khantiṃ ruciṃ laddhiṃ ajjhāsayaṃ adhippāyaṃ loko na jānāti – ‘‘ayaṃ evaṃdiṭṭhiko evaṃkhantiko evaṃruciko evaṃladdhiko evaṃajjhāsayo evaṃadhippāyo’’ti na jānāti na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – diṭṭhiṃ te nābhijānāti.

你的见、忍可、喜好、获得、意向、意趣,世间不知——「此人是如此见者、如此忍可者、如此喜好者、如此获得者、如此意向者、如此意趣者」——不知、不见、不睹、不证得、不发现、不获得——不了知你的见。

ti bhagavā yasappattoti yasassī. Atha vā, bhagavā sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānantipi yasassīti – gotamassa yassino. Tenāha so brāhmaṇo –

世尊是得名声者——世尊是有名声者。或者,世尊被恭敬、被尊重、被尊敬、被供养、被礼敬,是衣、食、住所、病者所需药品资具的获得者,因此是有名声者——果德玛是有名声者。因此,那位婆罗门说——

‘‘Ayaṃ loko paro loko, brahmaloko sadevako;

「此世间、他世间、梵天界、有天界;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino’’ti.

不了知你的见,果德玛是有名声者。」

nti evaṃ abhikkantadassāviṃ aggadassāviṃ seṭṭhadassāviṃ viseṭṭhadassāviṃ pāmokkhadassāviṃ uttamadassāviṃ paramadassāvinti – evaṃ abhikkantadassāviṃ.

如此殊胜见者、最上见者、最胜见者、特胜见者、最高见者、至上见者、无上见者——如此殊胜见者。

nti pañhena atthiko āgatomhi…pe… vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

我为了问题而来……乃至……请你负担此重担,如此也有为了问题而来。

nti kathaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – kathaṃ lokaṃ avekkhantaṃ.

如何观察世间、省察、衡量、审察、辨别、使明了——如何观察世间。

ti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – maccurājā na passati. Tenāha so brāhmaṇo –

死王不见、不睹、不证得、不发现、不获得——死王不见。因此,那位婆罗门说——

‘‘Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;

「如此具有殊胜之见者,有以问而来;如何观察世间,死王不见他?」

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

世间。地狱世间、畜生世间、饿鬼界世间、人世间、天世间、蕴世间、界世间、处世间、此世间、他世间、梵天世间、有天之世间。某位比库对世尊如此说:「世尊,说『世间、世间』。世尊,到什么程度称为世间呢?」「比库,因为坏灭,所以称为世间。什么坏灭呢?比库,眼坏灭,诸色坏灭,眼识坏灭,眼触坏灭,凡以此眼触为缘所生起的所受——或乐、或苦、或非苦非乐,那也坏灭;耳坏灭,诸声坏灭……身坏灭,诸触所缘坏灭;意坏灭,诸法坏灭,意识坏灭,意触坏灭;凡以此意触为缘所生起的所受——或乐、或苦、或非苦非乐,那也坏灭。比库,因为坏灭,所以称为世间。」

ti. ti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko sadevako . Aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘loko lokoti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī’’ti? ‘‘Lujjatīti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviñāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati; sotaṃ lujjati, gandhā lujjanti…pe… kāyo lujjati , phoṭṭhabbā lujjanti; mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccati’’.

以两种原因观察世间为空——或者以无自在转起之相的方式,或者以随观虚伪诸行的方式。如何以无自在转起之相的方式观察世间为空?于色中得不到自在,于受中得不到自在,于想中得不到自在,于诸行中得不到自在,于识中得不到自在。世尊确实如此说:「诸比库,色是无我。诸比库,若此色是我,此色就不会导向疾病;并且于色中能够得到『愿我的色如此,愿我的色不如此』。诸比库,然而因为色是无我,所以色导向疾病,并且于色中得不到『愿我的色如此,愿我的色不如此』。」

ti dvīhi kāraṇehi suññato lokaṃ avekkhati – avasiyapavattasallakkhaṇavasena vā tucchasaṅkhārasamanupassanāvasena vā. Kathaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati? Rūpe vaso na labbhati, vedanāya vaso na labbhati, saññāya vaso na labbhati, saṅkhāresu vaso na labbhati, viññāṇe vaso na labbhati. Vuttañhetaṃ bhagavatā – ‘‘rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya; labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

「受是无我。诸比库,若此受是我,此受就不会导向疾病;并且于受中能够得到『愿我的受如此,愿我的受不如此』。诸比库,然而因为受是无我,所以受导向疾病,并且于受中得不到『愿我的受如此,愿我的受不如此』。」

‘‘Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya; labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.

「想是无我。诸比库,若此想是我,此想就不会导向疾病;并且于想中能够得到『愿我的想如此,愿我的想不如此』。诸比库,然而因为想是无我,所以想导向疾病,并且于想中得不到『愿我的想如此,愿我的想不如此』。」

‘‘Saññā anattā. Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya; labbhetha ca saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – ‘evaṃ me saññā hotu, evaṃ me saññā mā ahosī’ti.

「诸行是无我。诸比库,若此诸行是我,此诸行就不会导向疾病;并且于诸行中能够得到『愿我的诸行如此,愿我的诸行不如此』。诸比库,然而因为诸行是无我,所以诸行导向疾病,并且于诸行中得不到『愿我的诸行如此,愿我的诸行不如此』。」

‘‘Saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ; labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti. Yasmā ca kho, bhikkhave , saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu’nti.

「识是无我。诸比库,若此识是我,此识就不会导向疾病;并且于识中能够得到『愿我的识如此,愿我的识不如此』。诸比库,然而因为识是无我,所以识导向疾病,并且于识中得不到『愿我的识如此,愿我的识不如此』。」

‘‘Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya; labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’’’ti.

识是无我。诸比库!如果这识是我的话,这识就不会导致疾病,并且在识上能够得到——『愿我的识这样,愿我的识不要这样』。然而,诸比库!正因为识是无我,所以识导致疾病,并且在识上不能得到——『愿我的识这样,愿我的识不要这样』。

Vuttañhetaṃ bhagavatā – ‘‘nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ . Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ. Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti’’’.

世尊确实说过——「诸比库,此身不是你们的,也不是其他人的。诸比库,这是过去的业,已被造作、已被思惟、应被感受的,应如此看待。诸比库,在那里,多闻的圣弟子如理地如实作意缘起——『如此,此有故彼有,此生故彼生;此无故彼无,此灭故彼灭,即:以无明为缘而有行,以行为缘而有识,以识为缘而有名色,以名色为缘而有六处,以六处为缘而有触,以触为缘而有受,以受为缘而有渴爱,以渴爱为缘而有取,以取为缘而有有,以有为缘而有生,以生为缘而有老死、愁、悲、苦、忧、恼生起——如此,这整个苦蕴的集起。』」

‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho …pe… jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti , evametassa kevalassa dukkhakkhandhassa nirodho hotī’’ti. Evaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati.

「然而,以无明的无余离贪灭而有行灭,以行灭而有识灭……(中略)……以生灭而有老死、愁、悲、苦、忧、恼灭,如此,这整个苦蕴的灭。」如此,以必然流转之相的方式,他观察世间为空。

Kathaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati? Rūpe sāro na labbhati, vedanāya sāro na labbhati, saññāya sāro na labbhati, saṅkhāresu sāro na labbhati, viññāṇe sāro na labbhati; rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo assāro nissāro sārāpagato, yathā ca eraṇḍo…pe… yathā ca udumbaro assāro nissāro sārāpagato, yathā ca setagaccho assāro nissāro sārāpagato, yathā ca pālibhaddako assāro nissāro sārāpagato, yathā ca pheṇapiṇḍo assāro nissāro sārāpagato, yathā ca udakapubbuḷaṃ assāraṃ nissāraṃ sārāpagataṃ, yathā ca marīci assārā nissārā sārāpagatā, yathā kadalikkhandho assāro nissāro sārāpagato, yathā māyā assārā nissārā sārāpagatā – evameva rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati. Imehi dvīhi kāraṇehi suññato lokaṃ avekkhati.

如何以随观虚伪行的方式观察世间为空?在色中得不到实质,在受中得不到实质,在想中得不到实质,在诸行中得不到实质,在识中得不到实质;色是无实质的、无核心的、离实质的,以常实质之实质,或以乐实质之实质,或以我实质之实质,或以常,或以恒,或以永恒,或以不变易法。受是无实质的、无核心的、离实质的……(中略)……想是无实质的、无核心的、离实质的……诸行是无实质的、无核心的、离实质的……识是无实质的、无核心的、离实质的,以常实质之实质,或以乐实质之实质,或以我实质之实质,或以常,或以恒,或以永恒,或以不变易法。犹如芦苇是无实质的、无核心的、离实质的,犹如蓖麻……(中略)……犹如无花果树是无实质的、无核心的、离实质的,犹如白杨树是无实质的、无核心的、离实质的,犹如幻术是无实质的、无核心的、离实质的,犹如泡沫团是无实质的、无核心的、离实质的,犹如水泡是无实质的、无核心的、离实质的,犹如阳焰是无实质的、无核心的、离实质的,犹如芭蕉树干是无实质的、无核心的、离实质的,犹如幻术是无实质的、无核心的、离实质的——同样地,色是无实质的、无核心的、离实质的,以常实质之实质,或以乐实质之实质,或以我实质之实质,或以常,或以恒,或以永恒,或以不变易法。受是无实质的、无核心的、离实质的……(中略)……想是无实质的、无核心的、离实质的……诸行是无实质的、无核心的、离实质的……识是无实质的、无核心的、离实质的,以常实质之实质,或以乐实质之实质,或以我实质之实质,或以常,或以恒,或以永恒,或以不变易法。如此,以随观虚伪行的方式观察世间为空。以这两种原因观察世间为空。

Api ca, chahākārehi suññato lokaṃ avekkhati. Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Rūpā suññā…pe… saddā suññā… gandhā suññā… rasā suññā… phoṭṭhabbā suññā… dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā . Cakkhuviññāṇaṃ suññaṃ…pe… manoviññāṇaṃ suññaṃ… cakkhusamphasso suñño … manosamphasso suñño… cakkhusamphassajā vedanā suññā… manosamphassajā vedanā suññā… rūpasaññā suññā… dhammasaññā suññā… rūpasañcetanā suññā… dhammasañcetanā suññā… rūpataṇhā suññā… rūpavitakko suñño… rūpavicāro suñño… dhammavicāro suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ chahākārehi suññato lokaṃ avekkhati.

再者,以六种方式观察世间为空。眼是空的,无我或我所,或常,或恒,或永恒,或不变易法;耳是空的……(中略)……鼻是空的……舌是空的……身是空的……意是空的,无我或我所,或常,或恒,或永恒,或不变易法。诸色是空的……(中略)……诸声是空的……诸香是空的……诸味是空的……诸触是空的……诸法是空的,无我或我所,或常,或恒,或永恒,或不变易法。眼识是空的……(中略)……意识是空的……眼触是空的……意触是空的……眼触所生之受是空的……意触所生之受是空的……色想是空的……法想是空的……色思是空的……法思是空的……色渴爱是空的……色寻是空的……色伺是空的……法伺是空的,无我或我所,或常,或恒,或永恒,或不变易法。如此,以六种方式观察世间为空。

Api ca, dasahākārehi suññato lokaṃ avekkhati. Rūpaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cutiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato. Evaṃ dasahākārehi suññato lokaṃ avekkhati.

再者,以十种方式观察世间为空。色是空虚的、虚伪的、空的、无我的、无实质的、杀害的、坏灭的、灾患根源的、有漏的、有为的;受……(中略)……想……诸行……识……死……再生……结生……有……轮回之轮是空虚的、虚伪的、空的、无我的、无实质的、杀害的、坏灭的、灾患根源的、有漏的、有为的。如此,以十种方式观察世间为空。

Api ca, dvādasahākārehi suññato lokaṃ avekkhati. Rūpaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci; vedanā…pe… saññā… saṅkhārā… viññāṇaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci. Evaṃ dvādasahākārehi suññato lokaṃ avekkhati.

再者,以十二种方式观察世间为空。色不是有情、不是生命、不是人、不是学童、不是女人、不是男人、不是我、不是我所、不是我的、不是我的、不是任何人、不是任何人的;受……(中略)……想……诸行……识不是有情、不是生命、不是人、不是学童、不是女人、不是男人、不是我、不是我所、不是我的、不是我的、不是任何人、不是任何人的。如此,以十二种方式观察世间为空。

Vuttañhetaṃ bhagavatā – ‘‘yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Seyyathāpi , bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’ti? ‘No hetaṃ, bhante’. ‘Taṃ kissa hetu’? ‘Na hi no etaṃ, bhante, attā vā attaniyaṃ vā’ti. Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti. Evampi suññato lokaṃ avekkhati.

世尊确实说过——「诸比库,凡不是你们的,你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。诸比库,什么不是你们的?诸比库,色不是你们的;你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。诸比库,受不是你们的;你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。诸比库,想不是你们的;你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。诸比库,诸行不是你们的;你们应舍弃它们。它们被你们舍弃后,将长久地带来利益与安乐。诸比库,识不是你们的;你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。诸比库,譬如在这揭德林中的草、薪、枝、叶,人们拿走、烧掉或随意处理,你们会这样想吗——『人们拿走我们、烧掉我们或随意处理我们』?」「不会,世尊。」「那是什么原因?」「世尊,因为那不是我们的我或我所。」「诸比库,同样地,凡不是你们的,你们应舍弃它;它被你们舍弃后,将长久地带来利益与安乐。诸比库,什么不是你们的?诸比库,色不是你们的;你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。受……(中略)……想……诸行……诸比库,识不是你们的;你们应舍弃它。它被你们舍弃后,将长久地带来利益与安乐。」如此也观察世间为空。

Āyasmā ānando bhagavantaṃ etadavoca – ‘‘‘suñño loko, suñño loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī’’ti? ‘‘Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā…pe… cakkhuviññāṇaṃ suññaṃ… cakkhusamphasso suñño… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño … phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño… yampidaṃ suññaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī’’ti. Evampi suññato lokaṃ avekkhati.

具寿阿难对世尊如此说——「世尊,据说『空世间,空世间』。世尊,在什么程度上说『空世间』?」「阿难,因为它是空的,无我或我所,因此说『空世间』。阿难,什么是空的,无我或我所?阿难,眼是空的,无我或我所。诸色是空的……(中略)……眼识是空的……眼触是空的……凡以眼触为缘所生起的所感受的,或乐、或苦、或不苦不乐,那也是空的,无我或我所。耳是空的……诸声是空的……鼻是空的……诸香是空的……舌是空的……诸味是空的……身是空的……诸触是空的……意是空的……诸法是空的……意识是空的……意触是空的……凡以意触为缘所生起的所感受的,或乐、或苦、或不苦不乐,那也是空的,无我或我所。阿难,因为它是空的,无我或我所,因此说『空世间』。」如此也观察世间为空。

‘‘Suddhaṃ dhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

「清净的诸法生起,清净的诸行相续;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

如实见者,村主,无有恐怖。

‘‘Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

当以慧见世间如草木相同时,

Nāññaṃ patthayate kiñci, aññatrappaṭisandhiyā’’ti.

除了结生之外,他不希求任何其他事物。」

Evampi suññato lokaṃ avekkhati.

如此也观察世间为空。

Vuttañhetaṃ bhagavatā – ‘‘evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ samannesati yāvatā vedanāya gati, saññaṃ samannesati yāvatā saññāya gati, saṅkhāre samannesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samannesati yāvatā viññāṇassa gati . Tassa rūpaṃ samannesato yāvatā rūpassa gati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati, yampissa taṃ hoti ahanti vā mamanti vā asmīti vā, tampi tassa na hotī’’ti. Evampi suññato lokaṃ avekkhati.

世尊确实说过——「诸比库,如是,比库寻求色,直至色的所行;寻求受,直至受的所行;寻求想,直至想的所行;寻求诸行,直至诸行的所行;寻求识,直至识的所行。当他寻求色,直至色的所行;寻求受……(中略)……想……诸行……寻求识,直至识的所行时,凡是他的『我』或『我所』或『我是』,那也不存在于他。」如此也观察世间为空。

ti suññato lokaṃ avekkhassu paccavekkhassu dakkhassu tulehi tīrehi vibhāvehi vibhūtaṃ karohīti – suññato lokaṃ avekkhassu.

「摩嘎拉佳,应观察世间为空,应遍观察,应见,应以秤、以岸来辨别,应使之明了」——应观察世间为空。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti sabbakālaṃ…pe… pacchime vayokhandhe. ti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – mogharāja sadā sato.

「摩嘎拉佳」——世尊以名字称呼那位婆罗门。「常」——一切时……(中略)……在最后的寿行。「具念」——以四种原因具念:修习身须跋——于身随观身者具念……(中略)……他被称为具念——摩嘎拉佳常具念。

ti attānudiṭṭhi vuccati vīsativatthukā sakkāyadiṭṭhi. Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni, ayaṃ attānudiṭṭhi. ti attānudiṭṭhiṃ ūhacca samūhacca uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – attānudiṭṭhiṃ ūhacca.

如此称为我见,即二十事有身见。于此,未受教导的凡夫,不见圣者,不熟悉圣法,未受圣法训练,不见善人,不熟悉善人法,未受善人法训练,随观色为我,或随观我为有色者,或随观色在我中,或随观我在色中;随观受……想……行……随观识为我,或随观我为有识者,或随观识在我中,或随观我在识中。凡如此之见、见处、见稠林、见旷野、见诤论、见动摇、见结、执取、固执、执着、偏执、邪道、邪路、邪性、外道处、颠倒执、相反执、错乱执、邪执、于非如实处执为如实,乃至六十二见处,此为我见。如此拔除我见、完全拔除、提起、完全提起、根除、完全根除、舍断、除去、灭尽、使之不存在——拔除我见。

ti evaṃ maccupi tareyyāsi, jarāpi tareyyāsi, maraṇampi tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ maccutaro siyā.

如此,你将度越死,将度越老,将度越死亡,将超越、越过、超度、超脱——如此成为度越死者。

nti evaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – evaṃ lokaṃ avekkhantaṃ.

如此观察世间、省察、衡量、审察、辨别、使之明了——如此观察世间。

ti maccupi maccurājā, māropi maccurājā, maraṇampi maccurājā. ti maccurājā na passatī na dakkhati nādhigacchati na vindati na paṭilabhati. Vuttañhetaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato , bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

死即死王,魔即死王,死亡即死王。死王不见、不看见、不获得、不发现、不得到。世尊确实如此说:「诸比库,譬如住林之鹿在林中游行,安心地行,安心地立,安心地坐,安心地卧。那是什么原因?诸比库,因为不在猎人的势力范围内。诸比库,如是,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,成就初禅而住。诸比库,此称为『比库使魔盲目,灭除足迹而破坏魔眼,到达恶魔不见之处』。

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

「再者,诸比库,比库以寻伺止息故,内净,心专一性,无寻、无伺,定生喜乐,成就第二禅……第三禅……第四禅而住。诸比库,此称为『比库使魔盲目,灭除足迹而破坏魔眼,到达恶魔不见之处』。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

「再者,诸比库,比库完全超越一切色想,灭有对想,不作意种种想,『虚空无边』,成就虚空无边处而住。诸比库,此称为『比库使魔盲目,灭除足迹而破坏魔眼,到达恶魔不见之处』。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati…pe….

「再者,诸比库,比库完全超越一切虚空无边处,『识无边』,成就识无边处而住……

‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati…pe….

「再者,诸比库,比库完全超越一切识无边处,『无所有』,成就无所有处而住……

‘‘Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….

「再者,诸比库,完全超越无所有处,具足住于非想非非想处……

‘‘Puna caparaṃ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato, tiṇṇo loke visattika’nti. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato bhikkhu pāpimato’’ti – maccurājā na passati. Tenāha bhagavā –

「再者,诸比库,完全超越非想非非想处,具足住于想受灭;以慧见而他的诸漏已尽。诸比库,这称为『比库使魔盲目,击破魔眼使其不见,到达恶魔看不见之处,已超越世间的执着』。他无执着地行,无执着地立,无执着地坐,无执着地卧。那是什么原因?比库已到达恶魔看不见之处」——死王看不见。因此世尊说——

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

「摩嘎拉佳,应以空观察世间,常具念;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

拔除我见,如此能超越死;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

如此观察世间者,死王看不见。」

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

偈颂结束时……「世尊是我的导师,尊者,我是弟子」。

Mogharājamāṇavapucchāniddeso pannarasamo. · 摩嘎拉迦学童所问分别第十五

16. Piṅgiyamāṇavapucchāniddeso16. 宾吉亚学童所问分别

ti. ti jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto vīsavassasatiko jātiyā. ti dubbalo appabalo appathāmo. ti vītavaṇṇo vigatavaṇṇo vigacchitavaṇṇo. Yā sā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti – jiṇṇohamasmi abalo vītavaṇṇo.

「年老」:即老、年迈、高龄、已到老年、已达寿命阶段、二十岁百。「衰弱」:即虚弱、少力、少势力。「失色」:即失去色泽、色泽消失、色泽退失。那先前的美好、色泽光辉已消失,过患已显现——我已年老、衰弱、失色。

ti. ti padasandhi…pe…. ti piyavacanaṃ…pe…. ti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā piṅgiyo.

「具寿」:即词的连接……「亲爱的言语」……「那位婆罗门的名字」……「称呼」——如此具寿宾基亚。

ti nettā asuddhā avisuddhā aparisuddhā avodātā. No tathā cakkhunā rūpe passāmīti – nettā na suddhā. ti sotaṃ asuddhaṃ avisuddhaṃ aparisuddhaṃ avodātaṃ. No tathā sotena saddaṃ suṇomīti – nettā na suddhā savanaṃ na phāsu.

「眼须跋、不清净、不遍净、不皎洁。我不能如此以眼见色」——眼须跋。「耳须跋、不清净、不遍净、不皎洁。我不能如此以耳闻声」——眼须跋,听闻不适。

ti. nti māhaṃ nassa māhaṃ vinassaṃ māhaṃ panassaṃ. ti mohamuho avijjāgato aññāṇī avibhāvī duppañño. ti tuyhaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ anaññāya anadhigantvā aviditvā appaṭilabhitvā aphassayitvā asacchikaritvā antarāyeva kālaṅkareyyanti – māhaṃ nassaṃ momuho antarāva.

「愿我不失坏,愿我不消失,愿我不灭亡」——愚痴者、无明所至者、无智者、不明了者、劣慧者。「在未了知、未证得、未知、未获得、未触、未作证你的法、见、道迹、道路之前,我就命终」——愿我不失坏,愚痴者在中途。

nti. nti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – ācikkha dhammaṃ. nti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

「请教导初善、中善、后善,有义、有文,圆满、清净的梵行,须跋、四正勤、四神足、五根、五力、七觉支、圣八支道,以及涅槃和导向涅槃的道迹,请教示、教说、施设、建立、开显、分别论、阐明、显示」——请教导法。「使我能知、了知、遍知、通达、证得、触、作证」——请教导我能了知的法。

nti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

「就在此处舍断、止息、舍离、平息生老死,不死、涅槃」——就在此处舍离生老。因此,那位婆罗门说——

‘‘Jiṇṇohamasmi abalo vītavaṇṇo, [iccāyasmā piṅgiyo]

「我已衰老,无力,失色,[具寿宾基亚说]

Nettā na suddhā savanaṃ na phāsu;

眼须跋,听闻不适;

Māhaṃ nassaṃ momuho antarāva, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

愿我不在中途愚痴而失坏,请教导我能了知的法;

Jātijarāya idha vippahāna’’nti.

就在此处舍离生老。」

ti. nti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti . Rūpe sati vividhakammakāraṇā kārenti. Kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evaṃ sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti. Evaṃ haññamāne vihaññamāne upahaññamāne upaghātiyamāne disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvāna rūpesu vihaññamāne.

「色」者,即四大种及依四大种所造之色。诸有情因色、以色为缘、以色为因而被害、被恼、被侵害、被损害。有色时,他们作种种业行。他们以鞭打,以棍打,以半棒打,断手,断足,断手足,割耳,割鼻,割耳鼻,作粥锅刑,作贝秃刑,作罗睺口刑,作火鬘刑,作燃手刑,作草衣刑,作树皮衣刑,作羚羊刑,作钩肉刑,作钱币刑,作碱腌刑,作转轴刑,作稻草座刑,以热油浇灌,令狗啖食,活着贯于尖桩,以刀断头。如是诸有情因色、以色为缘、以色为因而被害、被恼、被侵害、被损害。如是见到被害、被恼、被侵害、被损害,见已、观已、衡量已、确知已、辨知已、明了已,即「见色中之被恼」。

ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

「宾吉亚」者,世尊以名呼唤彼婆罗门。此是尊敬之称呼……乃至……亲自之施设,即此「世尊」,即「宾吉亚,世尊」。

ti. ti ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā honti. Cakkhurogena ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā honti. Sotarogena…pe… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassehi ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – ruppanti rūpesu.

「被恼」者,被破坏、被扰乱、被逼迫、被击打,成为病苦、忧恼。因眼病而被破坏、被扰乱、被逼迫、被击打,成为病苦、忧恼。因耳病……乃至……因身病……乃至……因虻、蚊、风、热、爬虫之触而被破坏、被扰乱、被逼迫、被击打,成为病苦、忧恼,即「色中被恼」。

Atha vā, cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne ruppanti…pe… domanassitā honti. Sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – evampi ruppanti rūpesu.

或者,眼减退、衰损、退失、消失、离散、隐没时,被破坏……乃至……成为忧恼。耳……乃至……鼻……舌……身……色……声……香……味……触……家族……众……住所……利得……名声……赞誉……乐……衣……食……卧坐处……病者所需医药资具减退、衰损、退失、消失、离散、隐没时,被破坏、被扰乱、被逼迫、被击打,成为病苦、忧恼,如是亦「色中被恼」。

ti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. ti pamādo vattabbo kāyaduccaritena vā vacīduccaritena vā manoduccaritena vā pañcasu kāmaguṇesu cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Iminā pamādena samannāgatā janā pamattāti – ruppanti rūpesu janā pamattā.

「诸人」者,即刹帝利、婆罗门、吠舍、首陀罗、在家者、出家者、天人、人。「放逸」者,应说以身恶行或语恶行或意恶行,于五欲功德心之放纵、放纵之不生起,或于诸善法之修习不恭敬作、不持续作、不坚固作、怠惰行、舍弃意欲、舍弃重担、不修习、不修习、不多作、不确立、不勤修,即放逸。凡如是之放逸、放逸性、放逸状态,此称为放逸。具足此放逸之诸人为放逸者,即「色中被恼之诸放逸人」。

ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno rūpesūti – tasmā tuvaṃ piṅgiya. ti sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

「因此,宾吉亚」者,即因此、以此为因、以此为缘、以此为根源,如是见过患于诸色,即「因此,汝宾吉亚」。「不放逸」者,恭敬作、持续作……乃至……于诸善法不放逸,即「因此,汝宾吉亚,不放逸」。

ti. nti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. nti jahassu rūpaṃ, pajahassu rūpaṃ, vinodehi rūpaṃ, byantīkarohi rūpaṃ, anabhāvaṃ gamehi rūpaṃ. ti yathā te rūpaṃ idheva nirujjheyya, punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, puna gatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu rūpaṃ apunabbhavāya. Tenāha bhagavā –

「色」者,即四大种及依四大种所造之色。「舍断」者,舍断色,遍舍色,除去色,灭尽色,令色成为无有。「为不再有」者,如汝之色于此处即灭尽,再结生之有不生于欲界或色界或无色界,不生于欲有或色有或无色有,不生于想有或无想有或非想非非想有,不生于一蕴有或四蕴有或五蕴有,不于再趣或再生或再结生或再有或再轮回或再轮转而生、再生、出生、再出生,于此处即灭尽、寂灭、灭没、止息,即「舍断色为不再有」。因此世尊说——

‘‘Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]

「见色中之被恼,[宾吉亚,世尊]

Ruppanti rūpesu janā pamattā;

诸人于诸色中放逸而破坏;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāyā’’ti.

因此,宾吉亚,你应不放逸,舍断色以不再生。

ti dasa disā.

十方。

ti na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ aviññātaṃ kiñci attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā natthi na sati na saṃvijjati nupalabbhatīti – na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke.

你未见、未闻、未觉、未识的任何事物——自利或利他或两者之利,现法利或来世利,显明利或深奥利,隐秘利或覆藏利,应引导利或已引导利,无过利或离染利,清净利或最上利——不存在、不在、不现有、不可得。你未见、未闻、未觉,以及未识的任何事物在世间中不存在。

nti. nti ādikalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. nti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

初善……乃至……请教示、宣说、施设、建立、开显、分别论、阐明、显示涅槃及导向涅槃之道。我应知、应了知、应遍知、应通达、应证得、应触、应现证——请教示我应了知之法。

nti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

于此处舍断、止息、舍离、平息生老死,不死、涅槃——于此处完全舍断生老。因此,彼婆罗门说:

‘‘Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

「四方与四隅,上下此等十方;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

你未见、未闻、未觉,以及未识的任何事物在世间中不存在;」

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahāna’’nti.

「请教导我能了知的法，于此处舍断生与老。」

ti. ti rūpataṇhā…pe… dhammataṇhā. ti taṇhādhipanne taṇhānuge taṇhānugate taṇhānusaṭe taṇhāya panne paṭipanne abhibhūte pariyādinnacitte. ti sattādhivacanaṃ. ti pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – taṇhādhipanne manuje pekkhamāno. ti. ti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

「随观」：即色渴爱……乃至……法渴爱。「随观」：即被渴爱所支配、随从渴爱、随行渴爱、随逐渴爱、陷于渴爱、堕入渴爱、被渴爱征服、被渴爱占据其心。「随观」：是有情的同义词。「随观」：即观察、看见、注视、思惟、审察——随观被渴爱所支配的人们。「宾吉亚」：世尊以名字称呼那位婆罗门。「宾吉亚」：这是尊敬的同义词……乃至……亲身的施设，即此「世尊」——世尊说「宾吉亚」。

ti. ti jātiyā santāpajāte, jarāya santāpajāte, byādhinā santāpajāte, maraṇena santāpajāte, sokaparidevadukkhadomanassupāyāsehi santāpajāte, nerayikena dukkhena santāpajāte…pe… diṭṭhibyasanena dukkhena santāpajāte ītijāte upaddavajāte upasaggajāteti – santāpajāte. ti jarāya phuṭṭhe parete samohite samannāgate. Jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūteti – santāpajāte jarasā parete.

「被热恼所生」：即被生所生的热恼、被老所生的热恼、被病所生的热恼、被死所生的热恼、被愁悲苦忧恼所生的热恼、被地狱之苦所生的热恼……乃至……被见灾难之苦所生的热恼，如此所生、被灾难所生、被障碍所生——被热恼所生。「被老所围绕」：即被老所触、所围、所迷惑、所具足。被生所随行、被老所随逐、被病所征服、被死所击打、无依、无庇护、无归依、成为无归依者——被热恼所生、被老所围绕。

ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno taṇhāyāti – tasmā tuvaṃ piṅgiya. ti sakkaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

「因此你，宾吉亚」：即因此、以此为因、以此为缘、以此为因缘、以此为根源，如此见到渴爱的过患——因此你，宾吉亚。「不放逸」：即恭敬作为……乃至……于诸善法不放逸——因此你，宾吉亚，不放逸。

ti. ti rūpataṇhā…pe… dhammataṇhā. nti jahassu taṇhaṃ pajahassu taṇhaṃ vinodehi taṇhaṃ byantīkarohi taṇhaṃ anabhāvaṃ gamehi taṇhaṃ. ti yathā te…pe… punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu taṇhaṃ apunabbhavāya. Tenāha bhagavā –

「舍断渴爱」：即色渴爱……乃至……法渴爱。「舍断渴爱」：即舍断渴爱、遍舍渴爱、除去渴爱、使渴爱终结、使渴爱成为不存在。「为了不再有」：即如你的……乃至……再结生之有不会在欲界、色界或无色界生起，不会在欲有、色有或无色有生起，不会在想有、无想有或非想非非想有生起，不会在一蕴有、四蕴有或五蕴有生起，不会在再趣、再生、再结生、有、轮回、轮转中生、出生、生起、再生起，而在此处灭尽、止息、消失、平息——舍断渴爱为了不再有。因此世尊说——

‘‘Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]

「随观被渴爱所支配的人们，[世尊说「宾吉亚」]

Santāpajāte jarasā parete;

「被热恼所生、被老所围绕；

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāyā’’ti.

「因此你，宾吉亚，不放逸，舍断渴爱为了不再有。」

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa ca brāhmaṇassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Saha dhammacakkhussa paṭilābhā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti.

偈颂结束的同时,那些与婆罗门同心、同志、同意趣、同习性熏习的数千众生,生起了离尘、离垢的法眼——「凡任何集法,一切皆是灭法。」那位婆罗门也生起了离尘、离垢的法眼——「凡任何集法,一切皆是灭法。」随着法眼的获得,鹿皮、结发、树皮衣、手杖、水瓶、头发和胡须都消失了,他身着染黄色的布衣,持桑喀帝、钵、袈裟,依如法行道,合掌礼敬世尊而坐——「尊者,世尊是我的导师,我是弟子。」

Piṅgiyamāṇavapucchāniddeso soḷasamo. · 宾吉亚学童所问分别第十六

17. Pārāyanatthutigāthāniddeso17. 彼岸道赞颂偈分别

ti idaṃ pārāyanaṃ avoca. ti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – idamavoca bhagavā. ti magadhanāmake janapade viharanto iriyanto vattento pālento yapento yāpento. ti pāsāṇakacetiyaṃ vuccati buddhāsananti – magadhesu viharanto pāsāṇake cetiye. nti piṅgiyo brāhmaṇo bāvarissa brāhmaṇassa paddho paddhacaro paricārako sisso. Piṅgiyena te soḷasāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ. Atha vā, te soḷasa brāhmaṇā buddhassa bhagavato paddhā paddhacarā paricārakā sissāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ.

「如是说此彼岸道。」「如是」是敬语……乃至……亲证的施设,即「世尊」——此是世尊所说。「在马嘎达名为的国土住」是指住、行、转、护、度、活命。「巴沙那咖支提」被称为佛教——在马嘎达住于巴沙那咖支提。「宾基亚」是婆瓦利婆罗门的侍者、行者、侍从、弟子。「宾基亚,你们十六位」——如是十六位婆罗门的侍从。或者,那十六位婆罗门是佛陀世尊的侍者、行者、侍从、弟子——如是十六位婆罗门的侍从。

ti. ti ajjhiṭṭho ajjhesito. ti puṭṭho puṭṭho pucchito pucchito yācito yācito ajjhesito ajjhesito pasādito pasādito. ti pañhaṃ byākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīākāsi pakāsesīti – ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi. Tenetaṃ vuccati –

「被请求」是被请求、被询问。「被问」是被问、被问、被询问、被询问、被请求、被请求、被恳请、被恳请、被劝请、被劝请。「解答问题」是解答问题、告知、教导、施设、建立、开显、分别论、阐明、显示——被请求、被问、被问而解答问题。因此这样说——

‘‘Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsī’’ti.

「世尊在马嘎达住于巴沙那咖支提时如是说,被十六位婆罗门侍从请求、被问、被问而解答问题。」

ti ekamekassa cepi ajitapañhassa, ekamekassa cepi tissametteyyapañhassa, ekamekassa cepi puṇṇakapañhassa, ekamekassa cepi mettagūpañhassa, ekamekassa cepi dhotakapañhassa, ekamekassa cepi upasīvapañhassa, ekamekassa cepi nandakapañhassa, ekamekassa cepi hemakapañhassa, ekamekassa cepi todeyyapañhassa, ekamekassa cepi kappapañhassa, ekamekassa cepi jatukaṇṇipañhassa, ekamekassa cepi bhadrāvudhapañhassa, ekamekassa cepi udayapañhassa, ekamekassa cepi posālapañhassa, ekamekassa cepi mogharājapañhassa, ekamekassa cepi piṅgiyapañhassāti – ekamekassa cepi pañhassa.

「每一个」是每一个阿基答问,每一个帝沙美德亚问,每一个奔那咖问,每一个美德古问,每一个多答咖问,每一个伍巴西瓦问,每一个难达咖问,每一个黑马咖问,每一个多德亚问,每一个咖巴问,每一个佳度咖尼问,每一个跋德拉武达问,每一个伍达亚问,每一个波沙喇问,每一个摩伽拉佳问,每一个宾基亚问——每一个问题。

ti sveva pañho dhammo, visajjanaṃ atthoti atthaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – atthamaññāya. ti dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – dhammamaññāyāti – atthamaññāya dhammamaññāya. ti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – dhammānudhammaṃ paṭipajjeyya. nti jarāmaraṇassa pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti jarāmaraṇassa pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ adhiphasseyya, pāraṃ sacchikareyyāti – gaccheyyeva jarāmaraṇassa pāraṃ. ti ime dhammā pāraṅgamanīyā. Pāraṃ pāpenti pāraṃ sampāpenti pāraṃ samanupāpenti, jarāmaṇassa taraṇāya saṃvattantīti – pāraṅgamanīyā ime dhammāti.

「问题」本身就是法,「解答」是义,即了知义、知、衡量、确定、辨明、使明了——了知义。「法」是了知法、知、衡量、确定、辨明、使明了——了知法——了知义、了知法。「应行」是应行正行道、随顺行道、不违逆行道、如法行道、法随法行道——应行法随法行。「老死的彼岸」被称为不死涅槃。即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「应去」是应去老死的彼岸、应达老死的彼岸、应触老死的彼岸、应现证老死的彼岸——应去老死的彼岸。「到彼岸的」是这些法到彼岸。使到达彼岸、使完全到达彼岸、使随到达彼岸,导向老死的度脱——这些法是到彼岸的。

ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānāti – tasmā. ti imassa pārāyanassāti – tasmā imassa dhammapariyāyassa. nti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. nti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – pārāyananteva adhivacanaṃ. Tenetaṃ vuccati –

「因此」是因此、因那个原因、因那个因、因那个缘、因那个根源——因此。「此」是此彼岸道——因此此法门。「彼岸」被称为不死涅槃……乃至……灭、涅槃。「道」被称为道,即正见……乃至……正定。「名称」是计数、名称、施设、称呼、名、名业、名号、语词、文字、表达——彼岸道仅是名称。因此这样说——

‘‘Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti. Tasmā imassa dhammapariyāyassa ‘pārāyana’nteva adhivacana’’nti.

「每一个问题,了知义、了知法而行法随法行,应去老死的彼岸。这些法是到彼岸的。因此此法门仅是『彼岸道』的名称。」

nti. ti soḷasa pārāyaniyā brāhmaṇā. ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. ti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, abhiññeyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhāti buddho. ti 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 buddhoti. nti ete buddhaṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – ete buddhaṃ upāgacchuṃ.

等。即十六位巴拉亚那的婆罗门。即彼世尊是自觉者、无师者,于先前未曾听闻的诸法自己正觉了诸谛,并于此获得一切知性及诸力的自在。即以何义为佛?觉了诸谛故为佛,令众生觉悟故为佛,以一切知性故为佛,以一切见性故为佛,以应遍知性故为佛,以离毒性故为佛,以名为漏尽故为佛,以名为无垢故为佛,以完全离贪故为佛,以完全离嗔故为佛,以完全离痴故为佛,以完全无烦恼故为佛,以行于一乘道故为佛,以独自正觉无上正等正觉故为佛,以破除无智而获得智故为佛。即此名非由母所作、非由父所作、非由兄弟所作、非由姊妹所作、非由朋友同僚所作、非由亲族血亲所作、非由沙门婆罗门所作、非由诸天所作。此是诸佛世尊于菩提树下随同一切知智的获得而解脱究竟的真实施设,即此名为佛。即这些人亲近了佛、来到、须跋、询问、请问——即这些人亲近了佛。

nti caraṇaṃ vuccati sīlācāranibbatti. Sīlasaṃvaropi caraṇaṃ, indriyasaṃvaropi caraṇaṃ, bhojane mattaññutāpi caraṇaṃ, jāgariyānuyogopi caraṇaṃ, sattapi saddhammā caraṇaṃ, cattāripi jhānāni caraṇaṃ. nti sampannacaraṇaṃ seṭṭhacaraṇaṃ viseṭṭhacaraṇaṃ pāmokkhacaraṇaṃ uttamacaraṇaṃ pavaracaraṇaṃ. ti isi bhagavā mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti isi…pe… mahesakkhehi vā sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo kahaṃ narāsabho’’ti – isīti – sampannacaraṇaṃ isiṃ.

即戒行的产生称为足。戒律仪也是足,根律仪也是足,于食知量也是足,致力于警寤也是足,七善法也是足,四禅那也是足。即具足之足、殊胜之足、最胜之足、最上之足、至上之足、上等之足。即仙人世尊寻求、寻觅、遍求大戒蕴故为仙人……或者被大威力的众生寻求、寻觅、遍求——「佛在何处,世尊在何处,天中天在何处,人中牛王在何处」——故为仙人——具足之足的仙人。

ti. ti pucchantā yācantā ajjhesantā pasādentā. ti gambhīre duddase duranubodhe sante paṇīte atakkāvacare nipuṇe paṇḍitavedanīye pañheti – pucchantā nipuṇe pañhe.

即。即询问者、乞求者、恳求者、令欢喜者。即甚深的、难见的、难随觉的、寂静的、殊胜的、超越思惟境界的、微妙的、智者所体验的问——即询问微妙的问。

nti. ti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. nti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ buddhaṃ upāgamuṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – buddhaseṭṭhaṃ upāgamuṃ. Tenetaṃ vuccati –

即。即彼世尊……真实施设,即此名为佛。即最上的、殊胜的、最胜的、最上的、至上的、上等的佛,亲近、来到、须跋、询问、请问——即亲近了最胜的佛。因此说——

‘‘Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

「这些人亲近了佛,具足之足的仙人;」

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamu’’nti.

「询问微妙的问,亲近了最胜的佛。」

ti. nti soḷasānaṃ pārāyaniyānaṃ brāhmaṇānaṃ. ti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. ti tesaṃ buddho pabyākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – tesaṃ buddho pabyākāsi.

即。即十六位巴拉亚那的婆罗门的。即彼世尊……真实施设,即此名为佛。即佛为他们分别论、告知、教导、施设、建立、开显、分别论、阐明、显示——即佛为他们分别论。

nti. ti pañhaṃ puṭṭho pucchito yācito ajjhesito pasādito. nti yathā ācikkhitabbaṃ tathā ācikkhi , yathā desitabbaṃ tathā desesi, yathā paññapetabbaṃ tathā paññapesi, yathā paṭṭhapetabbaṃ tathā paṭṭhapesi, yathā vivaritabbaṃ tathā vivari , yathā vibhajitabbaṃ tathā vibhaji, yathā uttānīkātabbaṃ tathā uttānīakāsi, yathā pakāsitabbaṃ tathā pakāsesīti – pañhaṃ puṭṭho yathātathaṃ.

即。即被问问题、被询问、被乞求、被恳求、被令欢喜。即如应告知的那样告知,如应教导的那样教导,如应施设的那样施设,如应建立的那样建立,如应开显的那样开显,如应分别论的那样分别论,如应阐明的那样阐明,如应显示的那样显示——即被问问题如实如是。

ti pañhānaṃ veyyākaraṇena ācikkhanena desanena paññapanena paṭṭhapanena vivaraṇena vibhajanena uttānīkammena pakāsanenāti – pañhānaṃ veyyākaraṇena.

「以诸问的解答、教示、教导、施设、建立、开显、分别论、阐明、显示」——诸问的解答。

ti. ti tosesi vitosesi pasādesi ārādhesi attamane akāsi. ti soḷasa pārāyaniye brāhmaṇe. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – tosesi brāhmaṇe muni. Tenetaṃ vuccati –

「使欢喜、使极欢喜、使净信、使满意、使心满意足」。「十六位巴拉亚那的婆罗门」。「牟那是指智……乃至……超越了结缚之网,他是牟尼」——使婆罗门欢喜的牟尼。因此这样说——

‘‘Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

「佛陀为他们解答,被问到的问题,如其真实;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe munī’’ti.

以诸问的解答,牟尼使婆罗门欢喜」。

ti. ti soḷasa pārāyaniyā brāhmaṇā. ti tositā vitositā pasāditā ārādhitā attamanā katāti – te tositā. ti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā…pe… evaṃ bhagavā samantacakkhunāpi cakkhumāti – te tositā cakkhumatā.

「十六位巴拉亚那的婆罗门」。「被使欢喜、被使极欢喜、被使净信、被使满意、被使心满意足」——他们被使欢喜。「世尊以五眼成为具眼者——以肉眼也是具眼者,以天眼也是具眼者,以慧眼也是具眼者,以佛眼也是具眼者,以遍眼也是具眼者。世尊如何以肉眼也是具眼者……乃至……如此世尊以遍眼也是具眼者」——他们被具眼者使欢喜。

ti. ti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. ti ādicco vuccati sūriyo. So gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu. Tasmā buddho ādiccabandhūti – buddhenādiccabandhunā.

「彼世尊……乃至……亲证的施设,即佛」。「阿迪咖是指太阳」。他以果德玛为姓,世尊也以果德玛为姓,世尊是太阳的姓亲、姓族。因此「佛陀是太阳之亲」——以佛陀太阳之亲。

ti brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī viramaṇaṃ akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto. Api ca, nippariyāyavasena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. ti brahmacariyaṃ cariṃsu acariṃsu samādāya vattiṃsūti – brahmacariyamacariṃsu.

「梵行是指对恶法达到的离欲、离、远离、离去、远离、不作、不为、不犯、不越时限、破堤」。又,就无譬喻而言,梵行是指圣八支道,即——正见、正思惟、正语、正业、正命、正精进、正念、正定。「行梵行、已行、受持而行」——已行梵行。

ti varapaññassa aggapaññassa seṭṭhapaññassa viseṭṭhapaññassa pāmokkhapaññassa uttamapaññassa pavarapaññassa. ti santike sāmantā āsanne avidūre upakaṭṭheti – varapaññassa santike. Tenetaṃ vuccati –

「殊胜慧的、最上慧的、最胜慧的、特胜慧的、最高慧的、至上慧的、卓越慧的」。「近处、附近、邻近、不远、接近」——殊胜慧者的近处。因此这样说——

‘‘Te tositā cakkhumatā, buddhenādiccabandhunā;

「他们被具眼者、太阳族亲、佛陀所喜悦，

Brahmacariyamacariṃsu, varapaññassa santike’’ti.

在具殊胜慧者身边修习梵行。」

ti ekamekassa ajitapañhassa, ekamekassa tissametteyyapañhassa…pe… ekamekassa piṅgiyapañhassāti – ekamekassa pañhassa.

一个一个阿基答问题的，一个一个帝思沙美德亚问题的……乃至……一个一个宾基亚问题的——一个一个问题的。

nti. ti yo so bhagavā sayambhū…pe… sacchikā paññatti, yadidaṃ buddhoti. nti yathā buddhena ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkataṃ pakāsitanti – yathā buddhena desitaṃ.

那位世尊是自觉者……乃至……亲证的施设，即此佛陀。如佛陀所教导、所说、所施设、所建立、所开显、所分别论、所阐明、所显示的——如佛陀所说的。

ti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – tathā yo paṭipajjeyya.

应行正道、随顺道、不违逆道、随义道、法随法道——如此行道者。

ti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ; apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. ti apārato pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – gacche pāraṃ apārato. Tenetaṃ vuccati –

彼岸称为不死、涅槃……乃至……灭是涅槃;此岸称为诸烦恼、诸蕴及诸行。从此岸到彼岸、达到彼岸、触及彼岸、现证彼岸——从此岸到彼岸。因此说——

‘‘Ekamekassa pañhassa, yathā buddhena desitaṃ;

「一个一个问题，如佛陀所说的，

Tathā yo paṭipajjeyya, gacche pāraṃ apārato’’ti.

如此行道者，从此岸到彼岸。」

ti apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca; pāraṃ vuccati amataṃ nibbānaṃ…pe… taṇhakkhayo virāgo nirodho nibbānaṃ. ti apārā pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – apārā pāraṃ gaccheyya.

「此岸」是指诸烦恼、诸蕴和诸行;「彼岸」是指不死的涅槃……(中略)……渴爱的灭尽、离贪、灭、涅槃。「此岸者应前往彼岸,应证得彼岸,应触及彼岸,应现证彼岸」——此岸者应前往彼岸。

nti maggamuttamaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. nti maggaṃ aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ. ti bhāvento āsevanto bahulīkarontoti – bhāvento maggamuttamaṃ.

「最上道」是指圣八支道,即——正见……(中略)……正定。「最上道」是指最上、最胜、殊胜、最高、至上、最尊之道。「修习者、实践者、多修习者」——修习最上道。

ti –

Maggo pantho patho pajjo , añjasaṃ vaṭumāyanaṃ;

道、路、径、小径,平坦道、大道、通路;

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo .

船、渡口、桥,筏、浮囊、渡处。

ti pāraṃ gamanāya pāraṃ sampāpanāya pāraṃ samanupāpanāya jarāmaraṇassa taraṇāyāti – maggo so pāraṃ gamanāya.

「为了前往彼岸,为了到达彼岸,为了抵达彼岸,为了度越老死」——道是为了前往彼岸。

ti. ti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo. ti padasandhi…pe… padānupubbatāpetaṃ itīti – tasmā pārāyanaṃ iti. Tenetaṃ vuccati –

「因此」,即因此缘故、因此原因、因此因缘、因此条件、因此根源。「彼岸」是指不死的涅槃……(中略)……灭、涅槃。「通路」是指道。「因此」是指词的连结……(中略)……词的次第,这就是「因此」——因此是「彼岸道」。因此说——

‘‘Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

「此岸者应前往彼岸,修习最上道;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ itī’’ti.

道是为了前往彼岸,因此是彼岸道。」

Pārāyanatthutigāthāniddeso sattarasamo. · 彼岸道赞颂偈分别第十七

18. Pārāyanānugītigāthāniddeso18. 彼岸道随颂偈分别

nti gītamanugāyissaṃ kathitamanukathayissaṃ bhaṇitamanubhaṇissaṃ lapitamanulapissaṃ bhāsitamanubhāsissanti – pārāyanamanugāyissaṃ. ti. ti padasandhi…pe… padānupubbatāpetaṃ – iccāti. ti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. ti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā piṅgiyo.

「我将随诵所诵,随说所说,随语所语,随谈所谈,随讲所讲」——将随诵《彼岸道品》。「如此」——此为词的连结……乃至……此为词的次第——「如此」。「具寿」——此为亲爱语、尊重语、恭敬尊重之语——「具寿」。「宾基亚」——彼长老的名、称号、假名、施设、名称、名业、名号、语词、文字、称呼——「如此具寿宾基亚」。

ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā aniccā’’ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yathāddakkhi tathākkhāsi.

「如所见而说」——如其所见而说、告知、教导、施设、建立、开显、分别论、阐明、显示。「一切行无常」——如其所见而说、告知、教导、施设、建立、开显、分别论、阐明、显示。「一切行是苦」……乃至……「一切法无我」……「凡任何集法,一切皆是灭法」——如其所见而说、告知、教导、施设、建立、开显、分别论、阐明、显示——「如所见而说」。

ti. ti rāgo malaṃ, doso malaṃ, moho malaṃ, kodho… upanāho…pe… sabbākusalābhisaṅkhārā malā. Te malā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Amalo buddho vimalo nimmalo malāpagato malavippahīno malavimutto sabbamalavītivatto. vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – vimalo bhūrimedhaso.

「无垢」——贪是垢,嗔是垢,痴是垢,忿……恨……乃至……一切不善行是垢。彼等垢于世尊佛陀已被舍断、根已被断、如多罗树头被作成、成为非有、于未来为不生之法。佛陀无垢、离垢、净垢、垢已离去、垢已舍离、垢已解脱、一切垢已超越。「地」被称为慧。世尊具足彼地等之慧、广大、宽广。「慧」被称为慧。凡慧、了知……乃至……无痴、择法、正见。世尊以此慧、慧而具备、完全具备、到达、完全到达、成就、完全成就、具足,因此佛陀为「善慧者」——「无垢广大慧者」。

ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā kilesakāmā pahīnā vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Ye kāme kāmenti kāme icchanti kāme patthenti kāme pihenti kāme abhijappanti te kāmakāmino rāgarāgino saññasaññino. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – nikkāmo.

「无欲」——概略而言有二种欲:所欲与烦恼欲……乃至……此等被称为所欲……乃至……此等被称为烦恼欲。于世尊佛陀,所欲已被遍知,烦恼欲已被舍断,因所欲已被遍知,因烦恼欲已被舍断。世尊不欲诸欲、不希求诸欲、不期望诸欲、不渴望诸欲、不贪求诸欲。凡欲诸欲、希求诸欲、期望诸欲、渴望诸欲、贪求诸欲者,彼等是欲欲者、染贪者、想想者。世尊不欲诸欲、不希求诸欲、不期望诸欲、不渴望诸欲、不贪求诸欲。因此佛陀无欲、离欲、已吐欲、已呕欲、已脱欲、已断欲、已舍离欲、离贪、离去贪、已吐贪、已呕贪、已脱贪、已断贪、已舍离贪、无欲求、寂灭、清凉、感受乐、以梵行之自己而住——「无欲」。

ti rāgo vanaṃ, doso vanaṃ, moho vanaṃ, kodho vanaṃ, upanāho vanaṃ…pe… sabbākusalābhisaṅkhārā vanā. Te vanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho avano vivano nibbano vanāpagato vanavippahīno vanavimutto sabbavanavītivattoti – nibbano. ti nāgo; bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na āgacchatīti nāgoti – nikkāmo nibbano nāgo.

「寂灭」——贪是林,嗔是林,痴是林,忿是林,恨是林……乃至……一切不善行是林。彼等林于世尊佛陀已被舍断、根已被断、如多罗树头被作成、成为非有、于未来为不生之法。因此佛陀无林、离林、寂灭林、林已离去、林已舍离、林已解脱、一切林已超越——「寂灭」。「龙」——龙;世尊不作恶,故为龙,不去,故为龙,不来,故为龙……乃至……如是世尊不来,故为龙——「无欲、寂灭、龙」。

ti. ti kissa hetu kiṃhetu kiṃkāraṇā kiṃnidānā kiṃpaccayāti – kissa hetu. ti musā bhaṇeyya katheyya dīpeyya vohareyya; ti mosavajjaṃ bhaṇeyya, musāvādaṃ bhaṇeyya, anariyavādaṃ bhaṇeyya. Idhekacco sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti , jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati, idaṃ vuccati mosavajjaṃ.

「何因」——何因、何缘、何理由、何根源、何缘故——「何因」。「妄语」——说妄语、谈妄语、显示妄语、表达妄语;「说妄语」——说妄语、说虚诳语、说非圣语。于此有一类人,在集会中、在众中、在亲族中、在团体中、在王族中,被带去作证人被问——「来,汝,人,汝所知者请说」,彼不知而说「我知」,或知而说「我不知」,或不见而说「我见」,或见而说「我不见」。如是为自己之因、或为他人之因、或为些微利养之因而故意说妄语,此被称为妄语。

Api ca, tīhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti – imehi tīhākārehi musāvādo hoti. Api ca, catūhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ – imehi catūhākārehi musāvādo hoti. Api ca, pañcahākārehi…pe… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti mosavajjaṃ. Kissa hetu musā bhaṇeyya katheyya dīpeyya vohareyyāti – kissa hetu musā bhaṇe. Tenāha thero piṅgiyo –

又,以三行相而有妄语。先前他有「我将说妄语」,正说时有「我正说妄语」,已说后有「妄语已被我说」——以此等三行相而有妄语。又,以四行相而有妄语。先前他有「我将说妄语」,正说时有「我正说妄语」,已说后有「妄语已被我说」,舍置见——以此等四行相而有妄语。又,以五行相……乃至……以六行相……以七行相……以八行相而有妄语。先前他有「我将说妄语」,正说时有「我正说妄语」,已说后有「妄语已被我说」,舍置见、舍置忍、舍置意乐、舍置想、舍置有——以此等八行相而有妄语、虚诳语。「何因说妄语、谈妄语、显示妄语、表达妄语」——「何因说妄语」。因此长老宾基亚说——

‘‘Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]

「我将随诵《彼岸道品》,[如此具寿宾基亚说]

Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

如其所见而说,无垢、大慧者;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe’’ti.

无欲、涅槃、龙,为何因说虚妄?

ti . nti rāgo malaṃ, doso malaṃ, moho malaṃ, māno malaṃ, diṭṭhi malaṃ, kileso malaṃ, sabbaduccaritaṃ malaṃ, sabbabhavagāmikammaṃ malaṃ.

贪是垢,嗔是垢,痴是垢,慢是垢,见是垢,烦恼是垢,一切恶行是垢,一切趣有之业是垢。

ti yaṃ dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vuccati moho. Malañca moho ca buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho pahīnamalamohoti – pahīnamalamohassa.

于苦的无智……乃至……无明支、痴、不善根。此称为痴。垢与痴已被佛世尊舍断、根已断、如多罗树头、成为非有、于未来不生起之法。因此佛为已舍断垢与痴者——已舍断垢与痴者的。

ti. ti ekavidhena māno – yā cittassa unnati . Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. Catubbidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – lābhimhi manāpikānaṃ rūpānanti mānaṃ janeti, lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbānanti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – māno, atimāno, mānātimāno, omāno, avamāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti , dukkhena omānaṃ janeti. Navavidhena māno – seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamassīti māno. Dasavidhena māno – idhekacco mānaṃ janeti 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. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

一种慢——心的高举。二种慢——自赞慢、贬他慢。三种慢——「我胜」之慢、「我等」之慢、「我劣」之慢。四种慢——因利得而生慢、因名声而生慢、因赞誉而生慢、因乐而生慢。五种慢——「我得可意诸色」而生慢、「我得可意诸声」……乃至……「诸香」……「诸味」……「我得可意诸触」而生慢。六种慢——因眼具足而生慢、因耳具足……乃至……因鼻具足……因舌具足……因身具足……因意具足而生慢。七种慢——慢、过慢、慢过慢、卑慢、下慢、我慢、邪慢。八种慢——因利得而生慢、因无利得而生卑慢、因名声而生慢、因无名声而生卑慢、因赞誉而生慢、因诽谤而生卑慢、因乐而生慢、因苦而生卑慢。九种慢——对胜者「我胜」之慢、对胜者「我等」之慢、对胜者「我劣」之慢、对等者「我胜」之慢、对等者「我等」之慢、对等者「我劣」之慢、对劣者「我胜」之慢、对劣者「我等」之慢、对劣者「我劣」之慢。十种慢——此处某人因生、或因族姓、或因家系、或因容色美、或因财富、或因学问、或因工巧处、或因技艺处、或因明处、或因多闻、或因辩才、或因某某事物而生慢。凡如是之慢、自慢、自慢性、高举、高慢、幢、执取、欲为标帜、心的——此称为慢。

ti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ – ayaṃ vuccati makkho. Buddhassa bhagavato māno ca makkho ca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho mānamakkhappahāyīti – mānamakkhappahāyino.

凡覆、覆蔽、覆蔽性、刚硬、刚硬业——此称为覆。佛世尊的慢与覆已舍断、根已断、如多罗树头、成为非有、于未来不生起之法。因此佛为已舍断慢与覆者——已舍断慢与覆者的。

nti. nti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – handāhanti. nti vaṇṇena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ vācaṃ giraṃ byappathaṃ udīraṇaṃ kittayissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitaṃ. Tenāha thero piṅgiyo –

句连结、句结合、句圆满、字母和合、文字连接、句次第——此即「来吧,我」。以音声具足、具备、到达、完全到达、具有、完全具有、成就的语、言、言路、发声,我将称说、教说、施设、建立、开显、分别论、阐明、显示——「来吧,我将称说音声具足之语」。因此长老宾基亚说——

‘‘Pahīnamalamohassa, mānamakkhappahāyino;

「已舍断垢与痴者,已舍断慢与覆者;」

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhita’’nti.

来吧!我将称赞,具足美妙词句的语言。

ti. ti rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. ti yo so bhagavā…pe… sacchikā paññatti; yadidaṃ buddhoti. vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – tamonudo buddho samantacakkhu.

他驱除了贪之暗、嗔之暗、痴之暗、慢之暗、见之暗、烦恼之暗、恶行之暗,驱除了造成盲目者、造成无智者、障碍慧者、导向苦恼者、不导向涅槃者,他驱逐、遣除、舍弃、除去、消灭、使之不存在。彼世尊……乃至……亲证的施设;即此称为佛陀。所谓一切知智……乃至……如来因此而为遍眼者——破暗者、佛陀、遍眼者。

ti. ti eko loko – bhavaloko. Dve lokā – bhavaloko ca sambhavaloko ca; sampattibhavaloko ca sampattisambhavaloko ca; vipattibhavaloko ca vipattisambhavaloko ca . Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – sattaviññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasa āyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. ti bhagavā lokassa antagato antappatto koṭigato koṭippatto… nibbānagato nibbānappatto. So vutthavāso ciṇṇacaraṇo… jātimaraṇasaṃsāro natthi tassa punabbhavoti – lokantagū.

一种世间——有世间。二种世间——有世间与生世间;成就有世间与成就生世间;失败有世间与失败生世间。三种世间——三种受。四种世间——四种食。五种世间——五取蕴。六种世间——六内处。七种世间——七识住。八种世间——八世间法。九种世间——九有情居。十种世间——十处。十二种世间——十二处。十八种世间——十八界。世尊到达了世间的边际、达到边际、到达终极、达到终极……到达涅槃、达到涅槃。他已离住处、已行梵行……生死轮回对他不存在,他无再有——到达世间边际者。

二种有——业有与结生的再有。什么是业有?福行、非福行、不动行——这是业有。什么是结生的再有?结生的色、受、想、行、识——这是结生的再有。世尊已超越业有与结生的再有,已超越、已度越——到达世间边际者、超越一切有者。

ti. ti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavo. ti sabbaṃ tassa paṭisandhikaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ …pe… diṭṭhibyasanadukkhaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ. Tasmā buddho sabbadukkhappahīnoti – anāsavo sabbadukkhappahīno.

四种漏——欲漏、有漏、见漏、无明漏。这些漏对佛世尊已舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起。因此佛陀为无漏者。他一切结生的生苦、老苦、病苦、死苦、愁悲苦忧恼苦……乃至……见灾难苦已舍断、已完全断除、已寂止、已遍寂止、须跋再生起、已被智火烧尽。因此佛陀为已舍断一切苦者——无漏者、已舍断一切苦者。

ti. ti saccavhayo sadisanāmo sadisavhayo saccasadisavhayo. Vipassī bhagavā, sikhī bhagavā, vessabhū bhagavā, kakusandho bhagavā, koṇāgamano bhagavā, kassapo bhagavā. Te buddhā bhagavanto sadisanāmā sadisavhayā. Bhagavāpi sakyamuni tesaṃ buddhānaṃ bhagavantānaṃ sadisanāmo sadisavhayoti – tasmā buddho saccavhayo.

真实之名、相似之名、相似之称、真实相似之称。毗婆尸世尊、尸弃世尊、毗舍浮世尊、咖古桑达世尊、果那咖马那世尊、咖沙巴世尊。这些佛世尊有相似之名、相似之称。世尊释迦牟尼也与这些佛世尊有相似之名、相似之称——因此佛陀为真实之名者。

ti so mayā bhagavā āsito upāsito payirupāsito paripucchito paripañhitoti – saccavhayo brahme upāsito me. Tenāha thero piṅgiyo –

那位世尊被我亲近、须跋、恭敬须跋、询问、请教——真实之名者、梵天、被我须跋者。因此宾基亚长老说——

‘‘Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

「破暗者、佛陀、遍眼者,到达世间边际者、超越一切有者;」

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me’’ti.

无漏、已舍断一切苦、真实之名的梵天被我亲近。

ti . vuccati pakkhī. Kiṃkāraṇā dijo vuccati pakkhī? Dvikkhattuṃ jāyatīti dijo, mātukucchimhā ca aṇḍakosamhā ca. Taṃkāraṇā dijo vuccati pakkhīti – dijo. ti yathā dijo kubbanakaṃ parittavanakaṃ appaphalaṃ appabhakkhaṃ appodakaṃ pahāya jahitvā atikkamitvā samatikkamitvā vītivattetvā aññaṃ bahupphalaṃ bahubhakkhaṃ bahūdakaṃ mahantaṃ kānanaṃ vanasaṇḍaṃ adhigaccheyya vindeyya paṭilabheyya, tasmiñca vanasaṇḍe vāsaṃ kappeyyāti – dijo yathā kubbanakaṃ pahāya bahupphalaṃ kānanaṃ āvaseyya.

被称为鸟。为何dijo被称为鸟?两次出生故为dijo,从母胎和从卵壳。因此dijo被称为鸟——dijo。正如dijo舍弃、离弃、超越、完全超越、度脱小丛林、少林、少果、少食、少水之处,而获得、寻得、证得另一个多果、多食、多水、广大的森林、林丛,并在那林丛中住——正如dijo舍弃小丛林而住于多果的森林。

ti. nti opammasampaṭipādanaṃ. ti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā buddhaṃ bhagavantaṃ upādāya appadassā parittadassā thokadassā omakadassā lāmakadassā chatukkadassā vā. Te appadasse parittadasse thokadasse omakadasse lāmakadasse chatukkadasse pahāya pajahitvā atikkamitvā samatikkamitvā vītivattetvā buddhaṃ bhagavantaṃ appamāṇadassaṃ aggadassaṃ seṭṭhadassaṃ viseṭṭhadassaṃ pāmokkhadassaṃ uttamadassaṃ pavaradassaṃ asamaṃ asamasamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭipuggalaṃ devātidevaṃ narāsabhaṃ purisasīhaṃ purisanāgaṃ purisājaññaṃ purisanisabhaṃ purisadhorayhaṃ dasabaladhāriṃ adhigacchiṃ vindiṃ paṭilabhiṃ. Yathā ca haṃso mahantaṃ mānasakaṃ vā saraṃ anotattaṃ vā dahaṃ mahāsamuddaṃ vā akkhobhaṃ amitodakaṃ jalarāsiṃ adhigaccheyya vindeyya paṭilabheyya, evameva buddhaṃ bhagavantaṃ akkhobhaṃ amitatejaṃ pabhinnañāṇaṃ vivaṭacakkhuṃ paññāpabhedakusalaṃ adhigatapaṭisambhidaṃ catuvesārajjappattaṃ suddhādhimuttaṃ setapaccattaṃ advayabhāṇiṃ tādiṃ tathāpaṭiññaṃ aparittaṃ mahantaṃ gambhīraṃ appameyyaṃ duppariyogāhaṃ pahūtaratanaṃ sāgarasamaṃ chaḷaṅgupekkhāya samannāgataṃ atulaṃ vipulaṃ appameyyaṃ, taṃ tādisaṃ pavadataṃ maggavādinaṃ merumiva nagānaṃ garuḷamiva dijānaṃ sīhamiva migānaṃ udadhimiva aṇṇavānaṃ adhigacchiṃ, taṃ satthāraṃ jinapavaraṃ mahesinti – evamahaṃ appadasse pahāya mahodadhiṃ haṃsoriva ajjhapatto. Tenāha thero piṅgiyo –

这是譬喻的阐明。那位巴瓦利婆罗门和他的其他诸师,相对于佛陀世尊而言,是少见者、小见者、微见者、劣见者、鄙见者、四分见者。舍弃、离弃、超越、完全超越、度脱那些少见、小见、微见、劣见、鄙见、四分见者,我获得、寻得、证得佛陀世尊——无量见者、最上见者、最胜见者、殊胜见者、最高见者、至上见者、最妙见者、无等者、无等等者、无比者、无对者、无匹者、天中之天、人中之牛、人中之狮、人中之龙、人中之良马、人中之牛王、人中之负重者、十力持有者。正如天鹅获得、寻得、证得广大的摩那萨咖湖、或阿耨达池、或大海——不动、无量水、水聚,同样地,我获得佛陀世尊——不动、无量威力、已破智、已开眼、善巧于慧之分别论、已得无碍解、已达四无畏、清净胜解、白净自性、说不二语、如是者、如实宣说者、无量、广大、甚深、难测、难究竟、多宝、如海、具足六支舍、无比、广大、无量,如是说者、道说者,如山中之须弥、鸟中之金翅鸟、兽中之狮子、诸海中之大海,我获得那位导师、胜利者中之最上者、大仙——如是我舍弃少见者,如天鹅已达大海。因此长老宾吉亚说——

‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

「正如鸟舍弃小丛林,而住于多果的森林;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto’’ti.

如是我舍弃少见者,如天鹅已达大海。」

ti. ti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu.

那位巴瓦利婆罗门和他的其他诸师,他们分别论、宣说、教导、施设、建立、开显、分别论、阐明、显示了自己的见、自己的信解、自己的意乐、自己的获得、自己的意向、自己的志向——那些以前为我分别论者。

ti huraṃ gotamasāsanā, paraṃ gotamasāsanā, pure gotamasāsanā, paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanāti – huraṃ gotamasāsanā.

在果德玛教法之前、在果德玛教法之外、在果德玛教法之先、在果德玛教法之前时、佛陀教法、胜利者教法、如来教法、阿拉汉教法——在果德玛教法之前。

ti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

「确实如是存在,确实如是将存在」——如是存在、如是将存在。

nti sabbaṃ taṃ itihītihaṃ itikirāya paramparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

一切那些都是传说、传闻、传承、藏传、推理、推论、思择相、见忍可,不是自己亲自证知的、不是自己亲见的法,他们所说的——一切那些都是传说。

一切那些都是增长寻、增长思惟、增长意向、增长欲寻、增长嗔恨寻、增长伤害寻、增长亲戚寻、增长国土寻、增长不死寻、增长与怜悯他人相应的寻、增长与利养恭敬名声相应的寻、增长与不被轻视相应的寻——一切那些都是增长寻。因此,宾基亚长老说——

‘‘Ye me pubbe viyākaṃsu, huraṃ gotamasāsanā;

「那些在果德玛教法之前,对我分别论的人们;

‘Iccāsi iti bhavissa’ti;

『如此曾有,如此将有』,

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhana’’nti.

一切那些都是传说,一切那些都是增长寻。」

ti. ti bhagavā pabbajjasaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

「独一」:世尊以出家之义为独一,以无第二之义为独一,以断除渴爱之义为独一,以完全离贪为独一,以完全离嗔为独一,以完全离痴为独一,以完全离烦恼为独一,以行于一乘道为独一,以独自证悟无上正等正觉为独一。

Kathaṃ bhagavā pabbajjasaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rodantānaṃ vilapantānaṃ ñātisaṅghaṃ sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ bhagavā pabbajjasaṅkhātena eko.

世尊如何以出家之义为独一?世尊年轻时,正当青春,具足黑发,具有美好的青春年华,在人生的初期,违背不愿意的、泪流满面的、哭泣的、悲叹的父母之意,断除一切家居的障碍,断除儿女妻子的障碍,断除亲戚的障碍,断除朋友同伴的障碍,剃除须发,披上袈裟衣,从在家出家成为无家者,到达无所有的状态,独自行、住、威仪、行持、守护、维持、生活。如此,世尊以出家之义为独一。

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

世尊如何以无第二之义为独一?如此出家后,独自亲近森林、树下、偏僻的住所,少声、少音、远离、无人声、适合独坐的地方。他独自去,独自站,独自坐,独自卧,独自入村乞食,独自前进,独自后退,独自在僻静处坐,独自决意经行,独自行、住、威仪、行持、守护、维持、生活。如此,世尊以无第二之义为独一。

Kathaṃ bhagavā taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaṭaṃ visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃ gamesi.

如何世尊以渴爱的舍断之义为独一?他如此独一、无伴、不放逸、热诚、精勤而住,在尼连禅河岸边菩提树根下,努力大精进,击破魔与魔军、黑暗的那慕吉、放逸之亲,舍断、驱除、终结、使渴爱之网、蔓延者、执着者归于无有。

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

「以渴爱为伴的人,长时轮回;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

此有彼有,不能超越轮回。

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

知此过患,渴爱是苦的集起;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

离渴爱、无执取,具念的比库应游行。」

Evaṃ bhagavā taṇhāya pahānaṭṭhena eko.

如此,世尊以渴爱的舍断之义为独一。

Kathaṃ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko.

如何世尊以完全离贪之义为独一?因贪的舍断故,以完全离贪之义为独一;因嗔的舍断故,以完全离嗔之义为独一;因痴的舍断故,以完全离痴之义为独一;因诸烦恼的舍断故,以完全无烦恼之义为独一。

Kathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo.

如何世尊以已行一乘道之义为独一?一乘道者,即所说的须跋……乃至……圣八支道。

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

「见一乘道至生尽者，怜愍有情者了知道；

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti.

以此道，过去已度，将来当度，现在正度瀑流。」

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

如此，世尊行一乘道，故为「一」。

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. Bodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi . Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi. Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

如何世尊独自现证无上正等正觉，故为「一」？觉，是指在四道中的智、慧、慧根、慧力、择法觉支、思择、观、正见。世尊以彼觉智觉悟「一切行无常」，觉悟「一切行是苦」，觉悟「一切法无我」……乃至……觉悟「凡任何集法，一切皆是灭法」。或者，凡应觉悟的、应随觉的、应等觉的、应现等觉的、应证得的、应触证的、应作证的一切，皆以彼觉智觉悟、随觉、等觉、现等觉、证得、触证、作证。如此，世尊独自现证无上正等正觉，故为「一」。

ti bhagavā rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. ti nisinno bhagavā pāsāṇake cetiyeti – āsīno .

世尊驱除、遣除、舍断、除去、灭尽、令不存在贪之暗、嗔之暗、痴之暗、见之暗、烦恼之暗、恶行之暗、作盲者、作无眼者、作无智者、障慧者、属恼害边者、不导向涅槃者。世尊坐于石塔，故为「坐」。

Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

「坐于山侧，牟尼已度苦，

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

诸弟子亲近，三明者破死。」

Evampi bhagavā āsīno…pe… atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti, evampi bhagavā āsīnoti – eko tamonudāsīno.

如此，世尊坐……乃至……或者，世尊因一切勤劳已息止故为坐者，彼已住梵行、已行所行……乃至……生死轮回对彼不存在再有。如此，世尊为坐者，故为「一、驱暗、坐者」。

ti. ti jutimā matimā paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti pabhaṅkaro ālokakaro obhāsakaro dīpaṅkaro padīpakaro ujjotakaro pajjotakaroti – jutimā so pabhaṅkaro.

如此,光辉者、智者、贤者、有慧者、有智者、有智慧者、明了者、有智慧者。如此,光明者、作光者、作明者、作灯者、作灯明者、作照耀者、作光耀者——光辉者即光明者。

ti gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo.

如此,果德玛是广慧者、智慧者、慧幢者、慧幡者、慧为上首者、多简择者、多遍简择者、多观察者、具观察法者、住于明净者、行于彼者、多于彼者、重于彼者、倾向于彼者、趣向于彼者、导向于彼者、专注于彼者、以彼为上首者。

Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino;

幢是车的标识,烟是火的标识;

Rājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyāti.

王是国的标识,夫是妻的标识。

Evameva gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – gotamo bhūripaññāṇo.

如是,果德玛是广慧者、智慧者、慧幢者、慧幡者、慧为上首者、多简择者、多遍简择者、多观察者、具观察法者、住于明净者、行于彼者、多于彼者、重于彼者、倾向于彼者、趣向于彼者、导向于彼者、专注于彼者、以彼为上首者——果德玛是广慧者。

ti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamo bhūrimedhaso. Tenāha thero piṅgiyo –

如此,「广」称为大地。世尊具足如大地般平等的慧、广大的慧、宽广的慧。「智慧」称为慧。凡是慧、了知……(中略)……无痴、择法、正见。世尊具有此智慧、完全具有、达到、完全达到、成就、完全成就、具足,因此佛陀是善慧者——果德玛是广智慧者。因此长老宾基亚说——

‘‘Eko tamonudāsīno, jutimā so pabhaṅkaro;

「唯一驱除黑暗者,光辉者即光明者;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso’’ti.

果德玛是广慧者,果德玛是广智慧者。」

ti. ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. ti. nti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

「彼世尊是自觉者、无师者,于先前未曾听闻的诸法中自己现观诸谛,于此获得一切知,于诸力中得自在。」「初善、中善、后善,有义、有文,完全圆满、清净的梵行,须跋……乃至……圣八支道、涅槃及导向涅槃之道,教示、宣说、施设、建立、开显、分别论、阐明、显示」——「为我说法者」。

nti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. nti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

「现见的、无时的、来见的、可引导的、智者各自应知的」——如此是现见的。或者,凡于现法修习圣八支道者,于道之无间、等无间即证得果、获得、得到——如此也是现见的。「如人给予有时之财后,无间不得,等待时节,此法非如是。凡于现法修习圣八支道者,于道之无间、等无间即证得果、获得、得到,非于他处、非于他世,如此是无时的」——现见的、无时的。

nti. ti rūpataṇhā…pe… dhammataṇhā. nti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. nti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

「色渴爱……乃至……法渴爱。」「渴爱之灭尽、贪之灭尽、嗔之灭尽、痴之灭尽、趣之灭尽、再生之灭尽、结生之灭尽、有之灭尽、轮回之灭尽、轮转之灭尽。」「『如此』称为诸烦恼、诸蕴及诸行。如此之断、如此之寂止、如此之舍离、如此之轻安,不死、涅槃」——「渴爱之灭尽、无如此者」。

ti. ti nibbānassa. ti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. ti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

「涅槃无譬喻、无比拟、无相似、无对等,不存在、不可得、不可获得。」「于任何处、任何事物、任何地方,于内、于外、于内外」——「无有譬喻于任何处」。因此长老宾吉亚说——

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

「为我说法者,现见的、无时的;」

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.

「渴爱之灭尽、无如此者,无有譬喻于任何处。」

ti kiṃ nu buddhamhā vippavasi apesi apagacchi vinā hosīti – kiṃ nu tamhā vippavasi.

「为何从佛陀离去、离开、远离、分离呢?」——「为何从彼离去」。

ti muhuttampi khaṇampi layampi vayampi addhampīti – muhuttamapi. ti bāvarī taṃ nattāraṃ nāmena ālapati.

「须臾、刹那、瞬间、片刻、半刻」——「须臾也」。「巴瓦利以名呼唤彼亲族者。」

ti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

果德玛们是广慧者、智慧者、慧幢者、慧幡者、慧为上首者、多思择者、多遍思择者、多抉择者、具抉择法者、住于广大者、行彼者、多彼者、重彼者、倾向于彼者、趣向于彼者、导向于彼者、专注于彼者、以彼为上首者——果德玛们是广慧者。

ti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha so brāhmaṇo –

「广」称为大地。世尊具足如大地般的慧、广大的、宽广的。「慧」称为智慧。凡是慧、了知……乃至……无痴、择法、正见。世尊具有此慧、智慧,具备、完全具备、获得、完全获得、成就、完全成就、具足,因此佛陀是善慧者——果德玛们是广慧者。因此,那位婆罗门说——

‘‘Kiṃnu tamhā vippavasi, muhuttamapi piṅgiya;

「宾吉亚!为何你离开他,即使片刻也不?

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.

果德玛是广慧者,果德玛是广慧者。」

ti yo so bhagavā…pe… tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. ti nti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo te dhammamadesesi.

凡彼世尊……乃至……于此达到一切智,于诸力中得自在。于此……乃至……初善、中善……乃至……涅槃及导向涅槃之道,他教导、宣说、施设、建立、开显、分别论、阐明、显示——为你说法者。

nti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti – evampi sandiṭṭhikaṃ. nti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti; tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

「自见的」——现见的、不待时的、来见的、可导向的、智者各自证知的——如此是自见的。或者,凡于现法修习圣八支道者,于彼道之后、紧接着,即证得、获得、得到果——如此也是自见的。「不待时的」——如人们给予待时之财后,不能即刻获得,须待时日,此法非如是。凡于现法修习圣八支道者,于彼道之后、紧接着,即证得、获得、得到果,非于他处、非于他世,如此是不待时的——自见的、不待时的。

nti . ti rūpataṇhā…pe… dhammataṇhā. nti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. nti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

「渴爱」——色爱……乃至……法爱。「灭尽」——渴爱灭尽、贪灭尽、嗔灭尽、痴灭尽、趣灭尽、再生灭尽、结生灭尽、有灭尽、轮回灭尽、轮转灭尽。「无灾患的」——「灾患」称为诸烦恼、诸蕴及诸行。舍断灾患、止息灾患、舍离灾患、寂静灾患,即是不死、涅槃——渴爱灭尽、无灾患的。

「无可比拟的」——「涅槃的」。「无可比拟」——无譬喻、无比拟、无相似、无对等,不存在、不可得、不可获得。「于任何处」——于任何处、于任何事物、于任何地方,于内或于外或于内外——彼无可比拟于任何处。因此,那位婆罗门说——

‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

「他为你教导了法,是现见的、不待时的;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.

是渴爱灭尽的、无灾患的,在任何地方都无与伦比。」

ti nāhaṃ buddhamhā vippavasāmi apemi apagacchāmi vinā homīti – nāhaṃ tamhā vippavasāmi.

「我不离开佛陀,不远离,不离去,不分离」——我不离开他。

ti muhuttampi khaṇampi layampi vayampi addhampīti muhuttamapi. ti gāravena mātulaṃ ālapati.

「即使片刻、瞬间、刹那、须臾、顷刻」——即使片刻。「尊者」——以恭敬称呼舅舅。

「果德玛是广慧者、智慧者、慧幢者、慧幡者、慧为上首者、多简择者、多遍简择者、多抉择者、抉择法者、住于广大者、行彼者、多彼者、重彼者、倾向于彼者、趣向于彼者、导向于彼者、倾心于彼者、以彼为上首者」——果德玛是广慧者。

ti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha thero piṅgiyo –

「广」是指大地。世尊具足如大地般的慧,广大的、宽广的。「慧」是指智慧。即:慧、了知……(中略)……无痴、择法、正见。世尊具有此慧、智慧,具备、完全具备,获得、完全获得,成就、完全成就,具足。因此佛陀是善慧者——果德玛是广慧者。因此,宾吉亚长老说——

‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

「婆罗门,我不离开他,即使片刻;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti.

果德玛是广慧者,果德玛是广慧者。」

ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. ti. nti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

即彼世尊是自觉者、无师者,于以前未曾听闻的诸法,自己正觉了诸谛,于此获得一切知,于诸力获得自在。即初善、中善、后善,有义、有文,完全圆满、清净的梵行,须跋、四正勤、四神足、五根、五力、七觉支、圣八支道、涅槃及导向涅槃的道迹,教导、宣说、施设、建立、开显、分别论、阐明、显示——即彼为我说法者。

nti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. nti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

即现见的、无时的、来见的、可引导的、智者各自应知的,如此为现见的。或者,凡于现法修习圣八支道者,于彼道之无间、等无间,即证得、获得、得到果,如此亦为现见的。即如人们给予有时的财物后,无间不得,等待时节,此法非如是。凡于现法修习圣八支道者,于彼道之无间、等无间,即证得、获得、得到果,非于他处、非于他世,如此为无时——现见的、无时的。

nti . ti rūpataṇhā…pe… dhammataṇhā. nti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. nti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

即色渴爱……乃至……法渴爱。即渴爱之灭尽、贪之灭尽、嗔之灭尽、痴之灭尽、趣之灭尽、再生之灭尽、结生之灭尽、有之灭尽、轮回之灭尽、轮转之灭尽。即此等被称为诸烦恼、诸蕴及诸行。此等之断、此等之寂止、此等之止息,即不死、涅槃——渴爱之灭尽、无此等。

ti. ti nibbānassa. ti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na atthi na saṃvijjati nupalabbhati. ti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

即涅槃的。即无譬喻、无比拟、无相似、无对等,不存在、不可得、不可获得。即于任何处、任何事物、任何地方,于内、于外、于内外——彼无譬喻于任何处。因此长老宾基亚说——

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

「彼为我说法者,现见的、无时的;」

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti.

「渴爱之灭尽、无此等,彼无譬喻于任何处。」

ti yathā cakkhumā puriso āloke rūpagatāni passeyya dakkheyya olokeyya nijjhāyeyya upaparikkheyya, evamevāhaṃ buddhaṃ bhagavantaṃ manasā passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi naṃ manasā cakkhunāva.

即如有眼者于光明中见、看、观察、审察、观照诸色所缘,如是我以意见佛世尊、看、观察、审察、观照——我以意见彼,如以眼。

ti rattiñca divā ca buddhānussatiṃ manasā bhāvento appamattoti – rattindivaṃ brāhmaṇa appamatto.

即于夜与昼,以意修习佛随念而不放逸——婆罗门!夜与昼不放逸。

nti. ti kāyena vā namassamāno, vācāya vā namassamāno, cittena vā namassamāno, anvatthapaṭipattiyā vā namassamāno, dhammānudhammapaṭipattiyā vā namassamāno sakkāramāno garukāramāno mānayamāno pūjayamāno rattindivaṃ vivasemi atināmemi atikkamemīti – namassamāno vivasemi rattiṃ.

「礼敬而度过夜晚」：以身礼敬，或以语礼敬，或以心礼敬，或以随义行道礼敬，或以随法行道礼敬，恭敬、尊重、尊敬、供养，日夜度过、超越、超度——「礼敬而度过夜晚」。

nti tāya buddhānussatiyā bhāvento avippavāsoti taṃ maññāmi, avippavuṭṭhoti taṃ maññāmi jānāmi. Evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – teneva maññāmi avippavāsaṃ. Tenāha thero piṅgiyo –

「我认为不离」：以那佛随念修习不离，我认为如此，我认为不离，我知道。我如此知、如此了知、如此识知、如此通达、如此证知——因此我认为不离。因此长老宾基亚说——

‘‘Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

「婆罗门！我以意与眼见他，日夜不放逸；

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsa’’nti.

礼敬而度过夜晚，因此我认为不离。」

ti. ti yā ca bhagavantaṃ ārabbha saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ. ti yā bhagavantaṃ ārabbha pīti pāmojjaṃ modanā āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṃ attamanatā cittassa. ti yañca bhagavantaṃ ārabbha cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. ti yā bhagavantaṃ ārabbha sati anussati sammāsatīti – saddhā ca pīti ca mano sati ca.

「信、喜、意、念」：「信」——对世尊的信、信解、信受、净信、信、信根、信力。「喜」——对世尊的喜、欢喜、喜悦、欣悦、随喜、笑、欢笑、欣、悦、心的欢喜、心的欢悦。「意」——对世尊的心、意、意所成、心脏、净白、意、意处、意根、识、识蕴、相应的意识界。「念」——对世尊的念、随念、正念——「信、喜、意、念」。

ti ime cattāro dhammā gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanā nāpenti na gacchanti na vijahanti na vināsentīti – nāpentime gotamasāsanamhā.

「这些不离果德玛的教法」：这四法不离果德玛的教法、佛陀的教法、胜者的教法、如来的教法、阿拉汉的教法，不去、不离、不舍弃、不失去——「这些不离果德玛的教法」。

ti. nti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ dakkhiṇaṃ vā disaṃ uttaraṃ vā disaṃ vajati gacchati kamati abhikkamati. ti bhūripañño mahāpañño tikkhapañño puthupañño hāsapañño javanapañño nibbedhikapañño . Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – yaṃ yaṃ disaṃ vajati bhūripañño.

「广慧者无论去往何方」：「去往何方」——去往东方或西方或南方或北方，行、去、行走、前进。「广慧者」——广大慧、大慧、锐慧、广博慧、速慧、捷慧、通达慧。「广」即地。世尊具足如地般的慧、广大的、宽广的——「广慧者无论去往何方」。

ti so yena buddho tena teneva nato tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – sa tena teneva natohamasmi. Tenāha thero piṅgiyo –

「我向那方倾」：他向佛陀那方倾、趣向、倾向、倾注、专注、专向——「我向那方倾」。因此长老宾基亚说——

‘‘Saddhā ca pīti ca mano sati ca, nāpentime gotamasāsanamhā;

「信与喜与意与念，这些不离果德玛的教法；具大慧者前往任何方向，我就向那个方向礼敬。」

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmī’’ti.

「具大慧者前往任何方向，我就向那个方向礼敬。」

ti jiṇṇassa vuḍḍhassa mahallakassa addhagatassa vayoanuppattassa. ti dubbalathāmakassa appathāmakassa parittathāmakassāti – jiṇṇassa me dubbalathāmakassa.

「年老的」：衰老的、老迈的、年高的、已到老年的、已达老龄的。「力弱的」：力弱的、少力的、微力的——我年老力弱。

ti kāyo yena buddho tena na paleti na vajati na gacchati nātikkamatīti – teneva kāyo na paleti tattha.

「身不能前往那里」：身不能前往、不能去、不能行、不能到达佛陀所在之处——因此身不能前往那里。

nti saṅkappagamanena vitakkagamanena ñāṇagamanena paññāgamanena buddhigamanena vajāmi gacchāmi atikkamāmīti – saṅkappayantāya vajāmi niccaṃ.

「我常以思惟而去」：以思惟之行、以寻之行、以智之行、以慧之行、以觉之行而去、而行、而到达——我常以思惟而去。

ti. ti yaṃ cittaṃ mano mānasaṃ…pe… tajjā manoviññāṇadhātu. ti mano yena buddho tena yutto payutto saṃyuttoti – mano hi me brāhmaṇa tena yutto. Tenāha thero piṅgiyo –

「意」：凡心、意、意所……乃至……彼所生之意识界。「我的意与彼相应」：意与佛陀所在之处相应、连结、结合——婆罗门，我的意确实与彼相应。因此，宾基亚长老说——

‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

「我年老力弱，因此身不能前往那里；

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto’’ti.

我常以思惟而去，婆罗门，我的意确实与彼相应。」

ti. ti kāmapaṅke kāmakaddame kāmakilese kāmabaḷise kāmapariḷāhe kāmapalibodhe semāno sayamāno vasamāno āvasamāno parivasamāno ti – paṅke sayāno. ti taṇhāphandanāya phandamāno, diṭṭhiphandanāya phandamāno , kilesaphandanāya phandamāno, payogaphandanāya phandamāno, vipākaphandanāya phandamāno, manoduccaritaphandanāya phandamāno, ratto rāgena phandamāno, duṭṭho dosena phandamāno, mūḷho mohena phandamāno, vinibandho mānena phandamāno, parāmaṭṭho diṭṭhiyā phandamāno, vikkhepagato uddhaccena phandamāno, aniṭṭhaṅgato vicikicchāya phandamāno, thāmagato anusayehi phandamāno, lābhena phandamāno, alābhena phandamāno, yasena phandamāno, ayasena phandamāno, pasaṃsāya phandamāno, nindāya phandamāno, sukhena phandamāno, dukkhena phandamāno, jātiyā phandamāno, jarāya phandamāno, byādhinā phandamāno, maraṇena phandamāno, sokaparidevadukkhadomanassupāyāsehi phandamāno, nerayikena dukkhena phandamāno, tiracchānayonikena dukkhena phandamāno, pettivisayikena dukkhena phandamāno, mānusikena dukkhena…pe… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… oṭṭharogena dukkhena… kāsena… sāsena… pināsena… ḍāhena … jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena … dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitapittena … madhumehena… aṃsāya… piḷakāya… bhagandalena … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya … pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamāno pariphandamāno pavedhamāno sampavedhamānoti – paṅke sayāno pariphandamāno.

即:在欲泥、欲污泥、欲杂染、欲钩、欲热恼、欲障碍中沉溺、躺卧、受制、被制、遍受制——躺卧于泥中。即:被渴爱的挣扎所挣扎,被邪见的挣扎所挣扎,被烦恼的挣扎所挣扎,被加行的挣扎所挣扎,被果报的挣扎所挣扎,被意恶行的挣扎所挣扎,染者以贪而挣扎,嗔者以嗔而挣扎,痴者以痴而挣扎,被缚者以慢而挣扎,执取者以见而挣扎,散乱者以掉举而挣扎,不确定者以疑而挣扎,坚固者以随眠而挣扎,以利而挣扎,以无利而挣扎,以名声而挣扎,以无名声而挣扎,以赞叹而挣扎,以诽谤而挣扎,以乐而挣扎,以苦而挣扎,以生而挣扎,以老而挣扎,以病而挣扎,以死而挣扎,以愁悲苦忧恼而挣扎,以地狱之苦而挣扎,以畜生趣之苦而挣扎,以饿鬼界之苦而挣扎,以人间之苦而挣扎……以入胎为根本之苦……以住胎为根本之苦……以出胎为根本之苦……以已生者所系缚之苦……以已生者所依赖之苦……以自己加害之苦……以他人加害之苦……以行苦……以变易苦……以眼病之苦……以耳病之苦……以鼻病之苦……以舌病之苦……以身病之苦……以头病之苦……以耳病之苦……以口病之苦……以齿病之苦……以唇病之苦……以咳嗽、气喘、鼻炎、发热、衰老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、白癜风、肺痨、癫痫、癣、疥癣、抓痒、疹、疱疹、血胆病、糖尿病、痔疮、疔疮、瘘管……以胆汁所生之病……以痰所生之病……以风所生之病……以(三者)和合之病……以时节变化所生之病……以不平等行持所生之病……以突发之病……以业果报所生之病……以寒、以热、以饥、以渴、以大便、以小便、以虻蚊风热爬虫类接触之苦……以母死之苦……以父死之苦……以子死之苦……以女死之苦……以亲族灾难之苦……以财产灾难之苦……以疾病灾难之苦……以戒灾难之苦……以见灾难之苦而挣扎、遍挣扎、震动、遍震动——躺卧于泥中而遍挣扎。

nti satthārato satthāraṃ dhammakkhānato dhammakkhānaṃ gaṇato gaṇaṃ diṭṭhiyā diṭṭhiṃ paṭipadāya paṭipadaṃ maggato maggaṃ pallaviṃ upallaviṃ sampallavinti – dīpā dīpaṃ upallaviṃ.

即:从导师到导师,从说法者到说法者,从群体到群体,从见到见,从道路到道路,从道到道,从岛到岛,攀缘、遍攀缘、遍遍攀缘——从岛到岛遍攀缘。

nti. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. nti addasaṃ addakkhiṃ apassiṃ paṭivijjhiṃ. ti yo so bhagavā sayambhū anācariyako…pe… sacchikā paññatti, yadidaṃ buddhoti – athaddasāsiṃ sambuddhaṃ.

即:此是句的连结、句的结合、句的圆满、字的和合、文字的连接、词的次第——「那时」。即:我见了、我看见了、我观见了、我通达了。即:彼世尊是自觉者、无师者……真实的施设,即所谓佛——那时我见了正自觉者。

nti. nti bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto, so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – oghatiṇṇaṃ. nti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavāti – oghatiṇṇamanāsavaṃ. Tenāha thero piṅgiyo –

即:世尊已度欲流,已度有流,已度见流,已度无明流,已度一切轮回之道,已度、已出离、已完全度脱、已超越、已完全超越、已越过,他是已出离住处者、已行梵行者……生死轮回,他无再有——已度流。即:四漏——欲漏、有漏、见漏、无明漏。那些漏于佛世尊已舍断、已断根、如多罗树头被截断、成为非有、于未来不再生起。因此佛是无漏者——已度流、无漏。因此长老宾基亚说——

‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

「躺卧于泥中而遍挣扎,我从岛到岛遍攀缘;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsava’’nti.

那时我见了正自觉者,已度流、无漏。」

ti yathā vakkalitthero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā bhadrāvudho thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā āḷavigotamo thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappattoti – yathā ahū vakkali muttasaddho bhadrāvudho āḷavigotamo ca.

即:如瓦咖利长老是有信者、以信为重者、以信为先导者、信胜解者、信为增上者而证得阿拉汉,如跋陀罗武陀长老是有信者、以信为重者、以信为先导者、信胜解者、信为增上者而证得阿拉汉,如阿喇维果答马长老是有信者、以信为重者、以信为先导者、信胜解者、信为增上者而证得阿拉汉——如瓦咖利、跋陀罗武陀和阿喇维果答马已解脱信。

nti evameva tvaṃ saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā aniccā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saddhaṃ muñcassu pamuñcassu, sampamuñcassu adhimuñcassu okappehīti – evameva tvampi pamuñcassu saddhaṃ.

即:如是你也应舍信、应遍舍、应完全舍、应胜舍、应确立。「一切行无常」,应舍信、应遍舍、应完全舍、应胜舍、应确立。「一切行是苦」……「一切法无我」,应舍信、应遍舍、应完全舍、应胜舍、应确立……「凡任何集法,一切皆是灭法」,应舍信、应遍舍、应完全舍、应胜舍、应确立——如是你也应遍舍信。

nti maccudheyyaṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Maccudheyyassa pāraṃ vuccati amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti tvaṃ pāraṃ gamissasi, pāraṃ adhigamissasi, pāraṃ phassissasi, pāraṃ sacchikarissasīti – gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. Tenāha bhagavā –

「魔的领域」,这是指烦恼、诸蕴和诸行。「魔的领域的彼岸」,这是指不死的涅槃,即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「你将去彼岸」,即你将到达彼岸、触及彼岸、现证彼岸——宾吉亚,你将去魔的领域的彼岸。因此世尊说——

‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca;

「如瓦咖利以信解脱,跋陀罗乌度与阿喇维果答摩;」

Evameva tvampi pamuñcassu saddhaṃ,

「你也应如此以信解脱,」

Gamissasi tvaṃ piṅgiya maccudheyyassa pāra’’nti.

「宾吉亚,你将去魔的领域的彼岸。」

ti esa bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā aniccā’’ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi , bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā dukkhā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘sabbe dhammā anattā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmīti – esa bhiyyo pasīdāmi.

「我更加净信」,即我更加更加信解、更加更加确信、更加更加胜解、更加更加决意;「一切行无常」,我更加更加净信、更加更加信解、更加更加确信、更加更加决意;「一切行是苦」,我更加更加净信……「一切法无我」,我更加更加净信……「凡任何集法,一切皆是灭法」,我更加更加净信、更加更加信解、更加更加确信、更加更加决意——「我更加净信」。

ti. ti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvāna uggahetvāna upadhārayitvāna upalakkhayitvānāti – sutvāna munino vaco.

「牟尼」,这是指智……超越了结缚之网的牟尼。「听闻了你的语言、教导、教诫、教示之后,把持了、受持了、作意了」——「听闻了牟尼之语」。

ti. nti pañca chadanāni – taṇhāchadanaṃ, diṭṭhichadanaṃ, kilesachadanaṃ, duccaritachadanaṃ, avijjāchadanaṃ. Tāni chadanāni buddhassa bhagavato vivaṭāni viddhaṃsitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho vivaṭacchado. ti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti – vivaṭacchado sambuddho.

「无覆盖」。有五种覆盖——渴爱覆盖、见覆盖、烦恼覆盖、恶行覆盖、无明覆盖。那些覆盖对于佛世尊已被揭开、已被破坏、已被根除、已被舍断、已被切断、已被寂止、已被止息、须跋再生起、已被智火烧尽。因此佛是无覆盖者。「正自觉者」,即彼世尊……亲证的施设,即所谓佛——无覆盖的正自觉者。

ti. ti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho…pe… sabbākusalābhisaṅkhārā khilā. Te khilā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho akhilo.

「无荒地」。贪是荒地,嗔是荒地,痴是荒地,忿是荒地,恨……一切不善行是荒地。那些荒地对于佛世尊已被舍断、已被根断、如多罗树头被斩、成为非有、于未来不再生起。因此佛是无荒地者。

ti tayo paṭibhānavanto – pariyatti paṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.

三种辩才者——学习辩才、询问辩才、证得辩才。什么是学习辩才?于此,某人已学习佛语,即经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。依学习,他有辩才——这是学习辩才。

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.

什么是询问辩才?于此,某人已被询问义理、法则、特相、原因、处与非处。依询问,他有辩才——这是询问辩才。

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 paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Bhagavā imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – akhilo paṭibhānavā . Tenāha thero piṅgiyo –

什么是证得辩才?于此,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。他已知义,已知法,已知词。义已知,义有辩才;法已知,法有辩才;词已知,词有辩才。于此三智中之智为辩才无碍解。世尊具足此辩才无碍解,完全具足,到达,完全到达,成就,完全成就,具备。因此佛陀是辩才者。若无学习、无询问、无证得,他将辩才什么呢?——无碍辩才者。因此长老宾祇亚说——

‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco;

「听闻牟尼之语后,我更加净信,

Vivaṭacchado sambuddho, akhilo paṭibhānavā’’ti.

已开显、正自觉者,无碍辩才者。」

ti. ti tayo devā – sammutidevā , upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno ca rājakumāro ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā…pe… brahmakāyikā devā, ye ca devā taduttari. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatā tathāgatasāvakā arahanto khīṇāsavā, ye ca paccekasambuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutideve adhidevāti abhiññāya upapattideve adhidevāti abhiññāya, visuddhideve adhidevāti abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – adhideve abhiññāya.

三种天——世俗天、化生天、清净天。什么是世俗天?世俗天称为国王、王子、王后。这些称为世俗天。什么是化生天?化生天称为四大王天、三十三天……乃至……梵众天,以及更上之诸天。这些称为化生天。什么是清净天?清净天称为诸如来、如来声闻、诸阿拉汉、漏尽者,以及诸辟支佛。这些称为清净天。世尊证知世俗天为胜天,证知化生天为胜天,证知清净天为胜天,已知、已量、已度、已辨、已显现——证知胜天。

nti bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhi. Katame attano adhidevakarā dhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti attano adhidevakarā dhammā.

世尊知、了知、触、证知自己与他人的胜天之法。什么是自己的胜天之法?正行道、随顺行道、不违逆行道、如理行道、法随法行道、戒的圆满、诸根的守护门、食的知量、精勤于觉醒、念与正知、须跋……乃至……圣八支道。这些称为自己的胜天之法。

Katame paresaṃ adhidevakarā dhammā? Sammāpaṭipadā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti paresaṃ adhidevakarā dhammā. Evaṃ bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhīti – sabbaṃ vedi paroparaṃ.

什么是他人的胜天之法?正行道……乃至……圣八支道。这些称为他人的胜天之法。如是世尊知、了知、触、证知自己与他人的胜天之法——知一切自他。

ti bhagavā pārāyanikapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sabhiyapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sakkapañhānaṃ…pe… suyāmapañhānaṃ… bhikkhupañhānaṃ… bhikkhunīpañhānaṃ… upāsakapañhānaṃ… upāsikāpañhānaṃ… rājapañhānaṃ… khattiyapañhānaṃ… brāhmaṇapañhānaṃ… vessapañhānaṃ… suddapañhānaṃ… devapañhānaṃ… brahmapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaroti – pañhānantakaro. ti bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nitthāreti patāreti, khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ…pe… byādhikantāraṃ… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti, rāgakantāraṃ tāreti, dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ tāreti, mohagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nitthāreti patāreti; khemantaṃ amataṃ nibbānaṃ sampāpetīti – evampi bhagavā satthavāho.

如此,世尊是彼岸道问的终结者、边际者、界限者、周围者;沙比亚问的终结者、边际者、界限者、周围者;萨咖问的……(中略)……苏亚马问的……比库问的……比库尼问的……近事男问的……近事女问的……王问的……刹帝利问的……婆罗门问的……吠舍问的……首陀罗问的……天人问的……梵天问的终结者、边际者、界限者、周围者——诸问的终结者。如此,世尊是商队主。犹如商队主令商队渡越险难,渡越盗贼险难,渡越猛兽险难,渡越饥馑险难,渡越无水险难,令渡越、令出离、令超越,令到达安稳之地;同样地,世尊是商队主,令有情渡越险难,渡越生险难,渡越老险难……(中略)……病险难……死险难……愁悲苦忧恼险难,渡越贪险难,渡越嗔险难……痴险难……慢险难……见险难……烦恼险难……恶行险难,渡越贪丛林,渡越嗔丛林,渡越痴丛林……见丛林……烦恼丛林……恶行丛林,令渡越、令出离、令超越;令到达安稳的不死涅槃——如此,世尊是商队主。

Atha vā, bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhatā pasādetāti, evaṃ bhagavā satthavāho. Atha vā, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti, evampi bhagavā satthavāhoti – pañhānantakaro satthā.

或者,世尊是引导者、教导者、劝导者、施设者、令了知者、令见者、令净信者,如此世尊是商队主。或者,世尊是未生起之道的令生起者,未生之道的令生者,未说之道的说者,道的知者、道的了知者、道的熟练者,而今诸弟子是随行于道者,后来具足而住,如此世尊是商队主——诸问的终结者、导师。

nti sakaṅkhā āgantvā nikkaṅkhā sampajjanti, sallekhā āgantvā nillekhā sampajjanti, sadveḷhakā āgantvā nidveḷahakā sampajjanti, savicikicchā āgantvā nibbicikicchā sampajjanti, sarāgā āgantvā vītarāgā sampajjanti, sadosā āgantvā vītadosā sampajjanti, samohā āgantvā vītamohā sampajjanti, sakilesā āgantvā nikkilesā sampajjantīti – kaṅkhīnaṃ paṭijānataṃ. Tenāha thero piṅgiyo –

「令疑惑者到达无疑」:有疑而来,到达无疑;有污垢而来,到达无污垢;有缠缚而来,到达无缠缚;有疑惑而来,到达无疑惑;有贪而来,到达离贪;有嗔而来,到达离嗔;有痴而来,到达离痴;有烦恼而来,到达无烦恼——令疑惑者到达。因此,长老宾基亚说——

‘‘Adhideve abhiññāya, sabbaṃ vedi paroparaṃ;

「证知超越诸天,遍知一切彼岸;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānata’’nti.

诸问的终结者、导师,令疑惑者到达。」

nti asaṃhīraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. nti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṃhāriyaṃ nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ.

「不动」:所谓不死涅槃。即一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。「不可动摇」:不可被贪、嗔、痴、忿、恨、覆、恼、嫉、悭、诳、谄、强情、激情、慢、过慢、憍、放逸、一切烦恼、一切恶行、一切热恼、一切漏、一切箭、一切苦恼、一切不善行所动摇,涅槃是常、坚固、恒、不变易法——不动。

nti asaṃkuppaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho…pe… nirodho nibbānaṃ. Nibbānassa na uppādo paññāyati, vayo natthi, na tassa aññathattaṃ paññāyati. Nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ asaṃkuppaṃ.

「不可动摇」:所谓不死涅槃。即一切行的止息……(中略)……灭、涅槃。涅槃的生起不可得,无灭,其变异不可得。涅槃是常、坚固、恒、不变易法——不动、不可动摇。

ti. ti nibbānassa. ti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi, na sati na saṃvijjati nupalabbhati. ti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci.

「无有譬喻」:涅槃的。「于任何处」:无譬喻,无比拟,无相似,无对等,不存在、不可得、不可获得。「于任何处」:于任何地方、任何事物、任何处所,于内或于外或于内外——无有譬喻于任何处。

ti. ti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. ti gamissāmi adhigamissāmi phassissāmi sacchikarissāmīti – addhā gamissāmi. ti. ti nibbāne kaṅkhā natthi, vicikicchā natthi, dveḷhakaṃ natthi, saṃsayo natthi, na sati na saṃvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍhoti – addhā gamissāmi na mettha kaṅkhā.

「必定」:「必定」是肯定之语、无疑之语、无犹豫之语、无摇摆之语、无动摇之语、确定之语、无错谬之语、无违背之语、确立之语——这就是「必定」。「必定我将前往、将证得、将触证、将现证」——「必定我将前往」。「必定」:对涅槃没有犹豫,没有疑惑,没有动摇,没有怀疑,不存在、不存有、不可得,已舍断、已根除、已寂止、已止息、须跋再生起、已被智火烧尽——「必定我将前往,对此我无犹豫」。

nti. ti evaṃ maṃ upalakkhehi. nti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ nibbānādhimuttanti – evaṃ maṃ dhārehi adhimuttacittanti. Tenāha thero piṅgiyo –

「如此」:「如此你应了知我」。「如此」:倾向涅槃、趣向涅槃、倾斜涅槃、志向涅槃——「如此你应持我为意乐心」。因此,宾基亚长老说——

‘‘Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci;

「不动摇、不震动,任何地方都无可比拟;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti.

必定我将前往,对此我无犹豫,如此你应持我为意乐心。」

Pārāyanānugītigāthāniddeso aṭṭhārasamo. · 彼岸道随颂偈分别第十八

Pārāyanavaggo samatto. · 彼岸道品完