Khaggavisāṇasutto犀角经

404 段 · CSCD 巴利原典

Khaggavisāṇasuttaniddeso

《犀角经》之义释

Paṭhamavaggo第一品

nti. ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbesūti. ti bhūtā vuccanti tasā ca thāvarā ca. ti yesaṃ tasitataṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāsanti santāsaṃ āpajjanti, taṃkāraṇā vuccanti tasā. ti yesaṃ tasitataṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃkāraṇā vuccanti thāvarā. nti tayo daṇḍā – kāyadaṇḍo vacīdaṇḍo manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. nti sabbesu bhūtesu daṇḍaṃ nidhāya nidahitvā.

「于一切」者。「一切」这个词是完全地、一切地、一切方式地、无余地、无遗地、遍取地说的——「于一切」。「众生」者,称为恐惧者与坚固者。「恐惧者」者,那些未舍断恐惧渴爱者,那些未舍断恐怖畏惧者。为何称为恐惧者?他们恐惧、惊恐、极恐、畏惧、陷入惊恐,因此称为恐惧者。「坚固者」者,那些已舍断恐惧渴爱者,那些已舍断恐怖畏惧者。为何称为坚固者?他们不恐惧、不惊恐、不极恐、不畏惧、不陷入惊恐,因此称为坚固者。「舍弃刀杖」者,三种刀杖——身刀杖、语刀杖、意刀杖。三种身恶行是身刀杖,四种语恶行是语刀杖,三种意恶行是意刀杖。「于一切众生舍弃刀杖」者,于一切众生舍弃刀杖、放下刀杖。

nti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayantoti – aviheṭhayaṃ aññatarampi tesaṃ.

「不恼害」者,不以手或土块或棍杖或刀剑或绳索或索子恼害任何一个有情,不以手或土块或棍杖或刀剑或绳索或索子恼害一切有情——「不恼害」是指不恼害他们中的任何一个。

nti. ti paṭikkhepo; ti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. nti sahāyā vuccanti yehi saha āgamanaṃ phāsu, gamanaṃ phāsu, gamanāgamanaṃ phāsu, ṭhānaṃ phāsu, nisajjanaṃ phāsu, sayanaṃ phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, ullapanaṃ phāsu, samullapanaṃ phāsu . nti puttampi na iccheyya na sādiyeyya na patthayeyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyyāti – na puttamiccheyya kuto sahāyaṃ.

「不希求」者。「不」者,是拒绝;「子」者,四种子——自生子、田生子、所给子、弟子。「伴侣」者,称为伴侣者,是那些与之一起来往安乐、去往安乐、来去安乐、站立安乐、坐卧安乐、睡眠安乐、交谈安乐、对话安乐、言说安乐、共同言说安乐者。「不希求子,何况伴侣」者,不希求子、不接受、不期望、不渴望、不祈求,何况希求、接受、期望、渴望、祈求朋友或亲密者或共食者或伴侣——「不希求子,何况伴侣」。

ti. ti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

「独」者。「独」者,那位辟支佛以出家之义为独,以无第二之义为独,以舍断渴爱之义为独,以完全离贪为独,以完全离嗔为独,以完全离痴为独,以完全离烦恼为独,以行于一乘道为独,以独自证得无上辟支菩提为独。

Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.

那位辟支佛如何以出家之义为独?那位辟支佛断除一切在家障碍,断除妻子儿女障碍,断除亲族障碍,断除积蓄障碍,剃除须发,披着袈裟衣,从在家出家成为非家,到达无所有状态,独自行、住、威仪、行持、守护、维持、生活——如此那位辟支佛以出家之义为独。

Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – evaṃ so paccekasambuddho adutiyaṭṭhena eko.

那位辟支佛如何以无第二之义为独?他如此出家后,独自亲近阿兰若林野边地的住处,少声、少音、无人迹、适合人隐居、适合独坐。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,独自坐于隐处,独自决意经行,独自行、住、威仪、行持、守护、维持、生活——如此那位辟支佛以无第二之义为独。

Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃgamesi.

那位辟支佛如何以舍断渴爱之义为独?他如此独自、无第二、不放逸、热诚、精勤而住,作大精进,击败有军队的魔罗、死主、黑者、放逸之亲,舍断、除去、消除、使不存在那遍布的、执着的渴爱之网。

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

「渴爱为第二的人,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、无取着,具念的比库应游行。」

Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.

如是,那位辟支佛以舍断渴爱之义为独一。

Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko. Evaṃ so paccekasambuddho ekantavītarāgoti eko.

如何那位辟支佛以完全离贪为独一?因贪已舍断故,以完全离贪为独一;因嗔已舍断故,以完全离嗔为独一;因痴已舍断故,以完全离痴为独一;因诸烦恼已舍断故,以完全无烦恼为独一。如是,那位辟支佛以完全离贪为独一。

Kathaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo.

如何那位辟支佛以行于一乘道为独一?一乘道者,即所谓须跋、四正勤、四神足、五根、五力、七觉支、圣八支道。

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

「见生灭尽的一乘道,以悲愍利益而了知此道;

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 so paccekasambuddho ekāyanamaggaṃ gatoti eko.

如此,彼辟支佛行于一乘道,故为「独」。

Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ. Paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho maggapaccekasambuddho ñāṇapaccekasambuddho ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi; ‘‘avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi, ‘‘viññāṇanirodhā nāmarūpanirodho’’ti bujjhi, ‘‘nāmarūpanirodhā saḷāyatananirodho’’ti bujjhi, ‘‘saḷāyatananirodhā phassanirodho’’ti bujjhi, ‘‘phassanirodhā vedanānirodho’’ti bujjhi, ‘‘vedanānirodhā taṇhānirodho’’ti bujjhi, ‘‘taṇhānirodhā upādānanirodho’’ti bujjhi, ‘‘upādānanirodhā bhavanirodho’’ti bujjhi, ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi; ‘‘idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi; channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

如何彼辟支佛独自证悟无上辟支菩提,故为「独」?菩提是指四道中的智。慧、慧根、慧力、择法觉支、思择、观、正见。彼辟支佛、道辟支佛、智辟支佛觉悟「一切行无常」,觉悟「一切行是苦」,觉悟「一切法无我」,觉悟「以无明为缘而有行」,觉悟「以行为缘而有识」,觉悟「以识为缘而有名色」,觉悟「以名色为缘而有六处」,觉悟「以六处为缘而有触」,觉悟「以触为缘而有受」,觉悟「以受为缘而有渴爱」,觉悟「以渴爱为缘而有取」,觉悟「以取为缘而有有」,觉悟「以有为缘而有生」,觉悟「以生为缘而有老死」;觉悟「以无明灭而行灭」,觉悟「以行灭而识灭」,觉悟「以识灭而名色灭」,觉悟「以名色灭而六处灭」,觉悟「以六处灭而触灭」,觉悟「以触灭而受灭」,觉悟「以受灭而渴爱灭」,觉悟「以渴爱灭而取灭」,觉悟「以取灭而有灭」,觉悟「以有灭而生灭」,觉悟「以生灭而老死灭」;觉悟「此是苦」,觉悟「此是苦集」,觉悟「此是苦灭」,觉悟「此是导至苦灭之道」;觉悟「此等是诸漏」,觉悟「此是漏集」……觉悟「此是导至漏灭之道」;觉悟「此等法应遍知」,觉悟「此等法应断」,觉悟「此等法应作证」,觉悟「此等法应修习」;觉悟六触处的集与灭、味与患与离,觉悟五取蕴的集……与离,觉悟四大种的集与灭、味与患与离,觉悟「凡任何集法,一切皆是灭法」。

Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsīti evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti – eko.

或者,凡应觉悟、应随觉、应等觉、应正觉、应证得、应触、应作证者,一切彼以辟支菩提智觉悟、随觉、等觉、正觉、证得、触、作证。如此,彼辟支佛独自证悟无上辟支菩提,故为「独」。

ti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu padesato paccekasambuddhesu padesato sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ , saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padesato paccekabuddhānaṃ padesato sāvakānaṃ. Imā aṭṭha cariyāyo. Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati. Evaṃ paṭipannassa kusalā dhammā āyāpentīti – āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti – visesacariyāya carati. Imā aṭṭha cariyāyo.

有八种行:威仪行、处行、念行、定行、智行、道行、得行、世间义利行。威仪行是指四威仪。处行是指六内外处。念行是指须跋。定行是指四禅那。智行是指四圣谛。道行是指四圣道。得行是指四沙门果。世间义利行是指如来、阿拉汉、正等正觉者,部分指辟支佛,部分指声闻弟子。威仪行属于愿具足者,处行属于诸根守护门者,念行属于住于不放逸者,定行属于勤修增上心者,智行属于具慧者,道行属于正行者,得行属于证得果者,世间义利行属于如来、阿拉汉、正等正觉者,部分属于辟支佛,部分属于声闻弟子。此等为八种行。另有八种行:以胜解而以信行,以策励而以精进行,以现起而以念行,以不散乱而以定行,以了知而以慧行,以识知而以识行行。如此行者,诸善法增长,故以处行行。如此行者,证得殊胜,故以殊胜行行。此等为八种行。

Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiropanacariyā ca sammāsaṅkappassa , pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.

另有八种行:以正见而见行,以正思惟而植入行,以正语而摄受行,以正业而等起行,以正命而净化行,以正精进而策励行,以正念而现起行,以正定而不散乱行。此等为八种行。

ti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo , atisītalaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti; evameva so paccekasambuddho tattha takkappo tassadiso tappaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vatteti pāleti yapeti yāpetīti – eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

譬如犀牛之角是独一无二的,如是彼辟支佛如彼、似彼、等同于彼。譬如过咸称为咸似,过苦称为苦似,过甜称为甜似,过热称为火似,过冷称为雪似,大水聚称为海似,具大神通力之声闻弟子称为师似;如是彼辟支佛于此如彼、似彼、等同于彼,独一无二,解脱系缚,于世间正行、住、威仪、转起、守护、维持、持续,故「应独行如犀牛角」。因此彼辟支佛说:

‘‘Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

「于一切众生舍弃刀杖,不恼害彼等中任何一者;」

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo’’ti.

不应希求儿子，何况同伴？应如犀角独自游行。

ti. ti dve saṃsaggā – dassanasaṃsaggo ca savanasaṃsaggo ca. Katamo dassanasaṃsaggo? Idhekacco passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. Disvā passitvā anubyañjanaso nimittaṃ gaṇhāti – kesā vā sobhanā mukhaṃ vā sobhanaṃ akkhī vā sobhanā kaṇṇā vā sobhanā nāsā vā sobhanā oṭṭhā vā sobhanā dantā vā sobhanā mukhaṃ vā sobhanaṃ gīvā vā sobhanā thanā vā sobhanā uraṃ vā sobhanaṃ udaraṃ vā sobhanaṃ kaṭi vā sobhanā ūrū vā sobhanā jaṅghā vā sobhanā hatthā vā sobhanā pādā vā sobhanā aṅguliyo vā sobhanā nakhā vā sobhanāti. Disvā passitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṃ – ayaṃ dassanasaṃsaggo.

有两种接触——见接触和闻接触。什么是见接触？这里，某人看见女人或少女，美丽、好看、可爱、具足最胜的美色。看见之后，他执取随形好之相——头发美丽，或脸美丽，或眼美丽，或耳美丽，或鼻美丽，或唇美丽，或齿美丽，或口美丽，或颈美丽，或乳美丽，或胸美丽，或腹美丽，或腰美丽，或大腿美丽，或小腿美丽，或手美丽，或足美丽，或手指美丽，或指甲美丽。看见之后，他欢喜、称赞、希求、生起、追随贪缚——这是见接触。

Katamo savanasaṃsaggo? Idhekacco suṇāti – ‘‘asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti . Sutvā suṇitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṃ – ayaṃ savanasaṃsaggo.

什么是闻接触？这里，某人听闻——「在某村或某镇，有女人或少女，美丽、好看、可爱、具足最胜的美色」。听闻之后，他欢喜、称赞、希求、生起、追随贪缚——这是闻接触。

ti dve snehā – taṇhāsneho ca diṭṭhisneho ca. Katamo taṇhāsneho? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ pariyantikataṃ 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 taṇhāsneho.

有两种爱着——渴爱之爱着和见之爱着。什么是渴爱之爱着？凡以渴爱所界定的、所限定的、所围绕的、所执取的、所我所化的——「这是我的，那是我的，这么多是我的，这么远是我的」。色、声、香、味、触、床褥、覆盖物、奴婢、山羊绵羊、鸡猪、象牛马骡、田地、住处、金银、村镇王都、国土和地方、库藏和仓库，乃至以渴爱之力我所化整个大地，凡一百零八渴爱行——这是渴爱之爱着。

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

什么是见之爱着？二十事有身见，十事邪见，十事边执见。凡如是之见、见处、见丛林、见旷野、见诤论、见动摇、见结、执取、固执、执着、执持、邪道、邪路、邪性、外道处、颠倒执、相反执、错乱执、邪执、于非如实中执为如实，凡六十二见处——这是见之爱着。

ti dassanasaṃsaggapaccayā ca savanasaṃsaggapaccayā ca taṇhāsneho ca diṭṭhisneho ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – saṃsaggajātassa bhavanti snehā.

由于见接触之缘和闻接触之缘，渴爱之爱着和见之爱着生起、发生、生、生起、出生、现起——对于接触所生者有诸爱着。

ti. ti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. ti idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – ‘‘ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’’ti. Tamenaṃ rājā taṃ paribhāsati. So paribhāsapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

有两种爱着——渴爱之爱着和见之爱着……这是渴爱之爱着……这是见之爱着。这里，某人以身行恶行，以语行恶行，以意行恶行，杀生，不与取，破门而入，掠夺财物，入一家行劫，拦路抢劫，侵犯他人之妻，说妄语。他们捉住他，带到国王面前——「大王，这是盗贼、罪犯。请对他施以您所欲之刑罚」。国王斥责他。他因斥责之缘而感受苦、忧。这苦、忧之怖畏从何而生？它因他的爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti – andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā, antamaso savacanīyampi karoti – ‘‘na te labbhā ito pakkamitu’’nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

即使如此，国王也不满意。国王命令捆绑他——以绳索之缚，或以绳之缚，或以锁链之缚，或以藤条之缚，或以蔓藤之缚，或以投入之缚，或以围绕之缚，或以村之缚，或以镇之缚，或以国之缚，或以地方之缚，或至少命令他——「你不得从此离去」。他因捆绑之缘而感受苦、忧。这苦、忧之怖畏从何而生？它因他的爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。

Ettakenapi rājā na tussati. Tamenaṃ rājā tasseva dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

即使如此,国王仍不满意。国王令他带来那些财富——一百或一千或十万。他因财富的损失之缘而感受苦与忧。这恐怖、苦、忧从何而生?它从他的爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti , rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakavattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattikampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

即使如此,国王仍不满意。国王令他遭受种种刑罚——用鞭打,用藤条打,用棍棒打,砍断手,砍断脚,砍断手脚,割掉耳朵,割掉鼻子,割掉耳鼻,施以粥锅刑,施以贝秃刑,施以罗睺口刑,施以火鬘刑,施以燃手刑,施以草衣刑,施以树皮衣刑,施以羚羊刑,施以钩肉刑,施以钱币刑,施以碱水浴刑,施以转轴刑,施以稻草座刑,用热油浇灌,令狗啃食,活着穿刺于桩上,用剑斩首。他因刑罚之缘而感受苦与忧。这恐怖、苦、忧从何而生?它从他的爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。国王是这四种惩罚的主宰。

So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti; na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

他以自己的业,身坏命终后,投生到苦界、恶趣、堕处、地狱。地狱守卫对他施以名为五缚的刑罚——将烧热的铁钉钉入一只手,将烧热的铁钉钉入另一只手,将烧热的铁钉钉入一只脚,将烧热的铁钉钉入另一只脚,将烧热的铁钉钉入胸部中央。他在那里感受痛苦、猛烈、尖锐、剧烈的受;在那恶业未尽之前,他不会死去。这恐怖、苦、忧从何而生?它从他的爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。

Tamenaṃ nirayapālā saṃvesetvā kuṭhārīhi tacchanti…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi. Tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. Tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti; na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

地狱守卫将他放倒,用斧头砍……地狱守卫抓住他的双脚倒吊,用刨刀刨。地狱守卫将他套在车上,在燃烧、炽燃、炽热的地上来回驱赶。地狱守卫令他爬上又爬下燃烧、炽燃、炽热的大炭火山。地狱守卫抓住他的双脚倒吊,将他投入燃烧、炽燃、炽热的铁锅中。他在那里被煮成泡沫。他在那里被煮成泡沫时,有时上升,有时下沉,有时横移。他在那里感受痛苦、猛烈、尖锐、剧烈的受;在那恶业未尽之前,他不会死去。这恐怖、苦、忧从何而生?它从他的爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。

Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

地狱守卫将他投入大地狱。那大地狱——

Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

「四角四门,按部分划定,

Ayopākārapariyanto, ayasā paṭikujjito.

铁墙围绕,铁覆其顶。

Tassa ayomayā bhūmi, jalitā tejasā yutā;

其地为铁,燃烧充满火焰;」

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

遍满百由旬，常时而住立。

Kadariyātapanā ghorā, accimanto durāsadā;

悭吝者之热恼可怖，有火焰难以接近；

Lomahaṃsanarūpā ca, bhesmā paṭibhayā dukhā.

令毛发竖立之形相，可怕、恐怖、痛苦。

Puratthimāya ca bhittiyā, accikkhandho samuṭṭhito;

从东壁，火聚生起；

Ḍahanto pāpakammante, pacchimāya paṭihaññati.

烧尽诸恶业，击打于西壁。

Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

从西壁，火聚生起；

Ḍahanto pāpakammante, purimāya paṭihaññati.

烧尽诸恶业，击打于东壁。

Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

从南壁，火聚生起；

Ḍahanto pāpakammante, uttarāya paṭihaññati.

燃烧诸恶业,被北方所击退。

Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

从北方的墙壁,火聚生起;

Ḍahanto pāpakammante, dakkhiṇāya paṭihaññati.

燃烧诸恶业,被南方所击退。

Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

从下方生起,可怖的火聚;

Ḍahanto pāpakammante, chadanasmiṃ paṭihaññati.

燃烧诸恶业,被屋顶所击退。

Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

从屋顶生起,可怖的火聚;

Ḍahanto pāpakammante, bhūmiyaṃ paṭihaññati.

燃烧诸恶业,被地面所击退。

Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

如同铁板炽燃,烧热、燃烧;

Evaṃ avīcinirayo, heṭṭhā upari passato.

如是无间地狱,从下至上观看。

Tattha sattā mahāluddā, mahākibbisakārino;

在那里的众生极其残暴,造作极大的恶业;

Accantapāpakammantā, paccanti na ca miyyare .

极端恶劣的业行者,他们被煮熟却不死去。

Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

那些地狱居住者的身体,如同火神一般;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napi masi.

看诸业的坚固性,不成灰烬也不成炭。

Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

他们也向东方奔跑,然后向西方奔跑;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

他们也向北方奔跑,然后向南方奔跑。

Yaṃ yaṃ disaṃ padhāvanti, taṃ taṃ dvāraṃ pidhīyati;

无论他们向哪个方向奔跑,那个门就被关闭;

Abhinikkhamitāsā te, sattā mokkhagavesino.

他们已出离的欲望,那些寻求解脱的众生。

Na te tato nikkhamituṃ, labhanti kammapaccayā;

他们无法从那里出离,因为业的缘故;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahunti.

他们的恶业,未成熟的已作了很多。

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

这恐怖、苦、忧从何而生?它从爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而生。

Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni, tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – snehanvayaṃ dukkhamidaṃ pahoti.

凡地狱的诸苦、凡畜生界的诸苦、凡饿鬼界的诸苦、凡人界的诸苦,它们从何而生、从何而生起、从何而出生、从何而出现、从何而显现?它们从爱着之缘、欢喜之缘、贪之缘、欢喜贪之缘而有、而生起、而生、而生起、而出生、而出现、而显现——这苦随爱着而来,他了知。

ti. ti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. ti taṇhāsneho ca diṭṭhisneho ca ādīnavaṃ snehajaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

有两种爱着——渴爱的爱着和见的爱着……这是渴爱的爱着……这是见的爱着。渴爱的爱着和见的爱着,见到、看到、观察、思惟、审察从爱着生的过患——见到从爱着生的过患,应如犀角独行。因此,那位辟支佛说——

‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

「从交往而生者有诸爱着,这苦随爱着而来;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

见到从爱着生的过患,应如犀角独行。」

ti. ti dve mittā – agārikamitto ca anāgārikamitto ca. Katamo agārikamitto? Idhekacco duddadaṃ dadāti, duccajaṃ cajati, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa ācikkhati, guyhamassa parigūhati , āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti, khīṇe nātimaññati – ayaṃ agārikamitto.

有两种朋友——在家朋友与出家朋友。什么是在家朋友?在此,某人施予难施之物,舍弃难舍之物,做难做之事,忍受难忍之苦,告知他的秘密,守护他的秘密,在灾难时不舍弃他,为了他的利益甚至舍弃生命,在他财尽时不轻视他——这是在家朋友。

Katamo anāgārikamitto? Idha bhikkhu piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā, no ca aṭṭhāne niyojeti adhisīle samādapeti, catunnaṃ satipaṭṭhānānaṃ bhāvanānuyoge samādapeti, catunnaṃ sammappadhānānaṃ…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyoge samādapeti – ayaṃ anāgārikamitto.

什么是出家朋友?在此,比库是可爱的、可意的、尊重的、值得修习的、能说的、堪受言说的、能说深奥之法的,不使人从事于非处,劝导增上戒,劝导修习须跋,劝导修习四正勤……四神足……五根……五力……七觉支……圣八支道的修习——这是出家朋友。

Suhajjā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. nti mitte ca suhajje ca sandiṭṭhe ca sambhatte ca sahāye ca anukampamāno anupekkhamāno anugaṇhamāno attatthampi paratthampi ubhayatthampi hāpeti, diṭṭhadhammikampi atthaṃ hāpeti, samparāyikampi atthaṃ hāpeti, paramatthampi hāpeti pahāpeti parihāpeti paridhaṃseti parivajjeti antaradhāpetīti – mitte suhajje anukampamāno hāpeti atthaṃ.

「善友」是指与他们一起来往安乐、行走安乐、站立安乐、坐卧安乐、睡眠安乐、交谈安乐、对话安乐、言说安乐、共同言说安乐。怜愍朋友、善友、所见者、所交往者、同伴,随观他们,随护他们,损害自己的利益、他人的利益、两者的利益,损害现法的利益,损害来世的利益,损害最上义利,使之损害、使之衰损、使之毁坏、使之避离、使之隐没——这就是「怜愍朋友、善友,损害利益」。

ti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe sampassantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ, tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi – asukassa kulupako, asukāya kulupakoti . Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

由于两种原因而心被束缚——或者置自己于低下、置他人于高上而心被束缚,或者置自己于高上、置他人于低下而心被束缚。如何置自己于低下、置他人于高上而心被束缚?「你们对我有大恩德,我依靠你们而获得衣、食、住所、病者所需之药资具。其他人想要给予我或为我做事,也是依靠你们、看到你们。我古老的父母所给的姓名,也已隐没。我因你们而被知——某家族的依靠者、某家族的依靠者。」如此置自己于低下、置他人于高上而心被束缚。

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā; ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethāti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hotīti – mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto.

如何置自己于高上、置他人于低下而心被束缚?「我对你们有大恩德,你们来到我这里而皈依佛、皈依法、皈依僧团,离杀生、离不与取、离欲邪行、离妄语、离放逸之因的诸酒类;我给你们诵经、给你们问答、告知你们伍波萨他、决意新业处。然而你们舍弃我而恭敬其他人、尊重他们、尊敬他们、供养他们。」如此置自己于高上、置他人于低下而心被束缚——这就是「怜愍朋友、善友,损害利益,心被束缚」。

ti. nti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ ājīvikabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. ti dve santhavā – taṇhāsanthavo ca diṭṭhisanthavo ca…pe… ayaṃ taṇhāsanthavo…pe… ayaṃ diṭṭhisanthavo. ti etaṃ bhayaṃ santhave pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

生之怖畏、老之怖畏、病之怖畏、死之怖畏、王之怖畏、贼之怖畏、火之怖畏、水之怖畏、自责之怖畏、他责之怖畏、刑罚之怖畏、恶趣之怖畏、波浪之怖畏、鳄鱼之怖畏、漩涡之怖畏、鲨鱼之怖畏、生计之怖畏、恶名之怖畏、众中怯懦之怖畏、迷醉之怖畏、可怖畏、战栗、毛竖、心的动摇、恐惧。有两种亲密——渴爱的亲密与见的亲密……这是渴爱的亲密……这是见的亲密。见此亲密中的怖畏,看见它,观察它,思惟它,审察它——这就是「见亲密中的怖畏,应如犀角独行」。因此,那位辟支佛说——

‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

「怜愍朋友、善友,损害利益,心被束缚;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo’’ti.

见亲密中的此怖畏,应如犀角独行。」

ti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ porāṇakā vaṃsā sattā visattā āsattā laggā laggitā palibuddhā, evameva visattikā 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 māravisayo māranivāso mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ.

「竹」被称为竹丛。犹如在竹丛中,老竹紧缚、紧系、紧附、紧着、紧连、紧缠,如是「紧缚」被称为渴爱。凡是贪、贪求、随顺、随从、喜、喜贪、心的贪求、欲、痴迷、耽着、贪着、深贪着、执着、泥沼、冲动、幻、生母、生者、缝者、结网者、流、紧缚、线、蔓延、积集、伴侣、意向、有之引导、林、林丛、亲密、爱染、期待、系缚、希望、希求、希求性、色希望、声希望、香希望、味希望、触希望、利得希望、财富希望、子希望、生命希望、喃喃、喃喃语、喃喃不休、喃喃作、喃喃性、贪婪、贪婪化、贪婪性、摇尾乞怜、欲善、非法贪、不平等贪、喜好、欲求、愿求、渴望、希求、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、暴流、轭、结、取、障、盖、覆、缚、随烦恼、随眠、缠、蔓藤、分离、苦根、苦因、苦源、魔索、魔钩、魔境、魔住处、魔缚、渴爱河、渴爱网、渴爱绳、渴爱海、贪求、贪、不善根。

ti kenaṭṭhena visattikā? Visālāti visattikā visatāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā. Visālā vā pana 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 visatā vitthatāti – visattikāti – vaṃso visālova yathā visatto.

以何义为「紧缚」?「广大」故为紧缚,「蔓延」故为紧缚,「扩散」故为紧缚,「不平」故为紧缚,「使粘着」故为紧缚,「使收缩」故为紧缚,「欺诳」故为紧缚,「毒根」故为紧缚,「毒果」故为紧缚,「毒受用」故为紧缚。或者渴爱广大于色、声、香、味、触、家族、群体、住处、利得、名誉、赞叹、乐、衣、食、卧坐处、病者所需医药资具、欲界、色界、无色界、欲有、色有、无色有、想有、无想有、非想非非想有、一蕴有、四蕴有、五蕴有、过去、未来、现在、所见所闻所觉所识之法中蔓延、扩展——「紧缚」——竹如广大般紧缚。

ti. ti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Apekkhā vuccanti taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – puttesu dāresu ca yā apekkhā.

有四种子:自生子、田生子、所给子、弟子。「妻」被称为妻子。「期待」被称为渴爱。凡是贪、贪求……乃至……贪求、贪、不善根——于子与妻之期待。

ti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ taruṇakā kaḷīrakā asattā alaggā agadhitā apalibuddhā nikkhantā nissaṭā vippamuttā evameva. ti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanā. Tassa paccekasambuddhassa taṇhāsajjanā pahīnā, diṭṭhisajjanā paṭinissaṭṭhā. Taṇhāsajjanāya pahīnattā diṭṭhisajjanāya paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati rase na sajjati phoṭṭhabbe na sajjati kule…pe… 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 na sajjati na gaṇhāti na bajjhati na palibajjhati na mucchati; nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「竹」被称为竹丛。犹如在竹丛中,幼嫩的竹笋未缚、未着、未执、未缠,已出、已离、已解脱,如是。有二种执着——渴爱执着与见执着……乃至……此为渴爱执着……乃至……此为见执着。彼辟支佛已舍断渴爱执着,已舍离见执着。因舍断渴爱执着,因舍离见执着,彼辟支佛于色不执着,于声不执着,于香不执着,于味不执着,于触不执着,于家族……乃至……于群体……住处……利得……名誉……赞叹……乐……衣……食……卧坐处……病者所需医药资具……欲界……色界……无色界……欲有……色有……无色有……想有……无想有……非想非非想有……一蕴有……四蕴有……五蕴有……过去……未来……现在……所见所闻所觉所识之法不执着、不取、不缚、不缠、不痴迷;已出、已离、已解脱、已离系,以离界限之心而住——如竹笋般不执着,应如犀牛角独行。因此,彼辟支佛说——

‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

「竹如广大般紧缚,于子与妻之期待;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo’’ti.

如竹笋般不执着,应如犀牛角独行。」

ti. ti dve migā – eṇimigo ca pasadamigo ca. Yathā āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti.

有二种鹿——羚羊与野鹿。犹如住林之鹿在林中、森林中行走时,安心地行、安心地立、安心地坐、安心地卧。

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’.

世尊确实说过——「诸比库,譬如住林之鹿在林中、森林中行走时,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,因为已离猎人之境。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,此被称为『比库使魔盲目,断灭魔眼之足迹,已达恶魔不见之处』。」

‘‘Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati . Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

「再者,诸比库,比库以寻伺的止息,内净,心一境性,无寻无伺,由定而生喜乐,证得第二禅那而住。诸比库,这称为『比库使魔盲目,消灭足迹,破坏魔眼,到达恶魔看不见之处』。

‘‘Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

「再者,诸比库,比库以喜的离去而住于舍,具念、正知,以身体验乐,正如诸圣者所说的『舍、具念、乐住』,证得第三禅那而住。诸比库,这称为『比库使魔盲目,消灭足迹,破坏魔眼,到达恶魔看不见之处』。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

「再者,诸比库,比库以乐的舍断与苦的舍断,先前喜忧的灭没,不苦不乐,舍念清净,证得第四禅那而住。诸比库,这称为『比库使魔盲目,消灭足迹,破坏魔眼,到达恶魔看不见之处』。

‘‘Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’.

「再者,诸比库,比库完全超越色想,障碍想的灭没,不作意种种想,『虚空无边』,证得虚空无边处而住。诸比库,这称为『比库使魔盲目,消灭足迹,破坏魔眼,到达恶魔看不见之处』。

‘‘Puna caparaṃ, bhikkhave , bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati…pe….

「再者,诸比库,比库完全超越虚空无边处,『识无边』,证得识无边处而住……

‘‘Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe….

「再者,诸比库,完全超越识无边处,『无所有』,证得无所有处而住……

‘‘Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….

「再者,诸比库,完全超越无所有处,证得非想非非想处而住……

‘‘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 visattikaṃ. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato’’ti – migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya.

「再者,诸比库,完全超越非想非非想处,证得想受灭而住,以慧见,他的诸漏灭尽。诸比库,这称为『比库使魔盲目,消灭足迹,破坏魔眼,到达恶魔看不见之处』,已度脱世间的执着。他自信地行,自信地立,自信地坐,自信地卧。那是什么原因?诸比库,已到达恶魔不能及之处。」——如林野中无系缚的鹿,随其所欲而行于食处。

ti. ti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti satto māṇavo poso puggalo jīvo jāgu jantu indagu manujo. ti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. ti viññū naro seritaṃ dhammaṃ pekkhamāno, dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此。如此智者、有慧者、有智慧者、有智者、有辨别者、有智慧者。如此有情、学童、人、人、生命、生者、众生、人、人。如此有两种殊胜——法也是殊胜,人也是殊胜。什么是殊胜的法?须跋、四正勤、四神足、五根、五力、七觉支、八支圣道——这是殊胜的法。什么是殊胜的人?凡具足这殊胜法者,他被称为殊胜的人。如此有智慧的人,见殊胜法、看见、观察、思惟、审察——有智慧的人,见殊胜,应如犀牛角独自游行——因此那位辟支佛说——

‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

「如林中之鹿无系缚,随其所欲而往食处;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

有智慧的人,见殊胜,应如犀牛角独自游行。」

ti sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. ti sahāyamajjhe vāsepi ṭhānepi gamanepi cārikāyapi attatthamantanā paratthamantanā ubhayatthamantanā diṭṭhadhammikatthamantanā samparāyikatthamantanā paramatthamantanā ti – āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya.

如此同伴是指与他们一起来往安乐、去往安乐、来去安乐、站立安乐、坐卧安乐、睡眠安乐、交谈安乐、对话安乐、谈论安乐、共同谈论安乐。如此在同伴中,无论住处、站立、行走、游行,有自利的商议、他利的商议、两利的商议、现法利的商议、来世利的商议、最上利的商议——如此在同伴中,在住处、站立、行走、游行时有商议。

ti anabhijjhitaṃ etaṃ vatthu bālānaṃ asappurisānaṃ titthiyānaṃ titthayasāvakānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Abhijjhitaṃ etaṃ vatthu paṇḍitānaṃ sappurisānaṃ buddhasāvakānaṃ paccekabuddhānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. ti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. ti seritaṃ dhammaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此这是愚者、非善人、外道、外道弟子所不喜爱的事,即穿着尘堆衣。这是智者、善人、佛弟子、辟支佛所喜爱的事,即穿着尘堆衣。如此有两种殊胜——法也是殊胜,人也是殊胜。什么是殊胜的法?须跋……乃至……八支圣道——这是殊胜的法。什么是殊胜的人?凡具足这殊胜法者,他被称为殊胜的人。如此见殊胜法、看见、观察、思惟、审察——见不被喜爱的殊胜,应如犀牛角独自游行。因此那位辟支佛说——

‘‘Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

「在同伴中有商议,在住处、站立、行走、游行时;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti.

见不被喜爱的殊胜,应如犀牛角独自游行。」

ti. ti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, tharūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. Ayaṃ kāyikā khiḍḍā.

如此。如此有两种游戏——身的游戏和语的游戏。什么是身的游戏?以象游戏、以马游戏、以车游戏、以弓游戏、以剑游戏、以八目棋游戏、以十目棋游戏、在空中游戏、以想象路径游戏、以桑提咖游戏、以卡利咖游戏、以卡提咖游戏、以手杖游戏、以骰子游戏、以板游戏、以钩游戏、以摩卡吉咖游戏、以金古拉咖游戏、以叶游戏、以小车游戏、以小弓游戏、以字母游戏、以猜心游戏、以模仿残疾游戏。这是身的游戏。

Katamā vācasikā khiḍḍā? Mukhabherikaṃ mukhālambaraṃ mukhaḍiṇḍimakaṃ mukhacalimakaṃ mukhakerakaṃ mukhadaddarikaṃ nāṭakaṃ lāsaṃ gītaṃ davakammaṃ. Ayaṃ vācasikā khiḍḍā.

什么是语言的嬉戏?口鼓、口琴、口鼓声、口动声、口号角、口小鼓、戏剧、舞蹈、歌唱、表演。这是语言的嬉戏。

ti anukkaṇṭhitādhivacanametaṃ ratīti. Sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. ti khiḍḍā ca rati ca sahāyamajjhe hotīti – khiḍḍā ratī hoti sahāyamajjhe.

这是不厌倦的同义词,即乐。同伴是指与他们一起来往安乐、行走安乐、来去安乐、站立安乐、坐卧安乐、睡眠安乐、交谈安乐、对话安乐、言说安乐、共语安乐。即在同伴中有嬉戏与乐——在同伴中有嬉戏与乐。

nti. ti cattāro puttā – atrajo putto, khettajo putto , dinnako putto, antevāsiko putto. nti puttesu ca adhimattaṃ hoti pemanti – puttesu ca vipulaṃ hoti pemaṃ.

有四种儿子——亲生子、田生子、所赠子、弟子。对诸子有极度的爱——对诸子有广大的爱。

ti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā, ime sattā piyā.

有两种所爱——有情或诸行。什么是所爱的有情?于此,若有那些希望利益、希望利益、希望安乐、希望离轭安稳的母亲或父亲或兄弟或姊妹或儿子或女儿或朋友或同僚或亲戚或血亲,这些是所爱的有情。

Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, ime saṅkhārā piyā. ti piyānaṃ vippayogaṃ vijigucchamāno aṭṭiyamāno harāyamānoti – piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

什么是所爱的诸行?可意的色、可意的声、可意的香、可意的味、可意的触,这些是所爱的诸行。厌恶、厌离、羞耻与所爱者别离——厌恶与所爱者别离,应如犀角独行。因此,那位辟支佛说——

‘‘Khiḍḍā ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

「在同伴中有嬉戏与乐,对诸子有广大的爱;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo’’ti.

厌恶与所爱者别离,应如犀角独行。」

ti. ti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena…pe… muditāsahagatena…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ…pe… abyāpajjena pharitvā viharati. ti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye dakkhiṇāya disāya sattā te appaṭikūlā honti , ye pacchimāya disāya sattā te appaṭikūlā honti, ye uttarāya disāya sattā te appaṭikūlā honti, ye puratthimāya anudisāya sattā te appaṭikūlā honti, ye dakkhiṇāya anudisāya sattā te appaṭikūlā honti, ye pacchimāya anudisāya sattā te appaṭikūlā honti, ye uttarāya anudisāya sattā te appaṭikūlā honti, ye heṭṭhimāya disāya sattā te appaṭikūlā honti, ye uparimāya disāya sattā te appaṭikūlā honti, ye disāsu vidisāsu sattā te appaṭikūlā honti; karuṇāya bhāvitattā muditāya bhāvitattā upekkhāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti…pe… ye disāsu vidisāsu sattā te appaṭikūlā hontīti – cātuddiso appaṭigho ca hoti.

那位辟支佛以慈俱之心遍满一方而住,如是第二方,如是第三方,如是第四方。如此,对上、下、横、一切处、一切方面、一切世间,以慈俱之心,广大、无量、无怨、无害遍满而住。以悲俱之心……以喜俱之心……以舍俱之心遍满一方而住,如是第二方,如是第三方……无害遍满而住。由于慈的修习,东方的有情对他无敌意,南方的有情对他无敌意,西方的有情对他无敌意,北方的有情对他无敌意,东南方的有情对他无敌意,西南方的有情对他无敌意,西北方的有情对他无敌意,东北方的有情对他无敌意,下方的有情对他无敌意,上方的有情对他无敌意,诸方与诸隅的有情对他无敌意;由于悲的修习、由于喜的修习、由于舍的修习,东方的有情对他无敌意……诸方与诸隅的有情对他无敌意——他对四方无敌。

ti so paccekasambuddho santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati. Aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpasanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhito. Santuṭṭho hoti itarītarena piṇḍapātena…pe…

如此,彼辟支佛对任何衣满足,赞叹对任何衣的满足,不为衣的缘故而从事不适当的寻求。未得衣时不忧虑,得衣时不贪著、不迷恋、不陷入,见过患、了知出离而受用。以对任何衣的满足,既不自赞,也不毁他。于此处,凡是善巧、不懈怠、正知、具念者,此被称为辟支佛,安住于古老、最上的圣种。对任何钵食满足……

Santuṭṭho hoti itarītarena senāsanena…pe… santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati. Aladdhā ca gilānapaccayabhesajjaparikkhārānaṃ na paritassati. Laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhitoti – santussamāno itarītarena.

对任何住所满足……对任何病缘药资具满足,赞叹对任何病缘药资具的满足,不为病缘药资具的缘故而从事不适当的寻求。未得病缘药资具时不忧虑,得病缘药资具时不贪著、不迷恋、不陷入,见过患、了知出离而受用。以对任何病缘药资具的满足,既不自赞,也不毁他。于此处,凡是善巧、不懈怠、正知、具念者,此被称为辟支佛,安住于古老、最上的圣种——对任何而满足。

ti. ti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, 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 ḍaṃsamakasavātātapasarīsapasamphassā iti vā. Ime vuccanti pākaṭaparissayā.

有两种危险——明显的危险和隐蔽的危险。什么是明显的危险?狮子、老虎、豹、熊、鬣狗、狼、野牛、象、蛇、蝎、蜈蚣,或盗贼、或人、或已作业者、或未作业者,眼病、耳病、鼻病、舌病、身病、头病、耳孔病、口病、齿病、咳嗽、气喘、鼻炎、发烧、衰老、腹病、昏厥、痢疾、绞痛、霍乱、麻风、疮、癣、肺痨、癫痫、癣疥、疥癣、搔痒、抓痕、皮肤病、血胆病、糖尿病、痔疮、脓疱、肛瘘,胆汁所生之病、痰所生之病、风所生之病、(三者)和合之病、时节变化所生之病、不等护理所生之病、突发之病、业果报所生之病,寒、热、饥、渴、大便、小便、虻、蚊、风、热、爬虫类的接触等。这些被称为明显的危险。

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho 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. Ime vuccanti paṭicchannaparissayā.

什么是隐蔽的危险?身恶行、语恶行、意恶行,欲欲盖、嗔恨盖、昏沉睡眠盖、掉举追悔盖、疑盖,贪、嗔、痴、忿、恨、覆、恼、嫉、悭、诳、谄、顽固、激情、慢、过慢、憍、放逸,一切烦恼、一切恶行、一切热恼、一切热苦、一切热恼、一切不善行。这些被称为隐蔽的危险。

ti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.

以何义为危险?「逼迫」故为危险,「导向衰退」故为危险,「依止于此」故为危险。如何「逼迫」故为危险?那些危险逼迫、压迫、征服、压倒、吞没、摧毁那个人。如此「逼迫」故——危险。

Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa, catunnaṃ sammappadhānānaṃ… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evaṃ parihānāya saṃvattantīti – parissayā.

如何「导向衰退」故为危险?那些危险导向善法的障碍、衰退。什么善法?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,根门的守护,食的知量,致力于觉醒,念与正知,须跋的修习,四正勤……四神足……五根……五力……七觉支……圣八支道的修习——导向这些善法的障碍、衰退。如此「导向衰退」故——危险。

Kathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti , rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.

如何「依止于此」故为危险?在此处,这些恶不善法生起,依止于身。如同住洞穴的众生住在洞穴,住水池的众生住在水池,住森林的众生住在森林,住树的众生住在树;同样地,在此处,这些恶不善法生起,依止于身。如此亦「依止于此」故——危险。

Vuttañhetaṃ bhagavatā – ‘‘sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā uppajjanti ye pāpakā akusalā dhammā, sarasaṅkappā saṃññojanīyā , tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsiko vuccati. Tena samudācarena samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

世尊确实说过——「诸比库,有内住者、有师者的比库,住于苦、不安乐。诸比库,比库如何有内住者、有师者而住于苦、不安乐?诸比库,于此,比库以眼见色后,生起诸恶不善法、伴随忆念与寻的、结缚的,它们住于他内、随流于他——诸恶不善法。因此被称为有内住者。以那行为,诸恶不善法与他共行。因此被称为有师者。」

‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya uppajjanti ye pāpakā akusalā dhammā sarasaṅkappā saṃyojanīyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Tena samudācarena samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi, tatrāsayāti – parissayā.

「再者,诸比库!比库以耳听到声音……以鼻嗅到香……以舌尝到味……以身触到触……以意识知法后,生起诸恶不善法、有念有寻、结缚性的,那些恶不善法住于他内、随流于他,故称为『有弟子』。由于那些恶不善法以行为与他共行,故称为『有导师』。诸比库!如是,有弟子、有导师的比库住于苦、不安乐。」如是,于此之义——诸怖畏。

Vuttañhetaṃ bhagavatā – ‘‘tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo ? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko, doso, bhikkhave…pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’ti.

世尊确实说过:「诸比库!这三者是内垢、内敌、内怨、内杀者、内对手。哪三者?诸比库!贪是内垢、内敌、内怨、内杀者、内对手;诸比库!嗔……诸比库!痴是内垢、内敌、内怨、内杀者、内对手。诸比库!这三者是内垢、内敌、内怨、内杀者、内对手。」

Anatthajanano lobho, lobho cittappakopano;

贪生不利,贪扰乱心;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

怖畏从内生,人不能觉知。

Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

贪者不知利,贪者不见法;

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

当贪制伏人,彼时成盲暗。

Anatthajanano doso, doso cittappakopano;

嗔生不利,嗔扰乱心;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

怖畏从内生,人不能觉知。

Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

嗔者不知利益,嗔者不见法;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

当嗔恨征服人时,那时即有盲暗。

Anatthajanano moho, moho cittappakopano;

痴生起无利益,痴扰乱心;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

怖畏从内部生起,人们不了知它。

Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

痴者不知利益,痴者不见法;

Andhatamaṃ tadā hoti, yaṃ moho sahate naranti.

当痴征服人时,那时即有盲暗。

Evampi, tatrāsayāti – parissayā.

如此,于此有危险之义——诸危险。

Vuttañhetaṃ bhagavatā – ‘‘tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya . Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.

世尊确实说过:「大王,人的三种法在内生起时生起,为了无利益、为了痛苦、为了不安乐而住。哪三种?大王,贪是人的法,在内生起时生起,为了无利益、为了痛苦、为了不安乐而住;大王,嗔……大王,痴是人的法,在内生起时生起,为了无利益、为了痛苦、为了不安乐而住。大王,这三种人的法在内生起时生起,为了无利益、为了痛苦、为了不安乐而住。」

‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

「贪、嗔与痴，对于心恶的人，

Hiṃsanti attasambhūtā, tacasāraṃva samphala’’nti .

从自身生起而伤害他，如同多果的竹子（伤害自己）。」

Evampi, tatrāsayāti – parissayā.

如此，在那里的意思是——诸危险。

Vuttañhetaṃ bhagavatā –

因为这是世尊所说的——

‘‘Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

「贪与嗔从此而起，不喜与喜、身毛竖立从此而生；

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti .

从此生起意的寻思，如同孩童放开捕捉的鸟。」

Evampi, tatrāsayāti – parissayā.

如此，在那里的意思是——诸危险。

ti parissaye sahitā ārādhitā ajjhottharitā pariyāditā paṭinissatāti – parissayānaṃ sahitā. ti so paccekasambuddho abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – parissayānaṃ sahitā acchambhī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

诸危险已被克服、已被征服、已被超越、已被遍知、已被舍断，这就是——与诸危险同在。那位辟支佛无畏、无惊、无恐、不逃避，已舍断恐怖畏惧，离身毛竖立而住，这就是——与诸危险同在而无惊，应如犀牛角独自游行。因此，那位辟支佛说——

‘‘Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

「他对四方无敌对,满足于所得之物;」

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo’’ti.

「忍受诸危难而无畏,应如犀牛角独自游行。」

ti pabbajitāpi idhekacce nissayepi diyyamāne uddesepi diyyamāne paripucchāyapi diyyamāne cīvarepi diyyamāne pattepi diyyamāne lohathālakepi diyyamāne dhammakaraṇepi diyyamāne parissāvanepi diyyamāne thavikepi diyyamāne upāhanepi diyyamāne kāyabandhanepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – dussaṅgahā pabbajitāpi eke.

即使出家者中,有些人虽然给予依止、给予教授、给予询问、给予衣、给予钵、给予铜盘、给予法事、给予滤水器、给予针筒、给予鞋、给予腰带,他们却不听、不倾耳、不作意、不顺从、不接受教诫、持相反意见、转向他处——难以摄受的出家者也有一些。

ti gahaṭṭhāpi idhekacce hatthimhipi diyyamāne…pe… rathepi khettepi vatthumhipi hiraññepi suvaṇṇepi diyyamāne gāmepi…pe… nigamepi nagarepi… raṭṭhepi… janapadepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – atho gahaṭṭhā gharamāvasantā.

即使在家者中,有些人虽然给予象、……乃至……给予车、给予田地、给予宅地、给予金钱、给予黄金、给予村落、……乃至……给予市镇、给予城市、……给予国土、……给予地方,他们却不听、不倾耳、不作意、不顺从、不接受教诫、持相反意见、转向他处——还有那些住在家中的在家者。

ti attānaṃ ṭhapetvā sabbe imasmiṃ atthe paraputtā. Tesu paraputtesu appossukko hutvā abyāvaṭo hutvā anapekkho hutvāti – appossukko paraputtesu hutvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

除了自己之外,在此义中一切都是他人之子。对那些他人之子不关心、不纠缠、不期待——对他人之子不关心,应如犀牛角独自游行。因此,那位辟支佛说——

‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

「难以摄受的出家者也有一些,还有那些住在家中的在家者;」

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo’’ti.

「对他人之子不关心,应如犀牛角独自游行。」

ti gihibyañjanāni vuccanti kesā ca massū ca mālā ca gandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā. ti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭipassambhayitvāti – oropayitvā gihibyañjanāni.

在家相是指:头发、胡须、花鬘、香、涂香、装饰品、头饰、衣服、披衣、缠布、覆盖物、按摩、沐浴、揉搓、镜子、眼药、花鬘香涂香、面粉、面膏、手镯、发饰、手杖、管、剑、伞、彩鞋、头巾、宝石、拂尘、白衣、长边衣等等。舍弃在家相、完全舍弃、放下、止息——舍弃在家相。

ti yathā koviḷārassa pattāni chinnāni sañchinnāni patitāni paripatitāni, evameva tassa paccekasambuddhassa gihibyañjanāni chinnāni sañchinnāni patitānīti – sañchinnapatto yathā koviḷāro.

如同咖韦喇拉树的叶子被切断、完全切断、落下、完全落下,同样地,那位辟支佛的在家相被切断、完全切断、落下——如同叶子被切断的咖韦喇拉树。

ti. ti vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravoti vīro, vigatalomahaṃsoti vīro.

「勇者」:勇者是英雄,勇者是强者,勇者是有力者,勇者是有能力者,勇者是勇士,勇者是勇敢者、无畏者、无惧者、无恐怖者、不退缩者、已舍断恐惧怖畏者,勇者是已离竖毛者。

Virato idha sabbapākehi, nirayadukkhaṃ aticca vīriyavā so;

「于此离一切恶业,超越地狱之苦,彼是勇者;」

So vīriyavā padhānavā, dhīro tādi pavuccate tathattā.

「彼勇者、精勤者、智者、如是者,因其如性而被称为如是。」

Gihibandhanāni vuccanti puttā ca bhariyā ca dāsā ca dāsī ca ajeḷakā ca kukkuṭasūkarā ca hatthigavāssavaḷavā ca khettañca vatthu ca hiraññañca suvaṇṇañca gāmanigamarājadhāniyo ca raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyavatthu.

「在家束缚」是指:儿子、妻子、男仆、女仆、山羊、绵羊、鸡、猪、象、牛、马、骡、田地、宅地、金钱、黄金、村落、城镇、王都、国土、地方、库藏、仓库,以及任何可染着之物。

ti so paccekasambuddho vīro gihibandhanāni chinditvā samucchinditvā jahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

那位辟支佛勇者切断、完全切断、舍弃、除去、灭除在家束缚,使之成为不存在——「切断在家束缚的勇者,应如犀牛角独自游行。」因此,那位辟支佛说:

‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro,

「舍弃在家相,如同叶子被切断的咖韦喇拉树,」

Chetvāna vīro gihibandhanāni;

「切断在家束缚的勇者;」

Eko care khaggavisāṇakappo’’ti.

应如犀牛角独自而行。

Paṭhamo vaggo. · 第一品

Dutiyavaggo第二品

nti sace nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – sace labhetha nipakaṃ saṃhāyaṃ.

若能获得、得到、证得、寻得精明的、贤明的、有慧的、有智的、有智者的、明辨的、有慧者的同伴——若能获得精明的同伴。

nti. nti ekato caraṃ. nti paṭhamenapi jhānena sādhuvihāriṃ, dutiyenapi jhānena… tatiyenapi jhānena… catutthenapi jhānena sādhuvihāriṃ, mettāyapi cetovimuttiyā sādhuvihāriṃ, karuṇāyapi…pe… muditāyapi… upekkhāyapi cetovimuttiyā sādhuvihāriṃ, ākāsānañcāyatanasamāpattiyāpi sādhuvihāriṃ , viññāṇañca āyatanasamāpattiyāpi…pe… ākiñcaññāyatanasamāpattiyāpi…pe… nevasaññānāsaññāyatanasamāpattiyāpi sādhuvihāriṃ, nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. nti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

独自而行。以第一禅善住者,以第二禅……以第三禅……以第四禅善住者,以慈心解脱善住者,以悲……以喜……以舍心解脱善住者,以空无边处等至善住者,以识无边处等至……以无所有处等至……以非想非非想处等至善住者,以灭尽等至善住者,以果等至善住者。贤者、贤明的、有慧的、有智的、有智者的、明辨的、有慧者——与贤者共住善住。

ti. ti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi, tatrāsayāti – parissayā. ti sabbe parissaye abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – abhibhuyya sabbāni parissayāni.

有两种危险——显露的危险和隐藏的危险……这些称为显露的危险……这些称为隐藏的危险……如此,在此之义——危险。征服一切危险、战胜、压倒、遍取、粉碎——征服一切危险。

ti so paccekasambuddho tena nipakena paṇḍitena paññavantena buddhimantena ñāṇinā vibhāvinā medhāvinā sahāyena saddhiṃ attamano tuṭṭhamano haṭṭhamano pahaṭṭhamano udaggamano muditamano careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – careyya tenattamano. ti so paccekasambuddho satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritāti – careyya tenattamano satīmā. Tenāha so paccekasambuddho –

那位辟支佛与那位精明的、贤明的、有慧的、有智的、有智者的、明辨的、有慧者的同伴一起,应欢喜、满足、欢悦、极喜、踊跃、欣悦地行、住、威仪、行持、守护、维持、度日——应与彼欢喜而行。那位辟支佛具念,具足最上的念与正知,能忆念、随念久已所作、久已所说——应与彼欢喜而行,具念。因此,那位辟支佛说——

‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

「若能获得精明的同伴,与善住的贤者共住;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā’’ti.

征服一切危险,应与彼欢喜而行,具念。」

nti no ce nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – no ce labhetha nipakaṃ sahāyaṃ.

若不能获得、得到、证得、寻得精明的、贤明的、有慧的、有智的、有智者的、明辨的、有慧者的同伴——若不能获得精明的同伴。

nti. nti ekato caraṃ. nti paṭhamenapi jhānena sādhuvihāriṃ…pe… nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. nti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

如此。如此独自行。如此以初禅为善住者……乃至……以灭尽定为善住者,以果定为善住者。如此贤者、智者、有慧者、有智者、有智者、明了者、有慧者——应与善住的贤者共行。

ti rājā khattiyo muddhābhisitto vijitasaṅgāmo nihatapaccāmitto laddhādhippāyo paripuṇṇakosakoṭṭhāgāro raṭṭhañca janapadañca kosañca koṭṭhāgārañca pahūtahiraññasuvaṇṇaṃ nagarañca pariccajitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ paccekasambuddhopi 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 yāpetīti – rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此,刹帝利灌顶王,战胜敌军,击败敌对者,达成目的,充满库藏,舍弃国土、人民、库藏、仓库、大量金银、城市,剃除须发,披着袈裟衣,从在家出家成为非家,到达无所有状态,独自行、住、威仪、行持、守护、维持、生活。如此,辟支佛也切断一切在家的障碍,切断妻子儿女的障碍,切断亲戚的障碍,切断朋友同伴的障碍,剃除须发,披着袈裟衣,从在家出家成为非家,到达无所有状态,独自行、住、威仪、行持、守护、维持、生活——如王舍弃征服的国土,应如犀牛角独自行。因此,那位辟支佛说——

‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

「若不得精明的同伴,与善住的贤者共行;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo’’ti.

如王舍弃征服的国土,应如犀牛角独自行。」

nti. ti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. nti sahāyasampadā vuccati yo so sahāyo asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena… asekkhena paññākkhandhena … asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. nti sahāyasampadaṃ pasaṃsāma thomema kittema vaṇṇemāti – addhā pasaṃsāma sahāyasampadaṃ.

如此。如此是一向之语、无疑之语、无犹豫之语、无二之语、无混乱之语、决定之语、无错谬之语、无违背之语、确立之语——「确实」。如此所谓同伴的成就,是指那位同伴具足无学戒蕴,具足无学定蕴……具足无学慧蕴……具足无学解脱蕴……具足无学解脱智见蕴。如此我们赞叹、称赞、称扬、赞美同伴的成就——确实我们赞叹同伴的成就。

ti seṭṭhā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena; samā sadisā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena. Seṭṭhā vā sahāyā sadisā vā sahāyā sevitabbā bhajitabbā payirupāsitabbā paripucchitabbā paripañhitabbāti – seṭṭhā samā sevitabbā sahāyā.

如此,同伴以戒、定、慧、解脱、解脱智见而为最胜;同伴以戒、定、慧、解脱、解脱智见而为平等、相似。最胜的同伴或相似的同伴应亲近、应交往、应须跋、应询问、应请教——应亲近最胜的、平等的同伴。

ti atthi puggalo sāvajjabhojī atthi puggalo anavajjabhojīti. Katamo ca puggalo sāvajjabhojī? Idhekacco puggalo kuhanāya lapanāya nemittikatāya nippesikatāya lābhena lābhaṃ nijigīsanatāya dārudānena veḷudānena pattadānena pupphadānena phaladānena sinānadānena cuṇṇadānena mattikādānena dantakaṭṭhadānena mukhodakadānena cāṭukamyatāya muggasūpyatāya pāribhaṭyatāya pīṭhamaddikatāya vatthuvijjāya tiracchānavijjāya aṅgavijjāya nakkhattavijjāya dūtagamanena pahiṇagamanena jaṅghapesaniyena vejjakammena navakammena piṇḍapaṭipiṇḍakena dānānuppadānena , adhammena visamena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ kappeti. Ayaṃ vuccati puggalo sāvajjabhojī.

如此,有人是有罪食者,有人是无罪食者。什么是有罪食者?这里,某人以诡诈、饶舌、现相、激磨、以利求利、以木施、以竹施、以钵施、以花施、以果施、以浴施、以粉施、以土施、以齿木施、以漱口水施、以谄媚、以豆汤、以奉承、以按摩床座、以地相学、以畜生学、以肢体学、以星宿学、以使者往来、以遣使往来、以走使、以医疗、以助产、以团食换团食、以布施换布施,以非法、不正当地获得、得到、证得、获取、取得而营生。这被称为有罪食者。

Katamo ca puggalo anavajjabhojī? Idhekacco puggalo na kuhanāya na lapanāya na nemittikatāya na nippesikatāya na lābhena lābhaṃ nijigīsanatāya na dārudānena na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na cuṇṇadānena na mattikādānena na dantakaṭṭhadānena na mukhodakadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na pīṭhamaddikatāya na vatthuvijjāya na tiracchānavijjāya na aṅgavijjāya na nakkhattavijjāya na dūtagamanena na pahiṇagamanena na jaṅghapesaniyena na vejjakammena na navakammena na piṇḍapaṭipiṇḍakena na dānānuppadānena, dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ kappeti. Ayaṃ vuccati puggalo anavajjabhojī.

什么是无罪食者?这里,某人不以诡诈、不以饶舌、不以现相、不以激磨、不以利求利、不以木施、不以竹施、不以钵施、不以花施、不以果施、不以浴施、不以粉施、不以土施、不以齿木施、不以漱口水施、不以谄媚、不以豆汤、不以奉承、不以按摩床座、不以地相学、不以畜生学、不以肢体学、不以星宿学、不以使者往来、不以遣使往来、不以走使、不以医疗、不以助产、不以团食换团食、不以布施换布施,以如法、正当地获得、得到、证得、获取、取得而营生。这被称为无罪食者。

ti ete anavajjabhojī aladdhā alabhitvā anadhigantvā avinditvā appaṭilabhitvāti – ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「这些无过食者未得、未获得、未证得、未发现、未获取」——这些无过食者未得,应如犀角独行。因此,那位辟支佛说——

‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

「我们确实赞叹同伴的成就,最胜者、平等者应作为同伴而亲近;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo’’ti.

未得这些无过食者,应如犀角独行。」

ti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ti jātarūpassa. ti parisuddhāni pariyodātānīti – disvā suvaṇṇassa pabhassarāni.

「见」即见到、看到、衡量、确定、辨别、明了。「金」即生金。「光辉」即清净的、明净的——见到黄金的光辉。

ti kammāraputto vuccati suvaṇṇakāro. ti kammāraputtena suniṭṭhitāni sukatāni suparikammakatānīti – kammāraputtena suniṭṭhitāni.

「铁匠之子」即称为金匠。「由铁匠之子善作」即由铁匠之子善作成、善制作、善加工——由铁匠之子善作成。

nti bhujo vuccati hattho. Yathā ekasmiṃ hatthe dve nūpurāni ghaṭṭenti ; evameva sattā taṇhāvasena diṭṭhivasena niraye ghaṭṭenti, tiracchānayoniyaṃ ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ upapattiyā upapattiṃ paṭisandhiyā paṭisandhiṃ bhavena bhavaṃ saṃsārena saṃsāraṃ vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti saṅghaṭṭentā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「臂」即称为手。如同在一只手上两个手镯碰撞;同样地,众生以渴爱之力、以见之力在地狱碰撞,在畜生趣碰撞,在饿鬼界碰撞,在人间世碰撞,在天界碰撞,从趣至趣、从生至生、从结生至结生、从有至有、从轮回至轮回、从轮转至轮转碰撞、互相碰撞,碰撞着而行、住、威仪、转起、守护、维持、度日——在两臂上互相碰撞,应如犀角独行。因此,那位辟支佛说——

‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

「见到黄金的光辉,由铁匠之子善作成;

Saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo’’.

在两臂上互相碰撞,应如犀角独行。」

ti taṇhādutiyo vā hoti puggaladutiyo vā. Kathaṃ taṇhādutiyo hoti? Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā appahīnā, so vuccati taṇhādutiyo.

或者是渴爱的第二者,或者是人的第二者。如何是渴爱的第二者?渴爱:色渴爱……(中略)……法渴爱。凡此渴爱未断者,他被称为渴爱的第二者。

Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

渴爱的第二者之人,长时轮回流转;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattatīti.

此有彼有,不能超越轮回。

Evaṃ taṇhādutiyo vā hoti.

如此是渴爱的第二者。

Kathaṃ puggaladutiyo hoti? Idhekacco na atthahetu na kāraṇahetu uddhato avūpasantacitto ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati; seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ katheti. Evaṃ puggaladutiyo hotīti – evaṃ dutīyena sahā mamassa.

如何是人的第二者?此处某人无义利、无因缘地,心掉举、不寂静,成为一人的第二者,或成为二人的第三者,或成为三人的第四者。在那里,他说许多杂秽语;即:王论、贼论、大臣论、军论、怖畏论、战争论、食论、饮论、衣论、卧具论、花鬘论、香论、亲戚论、车乘论、村论、镇论、城论、国土论、女人论、英雄论、街道论、井边论、亡灵论、种种论、世间传说、海洋传说、如是有无有论。如此是人的第二者——如此「我有第二者」。

ti vācābhilāpo vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathaṃ…pe… itibhavābhavakathaṃ. ti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanāti – vācābhilāpo abhisajjanā vā.

「语言交谈」被称为三十二种畜生论,即:王论……(中略)……如是有无有论。「二种结缚」:渴爱结缚与见结缚……(中略)……此是渴爱结缚……(中略)……此是见结缚——语言交谈或结缚。

ti. nti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ ājīvakabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. ti etaṃ bhayaṃ āyatiṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「怖畏」:生怖畏、老怖畏、病怖畏、死怖畏、王怖畏、贼怖畏、火怖畏、水怖畏、自我谴责怖畏、他人谴责怖畏、刑罚怖畏、恶趣怖畏、波浪怖畏、鳄鱼怖畏、漩涡怖畏、鲨鱼怖畏、生计怖畏、恶名怖畏、众中怯弱怖畏、死亡怖畏、可怖、战栗、毛骨悚然、心的激动、恐惧。「观见未来此怖畏」:观见、看见、观察、思惟、审察未来的此怖畏——观见未来此怖畏,应如犀角独行。因此,彼辟支佛说:

‘‘Evaṃ dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

「如此我有第二者,语言交谈或结缚;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo’’.

见到未来的这个怖畏，应如犀角独自游行。

ti. ti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. ti nānāvaṇṇā rūpā nānāvaṇṇā saddā nānāvaṇṇā gandhā nānāvaṇṇā rasā nānāvaṇṇā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. ti vuttañhetaṃ bhagavatā – ‘‘pañcime , bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ na bhāvetabbaṃ na bahulīkātabbaṃ, ‘bhāyitabbaṃ etassa sukhassā’ti vadāmī’’ti – kāmā hi citrā madhurā ti. ti yaṃ cittaṃ…pe… tajjā manoviññāṇadhātu. Mano ramenti thomenti tosenti pahāsentīti – kāmā hi citrā madhurā manoramā.

如此。如此，从总说来说有两种欲——所欲之欲与烦恼之欲……（中略）……这些被称为所欲之欲……（中略）……这些被称为烦恼之欲。如此，种种色的色、种种色的声、种种色的香、种种色的味、种种色的触，可喜的、可爱的、合意的、可爱形色的、与欲相应的、能染的。如此，这确实为世尊所说——「诸比库，有这五种欲功德。哪五种？眼识知的色，可喜的、可爱的、合意的、可爱形色的、与欲相应的、能染的；耳识知的声……（中略）……鼻识知的香……舌识知的味……身识知的触，可喜的、可爱的、合意的、可爱形色的、与欲相应的、能染的。诸比库，这些是五种欲功德。诸比库，凡是缘这五种欲功德而生起的乐与喜悦，这被称为欲乐、杂染乐、凡夫乐、非圣乐，不应亲近、不应修习、不应多作，我说『应怖畏这种乐』」——因为诸欲是种种的、甘美的。如此，凡是心……（中略）……由彼而生的意识界。他们使意欢喜、赞叹、满足、欢悦——因为诸欲是种种的、甘美的、令意欢喜的。

nti nānāvaṇṇehi rūpehi…pe… nānāvaṇṇehi phoṭṭhabbehi cittaṃ mathenti tosenti pahāsentīti – virūparūpena mathenti cittaṃ.

以种种色的色……（中略）……以种种色的触搅乱心、使满足、使欢悦——以不正形色搅乱心。

ti. Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi samphassamāno khuppipāsāya mīyamāno; ayaṃ, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

如此。这确实为世尊所说——「诸比库，什么是诸欲的过患？诸比库，在此，族姓子以某种技艺谋生，或以印章、或以计算、或以会计、或以耕作、或以贸易、或以养牛、或以弓术、或以王臣、或以其他某种技艺，遭受寒冷、遭受炎热，与虻、蚊、风、热、爬虫类的接触而接触，因饥渴而死；诸比库，这是诸欲的过患，现见的苦蕴，以欲为因、以欲为缘、以欲为事、仅以诸欲为因。

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「诸比库，如果那位族姓子如此奋起、努力、精勤，那些财富不能成就，他忧愁、疲劳、悲泣、捶胸号哭、陷入痴迷——『我的奋起确实徒劳，我的精勤确实无果』。诸比库，这也是诸欲的过患，现见的苦蕴，以欲为因、以欲为缘、以欲为事、仅以诸欲为因。

‘‘Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. So socati…pe… sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「诸比库，如果那位族姓子如此奋起、努力、精勤，那些财富能够成就，他因守护那些财富之事而感受苦与忧——『如何使我的财富既不被诸王夺取，也不被诸盗贼夺取，不被火烧毁，不被水冲走，不被不喜爱的继承人夺取』。他如此守护、保护那些财富，诸王夺取，或诸盗贼夺取，或火烧毁，或水冲走，或不喜爱的继承人夺取。他忧愁……（中略）……陷入痴迷——『我所拥有的也不存在了』。诸比库，这也是诸欲的过患,现见的苦蕴,以欲为因、以欲为缘、以欲为事、仅以诸欲为因。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti leḍḍūhipi upakkamanti daṇḍehipi upakkamanti satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「再者，诸比库，以欲为因、以欲为缘、以欲为事、仅以诸欲为因，诸王也与诸王争论，诸刹帝利也与诸刹帝利争论，诸婆罗门也与诸婆罗门争论，诸家主也与诸家主争论，母亲也与儿子争论，儿子也与母亲争论，父亲也与儿子争论，儿子也与父亲争论，兄弟也与姊妹争论，姊妹也与兄弟争论，朋友也与朋友争论。他们在那里陷入争吵、争执、争论，以手互相攻击，以土块互相攻击，以棍棒互相攻击，以刀剑互相攻击。他们在那里遭遇死亡，或等同死亡的痛苦。诸比库，这也是诸欲的过患，现见的苦蕴，以欲为因、以欲为缘、以欲为事、仅以诸欲为因。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi vijjhanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「再者，诸比库，以欲为因、以欲为缘、以欲为事、仅以诸欲为因，执持刀剑与盾牌，佩带弓箭，冲入两军对阵的战场，箭被射出，矛被投掷，刀剑闪耀。他们在那里被箭射中，被矛刺中，被刀剑斩首。他们在那里遭遇死亡，或等同死亡的痛苦。诸比库，这也是诸欲的过患，现见的苦蕴，以欲为因、以欲为缘、以欲为事、仅以诸欲为因。

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā addāvalepanā upakāriyo pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi vijjhanti chakaṇakāyapi osiñcanti abhivaggenapi omaddanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「再者,诸比库!以欲为因、以欲为缘、以欲为事、以欲为因之故,他们拿起刀剑,束上弓箭,冲入涂满泥土的战壕、堑壕,当箭被射出、矛被投掷、剑闪耀光芒时,他们在那里被箭射中、被矛刺中、被滚石浇淋、被突袭压倒、被剑斩首。他们在那里遭遇死亡或等同死亡之苦。诸比库!这也是诸欲的过患,是现见的苦蕴,以欲为因、以欲为缘、以欲为事、以欲为因之故。」

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti nillopampi haranti ekāgārikampi karonti paripanthepi tiṭṭhanti paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti…pe… asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

「再者,诸比库!以欲为因、以欲为缘、以欲为事、以欲为因之故,他们破门而入、抢劫掠夺、入室行窃、拦路抢劫、通奸他人之妻。诸王捉住他们后,施以种种刑罚——用鞭抽打、用藤条抽打、用棍棒抽打、断手……乃至……用剑斩首。他们在那里遭遇死亡或等同死亡之苦。诸比库!这也是诸欲的过患,是现见的苦蕴,以欲为因、以欲为缘、以欲为事、以欲为因之故。」

‘‘Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu’’.

「再者,诸比库!以欲为因、以欲为缘、以欲为事、以欲为因之故,他们以身行恶行、以语行恶行、以意行恶行。他们以身行恶行、以语行恶行、以意行恶行后,身坏命终后,投生到苦处、恶趣、堕处、地狱。诸比库!这也是诸欲的过患,是来世的苦蕴,以欲为因、以欲为缘、以欲为事、以欲为因之故。」

ti kāmaguṇesu ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「见到、看到、衡量、确定、阐明、使明了诸欲功德中的过患」——见到诸欲功德中的过患,应如犀角独行。因此,那位辟支佛说——

‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

「诸欲确实多彩、甘美、悦意,以种种形相扰乱心;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

见到诸欲功德中的过患,应如犀角独行。」

nti vuttañhetaṃ bhagavatā – ‘‘bhayanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Dukkhanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Rogoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gaṇḍoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Sallanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Saṅgoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Paṅkoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gabbhoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, bhayanti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā bhayanti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, dukkhanti…pe… rogoti… gaṇḍoti… sallanti… saṅgoti… paṅkoti… gabbhoti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā gabbhoti kāmānametaṃ adhivacana’’nti.

世尊确实如此说:「诸比库!『怖畏』,这是诸欲的同义语。诸比库!『苦』,这是诸欲的同义语。诸比库!『病』,这是诸欲的同义语。诸比库!『痈』,这是诸欲的同义语。诸比库!『箭』,这是诸欲的同义语。诸比库!『缚』,这是诸欲的同义语。诸比库!『泥』,这是诸欲的同义语。诸比库!『胎』,这是诸欲的同义语。诸比库!为何『怖畏』是诸欲的同义语?诸比库!因为染着欲贪、被欲贪束缚者,不能从现法的怖畏中解脱,也不能从来世的怖畏中解脱,因此『怖畏』是诸欲的同义语。诸比库!为何『苦』……『病』……『痈』……『箭』……『缚』……『泥』……『胎』是诸欲的同义语?诸比库!因为染着欲贪、被欲贪束缚者,不能从现法的胎中解脱,也不能从来世的胎中解脱,因此『胎』是诸欲的同义语。」

Bhayaṃ dukkhañca rogo ca, gaṇḍo sallañca saṅgo ca;

「怖畏、苦与病,痈、箭与缚;」

Paṅko gabbho ca ubhayaṃ, ete kāmā pavuccanti;

泥沼与胎,两者,这些被称为诸欲;

Yattha satto puthujjano.

凡夫于此处被缚。

Otiṇṇo sātarūpena, puna gabbhāya gacchati;

被色所淹没,他再去投胎;

Yato ca bhikkhu ātāpī, sampajaññaṃ na riccati .

然而热诚的比库,不失正知。

So imaṃ palipathaṃ duggaṃ, atikkamma tathāvidho;

如此之人,超越此险恶难道,

Pajaṃ jātijarūpetaṃ, phandamānaṃ avekkhatīti.

观察被生老所缚、颤动的众生。

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ.

此是痈、疮、灾患、疾病、箭、怖畏,此是我的。

ti etaṃ bhayaṃ kāmaguṇesu disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此,在诸欲功德中见此怖畏,见已、衡量已、度知已、分别论已、使之明了已——在诸欲功德中见此怖畏,应如犀角独行。因此,彼辟支佛说——

‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

「如此,这是肿瘤、灾患、疾病、箭、怖畏,对我来说,

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo’’ti.

见到欲功德中的这个怖畏,应如犀角独自游行。」

nti. nti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena vā sītaṃ hoti bahiddhā utuvasena vā sītaṃ hoti. nti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti bahiddhā utuvasena vā uṇhaṃ hoti. Khudā vuccati chātako. Pipāsā vuccati udakapipāsāti – sītañca uṇhañca khudaṃ pipāsaṃ.

由于两个原因而有寒冷——由于内在界的激动而有寒冷,或由于外在的时节而有寒冷。由于两个原因而有炎热——由于内在界的激动而有炎热,或由于外在的时节而有炎热。饥饿称为饥馑。口渴称为对水的渴求——寒冷、炎热、饥饿、口渴。

ti. 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. Ātapo vuccati sūriyasantāpo. Ḍaṃsā vuccanti piṅgalamakkhikā. Sarīsapā vuccanti ahīti – vātātape ḍaṃsasarīsape ca.

东方的风、西方的风、北方的风、南方的风、有尘的风、无尘的风、寒冷的风、炎热的风、微弱的风、强烈的风、旋风、侧风、金翅鸟风、棕榈叶风、扬尘风。炎热称为太阳的热度。虻称为黄色的苍蝇。爬虫类称为蛇——风、炎热、虻、爬虫类。

ti abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

征服、压倒、克服、粉碎——征服了这一切之后,应如犀角独自游行。因此,那位辟支佛说——

‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

「寒冷、炎热、饥饿、口渴,风、炎热、虻、爬虫类,

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo’’ti.

征服了这一切之后,应如犀角独自游行。」

ti nāgo vuccati hatthināgo. Paccekasambuddhopi nāgo. Kiṃkāraṇā paccekasambuddho nāgo? Āguṃ na karotīti nāgo; na gacchatīti nāgo; na āgacchatīti nāgo. Kathaṃ so paccekasambuddho āguṃ na karotīti nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

龙称为象龙。辟支佛也是龙。什么原因辟支佛是龙?不造恶故为龙;不去故为龙;不来故为龙。如何那位辟支佛不造恶故为龙?恶称为诸恶不善法、杂染的、再有的、有忧的、苦果报的、未来导致生老死的。

Āguṃ na karoti kiñci loke, sabbasaṃyoge visajja bandhanāni;

他于世间不造任何罪恶,舍离一切结缚与束缚;

Sabbattha na sajjati vimutto, nāgo tādi pavuccate tathattā.

于一切处不执着,解脱者,如是者因其如是性而被称为龙。

Evaṃ so paccekasambuddho āguṃ na karotīti nāgo.

如此,彼辟支佛不造罪恶,故为龙。

Kathaṃ so paccekasambuddho na gacchatīti nāgo? So paccekasambuddho 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 kappehi yāyati nīyati vuyhati saṃharīyati. Evaṃ so paccekasambuddho na gacchatīti nāgo.

如何彼辟支佛不去,故为龙?彼辟支佛不行欲之偏向,不行嗔之偏向,不行痴之偏向,不行怖畏之偏向,不以贪之力而行,不以嗔之力而行,不以痴之力而行,不以慢之力而行,不以见之力而行,不以掉举之力而行,不以疑之力而行,不以随眠之力而行,不被诸烦恼所引、所导、所牵、所驱。如此,彼辟支佛不去,故为龙。

Kathaṃ so paccekasambuddho na āgacchatīti nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena…pe… anāgāmimaggena…pe… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ so paccekasambuddho na āgacchatīti nāgo.

如何彼辟支佛不来,故为龙?以入流道所断之诸烦恼,彼不再造作、不回转、不再来;以一来道……以不来道……以阿拉汉道所断之诸烦恼,彼不再造作、不回转、不再来。如此,彼辟支佛不来,故为龙。

ti yathā so hatthināgo yūthāni vivajjetvā parivajjetvā abhinivajjetvā ekova araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi gaṇaṃ vivajjetvā parivajjetvā abhivajjetvā eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – nāgova yūthāni vivajjayitvā.

如彼象龙远离、避离、舍离诸象群后,独自深入森林中而行、住、威仪、行动、守护、维持、生活;辟支佛亦远离、避离、舍离群众后,独自亲近森林、林野、边地、寂静的住所,少声、少喧闹、无人气息、适合人隐居、适合独坐之处。他独自行、独自立、独自坐、独自卧、独自入村乞食、独自返回、独自静坐、独自决意经行、独自行、住、威仪、行动、守护、维持、生活——如龙远离诸象群。

ti yathā so hatthināgo sañjātakkhandho sattaratano vā hoti aṭṭharatano vā, paccekasambuddhopi sañjātakkhandho asekkhena sīlakkhandhena asekkhena samādhikkhandhena asekkhena paññākkhandhena asekkhena vimuttikkhandhena asekkhena vimuttiñāṇadassanakkhandhena. Yathā so hatthināgo padumī, paccekasambuddhopi sattahi bojjhaṅgapupphehi padumī, satisambojjhaṅgapupphena dhammavicayasambojjhaṅgapupphena vīriyasambojjhaṅgapupphena pītisambojjhaṅgapupphena, pītisambojjhaṅgapupphena passaddhisambojjhaṅgapupphena samādhisambojjhaṅgapupphena upekkhāsambojjhaṅgapupphena. Yathā so hatthināgo uḷāro thāmena balena javena sūrena, paccekasambuddhopi uḷāro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenāti – sañjātakhandho padumī uḷāro.

如彼象龙已成蕴,具七宝或八宝;辟支佛亦已成蕴,具无学戒蕴、无学定蕴、无学慧蕴、无学解脱蕴、无学解脱智见蕴。如彼象龙具莲华,辟支佛亦以七觉支之花具莲华:念觉支之花、择法觉支之花、精进觉支之花、喜觉支之花、轻安觉支之花、定觉支之花、舍觉支之花。如彼象龙以力、以势、以速、以勇而广大,辟支佛亦以戒、以定、以慧、以解脱、以解脱智见而广大——已成蕴、具莲华、广大。

ti yathā so hatthināgo yathābhirantaṃ araññe viharati, paccekasambuddhopi yathābhirantaṃ araññe viharati. Paṭhamenapi jhānena yathābhirantaṃ araññe viharati, dutiyenapi jhānena…pe… tatiyenapi jhānena… catutthenapi jhānena yathābhirantaṃ araññe viharati; mettāyapi cetovimuttiyā yathābhirantaṃ araññe viharati, karuṇāyapi cetovimuttiyā… muditāyapi cetovimuttiyā… upekkhāyapi cetovimuttiyā yathābhirantaṃ araññe viharati; ākāsānañcāyatanasamāpattiyāpi yathābhirantaṃ araññe viharati, viññāṇañcāyatanasamāpattiyāpi… ākiñcaññāyatanasamāpattiyāpi… nevasaññānāsaññāyatanasamāpattiyāpi… nirodhasamāpattiyāpi… phalasamāpattiyāpi yathābhirantaṃ araññe viharatīti – yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如彼象龙随意住于森林,辟支佛亦随意住于森林。以第一禅亦随意住于森林,以第二禅……以第三禅……以第四禅亦随意住于森林;以慈心解脱亦随意住于森林,以悲心解脱……以喜心解脱……以舍心解脱亦随意住于森林;以空无边处等至亦随意住于森林,以识无边处等至……以无所有处等至……以非想非非想处等至……以灭尽等至……以果等至亦随意住于森林——随意住于森林,应如犀角独行。因此,彼辟支佛说——

‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

「如象离群独行,肩已成熟,莲花般殊胜;

Yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo’’ti.

随意乐住于林野,当如犀角独行。」

nti vuttañhetaṃ bhagavatā – ‘‘yāvatānanda , bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto) , yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ. Yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati. Yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto,) sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti, ṭhānametaṃ vijjatī’’ti – aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ.

世尊如是说——「阿难,只要比库乐于众、喜于众、专注于乐于众,乐于群、喜于群、喜悦于群(专注于乐于群),他将随意获得、无困难地获得、无艰难地获得那出离乐、远离乐、寂止乐、正觉乐——此处不存在。阿难,若比库独自离群而住,对于这位比库应当期待:他将随意获得、无困难地获得、无艰难地获得那出离乐、远离乐、寂止乐、正觉乐——此处存在。阿难,只要比库乐于众、喜于众、专注于乐于众,乐于群、喜于群、喜悦于群(专注于乐于群),他将证得暂时的或永久的不动心解脱而住——此处不存在。阿难,若比库独自离群而住,对于这位比库应当期待:他将证得暂时的或永久的不动心解脱而住——此处存在。」——对于乐于众者,须跋触及暂时的解脱。

ti ādicco vuccati sūriyo. So gotamo gottena. Paccekasambuddhopi gotamo gottena. So paccekasambuddho sūriyassa gottañātako gottabandhu, tasmā paccekasambuddho ādiccabandhu. ti ādiccabandhussa vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「阿迪咖」是指太阳。他姓果德玛。独觉佛也姓果德玛。那位独觉佛是太阳的姓亲、姓族,因此独觉佛是阿迪咖的亲族。听闻、听到、把握、忆持、了知阿迪咖亲族的言语、道路、教导、教诫、教示——听闻阿迪咖亲族之语,当如犀角独行。因此那位独觉佛说:

‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

「对于乐于众者,须跋触及暂时的解脱;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo’’ti.

听闻阿迪咖亲族之语,当如犀角独行。」

Dutiyo vaggo. · 第二品

Tatiyavaggo第三品

ti diṭṭhivisūkāni vuccanti vīsativatthukā sakkāyadiṭṭhī. 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 – imāni diṭṭhivisūkāni. ti diṭṭhivisūkāni upātivatto atikkanto samatikkanto vītivattoti – diṭṭhīvisūkāni upātivatto.

「见刺」是指二十事身见。此处,未受教导的凡夫,不见圣者、不熟练圣法、未受圣法训练,不见善人、不熟练善人法、未受善人法训练,他随观色为我,或我拥有色,或色中有我,或我中有色;受……想……行……他随观识为我,或我拥有识,或识中有我,或我中有识。凡如是之见、见处、见丛林、见旷野、见扭曲、见动摇、见结缚、执取、固执、执着、坚持、邪道、邪路、邪性、外道处、颠倒执取、相反执取、错乱执取、邪执取,于非如实处执取为如实,乃至六十二见处——这些是见刺。已超越、超过、完全超过、度越见刺——超越见刺。

ti niyāmā vuccanti cattāro maggā; ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Catūhi ariyamaggehi samannāgato niyāmaṃ patto sampatto adhigato phassito sacchikatoti – patto niyāmaṃ. ti laddhamaggo paṭiladdhamaggo adhigatamaggo phassitamaggo sacchikatamaggoti – patto niyāmaṃ paṭiladdhamaggo.

「定向」是指四道;圣八支道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。具足四圣道,已达定向、已到达、已证得、已触及、已作证——达到定向。已得道、已获得道、已证得道、已触及道、已作证道——达到定向,已获得道。

ti tassa paccekasambuddhassa ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. ‘‘Sabbe saṅkhārā aniccā’’ti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtanti – uppannañāṇomhi. ti so paccekasambuddho na paraneyyo

如此,彼辟支佛的智生起、已生起、出生、已出生、显现。「一切行无常」之智生起、已生起、出生、已出生、显现,「一切行是苦」之……「一切法无我」之……「凡任何集法,一切皆灭法」之智生起、已生起、出生、已出生、显现——我是已生起智者。如此,彼辟支佛不被他人引导

Na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā aniccā’’ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissatoti – uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

不依赖他人,不依靠他人,不依他人为缘,不被他人束缚,如实知、见,不迷惑,正知,忆念。「一切行无常」不被他人引导,不依赖他人,不依靠他人,不依他人为缘,不被他人束缚,如实知、见,不迷惑,正知,忆念。「一切行是苦」……「一切法无我」……「凡任何集法,一切皆灭法」不被他人引导,不依赖他人,不依靠他人,不依他人为缘,不被他人束缚,如实知、见,不迷惑,正知,忆念——我是已生起智者,不需他人引导,应如犀牛角独自游行。因此,彼辟支佛说——

‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

「已超越见刺,得达决定,获得道;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo’’ti.

我是已生起智者,不需他人引导,应如犀牛角独自游行。」

ti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nillolupo.

贪婪被称为渴爱。凡贪、贪著……贪求、贪欲、不善根。彼辟支佛已舍断此贪婪渴爱,根已断,如多罗树头被截断,成为非有,于未来不再生起。因此,辟支佛无贪婪。

ti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

有三种诡诈事:称为资具受用的诡诈事,称为威仪的诡诈事,称为周边言说的诡诈事。

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi, so pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭikaṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā’’ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti lūkhaṃ piṇḍapātaṃ paribhuñjati lūkhaṃ senāsanaṃ paṭisevati lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti. Bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissatha . Na mayhaṃ iminā attho. Api ca, tumhākaṃyeva anukampāya paṭiggaṇhāmī’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

什么是称为资具受用的诡诈事?于此,诸居士以衣、食、卧坐处、病者所需药品资具邀请比库,他是恶欲者、为欲所败、有所求者,为了对衣、食、卧坐处、病者所需药品资具的更多欲求,拒绝衣,拒绝食,拒绝卧坐处,拒绝病者所需药品资具。他如此说:「沙门要昂贵的衣做什么!这才适合:沙门应从冢间、或从垃圾堆、或从店铺拾取破布,做成桑喀帝后穿着。沙门要昂贵的食做什么!这才适合:沙门应以拾落穗行,以团食维生。沙门要昂贵的卧坐处做什么!这才适合:沙门应是树下住者、或冢间住者、或露地住者。沙门要昂贵的病者所需药品资具做什么!这才适合:沙门应以腐尿、或诃梨勒碎片作药。」依此,他穿着粗陋的衣,受用粗陋的食,使用粗陋的卧坐处,使用粗陋的病者所需药品资具。诸居士如此知道:「这位沙门是少欲者、知足者、远离者、不混杂者、已发勤精进者、说头陀者。」他们一再以衣、食、卧坐处、病者所需药品资具邀请。他如此说:「由于三者的现前,有信的善男子产生许多福德,由于信的现前,有信的善男子产生许多福德,由于施物的现前,有信的善男子产生许多福德,由于应供养者的现前,有信的善男子产生许多福德。你们既有此信,施物也存在,我是受取者。如果我不受取,如此你们将被福德排除在外。我不需要这些。但是,仅为了怜悯你们而受取。」依此,他受取许多衣,受取许多食,受取许多卧坐处,受取许多病者所需药品资具。凡如此的虚伪、虚伪性、诡诈、诡诈行、诡诈状态——这是称为资具受用的诡诈事。

Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

什么是称为威仪的诡诈事?于此,某人是恶欲者、为欲所败、意图被尊重「如此人们将尊重我」而安立行走、安立站立、安立坐、安立卧,决意而行走,决意而站立,决意而坐,决意而卧;如同入定者般行走,如同入定者般站立,如同入定者般坐,如同入定者般卧,成为表面背诵者。凡如此的威仪的设置、建立、安立、虚伪、虚伪性、诡诈、诡诈行、诡诈状态——这是称为威仪的诡诈事。

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘‘evaṃ maṃ jano sambhāvessatī’’ti ariyadhamme sannissitavācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; yo evarūpaṃ pattaṃ dhāreti…pe… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpā upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; yassa evarūpo ācariyo …pe… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkhoti bhaṇati; yo evarūpe vihāre vasati… aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyaṃ vasati… kūṭāgāre vasati… aṭṭe vasati… māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati so samaṇo mahesakkho’’ti bhaṇati.

什么是称为旁敲侧击的欺诈事?这里,某人恶欲、为欲所缚、意图受尊敬,「如此人们将尊敬我」,说依止圣法之语。他说:「凡持如此衣者,彼沙门大受尊敬」;凡持如此钵者……持铜碗者……持滤水器者……持滤水布者……持钥匙者……持鞋者……持腰带者……持腰绳者,彼沙门大受尊敬,他如此说;「凡有如此戒师者,彼沙门大受尊敬」,他如此说;凡有如此老师者……如此同戒师者……同老师者……朋友……知识……亲友……伴侣者,彼沙门大受尊敬,他如此说;凡住如此住处者……住半边屋者……住楼阁者……住重阁者……住洞窟者……住岩窟者……住小屋者……住尖顶屋者……住平台者……住圆顶屋者……住高楼者……住须跋堂者……住凉亭者……住树下者,彼沙门大受尊敬,他如此说。

Atha vā, korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Tassa paccekasambuddhassa imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā so paccekasambuddho nikkuho.

或者,装模作样者装模作样,装腔作势者装腔作势,欺诈者欺诈,喋喋不休者喋喋不休,口头装饰者「此沙门是如此这般寂静住、禅定成就的获得者」,说如此甚深、隐秘、微妙、隐蔽、出世间、与空性相应之语。凡如此装腔作势、装腔作势性、欺诈、欺诈性、欺诈状态,此为称为旁敲侧击的欺诈事。彼辟支佛已舍断、已根除、已寂止、已止息、不能再生起这三种欺诈事,已被智火所烧。因此,彼辟支佛无欺诈。

ti pipāsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā pipāsā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nippipāsoti – nillolupo nikkuho nippipāso.

「渴」称为渴爱。凡贪、贪随行……贪欲、贪、不善根。彼辟支佛已舍断、已根除彼渴、渴爱,如多罗树被截顶,使之成为非有,于未来不再生起。因此,辟支佛无渴——无贪、无欺诈、无渴。

ti. ti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ. ti rāgo kasāvo, doso kasāvo, moho kasāvo, kodho…pe… upanāho… makkho… paḷāso… sabbākusalābhisaṅkhārā kasāvā. 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 appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Tassa paccekasambuddhassa makkho ca kasāvo ca moho ca vantā saṃvantā niddhantā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. So paccekasambuddho nimmakkho niddhantakasāvamoho.

「覆」即凡覆、覆性、覆状态、残酷、残酷业。「垢」即贪是垢,嗔是垢,痴是垢,忿……恨……覆……恼……一切不善行是垢。「痴」即于苦无智,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。凡如此无智、不见、不现观、不通达、不洞察、不把握、不深入、不观察、不省察、不作证业、愚钝、愚痴、不正知、痴、愚痴、痴迷、无明、无明暴流、无明轭、无明随眠、无明缠、无明栅、痴、不善根。彼辟支佛已吐出、已完全吐出、已驱除、已舍断、已根除、已寂止、已止息、不能再生起覆与垢与痴,已被智火所烧。彼辟支佛无覆、已驱除垢与痴。

ti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloke. ti sabbaloke nirāsaso bhavitvā nittaṇho bhavitvā nippipāso bhavitvāti – nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「愿」称为渴爱。凡贪、贪随行……贪欲、贪、不善根。「世间」即一切恶趣世间、一切人世间、一切天世间、一切蕴世间、一切界世间、一切处世间。「于一切世间无愿而成为无渴而成为无渴」——于一切世间无愿而,独行如犀角。因此,彼辟支佛说——

‘‘Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

「无贪、无欺诈、无渴,无覆、已驱除垢与痴;

Nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo’’ti.

于一切世间无愿而,独行如犀角。」

ti. Pāpasahāyo vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ pāpasahāyo. Pāpaṃ sahāyaṃ parivajjayethāti. Pāpaṃ sahāyaṃ vajjeyya parivajjeyyāti – pāpaṃ sahāyaṃ parivajjayetha.

「恶伴侣」称为凡彼伴侣具足十事邪见——无布施,无供养,无祭祀,无善作恶作诸业之果报,无此世,无他世,无母,无父,无化生有情,于世间无正行、正行道之沙门婆罗门,自证知、作证此世与他世后而宣说。此为恶伴侣。「应避恶伴侣」即应避、应回避恶伴侣——应避恶伴侣。

nti anatthadassī vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. nti visame kāyakamme niviṭṭhaṃ, visame vacīkamme niviṭṭhaṃ, visame manokamme niviṭṭhaṃ, visame pāṇātipāte niviṭṭhaṃ, visame adinnādāne niviṭṭhaṃ, visame kāmesumicchācāre niviṭṭhaṃ, visame musāvāde niviṭṭhaṃ, visamāya pisuṇāya vācāya niviṭṭhaṃ, visamāya pharusāya vācāya niviṭṭhaṃ, visame samphappalāpe niviṭṭhaṃ, visamāya abhijjhāya niviṭṭhaṃ, visame byāpāde niviṭṭhaṃ, visamāya micchādiṭṭhiyā niviṭṭhaṃ, visamesu saṅkhāresu niviṭṭhaṃ visamesu pañcasu kāmaguṇesu niviṭṭhaṃ, visamesu pañcasu nīvaraṇesu niviṭṭhaṃ viniviṭṭhaṃ sattaṃ allīnaṃ upagataṃ ajjhositaṃ adhimuttanti – anatthadassiṃ visame niviṭṭhaṃ.

「见非义者」是指那位具足十事邪见的同伴——无布施,无供养……乃至……那些以自己的证智作证后而宣说此世与他世者。「陷于不正」是指陷于不正的身业,陷于不正的语业,陷于不正的意业,陷于不正的杀生,陷于不正的不与取,陷于不正的欲邪行,陷于不正的妄语,陷于不正的两舌,陷于不正的粗恶语,陷于不正的杂秽语,陷于不正的贪,陷于不正的嗔恨,陷于不正的邪见,陷于不正的诸行,陷于不正的五欲功德,陷于不正的五盖,深陷、执著、依附、趣入、沉溺、倾向——「见非义者,陷于不正」。

nti. nti yopi kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tannino tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati, sadde…pe… gandhe… rase… phoṭṭhabbe pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paṭilabhati, sadde…pe… gandhe… rase… phoṭṭhabbe paṭilabhati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yathā kalahakārako kalahappasuto, kammakārako kammappasuto, gocare caranto gocarappasuto, jhāyī jhānappasuto; evameva yo kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati…pe… yopi taṇhāvasena rūpe paṭilabhati…pe… yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. nti. 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, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo.

「放逸」。凡寻求诸欲、寻觅、遍求,行于彼,多于彼,重于彼,倾向于彼,倾注于彼,负荷于彼,倾心于彼,以彼为主者,他也是放逸于欲。凡以渴爱之力遍求色,遍求声……乃至……遍求香……遍求味……遍求触,行于彼,多于彼,重于彼,倾向于彼,倾注于彼,负荷于彼,倾心于彼,以彼为主者,他也是放逸于欲。凡以渴爱之力获得色,获得声……乃至……获得香……获得味……获得触,行于彼,多于彼,重于彼,倾向于彼,倾注于彼,负荷于彼,倾心于彼,以彼为主者,他也是放逸于欲。凡以渴爱之力享用色,享用声……乃至……享用香……享用味……享用触,行于彼,多于彼,重于彼,倾向于彼,倾注于彼,负荷于彼,倾心于彼,以彼为主者,他也是放逸于欲。犹如制造争论者放逸于争论,作业者放逸于业,行于境者放逸于境,禅修者放逸于禅那;同样地,凡寻求诸欲、寻觅、遍求,行于彼,多于彼,重于彼,倾向于彼,倾注于彼,负荷于彼,倾心于彼,以彼为主者,他也是放逸于欲。凡以渴爱之力遍求色……乃至……凡以渴爱之力获得色……乃至……凡以渴爱之力享用色,享用声……乃至……享用香……享用味……享用触,行于彼,多于彼,重于彼,倾向于彼,倾注于彼,负荷于彼,倾心于彼,以彼为主者,他也是放逸于欲。「放逸」。放逸应说为:于身恶行或语恶行或意恶行或五欲功德,心的放纵,放纵的给予,对诸善法的修习不恭敬作,不持续作,不坚固作,懈怠的行为,舍弃意欲,舍弃负荷,不实践,不修习,不多作,不确立,不勤修,如此的放逸、放逸性、放逸状态——这称为放逸。

nti pasutaṃ na seveyya pamattañca sayaṃ na seveyya sāmaṃ na seveyya na niseveyya na saṃseveyya na parisaṃseveyya na ācareyya na samācareyya na samādāya vatteyyāti – sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「自己不应亲近放逸者」,不应亲近放逸者,自己不应亲近,不应亲近,不应随亲近,不应遍亲近,不应行,不应等行,不应受持而行——「自己不应亲近放逸、放逸者,应如犀角独行」。因此那位辟支佛说——

‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

「应避开恶友,见非义者,陷于不正;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

自己不应亲近放逸、放逸者,应如犀角独行」。

ti bahussuto hoti mitto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. nti dhammaṃ dhārentaṃ – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. ti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – bahussutaṃ dhammadharaṃ bhajetha.

「多闻」是指朋友是多闻者、持法者、积聚所闻者。那些法——初善、中善、后善,有义、有文,宣说完全圆满、清净的梵行,如此的诸法他多闻,受持,以语熟习,以意观察,以见善通达。「持法」是指持法者——持经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。「应亲近多闻、持法的朋友」,应亲近,应遍亲近,应亲近,应随亲近,应遍亲近,应遍事——「应亲近多闻、持法者」。

nti uḷāro hoti mitto sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassena. nti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.

「殊胜」是指朋友以戒、以定、以慧、以解脱、以解脱智见而殊胜。「辩才」有三种辩才——教理辩才、问答辩才、证得辩才。什么是教理辩才?这里某人通达佛语——经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗。依教理而有辩才——这是教理辩才。

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitopi hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.

什么是问答辩才?这里某人被问及义、理、相、因、处非处。依问答而有辩才——这是问答辩才。

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 ñāṇaṃ paṭibhānapaṭisambhidā. So paccekasambuddho imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā paccekasambuddho paṭibhānavā . Yassa pariyatti natthi paripucchā natthi adhigamo natthi, kiṃ tassa paṭibhāyissatīti – mittaṃ uḷāraṃ paṭibhānavantaṃ.

什么是证得辩才者?这里,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。义已知故义辩才现起,法已知故法辩才现起,词已知故词辩才现起。于此三者之智为辩才无碍解。彼辟支佛具备此辩才无碍解、完全具备、到达、完全到达、成就、完全成就、具足。因此辟支佛为辩才者。若无学习、无询问、无证得,他将辩才什么呢?——应亲近高尚的、具辩才的朋友。

nti attatthaṃ aññāya paratthaṃ aññāya ubhayatthaṃ aññāya diṭṭhadhammikatthaṃ aññāya samparāyikatthaṃ aññāya paramatthaṃ aññāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā kaṅkhaṃ vineyya paṭivineyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

已知自义、已知他义、已知两者之义、已知现法义、已知来世义、已知最上义,证知、了知、衡量、确定、阐明、显现后,应调伏疑、遍调伏、舍断、除去、灭除、令不存在——已知诸义,调伏疑,应如犀角独行。因此彼辟支佛说:

‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

「应亲近多闻持法者,高尚的、具辩才的朋友;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo’’ti.

已知诸义,调伏疑,应如犀角独行。」

ti. ti dve khiḍḍā – kāyikā khiḍḍā ca vācasikā khiḍḍā ca…pe… ayaṃ kāyikā khiḍḍā…pe… ayaṃ vācasikā khiḍḍā. ti anukkaṇṭhitādhivacanametaṃ – ratīti. nti vuttañhetaṃ bhagavatā – ‘‘pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ’’. ti manussaloketi – khiḍḍaṃ ratiṃ kāmasukhañca loke.

有二种嬉戏——身嬉戏与语嬉戏……此为身嬉戏……此为语嬉戏。「乐」是不厌倦的同义词。世尊确实如此说:「诸比库,此等为五欲功德。何等为五?眼所识之色,可爱的、可意的、合意的、可爱形相的、伴随欲的、能染的;耳所识之声……鼻所识之香……舌所识之味……身所识之触,可爱的、可意的、合意的、可爱形相的、伴随欲的、能染的。诸比库,此等为五欲功德。诸比库,缘此等五欲功德而生起之乐与喜悦,此称为欲乐。」「世间」——世间的嬉戏、乐与欲乐。

ti khiḍḍañca ratiñca kāmasukhañca loke analaṅkaritvā anapekkho hutvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – analaṅkaritvā anapekkhamāno.

不庄严世间的嬉戏、乐与欲乐,无所期待而舍断、除去、灭除、令不存在——不庄严、无所期待。

ti. ti dve vibhūsā – atthi agārikavibhūsā atthi anāgārikavibhūsā. Katamā agārikavibhūsā? Kesā ca massū ca mālāgandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agārikavibhūsā.

有二种装饰——有在家装饰,有出家装饰。什么是在家装饰?头发与须、花鬘香料与涂香、装饰品与衣服、衣着与缠裹、覆盖、按摩、沐浴、揉搓、镜子、眼药、花鬘香料涂香、面粉、面膏、手镯、发饰、手杖、管、剑、伞、彩鞋、头巾、宝石、拂尘、白衣、长缨等——此为在家装饰。

Katamā anāgārikavibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gaddhikatā gaddhikattaṃ capalatā cāpalyaṃ – ayaṃ anāgārikavibhūsā.

什么是出家装饰?衣装饰、钵装饰、住所装饰,或对此臭身或对外在资具的装饰、庄严、嬉戏、遍嬉戏、贪求、贪求性、轻浮、轻浮性——此为出家装饰。

ti so paccekasambuddho saccavādī saccasandho theto paccayiko avisaṃvādako lokassa, vibhūsaṭṭhānā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此,那位独觉佛是真实语者、真实结合者、坚固者、可信赖者、不欺诳世间者,他远离、离去、离开、出离、脱离、解脱、解缚装饰处,以无贪等之心而住——远离装饰处的真实语者,应如犀牛角独自游行。因此,那位独觉佛说——

‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

「于世间的嬉戏、喜乐、欲乐,不装饰、不期待;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo’’ti.

远离装饰处的真实语者,应如犀牛角独自游行。」

nti. ti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. ti yo so janako. ti yā sā janikāti – puttañca dāraṃ pitarañca mātaraṃ.

四种儿子——自生之子、田生之子、所给之子、弟子。妻子称为妻室。那位生父。那位生母——儿子、妻子、父亲与母亲。

ti dhanāni vuccanti hiraññaṃ suvaṇṇaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragallaṃ. Dhaññāni vuccanti pubbaṇṇaṃ aparaṇṇaṃ. Pubbaṇṇaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako . Aparaṇṇaṃ nāma sūpeyyaṃ. ti cattāro bandhavā – ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mittabandhavāpi bandhu, sippabandhavāpi bandhūti – dhanāni dhaññāni ca bandhavāni.

财富称为金钱、黄金、珍珠、摩尼、琉璃、螺贝、石、珊瑚、银、生金、红宝石、玛瑙。谷物称为前食、后食。前食名为稻、米、大麦、小麦、粟、稗、糜。后食名为汤食。四种亲属——亲戚亲属也是亲属,族姓亲属也是亲属,朋友亲属也是亲属,技艺亲属也是亲属——财富、谷物与诸亲属。

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 gametvā. ti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati; sakadāgāmimaggena ye kilesā pahīnā…pe… anāgāmimaggena ye kilesā pahīnā… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti – hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

概说有二种欲——所欲与烦恼欲……(中略)……这些称为所欲……(中略)……这些称为烦恼欲。遍知所欲,舍断烦恼欲、舍弃、除去、灭尽、使之不存在。以入流道所舍断的烦恼,不再回到那些烦恼、不返回、不回来;以一来道所舍断的烦恼……(中略)……以不来道所舍断的烦恼……以阿拉汉道所舍断的烦恼,不再回到那些烦恼、不返回、不回来——舍断诸欲如其所应,应如犀牛角独自游行。因此,那位独觉佛说——

‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

「舍断儿子、妻子、父亲与母亲,财富、谷物与诸亲属;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo’’ti.

舍断诸欲如其所应,应如犀牛角独自游行。」

nti saṅgoti vā baḷisanti vā āmisanti vā laggananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. nti vuttañhetaṃ bhagavatā – ‘‘pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ. Appakaṃ etaṃ sukhaṃ , parittakaṃ etaṃ sukhaṃ, thokakaṃ etaṃ sukhaṃ, omakaṃ etaṃ sukhaṃ, lāmakaṃ etaṃ sukhaṃ, chatukkaṃ etaṃ sukha’’nti – saṅgo eso parittamettha sokhyaṃ.

「束缚」或「钩」或「饵」或「粘着」或「系缚」或「障碍」，这是五种欲功德的同义词。世尊如是说：「诸比库！有此五种欲功德。哪五种？眼所识之色，可意、可爱、可乐、可爱之色、与欲相应、能引染……（中略）……身所识之触，可意、可爱、可乐、可爱之色、与欲相应、能引染。诸比库！这些是五种欲功德。诸比库！凡缘此五种欲功德而生起的乐与喜悦，这称为欲乐。这乐是少的，这乐是小的，这乐是微的，这乐是劣的，这乐是卑的，这乐是粗的」——这是束缚，此中的乐是少的。

ti appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā ; ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, maṃsapesūpamā kāmā vuttā bhagavatā, tiṇukkūpamā kāmā vuttā bhagavatā, aṅgārakāsūpamā kāmā vuttā bhagavatā , supinakūpamā kāmā vuttā bhagavatā, yācitakūpamā kāmā vuttā bhagavatā, rukkhaphalūpamā kāmā vuttā bhagavatā, asisūnūpamā kāmā vuttā bhagavatā, sattisūlūpamā kāmā vuttā bhagavatā, sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti – appassādo dukkhamettha bhiyyo.

世尊说诸欲是少味、多苦、多恼；此中过患更多。世尊说诸欲如骨锁，世尊说诸欲如肉片，世尊说诸欲如草炬，世尊说诸欲如炭火坑，世尊说诸欲如梦，世尊说诸欲如借用物，世尊说诸欲如树果，世尊说诸欲如刀斧，世尊说诸欲如枪矛，世尊说诸欲如蛇头，多苦、多恼，此中过患更多——少味，此中苦更多。

ti gaḷoti vā baḷisanti vā āmisanti vā laggananti vā bandhananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. ti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti. ti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti matimā gaḷoti ñatvā baḷisanti ñatvā āmisaṃ ti ñatvā laggananti ñatvā bandhananti ñatvā palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「钩」或「钩」或「饵」或「粘着」或「系缚」或「障碍」，这是五种欲功德的同义词。「如是」是句的连结、句的结合、句的完成、字的和合、文的连接、句的次第。「智者」是贤者、有慧者、有智者、有智者、明了者、有慧者。「有念者」，知「是钩」，知「是钩」，知「是饵」，知「是粘着」，知「是系缚」，知「是障碍」，已知、已衡量、已审察、已明了、已使明了——知「这是钩」的有念者，应如犀角独行。因此，彼辟支佛说——

‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

「这是束缚，此中的乐是少的，少味，此中苦更多；

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo’’ti.

知『这是钩』的有念者，应如犀角独行。」

ti dasa saṃyojanāni – kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ. ti dasa saṃyojanāni dālayitvā sandālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

「结」是十结：欲贪结、嗔恚结、慢结、见结、疑结、戒禁取结、有贪结、嫉结、悭结、无明结。「已断结」是已断十结、已完全断、已舍断、已除去、已使灭尽、已使成为不存在——已断结。

ti jālaṃ vuccati suttajālaṃ. Salilaṃ vuccati udakaṃ. Ambucārī vuccati maccho. Yathā maccho jālaṃ bhinditvā pabhinditvā dālayitvā padālayitvā sampadālayitvā carati viharati iriyati vatteti pāleti yapeti yāpeti, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ, diṭṭhijālaṃ paṭinissaṭṭhaṃ. Taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati, nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – jālaṃva bhetvā salilambucārī.

「网」是指线网。「水」是指水。「水行者」是指鱼。如鱼破网、击破、断、击断、完全击断而行、住、威仪、转起、护持、维持、活命，如是有二网——渴爱网与见网……（中略）……这是渴爱网……（中略）……这是见网。彼辟支佛已舍断渴爱网，已断除见网。因渴爱网已舍断、见网已断除，彼辟支佛于色不执着、于声不执着、于香不执着……（中略）……于所见、所闻、所觉知、所识知之法不执着、不取、不缚、不系缚，已出离、已离、已解脱、已离缚、以离系之心而住——如破网的水行者。

ti yathā aggi tiṇakaṭṭhupādānaṃ dahanto gacchati anivattanto, evameva tassa paccekasambuddhassa 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 paccāgacchatīti – aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「如火」，如火烧草薪之燃料而去不返，如是彼辟支佛以入流道所舍断之诸烦恼，不再返、不回、不回来，以一来道……（中略）……以不来道……以阿拉汉道所舍断之诸烦恼，不再返、不回、不回来——如火烧已不返，应如犀角独行。因此，彼辟支佛说——

‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

「断除了结,如破网之鱼游于水中;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo’’ti.

如火已烧不再回转,应独行如犀牛角。」

ti kathaṃ khittacakkhu hoti? Idhekacco bhikkhu cakkhulolo cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ khittacakkhu hoti.

如何是散乱眼?这里,某位比库是眼贪者,具有眼贪。「应看未见之物,应超越已见之物」——他从园到园、从公园到公园、从村到村、从镇到镇、从城到城、从国到国、从地方到地方,致力于长途游行、不定住的游行,为了看色。如此是散乱眼。

Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati. Hatthiṃ olokento assaṃ olokento rathaṃ olokento pattiṃ olokento kumārake olokento kumārikāyo olokento itthiyo olokento purise olokento antarāpaṇaṃ olokento gharamukhāni olokento uddhaṃ olokento adho olokento disāvidisaṃ vipekkhamāno gacchati. Evampi khittacakkhu hoti.

或者,比库进入村落内、行于街道时,不防护而行。观看象、观看马、观看车、观看步兵、观看男孩、观看女孩、观看妇女、观看男子、观看店铺、观看门口、向上观看、向下观看、四处张望而行。如此也是散乱眼。

Atha vā, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi khittacakkhu hoti.

或者,比库以眼见色后,执取相、执取随相。由于他住于不防护此眼根,贪忧、诸恶不善法会流入,他不行于防护,不守护眼根,不达到眼根的防护。如此也是散乱眼。

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Iti evarūpaṃ visūkadassanaṃ anuyutto hoti. Evampi khittacakkhu hoti.

或者如某些尊敬的沙门婆罗门食用信施的食物后,他们致力于住于如此的观看表演,即:舞蹈、歌唱、音乐、戏剧、讲古、手乐、铜鼓、魔术、铁丸戏、竹戏、洗浴、象斗、马斗、水牛斗、公牛斗、山羊斗、公羊斗、公鸡斗、鹌鹑斗、棍斗、拳斗、角力、演习、点兵、布阵、阅兵等等。如此致力于这样的观看表演。如此也是散乱眼。

Kathaṃ okkhittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ okkhittacakkhu hoti.

如何是收摄眼?这里,某位比库不是眼贪者,不具有眼贪。「应看未见之物,应超越已见之物」——他不从园到园、不从公园到公园、不从村到村、不从镇到镇、不从城到城、不从国到国、不从地方到地方,致力于长途游行、不定住的游行,为了看色。如此是收摄眼。

Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati. Na hatthiṃ olokento na assaṃ olokento na rathaṃ olokento na pattiṃ olokento na kumārake olokento na kumārikāyo olokento na itthiyo olokento na purise olokento na antarāpaṇaṃ olokento na gharamukhāni olokento na uddhaṃ olokento na adho olokento na disāvidisaṃ vipekkhamāno gacchati. Evampi okkhittacakkhu hoti.

或者,比库进入村落内、行于街道时,防护而行。不观看象、不观看马、不观看车、不观看步兵、不观看男孩、不观看女孩、不观看妇女、不观看男子、不观看店铺、不观看门口、不向上观看、不向下观看、不四处张望而行。如此也是收摄眼。

Atha vā, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi okkhittacakkhu hoti.

或者,比库以眼见色后,不执取相,不执取随相。因为若不防护眼根而住,贪忧、诸恶不善法会流入,他为了其防护而行道,守护眼根,在眼根上达到防护。如此也是垂目者。

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā. Iti evarūpā visūkadassanā paṭivirato. Evampi okkhittacakkhu hoti.

或者,某些尊敬的沙门婆罗门食用信施的食物后,他们住于从事如此的观看表演,即:舞蹈、歌唱、音乐……乃至……观看军队等。如此,他远离、离去、避离如此的观看表演。如此也是垂目者。

ti kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti. Evampi pādalolo hoti.

如何是足游者?这里,某位比库是足游者,具足足游性——从园到园、从公园到公园、从村到村、从镇到镇、从城到城、从国到国、从地方到地方,从事长途游行、不定住的游行。如此也是足游者。

Atha vā, bhikkhu antosaṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati, vihārato vihāraṃ gacchati, aḍḍhayogato aḍḍhayogaṃ gacchati, pāsādato pāsādaṃ gacchati, hammiyato hammiyaṃ gacchati, guhato guhaṃ gacchati, leṇato leṇaṃ gacchati, kuṭiyā kuṭiṃ gacchati, kūṭāgārato kūṭāgāraṃ gacchati, aṭṭato aṭṭaṃ gacchati, māḷato māḷaṃ gacchati, uddaṇḍato uddaṇḍaṃ gacchati , upaṭṭhānasālato upaṭṭhānasālaṃ gacchati, maṇḍapato maṇḍapaṃ gacchati, rukkhamūlato rukkhamūlaṃ gacchati, yattha vā pana bhikkhū nisīdanti vā gacchanti vā, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

或者,比库在僧伽园内是足游者,具足足游性,无目的、无理由,以掉举、不寂静之心,从住处到住处,从精舍到精舍,从半屋到半屋,从楼阁到楼阁,从重阁到重阁,从洞窟到洞窟,从岩窟到岩窟,从小屋到小屋,从尖顶屋到尖顶屋,从高楼到高楼,从平台到平台,从高台到高台,从须跋堂到须跋堂,从凉亭到凉亭,从树下到树下,或者在比库们坐着或行走之处,他成为一人的第二者,或成为二人的第三者,或成为三人的第四者。在那里,他说许多杂秽语,即:王论、贼论……乃至……如此有无有论。如此也是足游者。

ti so paccekasambuddho pādaloliyā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

那位辟支佛远离足游性、离去、避离、出离、脱离、解脱、离缚,以离系之心,乐独坐、喜独坐,从事内心的寂止,不舍弃禅那,具足观,增长者,空闲处的禅修者,乐禅那,从事独处,重视自义——垂目而非足游者。

ti. ti so paccekasambuddho cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjatīti – guttindriyo. ti gopitamānasānoti – guttindriyo rakkhitamānasāno.

那位辟支佛以眼见色后,不执取相,不执取随相。因为若不防护眼根而住,贪忧、诸恶不善法会流入,他为了其防护而行道,守护眼根,在眼根上达到防护。以耳听声……乃至……以鼻嗅香……以舌尝味……以身触所触……以意识法后,不执取相,不执取随相。因为若不防护意根而住,贪忧、诸恶不善法会流入,他为了其防护而行道,守护意根,在意根上达到防护——守护诸根者。守护诸根者、守护意者。

ti vuttañhetaṃ āyasmatā mahāmoggallānena – ‘‘avassutapariyāyañca vo, āvuso, desessāmi anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

这是具寿马哈摩嘎喇那所说:「诸友,我将为你们说漏泄之道与不漏泄之道。你们听!善作意!我将说。」「是的,友。」那些比库回答具寿马哈摩嘎喇那。具寿马哈摩嘎喇那说此:

‘‘Kathaṃ cāvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

「诸友,如何是漏泄者?诸友,这里,比库以眼见色后,对可爱相的色执着,对不可爱相的色嗔恚,以未现起身念而住,心量小。他不如实了知那心解脱、慧解脱,在那里,他所生起的诸恶不善法无余灭尽。以耳听声……乃至……以意识法后,对可爱相的法执着,对不可爱相的法嗔恚,以未现起身念而住,心量小。他不如实了知那心解脱、慧解脱,在那里,他所生起的诸恶不善法无余灭尽。诸友,这称为比库在眼所识的诸色上是漏泄者……乃至……在意所识的诸法上是漏泄者。诸友,如此住的比库,若魔从眼接近他,魔确实会得到机会,魔会得到所缘。若魔从耳……乃至……若魔从意接近他,魔确实会得到机会,魔会得到所缘。」

‘‘Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ koḷāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya…pe… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

「贤友们,譬如芦苇屋或草屋,干燥、易燃、经过十三年。如果有人从东方以燃烧的草火炬接近它,火必定会得到进入之处,火必定会得到所缘;如果从西方...如果从北方...如果从南方...如果从下方...如果从上方...如果有人从任何方向以燃烧的草火炬接近它,火必定会得到进入之处,火必定会得到所缘。同样地,贤友们,如此住的比库,如果魔从眼接近他,魔必定会得到进入之处,魔必定会得到所缘;如果从耳...如果魔从意接近他,魔必定会得到进入之处,魔必定会得到所缘。」

‘‘Evaṃvihāriṃ cāvuso, bhikkhuṃ rūpā adhibhaṃsu , na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto saddādhibhūto gandhādhibhūto rasādhibhūto phoṭṭhabbādhibhūto dhammādhibhūto adhibhū anadhibhūto adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

「贤友们,如此住的比库,诸色制伏了比库,比库没有制伏诸色;诸声制伏了比库,比库没有制伏诸声;诸香制伏了比库,比库没有制伏诸香;诸味制伏了比库,比库没有制伏诸味;诸触制伏了比库,比库没有制伏诸触;诸法制伏了比库,比库没有制伏诸法。贤友们,这被称为比库被色所制伏、被声所制伏、被香所制伏、被味所制伏、被触所制伏、被法所制伏,是被制伏者而非制伏者,诸恶不善法、染污的、再有的、有恼害的、有苦果报的、未来导致生老死的制伏了他。贤友们,如此是有漏者。」

‘‘Kathaṃ cāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ.

「贤友们,如何是无漏者?贤友们,于此,比库以眼见色后,对可爱的色不倾心,对不可爱的色不嗔恚,现起身念而住,心无量。他如实了知那心解脱、慧解脱,在那里,他那些已生起的诸恶不善法无余灭尽;以耳闻声后...以意识知法后,对可爱的法不倾心,对不可爱的法不嗔恚,现起身念而住,心无量。他如实了知那心解脱、慧解脱,在那里,他那些已生起的诸恶不善法无余灭尽。贤友们,这被称为比库对眼所识之诸色无漏...对意所识之诸法无漏。贤友们,如此住的比库,如果魔从眼接近他,魔既不会得到进入之处,也不会得到所缘;如果从耳...如果魔从意接近他,魔既不会得到进入之处,也不会得到所缘。」

‘‘Seyyathāpi, āvuso, kūṭāgārā vā kūṭāgārasālā vā bahalamattikā addāvalepanā puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ.

「贤友们,譬如尖顶屋或尖顶厅堂,涂以厚泥,涂抹不透。如果有人从东方以燃烧的草火炬接近它,火既不会得到进入之处,也不会得到所缘;如果从西方...如果从北方...如果从南方...如果从下方...如果从上方...如果有人从任何方向以燃烧的草火炬接近它,火既不会得到进入之处,也不会得到所缘。同样地,贤友们,如此住的比库,如果魔从眼接近他,魔既不会得到进入之处,也不会得到所缘;如果从耳...如果魔从意接近他,魔既不会得到进入之处,也不会得到所缘。」

‘‘Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi , na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso , bhikkhu rūpādhibhū saddādhibhū gandhādhibhū rasādhibhū phoṭṭhabbādhibhū dhammādhibhū adhibhū anadhibhūto . Adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī’’ti – anavassuto.

「贤友们,如此住的比库制伏了诸色,诸色没有制伏比库;比库制伏了诸声,诸声没有制伏比库;比库制伏了诸香,诸香没有制伏比库;比库制伏了诸味,诸味没有制伏比库;比库制伏了诸触,诸触没有制伏比库;比库制伏了诸法,诸法没有制伏比库。贤友们,这被称为比库是色的制伏者、声的制伏者、香的制伏者、味的制伏者、触的制伏者、法的制伏者,是制伏者而非被制伏者。他制伏了那些恶不善法、染污的、再有的、有恼害的、有苦果报的、未来导致生老死的。贤友们,如此是无漏者。」——无漏者。

ti rāgajena pariḷāhena apariḍayhamāno, dosajena pariḷāhena apariḍayhamāno, mohajena pariḷāhena apariḍayhamānoti – anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

不被贪所生的热恼所烧,不被嗔所生的热恼所烧,不被痴所生的热恼所烧——无漏、不被烧,应如犀角独行。因此,那位辟支佛说——

‘‘Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;

「眼向下视,不是游荡者,诸根防护,意受保护,」

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo’’ti.

「无漏、不被烧,应如犀角独行。」

ti gihibyañjanāni vuccanti kesā ca massū ca…pe… dīghadasāni iti vā. ti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti – ohārayitvā gihibyañjanāni.

「在家相」,是指头发与须...等等...或者说「十指甲」等等。「舍断在家相、完全舍断、放下、止息」——即舍断在家相。

ti yathā so pārichattako koviḷāro bahalapattapalāso sandacchāyo , evameva so paccekasambuddho paripuṇṇapattacīvaradharoti – sañchannapatto yathā pārichattako.

犹如那巴利洽答咖树、拘毗罗树,枝叶茂密、荫凉浓密,同样地,那位辟支佛穿着完整的衣服——如巴利洽答咖树般遮蔽身体。

ti so paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadāraṃ palibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

那位辟支佛断除一切在家生活的障碍,断除妻儿的障碍,断除亲族的障碍,断除朋友同伴的障碍,断除积蓄的障碍,剃除须发,披上袈裟衣,从在家出家成为非家,达到无所有的状态,独自行、住、威仪、行持、守护、维持、生活——即「披着袈裟衣出离,独自行如犀牛角」。因此那位辟支佛说——

‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;

「舍断在家相,如巴利洽答咖树般遮蔽身体;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo’’ti.

披着袈裟衣出离,独自行如犀牛角。」

Tatiyo vaggo. · 第三品

Catutthavaggo第四品

ti. ti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti. Te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akuṭakaṃ pariyesanti, akuṭakaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; kasāvaṃ labhitvā akasāvaṃ pariyesanti, akasāvaṃ labhitvā kasāvaṃ pariyesanti; lambikaṃ labhitvā alambikaṃ pariyesanti, alambikaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti . Te yaṃ yaṃ labhanti tena tena na tussanti, aparāparaṃ pariyesanti. Manāpikesu rasesu rattā giddhā gathitā mucchitā ajjhosannā laggā laggitā palibuddhā. Sā rasataṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti.

根味、茎味、皮味、叶味、花味、果味,酸、甜、苦、辣、咸、碱、涩、收敛、美味、不美味、冷、热。有些沙门婆罗门贪着于味。他们以舌尖寻求最上味而游荡。他们得到酸的就寻求不酸的,得到不酸的就寻求酸的;得到甜的就寻求不甜的,得到不甜的就寻求甜的;得到苦的就寻求不苦的,得到不苦的就寻求苦的;得到辣的就寻求不辣的,得到不辣的就寻求辣的;得到咸的就寻求不咸的,得到不咸的就寻求咸的;得到碱的就寻求不碱的,得到不碱的就寻求碱的;得到收敛的就寻求不收敛的,得到不收敛的就寻求收敛的;得到涩的就寻求不涩的,得到不涩的就寻求涩的;得到美味的就寻求不美味的,得到不美味的就寻求美味的;得到冷的就寻求热的,得到热的就寻求冷的。他们无论得到什么都不满足,寻求其他的。对可意的诸味染着、贪求、缚着、迷醉、耽溺、执着、执取、系缚。那味渴爱对那位辟支佛已舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起。因此那位辟支佛如理省察而食用食物——「非为嬉戏、非为骄慢、非为装饰、非为庄严;只是为了此身的住立与维持、为了止息伤害、为了资助梵行。如此我将消除旧受,不生起新受,我将有维持、无过失与安乐住。」

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya , yathā vā akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’’ti. Rasataṇhāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – rasesu gedhaṃ akaraṃ.

犹如涂抹伤口只是为了愈合,或者如涂油于车轴只是为了运载重物,或者如食用儿子的肉只是为了度过旷野;同样地,那位辟支佛如理省察而食用食物——「非为嬉戏、非为骄慢、非为装饰、非为庄严;只是为了此身的住立与维持、为了止息伤害、为了资助梵行。如此我将消除旧受,不生起新受,我将有维持、无过失与安乐住。」对味渴爱离染、离去、离弃、出离、解脱、释放、解缚,以离缚之心而住——即「对诸味不作贪求」。

「贪婪」是指渴爱。凡是贪、贪染...等等...贪欲、贪、不善根。那贪婪渴爱对那位辟支佛已舍断、根已断、如多罗树头被截断、成为非有、于未来不再生起。因此辟支佛无贪婪——即「对诸味不作贪求,无贪婪」。

ti ti so paccekasambuddho attānaññeva poseti, na paranti.

如此,那位辟支佛只养育自己,不养育他人。

Anaññaposimaññātaṃ , dantaṃ sāre patiṭṭhitaṃ ;

「不养育他人者,已知者,已调御者,住立于坚实,

Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇanti.

漏尽者,已吐弃诸恶,我称彼为婆罗门。」

ti so paccekasambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. Okkhittacakkhu iriyāpathasampanno kulā kulaṃ anatikkamanto piṇḍāya caratīti – anaññaposī sapadānacārī.

如此,那位辟支佛在上午时分着衣,持钵与衣,进入村或镇为了托钵,以守护的身、守护的语、守护的心、现起的念、防护的诸根。垂目而行,具足威仪,不越过诸家族而行乞——不养育他人者,逐家行乞者。

ti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? ‘‘Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe passantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ tampi me antarahitaṃ tumhehi ahaṃ ñāyāmi – ‘asukassa kulupako, asukāya kulupako’’’ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

由于两种原因而心被束缚——或者置自己于低而置他人于高,心被束缚;或者置自己于高而置他人于低,心被束缚。如何置自己于低而置他人于高,心被束缚?「你们对我有很多帮助,我依靠你们而获得衣、食、住所、病者所需之药资具。即使其他人想要给我或为我做什么,也是依靠你们、看到你们。即使我古老的父母所给的名姓,也因你们而对我隐没,我因你们而被知——『某家族的依靠者,某家族的依靠者』。」如此置自己于低而置他人于高,心被束缚。

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? ‘‘Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, tumhākaṃ ahaṃ uddesaṃ demi paripucchaṃ demi uposathaṃ ācikkhāmi navakammaṃ adhiṭṭhāmi; atha ca pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā’’ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti.

如何置自己于高而置他人于低,心被束缚?「我对你们有很多帮助,你们来到我这里而皈依佛、皈依法、皈依僧,离杀生、离不与取、离欲邪行、离妄语、离放逸之因的诸酒类,我给你们教授、给你们问答、告知你们伍波萨他、决意新业;然而你们舍弃我而恭敬其他人、尊重、尊敬、供养。」如此置自己于高而置他人于低,心被束缚。

ti so paccekasambuddho kulapalibodhena appaṭibaddhacitto hoti, gaṇapalibodhena appaṭibaddhacitto hoti, āvāsapalibodhena appaṭibaddhacitto hoti, cīvarapalibodhena appaṭibaddhacitto hoti, piṇḍapātapalibodhena appaṭibaddhacitto hoti, senāsanapalibodhena appaṭibaddhacitto hoti, gilānapaccayabhesajjaparikkhārapalibodhena appaṭibaddhacitto hotīti – kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此,那位辟支佛以家族的束缚而心不被束缚,以群体的束缚而心不被束缚,以住所的束缚而心不被束缚,以衣的束缚而心不被束缚,以食的束缚而心不被束缚,以卧坐处的束缚而心不被束缚,以病者所需之药资具的束缚而心不被束缚——于诸家族心不被束缚,独行如犀角。因此那位辟支佛说——

‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

「于诸味不作贪,不贪求,不养育他人者,逐家行乞者;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo’’ti.

于诸家族心不系缚，应如犀牛角独自游行。

ti so paccekasambuddho kāmacchandanīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā, byāpādanīvaraṇaṃ… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatīti – pahāya pañcāvaraṇāni cetaso.

如此，彼辟支佛舍断欲欲盖，舍断、遣除、灭尽、令其不存在；舍断嗔恨盖……舍断昏沉睡眠盖……舍断掉举追悔盖……舍断疑盖，舍断、遣除、灭尽、令其不存在，离诸欲，离诸不善法，有寻、有伺，离生喜乐，成就初禅而住——舍断心的五盖。

ti rāgo cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso, kodho… upanāho…pe… sabbākusalābhisaṅkhārā cittassa upakkilesā. ti sabbe cittassa upakkilese byapanujja panuditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – upakkilese byapanujja sabbe.

如此，贪是心的随烦恼，嗔是心的随烦恼，痴是心的随烦恼，忿……恨……乃至……一切不善行是心的随烦恼。如此，排除心的一切随烦恼，排除、舍断、遣除、灭尽、令其不存在——排除一切随烦恼。

nti. ti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. ti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. ti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ caṇḍikkaṃ asuropo anattamanatā cittassa . nti so paccekasambuddho taṇhāsnehañca diṭṭhisnehañca dosañca chetvā ucchinditvā samucchinditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā cakkhuṃ anissito, sotaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此，有二依——渴爱依与见依……乃至……此为渴爱依……乃至……此为见依。如此，有二爱——渴爱之爱与见之爱……乃至……此为渴爱之爱……乃至……此为见之爱。如此，凡心的恼害、对抗、对抗性、敌对、忿、激怒、极激怒、嗔、嗔恨、极嗔恨、心的嗔恚、意恼害、忿、忿怒、忿怒状态、嗔、嗔恨、嗔恨状态、嗔恚、嗔恚行、嗔恚状态、凶暴、阿修罗性、心的不满。如此，彼辟支佛切断渴爱之爱与见之爱及嗔，断除、彻底断除、舍断、遣除、灭尽、令其不存在，不依眼，不依耳……乃至……于所见、所闻、所觉、所识之法不依、不执着、不附着、不耽着、不倾向，出离、离缚、解脱、离系，以离障碍之心而住——无所依，切断爱与嗔，应如犀牛角独自游行。因此，彼辟支佛说——

‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

「舍断心的五盖，排除一切随烦恼；

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo’’ti.

无所依，切断爱与嗔，应如犀牛角独自游行。」

nti so paccekasambuddho sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharatīti – vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ.

如此，彼辟支佛以舍断乐与舍断苦，先前喜忧已灭没，不苦不乐，舍念清净，成就第四禅而住——舍断乐与苦，以及先前的喜与忧。

nti. ti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. ti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. nti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti – laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此，凡于第四禅中的舍、舍置、等舍、心平等、心轻安、心中舍性。如此，凡心的住立、确立、不动、不散乱、不散动、不动摇之心状态、止、定根、定力、正定；于第四禅中，舍与止清净、净化、皎洁、无垢、离随烦恼、柔软、适业、住立、达到不动。如此，获得第四禅的舍与止，获得、证得、获得——获得舍与清净的止，应如犀牛角独自游行。因此，彼辟支佛说——

‘‘Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

「已灭除乐与苦,先前的喜与忧,」

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo’’ti.

「获得舍与清净的寂止,应如犀角独自游行。」

ti paramatthaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti – āraddhavīriyo paramatthapattiyā.

这被称为胜义的不死涅槃。那一切行的止息、一切依的舍弃、渴爱的灭尽、离贪、灭、涅槃。为了胜义的获得、得到、再得、证得、触证、作证,他住于已发精进,为了断除诸不善法,为了成就诸善法,努力、坚固勤奋、于诸善法不舍其轭——这是为了胜义的获得而已发精进。

ti so paccekasambuddho anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatīti – evaṃ alīnacitto akusītavutti.

那位辟支佛为了未生起的诸恶不善法的不生起而生欲、努力、发勤精进、策励心、精勤;为了已生起的诸恶不善法的断除……为了未生起的诸善法的生起……为了已生起的诸善法的住立、不忘失、增长、广大、修习、圆满而生欲、努力、发勤精进、策励心、精勤——如此心不退缩、行不懈怠。

Atha vā, ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu , sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

或者,「宁可皮、腱、骨留存,身体的肉与血干枯,凡以男子力、男子精力、男子勤勇、男子勤奋所应得者,未得到它之前,精进不会停止」,如此策励心、精勤。如此也是心不退缩、行不懈怠。

Nāsissaṃ na pivissāmi, vihārato na nikkhame;

「我不会吃、不会喝,不会从住处出来;」

Napi passaṃ nipātessaṃ, taṇhāsalle anūhateti.

「即使看见也不会倒下,渴爱之箭未拔除。」

Cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

策励心、精勤。如此也是心不退缩、行不懈怠。

‘‘Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

「我将不破此结跏趺坐,直到我的心不执取而从诸漏解脱」,他策励心、精勤。如此也是不退缩心、不懈怠行。

‘‘Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

「我将不从此座起立,直到我的心不执取而从诸漏解脱」,他策励心、精勤。如此也是不退缩心、不懈怠行。

‘‘Na tāvāhaṃ imamhā caṅkamā orohissāmi…pe… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā nikkhamissāmi… guhāya nikkhamissāmi… leṇā nikkhamissāmi… kuṭiyā nikkhamissāmi… kūṭāgārā nikkhamissāmi… aṭṭā nikkhamissāmi… māḷā nikkhamissāmi… uddaṇḍā nikkhamissāmi … upaṭṭhānasālāya nikkhamissāmi… maṇḍapā nikkhamissāmi… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

「我将不从此经行处下来……不从住所出去……不从半圆形屋出去……不从楼阁出去……不从重阁出去……不从洞窟出去……不从岩窟出去……不从小屋出去……不从尖顶屋出去……不从楼台出去……不从高台出去……不从高楼出去……不从须跋堂出去……不从凉亭出去……不从树下出去,直到我的心不执取而从诸漏解脱」,他策励心、精勤。如此也是不退缩心、不懈怠行。

‘‘Imasmiṃyeva pubbaṇhasamaye ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī’’ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti. Imasmiṃyeva majjhanhikasamaye…pe… sāyanhasamaye …pe… purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante … gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

「就在此上午时分,我将获得圣法、积集、证得、触证、作证」,他策励心、精勤。如此也是不退缩心、不懈怠行。就在此中午时分……就在此傍晚时分……食前……食后……初夜……中夜……后夜……黑分……白分……雨季……冬季……夏季……前期寿段……中期寿段……后期寿段,我将获得圣法、积集、证得、触证、作证,他策励心、精勤。如此也是不退缩心、不懈怠行。

ti so paccekasambuddho daḷhasamādāno ahosi kusalesu dhammesu avaṭṭhitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kulejeṭṭhāpacāyitāya aññataraññataresu adhikusalesu dhammesūti – daḷhanikkamo. ti so paccekasambuddho thāmena ca balena ca vīriyena ca parakkamena ca paññāya ca upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgatoti – daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如此,彼辟支佛对诸善法具坚固誓愿、具不退转誓愿——对身善行、语善行、意善行、布施分享、持戒、守伍波萨他、对母之义务、对父之义务、对沙门之义务、对婆罗门之义务、对家族长者之尊敬、对其他种种增上善法——坚固精进。如此,彼辟支佛以力、以势、以精进、以勤勇、以慧具足、完全具足、到达、完全到达、成就、完全成就、具备——坚固精进、具足力势,应如犀角独行。因此,彼辟支佛说——

‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

「已发精进为最上义利,不退缩心、不懈怠行;坚固精进、具足力势,应如犀角独行。」

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo’’ti.

「已发精进为最上义利,不退缩心、不懈怠行;坚固精进、具足力势,应如犀角独行。」

ti so paccekasambuddho paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti paṭisallānaṃ. ti so paccekasambuddho dvīhi kāraṇehi jhānaṃ na riñcati – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa…pe… anuppannassa vā tatiyassa jhānassa… anuppannassa vā catutthassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyuttoti – evampi jhānaṃ na riñcati.

如此,彼辟支佛乐于独处、喜爱独处、随从内心之止、不舍弃禅那、具足观、增长空闲处、禅修者、喜爱禅那、随从独处、重视自义——独处。如此,彼辟支佛以二因缘不舍弃禅那:为了未生起的初禅那之生起而致力、专注、结合、连结、相应;为了未生起的第二禅那……为了未生起的第三禅那……为了未生起的第四禅那之生起而致力、专注、结合、连结、相应——如此也不舍弃禅那。

Atha vā, uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti, uppannaṃ vā dutiyaṃ jhānaṃ…pe… uppannaṃ vā tatiyaṃ jhānaṃ… uppannaṃ vā catutthaṃ jhānaṃ āsevati bhāveti bahulīkaroti. Evampi jhānaṃ na riñcatīti – paṭisallānaṃ jhānamariñcamāno.

或者,他亲近、修习、多作已生起的初禅;或者已生起的第二禅……乃至……或者已生起的第三禅……或者已生起的第四禅,他亲近、修习、多作。如此,他不舍弃禅那——乐于独坐、不舍弃禅那。

ti dhammā vuccanti cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Katame anudhammā? Sammāpaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti anudhammā. ti dhammesu niccakālaṃ dhuvakālaṃ satataṃ samitaṃ avokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ

「诸法」是指须跋……乃至……圣八支道。什么是「随法」?正行道、不违逆行道、随义行道、法随法行道、戒的圆满、诸根的守护门、于食知量、致力于觉醒、念与正知——这些称为「随法」。于诸法中,常时、恒时、持续地、不间断地、不散乱地、连续不断地、如水流般地

Avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe carati viharati iriyati vatteti pāleti yapeti yāpetīti – dhammesu niccaṃ anudhammacārī.

无间断地接触,午前、午后、初夜分、中夜分、后夜分,黑分、白分,雨季、冬季、夏季,前期年龄段、中期年龄段、后期年龄段,行、住、威仪、转起、守护、维持、度日——于诸法中常行随法行。

ti ‘‘sabbe saṅkhārā aniccā’’ti ādīnavaṃ sammasitā bhavesu, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti ādīnavaṃ sammasitā bhavesūti – ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「已观察诸有的过患」:已观察「一切行无常」之诸有的过患,「一切行是苦」……乃至……「一切法无我」……乃至……「凡任何集法,一切皆是灭法」,已观察诸有的过患——已观察诸有的过患,应如犀角独行。因此,那位辟支佛说——

‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

「乐于独坐、不舍弃禅那,于诸法中常行随法行;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo’’ti.

已观察诸有的过患,应如犀角独行。」

ti. ti rūpataṇhā…pe… dhammataṇhā. nti rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ patthayanto icchanto sādiyanto pihayanto abhijappantoti – taṇhakkhayaṃ patthayaṃ. ti so paccekasambuddho sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – taṇhakkhayaṃ patthayamappamatto.

「渴爱」:色爱……乃至……法爱。「希求渴爱的灭尽」:希求、欲求、喜乐、渴望、祈愿贪的灭尽、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——希求渴爱的灭尽。那位辟支佛恭敬地作、持续地作……乃至……于诸善法不放逸——希求渴爱的灭尽而不放逸。

ti. ti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. ti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. ti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti – aneḷamūgo sutavā satīmā.

「贤者」:那位辟支佛是贤者、有慧者、有智者、有智者、明了者、有慧者。「多闻」:那位辟支佛多闻,持法,积集所闻。凡那些初善、中善、后善,有义、有文,宣说完全圆满、清净的梵行之法,如此之法,他多闻、受持、以语熟习、以意观察、以见善通达。「具念」:那位辟支佛具念,具足最上的念与明觉,能忆念、随念久远所作、久远所说——不愚钝、多闻、具念。

ti saṅkhātadhammo vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. ti so paccekasambuddho saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo ‘‘sabbe saṅkhārā aniccā’’ti saṅkhātadhammo…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo. Atha vā, tassa paccekasambuddhassa ca khandhā saṃkhittā dhātuyo saṃkhittā āyatanāni saṃkhittāni gatiyo saṃkhittā upapattiyo saṃkhittā paṭisandhiyo saṃkhittā bhavā saṃkhittā saṃsārā saṃkhittā vaṭṭā saṃkhittā. Atha vā, so paccekasambuddho khandhapariyante ṭhito dhātupariyante ṭhito āyatanapariyante ṭhito gatipariyante ṭhito upapattipariyante ṭhito paṭisandhipariyante ṭhito bhavapariyante ṭhito saṃsārapariyante ṭhito vaṭṭapariyante ṭhito saṅkhārapariyante ṭhito antimabhave ṭhito antimasamussaye ṭhito antimadehadharo paccekasambuddho.

被称为「已了知法」者是智。凡是慧、了知……（中略）……无痴、择法、正见。如此，那位辟支佛是已了知法者、已知法者、已衡量法者、已度过法者、已显现法者、已阐明法者——「一切行无常」是已了知法者……（中略）……「凡任何集法，一切皆是灭法」是已了知法者、已知法者、已衡量法者、已度过法者、已显现法者、已阐明法者。或者，那位辟支佛的诸蕴已被概括、诸界已被概括、诸处已被概括、诸趣已被概括、诸生已被概括、诸结生已被概括、诸有已被概括、诸轮回已被概括、诸轮转已被概括。或者，那位辟支佛住立于蕴的边际、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、住立于行的边际、住立于最后有、住立于最后身聚、持最后身的辟支佛。

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

这是他的最后有，这是最后的身聚；

Jātimaraṇasaṃsāro , natthi tassa punabbhavoti.

生死轮回，对他不再有后有。

Taṃkāraṇā paccekasambuddho saṅkhātadhammo. ti niyāmā vuccanti cattāro ariyamaggā. Catūhi ariyamaggehi samannāgatoti niyato. Niyāmaṃ patto sampatto adhigato phassito sacchikato patto niyāmaṃ. ti padhānaṃ vuccati vīriyaṃ. So cetaso vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamo anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. So paccekasambuddho iminā padhānena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā so paccekasambuddho padhānavāti – saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

因此，辟支佛是已了知法者。「已入决定」被称为四圣道。具足四圣道者为已入决定。已达决定、已到达、已证得、已触及、已作证、已达决定。「精勤者」被称为精进。那是心的精进发起、努力、勤奋、勇猛、奋力、努力、精勤、坚固、坚持、不松懈的勤奋、不舍弃意欲、不舍弃重担、荷担重担、精进、精进根、精进力、正精进。那位辟支佛具有此精勤、完全具有、具备、完全具备、具足、完全具足、成就。因此，那位辟支佛是精勤者——已了知法者、已入决定者、精勤者，应如犀牛角独自游行。因此，那位辟支佛说——

‘‘Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;

「希求渴爱的灭尽，不放逸，不愚钝不哑，多闻具念；

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo’’ti.

已了知法者、已入决定者、精勤者，应如犀牛角独自游行。」

ti yathā sīho migarājā saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī, paccekasambuddhopi saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – sīhova saddesu asantasanto.

如狮子兽王对诸声不惊、不惊慌、不恐惧、不战栗、不畏惧、不恐怖、无畏、不惊骇、不恐惧、不逃避，辟支佛也对诸声不惊、不惊慌、不恐惧、不战栗、不畏惧、不恐怖、无畏、不惊骇、不恐惧、不逃避，已舍断恐怖畏惧，已离毛发竖立而住——如狮子对诸声不惊。

ti. 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. Jālaṃ vuccati suttajālaṃ. Yathā vāto jālamhi na sajjati na gaṇhāti na bajjhati na palibajjhati, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ diṭṭhijālaṃ paṭinissaṭṭhaṃ, taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vātova jālamhi asajjamāno.

「风」者，东风、西风、北风、南风、有尘风、无尘风、冷风、热风、微风、强风、旋风、季节风、金翅鸟风、棕榈叶风、扫除风。「网」被称为线网。如风在网中不粘着、不执取、不系缚、不被缠缚，同样有二网——渴爱网与见网……（中略）……这是渴爱网……（中略）……这是见网。那位辟支佛的渴爱网已舍断、见网已断除，由于渴爱网已舍断、见网已断除，那位辟支佛对色不粘着、对声不粘着……（中略）……对所见、所闻、所觉、所识之法不粘着、不执取、不系缚、不被缠缚，已出离、已解脱、已离缚、已解缚，以离系缚之心而住——如风在网中不粘着。

ti padumaṃ vuccati padumapupphaṃ. Toyaṃ vuccati udakaṃ. Yathā padumapupphaṃ toyena na limpati na palimpati na upalimpati, alittaṃ apalittaṃ anupalittaṃ, evameva dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Tassa paccekasambuddhassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho. Taṇhālepassa pahīnattā diṭṭhilepassa paṭinisaṭṭhattā so paccekasambuddho rūpe na limpati sadde na limpati…pe… diṭṭhasutamutaviññātabbesu dhammesu na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

「莲花」是指莲花。「水」是指水。如莲花不被水所染、不被污染、不被沾染,不染、不污、不沾。同样地,有两种染污——渴爱染污和见染污……此渴爱染污……此见染污。彼辟支佛已舍断渴爱染污,已断除见染污。因渴爱染污已舍断,因见染污已断除,彼辟支佛不被色所染,不被声所染……不被所见、所闻、所思、所识之法所染、不被污染、不被沾染,不染、不污、不沾,已出离、已解脱、已离缚、已离系缚,以离束缚之心而住——如莲花不被水所染,应如犀角独自游行。因此,彼辟支佛说——

‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

「如狮子不惊于诸声,如风不着于网中;」

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo’’ti.

「如莲花不被水所染,应如犀角独自游行。」

ti yathā sīho migarājā dāṭhabalī dāṭhāvudho sabbe tiracchānagate pāṇe abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi paññābalī paññāvudho sabbapāṇabhūte puggale paññāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī.

如狮子兽王,牙齿强力、牙齿武装,征服、降伏、压倒、制服、粉碎一切旁生类有情而行、住、威仪、行动、守护、维持、生活。辟支佛亦以慧力、慧武装,以慧征服、降伏、压倒、制服、粉碎一切有情众生而行、住、威仪、行动、守护、维持、生活——如狮子以牙齿强力,以力征服,为兽王降伏而行。

ti yathā sīho migarājā araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

如狮子兽王深入阿兰若林中而行、住、威仪、行动、守护、维持、生活。辟支佛亦亲近阿兰若林野边鄙之住所,少声、少音、离人群、适合人之隐居、适合独坐。他独自去、独自立、独自坐、独自作卧、独自入村乞食、独自返回、独自坐于僻静处、独自决意经行、独自行、住、威仪、行动、守护、维持、生活——应亲近边鄙之住所,应如犀角独自游行。因此,彼辟支佛说——

‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

「如狮子以牙齿强力,以力征服,为兽王降伏而行;」

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo’’ti.

「应亲近边鄙之住所,应如犀角独自游行。」

ti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatīti – mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle.

彼辟支佛以慈俱之心遍满一方而住,如是第二方,如是第三方,如是第四方。如是上、下、横、一切处、一切方面、一切世间,以慈俱之心,广大、无量、无怨、无害遍满而住;以悲俱之心……以喜俱之心……以舍俱之心,广大、无量、无怨、无害遍满而住——修习慈、舍、悲、解脱,于适当时修习喜。

ti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā…pe… ye uttarāya disāya sattā… ye dakkhiṇāya disāya sattā… ye puratthimāya anudisāya sattā… ye pacchimāya anudisāya sattā… ye uttarāya anudisāya sattā… ye dakkhiṇāya anudisāya sattā… ye heṭṭhimāya disāya sattā… ye uparimāya disāya sattā… ye dasasu disāsu sattā te appaṭikūlā honti. Karuṇāya bhāvitattā… muditāya bhāvitattā… upekkhāya bhāvitattā ye puratthimāya disāya sattā…pe… ye dasasu disāsu sattā te appaṭikūlā honti. ti sabbena lokena avirujjhamāno, appaṭivirujjhamāno anāghātiyamāno appaṭihaññamānoti – sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

因为修习慈之故,在东方的众生对他们不敌对,在西方的众生……(中略)……在北方的众生……在南方的众生……在东隅方的众生……在西隅方的众生……在北隅方的众生……在南隅方的众生……在下方的众生……在上方的众生……在十方的众生对他们不敌对。因为修习悲之故……因为修习喜之故……因为修习舍之故,在东方的众生……(中略)……在十方的众生对他们不敌对。「与一切世间不相违,不相对抗,不被侵害,不被击败」——与一切世间不相违,应如犀牛角独自游行。因此,那位辟支佛说——

‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

「修习慈、舍、悲、解脱,适时修习喜;」

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo’’ti.

「与一切世间不相违,应如犀牛角独自游行。」

nti. ti yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. ti yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. ti dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. nti so paccekasambuddho rāgañca dosañca mohañca pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – rāgañca dosañca pahāya mohaṃ.

「贪」:凡是贪、贪求……(中略)……贪欲、贪、不善根。「嗔」:凡是心的恼害……(中略)……凶暴、阿修罗性、心的不满。「痴」:对苦的无知……(中略)……无明之杖、痴、不善根。那位辟支佛舍断了贪、嗔、痴,已舍断、已遣除、已使之灭尽、已使之不存在——「舍断贪、嗔、痴」。

ti. Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ…pe… avijjāsaṃyojanaṃ. ti dasa saṃyojanāni sandālayitvā padālayitvā sampadālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

「结」:十结——欲贪结、嗔恚结……(中略)……无明结。「破坏诸结」:破坏、粉碎、完全粉碎十结,已舍断、已遣除、已使之灭尽、已使之不存在——「破坏诸结」。

ti so paccekasambuddho jīvitapariyosāne asantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

那位辟支佛在生命终结时,无恐惧、无惊慌、无战栗、无忧虑、无畏惧、无怯懦、无惊骇、无畏惧、不逃避,已舍断恐怖畏惧,已离竖毛而住——「在生命终结时无恐惧,应如犀牛角独自游行。」因此,那位辟支佛说——

‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

「舍断贪、嗔、痴,破坏诸结;」

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo’’ti.

「在生命终结时无恐惧,应如犀牛角独自游行。」

ti attatthakāraṇā paratthakāraṇā ubhayatthakāraṇā diṭṭhadhammikatthakāraṇā samparāyikatthakāraṇā paramatthakāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevantīti – bhajanti sevanti ca kāraṇatthā.

为了自己的利益、为了他人的利益、为了双方的利益、为了现世的利益、为了来世的利益、为了最上利益的缘故,他们亲近、极亲近、奉事、常奉事、遍奉事、须跋——「亲近、奉事」是为了利益的缘故。

ti dve mittā – agārikamitto ca anāgārikamitto ca…pe… ayaṃ agārikamitto…pe… ayaṃ anāgārikamitto. ti ime dve mittā akāraṇā nikkāraṇā ahetū appaccayā dullabhā (dulladdhā sudulladdhā) ti – nikkāraṇā dullabhā ajja mittā.

有两种朋友——在家朋友和出家朋友……这是在家朋友……这是出家朋友。这两种朋友无因、无缘、无因由、无条件是难得的(难得的、极难得的)——「无缘、难得」是今日的朋友。

ti. ti attano atthāya attano hetu attano paccayā attano kāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevanti ācaranti samācaranti payirupāsanti paripucchanti paripañhantīti – attatthapaññā. ti asucinā kāyakammena samannāgatāti asucī manussā, asucinā vacīkammena samannāgatāti asucī manussā, asucinā manokammena samannāgatāti asucī manussā, asucinā pāṇātipātena…pe… asucinā adinnādānena… asucinā kāmesumicchācārena… asucinā musāvādena… asuciyā pisuṇāya vācāya samannāgatā… asuciyā pharusāya vācāya samannāgatā… asucinā samphappalāpena samannāgatā… asuciyā abhijjhāya samannāgatā… asucinā byāpādena samannāgatāti asucī manussā, asuciyā micchādiṭṭhiyā samannāgatāti asucī manussā, asuciyā cetanāya samannāgatāti asucī manussā, asuciyā patthanāya samannāgatāti asucī manussā, asucinā paṇidhinā samannāgatāti asucī manussā, asucī hīnā nihīnā omakā lāmakā chatukkā parittāti – attatthapaññā asucī manussā.

为了自己的利益、为了自己的因、为了自己的缘、为了自己的缘故,他们亲近、极亲近、奉事、常奉事、遍奉事、须跋、行、遍行、亲近侍候、询问、遍问——「自利之慧」。具有须跋的身业者是须跋的人,具有须跋的语业者是须跋的人,具有须跋的意业者是须跋的人,具有须跋的杀生……具有须跋的不与取……具有须跋的欲邪行……具有须跋的妄语……具有须跋的两舌……具有须跋的粗恶语……具有须跋的杂秽语……具有须跋的贪……具有须跋的嗔恨者是须跋的人,具有须跋的邪见者是须跋的人,具有须跋的思者是须跋的人,具有须跋的愿求者是须跋的人,具有须跋的誓愿者是须跋的人,须跋的、下劣的、卑下的、微小的、低贱的、四足的、微少的——「自利之慧的须跋之人」。

ti. ti so paccekasambuddho pabbajjāsaṅkhātena eko…pe… ti aṭṭha cariyāyo…pe… ti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ…pe… eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

那位辟支佛以出家之名为独……八种行……如犀牛角确实是单一的、无第二的……应如犀牛角独自游行。因此那位辟支佛说——

‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

「亲近、奉事是为了利益的缘故,无缘的朋友今日难得;

Attatthapaññā asucī manussā, eko care khaggavisāṇakappo’’ti.

自利之慧的须跋之人,应如犀牛角独自游行。」

Catuttho vaggo. · 第四品

Khaggavisāṇasuttaniddeso niṭṭhito. · 犀角经分别结束

Ajito tissametteyyo, puṇṇako atha mettagū;

阿基答、提沙玛内拉勒、奔那咖、还有美答咕;

Dhotako upasīvo ca, nando ca atha hemako.

陀答咖、伍巴西瓦、难陀、还有黑马咖。

Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito;

多德亚、咖巴、杜跋亚、嘉度咖尼与智者；

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

跋德拉武德、乌达亚，以及婆罗门波沙喇；

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

慧者摩伽拉嘉，以及大仙宾吉亚。

Soḷasānaṃ panetesaṃ, brāhmaṇānaṃva sāsanaṃ;

这十六位婆罗门的教诫，

Pārāyanānaṃ niddesā, tattakā ca bhavanti hi .

彼岸道的解释，确实就是那些。

Khaggavisāṇasuttānaṃ, niddesāpi tatheva ca;

犀角经的解释，也是如此；

Niddesā duvidhā ñeyyā, paripuṇṇā sulakkhitāti.

应知解释有二种，圆满且善标示。

Cūḷaniddesapāḷi niṭṭhitā. · 小义释部完