B0102051602guhaṭṭhakasuttaniddeso（隱秘經釋）
- Guhaṭṭhakasuttaniddeso
Atha guhaṭṭhakasuttaniddesaṃ vakkhati –
我很樂意幫您翻譯這段佛經文獻。讓我直譯如下： 2. 窟八偈經義釋 現在開始解說窟八偈經義釋 - (注:這是對應巴利語標題和引言的直譯。如您所要求,我保持了章節編號加反斜線的格式。由於這段內容較短,暫時沒有出現需要註解現代地名的情況。如果您想繼續翻譯後續內容,我很樂意為您提供幫助。)
7.
Sattoguhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;
Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā.
Satto guhāyaṃ bahunābhichannoti. Sattoti hi kho vuttaṃ, api ca guhā tāva vattabbā. Guhā vuccati kāyo. Kāyoti vā guhāti vā dehoti vā sandehoti vā nāvāti vā rathoti vā dhajoti vā vammikoti vā nagaranti vā niḍḍanti vā kuṭīti vā gaṇḍoti vā kumbhoti vā nāgoti vā kāyassetaṃ adhivacanaṃ. Satto guhāyanti guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā gaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ; evameva guhāyaṃ satto visatto āsatto laggo laggito palibuddho. Vuttañhetaṃ bhagavatā –
『『Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Vedanāya kho, rādha…pe… saññāya kho, rādha… saṅkhāresu kho, rādha… viññāṇe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayūpādānā cetaso adhiṭṭhānābhinivesānusayā, tatra satto tatra visatto; tasmā sattoti vuccati. Sattoti lagganādhivacana』』nti – satto guhāyaṃ. Bahunābhichannoti bahukehi kilesehi channo, rāgena channo dosena channo mohena channo kodhena channo upanāhena channo makkhena channo paḷāsena channo issāya channo macchariyena channo māyāya channo sāṭheyyena channo thambhena channo sārambhena channo mānena channo atimānena channo madena channo pamādena channo. Sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi channo vichanno ucchanno āvuto nivuto ovuto [ophuto (syā.)] pihito paṭicchanno paṭikujjitoti – satto guhāyaṃ bahunābhichanno.
Tiṭṭhaṃnaro mohanasmiṃ pagāḷhoti tiṭṭhanto naro ratto rāgavasena tiṭṭhati, duṭṭho dosavasena tiṭṭhati, mūḷho mohavasena tiṭṭhati, vinibaddho mānavasena tiṭṭhati, parāmaṭṭho diṭṭhivasena tiṭṭhati, vikkhepagato uddhaccavasena tiṭṭhati, aniṭṭhaṅgato vicikicchāvasena tiṭṭhati, thāmagato anusayavasena tiṭṭhati. Evampi tiṭṭhaṃ naro.
Vuttañhetaṃ bhagavatā – 『『santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Santi, bhikkhave, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhatī』』ti. Evampi tiṭṭhaṃ naro.
Vuttañhetaṃ bhagavatā – 『『rūpūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, rūpārammaṇaṃ rūpapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. Vedanūpayaṃ vā, bhikkhave…pe… saññūpayaṃ… saṅkhārūpayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, saṅkhārārammaṇaṃ saṅkhārapatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjatī』』ti. Evampi tiṭṭhaṃ naro.
7. 眾生居於洞窟中，為諸多[煩惱]所覆蓋， 人站立於深陷迷妄中； 如是之人遠離寂靜，世間諸欲實難捨離。 "眾生居於洞窟中，為諸多[煩惱]所覆蓋"[的解釋]。雖說"眾生"，但首先應說明"洞窟"。所謂洞窟，指的是身體。身體也稱為洞窟、軀體、聚合體、船、車、旗幟、蟻丘、城市、巢穴、小屋、腫塊、壺、龍象，這些都是身體的代稱。"眾生居於洞窟中"意即在洞窟中執著、粘著、繫縛、黏附、纏繞。就如物品粘著、執著、繫縛、黏附、纏繞於牆釘或象牙釘上；同樣地，[眾生]在洞窟中執著、粘著、繫縛、黏附、纏繞。世尊曾說： "羅陀，對色的慾望、貪戀、喜悅、渴愛，以及心的依止、執著、隨眠，於此執著，於此粘著，故稱為眾生。對受...想...行...識的慾望、貪戀、喜悅、渴愛，以及心的依止、執著、隨眠，於此執著，於此粘著，故稱為眾生。'眾生'是執著的代稱。"——這就是"眾生居於洞窟中"。"為諸多[煩惱]所覆蓋"是指被眾多煩惱覆蓋：被貪慾覆蓋、被嗔恨覆蓋、被愚癡覆蓋、被忿怒覆蓋、被怨恨覆蓋、被覆藏覆蓋、被對抗覆蓋、被嫉妒覆蓋、被慳吝覆蓋、被欺詐覆蓋、被虛偽覆蓋、被頑固覆蓋、被爭執覆蓋、被慢心覆蓋、被過慢覆蓋、被驕傲覆蓋、被放逸覆蓋。被一切煩惱、一切惡行、一切憂慮、一切熱惱、一切苦惱、一切不善行為所覆蓋、包圍、遮蔽、圍繞、遮掩、關閉、隱藏。——這就是"眾生居於洞窟中，為諸多[煩惱]所覆蓋"。 "人站立於深陷迷妄中"是指：站立的人因貪慾而站立，因嗔恨而站立，因愚癡而站立，因慢心而束縛而站立，因邪見而執取而站立，因掉舉而散亂而站立，因疑惑而未達[真理]而站立，因隨眠而堅固而站立。如此這般，人便站立著。 世尊曾說："諸比丘，有為眼識所知的色，可愛的、可意的、悅意的、可親的、伴隨慾望的、能引起貪著的，若比丘對此歡喜、讚歎、執取而住。諸比丘，有為耳識所知的聲...為鼻識所知的香...為舌識所知的味...為身識所知的觸...為意識所知的法，可愛的、可意的、悅意的、可親的、伴隨慾望的、能引起貪著的，若比丘對此歡喜、讚歎、執取而住。"如此這般，人便站立著。 世尊又說："諸比丘，依色而住的識住於色，以色為所緣，以色為依止，以喜為滋潤，增長、擴大、廣大。諸比丘，依受而住...依想...依行而住的識住於行，以行為所緣，以行為依止，以喜為滋潤，增長、擴大、廣大。"如此這般，人便站立著。
Vuttampi hetaṃ bhagavatā – 『『kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī』』ti. Evampi tiṭṭhaṃ naro.
『『Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā , patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassāvakkanti. Yattha atthi nāmarūpassāvakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti , atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sarajaṃ saupāyāsanti vadāmī』』ti. Evampi tiṭṭhaṃ naro.
Mohanasmiṃ pagāḷhoti. Mohanā vuccanti pañca kāmaguṇā. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Kiṃ kāraṇā mohanā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti, mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitā, taṃ kāraṇā mohanā vuccanti pañca kāmaguṇā. Mohanasmiṃ pagāḷhoti mohanasmiṃ pagāḷho ogāḷho ajjhogāḷho nimuggoti – tiṭṭhaṃ naro mohanasmiṃ pagāḷho.
Dūre vivekā hi tathāvidho soti. Vivekāti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Kāyena vivitto viharati. 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 vattati pāleti yapeti yāpeti. Ayaṃ kāyaviveko.
世尊也曾說："諸比丘，若對段食有貪慾，有喜悅，有渴愛，則識在其中確立、生長。識在何處確立、生長，名色即在彼處降生。名色在何處降生，諸行即在彼處增長。諸行在何處增長，未來再有即在彼處生起。未來再有在何處生起，未來生老死即在彼處[發生]。未來生老死在何處[發生]，諸比丘，我說那裡有憂、有塵、有惱。"如此這般，人便站立著。 "諸比丘，若對觸食...對意思食...對識食有貪慾，有喜悅，有渴愛，則識在其中確立、生長。識在何處確立、生長，名色即在彼處降生。名色在何處降生，諸行即在彼處增長。諸行在何處增長，未來再有即在彼處生起。未來再有在何處生起，未來生老死即在彼處[發生]。未來生老死在何處[發生]，諸比丘，我說那裡有憂、有塵、有惱。"如此這般，人便站立著。 "深陷迷妄中"[的解釋]。所謂迷妄，指的是五種欲。為眼識所知的色，可愛的、可意的、悅意的、可親的、伴隨慾望的、能引起貪著的；為耳識所知的聲...為鼻識所知的香...為舌識所知的味...為身識所知的觸，可愛的、可意的、悅意的、可親的、伴隨慾望的、能引起貪著的。為什麼稱五種欲為迷妄？因為大多數天神與人類在五種欲中迷惑、陷入迷惑、完全迷惑，愚癡、陷入愚癡、完全愚癡，被無明矇蔽，被覆蓋、遮蔽、圍繞、隱藏、遮掩、關閉，因此五種欲稱為迷妄。"深陷迷妄中"即深入、沉入、潛入、沉沒于迷妄中。——這就是"人站立於深陷迷妄中"。 "如是之人遠離寂靜"[的解釋]。寂靜有三種：身寂靜、心寂靜、依止寂靜。什麼是身寂靜？此處比丘親近寂靜住處：林野、樹下、山巖、山洞、巖窟、墳場、森林、露地、草堆。他以身遠離而住。他獨自行走，獨自站立，獨自坐著，獨自臥息，獨自入村托缽，獨自返回，獨自靜坐，獨自經行，獨自行、住、動作、活動、護持、持續、維持。這是身寂靜。
Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti. Tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti. Catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūpārūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā , tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti. Ayaṃ cittaviveko.
Katamo upadhiviveko? Upadhi vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ [vūpakaṭṭhakāyānaṃ (syā.)] nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ.
Dūrevivekā hīti. Yo so evaṃ guhāyaṃ satto, evaṃ bahukehi kilesehi channo, evaṃ mohanasmiṃ pagāḷho, so kāyavivekāpi dūre, cittavivekāpi dūre, upadhivivekāpi dūre vidūre suvidūre na santike na sāmantā anāsanne vivekaṭṭhe [vavakaṭṭhe (sī.), anupakaṭṭhe (syā.)]. Tathāvidhoti tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so mohanasmiṃ pagāḷhoti – dūre vivekā hi tathāvidho so.
Kāmā hi loke na hi suppahāyāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthu hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyaṃ vatthu – vatthukāmā. Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā, ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā paccupaṭṭhitā kāmā, nimmitā kāmā animmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena kāmā. Ime vuccanti vatthukāmā.
什麼是心寂靜？對於證入初禪者，心從五蓋中寂靜。對於證入第二禪者，心從尋伺中寂靜。對於證入第三禪者，心從喜中寂靜。對於證入第四禪者，心從樂苦中寂靜。對於證入空無邊處者，心從色想、有對想、種種想中寂靜。對於證入識無邊處者，心從空無邊處想中寂靜。對於證入無所有處者，心從識無邊處想中寂靜。對於證入非想非非想處者，心從無所有處想中寂靜。對於預流者，心從身見、疑、戒禁取、見隨眠、疑隨眠及與之相應的煩惱中寂靜。對於一來者，心從粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠及與之相應的煩惱中寂靜。對於不還者，心從微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠及與之相應的煩惱中寂靜。對於阿羅漢，心從色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠及與之相應的煩惱，以及一切外在相中寂靜。這是心寂靜。 什麼是依止寂靜？所謂依止，指的是煩惱、蘊和造作。依止寂靜指的是不死、涅槃。即是一切行的止息、一切依止的舍離、愛的滅盡、離貪、滅、涅槃。這是依止寂靜。身寂靜是屬於身體遠離、樂於出離者的，心寂靜是屬於清凈心、達到最高清凈者的，依止寂靜是屬於無依止、已達離行者的。 "遠離寂靜"[的解釋]。如是居於洞窟中的眾生，如是被眾多煩惱所覆蓋，如是深陷迷妄中的他，遠離身寂靜，遠離心寂靜，遠離依止寂靜，很遠、極遠，不近、不鄰近、不接近寂靜處。"如是之人"即如是性質、如是狀態、如是類似、如是深陷迷妄中的他。——這就是"如是之人遠離寂靜"。 "世間諸欲實難捨離"[的解釋]。欲總的來說有兩種：事欲和煩惱欲。什麼是事欲？悅意的色、悅意的聲、悅意的香、悅意的味、悅意的觸，被褥、衣服、奴婢、山羊綿羊、雞豬、象牛馬驢，田地、宅地、金銀，村鎮王城，國土與地區，庫藏與倉儲，任何可愛的事物——這些是事欲。又有過去的欲、未來的欲、現在的欲，內在的欲、外在的欲、內外的欲，低劣的欲、中等的欲、殊勝的欲，惡趣的欲、人間的欲、天界的欲，現前的欲、[自]所化的欲、[他]所化的欲，已執取的欲、未執取的欲，已佔有的欲、未佔有的欲，一切欲界法、一切色界法、一切無色界法，以渴愛為基礎、以渴愛為對象，因可欲性、可愛性、可醉性而稱為欲。這些稱為事欲。
Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo, saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ.
『『Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;
Na taṃ saṅkappayissāmi, evaṃ kāma na hohisī』』ti. –
Ime vuccanti kilesakāmā. Loketi apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Kāmā hi loke nahi suppahāyāti. Kāmā hi loke duppahāyā duccajjā duppariccajjā dunnimmadayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattāti – kāmā hi loke na hi suppahāyā.
Tenāha bhagavā –
『『Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;
Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā』』ti.
什麼是煩惱欲？慾望是欲，貪是欲，慾望貪是欲，思惟是欲，貪是欲，思惟貪是欲，對欲的慾望、欲貪、欲喜、欲愛、欲戀、欲熱惱、欲迷醉、欲執著、欲暴流、欲軛、欲取、欲欲蓋。 "我見到了，欲啊，你的根源， 你從思惟而生； 我將不再思惟你， 如此，欲啊，你將不復存在。" 這些稱為煩惱欲。"世間"指惡趣世間、人間世間、天界世間，蘊世間、界世間、處世間。"世間諸欲實難捨離"即：世間諸欲難以舍離、難以放棄、難以徹底放棄、難以降伏、難以解脫、難以徹底解脫、難以超越、難以完全超越、難以度過、難以轉離。——這就是"世間諸欲實難捨離"。 因此世尊說： "眾生居於洞窟中，為諸多[煩惱]所覆蓋， 人站立於深陷迷妄中； 如是之人遠離寂靜，世間諸欲實難捨離。"
8.
Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;
Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappaṃ.
Icchānidānā bhavasātabaddhāti. Icchā 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 āyūhinī dutiyā paṇidhi bhavanetti, vanaṃ vanatho sandhavo sneho apekkhā paṭibandhu, āsā āsīsanā āsīsitattaṃ, rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā, lābhāsā dhanāsā puttāsā jīvitāsā , jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañchikatā 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, taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ. Icchānidānāti icchānidānakā icchāhetukā icchāpaccayā icchākāraṇā icchāpabhavāti – icchānidānā.
Bhavasātabaddhāti. Ekaṃ bhavasātaṃ – sukhā vedanā. Dve bhavasātāni – sukhā ca vedanā iṭṭhañca vatthu. Tīṇi bhavasātāni – yobbaññaṃ, ārogyaṃ, jīvitaṃ. Cattāri bhavasātāni – lābho, yaso, pasaṃsā, sukhaṃ. Pañca bhavasātāni – manāpikā rūpā, manāpikā saddā, manāpikā gandhā, manāpikā rasā, manāpikā phoṭṭhabbā. Cha bhavasātāni – cakkhusampadā, sotasampadā, ghānasampadā, jivhāsampadā, kāyasampadā, manosampadā. Bhavasātabaddhā, sukhāya vedanāya sātabaddhā, iṭṭhasmiṃ vatthusmiṃ baddhā, yobbaññe baddhā, ārogye baddhā, jīvite baddhā, lābhe baddhā, yase baddhā, pasaṃsāyaṃ baddhā, sukhe baddhā , manāpikesu rūpesu baddhā, saddesu… gandhesu… rasesu… manāpikesu phoṭṭhabbesu baddhā, cakkhusampadāya baddhā, sotaghānajivhākāyamanosampadāya baddhā, vibaddhā ābaddhā laggā laggitā palibaddhāti – icchānidānā bhavasātabaddhā.
Teduppamuñcā na hi aññamokkhāti te vā bhavasātavatthū duppamuñcā, sattā vā etto dummocayā. Kathaṃ te bhavasātavatthū duppamuñcā? Sukhā vedanā duppamuñcā, iṭṭhaṃ vatthu duppamuñcaṃ, yobbaññaṃ duppamuñcaṃ, ārogyaṃ duppamuñcaṃ, jīvitaṃ duppamuñcaṃ, lābho duppamuñco, yaso duppamuñco, pasaṃsā duppamuñcā, sukhaṃ duppamuñcaṃ, manāpikā rūpā duppamuñcā, manāpikā saddā… gandhā… rasā… phoṭṭhabbā duppamuñcā, cakkhusampadā duppamuñcā, sotaghānajivhākāyamanosampadā duppamuñcā dummocayā duppamocayā dunniveṭhayā dubbiniveṭhayā , duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ te bhavasātavatthū duppamuñcā.
8. 慾望為因緣，繫縛于有樂， 難以解脫彼，無由他得脫； 顧盼過去未來者， 唯念現欲與前欲。 "慾望為因緣，繫縛于有樂"[的解釋]。所謂慾望，指的是渴愛。即是貪、隨貪、隨順、隨從、喜、喜貪、心之貪著、慾望、迷醉、執著、貪求、遍求、粘著、泥沼、動搖、幻惑、生起者、再生者、縫合者、網羅者、流散者、粘著者、線索、擴散者、集聚者、伴侶、立愿、有之導者、林、叢林、相續、貪愛、期待、繫縛、希望、希求、希求性、對色的希求、聲香味觸的希求、利得財子壽命的希求、念想、遍念、執念、念想、念想性、貪慾、貪求、貪求性、渴望、欲求、非法貪、不當貪、意欲、愿欲、希冀、羨慕、遍愿、欲愛、有愛、無有愛、色愛、無色愛、滅愛、色聲香味觸法愛、暴流、軛、繫縛、取著、遮蔽、障礙、覆蓋、束縛、隨煩惱、隨眠、纏縛、藤蔓、慳吝、苦根、苦因、苦源、魔羅之網、魔羅之鉤、魔羅境界、愛河、愛網、愛繩、愛海、貪婪、貪慾、不善根。"為因緣"即以慾望為因緣、以慾望為因、以慾望為緣、以慾望為原因、以慾望為根源。——這就是"慾望為因緣"。 "繫縛于有樂"[的解釋]。一種有樂是樂受。兩種有樂是樂受和可意事物。三種有樂是青春、健康、生命。四種有樂是利得、名聲、稱讚、快樂。五種有樂是悅意的色、聲、香、味、觸。六種有樂是眼根圓滿、耳根圓滿、鼻根圓滿、舌根圓滿、身根圓滿、意根圓滿。繫縛于有樂，即繫縛於樂受，繫縛于可意事物，繫縛于青春，繫縛于健康，繫縛于生命，繫縛于利得，繫縛于名聲，繫縛于稱讚，繫縛于快樂，繫縛于悅意的色，繫縛于聲、香、味、觸，繫縛于眼根圓滿，繫縛于耳鼻舌身意根圓滿，束縛、繫縛、粘著、執著、纏縛。——這就是"慾望為因緣，繫縛于有樂"。 "難以解脫彼，無由他得脫"[的解釋]。那些有樂事物難以解脫，或眾生難以從此解脫。如何那些有樂事物難以解脫？樂受難以解脫，可意事物難以解脫，青春難以解脫，健康難以解脫，生命難以解脫，利得難以解脫，名聲難以解脫，稱讚難以解脫，快樂難以解脫，悅意的色難以解脫，聲、香、味、觸難以解脫，眼根圓滿難以解脫，耳鼻舌身意根圓滿難以解脫，難以擺脫，難以完全擺脫，難以解除，難以完全解除，難以超越，難以完全超越，難以度過，難以轉離。如此那些有樂事物難以解脫。
Kathaṃ sattā etto dummocayā? Sukhāya vedanāya sattā dummocayā, iṭṭhasmā vatthusmā dummocayā, yobbaññā dummocayā, ārogyā dummocayā, jīvitā dummocayā, lābhā dummocayā, yasā dummocayā, pasaṃsāya dummocayā, sukhā dummocayā , manāpikehi rūpehi dummocayā, manāpikehi saddehi… gandhehi… rasehi… phoṭṭhabbehi dummocayā, cakkhusampadāya dummocayā, sotaghānajivhākāyamanosampadāya dummocayā duruddharā [duddharā (ka.)], dussamuddharā dubbuṭṭhāpayā dussamuṭṭhāpayā dunniveṭhayā dubbiniveṭhayā duttarā duppatarā dussamatikkamā dubbinivattā. Evaṃ sattā etto dummocayāti – te duppamuñcā.
Nahi aññamokkhāti te attanā palipapalipannā na sakkonti paraṃ palipapalipannaṃ uddharituṃ. Vuttañhetaṃ bhagavatā – 『『so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatī』』ti. Evampi na hi aññamokkhā.
Atha vā natthañño koci mocetā. Te yadi muñceyyuṃ, sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā muñceyyunti. Evampi na hi aññamokkhā.
Vuttampi hetaṃ bhagavatā –
『『Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kiñci loke;
Dhammañca seṭṭhaṃ abhijānamāno, evaṃ tuvaṃ oghamimaṃ taresī』』ti.
Evampi na hi aññamokkhā.
Vuttampi hetaṃ bhagavatā –
『『Attanāva kataṃ pāpaṃ, attanā saṃkilissati;
Attanā akataṃ pāpaṃ, attanāva visujjhati;
Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye』』ti.
Evampi na hi aññamokkhā.
Vuttampi hetaṃ bhagavatā – 『『evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmimaggo, tiṭṭhāmahaṃ samādapetā. Atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati . Attanā paṭipajjamānā muñceyyu』』nti. Evampi na hi aññamokkhāti – te duppamuñcā na hi aññamokkhā.
Pacchā pure vāpi apekkhamānāti. Pacchā vuccati anāgataṃ, pure vuccati atītaṃ. Api ca atītaṃ upādāya anāgatañca paccuppannañca pacchā, anāgataṃ upādāya atītañca paccuppannañca pure. Kathaṃ pure apekkhaṃ karoti? 『『Evaṃrūpo ahosiṃ atītamaddhāna』』nti tattha nandiṃ samannāneti. 『『Evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna』』nti tattha nandiṃ samannāneti. Evampi pure apekkhaṃ karoti.
如何眾生難以從此解脫？眾生難以從樂受解脫，難以從可意事物解脫，難以從青春解脫，難以從健康解脫，難以從生命解脫，難以從利得解脫，難以從名聲解脫，難以從稱讚解脫，難以從快樂解脫，難以從悅意的色解脫，難以從聲、香、味、觸解脫，難以從眼根圓滿解脫，難以從耳鼻舌身意根圓滿解脫，難以拔除，難以完全拔除，難以拔起，難以完全拔起，難以解除，難以完全解除，難以超越，難以完全超越，難以度過，難以轉離。如此眾生難以從此解脫。——這就是"難以解脫彼"。 "無由他得脫"[的解釋]是指：他們自己陷入泥沼，不能拔出其他陷入泥沼的人。世尊曾說："純陀，實在的，自己陷入泥沼者，要拔出其他陷入泥沼者，這是不可能的。純陀，實在的，自己未調伏、未修習、未般涅槃者，要調伏他人、教導他人、使他人般涅槃，這是不可能的。"如此這般，無由他得脫。 又，沒有其他任何解脫者。如果他們要解脫，就必須依靠自己的力量、自己的能力、自己的精進、自己的奮鬥、自己的人力、自己的人的能力、自己的人的精進、自己的人的奮鬥，自己實踐正確的修行、隨順的修行、不違逆的修行、如理的修行、法隨法的修行而得解脫。如此這般，無由他得脫。 世尊也曾說： "我不會[直接]解脫任何， 托塔啊，世間有疑惑者； 但當知最勝法時， 你將如此度過此暴流。" 如此這般，無由他得脫。 世尊也曾說： "自作惡業者，自己染污； 自己不作惡，自己清凈； 清凈不清凈各自為之，無人能凈化他人。" 如此這般，無由他得脫。 世尊也曾說："同樣地，婆羅門，涅槃確實存在，通向涅槃之道確實存在，我這個教導者也確實存在。然而我的弟子們在我如此教導、如此指導時，有些證得究竟涅槃，有些未能證得。婆羅門，在此我能做什麼呢？如來只是指示道路者，婆羅門，佛陀指明道路，[但]要靠自己修行才能解脫。"如此這般，無由他得脫。——這就是"難以解脫彼，無由他得脫"。 "顧盼過去未來者"[的解釋]。所謂"過後"是指未來，所謂"之前"是指過去。又，相對過去而言，未來和現在是"過後"；相對未來而言，過去和現在是"之前"。如何期待"之前"？"我過去曾是如此色"而對此生喜悅。"我過去曾有如此受...如此想...如此行...如此識"而對此生喜悅。如此這般期待"之前"。
Atha vā 『『iti me cakkhu ahosi atītamaddhānaṃ, iti rūpā』』ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti. 『『Iti me sotaṃ ahosi atītamaddhānaṃ, iti saddā』』ti…pe… 『『iti me ghānaṃ ahosi atītamaddhānaṃ, iti gandhā』』ti… 『『iti me jivhā ahosi atītamaddhānaṃ, iti rasā』』ti… 『『iti me kāyo ahosi atītamaddhānaṃ, iti phoṭṭhabbā』』ti… 『『iti me mano ahosi atītamaddhānaṃ, iti dhammā』』ti – tattha chandarāgapaṭibaddhaṃ hoti viññāṇaṃ. Chandarāgapaṭibaddhattā viññāṇassa tadabhinandati. Tadabhinandanto evampi pure apekkhaṃ karoti.
Atha vā yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tadassādeti taṃ nikāmeti, tena ca vittiṃ āpajjati. Evampi pure apekkhaṃ karoti.
Kathaṃ pacchā apekkhaṃ karoti? 『『Evaṃrūpo siyaṃ anāgatamaddhāna』』nti tattha nandiṃ samannāneti. 『『Evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna』』nti tattha nandiṃ samannāneti. Evampi pacchā apekkhaṃ karoti.
Atha vā 『『iti me cakkhu siyā anāgatamaddhānaṃ, iti rūpā』』ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti. 『『Iti me sotaṃ siyā anāgatamaddhānaṃ, iti saddā』』ti… 『『iti me ghānaṃ siyā anāgatamaddhānaṃ, iti gandhā』』ti… 『『iti me jivhā siyā anāgatamaddhānaṃ, iti rasā』』ti… 『『iti me kāyo siyā anāgatamaddhānaṃ, iti phoṭṭhabbā』』ti… 『『iti me mano siyā anāgatamaddhānaṃ, iti dhammā』』ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karoti.
Atha vā 『『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』』ti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Cetaso paṇidhānapaccayā tadabhinandati. Tadabhinandanto evampi pacchā apekkhaṃ karotīti – pacchā pure vāpi apekkhamānā.
Ime va kāme purime va jappanti. Ime va kāmeti paccuppanne pañca kāmaguṇe icchantā sādiyantā patthayantā pihayantā abhijappantā. Purime va jappanti atīte pañca kāmaguṇe jappantā pajappantā abhijappantāti – ime va kāme purime va jappaṃ.
Tenāha bhagavā –
『『Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;
Pacchā pure vāpi apekkhamānā, ime va kāme purime va jappa』』nti.
又，"我過去有如此眼，有如此色"——對此識被欲貪所繫縛。因識被欲貪所繫縛而歡喜它。因歡喜它，如此這般期待"之前"。"我過去有如此耳，有如此聲"......"我過去有如此鼻，有如此香"......"我過去有如此舌，有如此味"......"我過去有如此身，有如此觸"......"我過去有如此意，有如此法"——對此識被欲貪所繫縛。因識被欲貪所繫縛而歡喜它。因歡喜它，如此這般期待"之前"。 又，他過去與女人一起的笑語嬉戲，他回味它，渴望它，從中得到喜悅。如此這般期待"之前"。 如何期待"過後"？"愿我未來有如此色"而對此生喜悅。"愿我有如此受...如此想...如此行...如此識"而對此生喜悅。如此這般期待"過後"。 又，"愿我未來有如此眼，有如此色"——為獲得未得之物而發願。因心的發願而歡喜它。因歡喜它，如此這般期待"過後"。"愿我未來有如此耳，有如此聲"......"愿我未來有如此鼻，有如此香"......"愿我未來有如此舌，有如此味"......"愿我未來有如此身，有如此觸"......"愿我未來有如此意，有如此法"——為獲得未得之物而發願。因心的發願而歡喜它。因歡喜它，如此這般期待"過後"。 又，"以此戒、或禁戒、或苦行、或梵行，我將成為天神或某類天神"——為獲得未得之物而發願。因心的發願而歡喜它。因歡喜它，如此這般期待"過後"。——這就是"顧盼過去未來者"。 "唯念現欲與前欲"[的解釋]。"現欲"即對現在的五種欲樂對像欲求、喜愛、期望、羨慕、念想。"念前欲"即對過去的五種欲樂對像念想、遍念、執念。——這就是"唯念現欲與前欲"。 因此世尊說： "慾望為因緣，繫縛于有樂， 難以解脫彼，無由他得脫； 顧盼過去未來者， 唯念現欲與前欲。"
9.
Kāmesugiddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;
Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse.
Kāmesu giddhā pasutā pamūḷhāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kilesakāmena vatthukāmesu rattā giddhā gadhitā mucchitā ajjhosannā [ajjhopannā (sī. syā.)] laggā laggitā palibuddhāti – kāmesu giddhā.
Pasutāti yepi kāme esanti gavesanti pariyesanti, taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā . Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe … rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti … sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yathā kalahakārako kalahapasuto, kammakārako kammapasuto, gocare caranto gocarapasuto, jhāyī jhānapasuto; evameva yepi kāme esanti gavesati pariyesanti, taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe esanti gavesanti pariyesanti… sadde… gandhe… rase… phoṭṭhabbe…pe… pariyesanti taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paṭilabhanti… sadde… gandhe… rase… phoṭṭhabbe paṭilabhanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā. Yepi taṇhāvasena rūpe paribhuñjanti… sadde… gandhe… rase… phoṭṭhabbe paribhuñjanti taccaritā tabbahulā taggarukā, tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyā, tepi kāmapasutā.
Pamūḷhāti yebhuyyena devamanussā pañcasu kāmaguṇesu muyhanti sammuyhanti sampamuyhanti mūḷhā sammūḷhā sampamūḷhā avijjāya andhīkatā āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – kāmesu giddhā pasutā pamūḷhā.
9. 貪著諸欲且沉迷，迷醉追逐不能捨， 住于邪曲生憂苦，從此命終將如何？ "貪著諸欲且沉迷"[的解釋]。"欲"總的來說有兩種：事欲和煩惱欲...（略）...這些稱為事欲...（略）...這些稱為煩惱欲。"貪著"指的是渴愛。即是貪、隨貪...（略）...貪婪、貪慾、不善根。以煩惱欲對事欲貪染、貪著、執著、迷醉、執取、粘著、執著、繫縛。——這就是"貪著諸欲"。 "追逐"[的解釋]：那些尋求、追求、遍求諸欲的人，以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。那些因渴愛而尋求、追求、遍求色...聲...香...味...觸的人...（略）...以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。那些因渴愛而獲得色...聲...香...味...觸的人，以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。那些因渴愛而享用色...聲...香...味...觸的人，以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。如同爭吵者追逐爭吵，作業者追逐作業，行境者追逐行境，禪修者追逐禪修；同樣地，那些尋求、追求、遍求諸欲的人，以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。那些因渴愛而尋求、追求、遍求色...聲...香...味...觸的人...（略）...以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。那些因渴愛而獲得色...聲...香...味...觸的人，以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。那些因渴愛而享用色...聲...香...味...觸的人，以此為行為、以此為主、以此為重、傾向於此、趨向於此、偏向於此、信解於此、以此為主導，他們也是追逐欲的。 "沉迷"[的解釋]：大多數天神與人類在五種欲樂對像中迷惑、陷入迷惑、完全迷惑，愚癡、陷入愚癡、完全愚癡，被無明矇蔽，被覆蓋、遮蔽、圍繞、隱藏、遮掩、關閉。——這就是"貪著諸欲且沉迷"。
Avadāniyā te visame niviṭṭhāti. Avadāniyāti avagacchantītipi avadāniyā, maccharinopi vuccanti avadāniyā, buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā. Kathaṃ avagacchantīti avadāniyā? Nirayaṃ gacchanti, tiracchānayoniṃ gacchanti, pettivisayaṃ gacchantīti, evaṃ āgacchantīti – avadāniyā. Kathaṃ maccharino vuccanti avadāniyā? Pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ macchariyaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa, idaṃ vuccati macchariyaṃ. Api ca, khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho. Idaṃ vuccati macchariyaṃ. Iminā macchariyena avadaññutāya samannāgatā janā pamattā. Evaṃ maccharino vuccanti avadāniyā. Kathaṃ buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti – avadāniyā? Buddhānaṃ sāvakānaṃ vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ na ādiyanti na sussusanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino, aññeneva mukhaṃ karonti. Evaṃ buddhānaṃ sāvakānaṃ [buddhānaṃ buddhasāvakānaṃ (sī. syā.)] vacanaṃ byappathaṃ desanaṃ anusiṭṭhiṃ nādiyantīti avadāniyāti – avadāniyā.
Te visame niviṭṭhāti visame kāyakamme niviṭṭhā, visame vacīkamme niviṭṭhā, visame manokamme niviṭṭhā, visame pāṇātipāte niviṭṭhā, visame adinnādāne niviṭṭhā, visame kāmesumicchācāre niviṭṭhā, visame musāvāde niviṭṭhā, visamāya pisuṇāya vācāya niviṭṭhā , visamāya pharusāya vācāya… visame samphappalāpe… visamāya abhijjhāya niviṭṭhā, visame byāpāde… visamāya micchādiṭṭhiyā niviṭṭhā, visamesu saṅkhāresu niviṭṭhā, visamesu pañcasu kāmaguṇesu niviṭṭhā, visamesu pañcasu nīvaraṇesu niviṭṭhā viniviṭṭhā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā laggā laggitā palibuddhāti – avadāniyā te visame niviṭṭhā.
Dukkhūpanītā paridevayantīti. Dukkhūpanītāti dukkhappattā dukkhasampattā dukkhūpagatā, mārappattā mārasampattā mārūpagatā, maraṇappattā maraṇasampattā maraṇūpagatā. Paridevayantīti lapanti lālapanti [sallapanti (sī.)], socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – dukkhūpanītā paridevayanti.
Kiṃsūbhavissāma ito cutāseti ito cutā kiṃ bhavissāma? Nerayikā bhavissāma, tiracchānayonikā bhavissāma, pettivisayikā bhavissāma, manussā bhavissāma, devā bhavissāma, rūpī bhavissāma, arūpī bhavissāma, saññī bhavissāma, asaññī bhavissāma, nevasaññīnāsaññī bhavissāma, 『『bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhāna』』nti saṃsayapakkhandā vimatipakkhandā dveḷhakajātā lapanti lālapanti, socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – kiṃsū bhavissāma ito cutāse.
Tenāha bhagavā –
『『Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;
Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse』』ti.
"住于邪曲生憂苦"[的解釋]。"不能捨"有三種含義：不理解之人、吝嗇之人、不接受佛陀弟子教導之人。如何是不理解之人？他們墮入地獄、墮入畜生道、墮入餓鬼界，如此這般他們是不理解之人。如何是吝嗇之人？有五種吝嗇：住處吝嗇、眷屬吝嗇、利養吝嗇、美名吝嗇、法吝嗇。這種吝嗇、吝嗇性、吝嗇狀態、慳吝、貪婪、小氣、心的不捨，這稱為吝嗇。又，蘊的吝嗇是吝嗇，界的吝嗇是吝嗇，處的吝嗇是吝嗇執著。這稱為吝嗇。具有這種吝嗇不捨性的人們是放逸的。如此這般他們是吝嗇之人。如何是不接受佛陀弟子教導之人？他們不接受、不傾聽、不留心、不專注于佛陀弟子的言語、教示、教導、訓誡，不聽從、不遵從、反其道而行、背道而馳。如此這般他們是不接受佛陀弟子教導之人。——這就是"不能捨"。 "住于邪曲"[的解釋]：住于邪曲身業，住于邪曲語業，住于邪曲意業，住于邪曲殺生，住于邪曲不與取，住于邪曲邪淫，住于邪曲妄語，住于邪曲離間語，住于邪曲粗惡語...住于邪曲綺語...住于邪曲貪婪，住于邪曲嗔恚...住于邪曲邪見，住于邪曲諸行，住于邪曲五欲功德，住于邪曲五蓋，安住、確立、依附、接近、執取、信解、粘著、執著、繫縛。——這就是"不能捨，住于邪曲"。 "生憂苦悲嘆"[的解釋]。"生憂苦"即獲得苦、達到苦、接近苦，獲得死魔、達到死魔、接近死魔，獲得死亡、達到死亡、接近死亡。"悲嘆"即言說、悲泣、憂愁、疲憊、悲嘆、捶胸哭泣、陷入迷亂。——這就是"生憂苦悲嘆"。 "從此命終將如何"[的解釋]：從此命終我們將如何？我們將成為地獄眾生，將成為畜生道眾生，將成為餓鬼界眾生，將成為人，將成為天神，將成為色界眾生，將成為無色界眾生，將成為有想眾生，將成為無想眾生，將成為非想非非想眾生，"我們未來會存在嗎？我們未來不會存在嗎？我們未來將成為什麼？我們未來將如何？我們未來成為什麼之後將成為什麼？"他們陷入疑惑、陷入猶豫、生起疑慮而言說、悲泣、憂愁、疲憊、悲嘆、捶胸哭泣、陷入迷亂。——這就是"從此命終將如何"。 因此世尊說： "貪著諸欲且沉迷，不能捨住于邪曲， 生憂苦而作悲嘆，從此命終將如何？"
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10.
Tasmāhi sikkhetha idheva jantu,yaṃ kiñci jaññā visamanti loke;
Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā.
Tasmā hi sikkhetha idheva jantūti. Tasmāti taṃkāraṇā taṃhetu tappaccayā tannidānā, etamādīnavaṃ sampassamāno kāmesūti – tasmā. Sikkhethāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho, mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.
Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.
Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammādukkhakkhayagāminiyā . So 『『idaṃ dukkha』』nti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhasamudayo』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodho』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. 『『Ime āsavā』』ti yathābhūtaṃ pajānāti, 『『ayaṃ āsavasamudayo』』ti yathābhūtaṃ pajānāti, 『『ayaṃ āsavanirodho』』ti yathābhūtaṃ pajānāti, 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.
Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya , paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya , sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyya.
Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke – tena vuccati idhāti. Jantūti satto naro…pe… manujoti – tasmā hi sikkhetha idheva jantu.
10. 是故此世眾生應學，知曉世間諸不正； 不應為此行不正，智者說此生命短。 "是故此世眾生應學"[的解釋]。"是故"即因為這個原因、這個因緣、這個條件、這個緣由，看見這諸欲的過患。——這就是"是故"。"應學"指三學：增上戒學、增上心學、增上慧學。 什麼是增上戒學？在此，比丘具戒，守護波羅提木叉律儀而住，具足正行與行處，見微細罪生怖畏，受持學習諸學處。小戒蘊、大戒蘊，戒為立足處、為始、為行為、為控制、為律儀、為解脫、為極解脫，為獲得諸善法。——這是增上戒學。 什麼是增上心學？在此，比丘離諸欲、離不善法，有尋有伺，離生喜樂，成就初禪而住。尋伺寂止，內心清凈，心一境性，無尋無伺，定生喜樂，成就第二禪而住。離喜而住，具念正知，以身受樂，聖者們說："舍念樂住"，成就第三禪而住。斷樂斷苦，先已滅除喜憂，不苦不樂，舍念清凈，成就第四禪而住。——這是增上心學。 什麼是增上慧學？在此，比丘有智慧，具足觀察生滅的智慧，是聖者的、通達的、導向苦完全滅盡的。他如實了知"這是苦"，如實了知"這是苦集"，如實了知"這是苦滅"，如實了知"這是趣向苦滅之道"。如實了知"這些是諸漏"，如實了知"這是漏集"，如實了知"這是漏滅"，如實了知"這是趣向漏滅之道"。——這是增上慧學。 對這三學，他思惟而學習，了知而學習，見而學習，省察而學習，確立心而學習，以信勝解而學習，策勵精進而學習，確立念而學習，集中心而學習，以慧了知而學習，應證知者證知而學習，應遍知者遍知而學習，應斷者斷而學習，應修者修而學習，應作證者作證而學習，實行、完全實行、受持而行。 "此"即在此見、此忍、此喜、此取、此法、此律、此法律、此教說、此梵行、此師教、此自體、此人世間。——這就是"此"。"眾生"即有情、人...（略）...人類。——這就是"是故此世眾生應學"。
Yaṃ kiñci jaññā visamanti loketi. Yaṃ kiñcīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ [paridāyavacanametaṃ (syā.)] – yaṃ kiñcīti. Visamanti jaññāti visamaṃ kāyakammaṃ visamanti jāneyya, visamaṃ vacīkammaṃ visamanti jāneyya, visamaṃ manokammaṃ visamanti jāneyya, visamaṃ pāṇātipātaṃ visamoti jāneyya, visamaṃ adinnādānaṃ visamanti jāneyya, visamaṃ kāmesumicchācāraṃ visamoti jāneyya, visamaṃ musāvādaṃ visamoti jāneyya, visamaṃ pisuṇaṃ vācaṃ visamāti jāneyya, visamaṃ pharusaṃ vācaṃ visamāti jāneyya, visamaṃ samphappalāpaṃ visamoti jāneyya, visamaṃ abhijjhaṃ visamāti jāneyya, visamaṃ byāpādaṃ visamoti jāneyya, visamaṃ micchādiṭṭhiṃ visamāti jāneyya, visame saṅkhāre visamāti jāneyya, visame pañca kāmaguṇe visamāti jāneyya, visame pañca nīvaraṇe visamāti jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyya. Loketi apāyaloke…pe… āyatanaloketi – yaṃ kiñci jaññā visamanti loke.
Na tassa hetū visamaṃ careyyāti. Visamassa kāyakammassa hetu visamaṃ na careyya, visamassa vacīkammassa hetu visamaṃ na careyya, visamassa manokammassa hetu visamaṃ na careyya, visamassa pāṇātipātassa hetu visamaṃ na careyya, visamassa adinnādānassa hetu visamaṃ na careyya, visamassa kāmesumicchācārassa hetu visamaṃ na careyya, visamassa musāvādassa hetu visamaṃ na careyya, visamāya pisuṇāya vācāya hetu visamaṃ na careyya, visamāya pharusāya vācāya hetu visamaṃ na careyya, visamassa samphappalāpassa hetu visamaṃ na careyya, visamāya abhijjhāya hetu visamaṃ na careyya, visamassa byāpādassa hetu visamaṃ na careyya, visamāya micchādiṭṭhiyā hetu visamaṃ na careyya, visamānaṃ saṅkhārānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ kāmaguṇānaṃ hetu visamaṃ na careyya, visamānaṃ pañcannaṃ nīvaraṇānaṃ hetu visamaṃ na careyya, visamāya cetanāya hetu visamaṃ na careyya, visamāya patthanāya hetu visamaṃ na careyya, visamāya paṇidhiyā hetu visamaṃ na careyya na ācareyya na samācareyya na samādāya vatteyyāti – na tassa hetū visamaṃ careyya.
Appañhidaṃ jīvitamāhu dhīrāti. Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya appakaṃ jīvitaṃ? Atīte cittakkhaṇe jīvittha, na jīvati na jīvissati; anāgate cittakkhaṇe jīvissati, na jīvati na jīvittha; paccuppanne cittakkhaṇe jīvati, na jīvittha na jīvissati.
『『Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
Ekacittasamāyuttā, lahuso vattate khaṇo.
『『Cullāsītisahassāni , kappā tiṭṭhanti ye marū;
Natveva tepi jīvanti, dvīhi cittehi saṃyutā.
『『Ye niruddhā marantassa, tiṭṭhamānassa vā idha;
Sabbepi sadisā khandhā, gatā appaṭisandhikā.
『『Anantarā ca ye bhaggā [bhaṅgā (sī. syā.)], ye ca bhaggā anāgatā;
Tadantare niruddhānaṃ, vesamaṃ natthi lakkhaṇe.
『『Anibbattena na jāto, paccuppannena jīvati;
Cittabhaggā mato loko, paññatti paramatthiyā.
『『Yathā ninnā pavattanti, chandena pariṇāmitā;
Acchinnadhārā vattanti, saḷāyatanapaccayā.
"知曉世間諸不正"[的解釋]。"任何"即一切、一切種、一切方面、無餘、無遺，這是表示完全包含的用語。——這就是"任何"。"知曉不正"即應知不正身業為不正，應知不正語業為不正，應知不正意業為不正，應知不正殺生為不正，應知不正不與取為不正，應知不正邪淫為不正，應知不正妄語為不正，應知不正離間語為不正，應知不正粗惡語為不正，應知不正綺語為不正，應知不正貪婪為不正，應知不正嗔恚為不正，應知不正邪見為不正，應知不正諸行為不正，應知不正五欲功德為不正，應知不正五蓋為不正，應了知、通知、遍知、通達。"世間"即惡趣世間...（略）...處世間。——這就是"知曉世間諸不正"。 "不應為此行不正"[的解釋]：因不正身業之故不應行不正，因不正語業之故不應行不正，因不正意業之故不應行不正，因不正殺生之故不應行不正，因不正不與取之故不應行不正，因不正邪淫之故不應行不正，因不正妄語之故不應行不正，因不正離間語之故不應行不正，因不正粗惡語之故不應行不正，因不正綺語之故不應行不正，因不正貪婪之故不應行不正，因不正嗔恚之故不應行不正，因不正邪見之故不應行不正，因不正諸行之故不應行不正，因不正五欲功德之故不應行不正，因不正五蓋之故不應行不正，因不正思之故不應行不正，因不正愿之故不應行不正，因不正志之故不應行不正，不應實行、不應完全實行、不應受持而行。——這就是"不應為此行不正"。 "智者說此生命短"[的解釋]。"生命"即壽、住、維持、存活、活動、運轉、保護、生命、命根。又，由兩個原因說生命短：因住立短暫而生命短，或因本質短暫而生命短。如何因住立短暫而生命短？過去心剎那已活過，不在活，不將活；未來心剎那將活，不在活，未活過；現在心剎那在活，未活過，不將活。 "生命與自體，及一切苦樂， 與一心相應，剎那迅速過。 長壽諸天神，八萬四千劫， 他們亦不活，過兩心剎那。 已死者已滅，或此住者滅， 諸蘊皆相同，滅無再相續。 前滅與后滅，及中間已滅， 彼等諸滅相，無有任何異。 未生不曾生，現在正活命， 心滅世界亡，勝義施設故。 如水向低處，隨欲而轉變， 相續流不斷，六處為緣故。
『『Anidhānagatā bhaggā, puñjo natthi anāgate;
Nibbattā ye ca [nibbattāyeva (sabbattha)] tiṭṭhanti, āragge sāsapūpamā.
『『Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;
Palokadhammā tiṭṭhanti, purāṇehi amissitā.
『『Adassanato āyanti, bhaṅgā gacchanti dassanaṃ;
Vijjuppādova ākāse, uppajjanti vayanti cā』』ti.
Evaṃ ṭhitiparittatāya appakaṃ jīvitaṃ.
Kathaṃ sarasaparittatāya appakaṃ jīvitaṃ? Assāsūpanibandhaṃ jīvitaṃ, passāsūpanibandhaṃ jīvitaṃ, assāsapassāsūpanibandhaṃ jīvitaṃ, mahābhūtūpanibandhaṃ jīvitaṃ, kabaḷīkārāhārūpanibandhaṃ jīvitaṃ, usmūpanibandhaṃ jīvitaṃ, viññāṇūpanibandhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā. Ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā. Sahabhūmi imesaṃ dubbalā, sampayogāpi imesaṃ dubbalā, sahajāpi imesaṃ dubbalā, yāpi payojikā sāpi dubbalā, aññamaññaṃ ime niccadubbalā, aññamaññaṃ anavaṭṭhitā ime. Aññamaññaṃ paripātayanti ime, aññamaññassa hi natthi tāyitā, na cāpi ṭhapenti aññamaññaṃ ime. Yopi nibbattako so na vijjati.
『『Na ca kenaci koci hāyati, gandhabbā ca ime hi sabbaso;
Purimehi pabhāvikā ime, yepi pabhāvikā te pure matā;
Purimāpi ca pacchimāpi ca, aññamaññaṃ na kadāci maddasaṃsū』』ti.
Evaṃ sarasaparittatāya appakaṃ jīvitaṃ.
Api ca cātumahārājikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ [thokakaṃ (ka.)] jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ. Tāvatiṃsānaṃ devānaṃ…pe… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittakaṃ jīvitaṃ thokaṃ jīvitaṃ khaṇikaṃ jīvitaṃ lahukaṃ jīvitaṃ ittaraṃ jīvitaṃ anaddhanīyaṃ jīvitaṃ naciraṭṭhitikaṃ jīvitaṃ.
Vuttañhetaṃ bhagavatā –
『『Appamidaṃ , bhikkhave, manussānaṃ āyu. Gamaniyo samparāyo mantāya boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo』』.
『『Appamāyu manussānaṃ, hīḷeyya naṃ suporiso;
Careyyādittasīsova natthi maccussanāgamo.
『『Accayanti ahorattā, jīvitaṃ uparujjhati;
Āyu khiyyati maccānaṃ, kunnadīnaṃva odaka』』nti.
"已滅入無處，未來無積聚， 現生者住立，如針尖芥子。 已生諸法者，壞滅在其前， 依法而住立，不與舊相混。 從不可見來，滅趣可見處， 如空電光現，生起復滅沒。" 如此這般因住立短暫而生命短。 如何因本質短暫而生命短？生命依存於入息，生命依存於出息，生命依存於入出息，生命依存於大種，生命依存於段食，生命依存於暖，生命依存於識。這些的根本脆弱，前因也脆弱。諸緣脆弱，諸能產生者也脆弱。它們的俱地脆弱，相應也脆弱，俱生也脆弱，能引發者也脆弱，這些互相恒常脆弱，互相不穩固。這些互相令倒，這些互不能保護，也不能互相支撐。能生者也不可得。 "無人能減損任何人，這一切如乾闥婆， 此為前者所生起，能生者先已死亡， 前者與後者，彼此未曾相見。" 如此這般因本質短暫而生命短。 又，與四大王天的壽命相比，人的生命短少、微少、極少、剎那、迅速、短暫、不持久、不長住。與三十三天...夜摩天...兜率天...化樂天...他化自在天...梵眾天的壽命相比，人的生命短少、微少、極少、剎那、迅速、短暫、不持久、不長住。 世尊如是說： "諸比丘，人壽短促。應赴後世，應以智知曉，應作善，應行梵行，生者無不死。諸比丘，若長壽者，活百歲或略多。" "人壽甚短促，善人應輕視， 應如頭燃行，死魔無不至。 日夜不斷過，壽命漸消減， 眾生命耗盡，如小溪之水。"
Appañhidaṃ jīvitamāhu dhīrāti. Dhīrāti dhīrā, dhitimāti dhīrā, dhitisampannāti dhīrā, dhīkatapāpāti dhīrā. Dhī vuccati paññā. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi, tāya paññāya samannāgatattā dhīrā. Api ca khandhadhīrā dhātudhīrā āyatanadhīrā, paṭiccasamuppādadhīrā satipaṭṭhānadhīrā sammappadhānadhīrā iddhipādadhīrā, indriyadhīrā baladhīrā bojjhaṅgadhīrā maggadhīrā phaladhīrā nibbānadhīrā. Te dhīrā evamāhaṃsu – 『『manussānaṃ appakaṃ jīvitaṃ, parittakaṃ jīvitaṃ , thokaṃ jīvitaṃ, khaṇikaṃ jīvitaṃ, lahukaṃ jīvitaṃ, ittaraṃ jīvitaṃ, anaddhanīyaṃ jīvitaṃ, naciraṭṭhitikaṃ jīvita』』nti. Evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – appañhidaṃ jīvitamāhu dhīrā.
Tenāha bhagavā –
『『Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;
Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā』』ti.
"智者說此生命短"[的解釋]。"智者"：因有決意故為智者，因具足決意故為智者，因已舍惡故為智者。智慧即是慧。即是通曉、簡擇、擇法、觀察、記號、隨觀察、賢明、善巧、精通、分別、思維、思察、廣慧、智、導引、觀、正知、刺棒、慧、慧根、慧力、慧劍、慧殿、慧光、慧明、慧燈、慧寶、無癡、擇法、正見。因具足此慧故為智者。又，因蘊智故為智者，因界智故為智者，因處智故為智者，因緣起智故為智者，因念處智故為智者，因正勤智故為智者，因神足智故為智者，因根智故為智者，因力智故為智者，因覺支智故為智者，因道智故為智者，因果智故為智者，因涅槃智故為智者。那些智者如是說："人的生命短少、微少、極少、剎那、迅速、短暫、不持久、不長住。"如是說、如是語、如是述、如是明、如是表。——這就是"智者說此生命短"。 因此世尊說： "是故此世眾生應學，知曉世間諸不正， 不應為此行不正，智者說此生命短。"
11.
Passāmiloke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;
Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesu.
Passāmiloke pariphandamānanti. Passāmīti maṃsacakkhunāpi passāmi, dibbacakkhunāpi passāmi, paññācakkhunāpi passāmi, buddhacakkhunāpi passāmi, samantacakkhunāpi passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmi. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke.
Pariphandamānanti taṇhāphandanāya phandamānaṃ, diṭṭhiphandanāya phandamānaṃ, kilesaphandanāya phandamānaṃ, payogaphandanāya phandamānaṃ, vipākaphandanāya phandamānaṃ, duccaritaphandanāya phandamānaṃ, rattaṃ rāgena phandamānaṃ, duṭṭhaṃ dosena phandamānaṃ, mūḷhaṃ mohena phandamānaṃ, vinibaddhaṃ mānena phandamānaṃ, parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ, vikkhepagataṃ uddhaccena phandamānaṃ, aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ, thāmagataṃ anusayehi phandamānaṃ, lābhena phandamānaṃ, alābhena phandamānaṃ, yasena phandamānaṃ, ayasena phandamānaṃ, pasaṃsāya phandamānaṃ, nindāya phandamānaṃ, sukhena phandamānaṃ, dukkhena phandamānaṃ, jātiyā phandamānaṃ, jarāya phandamānaṃ, byādhinā phandamānaṃ, maraṇena phandamānaṃ, sokaparidevadukkhadomanassupāyāsehi phandamānaṃ, nerayikena dukkhena phandamānaṃ, tiracchānayonikena dukkhena phandamānaṃ, pettivisayikena dukkhena phandamānaṃ, mānusikena dukkhena phandamānaṃ, gabbhokkantimūlakena dukkhena phandamānaṃ, gabbhe ṭhitimūlakena dukkhena phandamānaṃ, gabbhā vuṭṭhānamūlakena dukkhena phandamānaṃ, jātassūpanibandhakena dukkhena phandamānaṃ, jātassa parādheyyakena dukkhena phandamānaṃ, attūpakkamena dukkhena phandamānaṃ, parūpakkamena dukkhena phandamānaṃ, dukkhadukkhena phandamānaṃ, saṅkhāradukkhena phandamānaṃ, vipariṇāmadukkhena phandamānaṃ, cakkhurogena dukkhena phandamānaṃ, sotarogena dukkhena phandamānaṃ, ghānarogena dukkhena…pe… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… dāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya … visucikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (syā.)] … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena … kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya … uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi loke pariphandamānaṃ.
11. 我見世間諸顫動，眾生生有渴愛行， 劣者死口作悲泣，渴愛未盡趣諸有。 "我見世間諸顫動"[的解釋]。"我見"即我以肉眼見，以天眼見，以慧眼見，以佛眼見，以普眼見、觀察、觀望、思維、審察。"世間"即惡趣世間、人世間、天世間、蘊世間、界世間、處世間。 "顫動"即因渴愛顫動而顫動，因見顫動而顫動，因煩惱顫動而顫動，因行為顫動而顫動，因果報顫動而顫動，因惡行顫動而顫動，染著貪而顫動，瞋恨而顫動，愚癡而顫動，繫縛于慢而顫動，執取于見而顫動，散亂而顫動，疑惑不決而顫動，潛力隨眠而顫動，因得而顫動，因不得而顫動，因名聲而顫動，因不名而顫動，因稱讚而顫動，因譭謗而顫動，因樂而顫動，因苦而顫動，因生而顫動，因老而顫動，因病而顫動，因死而顫動，因憂悲苦惱而顫動，因地獄苦而顫動，因畜生道苦而顫動，因餓鬼界苦而顫動，因人間苦而顫動，因入胎根本苦而顫動，因住胎根本苦而顫動，因出胎根本苦而顫動，因生后相隨苦而顫動，因他人所加苦而顫動，因自加苦而顫動，因他加苦而顫動，因苦苦而顫動，因行苦而顫動，因變易苦而顫動，因眼病苦而顫動，因耳病苦而顫動，因鼻病苦而顫動...（略）...因舌病...因身病...因頭病...因耳病...因口病...因牙病...因咳...因哮...因鼻炎...因發燒...因熱病...因腹病...因昏厥...因痢疾...因腹痛...因霍亂...因麻風...因腫瘤...因白癩...因癆病...因癲癇...因疹...因癢...因疥...因出血...因黃疸...因糖尿病...因痔瘡...因瘡...因瘺管...因膽汁病...因痰病...因風病...因[三]和合病...因氣候變化病...因不規則生活病...因突發病...因業報所生病...因寒...因熱...因饑...因渴...因大便...因小便...因虻蚊風日爬蟲觸惱苦...因母死苦...因父死苦...因兄死苦...因姐妹死苦...因子死苦...因女死苦...因親戚災禍...因財物災禍...因疾病災禍...因戒災禍...因見災禍苦而顫動、遍顫動、劇顫動、震動、遍震動、劇震動，我見、觀察、觀望、思維、審察。——這就是"我見世間諸顫動"。
Pajaṃ imaṃ taṇhagataṃ bhavesūti. Pajāti sattādhivacanaṃ. Taṇhāti rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Taṇhagatanti taṇhāgataṃ taṇhānugataṃ taṇhāyānusaṭaṃ taṇhāyāsannaṃ taṇhāya pātitaṃ abhibhūtaṃ pariyādinnacittaṃ . Bhavesūti kāmabhave rūpabhave arūpabhaveti – pajaṃ imaṃ taṇhagataṃ bhavesu.
Hīnā narā maccumukhe lapantīti. Hīnā narāti hīnā narā hīnena kāyakammena samannāgatāti hīnā narā, hīnena vacīkammena samannāgatāti hīnā narā, hīnena manokammena samannāgatāti hīnā narā, hīnena pāṇātipātena samannāgatāti hīnā narā, hīnena adinnādānena…pe… hīnena kāmesumicchācārena… hīnena musāvādena… hīnāya pisuṇāya vācāya… hīnāya pharusāya vācāya… hīnena samphappalāpena… hīnāya abhijjhāya… hīnena byāpādena… hīnāya micchādiṭṭhiyā… hīnehi saṅkhārehi… hīnehi pañcahi kāmaguṇehi nīvaraṇehi… hīnāya cetanāya… hīnāya patthanāya… hīnāya paṇidhiyā samannāgatāti hīnā narā hīnā nihīnā ohīnā omakā lāmakā chatukkā parittāti – hīnā narā. Maccumukhe lapantīti. Maccumukheti māramukhe maraṇamukhe, maccuppattā maccusampattā maccūpāgatā, mārappattā mārasampattā mārūpāgatā, maraṇappattā maraṇasampattā maraṇūpāgatā lapanti lālapanti socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – hīnā narā maccumukhe lapanti.
Avītataṇhāse bhavābhavesūti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave , kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā, avītataṇhā avigatataṇhā acattataṇhā avantataṇhā. Amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.
Tenāha bhagavā –
『『Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;
Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesū』』ti.
"眾生生有渴愛行"[的解釋]。"眾生"是有情的同義語。"渴愛"即色愛、聲愛、香愛、味愛、觸愛、法愛。"渴愛行"即隨渴愛而行，隨渴愛而隨行，為渴愛所漂流，親近渴愛，為渴愛所陷落，為[渴愛]所征服，心為[渴愛]所佔據。"諸有"即欲有、色有、無色有。——這就是"眾生生有渴愛行"。 "劣者死口作悲泣"[的解釋]。"劣者"即因具足劣身業故為劣者，因具足劣語業故為劣者，因具足劣意業故為劣者，因具足劣殺生故為劣者，因具足劣不與取...（略）...邪淫...妄語...離間語...粗惡語...綺語...貪婪...嗔恚...邪見...諸行...五欲功德...五蓋...因具足劣思...劣愿...劣志故為劣者，劣、下劣、最下劣、低賤、卑劣、最卑劣、微小。——這就是"劣者"。"死口作悲泣"[的解釋]。"死口"即魔口、死亡之口，已到達死、已臨近死、已趨向死，已到達魔、已臨近魔、已趨向魔，已到達死亡、已臨近死亡、已趨向死亡，悲嘆、痛哭、憂愁、疲倦、悲泣、捶胸號哭、陷入昏迷。——這就是"劣者死口作悲泣"。 "渴愛未盡趣諸有"[的解釋]。"渴愛"即色愛...（略）...法愛。"諸有"即諸有、業有、再有、欲有，業有、欲有、再有、色有，業有、色有、再有、無色有，業有、無色有、再有、一再有，一再趣、一再生起、一再結生、一再產生自體，未離渴愛、未離去渴愛、未舍渴愛、未棄渴愛、未解脫渴愛、未斷渴愛、未出離渴愛。——這就是"渴愛未盡趣諸有"。 因此世尊說： "我見世間諸顫動，眾生生有渴愛行， 劣者死口作悲泣，渴愛未盡趣諸有。"
12.
Mamāyite passatha phandamāne,maccheva[macchova (sī.)]appodake khīṇasote;
Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.
Mamāyite passatha phandamāneti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca. Katamaṃ taṇhāmamattaṃ? Yāvatā taṇhāsaṅkhātena sīmakataṃ mariyādikataṃ odhikataṃ pariyantakataṃ pariggahitaṃ mamāyitaṃ. Idaṃ mamaṃ, etaṃ mamaṃ, ettakaṃ mamaṃ, ettāvatā mamaṃ, 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 aṭṭhasataṃ taṇhāvicaritaṃ, idaṃ taṇhāmamattaṃ.
Katamaṃ diṭṭhimamattaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi; yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphandikaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho 『『ayāthāvakasmiṃ yāthāvaka』』nti gāho. Yāvatā dvāsaṭṭhidiṭṭhigatāni, idaṃ diṭṭhimamattaṃ. Mamāyite passatha phandamāneti mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti [vedhenti (syā.)] pavedhanti sampavedhanti. Evaṃ phandamāne paphandamāne samphandamāne vipphandamāne vedhamāne pavedhamāne sampavedhamāne passatha dakkhatha oloketha nijjhāyatha upaparikkhathāti – mamāyite passatha phandamāne.
Macchevaappodake khīṇasoteti. Yathā macchā appodake parittodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā mamāyitaṃ vatthuṃ acchedasaṃkinopi phandanti, acchindantepi phandanti, acchinnepi phandanti, mamāyitaṃ vatthuṃ vipariṇāmasaṃkinopi phandanti, vipariṇāmantepi phandanti, vipariṇatepi phandanti paphandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – maccheva appodake khīṇasote.
12. 且看執著諸顫動，如魚淺水流已竭， 見此應行無執著，不對諸有生貪著。 "且看執著諸顫動"[的解釋]。"執著"有兩種執著：渴愛執著和見執著。什麼是渴愛執著？凡是以渴愛度量而限定、劃界、作際、作邊、執取、佔有。"這是我的"、"那是我的"、"這麼多是我的"、"如是多是我的"、"我的諸色、聲、香、味、觸、敷具、覆具、奴婢、山羊和羊、雞豬、象牛馬騾、田地、宅地、金銀、村鎮王城、國土和地區、庫藏和倉庫"，乃至整個大地也以渴愛方式執著。至於一百零八種渴愛活動，這是渴愛執著。 什麼是見執著？二十事有身見、十事邪見、十事邊執見；凡是如此見、惡見、見叢林、見荒野、見乖離、見動搖、見結、執著、執取、固執、妄取、邪道、邪性、外道處、顛倒執、倒執、錯亂執、邪執、"于非真實作真實"之執。至於六十二種惡見，這是見執著。"且看執著諸顫動"即對執著之物，懷疑將被奪取而顫動，正被奪取時也顫動，被奪取后也顫動；對執著之物，懷疑將變壞而顫動，正在變壞時也顫動，變壞后也顫動、遍顫動、劇顫動、震動、遍震動、劇震動。如是顫動、遍顫動、劇顫動、震動、遍震動、劇震動，你們看、觀察、觀望、思維、審察。——這就是"且看執著諸顫動"。 "如魚淺水流已竭"即如諸魚在少水、淺水、水已盡處，被烏鴉、老鷹或白鷺所啄食、提起、吞食而顫動、遍顫動、劇顫動、震動、遍震動、劇震動；如是眾生對執著之物，懷疑將被奪取而顫動，正被奪取時也顫動，被奪取后也顫動；對執著之物，懷疑將變壞而顫動，正在變壞時也顫動，變壞后也顫動、遍顫動、劇顫動、震動、遍震動、劇震動。——這就是"如魚淺水流已竭"。
Etampi disvā amamo careyyāti. Etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā [tirayitvā (ka.)] vibhāvayitvā vibhūtaṃ katvā mamattesūti – etampi disvā. Amamo careyyāti mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ amamāyanto sotaṃ amamāyanto ghānaṃ amamāyanto jivhaṃ amamāyanto kāyaṃ amamāyanto manaṃ amamāyanto rūpe… sadde… gandhe… rase… phoṭṭhabbe… dhamme… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme amamāyanto agaṇhanto aparāmasanto anabhinivisanto careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – etampi disvā amamo careyya.
Bhavesu āsattimakubbamānoti. Bhavesūti kāmabhave rūpabhave arūpabhave. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Bhavesu āsattimakubbamānoti. Bhavesu āsattiṃ akubbamāno, chandaṃ pemaṃ rāgaṃ khantiṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – bhavesu āsattimakubbamāno.
Tenāha bhagavā –
『『Mamāyite passatha phandamāne, maccheva appodake khīṇasote;
Etampi disvā amamo careyya, bhavesu āsattimakubbamāno』』ti.
"見此應行無執著"[的解釋]。見此過患、看見、權衡、判斷、辨明、使明顯，[這是]在諸執著中。——這就是"見此"。"應行無執著"[的解釋]。執著有兩種執著：渴愛執著和見執著...（略）...這是渴愛執著...（略）...這是見執著。舍斷渴愛執著，摒棄見執著，不執著眼，不執著耳，不執著鼻，不執著舌，不執著身，不執著意，不執著色...聲...香...味...觸...法...家族...群體...住所...利養...名譽...稱讚...樂...衣服...飲食...住處...病緣醫藥資具...欲界...色界...無色界...欲有...色有...無色有...想有...無想有...非想非非想有...一蘊有...四蘊有...五蘊有...過去...未來...現在...對於所見聞覺知之法不執著、不取著、不妄取、不固執而行、住、動作、活動、護持、持續、維持。——這就是"見此應行無執著"。 "不對諸有生貪著"[的解釋]。"諸有"即欲有、色有、無色有。貪著即是渴愛。即是貪、染貪...（略）...貪婪、貪慾、不善根。"不對諸有生貪著"即對諸有不生貪著，不生欲、愛、貪、樂受，不產生、不共生、不生起、不共生起。——這就是"不對諸有生貪著"。 因此世尊說： "且看執著諸顫動，如魚淺水流已竭， 見此應行無執著，不對諸有生貪著。"
13.
Ubhosuantesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;
Yadattagarahī tadakubbamāno, na limpatī [na lippati (sī.)] diṭṭhasutesu dhīro.
Ubhosuantesu vineyya chandanti. Antāti phasso eko anto phassasamudayo dutiyo anto, atīto eko anto anāgato dutiyo anto, sukhā vedanā eko anto dukkhā vedanā dutiyo anto, nāmaṃ eko anto rūpaṃ dutiyo anto, cha ajjhattikāni āyatanāni eko anto cha bāhirāni āyatanāni dutiyo anto, sakkāyo eko anto sakkāyasamudayo dutiyo anto. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Ubhosu antesu vineyya chandanti ubhosu antesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – ubhosu antesu vineyya chandaṃ.
Phassaṃ pariññāya anānugiddhoti. Phassoti cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso, paṭighasamphasso, sukhavedanīyo samphasso dukkhavedanīyo samphasso adukkhamasukhavedanīyo samphasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso, yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.
Phassaṃ pariññāyāti phassaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya [tiraṇapariññāya (syā.)], pahānapariññāya. Katamā ñātapariññā? Phassaṃ jānāti – ayaṃ cakkhusamphasso, ayaṃ sotasamphasso, ayaṃ ghānasamphasso, ayaṃ jivhāsamphasso, ayaṃ kāyasamphasso, ayaṃ manosamphasso, ayaṃ adhivacanasamphasso, ayaṃ paṭighasamphasso, ayaṃ sukhavedanīyo phasso, ayaṃ dukkhavedanīyo phasso, ayaṃ adukkhamasukhavedanīyo phasso, ayaṃ kusalo phasso, ayaṃ akusalo phasso, ayaṃ abyākato phasso, ayaṃ kāmāvacaro phasso, ayaṃ rūpāvacaro phasso, ayaṃ arūpāvacaro phasso, ayaṃ suññato phasso, ayaṃ animitto phasso, ayaṃ appaṇihito phasso, ayaṃ lokiyo phasso, ayaṃ lokuttaro phasso , ayaṃ atīto phasso, ayaṃ anāgato phasso, ayaṃ paccuppanno phassoti jānāti passati – ayaṃ ñātapariññā.
Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā phassaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto adhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātijarābyādhimaraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.
13. 于兩邊除去欲求，完全了知觸無著， 不作自己所譴責，智者不染見與聞。 "于兩邊除去欲求"[的解釋]。"邊"：觸是一邊，觸集是第二邊；過去是一邊，未來是第二邊；樂受是一邊，苦受是第二邊；名是一邊，色是第二邊；六內處是一邊，六外處是第二邊；有身是一邊，有身集是第二邊。"欲求"即對諸欲的欲求、欲貪、欲喜、欲愛、欲戀、欲熱惱、欲癡迷、欲耽著、欲暴流、欲軛、欲取、欲求蓋。"于兩邊除去欲求"即于兩邊除去欲求、遣除、斷、驅離、令成無餘、令至無有。——這就是"于兩邊除去欲求"。 "完全了知觸無著"[的解釋]。"觸"即眼觸、耳觸、鼻觸、舌觸、身觸、意觸，名言觸、對抗觸，樂受觸、苦受觸、不苦不樂受觸，善觸、不善觸、無記觸，欲界觸、色界觸、無色界觸，空觸、無相觸、無愿觸，世間觸、出世間觸，過去觸、未來觸、現在觸，凡如是類觸、觸著、接觸、已觸著狀態——這稱為觸。 "完全了知觸"即以三遍知遍知觸：知遍知、度遍知、斷遍知。什麼是知遍知？知道觸：這是眼觸，這是耳觸，這是鼻觸，這是舌觸，這是身觸，這是意觸，這是名言觸，這是對抗觸，這是樂受觸，這是苦受觸，這是不苦不樂受觸，這是善觸，這是不善觸，這是無記觸，這是欲界觸，這是色界觸，這是無色界觸，這是空觸，這是無相觸，這是無愿觸，這是世間觸，這是出世間觸，這是過去觸，這是未來觸，這是現在觸——如是知、見。——這是知遍知。 什麼是度遍知？如是已知已，度量觸為：無常、苦、病、瘡、箭、災、疾、他、壞、禍、難、怖、障、動、破壞、不恒、無護、無庇、無依、空、虛、無、無我、患、變易法、無實質、災根、殺害、離有、有漏、有為、魔食、生老病死法、愁悲苦憂惱法、雜染法、集、滅、味、患、出離而度量。——這是度遍知。
Katamā pahānapariññā? Evaṃ tīrayitvā phasse chandarāgaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – 『『yo, bhikkhave, phassesu chandarāgo taṃ pajahatha. Evaṃ so phasso pahīno bhavissati ucchinnamūlo tālāvatthukato anabhāvaṃ kato āyatiṃ anuppādadhammo』』ti – ayaṃ pahānapariññā. Phassaṃ pariññāyāti. Phassaṃ imāhi tīhi pariññāhi parijānitvā. Anānugiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati agiddho. So rūpe agiddho sadde agiddho gandhe agiddho rase agiddho phoṭṭhabbe agiddho kule… gaṇe… āvāse… lābhe… yase… pasaṃsāya… sukhe… cīvare… piṇḍapāte… senāsane… gilānapaccayabhesajjaparikkhāre agiddho kāmadhātuyā… rūpadhātuyā… arūpadhātuyā… kāmabhave… rūpabhave… arūpabhave… saññābhave… asaññābhave… nevasaññānāsaññābhave… ekavokārabhave… catuvokārabhave… pañcavokārabhave… atīte… anāgate… paccuppanne… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhāpanno vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – phassaṃ pariññāya anānugiddho.
什麼是斷遍知？如是度量已，斷除、驅離、令成無餘、令至無有對觸的欲貪。因為這是世尊所說："諸比丘，凡是對觸的欲貪，你們要斷除它。如是彼觸將成為已斷、根已斷、如斷多羅樹般、成為無有、未來不生之法。"——這是斷遍知。"完全了知觸"即以此三遍知而遍知觸。"無著"：貪著即是渴愛，即是貪、染貪...（略）...貪婪、貪慾、不善根。對於誰，此貪著已斷、已根除、已止息、已平息、不能再生、已為智火所燒，他稱為無貪著者。他對色無貪著、對聲無貪著、對香無貪著、對味無貪著、對觸無貪著、對家族...群體...住所...利養...名譽...稱讚...樂...衣服...飲食...住處...病緣醫藥資具無貪著，對欲界...色界...無色界...欲有...色有...無色有...想有...無想有...非想非非想有...一蘊有...四蘊有...五蘊有...過去...未來...現在...對所見聞覺知之法無貪著、無貪求、無癡迷、無執著、離貪著、遠離貪著、舍貪著、吐貪著、脫貪著、斷貪著、出離貪著，離貪、遠離貪、舍貪、吐貪、脫貪、斷貪、出離貪，已無飢渴、已寂滅、清涼、感受樂、以梵我而住。——這就是"完全了知觸無著"。
Yadattagarahī tadakubbamānoti. Yadanti yaṃ. Attagarahīti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucaritanti – attānaṃ garahati. Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritanti – attānaṃ garahati. Kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti – attānaṃ garahati. Kato me pāṇātipāto, akatā me pāṇātipātā veramaṇīti – attānaṃ garahati. Kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇīti – attānaṃ garahati. Kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇīti – attānaṃ garahati. Kato me musāvādo, akatā me musāvādā veramaṇīti – attānaṃ garahati. Katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇīti – attānaṃ garahati. Katā me pharusā vācā, akatā me pharusāya vācāya veramaṇīti – attānaṃ garahati. Kato me samphappalāpo, akatā me samphappalāpā veramaṇīti – attānaṃ garahati. Katā me abhijjhā, akatā me anabhijjhāti – attānaṃ garahati. Kato me byāpādo, akato me abyāpādoti – attānaṃ garahati. Katā me micchādiṭṭhi, akatā me sammādiṭṭhīti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Atha vā, sīlesumhi na paripūrakārīti – attānaṃ garahati. Indriyesumhi aguttadvāroti – attānaṃ garahati. Bhojanemhi [bhojane (syā.)] amattaññūti – attānaṃ garahati. Jāgariyaṃ ananuyuttoti – attānaṃ garahati. Satisampajaññena asamannāgatoti – attānaṃ garahati. Abhāvitā me cattāro satipaṭṭhānāti – attānaṃ garahati. Abhāvitā me cattāro sammappadhānāti – attānaṃ garahati. Abhāvitā me cattāro iddhipādāti – attānaṃ garahati. Abhāvitāni me pañcindriyānīti – attānaṃ garahati. Abhāvitāni me pañca balānīti – attānaṃ garahati. Abhāvitā me satta bojjhaṅgāti – attānaṃ garahati. Abhāvito me ariyo aṭṭhaṅgiko maggoti – attānaṃ garahati. Dukkhaṃ me apariññātanti – attānaṃ garahati. Samudayo me appahīnoti – attānaṃ garahati. Maggo me abhāvitoti – attānaṃ garahati. Nirodho me asacchikatoti – attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahitaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – yadattagarahī tadakubbamāno. Na limpatī diṭṭhasutesu dhīroti. Lepoti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Dhīroti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati, na palimpati [na saṃlimpati (syā.)], na upalimpati. Alitto apalitto [asaṃlitto (syā.)] anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpatī diṭṭhasutesu dhīroti.
Tenāha bhagavā –
『『Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;
Yadattagarahī tadakubbamāno, na limpatī diṭṭhasutesu dhīro』』ti.
"不作自己所譴責"[的解釋]。"所"即彼。"自己譴責"即因二因而譴責自己：因已作和未作。如何因已作和未作而譴責自己？"我已作身惡行，未作身善行"——而譴責自己。"我已作語惡行，未作語善行"——而譴責自己。"我已作意惡行，未作意善行"——而譴責自己。"我已作殺生，未作離殺生"——而譴責自己。"我已作不與取，未作離不與取"——而譴責自己。"我已作邪淫，未作離邪淫"——而譴責自己。"我已作妄語，未作離妄語"——而譴責自己。"我已作離間語，未作離離間語"——而譴責自己。"我已作粗惡語，未作離粗惡語"——而譴責自己。"我已作綺語，未作離綺語"——而譴責自己。"我已作貪婪，未作無貪"——而譴責自己。"我已作嗔恚，未作無嗔"——而譴責自己。"我已作邪見，未作正見"——而譴責自己。如是因已作和未作而譴責自己。 或者，"我于諸戒未圓滿行持"——而譴責自己。"我于諸根未守護門"——而譴責自己。"我于食不知節量"——而譴責自己。"我未專注警寤"——而譴責自己。"我未具足正念正知"——而譴責自己。"我未修習四念處"——而譴責自己。"我未修習四正勤"——而譴責自己。"我未修習四神足"——而譴責自己。"我未修習五根"——而譴責自己。"我未修習五力"——而譴責自己。"我未修習七覺支"——而譴責自己。"我未修習八聖道"——而譴責自己。"我未遍知苦"——而譴責自己。"我未斷集"——而譴責自己。"我未修道"——而譴責自己。"我未證滅"——而譴責自己。如是因已作和未作而譴責自己。如是自己所譴責之業不作、不生、不共生、不起、不生起。——這就是"不作自己所譴責"。 "智者不染見與聞"[的解釋]。"染"有二染：渴愛染和見染...（略）...這是渴愛染...（略）...這是見染。"智者"即賢智、具慧、覺悟、智者、辨別者、有慧者。智者已斷渴愛染，已舍見染，于所見不染著，于所聞不染著，于所覺不染著，于所識不染著，不粘著，不沾染。無染、無粘、無著、已出離、已解脫、已解縛、以無限制心而住。——這就是"智者不染見與聞"。 因此世尊說： "于兩邊除去欲求，完全了知觸無著， 不作自己所譴責，智者不染見與聞。"
14.
Saññaṃpariññā vitareyya oghaṃ, pariggahesu muni nopalitto;
Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañca.
Saññaṃ pariññā vitareyya oghanti. Saññāti kāmasaññā byāpādasaññā vihiṃsāsaññā nekkhammasaññā abyāpādasaññā avihiṃsāsaññā rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā dhammasaññā – yā evarūpā saññā sañjānanā sañjānitattaṃ – ayaṃ vuccati saññā. Saññaṃ pariññāti saññaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya.
Katamā ñātapariññā? Saññaṃ jānāti – ayaṃ kāmasaññā, ayaṃ byāpādasaññā, ayaṃ vihiṃsāsaññā, ayaṃ nekkhammasaññā, ayaṃ abyāpādasaññā, ayaṃ avihiṃsāsaññā, ayaṃ rūpasaññā, ayaṃ saddasaññā, ayaṃ gandhasaññā, ayaṃ rasasaññā, ayaṃ phoṭṭhabbasaññā, ayaṃ dhammasaññāti jānāti passati – ayaṃ ñātapariññā.
Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā saññaṃ tīreti. Aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto…pe… samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.
Katamā pahānapariññā? Evaṃ tīrayitvā saññāya chandarāgaṃ pajahati vinodeti anabhāvaṃ gameti. Vuttampi hetaṃ bhagavatā – 『『yo, bhikkhave, saññāya chandarāgo, taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃ katā āyatiṃ anuppādadhammā』』ti – ayaṃ pahānapariññā. Saññaṃ pariññāti saññaṃ imāhi tīhi pariññāhi parijānitvā. Vitareyyaoghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – saññaṃ pariññā vitareyya oghaṃ.
Pariggahesumuni nopalittoti. Pariggahāti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, tena ñāṇena samannāgato muni monappattoti. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.
Katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.
Katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.
Katamaṃ manomoneyyaṃ? Tividhamanoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhaṃ manomoneyyaṃ – idaṃ manomoneyyaṃ.
『『Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.
14. 遍知諸想度暴流，牟尼不著諸執取， 拔除毒箭行不逸，不希求此世他世。 "遍知諸想度暴流"[的解釋]。"想"即欲想、嗔想、害想、出離想、無嗔想、無害想、色想、聲想、香想、味想、觸想、法想——凡如是類想、想著、已想著狀態——這稱為想。"遍知想"即以三遍知遍知想：知遍知、度遍知、斷遍知。 什麼是知遍知？知道想：這是欲想，這是嗔想，這是害想，這是出離想，這是無嗔想，這是無害想，這是色想，這是聲想，這是香想，這是味想，這是觸想，這是法想——如是知、見。——這是知遍知。 什麼是度遍知？如是已知已，度量想為：無常、苦、病、瘡、箭、災、疾、他、壞、禍、難、怖、障、動、破壞...（略）...集、滅、味、患、出離而度量。——這是度遍知。 什麼是斷遍知？如是度量已，斷除、驅離、令至無有想的欲貪。因為這是世尊所說："諸比丘，凡是對想的欲貪，你們要斷除它。如是彼想將成為已斷、根已斷、如斷多羅樹般、成為無有、未來不生之法。"——這是斷遍知。"遍知想"即以此三遍知而遍知想。"度暴流"即越度、超度、完全度過、超越欲暴流、有暴流、見暴流、無明暴流。——這就是"遍知諸想度暴流"。 "牟尼不著諸執取"[的解釋]。"執取"有二執取：渴愛執取和見執取...（略）...這是渴愛執取...（略）...這是見執取。"牟尼"：寂默稱為智。即是慧、了知...（略）...無癡、擇法、正見，具足此智者為牟尼、已達寂默者。有三種寂默：身寂默、語寂默、意寂默。 什麼是身寂默？斷三種身惡行是身寂默，三種身善行是身寂默，對身所緣的智是身寂默，遍知身是身寂默，與遍知俱行的道是身寂默，斷除對身的欲貪是身寂默，滅身行的第四禪等至是身寂默——這是身寂默。 什麼是語寂默？斷四種語惡行是語寂默，四種語善行是語寂默，對語所緣的智是語寂默，遍知語是語寂默，與遍知俱行的道是語寂默，斷除對語的欲貪是語寂默，滅語行的第二禪等至是語寂默——這是語寂默。 什麼是意寂默？斷三種意惡行是意寂默，三種意善行是意寂默，對心所緣的智是意寂默，遍知心是意寂默，與遍知俱行的道是意寂默，斷除對心的欲貪是意寂默，滅心行的想受滅是意寂默——這是意寂默。 "身寂默語寂默，意寂默無漏者， 具足寂默牟尼，稱為斷一切者。
『『Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka』』nti [niṃnhātapāpakanti (syā.)].
Imehi tīhi moneyyehi dhammehi samannāgatā cha munino [cha munayo (syā.)] – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino ? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.
『『Na monena muni hoti, mūḷharūpo aviddasu;
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
『『Pāpāni parivajjeti, sa muni tena so muni;
Yo munāti ubho loke, muni tena pavuccati.
『『Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;
Devamanussehi pūjito yo, saṅgajālamaticca so munī』』ti.
Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā pariggahesu na limpati na palimpati na upalimpati. Alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – pariggahesu muni nopalitto.
Abbūḷhasallo caramappamattoti. Sallanti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ [duccaritasallaṃ (sī.)]. Yassete sallā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati abbūḷhasallo abbahitasallo uddhatasallo samuddhatasallo uppāṭitasallo samuppāṭitasallo cattasallo vantasallo muttasallo pahīnasallo paṭinissaṭṭhasallo nicchāto nibbuto sītibhūto sukhapaṭisaṃvedī brahmabhūtena attanā viharatīti – abbūḷhasallo.
"身寂默語寂默，意寂默無漏者， 具足寂默牟尼，稱為已洗罪者。" 具足此三種寂默法者有六種牟尼：在家牟尼、出家牟尼、有學牟尼、無學牟尼、獨覺牟尼、牟尼中牟尼。什麼是在家牟尼？凡是在家已見道已解教法者——這些是在家牟尼。什麼是出家牟尼？凡是出家已見道已解教法者——這些是出家牟尼。七有學是有學牟尼。阿羅漢是無學牟尼。辟支佛是獨覺牟尼。如來、阿羅漢、正等覺者稱為牟尼中牟尼。 "非以寂默成牟尼，愚癡無慧為外相， 如持秤量取最勝，智者能夠避諸惡， 以此即是為牟尼；誰能量知兩世間， 以此稱他為牟尼。知曉善惡諸法已， 內外一切世間中，受天人所供養者， 超越結縛諸羅網，此人即是為牟尼。" "染"有二染：渴愛染和見染...（略）...這是渴愛染...（略）...這是見染。牟尼已斷渴愛染，已舍見染，于諸執取不染、不粘著、不沾染。無染、無粘、無著、已出離、已解脫、已解縛、以無限制心而住。——這就是"牟尼不著諸執取"。 "拔除毒箭行不逸"[的解釋]。"箭"有七箭：貪箭、嗔箭、癡箭、慢箭、見箭、憂箭、疑箭。對於誰，這些箭已斷、已根除、已止息、已平息、不能再生、已為智火所燒，他稱為已拔箭者、已除箭者、已拔出箭者、已完全拔出箭者、已抽出箭者、已完全抽出箭者、已舍箭者、已吐箭者、已脫箭者、已斷箭者、已出離箭者，已無飢渴、已寂滅、清涼、感受樂、以梵我而住。——這就是"已拔箭者"。
Caranti caranto viharanto iriyanto vattanto pālento yapento yāpento. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. 『『Kathāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya』』nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. 『『Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ paripūreyyaṃ, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggaṇheyya』』nti…pe… kusalesu dhammesu. 『『Kathāhaṃ aparipūraṃ vā paññākkhandhaṃ paripūreyyaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ, paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya』』nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu. 『『Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya』』nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivāni ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – abbūḷhasallo caramappamatto.
Nāsīsatī lokamimaṃ parañcāti imaṃ lokaṃ nāsīsati sakattabhāvaṃ, paralokaṃ nāsīsati parattabhāvaṃ; imaṃ lokaṃ nāsīsati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ lokaṃ nāsīsati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ; imaṃ lokaṃ nāsīsati cha ajjhattikāni āyatanāni, paraṃ lokaṃ nāsīsati cha bāhirāni āyatanāni; imaṃ lokaṃ nāsīsati manussalokaṃ, paraṃ lokaṃ nāsīsati devalokaṃ. Imaṃ lokaṃ nāsīsati kāmadhātuṃ, paraṃ lokaṃ nāsīsati rūpadhātuṃ arūpadhātuṃ; imaṃ lokaṃ nāsīsati kāmadhātuṃ rūpadhātuṃ, paraṃ lokaṃ nāsīsati arūpadhātuṃ. Puna gatiṃ vā upapattiṃ vā paṭisandhiṃ vā bhavaṃ vā saṃsāraṃ vā vaṭṭaṃ vā nāsīsati na icchati na sādiyati na pattheti na piheti nātijappatīti – nāsīsatī lokamimaṃ parañcāti.
Tenāha bhagavā –
『『Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;
Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañcā』』ti.
"行"即行走、住、活動、運作、生活、保護、維持、活命。"不逸"即認真行者、恒常行者、堅定行者、不懈怠者、不捨棄意願者、不捨棄責任者于諸善法。"我如何圓滿未圓滿的戒蘊，或以慧隨觀已圓滿的戒蘊"——於此的欲求、精進、奮進、勇猛、不退轉、念、正知、熱誠、精勤、決心、專注、不放逸于諸善法。"我如何圓滿未圓滿的定蘊，或以慧隨觀已圓滿的定蘊"...（略）...于諸善法。"我如何圓滿未圓滿的慧蘊...解脫蘊...解脫知見蘊，或以慧隨觀已圓滿的解脫知見蘊"——於此的欲求、精進、奮進、勇猛、不退轉、念、正知、熱誠、精勤、決心、專注、不放逸于諸善法。"我如何遍知未遍知的苦，斷除未斷的煩惱，修習未修的道，證悟未證的滅"——於此的欲求、精進、奮進、勇猛、不退轉、念、正知、熱誠、精勤、決心、專注、不放逸于諸善法。——這就是"拔除毒箭行不逸"。 "不希求此世他世"[的解釋]即不希求此世的自體，不希求他世的他體；不希求此世的自色受想行識，不希求他世的他色受想行識；不希求此世的六內處，不希求他世的六外處；不希求此世的人世間，不希求他世的天世間；不希求此世的欲界，不希求他世的色界無色界；不希求此世的欲界色界，不希求他世的無色界。再者，不希求、不欲求、不喜好、不期望、不渴求、不熱望趣處或再生或結生或有或輪迴或輪轉。——這就是"不希求此世他世"。 因此世尊說： "遍知諸想度暴流，牟尼不著諸執取， 拔除毒箭行不逸，不希求此世他世。"
Guhaṭṭhakasuttaniddeso dutiyo.
Guhaṭṭhakasuttaniddeso dutiyo.
我來幫您翻譯這段巴利文： 第二\洞窟八頌經註釋 [此處是直譯"Guhaṭṭhakasuttaniddeso dutiyo"。這是《小部》中《經集》的一部註釋書的標題。"Guha"意為洞窟,"aṭṭhaka"意為八首或八頌,"sutta"意為經,"niddesa"意為註釋或解釋,"dutiyo"意為第二。] 請問您還需要翻譯其他內容嗎？我會繼續嚴格按照您要求的格式進行直譯。