B0102051604suddhaṭṭhakasuttaniddeso（凈行經釋）
- Suddhaṭṭhakasuttaniddeso
Atha suddhaṭṭhakasuttaniddesaṃ vakkhati –
23.
Passāmisuddhaṃ paramaṃ arogaṃ,diṭṭhena saṃsuddhi narassa hoti;
Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇaṃ.
Passāmi suddhaṃ paramaṃ aroganti. Passāmi suddhanti passāmi suddhaṃ, dakkhāmi suddhaṃ, olokemi suddhaṃ, nijjhāyāmi suddhaṃ, upaparikkhāmi suddhaṃ. Paramaṃ aroganti paramaṃ ārogyappattaṃ tāṇappattaṃ leṇappattaṃ saraṇappattaṃ abhayappattaṃ accutappattaṃ amatappattaṃ nibbānappattanti – passāmi suddhaṃ paramaṃ arogaṃ.
Diṭṭhena saṃsuddhi narassa hotīti. Cakkhuviññāṇaṃ [cakkhuviññāṇena (sī. syā.)] rūpadassanena narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena saṃsuddhi narassa hoti.
Evābhijānaṃ paramanti ñatvāti. Evaṃ abhijānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. 『『Idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara』』nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evābhijānaṃ paramanti ñatvā.
Suddhānupassītipacceti ñāṇanti. Yo suddhaṃ passati, so suddhānupassī, paccetiñāṇanti cakkhuviññāṇaṃ rūpadassanena ñāṇanti pacceti, maggoti pacceti, pathoti pacceti, niyyānanti paccetīti – suddhānupassī pacceti ñāṇaṃ.
Tenāha bhagavā –
『『Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;
Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇa』』nti.
我來為您翻譯這段巴利語經文及其註釋： 4. 清凈八頌經註釋 現在開始解說清凈八頌經 - 23. 我見最高清凈無病， 人因所見而得清凈； 如是了知為最上已， 觀凈而返歸於智慧。 "我見最高清凈無病"："我見清凈"即是我見清凈、我察見清凈、我觀看清凈、我凝視清凈、我審視清凈、我思察清凈。"最高無病"即是達到最高健康、達到庇護、達到藏所、達到歸依、達到無畏、達到不死、達到甘露、達到涅槃。 "人因所見而得清凈"：通過眼識看見色法，人得以清凈、遍清凈、極清凈，解脫、遍解脫、極解脫，人得以清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 "如是了知為最上已"：如是證知、了知、識知、通達、洞察。"此為最上、最勝、最殊勝、最特出、最高、最優、最妙"，如是知道、瞭解、權衡、判斷、明察、顯明。 "觀凈而返歸於智慧"：誰見清凈，他即是觀凈者。"返歸於智慧"即是返歸眼識見色之智，返歸道路，返歸道徑，返歸出離。 世尊因此說道： "我見最高清凈無病， 人因所見而得清凈； 如是了知為最上已， 觀凈而返歸於智慧。"
24.
Diṭṭhena ce suddhi narassa hoti,ñāṇena vā so pajahāti dukkhaṃ;
Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadānaṃ.
Diṭṭhena ce suddhi narassa hotīti. Cakkhuviññāṇaṃ rūpadassanena ce narassa suddhi visuddhi parisuddhi, mutti vimutti parimutti hoti, naro sujjhati visujjhati parisujjhati, muccati vimuccati parimuccatīti – diṭṭhena ce suddhi narassa hoti.
Ñāṇena vā so pajahāti dukkhanti cakkhuviññāṇaṃ rūpadassanena ce naro jātidukkhaṃ pajahati, jarādukkhaṃ pajahati, byādhidukkhaṃ pajahati, maraṇadukkhaṃ pajahati, sokaparidevadukkhadomanassupāyāsadukkhaṃ pajahatīti – ñāṇena vā so pajahāti dukkhaṃ.
Aññena so sujjhati sopadhīkoti. Aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā naro sujjhati visujjhati parisujjhati , muccati vimuccati parimuccati. Sopadhīkoti sarāgo sadoso samoho samāno sataṇho sadiṭṭhi sakileso saupādānoti – aññena so sujjhati sopadhīko.
Diṭṭhī hi naṃ pāva tathā vadānanti. Sāva diṭṭhi taṃ puggalaṃ pāvadati – iti vāyaṃ puggalo micchādiṭṭhiko viparītadassano. Tathā vadānanti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. 『『Sassato loko , idameva saccaṃ moghamañña』』nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantaṃ. 『『Asassato loko…pe… antavā loko… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti tathā vadantaṃ kathentaṃ bhaṇantaṃ dīpayantaṃ voharantanti – diṭṭhī hi naṃ pāva tathā vadānaṃ .
Tenāha bhagavā –
『『Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;
Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadāna』』nti.
24. 若因所見人清凈，或以智慧他斷苦； 以他得凈具依者，見解導他如是說。 "若因所見人清凈"：若因眼識見色而人得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫，人得以清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 "或以智慧他斷苦"：若人以眼識見色能斷生苦、斷老苦、斷病苦、斷死苦、斷憂悲苦惱憂鬱之苦。 "以他得凈具依者"：以其他非清凈道、邪行道、非出離道，離於念處、離於正勤、離於神足、離於根、離於力、離於覺支、離於八支聖道，人得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。"具依"即是有貪、有嗔、有癡、有慢、有愛、有見、有煩惱、有執取。 "見解導他如是說"：其見解引導彼人 - 此人即是持邪見者、持顛倒見者。"如是說"即是如是說著、講著、言著、闡明著、表達著。"世界是常住，唯此為真實，其他皆虛妄"，如是說著、講著、言著、闡明著、表達著。"世界是無常...世界有邊際...世界無邊際...命即是身...命異身異...如來死後存在...如來死後不存在...如來死後亦存在亦不存在...如來死後非存在非不存在，唯此為真實，其他皆虛妄"，如是說著、講著、言著、闡明著、表達著。 世尊因此說道： "若因所見人清凈，或以智慧他斷苦； 以他得凈具依者，見解導他如是說。"
25.
Na brāhmaṇo aññato suddhimāha,diṭṭhe sute sīlavate mute vā;
Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno.
Na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vāti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti , rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.
Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]
Vimalo sādhusamāhito ṭhitatto;
Saṃsāramaticca kevalī so, asito [anissito (syā.)] tādi pavuccate sa brahmā.
Nabrāhmaṇo aññato suddhimāhāti. Brāhmaṇo aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ, nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha.
Diṭṭhe sute sīlavate mute vāti. Santeke samaṇabrāhmaṇā diṭṭhisuddhikā. Te ekaccānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti, ekaccānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni rūpāni passanti – cāṭakasakuṇaṃ [vātasakuṇaṃ (syā.), cāpasakuṇaṃ (ka.)] passanti, phussaveḷuvalaṭṭhiṃ passanti, gabbhinitthiṃ passanti, kumārakaṃ khandhe āropetvā gacchantaṃ passanti, puṇṇaghaṭaṃ passanti, rohitamacchaṃ passanti, ājaññaṃ passanti, ājaññarathaṃ passanti, usabhaṃ passanti, gokapilaṃ passanti. Evarūpānaṃ rūpānaṃ dassanaṃ maṅgalaṃ paccenti. Katamesaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti? Palālapuñjaṃ passanti, takkaghaṭaṃ passanti, rittaghaṭaṃ passanti, naṭaṃ passanti, naggasamaṇakaṃ passanti, kharaṃ passanti, kharayānaṃ passanti, ekayuttayānaṃ passanti , kāṇaṃ passanti, kuṇiṃ passanti, khañjaṃ passanti, pakkhahataṃ [pakkhapādaṃ (ka.)] passanti, jiṇṇakaṃ passanti, byādhikaṃ [byādhitaṃ (sī.)] passanti. Evarūpānaṃ rūpānaṃ dassanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā diṭṭhisuddhikā. Te diṭṭhena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
Santeke samaṇabrāhmaṇā sutasuddhikā. Te ekaccānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti, ekaccānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti? Te kālato vuṭṭhahitvā abhimaṅgalagatāni saddāni suṇanti – vaḍḍhāti vā vaḍḍhamānāti vā puṇṇāti vā phussāti vā asokāti vā sumanāti vā sunakkhattāti vā sumaṅgalāti vā sirīti vā sirīvaḍḍhāti vā. Evarūpānaṃ saddānaṃ savanaṃ maṅgalaṃ paccenti. Katamesaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti? Kāṇoti vā kuṇīti vā khañjoti vā pakkhahatoti vā jiṇṇakoti vā byādhikoti vā matoti vā chindanti vā bhindanti vā daḍḍhanti vā naṭṭhanti vā natthīti vā. Evarūpānaṃ saddānaṃ savanaṃ amaṅgalaṃ paccenti. Ime te samaṇabrāhmaṇā sutasuddhikā. Te sutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
25. 婆羅門不從他說凈，不從所見聞戒禁覺； 于福與罪皆不染著，捨己於此不造作為。 "婆羅門不從他說凈，不從所見聞戒禁覺"："不"是否定。"婆羅門"因已除去七法而為婆羅門 - 已除去有身見，已除去疑惑，已除去戒禁取，已除去貪慾，已除去嗔恚，已除去愚癡，已除去慢。已除去諸惡不善法，染污再有，有憂苦報，未來生老死法。 世尊對薩毗耶說： "除去一切罪惡已， 無垢善定住正念； 超越輪迴得究竟， 無依如是名梵天。" "婆羅門不從他說凈"：婆羅門不從其他非清凈道、邪行道、非出離道，離於念處、離於正勤、離於神足、離於根、離於力、離於覺支、離於八支聖道而說清凈、遍清凈、極清凈，解脫、遍解脫、極解脫，不說、不講、不言、不闡明、不表達。 "不從所見聞戒禁覺"：有一些沙門婆羅門是見清凈論者。他們認為見到某些色是吉祥，見到某些色是不吉祥。什麼色見到是吉祥？他們清晨起來見到吉祥之色 - 見到鹙鳥，見到青竹莖，見到孕婦，見到揹著孩子行走的人，見到滿瓶，見到赤魚，見到良馬，見到良馬車，見到公牛，見到紅母牛。他們認為見到如是等色是吉祥。什麼色見到是不吉祥？見到草堆，見到酪瓶，見到空瓶，見到舞者，見到裸行沙門，見到驢，見到驢車，見到獨轅車，見到獨眼人，見到駝揹人，見到跛足人，見到半身不遂者，見到老人，見到病人。他們認為見到如是等色是不吉祥。這些沙門婆羅門是見清凈論者。他們以見而得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 有一些沙門婆羅門是聞清凈論者。他們認為聽到某些聲音是吉祥，聽到某些聲音是不吉祥。什麼聲音聽到是吉祥？他們清晨起來聽到吉祥之聲 - "增長"或"正在增長"或"圓滿"或"吉祥"或"無憂"或"善意"或"善宿"或"善吉祥"或"吉祥"或"吉祥增長"。他們認為聽到如是等聲是吉祥。什麼聲音聽到是不吉祥？"瞎眼"或"駝背"或"跛足"或"半身不遂"或"老人"或"病人"或"死人"或"切斷"或"破碎"或"燒燬"或"損失"或"無有"。他們認為聽到如是等聲是不吉祥。這些沙門婆羅門是聞清凈論者。他們以聞而得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 [請繼續提供原文，我會接著翻譯後續內容]
Santeke samaṇabrāhmaṇā sīlasuddhikā. Te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Samaṇomuṇḍikāputto [samaṇo maṇḍikāputto (sī.), samaṇamuṇḍikāputto (syā.)] evamāha – 『『catūhi kho ahaṃ, gahapati [thapati (sī. syā.) evamuparipi], dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakaṃ kammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappati, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññāpemi sampannakusalaṃ paramakusalaṃ uttamapattippattaṃ samaṇaṃ ayojjaṃ』』. Evameva santeke samaṇabrāhmaṇā sīlasuddhikā, te sīlamattena saṃyamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
Santeke samaṇabrāhmaṇā vatasuddhikā. Te hatthivatikā vā honti, assavatikā vā honti, govatikā vā honti, kukkuravatikā vā honti, kākavatikā vā honti, vāsudevavatikā vā honti, baladevavatikā vā honti, puṇṇabhaddavatikā vā honti, maṇibhaddavatikā vā honti, aggivatikā vā honti, nāgavatikā vā honti, supaṇṇavatikā vā honti, yakkhavatikā vā honti, asuravatikā vā honti, gandhabbavatikā vā honti, mahārājavatikā vā honti, candavatikā vā honti, sūriyavatikā vā honti, indavatikā vā honti, brahmavatikā vā honti, devavatikā vā honti, disāvatikā vā honti. Ime te samaṇabrāhmaṇā vatasuddhikā. Te vatena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti.
Santeke samaṇabrāhmaṇā mutasuddhikā. Te kālato uṭṭhahitvā pathaviṃ āmasanti, haritaṃ āmasanti, gomayaṃ āmasanti, kacchapaṃ āmasanti, phālaṃ akkamanti, tilavāhaṃ āmasanti, phussatilaṃ khādanti, phussatelaṃ makkhenti, phussadantakaṭṭhaṃ khādanti, phussamattikāya nhāyanti, phussasāṭakaṃ nivāsenti, phussaveṭhanaṃ veṭhenti. Ime te samaṇabrāhmaṇā mutasuddhikā. Te mutena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ paccenti. Na brāhmaṇo aññato suddhimāha.
Diṭṭhe sute sīlavate mute vāti. Brāhmaṇo diṭṭhasuddhiyāpi suddhiṃ nāha, sutasuddhiyāpi suddhiṃ nāha, sīlasuddhiyāpi suddhiṃ nāha, vatasuddhiyāpi suddhiṃ nāha, mutasuddhiyāpi suddhiṃ nāha na katheti na bhaṇati na dīpayati na voharatīti – na brāhmaṇo aññato suddhimāha diṭṭhe sute sīlavate mute vā.
Puññe ca pāpe ca anūpalittoti. Puññaṃ vuccati yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ, apuññaṃ vuccati sabbaṃ akusalaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā; ettāvatā puññe ca pāpe ca na limpati na palimpati na upalimpati alitto apalitto anūpalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – puññe ca pāpe ca anūpalitto.
[繼續翻譯] 有一些沙門婆羅門是戒清凈論者。他們僅以戒、僅以自制、僅以防護、僅以不違犯而得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。沙門文荼子如是說："居士啊！我說具足四法的人是善圓滿者、最上善者、達到最上證悟的不可戰勝的沙門。何為四法？在此，居士，不以身作惡業，不說惡語，不起惡念，不行惡命。居士啊！我說具足這四法的人是善圓滿者、最上善者、達到最上證悟的不可戰勝的沙門。"如是有一些沙門婆羅門是戒清凈論者，他們僅以戒、僅以自制、僅以防護、僅以不違犯而得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 有一些沙門婆羅門是禁戒清凈論者。他們或修習象禁戒，或修習馬禁戒，或修習牛禁戒，或修習狗禁戒，或修習烏鴉禁戒，或修習婆蘇提婆禁戒，或修習跋羅提婆禁戒，或修習富樓那跋陀禁戒，或修習摩尼跋陀禁戒，或修習火禁戒，或修習龍禁戒，或修習金翅鳥禁戒，或修習夜叉禁戒，或修習阿修羅禁戒，或修習乾闥婆禁戒，或修習大王禁戒，或修習月禁戒，或修習日禁戒，或修習帝釋禁戒，或修習梵天禁戒，或修習天神禁戒，或修習方位禁戒。這些沙門婆羅門是禁戒清凈論者。他們以禁戒而得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 有一些沙門婆羅門是觸清凈論者。他們清晨起來觸控大地，觸控青草，觸控牛糞，觸控烏龜，踏犁，觸控芝麻車，食吉祥芝麻，涂吉祥油，嚼吉祥齒木，以吉祥泥沐浴，著吉祥衣，纏吉祥頭巾。這些沙門婆羅門是觸清凈論者。他們以觸而得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。婆羅門不從他說凈。 "不從所見聞戒禁覺"：婆羅門不說以見清凈得凈，不說以聞清凈得凈，不說以戒清凈得凈，不說以禁戒清凈得凈，不說以觸清凈得凈，不說、不講、不言、不闡明、不表達。 "于福與罪皆不染著"：福即是指一切三界善行，罪即是指一切不善。當福行、罪行及不動行已斷除，根已斷、如斷多羅樹頭、成為非有、于未來不生法時；由此于福與罪不染、不遍染、不近染，無染、無遍染、無近染，已出離、已解脫、已遍解脫、已離系，以無邊際心而住。
Attañjaho nayidha pakubbamānoti. Attañjahoti attadiṭṭhijaho. Attañjahoti gāhaṃ jaho [gāhajaho (sī. syā.), attagāhaṃ jaho (ka.)]. Attañjahoti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, sabbaṃ taṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Nayidha pakubbamānoti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā apakubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – attañjaho nayidha pakubbamāno.
Tenāha bhagavā –
『『Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;
Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno』』ti.
26.
Purimaṃpahāya aparaṃ sitāse,ejānugā te na taranti saṅgaṃ;
Teuggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ[pamukhaṃ (sī. syā.)]gahāya.
Purimaṃ pahāya aparaṃ sitāseti. Purimaṃ satthāraṃ pahāya paraṃ satthāraṃ nissitā; purimaṃ dhammakkhānaṃ pahāya aparaṃ dhammakkhānaṃ nissitā; purimaṃ gaṇaṃ pahāya aparaṃ gaṇaṃ nissitā; purimaṃ diṭṭhiṃ pahāya aparaṃ diṭṭhiṃ nissitā; purimaṃ paṭipadaṃ pahāya aparaṃ paṭipadaṃ nissitā; purimaṃ maggaṃ pahāya aparaṃ maggaṃ nissitā sannissitā allīnā upagatā ajjhositā adhimuttāti – purimaṃ pahāya aparaṃ sitāse.
Ejānugā te na taranti saṅganti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ejānugāti ejānugā ejānugatā ejānusaṭā ejāya pannā patitā abhibhūtā pariyādinnacittā. Te na taranti saṅganti rāgasaṅgaṃ dosasaṅgaṃ mohasaṅgaṃ mānasaṅgaṃ diṭṭhisaṅgaṃ kilesasaṅgaṃ duccaritasaṅgaṃ na taranti na uttaranti na pataranti na samatikkamanti na vītivattantīti – ejānugā te na taranti saṅgaṃ.
Te uggahāyanti nirassajantīti satthāraṃ gaṇhanti, taṃ muñcitvā aññaṃ satthāraṃ gaṇhanti; dhammakkhānaṃ gaṇhanti , taṃ muñcitvā aññaṃ dhammakkhānaṃ gaṇhanti; gaṇaṃ gaṇhanti, taṃ muñcitvā aññaṃ gaṇaṃ gaṇhanti; diṭṭhiṃ gaṇhanti, taṃ muñcitvā aññaṃ diṭṭhiṃ gaṇhanti; paṭipadaṃ gaṇhanti, taṃ muñcitvā aññaṃ paṭipadaṃ gaṇhanti; maggaṃ gaṇhanti, taṃ muñcitvā aññaṃ maggaṃ gaṇhanti; gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – te uggahāyanti nirassajanti.
Kapīva sākhaṃ pamuñcaṃ gahāyāti. Yathā makkaṭo araññe pavane caramāno sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ sākhaṃ gaṇhāti. Evameva puthusamaṇabrāhmaṇā puthudiṭṭhigatāni gaṇhanti ca muñcanti ca ādiyanti ca nirassajanti cāti – kapīva sākhaṃ pamuñcaṃ gahāya.
Tenāha bhagavā –
『『Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;
Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyā』』ti.
"捨己於此不造作為":"捨己"即捨棄我見。"捨己"即捨棄執取。"捨己"即由於渴愛和見解而執取、執著、固守、耽著、信受的一切，已舍、已吐、已脫、已斷、已出離。"於此不造作為"即不造作福行、不造作罪行、不造作不動行，不生起、不共生、不現起、不顯現。 世尊因此說道： "婆羅門不從他說凈，不從所見聞戒禁覺； 于福與罪皆不染著，捨己於此不造作為。" 26. 舍前依后求止息，隨動不能度繫縛； 取捨輪迴不斷絕，如猿舍枝復執枝。 "舍前依后求止息"：捨棄前師而依止后師；捨棄前法說而依止后法說；捨棄前眾而依止后眾；捨棄前見而依止后見；捨棄前道而依止后道；捨棄前行道而依止、親近、趨向、耽著、信受後行道。 "隨動不能度繫縛"："動"即是渴愛。即是貪、染貪...乃至貪婪、不善根。"隨動"即是隨動、隨逐動、隨行動、為動所陷、所墮、所制、心為所奪。"不能度繫縛"即是不能超越、不能度過、不能越過、不能超出貪繫縛、嗔繫縛、癡繫縛、慢繫縛、見繫縛、煩惱繫縛、惡行繫縛。 "取捨輪迴不斷絕"：執取師，舍之而執取他師；執取法說，舍之而執取他法說；執取眾，舍之而執取他眾；執取見，舍之而執取他見；執取道，舍之而執取他道；執取行道，舍之而執取他行道；執取又捨棄，取著又拋棄。 "如猿舍枝復執枝"：如猿猴在林野中游行，執取枝，舍之而執取另一枝。如是眾多沙門婆羅門執取又捨棄、取著又拋棄眾多見解。 世尊因此說道： "舍前依后求止息，隨動不能度繫縛； 取捨輪迴不斷絕，如猿舍枝復執枝。"
27.
Sayaṃsamādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;
Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño.
Sayaṃ samādāya vatāni jantūti. Sayaṃ samādāyāti sāmaṃ samādāya . Vatānīti hatthivataṃ vā assavataṃ vā govataṃ vā kukkūravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā…pe… disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā. Jantūti satto naro …pe… manujoti – sayaṃ samādāya vatāni jantu.
Uccāvacaṃ gacchati saññasattoti satthārato satthāraṃ gacchati; dhammakkhānato dhammakkhānaṃ gacchati; gaṇato gaṇaṃ gacchati; diṭṭhiyā diṭṭhiṃ gacchati; paṭipadāya paṭipadaṃ gacchati; maggato maggaṃ gacchati. Saññasattoti kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddho. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva kāmasaññāya byāpādasaññāya vihiṃsāsaññāya diṭṭhisaññāya satto visatto āsatto laggo laggito palibuddhoti – uccāvacaṃ gacchati saññasatto.
Vidvā ca vedehi samecca dhammanti. Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. Vedehīti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Tehi vedehi jātijarāmaraṇassa antagato antappatto, koṭigato koṭippatto, pariyantagato pariyantappatto, vosānagato vosānappatto, tāṇagato tāṇappatto, leṇagato leṇappatto, saraṇagato saraṇappatto, abhayagato abhayappatto, accutagato accutappatto, amatagato amatappatto, nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo vidito hoti, doso vidito hoti, moho vidito hoti, māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.
Vedāni viceyya kevalāni, [sabhiyāti bhagavā]
Samaṇānaṃ yānīdhatthi [yānipatthi (sī. syā.) su. ni. 534] brāhmaṇānaṃ;
Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū soti.
27. 眾生自取諸禁戒，系著想念升沉去； 智者以智會知法，廣慧不復升沉行。 "眾生自取諸禁戒"："自取"即是自己取受。"禁戒"即是象禁戒、馬禁戒、牛禁戒、狗禁戒、烏鴉禁戒、婆蘇提婆禁戒、跋羅提婆禁戒、富樓那跋陀禁戒、摩尼跋陀禁戒、火禁戒、龍禁戒、金翅鳥禁戒、夜叉禁戒、阿修羅禁戒...乃至方位禁戒等，取受、受持、執取、執著、固守。"眾生"即是有情、士夫...乃至人。 "系著想念升沉去"：從師至師而去，從法說至法說而去，從眾至眾而去，從見至見而去，從道至道而去，從行道至行道而去。"系著想念"：為欲想、嗔想、害想、見想所繫、遍系、執著、粘著、繫縛、障礙。如物品系、遍系、執著、粘著、繫縛、障礙於壁釘或象牙鉤，如是為欲想、嗔想、害想、見想所繫、遍系、執著、粘著、繫縛、障礙。 "智者以智會知法"："智者"即是具智、得明、有智、明達、有慧者。"以智"：智即是指四道中的智、慧、慧根、慧力、擇法覺支、思擇、觀察、正見。以此諸智達到生老死的終點、達到邊際、達到極限、達到邊界、達到終結、達到庇護、達到藏所、達到歸依、達到無畏、達到不死、達到甘露、達到涅槃。或以達到智的邊際為知智者，或以智達到邊際為知智者，或以知七法為知智者。已知有身見，已知疑惑，已知戒禁取，已知貪慾，已知嗔恚，已知愚癡，已知慢，已知諸惡不善法、染污再有、有憂苦報、未來生老死法。 世尊對薩毗耶說： "審察此世沙門婆羅門， 所有諸智盡皆明瞭； 於一切受離貪慾， 超越一切智成知智者。"
Vidvāca vedehi samecca dhammanti. Samecca abhisamecca dhammaṃ. Sabbe saṅkhārā aniccāti samecca abhisamecca dhammaṃ; sabbe saṅkhārā dukkhāti samecca abhisamecca dhammaṃ; sabbe dhammā anattāti samecca abhisamecca dhammaṃ; avijjāpaccayā saṅkhārāti samecca abhisamecca dhammaṃ; saṅkhārapaccayā viññāṇanti samecca abhisamecca dhammaṃ; viññāṇapaccayā nāmarūpanti…pe… nāmarūpapaccayā saḷāyatananti… saḷāyatanapaccayā phassoti… phassapaccayā vedanāti… vedanāpaccayā taṇhāti… taṇhāpaccayā upādānanti… upādānapaccayā bhavoti… bhavapaccayā jātīti… jātipaccayā jarāmaraṇanti samecca abhisamecca dhammaṃ; avijjānirodhā saṅkhāranirodhoti samecca abhisamecca dhammaṃ; saṅkhāranirodhā viññāṇanirodhoti samecca abhisamecca dhammaṃ; viññāṇanirodhā nāmarūpanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… saḷāyatananirodhā phassanirodhoti… phassanirodhā vedanānirodhoti… vedanānirodhā taṇhānirodhoti… taṇhānirodhā upādānanirodhoti… upādānanirodhā bhavanirodhoti… bhavanirodhā jātinirodhoti… jātinirodhā jarāmaraṇanirodhoti samecca abhisamecca dhammaṃ; idaṃ dukkhanti samecca abhisamecca dhammaṃ; ayaṃ dukkhasamudayoti… ayaṃ dukkhanirodhoti… ayaṃ dukkhanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime āsavāti samecca abhisamecca dhammaṃ; ayaṃ āsavasamudayoti… ayaṃ āsavanirodhoti… ayaṃ āsavanirodhagāminī paṭipadāti samecca abhisamecca dhammaṃ; ime dhammā abhiññeyyāti samecca abhisamecca dhammaṃ; ime dhammā pariññeyyāti… ime dhammā pahātabbāti… ime dhammā bhāvetabbāti … ime dhammā sacchikātabbāti samecca abhisamecca dhammaṃ. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca samecca abhisamecca dhammaṃ. Yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti samecca abhisamecca dhammanti – vidvā ca vedehi samecca dhammaṃ.
Na uccāvacaṃ gacchati bhūripaññoti na satthārato satthāraṃ gacchati, na dhammakkhānato dhammakkhānaṃ gacchati, na gaṇato gaṇaṃ gacchati, na diṭṭhiyā diṭṭhiṃ gacchati, na paṭipadāya paṭipadaṃ gacchati, na maggato maggaṃ gacchati. Bhūripaññoti bhūripañño mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – na uccāvacaṃ gacchati bhūripañño.
Tenāha bhagavā –
『『Sayaṃ samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;
Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño』』ti.
"智者以智會知法"：會知、證知法。會知、證知"一切行無常"之法；會知、證知"一切行是苦"之法；會知、證知"一切法無我"之法；會知、證知"無明緣行"之法；會知、證知"行緣識"之法；會知、證知"識緣名色"...乃至"名色緣六處"..."六處緣觸"..."觸緣受"..."受緣愛"..."愛緣取"..."取緣有"..."有緣生"..."生緣老死"之法；會知、證知"無明滅則行滅"之法；會知、證知"行滅則識滅"之法；會知、證知"識滅則名色滅"..."名色滅則六處滅"..."六處滅則觸滅"..."觸滅則受滅"..."受滅則愛滅"..."愛滅則取滅"..."取滅則有滅"..."有滅則生滅"..."生滅則老死滅"之法；會知、證知"此是苦"之法；會知、證知"此是苦集"..."此是苦滅"..."此是趣向苦滅之道"之法；會知、證知"此是漏"之法；會知、證知"此是漏集"..."此是漏滅"..."此是趣向漏滅之道"之法；會知、證知"此等法應證知"之法；會知、證知"此等法應遍知"..."此等法應斷"..."此等法應修"..."此等法應證悟"之法。會知、證知六觸處之生起、滅沒、味著、過患、出離之法。會知、證知五取蘊之生起、滅沒、味著、過患、出離之法。會知、證知四大種之生起、滅沒、味著、過患、出離之法。會知、證知"凡是生起法，一切皆是滅法"之法。 "廣慧不復升沉行"：不從師至師而去，不從法說至法說而去，不從眾至眾而去，不從見至見而去，不從道至道而去，不從行道至行道而去。"廣慧"即是廣大智慧、大智慧、廣博智慧、愉悅智慧、迅速智慧、銳利智慧、抉擇智慧。"廣"即是指大地。具足如大地般廣大、廣博之智慧。 世尊因此說道： "眾生自取諸禁戒，系著想念升沉去； 智者以智會知法，廣慧不復升沉行。"
28.
Sa sabbadhammesu visenibhūto,yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
Tamevadassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyya.
Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vāti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho mārasenā, upanāho…pe… sabbākusalābhisaṅkhārā mārasenā.
Vuttañhetaṃ bhagavatā –
『『Kāmā te paṭhamā senā, dutiyā arati vuccati;
Tatiyā khuppipāsā te, catutthī taṇhā vuccati.
『『Pañcamī thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;
Sattamī vicikicchā te, makkho thambho te aṭṭhamo.
『『Lābho siloko sakkāro, micchāladdho ca yo yaso;
Yo cattānaṃ samukkaṃse, pare ca avajānati.
『『Esā namuci te senā, kaṇhassābhippahārinī;
Na naṃ asuro jināti, jetvāva labhate sukha』』nti.
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā, so vuccati visenibhūto. So diṭṭhe visenibhūto, sute visenibhūto, mute visenibhūto, viññāte visenibhūtoti – sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.
Tamevadassiṃ vivaṭaṃ carantanti. Tameva suddhadassiṃ visuddhadassiṃ parisuddhadassiṃ vodātadassiṃ pariyodātadassiṃ. Atha vā, suddhadassanaṃ visuddhadassanaṃ parisuddhadassanaṃ vodātadassanaṃ pariyodātadassanaṃ. Vivaṭanti taṇhāchadanaṃ diṭṭhichadanaṃ kilesachadanaṃ duccaritachadanaṃ avijjāchadanaṃ. Tāni chadanāni vivaṭāni honti viddhaṃsitāni ugghāṭitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Carantanti carantaṃ vicarantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – tameva dassiṃ vivaṭaṃ carantaṃ.
Kenīdhalokasmi vikappayeyyāti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā kena rāgena kappeyya, kena dosena kappeyya, kena mohena kappeyya, kena mānena kappeyya, kāya diṭṭhiyā kappeyya, kena uddhaccena kappeyya, kāya vicikicchāya kappeyya, kehi anusayehi kappeyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyo kena kappeyya – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena kappeyya vikappeyya vikappaṃ āpajjeyya. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – kenīdha lokasmiṃ vikappayeyya.
Tenāha bhagavā –
『『Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyyā』』ti.
28. 於一切法離軍眾，所有見聞覺知中； 彼見者行離遮蔽，於此世間何分別？ "於一切法離軍眾，所有見聞覺知中"："軍"即是魔軍。身惡行是魔軍，語惡行是魔軍，意惡行是魔軍，貪是魔軍，嗔是魔軍，癡是魔軍，忿是魔軍，恨是魔軍...乃至一切不善行是魔軍。 世尊曾說此偈： "欲是汝第一軍，第二說不樂； 第三饑與渴，第四說愛慾。 第五睡眠懈，第六說怖畏； 第七是疑惑，第八慢與傲。 利養與名聲，不正得榮譽； 自讚毀他人， 此汝黑魔軍，摧毀具衝擊； 非勇者能勝，勝已得安樂。" 由四聖道而一切魔軍和一切對抗煩惱皆被征服、戰勝、擊破、粉碎、背離，此稱為離軍眾。他于見而離軍眾，于聞而離軍眾，于覺而離軍眾，于識而離軍眾。 "彼見者行離遮蔽"：彼凈見者、遍凈見者、極凈見者、白凈見者、極白凈見者。或者，凈見、遍凈見、極凈見、白凈見、極白凈見。"離遮蔽"即是愛遮蔽、見遮蔽、煩惱遮蔽、惡行遮蔽、無明遮蔽。彼等遮蔽已開、已破、已揭、已除、已斷、已滅、已止、已不生、已被智火燒盡。"行"即是行走、遊行、住、活動、轉動、護持、存續、維持。 "於此世間何分別"：分別有二種 - 愛分別和見分別...乃至此是愛分別...乃至此是見分別。他的愛分別已斷，見分別已舍離。因愛分別已斷，見分別已舍離，以何貪而分別，以何嗔而分別，以何癡而分別，以何慢而分別，以何見而分別，以何掉舉而分別，以何疑而分別，以何隨眠而分別 - 為貪者、嗔者、癡者、縛著者、執取者、散亂者、未定者、力著者。彼等行已斷。因行已斷，以何分別其趣 - 為地獄者、畜生者、餓鬼者、人、天、有色、無色、有想、無想、非想非非想者。無有因、無有緣、無有原因，而分別、遍分別、進入分別。"世間"即是地獄世間、人世間、天世間、蘊世間、界世間、處世間。 世尊因此說道： "於一切法離軍眾，所有見聞覺知中； 彼見者行離遮蔽，於此世間何分
29.
Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;
Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke.
Na kappayanti na purekkharontīti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tesaṃ taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappenti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na kappayanti . Na purekkharontīti. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tesaṃ taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā na diṭṭhiṃ vā purato katvā caranti, na taṇhādhajā na taṇhāketū na taṇhādhipateyyā, na diṭṭhidhajā na diṭṭhiketū na diṭṭhādhipateyyā, na taṇhāya vā na diṭṭhiyā vā parivāritā carantīti – na kappayanti na purekkharonti.
Accantasuddhīti na te vadantīti accantasuddhiṃ saṃsārasuddhiṃ akiriyadiṭṭhiṃ sassatavādaṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – accantasuddhīti na te vadanti.
Ādānaganthaṃgathitaṃ visajjāti. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho; paravādesu āghāto appaccayo byāpādo kāyagantho; attano sīlaṃ vā vataṃ vā sīlavataṃ vā parāmasantīti sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Kiṃkāraṇā vuccati ādānagantho? Tehi ganthehi rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānagantho. Visajjāti ganthe vosajjitvā vā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā – [phoṭayitvā (syā.)] visajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti; evameva ganthe vosajjitvā – visajja. Atha vā ganthe gadhite ganthite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane poṭayitvā visajjāti – ādānaganthaṃ gathitaṃ visajja.
Āsaṃ na kubbanti kuhiñci loketi. Āsā vuccati taṇhā yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Āsaṃ na kubbantīti āsaṃ na kubbanti na janenti na sañjanenti na nibbattenti na abhinibbattenti. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloketi – āsaṃ na kubbanti kuhiñci loke.
Tenāha bhagavā –
『『Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;
Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke』』ti.
29. 不作分別不置前，不說極凈為常住； 舍離取縛所纏結，不於世間起希求。 "不作分別不置前"：分別有二種 - 愛分別和見分別...乃至此是愛分別...乃至此是見分別。他們的愛分別已斷，見分別已舍離。因愛分別已斷，見分別已舍離，不作、不生、不共生、不現起、不顯現愛分別或見分別。"不置前"：前置有二種 - 愛前置和見前置...乃至此是愛前置...乃至此是見前置。他們的愛前置已斷，見前置已舍離。因愛前置已斷，見前置已舍離，不以愛或見為前而行，不以愛幢、愛幡、愛主，不以見幢、見幡、見主，不被愛或見所圍繞而行。 "不說極凈為常住"：不說、不講、不言、不闡明、不表達極凈、輪迴清凈、無作見、常住論。 "舍離取縛所纏結"：繫縛有四種 - 貪取身繫，嗔恚身繫，戒禁取身繫，此實執取身繫。對自己見解的貪著是貪取身繫；對他人言論的嗔恨不滿是嗔恚身繫；執取自己的戒或禁戒或戒禁是戒禁取身繫；執取自己的見解是此實執取身繫。為何稱為取縛？以此等繫縛而取著、執取、執著、執持、固守色；受...想...行...識...趣...生起...結生...有...輪迴而取著、執取、執著、執持、固守。因此稱為取縛。"舍離"即是捨棄繫縛。或者，解開繫縛、纏結、束縛、繫著、著縛、障礙、綁縛而舍離。如解開車乘或馬車或牛車或轎子的裝束；如是捨棄繫縛而舍離。或者，解開繫縛、纏結、束縛、繫著、著縛、障礙、綁縛而舍離。 "不於世間起希求"："希求"即是渴愛，即是貪、染貪...乃至貪婪、不善根。"不起希求"即是不作、不生、不共生、不現起、不顯現希求。"于任何處"即是于任何、于某處、于任處，或內或外或內外。"世間"即是地獄世間...乃至處世間。 世尊因此說道： "不作分別不置前，不說極凈為常住； 舍離取縛所纏結，不於世間起希求。"
30.
Sīmātigobrāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;
Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahītaṃ.
Sīmātigobrāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītanti. Sīmāti catasso sīmāyo – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo, tadekaṭṭhā ca kilesā – ayaṃ paṭhamā sīmā. Oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ dutiyā sīmā. Anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo, tadekaṭṭhā ca kilesā – ayaṃ tatiyā sīmā. Rūparāgo arūparāgo māno uddhaccaṃ avijjā, mānānusayo bhavarāgānusayo avijjānusayo, tadekaṭṭhā ca kilesā – ayaṃ catutthā sīmā. Yato ca catūhi ariyamaggehi imā catasso sīmāyo atikkanto hoti samatikkanto vītivatto, so vuccati sīmātigo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti , sīlabbataparāmāso bāhito hoti…pe… asito tādi pavuccate sa brahmā. Tassāti arahato khīṇāsavassa.
Ñatvāti paracittañāṇena vā ñatvā pubbenivāsānussatiñāṇena vā ñatvā. Disvāti maṃsacakkhunā vā disvā dibbacakkhunā vā disvā. Sīmātigo brāhmaṇo tassa natthi, ñatvāca disvā ca samuggahītanti. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ [viseṭṭhaṃ (sī. syā.)] pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – sīmātigo brāhmaṇo tassa natthi ñatvā ca disvā ca samuggahītaṃ.
Na rāgarāgī na virāgarattoti. Rāgarattā vuccanti ye pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Virāgarattā vuccanti ye rūpāvacaraarūpāvacarasamāpattīsu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Na rāgarāgī na virāgarattoti yato kāmarāgo ca rūparāgo ca arūparāgo ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī.), anabhāvaṃgatā (syā.)] āyatiṃ anuppādadhammā. Ettāvatā na rāgarāgī na virāgaratto.
Tassīdhanatthi paramuggahītanti. Tassāti arahato khīṇāsavassa. Tassa idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – tassīdha natthi paramuggahītaṃ.
Tenāha bhagavā –
『『Sīmātigo brāhmaṇo tassa natthi, ñatvā ca disvā ca samuggahītaṃ;
Na rāgarāgī na virāgaratto, tassīdha natthi paramuggahīta』』nti.
30. 彼婆羅門超越界，知見所取無執著； 不染于貪不著離，於此無有最上取。 "彼婆羅門超越界，知見所取無執著"："界"有四種界 - 有身見、疑、戒禁取、見隨眠、疑隨眠及與之俱行的煩惱，此為第一界。粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠及與之俱行的煩惱，此為第二界。微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠及與之俱行的煩惱，此為第三界。色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠及與之俱行的煩惱，此為第四界。由四聖道超越、完全超越、度過此四界者，稱為超越界者。"婆羅門"因斷除七法而為婆羅門 - 斷除有身見，斷除疑，斷除戒禁取...乃至無所依者稱為婆羅門。"彼"即是阿羅漢漏盡者。 "知"即以他心智而知或以宿住隨念智而知。"見"即以肉眼見或以天眼見。"彼婆羅門超越界，知見所取無執著"即是他無有此最上、最勝、殊勝、特勝、首要、最上、最妙之所取、執取、執著、固守、信受，不存在、不出現、不獲得，已斷、已根除、已止息、已寂止、不能生起、已為智火所燒。 "不染于貪不著離"："染貪"即是對五欲功德染著、貪求、執著、耽溺、執取、繫縛、障礙者。"著離"即是對色界、無色界等至染著、貪求、執著、耽溺、執取、繫縛、障礙者。"不染于貪不著離"即是當欲貪、色貪、無色貪已斷、根已斷、如斷多羅樹頭、成為非有、于未來不生法時，由此不染于貪不著離。 "於此無有最上取"："彼"即是阿羅漢漏盡者。他無有此最上、最勝、殊勝、特勝、首要、最上、最妙之所取、執取、執著、固守、信受，不存在、不出現、不獲得，已斷、已根除、已止息、已寂止、不能生起、已為智火所燒。 世尊因此說道： "彼婆羅門超越界，知見所取無執著； 不染于貪不著離，於此無有最上取。"
Suddhaṭṭhakasuttaniddeso catuttho.
凈八經義釋第四完成。