B0102051606jarāsuttaniddeso（老經釋）

Jarāsuttaniddeso

Atha jarāsuttaniddesaṃ vakkhati –

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39.

Appaṃvata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati[mīyati (sī.)];

Yo cepi aticca jīvati, atha kho so jarasāpi miyyati.

Appaṃ vata jīvitaṃ idanti. Jīvitanti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ. Api ca, dvīhi kāraṇehi appakaṃ jīvitaṃ thokaṃ jīvitaṃ – ṭhitiparittatāya vā appakaṃ jīvitaṃ, sarasaparittatāya vā appakaṃ jīvitaṃ. Kathaṃ ṭhitiparittatāya vā 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;

Na tveva tepi jīvanti, dvīhi cittehi saṃyutā [samohitā (sī. syā. ka.)].

『『Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

『『Anantarā ca ye bhaggā, 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.

『『Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā ye ca 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? Assāsūpanibaddhaṃ [assāsūpanibandhaṃ (ka.)] jīvitaṃ, passāsūpanibaddhaṃ jīvitaṃ, assāsapassāsūpanibaddhaṃ jīvitaṃ, mahābhūtūpanibaddhaṃ jīvitaṃ, kabaḷīkārāhārūpanibaddhaṃ jīvitaṃ, usmūpanibaddhaṃ jīvitaṃ, viññāṇūpanibaddhaṃ jīvitaṃ. Mūlampi imesaṃ dubbalaṃ, pubbahetūpi imesaṃ dubbalā, ye paccayā tepi dubbalā, yepi pabhāvikā tepi dubbalā, sahabhūpi 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.

39. 生命真是短暫啊，還不到百年就死去；縱能活得更久些，終究還是老死去。 "生命真是短暫啊"中的生命，指壽命、維持、持續、延續、活動、運轉、護持、生命、命根。此外，由兩個原因而說生命短暫微少：以持續短暫而生命短暫，以本質短暫而生命短暫。如何以持續短暫而生命短暫？在過去心識剎那曾活，不在活，將不活；在未來心識剎那將活，不在活，未曾活；在現在心識剎那在活，未曾活，將不活。 "生命與自身，以及諸苦樂，皆同一心相應，剎那迅速流轉。天神雖住世，八萬四千劫，亦不能同時，具有兩心識。無論正死者，或此世安住，諸蘊皆相似，滅已不重生。前已壞滅者，未來將壞者，其間已滅者，性相無差異。未生不成生，現在正存活，心滅即世亡，唯名勝義有。如水向低處，隨欲而流轉，六處為緣故，相續無間斷。已滅入虛空，未來無積聚，現生而住者，如針尖芥子。已生諸法者，壞滅在其前，具敗壞本性，不與舊相雜。從不見處來，壞滅往可見，如空中電光，生起復消逝。" 如是以持續短暫而生命短暫。如何以本質短暫而生命短暫？生命依賴入息、依賴出息、依賴入出息、依賴四大種、依賴段食、依賴暖、依賴識。這些的根本脆弱，前因脆弱，諸緣脆弱，諸能生者脆弱，俱有者脆弱，相應者脆弱，俱生者脆弱，諸運作者脆弱。這些互相恒常脆弱，互相不穩固。這些互相毀壞，互不能保護，也不能互相維繫。生起者不可得。 "無一被任何所減，這一切皆如乾闥婆，此由前者所生起，能生者早已死去，前者與後者，彼此終不相見。" 如是以本質短暫而生命短暫。

Api ca, cātumahārājikānaṃ [cātummahārājikānaṃ (sī. syā.)] devānaṃ jīvitaṃ upādāya manussānaṃ appakaṃ jīvitaṃ parittaṃ jīvitaṃ thokaṃ 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 parittaṃ 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.

Appaṃ vata jīvitaṃ idaṃ.

Oraṃ vassasatāpi miyyatīti. Kalalakālepi cavati marati antaradhāyati vippalujjati, abbudakālepi cavati marati antaradhāyati vippalujjati, pesikālepi cavati marati antaradhāyati vippalujjati, ghanakālepi cavati marati antaradhāyati vippalujjati, pasākhakālepi cavati marati antaradhāyati vippalujjati, jātamattopi cavati marati antaradhāyati vippalujjati, sūtigharepi [pasūtighare (syā.), sūtikaghare (ka.)] cavati marati antaradhāyati vippalujjati, addhamāsikopi cavati marati antaradhāyati vippalujjati, māsikopi cavati marati antaradhāyati vippalujjati, dvemāsikopi…pe… temāsikopi… catumāsikopi… pañcamāsikopi cavati marati antaradhāyati vippalujjati, chamāsikopi… sattamāsikopi… aṭṭhamāsikopi… navamāsikopi… dasamāsikopi… saṃvaccharikopi cavati marati antaradhāyati vippalujjati, dvevassikopi… tivassikopi… catuvassikopi… pañcavassikopi … chavassikopi… sattavassikopi… aṭṭhavassikopi… navavassikopi… dasavassikopi… vīsativassikopi… tiṃsavassikopi… cattārīsavassikopi… paññāsavassikopi… saṭṭhivassikopi… sattativassikopi… asītivassikopi… navutivassikopi cavati marati antaradhāyati vippalujjatīti – oraṃ vassasatāpi miyyati.

Yocepi aticca jīvatīti. Yo vassasataṃ atikkamitvā jīvati so ekaṃ vā vassaṃ jīvati, dve vā vassāni jīvati, tīṇi vā vassāni jīvati, cattāri vā vassāni jīvati, pañca vā vassāni jīvati…pe… dasa vā vassāni jīvati, vīsati vā vassāni jīvati, tiṃsaṃ vā vassāni jīvati, cattārīsaṃ vā vassāni jīvatīti – yo cepi aticca jīvati. Atha kho so jarasāpi miyyatīti. Yadā jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto khaṇḍadanto palitakeso vilūnaṃ khalitasiro [khalitaṃ siro (sī.)] valinaṃ tilakāhatagatto vaṅko bhoggo daṇḍaparāyano, so jarāyapi cavati marati antaradhāyati vippalujjati, natthi maraṇamhā mokkho.

『『Phalānamiva pakkānaṃ, pāto patanato [papatato (sī.)] bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

『『Yathāpi kumbhakārassa, katā mattikabhājanā;

Sabbe bhedanapariyantā, evaṃ maccāna jīvitaṃ.

此外，相對於四大王天諸天的壽命，人的生命短暫微少，生命有限，生命微弱，生命剎那，生命輕速，生命短促，生命不持久，生命不長住。相對於忉利天諸天的壽命...乃至...夜摩天諸天、兜率天諸天、化樂天諸天、他化自在天諸天、梵眾天諸天的壽命，人的生命短暫微少，生命有限，生命微弱，生命剎那，生命輕速，生命短促，生命不持久，生命不長住。世尊曾如是說："諸比丘，人壽短少，必往後世，應以智慧覺悟，應行善業，應修梵行，生者無不死。諸比丘，長壽者不過百年或稍多。人壽實短暫，善人當鄙棄，如頭燃烈火，死神必降臨。日夜不停息，壽命漸消亡，眾生命將盡，如小溪之水。" 生命真是短暫啊。 "還不到百年就死去"意為：在羯羅藍時期就死亡、消亡、消失、破壞，在頞部陀時期就死亡、消亡、消失、破壞，在閉尸時期就死亡、消亡、消失、破壞，在鍵南時期就死亡、消亡、消失、破壞，在缽羅奢佉時期就死亡、消亡、消失、破壞，在初生時就死亡、消亡、消失、破壞，在產房中就死亡、消亡、消失、破壞，半月齡就死亡、消亡、消失、破壞，一月齡就死亡、消亡、消失、破壞，二月齡...乃至...三月齡、四月齡、五月齡就死亡、消亡、消失、破壞，六月齡、七月齡、八月齡、九月齡、十月齡、一歲就死亡、消亡、消失、破壞，二歲、三歲、四歲、五歲、六歲、七歲、八歲、九歲、十歲、二十歲、三十歲、四十歲、五十歲、六十歲、七十歲、八十歲、九十歲就死亡、消亡、消失、破壞 - 這就是"還不到百年就死去"。 "縱能活得更久些"意為：有人超過百年而活，或活一年，或活二年，或活三年，或活四年，或活五年...乃至...或活十年，或活二十年，或活三十年，或活四十年。"終究還是老死去"意為：當他衰老、年邁、高齡、年歲已高、牙齒脫落、頭髮灰白、頭頂光禿、面板皺紋、身體斑點、彎腰駝背、需拄枴杖，他還是會因衰老而死亡、消亡、消失、破壞，無法逃脫死亡。 "如熟果之落，朝恐墜地時，如是生眾生，常懼死臨時。譬如陶工造，種種泥土器，終歸必破碎，人命亦復然。

『『Daharā ca mahantā ca, ye bālā ye ca paṇḍitā;

Sabbe maccuvasaṃ yanti, sabbe maccuparāyanā.

『『Tesaṃ maccuparetānaṃ, gacchataṃ paralokato;

Na pitā tāyate puttaṃ, ñātī vā pana ñātake.

『『Pekkhataññeva ñātīnaṃ, passa lālappataṃ puthu;

Ekamekova maccānaṃ, govajjho viya niyyati;

Evamabbhāhato loko, maccunā ca jarāya cā』』ti.

Atha kho so jarasāpi miyyati.

Tenāha bhagavā –

『『Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati;

Yo cepi aticca jīvati, atha kho so jarasāpi miyyatī』』ti.

"少年及長者，愚者與智者，皆歸死王轄，終赴死亡處。當其赴死去，前往他世時，父不能救子，親眷救眷親。且看諸眷屬，眾多悲泣語，人人各被牽，如牛赴屠所；如是世間為，死老所打擊。" 終究還是老死去。所以世尊說： "生命真是短暫啊，還不到百年就死去；縱能活得更久些，終究還是老死去。"

40.

Socantijanā mamāyite, na hi santi niccā pariggahā;

Vinābhāvaṃ santamevidaṃ, iti disvā nāgāramāvase.

Socanti janā mamāyiteti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Mamāyitaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti. Mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjantīti – socanti janā mamāyite.

Nahi santi niccā pariggahāti. Dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Taṇhāpariggaho anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. Diṭṭhipariggahopi anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo vipariṇāmadhammo. Vuttañhetaṃ bhagavatā – 『『passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāyaṃ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī』』ti? 『『No hetaṃ, bhante』』. 『『Sādhu, bhikkhave! Ahampi kho etaṃ, bhikkhave, pariggahaṃ na samanupassāmi, yvāyaṃ pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī』』ti. Pariggahā niccā dhuvā sassatā avipariṇāmadhammā natthi na santi na saṃvijjanti na labbhantīti – na hi santi niccā pariggahā.

Vinābhāvaṃ santamevidanti. Nānābhāve vinābhāve aññathābhāve sante saṃvijjamāne upalabbhiyamāne. Vuttañhetaṃ bhagavatā – 『『alaṃ, ānanda! Mā soci mā paridevi. Nanu etaṃ, ānanda, mayā paṭikacceva [paṭigacceva (sī.)] akkhātaṃ – 『sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā – yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ taṃ vata mā palujjī』ti! Netaṃ ṭhānaṃ vijjati. Purimānaṃ purimānaṃ khandhānaṃ dhātūnaṃ āyatanānaṃ vipariṇāmaññathābhāvā pacchimā pacchimā khandhā ca dhātuyo ca āyatanāni ca pavattantī』』ti – vinābhāvaṃ santamevidaṃ.

Iti disvā nāgāramāvaseti. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ. Itīti iti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti – iti disvā. Nāgāramāvaseti sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – iti disvā nāgāramāvase.

Tenāha bhagavā –

『『Socanti janā mamāyite, na hi santi niccā pariggahā;

Vinābhāvaṃ santamevidaṃ, iti disvā nāgāramāvase』』ti.

40. 眾人為所執著憂愁，實無常住之所執；既見必有別離事，是故不應住俗家。 "眾人為所執著憂愁"中的"眾人"指剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天神與人類。"執著"有兩種執著：渴愛執著與見執著...乃至...這是渴愛執著...乃至...這是見執著。對於執著之物，懷疑將失去時憂愁，正在失去時憂愁，已經失去時憂愁。對於執著之物，懷疑將變異時憂愁，正在變異時憂愁，已經變異時憂愁、疲憊、悲嘆、捶胸哭泣、陷入迷亂 - 這就是"眾人為所執著憂愁"。 "實無常住之所執"中，有兩種執取：渴愛執取與見執取...乃至...這是渴愛執取...乃至...這是見執取。渴愛執取是無常的、有為的、緣生的、壞滅法、衰敗法、離貪法、滅盡法、變異法。見執取也是無常的、有為的、緣生的、壞滅法、衰敗法、離貪法、滅盡法、變異法。世尊曾如是說："諸比丘，你們是否見到有什麼執取是常住、堅固、永恒、不變異法、如永恒般永遠如是住立？""不然，世尊。""善哉，諸比丘！我也不見有什麼執取是常住、堅固、永恒、不變異法、如永恒般永遠如是住立。"常住、堅固、永恒、不變異法的執取是不存在、不有、不發現、不獲得的 - 這就是"實無常住之所執"。 "既見必有別離事"指差異性、別離性、變異性是存在、發現、獲得的。世尊曾如是說："夠了，阿難！不要憂愁，不要悲嘆。阿難，我不是早就說過嗎：'一切可愛可意之物必有差異、別離、變異。阿難，於此如何可得 - 凡是生、有、有為、敗壞法者，愿其不壞滅！'這是不可能的。由於前前諸蘊、諸界、諸處的變異差別，後後諸蘊、諸界、諸處得以相續。" - 這就是"既見必有別離事"。 "是故不應住俗家"中的"是故"是句子連線、結合、圓滿、字母和合、語詞圓潤、詞序。"是故"即如是見、看見、衡量、判斷、辨別、明瞭執著后 - 這是"是故見"。"不應住俗家"指切斷一切居家障礙，切斷子女障礙，切斷親屬障礙，切斷朋友同僚障礙，切斷儲藏障礙，剃除鬚髮，披著袈裟衣，從居家出家成為非家，達到無所有狀態，獨自行、住、動、轉、護、持續、維持 - 這就是"是故不應住俗家"。所以世尊說： "眾人為所執著憂愁，實無常住之所執；既見必有別離事，是故不應住俗家。"

41.

Maraṇenapi taṃ pahīyati[pahiyyati (ka.)]yaṃ puriso mamidanti maññati;

Etampividitvāna[etaṃ disvāna (sī. ka.)]paṇḍito, na mamattāya nametha māmako.

Maraṇenapi taṃ pahīyatīti. Maraṇanti yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccumaraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo. Tanti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Pahīyatīti pahīyati jahīyati vijahīyati antaradhāyati vippalujjati. Bhāsitampi hetaṃ –

『『Pubbeva maccaṃ vijahanti bhogā, maccova ne pubbataraṃ jahāti;

Asassatā bhogino kāmakāmī, tasmā na socāmahaṃ sokakāle.

『『Udeti āpūrati veti cando, attaṃ gametvāna paleti sūriyo;

Viditā mayā sattuka lokadhammā, tasmā na socāmahaṃ sokakāle』』ti.

Maraṇenapi taṃ pahīyati. Yaṃ puriso mamidanti maññatīti. Yanti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Purisoti saṅkhā samaññā paññatti vohāro [lokavohāro (syā.)] nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Mamidanti maññatīti taṇhāmaññanāya maññati, diṭṭhimaññanāya maññati, mānamaññanāya maññati, kilesamaññanāya maññati, duccaritamaññanāya maññati, payogamaññanāya maññati, vipākamaññanāya maññatīti – yaṃ puriso mamidanti maññati.

Etampi viditvāna paṇḍitoti. Etaṃ ādīnavaṃ ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā mamattesūti, etampi viditvā paṇḍito dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – etampi viditvāna paṇḍito.

Na mamattāya nametha māmakoti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Māmakoti buddhamāmako dhammamāmako saṅghamāmako. So bhagavantaṃ mamāyati, bhagavā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – 『『ye te, bhikkhave, bhikkhū kuhā thaddhā [baddhā (ka.) itivu. 108] lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā; apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Na ca te imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā; anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti』』.

『『Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

『『Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite』』.

Na mamattāya nametha māmakoti. Māmako taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattāya na nameyya na onameyya, na taṃninno assa na tappoṇo na tappabbhāro na tadadhimutto na tadadhipateyyoti – na mamattāya nametha māmako.

Tenāha bhagavā –

『『Maraṇenapi taṃ pahīyati, yaṃ puriso mamidanti maññati;

Etampi viditvāna paṇḍito, na mamattāya nametha māmako』』ti.

41. 死亡也將離棄彼，人之所思"此是我"；智者既知此道理，我弟子勿趨執著。 "死亡也將離棄彼"中的"死亡"指諸眾生從各自眾生群體中的死去、逝去、破壞、消失、死亡、命終、諸蘊崩潰、身體棄捨、命根斷絕。"彼"指色、受、想、行、識。"離棄"指離開、捨棄、斷絕、消失、破壞。此亦曾說： "財產先於人離去，或是人先離財產；享樂貪慾者無常，是故我于憂時不憂。月升滿盈復衰減，日行西方即沉沒；我知世間諸法已，是故我于憂時不憂。" 死亡也將離棄彼。"人之所思'此是我'"中的"所"指色、受、想、行、識。"人"是稱號、共稱、施設、言說[世間言說]、名字、命名、命名法、語詞、表達、稱呼。"所思'此是我'"指以渴愛思量而思，以見思量而思，以慢思量而思，以煩惱思量而思，以惡行思量而思，以造作思量而思，以果報思量而思 - 這是"人之所思'此是我'"。 "智者既知此道理"中，知、了知、衡量、判斷、辨別、明瞭此過患于執著，這就是"既知此"；"智者"指賢者、智者、有慧者、覺者、智識者、辨別者、具慧者 - 這就是"智者既知此道理"。 "我弟子勿趨執著"中，"執著"有兩種：渴愛執著與見執著...乃至...這是渴愛執著...乃至...這是見執著。"我弟子"指佛弟子、法弟子、僧弟子。他親近世尊，世尊攝受那個人。世尊曾如是說："諸比丘，凡是諸比丘詭詐、強硬、饒舌、驕傲、掉舉、不定，諸比丘，這些比丘不是我的弟子；這些比丘已離此法律，他們在此法律中不得增長、發展、廣大。諸比丘，凡是諸比丘不詭詐、不饒舌、堅定、不強硬、善定，諸比丘，這些比丘是我的弟子；這些比丘不離此法律，他們在此法律中得增長、發展、廣大。" "詭詐強硬多饒舌，驕傲掉舉不定者，彼等不增正覺法，等正覺者所宣說。不詭不饒舌堅定，不強善定諸比丘，彼等增長正覺法，等正覺者所宣說。" "我弟子勿趨執著"指我弟子舍離渴愛執著，放棄見執著，不應趨向執著，不應傾向，不應傾斜，不應向彼，不應傾向彼，不應以彼為主 - 這就是"我弟子勿趨執著"。所以世尊說： "死亡也將離棄彼，人之所思'此是我'；智者既知此道理，我弟子勿趨執著。"

42.

Supinenayathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ[kālakataṃ (sī. syā.)]na passati.

Supinena yathāpi saṅgatanti. Saṅgataṃ samāgataṃ samāhitaṃ sannipatitanti – supinena yathāpi saṅgataṃ. Paṭibuddhopuriso na passatīti yathā puriso supinagato candaṃ passati, sūriyaṃ passati, mahāsamuddaṃ passati, sineruṃ pabbatarājānaṃ passati, hatthiṃ passati, assaṃ passati, rathaṃ passati, pattiṃ passati, senābyūhaṃ passati, ārāmarāmaṇeyyakaṃ passati, vanarāmaṇeyyakaṃ…pe… bhūmirāmaṇeyyakaṃ… pokkharaṇīrāmaṇeyyakaṃ passati; paṭibuddho na kiñci passatīti – paṭibuddho puriso na passati.

Evampi piyāyitaṃ jananti. Evanti opammasampaṭipādanaṃ. Piyāyitaṃ jananti mamāyitaṃ janaṃ mātaraṃ vā pitaraṃ vā bhātaraṃ vā bhaginiṃ vā puttaṃ vā dhītaraṃ vā mittaṃ vā amaccaṃ vā ñātiṃ vā sālohitaṃ vāti – evampi piyāyitaṃ janaṃ.

Petaṃkālaṅkataṃ na passatīti. Peto vuccati mato. Kālaṅkataṃ na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – petaṃ kālaṅkataṃ na passati.

Tenāha bhagavā –

『『Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passatī』』ti.

43.

Diṭṭhāpisutāpi te janā, yesaṃ nāmamidaṃ pavuccati;

Nāmaṃyevāvasissati, [nāmamevā』vasissati (sī. syā.)]akkheyyaṃ petassa jantuno.

Diṭṭhāpi sutāpi te janāti. Diṭṭhāti ye cakkhuviññāṇābhisambhūtā. Sutāti ye sotaviññāṇābhisambhūtā . Te janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā cāti – diṭṭhāpi sutāpi te janā.

Yesaṃ nāmamidaṃ pavuccatīti. Yesanti yesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Nāmanti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Pavuccatīti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – yesaṃ nāmamidaṃ pavuccati.

Nāmaṃyevāvasissati akkheyyanti. Rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ pahīyati jahīyati vijahīyati antaradhāyati vippalujjati, nāmaṃyevāvasissati. Akkheyyanti. Akkhātuṃ kathetuṃ bhaṇituṃ dīpayituṃ voharitunti – nāmaṃ evāvasissati akkheyyaṃ. Petassa jantunoti. Petassāti matassa kālaṅkatassa. Jantunoti sattassa narassa mānavassa posassa puggalassa jīvassa jāgussa jantussa indagussa manujassāti – petassa jantuno.

Tenāha bhagavā –

『『Diṭṭhāpi sutāpi te janā, yesaṃ nāmamidaṃ pavuccati;

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno』』ti.

42. 猶如夢中所相遇，人醒之後不復見；如是可愛之親人，死者逝去不復見。 "猶如夢中所相遇"中的"相遇"指會遇、會合、聚集 - 這就是"猶如夢中所相遇"。"人醒之後不復見"指如人在夢中見月亮、見太陽、見大海、見須彌山王、見象、見馬、見車、見步兵、見軍陣、見園林勝景、見森林勝景...乃至...見地面勝景、見蓮池勝景；醒后什麼也看不見 - 這就是"人醒之後不復見"。 "如是可愛之親人"中，"如是"是比喻的完成。"可愛之親人"指執著之人，或母親、或父親、或兄弟、或姐妹、或兒子、或女兒、或朋友、或同僚、或親戚、或血親 - 這就是"如是可愛之親人"。 "死者逝去不復見"中，"死者"指已死之人。"不復見"指不見、不觀、不獲、不得、不獲得 - 這就是"死者逝去不復見"。所以世尊說： "猶如夢中所相遇，人醒之後不復見；如是可愛之親人，死者逝去不復見。" 43. 所見及所聞之人，此等名號被稱說；唯有名號將留存，可說屬於亡者人。 "所見及所聞之人"中，"所見"指以眼識所知者。"所聞"指以耳識所知者。"之人"指剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天神與人類 - 這就是"所見及所聞之人"。 "此等名號被稱說"中，"此等"指那些剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天神與人類。"名號"指稱號、共稱、施設、言說、名字、命名、命名法、語詞、表達、稱呼。"被稱說"指被說、被稱說、被告知、被言說、被顯示、被言述 - 這就是"此等名號被稱說"。 "唯有名號將留存、可說"中，色、受、想、行、識被離棄、被捨棄、被斷絕、被消失、被破壞，唯有名號將留存。"可說"指可告知、可言說、可告訴、可顯示、可言述 - 這就是"唯有名號將留存、可說"。"屬於亡者人"中，"亡者"指已死、已逝者。"人"指眾生、人、人類、補特伽羅、生命、生者、養育者、個體、主導者、人類 - 這就是"屬於亡者人"。所以世尊說： "所見及所聞之人，此等名號被稱說；唯有名號將留存，可說屬於亡者人。"

44.

Sokapparidevamaccharaṃ, na pajahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino.

Sokapparidevamaccharaṃ na pajahanti giddhā mamāyiteti. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antodāho antoparidāho [antoḍāho antopariḍāho (syā.)] cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa…pe… diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Macchariyanti 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. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Mamāyitaṃ vatthuṃ acchedasaṅkinopi socanti, acchijjantepi socanti, acchinnepi socanti, mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi socanti, vipariṇāmantepi socanti, vipariṇatepi socanti, mamāyitaṃ vatthuṃ acchedasaṅkinopi paridevanti, acchijjantepi paridevanti, acchinnepi paridevanti. Mamāyitaṃ vatthuṃ vipariṇāmasaṅkinopi paridevanti, vipariṇāmantepi paridevanti, vipariṇatepi paridevanti. Mamāyitaṃ vatthuṃ rakkhanti gopenti pariggaṇhanti mamāyanti maccharāyanti; mamāyitasmiṃ vatthusmiṃ sokaṃ na jahanti, paridevaṃ na jahanti, macchariyaṃ na jahanti, gedhaṃ na jahanti nappajahanti na vinodenti na byantiṃ karonti na anabhāvaṃ gamentīti – sokapparidevamaccharaṃ nappajahanti giddhā mamāyite.

44. 貪執所愛不捨離，憂愁悲泣與慳吝；故諸牟尼棄執取，行於見安穩之道。 "貪執所愛不捨離，憂愁悲泣與慳吝"中的"憂愁"指：被親屬災難所觸、被財富災難所觸、被疾病災難所觸、被戒德災難所觸、被見解災難所觸、被任一災難所遇、被任一苦法所觸時的憂愁、憂慮、憂愁狀態、內心憂愁、內心深憂、內心焦灼、內心深焦、內心燒惱、意的苦惱、憂愁之箭。"悲泣"指：被親屬災難所觸...乃至...被見解災難所觸、被任一災難所遇、被任一苦法所觸時的哭泣、悲泣、哭泣狀態、悲泣狀態、言語悲嘆、極度悲嘆、悲聲、悲泣聲、悲泣狀態。"慳吝"指五種慳吝：住處慳吝、眷屬慳吝、利養慳吝、美名慳吝、法慳吝。如是性質的慳吝、慳吝性、慳吝狀態、吝嗇、銅臭、心的執著性 - 這稱為慳吝。此外，蘊慳吝也是慳吝，界慳吝也是慳吝，處慳吝也是慳吝，執著 - 這稱為慳吝。貪著被稱為渴愛，即是貪、染著...乃至...貪求、貪慾、不善根。"執著"有兩種：渴愛執著與見執著...乃至...這是渴愛執著...乃至...這是見執著。對於執著之物，懷疑將失去時憂愁，正在失去時憂愁，已經失去時憂愁；對於執著之物，懷疑將變異時憂愁，正在變異時憂愁，已經變異時憂愁；對於執著之物，懷疑將失去時悲泣，正在失去時悲泣，已經失去時悲泣；對於執著之物，懷疑將變異時悲泣，正在變異時悲泣，已經變異時悲泣。他們守護、保護、執取、執著、吝惜執著之物；對於執著之物，不捨憂愁，不捨悲泣，不捨慳吝，不捨貪著，不捨離，不驅除，不終止，不使之不存在 - 這就是"貪執所愛不捨離，憂愁悲泣與慳吝"。

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassinoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamānā mamattesūti – tasmā. Munayoti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgatā munayo monappattā. Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ…pe… saṅgajālamaticca so muni. Pariggahoti dve pariggahā – taṇhāpariggaho ca diṭṭhipariggaho ca…pe… ayaṃ taṇhāpariggaho…pe… ayaṃ diṭṭhipariggaho. Munayo taṇhāpariggahaṃ pariccajitvā diṭṭhipariggahaṃ paṭinissajjitvā cajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā acariṃsu vihariṃsu iriyiṃsu vattiṃsu pāliṃsu yapiṃsu yāpiṃsu. Khemadassinoti khemaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Khemadassinoti khemadassino tāṇadassino leṇadassino saraṇadassino abhayadassino accutadassino amatadassino nibbānadassinoti – tasmā munayo pariggahaṃ hitvā acariṃsu khemadassino.

Tenāha bhagavā –

『『Sokapparidevamaccharaṃ, na jahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino』』ti.

"故諸牟尼棄執取，行於見安穩之道"中，"故"指因此、因這個原因、因這個緣由、因這個條件、因這個緣、見到執著中的這個過患 - 這就是"故"。"牟尼"中的"默"指智。即是慧、了知...乃至...無癡、擇法、正見。具備此智者為牟尼，達到默境。有三種默行：身默行、語默行、意默行...乃至...超越繫縛之網者是牟尼。"執取"有兩種：渴愛執取與見執取...乃至...這是渴愛執取...乃至...這是見執取。牟尼們捨棄渴愛執取，放棄見執取，舍離、斷除、驅除、終止、使之不存在後而行、住、動、轉、護、持續、維持。"見安穩"中的"安穩"指不死、涅槃。即是一切行的止息、一切依著的舍離、渴愛的滅盡、離貪、滅、涅槃。"見安穩"指見安穩、見庇護、見藏處、見歸依、見無畏、見不死、見甘露、見涅槃 - 這就是"故諸牟尼棄執取，行於見安穩之道"。所以世尊說： "貪執所愛不捨離，憂愁悲泣與慳吝；故諸牟尼棄執取，行於見安穩之道。"

45.

Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhutassa taṃ, yo attānaṃ bhavane na dassaye.

Patilīnacarassabhikkhunoti. Patilīnacarā vuccanti satta sekkhā [sekhā (sī. syā.)]. Arahā patilīno. Kiṃkāraṇā patilīnacarā vuccanti satta sekkhā? Te tato tato cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā [sannirumbhentā (sī.)] sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, sotadvāre cittaṃ…pe… ghānadvāre cittaṃ… jivhādvāre cittaṃ… kāyadvāre cittaṃ… manodvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Yathā kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativaṭṭati na sampasāriyati; evameva tato tato cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti, cakkhudvāre cittaṃ…pe… sotadvāre cittaṃ… ghānadvāre cittaṃ… jivhādvāre cittaṃ… kāyadvāre cittaṃ… manodvāre cittaṃ patilīnentā patikuṭentā pativaṭṭentā sanniruddhantā sanniggaṇhantā sannivārentā rakkhantā gopentā caranti vicaranti viharanti iriyanti vattenti pālenti yapenti yāpenti. Taṃkāraṇā patilīnacarā vuccanti satta sekkhā. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – patilīnacarassa bhikkhuno.

Bhajamānassa vivittamāsananti āsanaṃ vuccati yattha nisīdanti – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyagandhaghāyanena… asappāyarasasāyanena… asappāyaphoṭṭhabbaphusanena… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ vivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajamānassa vivittamāsanaṃ.

45. 比丘隱密行其道，親近寂靜之坐處；和合實是此所需，不應示現於有中。 "比丘隱密行其道"中，七有學者被稱為隱密行者。阿羅漢為已隱密者。為何七有學者被稱為隱密行者？他們使心從各處隱藏、退縮、返回、抑制、克制、防護、保護、守護而行、周行、住、動、轉、護、持續、維持；使心從眼門隱藏、退縮、返回、抑制、克制、防護、保護、守護而行、周行、住、動、轉、護、持續、維持；從耳門...乃至...從鼻門...從舌門...從身門...使心從意門隱藏、退縮、返回、抑制、克制、防護、保護、守護而行、周行、住、動、轉、護、持續、維持。如雞毛或筋條投入火中會捲縮、退縮、返回而不伸展；同樣地，使心從各處隱藏、退縮、返回、抑制、克制、防護、保護、守護而行、周行、住、動、轉、護、持續、維持；從眼門...乃至...從耳門...從鼻門...從舌門...從身門...使心從意門隱藏、退縮、返回、抑制、克制、防護、保護、守護而行、周行、住、動、轉、護、持續、維持。因此，七有學者被稱為隱密行者。"比丘"指善凡夫比丘或有學比丘 - 這就是"比丘隱密行其道"。 "親近寂靜之坐處"中，坐處指人們坐的地方 - 床、椅、墊子、蓆子、皮革片、草蓆、葉席、稻草蓆。該坐處遠離不適宜的色所見而空、寂靜、遠離，遠離不適宜的聲所聞...遠離不適宜的香所嗅...遠離不適宜的味所嘗...遠離不適宜的觸所觸...遠離不適宜的五種欲而空、寂靜、遠離。親近、接近、服侍、近侍、追隨、實踐這寂靜坐處 - 這就是"親近寂靜之坐處"。

Sāmaggiyamāhutassa taṃ, yo attānaṃ bhavane na dassayeti. Sāmaggiyoti tisso sāmaggiyo – gaṇasāmaggī, dhammasāmaggī, anabhinibbattisāmaggī. Katamā gaṇasāmaggī? Bahu cepi bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti – ayaṃ gaṇasāmaggī. Katamā dhammasāmaggī? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Te ekato pakkhandanti pasīdanti sampatiṭṭhanti vimuccanti; na tesaṃ dhammānaṃ vivādo pavivādo atthi – ayaṃ dhammasāmaggī. Katamā anabhinibbattisāmaggī? Bahu cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti; na tesaṃ nibbānadhātuyā [tena (sī.)] ūnattaṃ vā puṇṇattaṃ vā paññāyati – ayaṃ anabhinibbattisāmaggī. Bhavaneti nerayikānaṃ nirayo bhavanaṃ, tiracchānayonikānaṃ tiracchānayoni bhavanaṃ, pettivisayikānaṃ pettivisayo bhavanaṃ, manussānaṃ manussaloko bhavanaṃ, devānaṃ devaloko bhavananti. Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassayeti. Tassesā sāmaggī etaṃ channaṃ etaṃ patirūpaṃ etaṃ anucchavikaṃ etaṃ anulomaṃ, yo evaṃ paṭicchanne niraye attānaṃ na dasseyya, tiracchānayoniyaṃ attānaṃ na dasseyya, pettivisaye attānaṃ na dasseyya, manussaloke attānaṃ na dasseyya, devaloke attānaṃ na dasseyyāti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

Tenāha bhagavā –

『『Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye』』ti.

"和合實是此所需，不應示現於有中"中，"和合"有三種：眾和合、法和合、不再生和合。什麼是眾和合？即使許多比丘和合、歡喜、不諍、如水乳交融、以慈眼相看而住 - 這是眾和合。什麼是法和合？四念處、四正勤、四神足、五根、五力、七覺支、八聖道支，它們一起趣向、信樂、確立、解脫，這些法之間無諍無爭 - 這是法和合。什麼是不再生和合？即使許多比丘在無餘涅槃界般涅槃，其涅槃界不顯現減少或增加 - 這是不再生和合。"有"中，地獄是地獄有情的住處，畜生道是畜生有情的住處，餓鬼界是餓鬼有情的住處，人世是人類的住處，天界是天神的住處。"和合實是此所需，不應示現於有中"指：這是他的和合，這是隱密，這是適當，這是相稱，這是隨順，即如是隱密者不應在地獄示現自己，不應在畜生道示現自己，不應在餓鬼界示現自己，不應在人世示現自己，不應在天界示現自己 - 他們如是說、如是談、如是講、如是顯示、如是言說 - 這就是"和合實是此所需，不應示現於有中"。所以世尊說： "比丘隱密行其道，親近寂靜之坐處；和合實是此所需，不應示現於有中。"

46.

Sabbatthamunī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpati.

Sabbatthamunī anissitoti. Sabbaṃ vuccati dvādasāyatanāni – cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Anissitoti . Dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Muni taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito sotaṃ anissito ghānaṃ anissito jivhaṃ anissito kāyaṃ anissito manaṃ anissito rūpe… sadde… gandhe… rase… phoṭṭhabbe… dhamme… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ … nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… sabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – sabbattha muni anissito.

Na piyaṃ kubbati nopi appiyanti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītarā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā amanāpikā gandhā amanāpikā rasā amanāpikā phoṭṭhabbā – ime saṅkhārā appiyā. Na piyaṃ kubbati nopi appiyanti. 『『Ayaṃ me satto piyo, ime ca saṅkhārā manāpā』』ti rāgavasena piyaṃ na karoti; 『『ayaṃ me satto appiyo, ime ca saṅkhārā amanāpā』』ti paṭighavasena appiyaṃ na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na piyaṃ kubbati nopi appiyaṃ.

46. 牟尼於一切無依，不作可愛不可愛；如水不著蓮葉上，悲泣慳吝不著彼。 "牟尼於一切無依"中，"一切"指十二處 - 眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法。"牟尼"中，"默"指智...乃至...超越繫縛之網者是牟尼。"無依"有兩種依：渴愛依與見依...乃至...這是渴愛依...乃至...這是見依。牟尼捨棄渴愛依，放棄見依，不依眼、不依耳、不依鼻、不依舌、不依身、不依意，不依色、聲、香、味、觸、法，不依親族、團體、住處、利養、名聲、讚譽、安樂、衣服、食物、住所、醫藥資具，不依欲界、色界、無色界，不依欲有、色有、無色有，不依想有、無想有、非想非非想有，不依一蘊有、四蘊有、五蘊有，不依過去、未來、現在，不依所見、所聞、所覺、所識，對一切法不依、不著、不近、不染著、不信受，出離、遠離、解脫、不繫縛，以心離界限而住 - 這就是"牟尼於一切無依"。 "不作可愛不可愛"中，"可愛"有兩種：有情或諸行。什麼是可愛有情？此處對某人來說，那些希望其利益、希望其福祉、希望其安樂、希望其安穩的母親、父親、兄弟、姐妹、兒子、女兒、朋友、同僚、親戚或血親 - 這些是可愛有情。什麼是可愛諸行？悅意的色、悅意的聲、悅意的香、悅意的味、悅意的觸 - 這些是可愛諸行。"不可愛"有兩種：有情或諸行。什麼是不可愛有情？此處對某人來說，那些不希望其利益、不希望其福祉、不希望其安樂、不希望其安穩、想要奪其生命的 - 這些是不可愛有情。什麼是不可愛諸行？不悅意的色、不悅意的聲、不悅意的香、不悅意的味、不悅意的觸 - 這些是不可愛諸行。"不作可愛不可愛"指不以貪的勢力作"此有情於我可愛，此諸行悅意"，不以嗔的勢力作、生、產生、引生"此有情於我不可愛，此諸行不悅意" - 這就是"不作可愛不可愛"。

Tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpatīti. Tasminti tasmiṃ puggale arahante khīṇāsave. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappāyanā lālappāyitattaṃ. Macchariyanti 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.

Paṇṇe vāri yathā na limpatīti. Paṇṇaṃ vuccati padumapattaṃ. Vāri vuccati udakaṃ. Yathā vāri padumapattaṃ na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittaṃ, evameva tasmiṃ puggale arahante khīṇāsave paridevo macchariyañca na limpati na palimpati na upalimpati alittā apalittā anupalittā. So ca puggalo arahanto tehi kilesehi na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – tasmiṃ paridevamaccharaṃ paṇṇe vāri yathā na limpati.

Tenāha bhagavā –

『『Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpatī』』ti.

47.

Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu[diṭṭhasute mutesu (sī.), diṭṭhasutaṃ mutesu (syā. ka.)]vā.

Udabindu yathāpi pokkhareti. Udabindu vuccati udakathevo. Pokkharaṃ vuccati padumapattaṃ. Yathā udabindu padumapatte na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittanti – udabindu yathāpi pokkhare. Padumevāri yathā na limpatīti. Padumaṃ vuccati padumapupphaṃ. Vāri vuccati udakaṃ. Yathā vāri padumapupphaṃ na limpati na palimpati na upalimpati alittaṃ apalittaṃ anupalittanti – padume vāri yathā na limpati.

Evaṃmuni nopalimpati, yadidaṃ diṭṭhasutamutesu vāti. Evanti opammasampaṭipādanaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Muni taṇhālepaṃ pahāya diṭṭhilepaṃ paṭinissajjitvā diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati na palimpati na upalimpati alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā.

Tenāha bhagavā –

『『Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutamutesu vā』』ti.

"如水不著蓮葉上，悲泣慳吝不著彼"中，"彼"指那個人、阿羅漢、漏盡者。"悲泣"指：被親屬災難所觸、被財富災難所觸、被疾病災難所觸、被戒德災難所觸、被見解災難所觸、被任一災難所遇、被任一苦法所觸時的哭泣、悲泣、哭泣狀態、悲泣狀態、言語悲嘆、極度悲嘆、悲聲、悲泣聲、悲泣狀態。"慳吝"指五種慳吝：住處慳吝、眷屬慳吝、利養慳吝、美名慳吝、法慳吝。如是性質的慳吝、慳吝性、慳吝狀態、吝嗇、銅臭、心的執著性 - 這稱為慳吝。此外，蘊慳吝也是慳吝，界慳吝也是慳吝，處慳吝也是慳吝，執著 - 這稱為慳吝。 "如水不著蓮葉上"中，"葉"指蓮葉。"水"指水。如水不著、不粘、不沾蓮葉，無著、無粘、無沾，同樣地，對那個人、阿羅漢、漏盡者，悲泣和慳吝不著、不粘、不沾，無著、無粘、無沾。那阿羅漢也不被這些煩惱所著、所粘、所沾，無著、無粘、無沾，出離、遠離、解脫、不繫縛，以心離界限而住 - 這就是"如水不著蓮葉上，悲泣慳吝不著彼"。所以世尊說： "牟尼於一切無依，不作可愛不可愛；如水不著蓮葉上，悲泣慳吝不著彼。" 47. 如水滴在荷葉上，如水不著蓮花中；如是牟尼不染著，于所見聞覺知中。 "如水滴在荷葉上"中，"水滴"指水滴。"荷葉"指蓮葉。如水滴在蓮葉上不著、不粘、不沾，無著、無粘、無沾 - 這就是"如水滴在荷葉上"。"如水不著蓮花中"中，"蓮花"指蓮花。"水"指水。如水不著、不粘、不沾蓮花，無著、無粘、無沾 - 這就是"如水不著蓮花中"。 "如是牟尼不染著，于所見聞覺知中"中，"如是"是比喻的完成。"牟尼"中，"默"指智...乃至...超越繫縛之網者是牟尼。"著"有兩種：渴愛著和見著...乃至...這是渴愛著...乃至...這是見著。牟尼捨棄渴愛著，放棄見著，于所見不著，于所聞不著，于所覺不著，于所識不著、不粘、不沾，無著、無粘、無沾，出離、遠離、解脫、不繫縛，以心離界限而住 - 這就是"如是牟尼不染著，于所見聞覺知中"。所以世尊說： "如水滴在荷葉上，如水不著蓮花中；如是牟尼不染著，于所見聞覺知中。"

48.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vā;

Nāññenavisuddhimicchati, na hi so rajjati no virajjati.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vāti. Dhonoti dhonā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Kiṃkāraṇā dhonā vuccati paññā? Tāya paññāya kāyaduccaritaṃ dhutañca dhota ca sandhotañca niddhotañca, vacīduccaritaṃ…pe… manoduccaritaṃ dhutañca dhotañca sandhotañca niddhotañca, rāgo dhuto ca dhoto ca sandhoto ca niddhoto ca, doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Taṃkāraṇā dhonā vuccati paññā.

Atha vā sammādiṭṭhiyā micchādiṭṭhi dhutā ca dhotā ca sandhotā ca niddhotā ca, sammāsaṅkappena micchāsaṅkappo dhuto ca dhoto ca sandhoto ca niddhoto ca, sammāvācāya micchāvācā dhutā ca… sammākammantena micchākammanto dhuto ca… sammāājīvena micchāājīvo dhuto ca… sammāvāyāmena micchāvāyāmo dhuto ca… sammāsatiyā micchāsati dhutā ca… sammāsamādhinā micchāsamādhi dhuto ca… sammāñāṇena micchāñāṇaṃ dhutañca… sammāvimuttiyā micchāvimutti dhutā ca dhotā ca sandhotā ca niddhotā ca.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā dhutā ca dhotā ca sandhotā ca niddhotā ca. Arahā imehi dhonehi dhammehi upeto samupeto upagato samupagato upapanno samupapanno samannāgato. Tasmā arahā dhono. So dhutarāgo dhutapāpo dhutakileso dhutapariḷāhoti – dhono.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vāti. Dhono diṭṭhaṃ na maññati, diṭṭhasmiṃ na maññati, diṭṭhato na maññati, diṭṭhā meti na maññati; sutaṃ na maññati, sutasmiṃ na maññati, sutato na maññati, sutaṃ meti na maññati; mutaṃ na maññati, mutasmiṃ na maññati, mutato na maññati, mutaṃ meti na maññati; viññātaṃ na maññati, viññātasmiṃ na maññati, viññātato na maññati, viññātaṃ meti na maññati. Vuttampi hetaṃ bhagavatā – 『『asmīti, bhikkhave, maññitametaṃ, ayamahamasmīti maññitametaṃ, bhavissanti maññitametaṃ, na bhavissanti maññitametaṃ, rūpī bhavissanti maññitametaṃ, arūpī bhavissanti maññitametaṃ, saññī bhavissanti maññitametaṃ, asaññī bhavissanti maññitametaṃ, nevasaññīnāsaññī bhavissanti maññitametaṃ. Maññitaṃ [maññitaṃ hi (sī.)], bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ, maññitaṃ upaddavo. Tasmātiha, bhikkhave, amaññamānena cetasā viharissāmāti, evañhi vo, bhikkhave, sikkhitabba』』nti – dhono na hi tena maññati yadidaṃ diṭṭhasutamutesu vā.

Nāññenavisuddhimicchatīti. Dhono aññena asuddhimaggena micchāpaṭipadāya aniyyānikapathena aññatra satipaṭṭhānehi aññatra sammappadhānehi aññatra iddhipādehi aññatra indriyehi aññatra balehi aññatra bojjhaṅgehi aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na icchati na sādiyati na pattheti na piheti nābhijappatīti – nāññena visuddhimicchati.

48. 智者不因彼而慢，于所見聞覺知中；不求由他得清凈，不染著亦不離貪。 "智者不因彼而慢，于所見聞覺知中"中，"智者"中的"智"指慧。即是慧、了知...乃至...無癡、擇法、正見。為何稱慧為"智"？因為以此慧，身惡行被洗、被清、被凈化、被遍凈，語惡行...乃至...意惡行被洗、被清、被凈化、被遍凈，貪被洗、被清、被凈化、被遍凈，嗔...癡...忿...恨...覆...惱...嫉...慳...誑...詐...慢...過慢...憍...放逸...一切煩惱...一切惡行...一切熱惱...一切焦慮...一切苦惱...一切不善行被洗、被清、被凈化、被遍凈。因此慧稱為"智"。或者，以正見使邪見被洗、被清、被凈化、被遍凈，以正思維使邪思維被洗、被清、被凈化、被遍凈，以正語使邪語被洗...以正業使邪業被洗...以正命使邪命被洗...以正精進使邪精進被洗...以正念使邪念被洗...以正定使邪定被洗...以正智使邪智被洗...以正解脫使邪解脫被洗、被清、被凈化、被遍凈。或者，以八聖道使一切煩惱...一切惡行...一切熱惱...一切焦慮...一切苦惱...一切不善行被洗、被清、被凈化、被遍凈。阿羅漢具足、成就、達到、完全達到、獲得、完全獲得、具有這些凈化法。因此阿羅漢是智者。他已洗除貪慾、已洗除罪惡、已洗除煩惱、已洗除熱惱 - 這就是"智者"。 "智者不因彼而慢，于所見聞覺知中"指：智者不因所見而慢，不在所見中慢，不從所見而慢，不慢"所見是我的"；不因所聞而慢，不在所聞中慢，不從所聞而慢，不慢"所聞是我的"；不因所覺而慢，不在所覺中慢，不從所覺而慢，不慢"所覺是我的"；不因所識而慢，不在所識中慢，不從所識而慢，不慢"所識是我的"。這也是世尊所說："諸比丘，'我是'是慢，'我是這個'是慢，'我將是'是慢，'我將不是'是慢，'我將有色'是慢，'我將無色'是慢，'我將有想'是慢，'我將無想'是慢，'我將非想非非想'是慢。諸比丘，慢實是病，慢是瘡，慢是箭，慢是禍患。因此，諸比丘，我們將以無慢心而住，如是諸比丘應當學習" - 這就是"智者不因彼而慢，于所見聞覺知中"。 "不求由他得清凈"指：智者不以其他非凈道、邪行道、非出離道，不以除四念處、除四正勤、除四神足、除五根、除五力、除七覺支、除八聖道之外的方法，欲求清凈、遍凈、完全清凈、解脫、解放、完全解脫，不喜歡、不希望、不渴望、不祈求 - 這就是"不求由他得清凈"。

Na hi so rajjati no virajjatīti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti; arahā neva rajjati no virajjati. Viratto so khayā rāgassa vītarāgattā, khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro, natthi tassa punabbhavoti – na hi so rajjati no virajjati.

Tenāha bhagavā –

『『Dhono na hi tena maññati, yadidaṃ diṭṭhasutamutesu vā;

Nāññena visuddhimicchati, na hi so rajjati no virajjatī』』ti.

"不染著亦不離貪"指：一切愚凡夫都染著，從善凡夫算起的七有學者離貪；阿羅漢既不染著也不離貪。他因貪的滅盡而離貪，因嗔的滅盡而離嗔，因癡的滅盡而離癡。他已住于成就，已行圓滿...乃至...生老死輪迴，他沒有再有 - 這就是"不染著亦不離貪"。所以世尊說： "智者不因彼而慢，于所見聞覺知中；不求由他得清凈，不染著亦不離貪。"

Jarāsuttaniddeso chaṭṭho.

我將為您直譯這段巴利文標題：衰老經解說第六\ Note: 這是對巴利語"Jarāsuttaniddeso chaṭṭho"的直譯。"Jarā"意為衰老，"sutta"意為經，"niddeso"意為解說，"chaṭṭho"意為第六。我保持了您要求的在數字後加反斜線的格式。