B0102051607tissametteyyasuttaniddeso（提薩慈經釋）
- Tissametteyyasuttaniddeso
Atha tissametteyyasuttaniddesaṃ vakkhati –
我能幫您翻譯這段巴利語文字。 7. 帝沙彌勒經義釋 現在開始解說帝沙彌勒經義釋 - (注:這是標題和開篇語,我準備好繼續翻譯後續內容。如果您有更多文字需要翻譯,請分享給我。我會嚴格按照您的要求,完整直譯成簡體中文,保持對仗形式,並在適當處註解現代地名。)
49.
Methunamanuyuttassa, [iccāyasmā tisso metteyyo]
Vighātaṃ brūhi mārisa;
Sutvāna tava sāsanaṃ, viveke sikkhissāmase.
Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.
Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.
Iccāyasmā tisso metteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ – āyasmāti. Tissoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa therassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tisso metteyyo.
Vighātaṃ brūhi mārisāti. Vighātanti vighātaṃ upaghātaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi [uttāniṃ karohi (ka.)] pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravavacanaṃ sappatissavacanametaṃ mārisāti – vighātaṃ brūhi mārisa.
Sutvāna tava sāsananti. Tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – sutvāna tava sāsanaṃ.
Viveke sikkhissāmaseti. Vivekoti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palāsapuñjaṃ , 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, eko viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.
49. "具足貪著淫慾者，" [如此具壽帝沙彌勒說] "請為我說其過患，尊者; 聽聞您的教導后，我們將學習遠離。" "具足貪著淫慾者"意為：所謂淫慾法，即是非法、俗法、賤民法、粗鄙法、秘密法、水邊法、二雙交合法。為何稱為淫慾法？因為是兩個貪戀者、極度貪戀者、漏泄者、纏繞者、心被征服者，兩者相似之法 - 因此稱為淫慾法。正如兩個爭吵者被稱為淫慾者，兩個爭鬥者被稱為淫慾者，兩個爭論者被稱為淫慾者，兩個諍訟者被稱為淫慾者，兩個製造諍事者被稱為淫慾者，兩個議論者被稱為淫慾者，兩個交談者被稱為淫慾者；同樣地，兩個貪戀者、極度貪戀者、漏泄者、纏繞者、心被征服者，兩者相似之法 - 因此稱為淫慾法。 "具足貪著淫慾者"意為：與淫慾法相應、專注、專一、結合、習行、多作、重視、傾向、趨向、傾斜、信解、主導者。 "如此具壽帝沙彌勒"中，"如此"是詞的連線、詞的結合、詞的圓滿、音的和諧、文的優美、詞序 - 這是"如此"。"具壽"是愛語、敬語、具敬愛語、具恭敬語 - 這是"具壽"。"帝沙"是那位長老的名字、稱號、命名、施設、名稱、名作、命名、語言、文字、稱呼。"彌勒"是那位長老的姓氏、稱號、命名、施設、稱呼。 "請為我說其過患，尊者"中，"過患"意為：過患、損害、壓迫、打擊、障礙、困擾，請說、請告知、請開示、請安立、請建立、請揭示、請分別、請顯明、請顯示。"尊者"是愛語、敬語、具敬愛語、具恭敬語 - 這是"尊者"。 "聽聞您的教導后"意為：聽聞、傾聽、領受、憶持、觀察您的言語、道理、教導、教誡、教訓。 "我們將學習遠離"中，"遠離"有三種：身遠離、心遠離、依止遠離。什麼是身遠離？在此，比丘親近遠離的住處：林野、樹下、山嶽、山谷、山洞、冢間、林藪、露地、草堆，他以身遠離而住。他獨自行走，獨自站立，獨自坐，獨自臥，獨自入村托缽，獨自返回，獨自宴坐，獨自經行，獨自遊行，獨自生活，舉止、活動、護持、維持、生存 - 這是身遠離。
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 rūparāgā arūparāgā 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 so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ; cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ; upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Viveke sikkhissāmaseti. So thero pakatiyā sikkhitasikkho. Api ca dhammadesanaṃ upādāya dhammadesanaṃ sāvento [yācanto (sī. syā.)] evamāha – viveke sikkhissāmaseti.
Tenāha thero tissametteyyo –
『『Methunamanuyuttassa , [iccāyasmā tisso metteyyo]
Vighātaṃ brūhi mārisa;
Sutvāna tava sāsanaṃ, viveke sikkhissāmase』』ti.
什麼是心遠離？對於證得初禪者，心遠離諸蓋；對於證得第二禪者，心遠離尋伺；對於證得第三禪者，心遠離喜；對於證得第四禪者，心遠離苦樂；對於證得空無邊處者，心遠離色想、有對想、種種想；對於證得識無邊處者，心遠離空無邊處想；對於證得無所有處者，心遠離識無邊處想；對於證得非想非非想處者，心遠離無所有處想；對於預流者，心遠離有身見、疑、戒禁取、見隨眠、疑隨眠及與之相應的煩惱；對於一來者，心遠離粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠及與之相應的煩惱；對於不還者，心遠離微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠及與之相應的煩惱；對於阿羅漢，心遠離色貪、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 - 這是心遠離。 什麼是依止遠離？所謂依止，即是諸煩惱、諸蘊及諸行。所謂依止遠離，即是不死、涅槃。即是一切行的止息、一切依止的舍離、愛盡、離貪、滅、涅槃 - 這是依止遠離。身遠離是為那些住于遠離、樂於出離的身；心遠離是為那些清凈心、達到最高清凈的心；依止遠離是為那些無依止、達到行滅的諸人。"我們將學習遠離"中，那位長老本已修學諸學。然而，爲了法的開示，爲了聽聞法的開示，他如此說："我們將學習遠離"。 因此長老帝沙彌勒說： "具足貪著淫慾者，" [如此具壽帝沙彌勒說] "請為我說其過患，尊者； 聽聞您的教導后，我們將學習遠離。"
50.
Methunamanuyuttassa, [metteyyāti bhagavā]
Mussate vāpi sāsanaṃ;
Micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ.
Methunamanuyuttassāti. Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā methunakāti vuccanti, ubho bhassakārakā methunakāti vuccanti, ubho vivādakārakā methunakāti vuccanti, ubho adhikaraṇakārakā methunakāti vuccanti, ubho vādino methunakāti vuccanti, ubho sallāpakā methunakāti vuccanti; evamevaṃ ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti – taṃkāraṇā vuccati methunadhammo.
Methunamanuyuttassāti. Methunadhamme yuttassa payuttassa āyuttassa samāyuttassa taccaritassa tabbahulassa taggarukassa tanninnassa tappoṇassa tappabbhārassa tadadhimuttassa tadadhipateyyassāti – methunamanuyuttassa.
Metteyyāti bhagavā taṃ theraṃ gottena ālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti [bhaggakaṇḍakoti (sī. syā.)] bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni [araññe vanapatthāni (sī.)] pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā.)] paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ [abhiññāṇānaṃ (sī.)] channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – metteyyāti bhagavā.
50. "具足貪著淫慾者，" [世尊對彌勒說] "必將忘失教法， 並行邪道，此乃其非聖性。" "具足貪著淫慾者"意為：所謂淫慾法，即是非法、俗法、賤民法、粗鄙法、水邊法、秘密法、二雙交合法。為何稱為淫慾法？因為是兩個貪戀者、極度貪戀者、漏泄者、纏繞者、心被征服者，兩者相似之法 - 因此稱為淫慾法。正如兩個爭吵者被稱為淫慾者，兩個爭鬥者被稱為淫慾者，兩個爭論者被稱為淫慾者，兩個諍訟者被稱為淫慾者，兩個製造諍事者被稱為淫慾者，兩個議論者被稱為淫慾者，兩個交談者被稱為淫慾者；同樣地，兩個貪戀者、極度貪戀者、漏泄者、纏繞者、心被征服者，兩者相似之法 - 因此稱為淫慾法。 "具足貪著淫慾者"意為：與淫慾法相應、專注、專一、結合、習行、多作、重視、傾向、趨向、傾斜、信解、主導者。 "彌勒"是世尊以姓氏呼喚那位長老。"世尊"是尊敬的稱呼。又，世尊是破除貪慾者，破除嗔恚者，破除愚癡者，破除慢心者，破除邪見者，破除荊棘者，破除煩惱者；分別、辨析、詳析法寶者是世尊，令諸有終盡者是世尊，修習身、戒、心、慧者是世尊；親近、修習森林、林藪、偏僻、寂靜、無聲、遠離人聲、適合獨處的住處者是世尊；得衣服、飲食、臥具、醫藥資具者是世尊；得義味、法味、解脫味、增上戒、增上心、增上慧者是世尊；得四禪、四無量、四無色定者是世尊；得八解脫、八勝處、九次第住者是世尊；得十想修習、十遍處定、入出息念定、不凈定者是世尊；得四念處、四正勤、四神足、五根、五力、七覺支、八聖道支者是世尊；得十如來力、四無畏、四無礙解、六神通、六佛法者是世尊。"世尊"此名非母所作，非父所作，非兄弟所作，非姊妹所作，非友人所作，非親屬所作，非沙門婆羅門所作，非諸天所作。這是諸佛世尊在菩提樹下證得一切知智時所獲得的最終解脫名稱，即是"世尊" - "彌勒"，世尊[如此說]。
Mussate vāpi sāsananti. Dvīhi kāraṇehi sāsanaṃ mussati – pariyattisāsanampi mussati, paṭipattisāsanampi mussati. Katamaṃ pariyattisāsanaṃ? Yaṃ tassa pariyāpuṭaṃ – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ – idaṃ pariyattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti – evampi mussate vāpi sāsanaṃ.
Katamaṃ paṭipattisāsanaṃ? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – idaṃ paṭipattisāsanaṃ. Tampi mussati sammussati pamussati sampamussati paribāhiro hotīti. Evampi mussate vāpi sāsanaṃ.
Micchāca paṭipajjatīti. Pāṇampi hanati, adinnampi ādiyati , sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇatīti – micchā ca paṭipajjati.
Etaṃ tasmiṃ anāriyanti. Etaṃ tasmiṃ puggale anariyadhammo bāladhammo mūḷhadhammo aññāṇadhammo amarāvikkhepadhammo, yadidaṃ micchāpaṭipadāti – etaṃ tasmiṃ anāriyaṃ.
Tenāha bhagavā –
『『Methunamanuyuttassa, [metteyyāti bhagavā]
Mussate vāpi sāsanaṃ;
Micchā ca paṭipajjati, etaṃ tasmiṃ anāriya』』nti.
"忘失教法"意為：因兩種原因而忘失教法 - 忘失教理教法，也忘失實踐教法。什麼是教理教法？即是他所學習的 - 經、應頌、記說、偈、自說、如是語、本生、未曾有法、方廣 - 這是教理教法。他忘失、完全忘失、遺忘、完全遺忘、成為外人 - 如此"忘失教法"。 什麼是實踐教法？正行道、隨順行道、不違逆行道、隨義行道、法隨法行道、戒的圓滿、根門的守護、飲食知量、警寤修習、正念正知、四念處、四正勤、四神足、五根、五力、七覺支、八聖道支 - 這是實踐教法。他忘失、完全忘失、遺忘、完全遺忘、成為外人 - 如此"忘失教法"。 "並行邪道"意為：他殺生、不與取、破壁盜竊、搶劫、入室盜竊、伏路搶劫、通姦、妄語 - 如此"行邪道"。 "此乃其非聖性"意為：這在那個人中是非聖法、愚法、癡法、無明法、散亂法，即是邪行道 - 這就是"此乃其非聖性"。 因此世尊說： "具足貪著淫慾者，" [世尊對彌勒說] "必將忘失教法， 並行邪道，此乃其非聖性。"
51.
Eko pubbe caritvāna, methunaṃ yo nisevati;
Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjanaṃ.
Eko pubbe caritvānāti. Dvīhi kāraṇehi eko pubbe caritvāna – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena eko pubbe caritvāna? Sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti. Evaṃ pabbajjāsaṅkhātena eko pubbe caritvāna.
Kathaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti. Evaṃ gaṇāvavassaggaṭṭhena eko pubbe caritvāna.
Methunaṃ yo nisevatīti. Methunadhammo nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunaṃ yo nisevatīti . Yo aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunaṃ dhammaṃ sevati nisevati saṃsevati paṭisevatīti – methunaṃ yo nisevati.
51. "若人先獨行，后復從事淫； 如同車偏斜，世稱為劣凡。" "先獨行"意為：因兩種原因而先獨行 - 以出家的意義，或以離群的意義。 如何以出家的意義而先獨行？斷絕一切家居的障礙，斷絕子女妻子的障礙，斷絕親屬的障礙，斷絕友人親信的障礙，斷絕儲藏的障礙，剃除鬚髮，披著袈裟衣，從在家出家成為非家，到達無所有狀態，獨自行走、生活、舉止、活動、護持、維持、生存。如此以出家的意義而先獨行。 如何以離群的意義而先獨行？他如此出家后，獨自親近森林、林藪、偏僻的住處，寂靜、無聲、遠離人聲、適合獨處的住處。他獨自行走，獨自站立，獨自坐，獨自臥，獨自入村托缽，獨自返回，獨自宴坐，獨自經行，獨自遊行，獨自生活，舉止、活動、護持、維持、生存。如此以離群的意義而先獨行。 "后復從事淫"中，所謂淫慾法，即是非法...乃至...因此稱為淫慾法。"后復從事淫"意為：他在之後捨棄佛、法、僧、學處，退回低劣，從事、親近、實行、追求淫慾法。
Yānaṃ bhantaṃva taṃ loketi. Yānanti hatthiyānaṃ assayānaṃ goyānaṃ ajayānaṃ meṇḍayānaṃ oṭṭhayānaṃ kharayānaṃ bhantaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti, visamaṃ khāṇumpi pāsāṇampi abhiruhati, yānampi ārohanakampi bhañjati, papātepi papatati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ uppathaṃ gaṇhāti; evamevaṃ so vibbhantako bhantayānapaṭibhāgo uppathaṃ gaṇhāti, micchādiṭṭhiṃ gaṇhāti…pe… micchāsamādhiṃ gaṇhāti. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ visamaṃ khāṇumpi pāsāṇampi abhiruhati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo visamaṃ kāyakammaṃ abhiruhati, visamaṃ vacīkammaṃ abhiruhati, visamaṃ manokammaṃ abhiruhati, visamaṃ pāṇātipātaṃ abhiruhati, visamaṃ adinnādānaṃ abhiruhati, visamaṃ kāmesumicchācāraṃ abhiruhati, visamaṃ musāvādaṃ abhiruhati, visamaṃ pisuṇavācaṃ abhiruhati, visamaṃ pharusavācaṃ abhiruhati, visamaṃ samphappalāpaṃ abhiruhati , visamaṃ abhijjhaṃ abhiruhati, visamaṃ byāpādaṃ abhiruhati, visamaṃ micchādiṭṭhiṃ abhiruhati, visame saṅkhāre abhiruhati, visame pañca kāmaguṇe abhiruhati, visame nīvaraṇe abhiruhati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ yānampi ārohanakampi bhañjati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo niraye attānaṃ bhañjati , tiracchānayoniyaṃ attānaṃ bhañjati, pettivisaye attānaṃ bhañjati, manussaloke attānaṃ bhañjati, devaloke attānaṃ bhañjati. Yathā taṃ bhantaṃ yānaṃ adantaṃ akāritaṃ avinītaṃ papāte papatati; evamevaṃ so vibbhantako bhantayānapaṭibhāgo jātipapātampi papatati, jarāpapātampi papatati, byādhipapātampi papatati, maraṇapapātampi papatati, sokaparidevadukkhadomanassupāyāsapapātampi papatati. Loketi apāyaloke manussaloketi – yānaṃ bhantaṃva taṃ loke.
Hīnamāhu puthujjananti. Puthujjanāti kenaṭṭhena puthujjanā? Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā , puthu nānābhisaṅkhāre [nānābhisaṅkhārehi (syā.)] abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santapantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā [ajjhopannā (sī. syā.)] laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā. Hīnamāhu puthujjananti. Puthujjanaṃ hīnaṃ nihīnaṃ omakaṃ lāmakaṃ chatukkaṃ parittanti evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – hīnamāhu puthujjanaṃ.
Tenāha bhagavā –
『『Eko pubbe caritvāna, methunaṃ yo nisevati;
Yānaṃ bhantaṃva taṃ loke, hīnamāhu puthujjana』』nti.
"如同車偏斜，世稱"意為：車，即是象車、馬車、牛車、羊車、綿羊車、駱駝車、驢車，[如]偏斜、未調伏、未訓練、未馴服，走上邪道，撞上不平的樹樁和石頭，損壞車輛和乘具，跌入懸崖。就如那偏斜的車，未調伏、未訓練、未馴服，走上邪道；同樣地，那還俗者如同偏斜的車，走上邪道，取邪見...乃至...取邪定。就如那偏斜的車，未調伏、未訓練、未馴服，撞上不平的樹樁和石頭；同樣地，那還俗者如同偏斜的車，陷入不正身業，陷入不正語業，陷入不正意業，陷入不正殺生，陷入不正不與取，陷入不正邪淫，陷入不正妄語，陷入不正兩舌，陷入不正惡口，陷入不正綺語，陷入不正貪慾，陷入不正嗔恚，陷入不正邪見，陷入不正諸行，陷入不正五欲功德，陷入不正諸蓋。就如那偏斜的車，未調伏、未訓練、未馴服，損壞車輛和乘具；同樣地，那還俗者如同偏斜的車，在地獄損壞自己，在畜生道損壞自己，在餓鬼界損壞自己，在人界損壞自己，在天界損壞自己。就如那偏斜的車，未調伏、未訓練、未馴服，跌入懸崖；同樣地，那還俗者如同偏斜的車，跌入生之懸崖，跌入老之懸崖，跌入病之懸崖，跌入死之懸崖，跌入憂悲苦惱之懸崖。"世"意為：惡趣世間、人世間。 "世稱為劣凡"中，"凡夫"為何義？生起諸多煩惱故為凡夫，諸多未斷有身見故為凡夫，仰望諸多師尊之面故為凡夫，未脫離諸多趣故為凡夫，造作諸多行故為凡夫，被諸多暴流沖蕩故為凡夫，被諸多熱惱煎迫故為凡夫，被諸多燃燒灼烤故為凡夫，對五欲功德貪著、貪求、耽溺、迷戀、執著、粘著、障礙故為凡夫，被五蓋覆蓋、遮蔽、包圍、關閉、遮掩、籠罩故為凡夫。"世稱為劣凡"意為：他們說、談論、述說、解說、表達凡夫為劣、低劣、卑下、粗劣、不堪、微小。 因此世尊說： "若人先獨行，后復從事淫； 如同車偏斜，世稱為劣凡。"
52.
Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;
Etampi disvā sikkhetha, methunaṃ vippahātave.
Yaso kitti ca yā pubbe, hāyate vāpi tassa sāti. Katamo yaso? Idhekacco pubbe samaṇabhāve sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ – ayaṃ yaso. Katamā kitti? Idhekacco pubbe samaṇabhāve kittivaṇṇagato hoti paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno – suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā piṇḍapātikoti vā paṃsukūlikoti vā tecīvarikoti vā sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā ākāsānañcāyatanasamāpattiyā lābhīti vā viññāṇañcāyatanasamāpattiyā lābhīti vā ākiñcaññāyatanasamāpattiyā lābhīti vā nevasaññānāsaññāyatanasamāpattiyā lābhīti vā, ayaṃ kittīti – yaso kitti ca yā pubbe.
Hāyatevāpi tassa sāti. Tassa aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa so ca yaso sā ca kitti hāyati parihāyati paridhaṃsati paripatati antaradhāyati vippalujjatīti – yaso kitti ca yā pubbe hāyate vāpi tassa sā.
Etampi disvā sikkhetha methunaṃ vippahātaveti. Etanti pubbe samaṇabhāve yaso kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiṃ. Disvāti passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etampi disvā. 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 mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.
Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.
Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti , ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā. Methunadhammo nāma yo so asaddhammo…pe… taṃkāraṇā vuccati methunadhammo.
52. "先前的名聲譽，必將全然衰退； 見此應當修學，斷除于淫慾。" "先前的名聲譽"中，什麼是名？在此，某人先前在沙門身份時受人尊重、敬重、尊敬、供養、恭敬，獲得衣服、飲食、住處、病人所需藥品資具 - 這是名。什麼是譽？在此，某人先前在沙門身份時獲得讚譽，被稱為智者、聰明者、有智慧者、多聞者、善言者、善辯者 - 或稱為經師，或稱為持律者，或稱為說法者，或稱為林居者，或稱為常乞食者，或稱為糞掃衣者，或稱為三衣者，或稱為次第乞食者，或稱為不后食者，或稱為常坐不臥者，或稱為隨處住者，或稱為初禪證得者，或稱為第二禪證得者，或稱為第三禪證得者，或稱為第四禪證得者，或稱為空無邊處定證得者，或稱為識無邊處定證得者，或稱為無所有處定證得者，或稱為非想非非想處定證得者，這是譽 - "先前的名聲譽"。 "必將全然衰退"意為：在之後，當他捨棄佛、法、僧、學處，退回低劣時，那名和那譽衰退、退失、消失、隕落、消亡、破滅。 "見此應當修學，斷除于淫慾"中，"此"意為：先前沙門身份時的名譽，後來捨棄佛、法、僧、學處，退回低劣時的無名與惡名；這是[從]成就到失敗。"見"意為：看見、權衡、判斷、辨別、明瞭。"應當修學"即三學：增上戒學、增上心學、增上慧學。什麼是增上戒學？在此，比丘持戒，守護波羅提木叉律儀而住，具足正行與行處，對微細罪過也見怖畏，受持學習諸學處。小戒蘊、大戒蘊、戒是基礎、開始、行為、約束、防護、入門、首要，為善法成就 - 這是增上戒學。 什麼是增上心學？在此，比丘離欲、離不善法，有尋有伺，由離生喜樂，證得初禪而住...乃至...第二禪...第三禪...證得第四禪而住 - 這是增上心學。 什麼是增上慧學？在此，比丘有智慧，具足聖者洞察生滅的智慧，導向苦完全滅盡。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。所謂淫慾法，即是非法...乃至...因此稱為淫慾法。
Etampidisvā sikkhetha, methunaṃ vippahātaveti. Methunadhammassa pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. 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 vatteyyāti – etampi disvā sikkhetha, methunaṃ vippahātave.
Tenāha bhagavā –
『『Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;
Etampi disvā sikkhetha, methunaṃ vippahātave』』ti.
53.
Saṅkappehi pareto so, kapaṇo viya jhāyati;
Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.
Saṅkappehipareto so, kapaṇo viya jhāyatīti. Kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyati [avajjhāyati (syā.)]. Yathā ulūko rukkhasākhāyaṃ mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā kotthu nadītīre macche magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā biḷāro sandhisamalasaṅkaṭire mūsikaṃ magayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati, yathā gadrabho vahacchinno sandhisamalasaṅkaṭire jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevaṃ so vibbhantako kāmasaṅkappena byāpādasaṅkappena vihiṃsāsaṅkappena diṭṭhisaṅkappena phuṭṭho pareto samohito samannāgato pihito kapaṇo viya mando viya momūho viya jhāyati pajjhāyati nijjhāyati apajjhāyatīti – saṅkappehi pareto so kapaṇo viya jhāyati.
Sutvāparesaṃ nigghosaṃ, maṅku hoti tathāvidhoti. Paresanti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – 『『tassa te, āvuso, alābhā, tassa te dulladdhaṃ, yaṃ tvaṃ evarūpaṃ uḷāraṃ satthāraṃ labhitvā evaṃ svākkhāte dhammavinaye pabbajitvā evarūpaṃ ariyagaṇaṃ labhitvā hīnassa methunadhammassa kāraṇā buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattosi. Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, satipi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesū』』ti. Tesaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhiṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā maṅku hoti, pīḷito ghaṭṭito byādhito domanassito hoti. Tathāvidhoti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo. Yo so vibbhantakoti – sutvā paresaṃ nigghosaṃ maṅku hoti tathāvidho.
Tenāha bhagavā –
『『Saṅkappehi pareto so, kapaṇo viya jhāyati;
Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho』』ti.
"見此應當修學，斷除于淫慾"意為：爲了斷除、平息、舍離、止息淫慾法，應當修學增上戒、增上心、增上慧。對這三學，應當思維而學，應當了知而學，應當見而學，應當觀察而學，應當確立心而學，應當以信勝解而學，應當發起精進而學，應當建立念而學，應當集中心而學，應當以慧了知而學，應當證知所應證知而學，應當遍知所應遍知而學，應當斷除所應斷除而學，應當修習所應修習而學，應當作證所應作證而學，應當實行、完全實行、受持而行 - "見此應當修學，斷除于淫慾"。 因此世尊說： "先前的名聲譽，必將全然衰退； 見此應當修學，斷除于淫慾。" 53. "為諸尋思纏，如貧者郁思； 聞他人訶責，如是者慚愧。" "為諸尋思纏，如貧者郁思"意為：被欲尋、嗔尋、害尋、見尋所觸、纏繞、迷惑、具足、遮蔽，如貧者、如愚者、如癡者而郁思、沉思、執思、邪思。如貓頭鷹在樹枝上尋找老鼠而郁思、沉思、執思、邪思，如豺在河岸邊尋找魚而郁思、沉思、執思、邪思，如貓在墻角垃圾堆邊尋找老鼠而郁思、沉思、執思、邪思，如負重過度的驢在墻角垃圾堆邊郁思、沉思、執思、邪思；同樣地，那還俗者被欲尋、嗔尋、害尋、見尋所觸、纏繞、迷惑、具足、遮蔽，如貧者、如愚者、如癡者而郁思、沉思、執思、邪思。 "聞他人訶責，如是者慚愧"中，"他人"即是和尚、阿阇黎、同和尚、同阿阇黎、朋友、知己、同伴、友人責備說："賢友，這是你的失利，這是你的惡得，你獲得如此殊勝的導師，出家于如此善說的法律中，獲得如此聖眾，卻因低劣的淫慾法而捨棄佛、法、僧、學處，退回低劣。你于諸善法中竟無信，你于諸善法中竟無慚，你于諸善法中竟無愧，你于諸善法中竟無精進，你于諸善法中竟無念，你于諸善法中竟無慧。"聽聞、聽到、領受、思惟、觀察他們的話語、言論、教導、教誡后，他變得慚愧，感到壓迫、打擊、痛苦、憂惱。"如是者"即如是、如此、那樣、那種狀態、那種形式、那種類似。即是那還俗者 - "聞他人訶責，如是者慚愧"。 因此世尊說： "為諸尋思纏，如貧者郁思； 聞他人訶責，如是者慚愧。"
54.
Atha satthāni kurute, paravādehi codito;
Esa khvassa mahāgedho, mosavajjaṃ pagāhati[saṃgāhati (ka.)].
Atha satthāni kurute, paravādehi coditoti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Satthānīti tīṇi satthāni – kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Tividhaṃ kāyaduccaritaṃ kāyasatthaṃ, catubbidhaṃ vacīduccaritaṃ vacīsatthaṃ, tividhaṃ manoduccaritaṃ manosatthaṃ. Paravādehi coditoti. Upajjhāyehi vā ācariyehi vā samānupajjhāyakehi vā samānācariyakehi vā mittehi vā sandiṭṭhehi vā sambhattehi vā sahāyehi vā codito sampajānamusā bhāsati. 『『Abhirato ahaṃ, bhante, ahosiṃ pabbajjāya. Mātā me posetabbā, tenamhi vibbhanto』』ti bhaṇati . 『『Pitā me posetabbo , tenamhi vibbhanto』』ti bhaṇati. 『『Bhātā me posetabbo… bhaginī me posetabbā… putto me posetabbo… dhītā me posetabbā… mittā me posetabbā… amaccā me posetabbā… ñātakā me posetabbā… sālohitā me posetabbā, tenamhi vibbhanto』』ti bhaṇati. Vacīsatthaṃ karoti saṅkaroti janeti sañjaneti nibbatteti abhinibbattetīti – atha satthāni kurute, paravādehi codito.
Esa khvassa mahāgedhoti. Eso tassa mahāgedho mahāvanaṃ mahāgahanaṃ mahākantāro mahāvisamo mahākuṭilo mahāpaṅko mahāpalipo mahāpalibodho mahābandhanaṃ, yadidaṃ sampajānamusāvādoti – esa khvassa mahāgedho.
Mosavajjaṃ pagāhatīti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『『ehambho purisa, yaṃ jānāsi taṃ vadehī』』ti, so ajānaṃ vā āha – 『『jānāmī』』ti, 『『jānaṃ』』 vā āha – 『『na jānāmī』』ti, apassaṃ vā āha – 『『passāmī』』ti, passaṃ vā āha – 『『na passāmī』』ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati – idaṃ vuccati mosavajjaṃ.
Api ca tīhākārehi musāvādo hoti. Pubbevassa hoti – 『『musā bhaṇissa』』nti, bhaṇantassa hoti – 『『musā bhaṇāmī』』ti, bhaṇitassa hoti – 『『musā mayā bhaṇita』』nti. Imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi musāvādo hoti. Pubbevassa hoti – 『『musā bhaṇissa』』nti, bhaṇantassa hoti – 『『musā bhaṇāmī』』ti, bhaṇitassa hoti – 『『musā mayā bhaṇita』』nti, vinidhāya diṭṭhiṃ. Imehi catūhākārehi musāvādo hoti. Api ca pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – 『『musā bhaṇissa』』nti, bhaṇantassa hoti – 『『musā bhaṇāmī』』ti, bhaṇitassa hoti – 『『musā mayā bhaṇita』』nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ. Imehi aṭṭhahākārehi musāvādo hoti. Mosavajjaṃ pagāhatīti. Mosavajjaṃ pagāhati ogāhati ajjhogāhati pavisatīti – mosavajjaṃ pagāhati.
Tenāha bhagavā –
『『Atha satthāni kurute, paravādehi codito;
Esa khvassa mahāgedho, mosavajjaṃ pagāhatī』』ti.
我來為您完整翻譯這段巴利文文獻： 54. 然後他製造傷害，被他人言論所逼迫； 這確實是他的大貪著，沉溺於虛妄語。 然後他製造傷害，被他人言論所逼迫，其解釋如下： "然後"是連線詞，用於詞句連線、詞句結合、補充完整、字母和諧、語音流暢、詞序合理。"傷害"指三種傷害：身體的傷害、語言的傷害、意念的傷害。三種身體的不善行為是身體的傷害，四種語言的不善行為是語言的傷害，三種意念的不善行為是意念的傷害。"被他人言論所逼迫"指：被和尚或老師或同修和尚或同修老師或朋友或熟人或親密者或同伴所逼迫時，他故意說謊。他說："尊者，我本來是喜歡出家的。因為要贍養我的母親，所以我還俗了。"他說："因為要贍養我的父親，所以我還俗了。"他說："因為要贍養我的兄弟...要贍養我的姐妹...要贍養我的兒子...要贍養我的女兒...要贍養我的朋友...要贍養我的大臣...要贍養我的親戚...要贍養我的血親，所以我還俗了。"他造作、製造、產生、引發、創造語言的傷害。 "這確實是他的大貪著"指：這是他的大貪著、大林、大叢、大荒野、大險地、大麴折、大泥沼、大深淵、大障礙、大束縛，也就是故意妄語。 "沉溺於虛妄語"中的虛妄語是指妄語。這裡某人在集會處或眾人中或親屬中或團體中或王宮中被帶去，被要求作證："來吧，善男子，你知道什麼就說什麼。"他不知卻說"我知道"，或知道卻說"我不知道"，或未見卻說"我見到"，或見到卻說"我未見到"。這樣爲了自己或爲了他人或爲了些微利益而故意說謊，這就叫做虛妄語。 而且妄語有三種形式：事前他想"我要說謊"，說時他知道"我在說謊"，說后他知道"我說了謊"。這三種形式構成妄語。又有四種形式：事前他想"我要說謊"，說時他知道"我在說謊"，說后他知道"我說了謊"，歪曲見解。這四種形式構成妄語。又有五種形式...六種形式...七種形式...八種形式：事前他想"我要說謊"，說時他知道"我在說謊"，說后他知道"我說了謊"，歪曲見解，歪曲忍受，歪曲愛好，歪曲想法，歪曲本性。這八種形式構成妄語。"沉溺於虛妄語"指：沉溺、沉入、深入、進入虛妄語。 因此世尊說： "然後他製造傷害，被他人言論所逼迫； 這確實是他的大貪著，沉溺於虛妄語。"
55.
Paṇḍitoti samaññāto, ekaccariyaṃ[ekacariyaṃ (sī. syā.)]adhiṭṭhito;
Sa cāpi methune yutto, mandova parikissati.
Paṇḍitoti samaññātoti. Idhekacco pubbe samaṇabhāve kitti vaṇṇagato hoti – 『『paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno suttantikoti vā vinayadharoti vā dhammakathikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhī』』ti vā . Evaṃ ñāto hoti paññāto samaññāto hotīti – paṇḍitoti samaññāto.
Ekaccariyaṃ adhiṭṭhitoti. Dvīhi kāraṇehi ekaccariyaṃ adhiṭṭhito – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito? Sabbaṃ gharāvāsapalibodhaṃ chinditvā…pe… evaṃ pabbajjāsaṅkhātena ekaccariyaṃ adhiṭṭhito. Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhito? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni…pe… evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ adhiṭṭhitoti – ekaccariyaṃ adhiṭṭhito.
Sa cāpi methune yuttoti. Methunadhammo nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Sa cāpi methune yuttoti. So aparena samayena buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā methunadhamme yutto [yutto saṃyutto (sī.)] payutto āyutto samāyuttoti – sa cāpi methune yutto.
Mandova parikissatīti. Kapaṇo viya mando viya momūho viya kissati parikissati parikilissati. Pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evampi kissati parikissati parikilissati. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti , kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cirakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi [khārāpaṭicchakampi (ka.)] karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evampi kissati parikissati parikilissati.
我來為您完整翻譯這段巴利文文獻： 55. 被稱為智者，確立獨行生活； 但他若從事淫慾，如愚者般受苦。 "被稱為智者"解釋如下：這裡某人在先前的沙門生活中獲得名聲稱讚 - "他是智者、通達者、有智慧者、多聞者、善說者、善辯者"，或稱"通曉經典者"或"持律者"或"說法者"，乃至"得無想非想處定者"。他這樣為人所知、聞名、被稱為。 "確立獨行生活"有兩種原因：以出家的意義或以離群獨處的意義。如何以出家的意義確立獨行生活？斷除一切在家的羈絆...如此以出家的意義確立獨行生活。如何以離群獨處的意義確立獨行生活？他如此出家后，獨自在偏僻的林野...如此以離群獨處的意義確立獨行生活。 "但他若從事淫慾"中的淫慾法指那非正法、俗法...因此稱為淫慾法。"但他若從事淫慾"指：他後來捨棄佛、法、僧、學處，還俗后從事、投入、參與、沉溺於淫慾法。 "如愚者般受苦"指：如可憐人、如愚人、如癡人般受苦、遭苦、陷入苦惱。他殺生、偷盜、入室盜竊、搶劫、做強盜、設伏擊、通姦、說謊。如此他受苦、遭苦、陷入苦惱。國王們抓住他后，施以各種刑罰：鞭打、棍打、短棒打，砍斷手、砍斷腳、砍斷手腳，割耳、割鼻、割耳鼻，施以鍋刑、斷髮刑、羅睺口刑、火鬘刑、燒手刑、剝皮刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、堿浴刑、扭轉門閂刑、草蓆刑，澆熱油、令狗啃食、活著穿刺、用劍斬首。如此他受苦、遭苦、陷入苦惱。
Atha vā kāmataṇhāya abhibhūto pariyādinnacitto bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kālamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ [kamaliṃ (syā.), taṃmaliṃ (ka.)] gacchati, vaṅgaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapāṇiṃ gacchati, suppādakaṃ gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ gacchati, bhaṅgaṇaṃ gacchati, saramataṃ gaṇaṃ gacchati, yonaṃ gacchati , paramayonaṃ [pīnaṃ (syā.)] gacchati, vinakaṃ [navakaṃ (sī.)] gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati, meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati. Evampi kissati parikissati parikilissati.
Gavesanto na vindati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissati.
Gavesanto vindati, laddhāpi ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti – 『『kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggī daheyyuṃ, na udakaṃ vaheyya, na apiyā dāyādā hareyyu』』nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti. So vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kissati parikissati parikilissatīti – sa cāpi methune yutto, mandova parikissati.
Tenāha bhagavā –
『『Paṇḍitoti samaññāto, ekaccariyaṃ adhiṭṭhito;
Sa cāpi methune yutto, mandova parikissatī』』ti.
我來為您完整翻譯這段巴利文文獻： 或者，被欲愛征服、心被佔據的他為尋求財物，乘船冒險入大海，忍受著寒冷、炎熱，被蟲蚊、風吹、日曬、爬蟲觸惱，飢渴交迫，他去提古巴（今印度南部），去答拘羅，去答卡西拉（今巴基斯坦塔克西拉），去卡拉目卡，去布拉布拉，去韋順迦，去韋拉帕塔，去阇婆，去多摩離，去旁伽（今孟加拉），去艾拉班達那，去金山，去金地（今緬甸），去銅掌，去蘇帕達卡，去跋樓羯車（今印度巴羅奇），去蘇剌吒（今印度蘇拉特），去盤伽羅卡，去盤伽那，去薩拉馬塔伽那，去希臘（今希臘），去遠希臘，去維那卡，去木拉帕達，去沙漠荒野，去膝道，去羊道，去羝羊道，去木樁道，去傘道，去竹道，去鳥道，去鼠道，去裂縫道，去藤蔓道。如此他受苦、遭苦、陷入苦惱。 尋求而不得，他因不得而感受痛苦憂惱。如此他受苦、遭苦、陷入苦惱。 尋求而得到，得到后又因守護而感受痛苦憂惱："愿我的財物不被國王奪走，不被盜賊偷走，不被火燒，不被水沖走，不被不喜歡的繼承人拿走。"他如此守護保護時，那些財物還是損失了。他因失去而感受痛苦憂惱。如此他受苦、遭苦、陷入苦惱。 因此世尊說： "被稱為智者，確立獨行生活； 但他若從事淫慾，如愚者般受苦。"
56.
Etamādīnavaṃ ñatvā, muniṃ pubbāpare idha;
Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methunaṃ.
Etamādīnavaṃ ñatvā, muni pubbāpare idhāti. Etanti pubbe samaṇabhāve yaso ca kitti ca, aparabhāge buddhaṃ dhammaṃ saṅghaṃ sikkhaṃ paccakkhāya hīnāyāvattassa ayaso ca akitti ca; etaṃ sampattiṃ vipattiñca. Ñatvāti jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… saṅgajālamaticca so muni. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – etamādīnavaṃ ñatvā muni pubbāpare idha.
Ekaccariyaṃ daḷhaṃ kayirāti. Dvīhi kāraṇehi ekaccariyaṃ daḷahaṃ kareyya – pabbajjāsaṅkhātena vā gaṇāvavassaggaṭṭhena vā. Kathaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya? 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 yāpeyya. Evaṃ pabbajjāsaṅkhātena ekaccariyaṃ daḷhaṃ kareyya.
Kathaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyya? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭiseveyya appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gaccheyya, eko tiṭṭheyya, eko nisīdeyya, eko seyyaṃ kappeyya, eko gāmaṃ piṇḍāya paviseyya, eko paṭikkameyya, eko raho nisīdeyya, eko caṅkamaṃ adhiṭṭheyya, eko careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya. Evaṃ gaṇāvavassaggaṭṭhena ekaccariyaṃ daḷhaṃ kareyyāti – ekaccariyaṃ daḷhaṃ kareyya, thiraṃ kareyya, daḷhaṃ samādāno assa, avaṭṭhitasamādāno assa kusalesu dhammesūti – ekaccariyaṃ daḷhaṃ kayirā.
Na nisevetha methunanti. Methunadhammo nāma yo so asaddhammo gāmadhammo…pe… taṃkāraṇā vuccati methunadhammo. Methunadhammaṃ na seveyya na niseveyya na saṃseveyya na paṭiseveyya na careyya na samācareyya na samādāya vatteyyāti – na nisevetha methunaṃ.
Tenāha bhagavā –
『『Etamādīnavaṃ ñatvā, muni pubbāpare idha;
Ekaccariyaṃ daḷhaṃ kayirā, na nisevetha methuna』』nti.
我來為您完整翻譯這段巴利文文獻： 56. 牟尼了知此過患，於此前後之狀況； 應當堅持獨行生活，不應從事於淫慾。 "牟尼了知此過患，於此前後之狀況"的解釋：此指先前沙門生活中的名譽和聲望，後來捨棄佛、法、僧、學處而還俗者的惡名和恥辱；這是成功與失敗。了知指已知、權衡、判斷、明瞭、徹悟。牟尼：寂默指智慧。即通達、了知...超越束縛網的牟尼。於此指在此見解、此忍受、此愛好、此接受、此法、此律、此法律、此教說、此梵行、此師教、此身體、此人世間。 "應當堅持獨行生活"有兩種原因應當堅持獨行生活：以出家的意義或以離群獨處的意義。如何以出家的意義堅持獨行生活？斷除一切在家的羈絆、斷除子女妻子的羈絆、斷除親屬的羈絆、斷除朋友大臣的羈絆、斷除儲藏的羈絆，剃除鬚髮，披著袈裟衣，從在家出家為無家者，達到無所有狀態，獨自行走、安住、活動、實行、保持、維持、度日。如此以出家的意義堅持獨行生活。 如何以離群獨處的意義堅持獨行生活？他如此出家后，獨自親近偏僻的林野住處，那裡少聲響、少喧囂、遠離人氣、適合獨處、適合禪修。他獨自走，獨自立，獨自坐，獨自臥，獨自入村托缽，獨自返回，獨自隱居而坐，獨自經行，獨自行走、安住、活動、實行、保持、維持、度日。如此以離群獨處的意義堅持獨行生活，要堅持、堅定，要堅定受持，要穩固受持善法。 "不應從事於淫慾"中的淫慾法指那非正法、俗法...因此稱為淫慾法。不應從事、不應親近、不應常習、不應實行、不應行、不應實行、不應受持而行淫慾法。 因此世尊說： "牟尼了知此過患，於此前後之狀況； 應當堅持獨行生活，不應從事於淫慾。"
57.
Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;
Na tena seṭṭho maññetha, sa ve nibbānasantike.
Vivekaññeva sikkhethāti. Vivekoti tayo vivekā – kāyaviveko, cittaviveko, upadhiviveko. Katamo kāyaviveko…pe… ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirūpadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Vivekaññeva sikkhethāti vivekaññeva sikkheyya ācareyya samācareyya samādāya vatteyyāti – vivekaññeva sikkhetha.
Etaṃ ariyānamuttamanti. Ariyā vuccanti buddhā ca buddhasāvakā ca paccekabuddhā ca. Ariyānaṃ etaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ yadidaṃ vivekacariyāti – etaṃ ariyānamuttamaṃ.
Na tena seṭṭho maññethāti. Kāyavivekacariyāya unnatiṃ na kareyya, unnamaṃ na kareyya, mānaṃ na kareyya, thāmaṃ na kareyya, thambhaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – tena seṭṭho na maññetha.
Save nibbānasantiketi. So nibbānassa santike sāmantā āsanne avidūre upakaṭṭheti – sa ve nibbānasantike.
Tenāha bhagavā –
『『Vivekaññeva sikkhetha, etaṃ ariyānamuttamaṃ;
Na tena seṭṭho maññetha, sa ve nibbānasantike』』ti.
我來為您翻譯這段巴利文經文及其註釋： 57. 應當修學遠離，這是聖者們的至上； 不應因此認為自己最勝，這確實接近涅槃。 "應當修學遠離"這句的解釋：遠離有三種遠離 - 身遠離、心遠離、依遠離。什麼是身遠離...等等...這是依遠離。身遠離是屬於那些住于遠離之身、樂於出離的人們的。心遠離是屬於那些心清凈、已達最高清凈的人們的。依遠離是屬於那些無依著、已達寂滅的人們的。修學指三學 - 增上戒學、增上心學、增上慧學...等等...這是增上慧學。"應當修學遠離"意即應當修學遠離、應當實踐、應當完全實行、應當受持奉行。 "這是聖者們的至上"這句的解釋：聖者是指佛陀、佛弟子們和辟支佛們。對於聖者們來說，這遠離行是最高、最勝、最殊勝、最超越、最上、最妙的。 "不應因此認為自己最勝"這句的解釋：不應因身遠離的修行而生起傲慢，不應高舉，不應慢心，不應自負，不應固執，不應因此產生我慢，不應因此而變得頑固、僵硬、抬高自己。 "這確實接近涅槃"這句的解釋：他處於涅槃附近，靠近，不遠，臨近。 世尊因此說道： "應當修學遠離，這是聖者們的至上； 不應因此認為自己最勝，這確實接近涅槃。"
58.
Rittassa munino carato, kāmesu anapekkhino;
Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.
Rittassa munino caratoti. Rittassa vivittassa pavivittassa , kāyaduccaritena rittassa vivittassa pavivittassa. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi rittassa vivittassa pavivittassa. Muninoti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Caratoti carato viharato iriyato vattato pālayato yapayato yāpayatoti – rittassa munino carato.
Kāmesu anapekkhinoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā kāmesu anapekkhamāno cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto [sītībhūto (sī.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhino.
Oghatiṇṇassa pihayanti, kāmesu gadhitā pajāti. Pajāti sattādhivacanaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa diṭṭhoghaṃ tiṇṇassa avijjoghaṃ tiṇṇassa sabbasaṅkhārapathaṃ tiṇṇassa uttiṇṇassa nittiṇṇassa atikkantassa samatikkantassa vītivattassa pāraṃ gatassa pāraṃ pattassa antaṃ gatassa antaṃ pattassa koṭiṃ gatassa koṭiṃ pattassa pariyantaṃ gatassa pariyantaṃ pattassa vosānaṃ gatassa vosānaṃ pattassa tāṇaṃ gatassa tāṇaṃ pattassa leṇaṃ gatassa leṇaṃ pattassa saraṇaṃ gatassa saraṇaṃ pattassa abhayaṃ gatassa abhayaṃ pattassa accutaṃ gatassa accutaṃ pattassa amataṃ gatassa amataṃ pattassa nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappanti. Yathā iṇāyikā ānaṇyaṃ [āṇaṇyaṃ (aṭṭha.)] patthenti pihayanti, yathā ābādhikā ārogyaṃ patthenti pihayanti, yathā bandhanabaddhā bandhanamokkhaṃ patthenti pihayanti, yathā dāsā bhujissaṃ patthenti pihayanti, yathā kantāraddhānapakkhandā [kantāraddhānapakkhantā (sī.), kantāraddhānapakkhannā (syā.)] khemantabhūmiṃ patthenti pihayanti; evamevaṃ pajā kāmesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā te kāmoghaṃ tiṇṇassa bhavoghaṃ tiṇṇassa…pe… nibbānaṃ gatassa nibbānaṃ pattassa icchanti sādiyanti patthayanti pihayanti abhijappantīti – oghatiṇṇassa pihayanti, kāmesu gadhitā pajā.
Tenāha bhagavā –
『『Rittassa munino carato, kāmesu anapekkhino;
Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā』』ti.
我來為您翻譯這段巴利文及其註釋： 58. 空寂聖者而行，對欲無所期待； 已渡暴流之人，為貪著欲樂眾生所羨慕。 "空寂聖者而行"這句的解釋：空寂、遠離、極遠離，是指空寂于、遠離於、極遠離於身惡行。空寂于、遠離於、極遠離於語惡行...等等...意惡行...貪...嗔...癡...忿...恨...覆...惱...嫉...慳...誑...諂...慢...激情...傲慢...憍...放逸...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。"聖者"：智慧被稱為牟尼智...等等...超越束縛之網者即是牟尼。"而行"是指行走、安住、活動、運轉、守護、維持、存活。 "對欲無所期待"這句的解釋：欲有兩種 - 事欲和煩惱欲...等等...這些被稱為事欲...等等...這些被稱為煩惱欲。已經遍知事欲，已經斷除、舍離、驅逐、終止、令不存在煩惱欲，對欲無所期待，已舍欲、已吐欲、已離欲、已斷欲、已出離欲，已離貪、已舍貪、已吐貪、已脫貪、已斷貪、已出離貪，已無渴愛，已寂滅，已清涼，體驗安樂，以梵性自住。 "已渡暴流之人，為貪著欲樂眾生所羨慕"這句的解釋："眾生"是指有情的代名詞。眾生對欲貪著、貪求、迷戀、耽溺、執著、纏縛、障礙。他們羨慕、喜愛、希求、企盼、渴望那已渡欲暴流、已渡有暴流、已渡見暴流、已渡無明暴流、已渡一切行道、已度、已超度、已越度、已超越、已到彼岸、已達彼岸、已到邊際、已達邊際、已到極限、已達極限、已到邊界、已達邊界、已到終點、已達終點、已到庇護所、已達庇護所、已到洞穴、已達洞穴、已到歸依處、已達歸依處、已到無畏處、已達無畏處、已到不死處、已達不死處、已到不死、已達不死、已到涅槃、已達涅槃之人。如負債者希求無債而羨慕，如患病者希求健康而羨慕，如被囚禁者希求解脫而羨慕，如奴隸希求自由而羨慕，如入險道旅人希求安全地而羨慕；同樣地，對欲貪著、貪求、迷戀、耽溺、執著、纏縛、障礙的眾生，他們羨慕、喜愛、希求、企盼、渴望那已渡欲暴流、已渡有暴流...等等...已到涅槃、已達涅槃之人。 世尊因此說道： "空寂聖者而行，對欲無所期待； 已渡暴流之人，為貪著欲樂眾生所羨慕。"
Tissametteyyasuttaniddeso sattamo.
第七品 帝須彌勒經義釋完 [注: 這是一個章節結束的標題,直接翻譯即可。"Tissametteyyasuttaniddeso sattamo"字面含義就是"第七 帝須彌勒經義釋"。作為一個章節標題,採用簡明的翻譯即可。]