B0102051610purābhedasuttaniddeso（古分經釋）

1. Purābhedasuttaniddeso

Atha purābhedasuttaniddesaṃ vakkhati –

83.

Kathaṃdassīkathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ.

Kathaṃdassī kathaṃsīlo, upasantoti vuccatīti. Kathaṃdassīti kīdisena dassanena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī. Kathaṃsīloti kīdisena sīlena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī kathaṃsīlo. Upasantoti vuccatīti santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyati. Kathaṃdassīti adhipaññaṃ pucchati, kathaṃsīloti adhisīlaṃ pucchati, upasantoti adhicittaṃ pucchatīti – kathaṃdassī kathaṃsīlo upasantoti vuccati.

Taṃ me gotama pabrūhīti. Tanti yaṃ pucchāmi, yaṃ yācāmi, yaṃ ajjhesāmi, yaṃ pasādemi. Gotamāti so nimmito buddhaṃ bhagavantaṃ gottena ālapati. Pabrūhīti brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – taṃ me gotama pabrūhi.

Pucchito uttamaṃ naranti. Pucchitoti puṭṭho pucchito yācito ajjhesito pasādito. Uttamaṃ naranti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ naranti – pucchito uttamaṃ naraṃ.

Tenāha so nimmito –

『『Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ nara』』nti.

1. 破壞前經義釋 現在將要解說破壞前經義釋 - 83. 以何種見解，以何種戒行， 稱為寂靜者； 喬達摩啊，請為我說明， 我問至上之人。 "以何種見解，以何種戒行，稱為寂靜者"：以何種見解即具足何種見解，具何種形態，何種方式，何種類別 - 以何種見解。以何種戒行即具足何種戒行，具何種形態，何種方式，何種類別 - 以何種見解，以何種戒行。稱為寂靜者即稱為、宣說、談論、言說、闡明、表達為寂靜、安息、平靜、止息、寧靜者。以何種見解是問增上慧，以何種戒行是問增上戒，寂靜是問增上心 - 以何種見解，以何種戒行，稱為寂靜者。 "喬達摩啊，請為我說明"：這即我所問、所請求、所懇求、所信求。喬達摩即那化身以姓氏稱呼佛世尊。請說明即請說明、告知、開示、安立、確立、開啟、分別、顯明、宣說 - 喬達摩啊，請為我說明。 "問至上之人"：問即被問、被詢問、被請求、被懇求、被信求。至上之人即最高、最勝、殊勝、最顯著、最上、最妙之人 - 問至上之人。 因此那化身說： "以何種見解，以何種戒行， 稱為寂靜者； 喬達摩啊，請為我說明， 我問至上之人。"

84.

Vītataṇhopurābhedā, [iti bhagavā]

Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,

Tassa natthi purakkhataṃ.

Vītataṇho purābhedāti. Purā kāyassa bhedā, purā attabhāvassa bhedā, purā kaḷevarassa nikkhepā, purā jīvitindriyassa upacchedā vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni 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 paññābhāvanānaṃ 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 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 sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – vītataṇho purābhedāti bhagavā.

84. "破壞前離渴愛，" [世尊說] "不依賴前邊際； 中間不可計量， 他沒有前置物。" "破壞前離渴愛"：在身體破壞之前，在自體破壞之前，在屍骸捨棄之前，在命根斷絕之前，離渴愛、離去渴愛、捨棄渴愛、吐出渴愛、解脫渴愛、斷除渴愛、棄絕渴愛，離貪慾、離去貪慾、捨棄貪慾、吐出貪慾、解脫貪慾、斷除貪慾、棄絕貪慾，無飢渴、寂滅、清涼、感受安樂，以成為梵的自己而住。 世尊是尊敬的稱呼。又，因為破除貪慾而為世尊，因為破除瞋恨而為世尊，因為破除愚癡而為世尊，因為破除慢而為世尊，因為破除見而為世尊，因為破除渴愛而為世尊，因為破除煩惱而為世尊，因為分配、區分、詳細分析法寶而為世尊，因為作諸有的終結而為世尊，因為修習身、修習戒、修習心、修習慧而為世尊，因為親近林野、偏僻、寂靜、少聲響、少喧囂、無人氣息、隱人、適合獨處的臥坐處而為世尊，因為分得衣服、飲食、臥具、病緣醫藥資具而為世尊，因為分得義味、法味、解脫味、增上戒、增上心、增上慧而為世尊，因為分得四禪、四無量、四無色定而為世尊，因為分得八解脫、八勝處、九次第住定而為世尊，因為分得十想修習、十遍定、入出息念定、不凈定而為世尊，因為分得四念處、四正勤、四神足、五根、五力、七覺支、八支聖道而為世尊，因為分得十如來力、四無畏、四無礙解、六神通、六佛法而為世尊。"世尊"這名號不是母親作的，不是父親作的，不是兄弟作的，不是姐妹作的，不是朋友親信作的，不是親戚血親作的，不是沙門婆羅門作的，不是諸天作的；這是諸佛世尊在菩提樹下，隨著一切知智的獲得，經證悟而施設的稱號，即是"世尊" - "破壞前離渴愛"，世尊[如是說]。

Pubbamantamanissitoti pubbanto vuccati atīto addhā. Atītaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā. Evampi pubbamantamanissito. Atha vā 『『evaṃrūpo ahosiṃ atītamaddhāna』』nti tattha nandiṃ na samannāneti, 『『evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna』』nti tattha nandiṃ na samannāneti. Evampi pubbamantamanissito. Atha vā 『『iti me cakkhu [cakkhuṃ (sī. ka.)] ahosi atītamaddhānaṃ – iti rūpā』』ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. 『『Iti me sotaṃ ahosi atītamaddhānaṃ – iti saddā』』ti, 『『iti me ghānaṃ ahosi atītamaddhānaṃ – iti gandhā』』ti, 『『iti me jivhā ahosi atītamaddhānaṃ – iti rasā』』ti, 『『iti me kāyo ahosi atītamaddhānaṃ – iti phoṭṭhabbā』』ti, 『『iti me mano ahosi atītamaddhānaṃ – iti dhammā』』ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. Atha vā yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni na tadassādeti, na taṃ nikāmeti, na ca tena vittiṃ āpajjati. Evampi pubbamantamanissito.

Vemajjhe nupasaṅkheyyoti. Vemajjhaṃ vuccati paccuppanno addhā. Paccuppannaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā . Taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā rattoti nupasaṅkheyyo, duṭṭhoti nupasaṅkheyyo, mūḷhoti nupasaṅkheyyo, vinibaddhoti nupasaṅkheyyo, parāmaṭṭhoti nupasaṅkheyyo, vikkhepagatoti nupasaṅkheyyo, aniṭṭhaṅgatoti nupasaṅkheyyo, thāmagatoti nupasaṅkheyyo; te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā nupasaṅkheyyo, 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 saṅkhaṃ gaccheyyāti – vemajjhe nupasaṅkheyyo.

"不依賴前邊際"：前邊際是指過去時。關於過去時，渴愛已斷除，見已棄絕，因為渴愛已斷除，因為見已棄絕。如此即不依賴前邊際。或者，"我在過去時是如此色"，他不隨從其中的歡喜，"我在過去時是如此受...如此想...如此行...如此識"，他不隨從其中的歡喜。如此即不依賴前邊際。或者，"我在過去時有如此眼 - 如此色"，他的識不繫縛于欲貪，因為識不繫縛于欲貪而不歡喜於此；不歡喜於此。如此即不依賴前邊際。"我在過去時有如此耳 - 如此聲"，"我在過去時有如此鼻 - 如此香"，"我在過去時有如此舌 - 如此味"，"我在過去時有如此身 - 如此觸"，"我在過去時有如此意 - 如此法"，他的識不繫縛于欲貪，因為識不繫縛于欲貪而不歡喜於此；不歡喜於此。如此即不依賴前邊際。或者，對於過去與女人的笑談玩樂，他不享受，不渴求，也不因此得到愉悅。如此即不依賴前邊際。 "中間不可計量"：中間是指現在時。關於現在時，渴愛已斷除，見已棄絕。因為渴愛已斷除，因為見已棄絕，不可計量為貪者，不可計量為瞋者，不可計量為癡者，不可計量為縛者，不可計量為執取者，不可計量為散亂者，不可計量為未到彼岸者，不可計量為堅固者；那些造作已斷除；因為造作已斷除，不可計量于趣，即不可計量為地獄者，或畜生界者，或餓鬼界者，或人，或天，或色者，或無色者，或想者，或無想者，或非想非非想者。他無因，無緣，無理由可被計量 - 中間不可計量。

Tassa natthi purakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā diṭṭhiyā vā parivārito carati. Evampi tassa natthi purakkhataṃ. Atha vā 『『evaṃrūpo siyaṃ anāgatamaddhāna』』nti tattha nandiṃ na samannāneti, 『『evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna』』nti tattha nandiṃ na samannāneti. Evampi tassa natthi purakkhataṃ. Atha vā 『『iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā』』ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. 『『Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā』』ti, 『『iti me ghānaṃ siyā anāgatamaddhānaṃ – iti gandhā』』ti, 『『iti me jivhā siyā anāgatamaddhānaṃ – iti rasā』』ti, 『『iti me kāyo siyā anāgatamaddhānaṃ – iti phoṭṭhabbā』』ti, 『『iti me mano siyā anāgatamaddhānaṃ – iti dhammā』』ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. Atha vā 『『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro』』ti vā appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandato. Evampi tassa natthi purakkhataṃ.

Tenāha bhagavā –

『『Vītataṇho purābhedā, [iti bhagavā]

Pubbamantamanissito;

Vemajjhe nupasaṅkheyyo,

Tassa natthi purakkhata』』nti.

"他沒有前置物"：他即是漏盡的阿羅漢。前置物有兩種前置 - 渴愛的前置和見的前置...乃至...這是渴愛的前置...乃至...這是見的前置。他的渴愛前置已斷除，見前置已棄絕。因為渴愛前置已斷除，因為見前置已棄絕，他不以渴愛或見作前導而行，不以渴愛為旗、不以渴愛為幡、不以渴愛為主，不以見為旗、不以見為幡、不以見為主，不被渴愛或見所圍繞而行。如此即他沒有前置物。或者，"我將來會是如此色"，他不隨從其中的歡喜，"我將來會是如此受...如此想...如此行...如此識"，他不隨從其中的歡喜。如此即他沒有前置物。或者，"我將來會有如此眼 - 如此色"，對於未得的獲得，他不立志於心，因為心無立志而不歡喜於此；不歡喜於此。如此即他沒有前置物。"我將來會有如此耳 - 如此聲"，"我將來會有如此鼻 - 如此香"，"我將來會有如此舌 - 如此味"，"我將來會有如此身 - 如此觸"，"我將來會有如此意 - 如此法"，對於未得的獲得，他不立志於心，因為心無立志而不歡喜於此；不歡喜於此。如此即他沒有前置物。或者，"以此戒或禁行或苦行或梵行，我將成為天或某天"，對於未得的獲得，他不立志於心，因為心無立志而不歡喜於此；不歡喜於此。如此即他沒有前置物。 因此世尊說： "破壞前離渴愛，" [世尊說] "不依賴前邊際； 中間不可計量， 他沒有前置物。"

85.

Akkodhanoasantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato muni.

Akkodhano asantāsīti. Akkodhanoti yañhi kho vuttaṃ. Api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati – 『『anatthaṃ me acarī』』ti kodho jāyati, 『『anatthaṃ me caratī』』ti kodho jāyati, 『『anatthaṃ me carissatī』』ti kodho jāyati, 『『piyassa me manāpassa anatthaṃ acari… anatthaṃ carati… anatthaṃ carissatī』』ti kodho jāyati, 『『appiyassa me amanāpassa atthaṃ acari… atthaṃ carati… atthaṃ carissatī』』ti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso , kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ, asuropo [assuropo (sī. ka.)] anattamanatā cittassa – ayaṃ vuccati kodho.

Api ca kodhassa adhimattaparittatā veditabbā. Atthi kañci [kiñci (ka.)] kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti; atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti; atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo [pharusavācanicchāraṇo (syā.)] hoti; atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti; atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti; atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti; atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti; atthi kañci kālaṃ kodho daṇḍasatthaabhinipātamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti; atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti; atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti; atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano [jīvitapanāsano (syā.)] hoti; atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho parapuggalaṃ ghāṭetvā attānaṃ ghāṭeti, ettāvatā kodho paramussadagato paramavepullappatto hoti. Yassa so kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhanoti – akkodhano.

Asantāsīti idhekacco tāsī hoti uttāsī parittāsī, so tasati na uttasati parittasati bhāyati santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti tasati uttasati parittasati bhāyati santāsaṃ āpajjati.

我來幫你翻譯這段巴利文文獻的簡體中文譯文： 85 不憤怒且不恐懼，不誇耀且不傲慢； 言語沉穩不輕浮，此人善護口業的牟尼。 "不憤怒且不恐懼"的解釋：關於"不憤怒"，如此所說。且應當先說憤怒。憤怒從十種情況產生 - "他過去對我不利"而生憤怒，"他現在對我不利"而生憤怒，"他將來會對我不利"而生憤怒，"他過去對我所愛所喜的人不利...現在對我所愛所喜的人不利...將來會對我所愛所喜的人不利"而生憤怒，"他過去對我所不愛不喜的人有利...現在對我所不愛不喜的人有利...將來會對我所不愛不喜的人有利"而生憤怒，或在不當之處生憤怒。凡是這樣的心的激怒、憎恨、敵意、對抗、忿怒、大怒、極怒、瞋恚、瞋惱、極瞋、心的乖違、意的瞋恚、憤怒、發怒、怒性、瞋恚、瞋惱、瞋性、乖違、乖惱、乖性、敵對、對抗、暴躁、兇惡、心不滿意 - 這稱為憤怒。 且應當瞭解憤怒的程度深淺。有時憤怒僅使心混濁，但還未致使面容扭曲；有時憤怒僅致使面容扭曲，但還未致使下頜震顫；有時憤怒僅致使下頜震顫，但還未發出粗暴語言；有時憤怒僅致使發出粗暴語言，但還未四處張望；有時憤怒僅致使四處張望，但還未握持棍杖刀劍；有時憤怒僅致使握持棍杖刀劍，但還未舉起棍杖刀劍；有時憤怒僅致使舉起棍杖刀劍，但還未揮打棍杖刀劍；有時憤怒僅致使揮打棍杖刀劍，但還未造成損傷；有時憤怒僅致使造成損傷，但還未造成破壞毀滅；有時憤怒僅致使破壞毀滅，但還未致使肢體分離；有時憤怒僅致使肢體分離，但還未奪取生命；有時憤怒僅致使奪取生命，但還未致使捨棄一切。當憤怒致使殺害他人後自殺時，此時憤怒達到最極致、最廣大的程度。若人已斷除、根除、平息、止息此種憤怒，不再可能生起，為智火所燒，此人稱為不憤怒者。因為斷除憤怒故為不憤怒者，因為完全了知憤怒事故為不憤怒者，因為斷絕憤怒因故為不憤怒者 - 這就是"不憤怒"。 "不恐懼"：此處某些人易於恐懼、極度恐懼、驚慌，他恐懼、極度恐懼、驚慌、害怕、陷入恐懼。"我得不到僧團，或得不到群眾，或得不到住處，或得不到利養，或得不到名聲，或得不到讚譽，或得不到安樂，或得不到衣服，或得不到食物，或得不到住所，或得不到醫藥資具，或得不到病人照顧者，我不出名"而恐懼、極度恐懼、驚慌、害怕、陷入恐懼。

Idha bhikkhu asantāsī hoti anuttāsī aparittāsī; so na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjatīti – akkodhano asantāsī.

Avikatthī akukkucoti. Idhekacco katthī hoti vikatthī, so katthati vikatthati – ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā, ñāto yasassī gahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, 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… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na katthati na vikatthati, katthanā vikatthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – avikatthī.

Akukkucoti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā kāle vikālasaññitā, avajje vajjasaññitā vajje avajjasaññitā; yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.

這裡的比丘是不恐懼、不極度恐懼、不驚慌的；他不恐懼、不極度恐懼、不驚慌、不害怕、不陷入恐懼。"我得不到僧團，或得不到群眾，或得不到住處，或得不到利養，或得不到名聲，或得不到讚譽，或得不到安樂，或得不到衣服，或得不到食物，或得不到住所，或得不到醫藥資具，或得不到病人照顧者，我不出名"而不恐懼、不極度恐懼、不驚慌、不害怕、不陷入恐懼 - 這就是"不憤怒且不恐懼"。 "不誇耀且不傲慢"：此處某些人是誇耀者、過度誇耀者，他誇耀、過度誇耀："我具足戒德"或"我具足禁戒"或"我具足戒與禁"，或以種姓、或以族姓、或以貴族子弟身份、或以容貌端正、或以財富、或以學識、或以工作領域、或以技藝領域、或以學問領域、或以多聞、或以辯才、或以其他任何事物。"我是從高貴家族出家"或"我是從大家族出家"或"我是從大財富家族出家"或"我是從極富裕家族出家"，或"我是衆所周知的在家出家者中有名望者"，或"我是獲得衣服、食物、住所、醫藥資具者"，或"我是經師"或"我是律師"或"我是說法者"，或"我是林居者"或"我是乞食者"或"我是糞掃衣者"或"我是三衣者"，或"我是次第乞食者"或"我是過午不食者"或"我是常坐不臥者"或"我是隨處臥者"，或"我是初禪證得者"或"我是第二禪證得者"或"我是第三禪證得者"或"我是第四禪證得者"，或"我是空無邊處定證得者...識無邊處定證得者...無所有處定證得者...非想非非想處定證得者"而誇耀、過度誇耀。他如是不誇耀、不過度誇耀，遠離、離開、避開、出離、舍離、解脫、不束縛于誇耀與過度誇耀，以無限制之心而住 - 這就是"不誇耀"。 "不傲慢"：傲慢是指手的傲慢也是傲慢，足的傲慢也是傲慢，手足的傲慢也是傲慢，于不適當處認為適當，于適當處認為不適當，于非時認為是時，於是時認為非時，于無過認為有過，于有過認為無過；凡如此類的傲慢、變得傲慢、傲慢性、心的悔恨、意的憂慮 - 這稱為傲慢。

Api ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? 『『Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita』』ntiuppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritaṃ… kataṃ me manoduccaritaṃ, akataṃ me manosucarita』』nti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī』』ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『kataṃ me adinnādānaṃ , akatā me adinnādānā veramaṇī』』ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī』』ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『kato me musāvādo, akatā me musāvādā veramaṇī』』ti… 『『katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī』』ti… 『『katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī』』ti… 『『kato me samphappalāpo, akatā me samphappalāpā veramaṇī』』ti… 『『katā me abhijjhā, akatā me anabhijjhā』』ti… 『『kato me byāpādo, akato me abyāpādo』』ti… 『『katā me micchādiṭṭhi, akatā me sammādiṭṭhī』』ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Atha vā 『『sīlesumhi na paripūrakārī』』ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『indriyesumhi aguttadvāro』』ti… 『『bhojane amattaññumhī』』ti… 『『jāgariyaṃ ananuyuttomhī』』ti… 『『na satisampajaññena samannāgatomhī』』ti… 『『abhāvitā me cattāro satipaṭṭhānā』』ti… 『『abhāvitā me cattāro sammappadhānā』』ti… 『『abhāvitā me cattāro iddhipādā』』ti… 『『abhāvitāni me pañcindriyānī』』ti… 『『abhāvitāni me pañca balānī』』ti… 『『abhāvitā me satta bojjhaṅgā』』ti… 『『abhāvito me ariyo aṭṭhaṅgiko maggo』』ti… 『『dukkhaṃ me apariññāta』』nti… 『『samudayo me appahīno』』ti… 『『maggo me abhāvito』』ti… 『『nirodho me asacchikato』』ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Yassetaṃ kukkuccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati akukkuccoti – avikatthī akukkuco.

Mantabhāṇī anuddhatoti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Mantāya pariggahetvā pariggahetvā vācaṃ bhāsati bahumpi kathento bahumpi bhaṇanto bahumpi dīpayanto bahumpi voharanto. Dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsitaṃ vācaṃ na bhāsatīti – mantabhāṇī. Anuddhatoti. Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati uddhaccaṃ. Yassetaṃ uddhaccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati anuddhatoti – mantabhāṇī anuddhato.

且以兩種原因生起傲慢、心的悔恨、意的憂慮：因已作與未作。如何因已作與未作而生起傲慢、心的悔恨、意的憂慮？"我作了身惡行，未作身善行"而生起傲慢、心的悔恨、意的憂慮；"我作了語惡行，未作語善行...我作了意惡行，未作意善行"而生起傲慢、心的悔恨、意的憂慮；"我作了殺生，未作離殺生"而生起傲慢、心的悔恨、意的憂慮；"我作了不與取，未作離不與取"而生起傲慢、心的悔恨、意的憂慮；"我作了欲邪行，未作離欲邪行"而生起傲慢、心的悔恨、意的憂慮；"我作了妄語，未作離妄語"..."我作了離間語，未作離離間語"..."我作了粗惡語，未作離粗惡語"..."我作了綺語，未作離綺語"..."我作了貪慾，未作無貪"..."我作了瞋恚，未作無瞋"..."我持邪見，未持正見"而生起傲慢、心的悔恨、意的憂慮。如是因已作與未作而生起傲慢、心的悔恨、意的憂慮。 或者"我于諸戒未圓滿行持"而生起傲慢、心的悔恨、意的憂慮；"我于諸根門未防護"..."我于飲食不知節量"..."我未致力於覺醒"..."我未具足念與正知"..."我未修習四念處"..."我未修習四正勤"..."我未修習四神足"..."我未修習五根"..."我未修習五力"..."我未修習七覺支"..."我未修習八聖道"..."我未遍知苦"..."我未斷除集"..."我未修習道"..."我未證悟滅"而生起傲慢、心的悔恨、意的憂慮。若此傲慢已斷除、根除、平息、止息、不再可能生起、為智火所燒，此人稱為不傲慢者 - 這就是"不誇耀且不傲慢"。 "言語沉穩不輕浮"：此處"沉穩"指智慧。凡是智慧、了知...無癡、擇法、正見。以智慧思慮后而說話，即使多說、多言、多闡釋、多表達。不說錯說、錯言、錯語、失言、惡說之語 - 這就是"言語沉穩"。"不輕浮"：什麼是輕浮？凡是心的掉舉、不寂靜、心的散亂、心的動搖 - 這稱為輕浮。若此輕浮已斷除、根除、平息、止息、不再可能生起、為智火所燒，此人稱為不輕浮者 - 這就是"言語沉穩不輕浮"。

Sa ve vācāyato munīti. Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti – kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catuddosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati.

Dasa kathāvatthūni kathesi, seyyathidaṃ – appicchakathaṃ katheti, santuṭṭhīkathaṃ katheti, pavivekakathaṃ… asaṃsaggakathaṃ… vīriyārambhakathaṃ… sīlakathaṃ… samādhikathaṃ… paññākathaṃ… vimuttikathaṃ … vimuttiñāṇadassanakathaṃ… satipaṭṭhānakathaṃ… sammappadhānakathaṃ… iddhipādakathaṃ… indriyakathaṃ… balakathaṃ… bojjhaṅgakathaṃ… maggakathaṃ… phalakathaṃ… nibbānakathaṃ katheti. Vācāyatoti yatto pariyatto gutto gopito rakkhito vūpasanto. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi…pe… saṅgajālamaticca so munīti – sa ve vācāyato muni.

Tenāha bhagavā –

『『Akkodhano asantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato munī』』ti.

"善護口業的牟尼"：此處比丘斷除妄語，遠離妄語，說真實語，誠實可信，可靠，不欺世間。斷除離間語，遠離離間語 - 不會聽到這裡后在那裡說以分裂這些人，或聽到那裡后在這裡說以分裂那些人。如是他是分裂者的調解者，和合者的支持者，喜好和合，樂於和合，歡喜和合，說能促成和合的語言。斷除粗惡語，遠離粗惡語 - 說那種悅耳、令人愉悅、可愛、入心、優雅、眾人所喜、眾人所樂的語言。斷除綺語，遠離綺語 - 說適時語、真實語、有益語、法語、律語，說有價值的語言，適時地說有根據的、有限度的、與義理相應的語言。具足四種語善行，說離四過失的語言，遠離、離開、避開、出離、舍離、解脫、不束縛於三十二種畜生論，以無限制之心而住。 他說十種論事，即：說少欲論、知足論、遠離論、不雜處論、精進論、戒論、定論、慧論、解脫論、解脫知見論、念處論、正勤論、神足論、根論、力論、覺支論、道論、果論、涅槃論。"善護口業"即是已約束、已完全約束、已守護、已保護、已防護、已平息。"牟尼"：牟那稱為智慧。凡是智慧、了知...無癡、擇法、正見...超越執著網者為牟尼 - 這就是"善護口業的牟尼"。 因此世尊說： "不憤怒且不恐懼，不誇耀且不傲慢； 言語沉穩不輕浮，此人善護口業的牟尼。"

86.

Nirāsattianāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyati.

Nirāsatti anāgateti. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsatti taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. Evampi nirāsatti anāgate. Atha vā 『『evaṃrūpo siyaṃ anāgatamaddhāna』』nti tattha nandiṃ na samannāneti, 『『evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna』』nti tattha nandiṃ na samannāneti. Evampi nirāsatti anāgate. Atha vā 『『iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā』』ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati , cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. 『『Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā』』ti…pe… 『『iti me mano siyā anāgatamaddhānaṃ – iti dhammā』』ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. Atha vā 『『imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』』ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate.

Atītaṃ nānusocatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati, 『『cakkhu me vipariṇata』』nti na socati, 『『sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatā』』ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – atītaṃ nānusocati.

Vivekadassīphassesūti. Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso; yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso.

86.\ 于未來無執著，不為過去憂愁； 觀觸[境]離執著，不為見解所牽。 "于未來無執著"是指：執著即是渴愛。那種染著、耽染等…乃至貪婪、貪慾、不善根。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此執著渴愛者，如是為于未來無執著。或者，不追求"未來我將成為如是色身"之歡喜，不追求"未來我將成為如是受…如是想…如是行…如是識"之歡喜。如是為于未來無執著。或者，"未來我將有如是眼、如是色"，心不追求未得之獲得，因心無追求故不歡喜；不歡喜故。如是為于未來無執著。"未來我將有如是耳、如是聲"等…乃至"未來我將有如是意、如是法"，心不追求未得之獲得，因心無追求故不歡喜；不歡喜故。如是為于未來無執著。或者，"以此戒、或此禁、或此苦行、或此梵行，我將成為天神或某種天神"，心不追求未得之獲得，因心無追求故不歡喜；不歡喜故。如是為于未來無執著。 "不為過去憂愁"是指：不為已變化的事物憂愁，不為已變化之事物中憂愁，不為"我的眼已變化"而憂愁，不為"我的耳…我的鼻…我的舌…我的身…我的色…我的聲…我的香…我的味…我的觸…我的家族…我的群眾…我的住處…我的利養…我的名聲…我的稱讚…我的安樂…我的衣服…我的飲食…我的臥具…我的醫藥資具…我的母親…我的父親…我的兄弟…我的姊妹…我的兒子…我的女兒…我的朋友…我的大臣…我的親屬…我的血親已變化"而憂愁、疲憊、悲嘆、捶胸號哭、不陷於迷亂。 "觀觸[境]離執著"中的觸是指：眼觸、耳觸、鼻觸、舌觸、身觸、意觸，概念觸、對像觸，樂受觸、苦受觸、不苦不樂受觸，善觸、不善觸、無記觸，欲界觸、色界觸、無色界觸，空觸、無相觸、無愿觸，世間觸、出世間觸，過去觸、未來觸、現在觸；凡如是觸、接觸、完全接觸、完全接觸性—此稱

Vivekadassī phassesūti. Cakkhusamphassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotasamphassaṃ vivittaṃ passati… ghānasamphassaṃ vivittaṃ passati… jivhāsamphassaṃ vivittaṃ passati… kāyasamphassaṃ vivittaṃ passati… manosamphassaṃ vivittaṃ passati… adhivacanasamphassaṃ vivittaṃ passati… paṭighasamphassaṃ vivittaṃ passati… sukhavedanīyaṃ phassaṃ… dukkhavedanīyaṃ phassaṃ… adukkhamasukhavedanīyaṃ phassaṃ… kusalaṃ phassaṃ… akusalaṃ phassaṃ… abyākataṃ phassaṃ… kāmāvacaraṃ phassaṃ… rūpāvacaraṃ phassaṃ… arūpāvacaraṃ phassaṃ… lokiyaṃ phassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Atha vā atītaṃ phassaṃ anāgatehi ca paccuppannehi ca phassehi vivittaṃ passati, anāgataṃ phassaṃ atītehi ca paccuppannehi ca phassehi vivittaṃ passati, paccuppannaṃ phassaṃ atītehi ca anāgatehi ca phassehi vivittaṃ passati. Atha vā ye te phassā ariyā anāsavā lokuttarā suññatapaṭisaññuttā, te phasse vivitte passati rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi vivitte passatīti – vivekadassī phassesu.

Diṭṭhīsu ca na nīyatīti. Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati; napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – diṭṭhīsu ca na nīyati.

Tenāha bhagavā –

『『Nirāsatti anāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyatī』』ti.

"觀觸[境]離執著"是指：觀眼觸離於我、我所、常、恒、永恒、不變易之法，觀耳觸離於...觀鼻觸離於...觀舌觸離於...觀身觸離於...觀意觸離於...觀概念觸離於...觀對像觸離於...觀樂受觸...觀苦受觸...觀不苦不樂受觸...觀善觸...觀不善觸...觀無記觸...觀欲界觸...觀色界觸...觀無色界觸...觀世間觸離於我、我所、常、恒、永恒、不變易之法。 或者，觀過去觸離於未來觸和現在觸，觀未來觸離於過去觸和現在觸，觀現在觸離於過去觸和未來觸。或者，觀那些聖者、無漏、出世間、與空性相應的觸，觀那些觸離於貪、瞋、癡、忿、恨、覆、惱、嫉、慳、誑、諂、慢、競、傲慢、驕傲、放逸、一切煩惱、一切惡行、一切憂慮、一切熱惱、一切苦痛、一切不善行。如是為觀觸[境]離執著。 "不為見解所牽"是指：對他來說，六十二種邪見已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡。他不被見解所引導、所牽引、所漂流、所攜帶；也不認為那種邪見為真實，不再返回。 世尊說： "于未來無執著，不為過去憂愁； 觀觸[境]離執著，不為見解所牽。"

87.

Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto.

Patilīno akuhakoti. Patilīnoti rāgassa pahīnattā patilīno, dosassa pahīnattā patilīno, mohassa pahīnattā patilīno, kodhassa… upanāhassa … makkhassa… paḷāsassa… issāya… macchariyassa…pe… sabbākusalābhisaṅkhārānaṃ pahīnattā patilīno. Vuttañhetaṃ bhagavatā – 『『kathañca, bhikkhave, bhikkhu patilīno hoti? Imassa, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hotī』』ti – patilīno.

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

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

87.\ 離欲不虛偽，無羨且無慳； 不傲不可厭，不與離間連。 "離欲不虛偽"中的"離欲"是指：因貪已斷故離欲，因瞋已斷故離欲，因癡已斷故離欲，因忿...因恨...因覆...因惱...因嫉...因慳...乃至因一切不善行已斷故離欲。世尊曾如是說："諸比丘，比丘如何是離欲者？諸比丘，此比丘的我慢已斷、已根除如截多羅樹、已令不復存在、令將來不再生起。諸比丘，如是比丘是離欲者。"如是為離欲。 "不虛偽"中有三種虛偽事：關於資具受用的虛偽事，關於威儀的虛偽事，關於暗示的虛偽事。 什麼是關於資具受用的虛偽事？在此，居士們邀請比丘[接受]衣服、飲食、住處、醫藥資具，他雖是惡欲者、為欲所制、渴求衣服、飲食、住處、醫藥資具，但爲了得到更多而拒絕衣服，拒絕飲食，拒絕住處，拒絕醫藥資具。他如是說："沙門要貴重衣服何用！沙門從墓地或垃圾堆或店舖收集碎布製成衣服來穿才適宜。沙門要貴重飲食何用！沙門以乞食維生才適宜。沙門要貴重住處何用！沙門住于樹下、或墓地、或露天才適宜。沙門要貴重醫藥資具何用！沙門用陳腐小便或小塊訶梨勒果做藥才適宜。"為此他穿粗劣衣服，食用粗劣飲食，使用粗劣住處，使用粗劣醫藥資具。居士們如是了知他："這位沙門少欲、知足、遠離、不與眾交際、精進、持頭陀行"，而更多地邀請他[接受]衣服、飲食、住處、醫藥資具。他如是說："具信良家子因三事和合而生多福：因信和合而生多福，因施物和合而生多福，因應供和合而生多福。你們有此信心，施物具足，我是受施者。如果我不接受，你們將失去福德。我不需要這些，但爲了憐憫你們而接受。"為此他接受很多衣服，接受很多飲食，接受很多醫藥資具。凡如是皺眉、作皺眉狀、虛偽、作虛偽、虛偽性—這是關於資具受用的虛偽事。

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

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, 『『evaṃ maṃ jano sambhāvessatī』』ti, ariyadhammasannissitaṃ vācaṃ bhāsati. 『『Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho』』ti bhaṇati; 『『yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parisāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo mahesakkho』』ti bhaṇati; 『『yassa evarūpo upajjhāyo so samaṇo mahesakkho』』ti bhaṇati; 『『yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkho』』ti bhaṇati; 『『yo evarūpe vihāre vasati so samaṇo mahesakkho』』ti bhaṇati; 『『yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho』』ti bhaṇati.

Atha vā korajikakorajiko [korañjikakorañjiko (sī.)] bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, 『『ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī』』ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Yassimāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akuhakoti – patilīno akuhako.

什麼是關於威儀的虛偽事？在此，某人是惡欲者、為欲所制、希望受尊敬，想"如此人們將尊敬我"，而安排行走，安排站立，安排坐，安排臥，刻意地行走，刻意地站立，刻意地坐，刻意地臥，裝作入定般地行走，裝作入定般地站立，裝作入定般地坐，裝作入定般地臥，裝作禪修者。凡如是威儀的安排、再安排、設立、建立、皺眉、作皺眉狀、虛偽、作虛偽、虛偽性—這是關於威儀的虛偽事。 什麼是關於暗示的虛偽事？在此，某人是惡欲者、為欲所制、希望受尊敬，想"如此人們將尊敬我"，而說與聖法相關的話。他說："穿如是衣服的沙門是有大威力的"；他說："持如是缽的...持銅碗的...持水器的...持濾水器的...持鑰匙的...穿鞋的...持腰帶的...持繩帶的沙門是有大威力的"；他說："有如是和尚的沙門是有大威力的"；他說："有如是阿阇黎的...有如是同和尚的...有如是同阿阇黎的...有如是朋友的...有如是知己的...有如是親近者的...有如是夥伴的沙門是有大威力的"；他說："住如是精舍的沙門是有大威力的"；他說："住如是半蓋屋的...住殿堂的...住樓房的...住洞窟的...住石窟的...住小屋的...住重樓的...住高閣的...住宮殿的...住望樓的...住集會堂的...住涼亭的...住樹下的沙門是有大威力的。" 或者，裝作疲倦、皺眉、虛偽、多言、裝飾言辭，說"此沙門獲得如是寂靜的禪定"，說如是深奧、隱秘、微妙、隱藏、出世間、與空性相應的話。凡如是皺眉、作皺眉狀、虛偽、作虛偽、虛偽性—這是關於暗示的虛偽事。對於這三種虛偽事已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡者，他被稱為"不虛偽"。如是為"離欲不虛偽"。

Apihālu amaccharīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati apihālu. So rūpe na piheti, sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ … nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme na piheti na icchati na sādiyati na pattheti nābhijappatīti – apihālu. Amaccharīti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccharaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – apihālu amaccharī.

Appagabbhoajegucchoti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyampi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato [acittikārakato (syā. ka.)] there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāyaṃ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti.

"無羨且無慳"中的"羨"是指渴愛。那種染著、耽染...乃至貪婪、貪慾、不善根。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此羨慕渴愛者，他被稱為"無羨"。他不羨慕色、聲、香、味、觸、家族、群眾、住處、利養、名聲、稱讚、安樂、衣服、飲食、住處、醫藥資具、欲界、色界、無色界、欲有、色有、無色有、想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有、過去、未來、現在、所見聞覺知之法，不欲求、不喜好、不希望、不祈求。 "無慳"中有五種慳：住處慳、家族慳、利養慳、美名慳、法慳。凡如是慳吝、作慳吝、慳吝性、吝嗇、貪婪、心的不捨—這稱為慳。此外，蘊的慳也是慳，界的慳也是慳，處的慳也是慳，執著—這稱為慳。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此慳者，他被稱為"無慳"。 "不傲不可厭"中的"傲慢"有三種：身傲慢、語傲慢、心傲慢。什麼是身傲慢？在此，某人在僧團中顯示身傲慢，在大眾中顯示身傲慢，在食堂中顯示身傲慢，在浴室中顯示身傲慢，在浴場中顯示身傲慢，進入民居時顯示身傲慢，進入民居后顯示身傲慢。 如何在僧團中顯示身傲慢？在此，某人在僧團中不恭敬地碰撞長老比丘而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，覆頭而坐，站著說話，揮臂說話。如是在僧團中顯示身傲慢。 如何在大眾中顯示身傲慢？在此，某人在大眾中不恭敬地在未穿鞋的長老比丘經行時穿鞋經行，在低處經行時在高處經行，在地上經行時在經行處經行，碰撞而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，覆頭而坐，站著說話，揮臂說話。如是在大眾中顯示身傲慢。 如何在食堂中顯示身傲慢？在此，某人在食堂中不恭敬地擠入長老比丘間而坐，排擠新比丘座位，碰撞而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，覆頭而坐，站著說話，揮臂說話。如是在食堂中顯示身傲慢。;

Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati , anāpucchampi anajjhiṭṭhopi kaṭṭhaṃ pakkhipati, dvārampi pidahati, bāhāvikkhepakopi bhaṇati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati [nahāyati (sī.)], puratopi nhāyati , uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṃ bhikkhūnaṃ purato purato gacchati. Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho, 『『na pavisa [pavisatha (sī.) evamaññesu padadvayesupi], bhante』』ti vuccamāno pavisati, 『『na tiṭṭha, bhante』』ti vuccamāno tiṭṭhati, 『『na nisīda, bhante』』ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca. Yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati kumārakassapi siraṃ parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ dasseti.

Katamaṃ vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – 『『itthaṃnāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi. Kiṃ pivissāma, kiṃ bhuñjissāma, kiṃ khādissāma? Kiṃ vā atthi, kiṃ vā me dassathā』』ti vippalapati, yā evarūpā vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.

如何在浴室中顯示身傲慢？在此，某人在浴室中不恭敬地碰撞長老比丘而站立，碰撞而坐，站在前面，坐在前面，坐在高座上，未經許可就新增柴火，關閉門，揮臂說話。如是在浴室中顯示身傲慢。 如何在浴場中顯示身傲慢？在此，某人在浴場中不恭敬地碰撞長老比丘而下水，在前面下水，碰撞而洗浴，在前面洗浴，在上面洗浴，碰撞而上岸，在前面上岸，在上面上岸。如是在浴場中顯示身傲慢。 如何在進入民居時顯示身傲慢？在此，某人進入民居時不恭敬地碰撞長老比丘而行走，在前面行走，繞開長老比丘而行走。如是在進入民居時顯示身傲慢。 如何在進入民居后顯示身傲慢？在此，某人進入民居后，被告知"尊者，請勿進入"卻進入，被告知"尊者，請勿站立"卻站立，被告知"尊者，請勿坐下"卻坐下，進入不適當處，站在不適當處，坐在不適當處，凡是那些屬於家族的內室、隱密和遮蔽處，那裡有家中婦女、家中女兒、家中媳婦、家中少女坐著，他也突然進入，撫摸小孩的頭。如是在進入民居后顯示身傲慢。 什麼是語傲慢？在此，某人在僧團中顯示語傲慢，在大眾中顯示語傲慢，在進入民居后顯示語傲慢。 如何在僧團中顯示語傲慢？在此，某人在僧團中不恭敬地未經請求或未受邀請，對來到寺院的比丘說法，回答問題，誦讀波羅提木叉，站著說話，揮臂說話。如是在僧團中顯示語傲慢。 如何在大眾中顯示語傲慢？在此，某人在大眾中不恭敬地未經請求或未受邀請，對來到寺院的比丘說法，回答問題，站著說話，揮臂說話。對來到寺院的比丘尼、優婆塞、優婆夷說法，回答問題，站著說話，揮臂說話。如是在大眾中顯示語傲慢。 如何在進入民居后顯示語傲慢？在此，某人進入民居后對婦女或少女如是說："某名某姓者，有什麼？有粥嗎？有飯嗎？有硬食嗎？我們要喝什麼？要吃什麼？要咀嚼什麼？有什麼？或將給我什麼？"而胡言亂語。這種話語、廢話、胡言、亂語、絮叨。如是在進入民居后顯示語傲慢—這就是語傲慢。

Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahākulā pabbajito samāno mahākulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na uḷārabhogakulā pabbajito samāno… na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ dahati cittena, na vinayadharo samāno… na dhammakathiko samāno… na āraññiko samāno… na piṇḍapātiko samāno… na paṃsukūliko samāno… na tecīvariko samāno… na sapadānacāriko samāno… na khalupacchābhattiko samāno… na nesajjiko samāno… na yathāsanthatiko samāno… na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena…pe… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – appagabbho.

Ajegucchoti . Atthi puggalo jeguccho, atthi ajeguccho. Katamo ca puggalo jeguccho? Idhekacco puggalo dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upanāhī, makkhī hoti paḷāsī, issukī hoti maccharī, saṭho hoti māyāvī , thaddho hoti atimānī, pāpiccho hoti micchādiṭṭhi [micchādiṭṭhī (sī.)], sandiṭṭhiparāmāsī hoti ādānaggāhī duppaṭinissaggī – ayaṃ vuccati puggalo jeguccho.

Katamo ca puggalo ajeguccho? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupāyāsabahulo, bahumpi vutto samāno na abhisajjati na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī , na pāpiccho hoti na micchādiṭṭhi, asandiṭṭhiparāmāsī hoti anādānaggāhī suppaṭinissaggī – ayaṃ vuccati puggalo ajeguccho. Sabbe bālaputhujjanā jegucchā, puthujjanakalyāṇakaṃ upādāya aṭṭha ariyapuggalā ajegucchāti – appagabbho ajeguccho.

Pesuṇeyye ca no yutoti. Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedo (ka.)], bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.

什麼是心傲慢？在此，某人雖非從高貴家族出家，卻在心中認為自己與從高貴家族出家者平等；雖非從大家族出家，卻在心中認為自己與從大家族出家者平等；雖非從富裕家族出家，卻在心中認為自己與從富裕家族出家者平等；雖非從豪門出家...雖非經師，卻在心中認為自己與經師平等；雖非律師...雖非說法者...雖非林居者...雖非乞食者...雖非糞掃衣者...雖非三衣者...雖非次第乞食者...雖非過午不食者...雖非常坐不臥者...雖非隨處臥者...雖非初禪證得者，卻在心中認為自己與初禪證得者平等...乃至雖非非想非非想處定證得者，卻在心中認為自己與非想非非想處定證得者平等—這是心傲慢。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡這三種傲慢者，他被稱為"不傲"。 "不可厭"中，有可厭之人，有不可厭之人。什麼是可厭之人？在此，某人破戒、惡法、不凈行為可疑、行為隱秘、非沙門而自稱沙門、非梵行者而自稱梵行者、內心腐敗、充滿慾望、如垃圾—這被稱為可厭之人。或者，易怒多憂惱，稍受言語即生氣、發怒、瞋恚、對抗，顯露忿怒、瞋恨、不悅—這被稱為可厭之人。或者，易怒且懷恨，覆惱且驕慢，嫉妒且慳吝，奸詐且虛偽，頑固且傲慢，惡欲且邪見，執著己見且固守難捨—這被稱為可厭之人。 什麼是不可厭之人？在此，比丘持戒，守護波羅提木叉律儀而住，具足行為和行處，對微細罪過見其怖畏，受持學處而學習—這被稱為不可厭之人。或者，不易怒不多憂惱，即使多受言語也不生氣、不發怒、不瞋恚、不對抗，不顯露忿怒、瞋恨、不悅—這被稱為不可厭之人。或者，不易怒且不懷恨，不覆惱且不驕慢，不嫉妒且不慳吝，不奸詐且不虛偽，不頑固且不傲慢，不惡欲且不邪見，不執著己見且不固守易舍—這被稱為不可厭之人。除了賢善凡夫，所有愚凡夫都是可厭的，八種聖者是不可厭的。 "不與離間連"中的"離間"是指：在此，某人說離間語，從這裡聽到告訴那裡以離間這些人，或從那裡聽到告訴這裡以離間那些人。如是成為和合者的分裂者，或分裂者的支持者，喜好派系，樂於派系，歡喜派系，說製造派系的話—這稱為離間。

Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā, bhedādhippāyena [bhedādhippāyo (bahūsu)] vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? 『『Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjeyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu [aphāsuṃ (sī.)] vihareyyu』』nti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so pesuññe no yuto na yutto na payutto na sammāyuttoti – pesuṇeyye ca no yuto.

Tenāha bhagavā –

『『Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto』』ti.

此外，由兩種原因而挑起離間：爲了獲得喜愛或爲了意圖分裂。如何爲了獲得喜愛而挑起離間？[想]"我將成為他所喜愛的，將成為他所喜歡的，將成為他所信賴的，將成為他的親近者，將成為他的善友。"如是爲了獲得喜愛而挑起離間。如何爲了意圖分裂而挑起離間？[想]"這些人如何能分開、分離、成派系、分成兩派、成為兩部分、成為兩群、分裂、不和合、住于苦惱不安？"如是爲了意圖分裂而挑起離間。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此離間者，他不與離間相應、不結合、不從事、不正確結合。如是為"不與離間連"。 世尊說： "離欲不虛偽，無羨且無慳； 不傲不可厭，不與離間連。"

88.

Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjati.

Sātiyesu anassāvīti. Sātiyā vuccanti pañca kāmaguṇā. Kiṃkāraṇā sātiyā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sātiyanti patthayanti pihayanti abhijappanti, taṃkāraṇā sātiyā vuccanti pañca kāmaguṇā. Yesaṃ esā sātiyā taṇhā appahīnā tesaṃ cakkhuto rūpataṇhā savati āsavati [pasavati (syā.)] sandati pavattati, sotato saddataṇhā… ghānato gandhataṇhā… jivhāto rasataṇhā… kāyato phoṭṭhabbataṇhā… manato dhammataṇhā savati āsavati sandati pavattati. Yesaṃ esā sātiyā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā tesaṃ cakkhuto rūpataṇhā na savati nāsavati [na pasavati (syā.)] na sandati na pavattati , sotato saddataṇhā…pe… manato dhammataṇhā na savati nāsavati na sandati na pavattatīti – sātiyesu anassāvī.

Atimāne ca no yutoti. Katamo atimāno? Idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Yasseso atimāno pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so atimāne ca no yuto na yutto nappayutto na sammāyuttoti – atimāne ca no yuto.

Saṇho ca paṭibhānavāti. Saṇhoti saṇhena kāyakammena samannāgatoti saṇho, saṇhena vacīkammena… saṇhena manokammena samannāgatoti saṇho, saṇhehi satipaṭṭhānehi samannāgatoti saṇho, saṇhehi sammappadhānehi… saṇhehi iddhipādehi… saṇhehi indriyehi… saṇhehi balehi… saṇhehi bojjhaṅgehi samannāgatoti saṇho, saṇhena ariyena aṭṭhaṅgikena maggena samannāgatoti – saṇho.

Paṭibhānavāti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa pakatiyā pariyāpuṭaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, tassa pariyattiṃ nissāya paṭibhāyati – ayaṃ pariyattipaṭibhānavā. Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā [paripucchitaṃ (sī.), paripucchako (syā.)] hoti attatthe ca ñāyatthe ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca, tassa taṃ paripucchaṃ nissāya paṭibhāyati – ayaṃ paripucchāpaṭibhānavā. Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo, tassa attho ñāto dhammo ñāto nirutti ñātā, atthe ñāte attho paṭibhāyati , dhamme ñāte dhammo paṭibhāyati, niruttiyā ñātāya nirutti paṭibhāyati; imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Imāya paṭibhānapaṭisambhidāya upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – saṇho ca paṭibhānavā.

88. 於樂不流溢，不與過慢連； 柔和具辯才，不信不離染。 "於樂不流溢"中的"樂"是指五種欲。為什麼五種欲稱為樂？因為大多數天人和人類都希求、樂求、渴望、嚮往、貪求五種欲，所以五種欲稱為樂。對於未斷除此樂愛者，從眼流出、漏出、滲出、流轉色愛，從耳流出聲愛...從鼻流出香愛...從舌流出味愛...從身流出觸愛...從意流出法愛，流出、漏出、滲出、流轉。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此樂愛者，從眼不流出、不漏出、不滲出、不流轉色愛，從耳聲愛...乃至從意不流出、不漏出、不滲出、不流轉法愛。如是為"於樂不流溢"。 "不與過慢連"中，什麼是過慢？在此，某人因出身或姓氏...乃至因某事而輕視他人。凡如是慢、自負、傲慢、高舉、舉起、驕傲、執著、心的傲慢欲—這稱為過慢。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此過慢者，他不與過慢相應、不結合、不從事、不正確結合。如是為"不與過慢連"。 "柔和具辯才"中的"柔和"是指：具足柔和身業故柔和，具足柔和語業...具足柔和意業故柔和，具足柔和念住故柔和，具足柔和正勤...柔和神足...柔和根...柔和力...柔和覺支故柔和，具足柔和八支聖道故柔和。 "具辯才"中有三種具辯才：學習具辯才、詢問具辯才、證悟具辯才。什麼是學習具辯才？在此，某人本性已學習：經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣，依此學習而有辯才—這是學習具辯才。什麼是詢問具辯才？在此，某人詢問自義、理義、相、因、處非處，依此詢問而有辯才—這是詢問具辯才。什麼是證悟具辯才？在此，某人已證得四念住、四正勤、四神足、五根、五力、七覺支、八支聖道、四聖道、四沙門果、四無礙解、六神通，已知義、已知法、已知詞，于已知義而義辯才，于已知法而法辯才，于已知詞而詞辯才；於此三智的智慧是辯才無礙解。具備、完備、達到、完全達到、獲得、完全獲得、具足此辯才無礙解者，他被稱為具辯才。對於無學習、無詢問、無證悟者，他有什麼辯才？如是為"柔和具辯才"。

Na saddho na virajjatīti. Na saddhoti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. 『『Sabbe saṅkhārā aniccā』』ti sāmaṃ sayaṃ abhiññātaṃ…pe… 『『sabbe saṅkhārā dukkhā』』ti… 『『sabbe dhammā anattā』』ti… 『『avijjāpaccayā saṅkhārā』』ti…pe… 『『jātipaccayā jarāmaraṇa』』nti… 『『avijjānirodhā saṅkhāranirodho』』ti…pe… 『『jātinirodhā jarāmaraṇanirodho』』ti… 『『idaṃ dukkha』』nti…pe… 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti… 『『ime āsavā』』ti…pe… 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti… 『『ime dhammā abhiññeyyā』』ti…pe… 『『ime dhammā sacchikātabbā』』ti sāmaṃ sayaṃ abhiññātaṃ…pe… channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca sāmaṃ sayaṃ abhiññātaṃ…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā [brahmuno vā…pe… (sī. ka.)].

Vuttañhetaṃ bhagavatā – 『『saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ; vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna』』nti?

『『Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesaṃ nūnetaṃ, bhante , aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Mayhañca kho, etaṃ bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhohaṃ tattha nibbicikiccho. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna』』nti.

『『Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānanti.

『『Assaddho akataññū ca, sandhicchedo ca yo naro;

Hatāvakāso vantāso, sa ve uttamaporiso』』ti.

"不信不離染"中的"不信"是指：對於自己親證、自知、親見的法不信任任何其他沙門、婆羅門、天、魔、梵天。對於"一切行無常"自己親證...乃至"一切行是苦"..."一切法無我"..."緣無明有行"...乃至"緣生有老死"..."無明滅則行滅"...乃至"生滅則老死滅"..."此是苦"...乃至"此是趣向苦滅之道"..."此是漏"...乃至"此是趣向漏滅之道"..."此法應證知"...乃至"此法應現證"自己親證...乃至六觸處的生起、消失、味、患、離，五取蘊的生起...乃至四大的生起、消失、味、患、離自己親證...乃至"凡是生起法都是滅法"自己親證、親見的法不信任任何其他沙門、婆羅門、天、魔、梵天。 因為世尊曾這樣說："舍利弗，你相信信根修習、多修能導向不死、趣向不死、以不死為終點；精進根...念根...定根...慧根修習、多修能導向不死、趣向不死、以不死為終點嗎？" "大德，我不是因信仰世尊而接受信根...精進根...念根...定根...慧根修習、多修能導向不死、趣向不死、以不死為終點。大德，對於那些不知、不見、不瞭解、不證悟、不以慧觸及此的人們，他們會因信仰他人而接受信根修習、多修能導向不死、趣向不死、以不死為終點；精進根...念根...定根...慧根修習、多修能導向不死、趣向不死、以不死為終點。但是，大德，對於那些已知、已見、已瞭解、已證悟、已以慧觸及此的人們，他們對此無疑無惑。信根...精進根...念根...定根...慧根修習、多修能導向不死、趣向不死、以不死為終點。大德，我已知、已見、已瞭解、已證悟、已以慧觸及此，我對此無疑無惑。信根...精進根...念根...定根...慧根修習、多修能導向不死、趣向不死、以不死為終點。" "善

Na saddho na 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… jātimaraṇasaṃsāro natthi tassa punabbhavoti – na saddho na virajjati.

Tenāha bhagavā –

『『Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjatī』』ti.

"不信不離染"中，一切愚凡夫都染著，除了賢善凡夫，七有學離染。阿羅漢既不染著也不離染，他因貪盡而離貪，因瞋盡而離瞋，因癡盡而離癡。他已住于[解脫]，已完成修行...乃至對他來說沒有生死輪迴的再有。如是為"不信不離染"。 世尊說： "於樂不流溢，不與過慢連； 柔和具辯才，不信不離染

89.

Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu[rase ca (sī. syā.)]nānugijjhati.

Lābhakamyā na sikkhati, alābhe ca na kuppatīti. Kathaṃ lābhakamyā sikkhati? Idha, bhikkhave, bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – 『『kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti? Tassa evaṃ hoti – 『『ayaṃ kho āyasmā suttantiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento suttantaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.

Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – 『『kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti? Tassa evaṃ hoti – 『『ayaṃ kho āyasmā vinayadharo…pe… dhammakathiko… ābhidhammiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento abhidhammaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati.

Atha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – 『『kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti? Tassa evaṃ hoti – 『『ayaṃ kho āyasmā āraññiko… piṇḍapātiko… paṃsukūliko… tecīvariko… sapadānacāriko… khalupacchābhattiko… nesajjiko… yathāsanthatiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento āraññiko hoti…pe… yathāsanthatiko hoti. Evampi lābhakamyā sikkhati.

Kathaṃ na lābhakamyā sikkhati? Idha bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva attadamatthāya attasamatthāya attaparinibbāpanatthāya suttantaṃ pariyāpuṇāti, vinayaṃ pariyāpuṇāti, abhidhammaṃ pariyāpuṇāti. Evampi na lābhakamyā sikkhati.

Atha vā bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva appicchaññeva [appicchaṃyeva (sī.)] nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva [idamatthikataññeva (sī.)] nissāya āraññiko hoti, piṇḍapātiko hoti, paṃsukūliko hoti, tecīvariko hoti , sapadānacāriko hoti, khalupacchābhattiko hoti, nesajjiko hoti, yathāsanthatiko hoti. Evampi na lābhakamyā sikkhatīti – lābhakamyā na sikkhati.

89. 不為利而學，無利不生嗔； 不與貪相違，于味不貪著。 如何爲了利養而學？在此，諸比丘，比丘見到另一比丘獲得衣服、飲食、住處、病者所需藥品等資具。他這樣想："這位尊者因何而獲得衣服、飲食、住處、病者所需藥品等資具？"他想："這位尊者是經師，所以他獲得衣服、飲食、住處、病者所需藥品等資具。"他因利養、緣利養、為利養、為獲得利養、為成熟利養而學習經典。如是爲了利養而學。 或者比丘見到另一比丘獲得

Alābheca na kuppatīti. Kathaṃ alābhe kuppati? Idhekacco 『『kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhī』』ti kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe kuppati.

Kathaṃ alābhe na kuppati? Idha bhikkhu 『『kulaṃ vā na labhāmi gaṇaṃ vā na labhāmi…pe… appaññātomhī』』ti na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe na kuppatīti – lābhakamyā na sikkhati alābhe ca na kuppati.

Aviruddhoca taṇhāya, rasesu nānugijjhatīti. Viruddhoti yo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho, caṇḍikkaṃ, asuropo, anattamanatā cittassa – ayaṃ vuccati virodho. Yasseso virodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati aviruddho. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ [lapilaṃ (sī.), lambilaṃ (syā.), labilaṃ (ka.), āyatanavibhaṅge] kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akaṭukaṃ pariyesanti, akaṭukaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; lambikaṃ labhitvā kasāvaṃ pariyesanti , kasāvaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na santussanti aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti – 『『neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā』』ti.

如何在無利時生嗔？在此，某人因"我得不到家族，得不到團體，得不到住處，得不到利養，得不到名譽，得不到讚歎，得不到安樂，得不到衣服，得不到飲食，得不到住處，得不到病者所需藥品，得不到病人護理，我無名聲"而生氣、瞋恚、對抗，顯露忿怒、瞋恨、不悅。如是在無利時生嗔。 如何在無利時不生嗔？在此，比丘因"我得不到家族，得不到團體...乃至我無名聲"而不生氣、不瞋恚、不對抗，不顯露忿怒、瞋恨、不悅。如是在無利時不生嗔。這就是"不為利而學，無利不生嗔"。 "不與貪相違，于味不貪著"中，"相違"指心的惱害、敵意、反感、抵抗、忿怒、大忿怒、極忿怒、瞋、大瞋、極瞋、心的惡意、意的瞋恨、忿怒、忿怒性、瞋恨、瞋恨性、惡意、起惡意、惡意性、抵抗、反抵抗、暴戾、不滿、心的不悅—這稱為相違。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此相違者，他被稱為不相違。"貪"指色貪、聲貪、香貪、味貪、觸貪、法貪。"味"指根味、莖味、皮味、葉味、花味、果味，酸、甜、苦、辣、咸、堿性、澀、濃、淡、冷、熱。有一些沙門婆羅門貪著味。他們以舌尖尋求美味而遊行，得到酸味后尋求無酸味，得到無酸味后尋求酸味；得到甜味后尋求無甜味，得到無甜味后尋求甜味；得到苦味后尋求無苦味，得到無苦味后尋求苦味；得到辣味后尋求無辣味，得到無辣味后尋求辣味；得到鹹味后尋求無鹹味，得到無鹹味后尋求鹹味；得到堿性味后尋求無堿性味，得到無堿性味后尋求堿性味；得到澀味后尋求濃味，得到濃味后尋求澀味；得到美味后尋求無美味，得到無美味后尋求美味；得到冷味后尋求熱味，得到熱味后尋求冷味。他們得到任何味后都不滿足，繼續尋求其他味，對可意的味著迷、貪著、癡迷、執著、黏著、纏縛。對於已斷除、已根絕、已止息、已平復、已不再生起、已被智慧之火燒盡此味貪者，他如理思維而受用食物："不為嬉戲，不為驕慢，不為裝飾，不為莊嚴，僅為此身住立存續，為止息傷害，為資助梵行。如是我將除去舊受，不生新受，我將得以生存，無過且安住。"

Yathā vanaṃ ālimpeyya yāvadeva ropanatthāya, yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā pana puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – 『『neva davāya…pe… phāsuvihāro cā』』ti. Rasataṇhaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – aviruddho ca taṇhāya rasesu nānugijjhati.

Tenāha bhagavā –

『『Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu nānugijjhatī』』ti.

如同塗油於車軸僅爲了運載重物，如同吃子肉僅爲了渡過荒野；如是比丘如理思維而受用食物："不為嬉戲...乃至安住。"他舍斷味貪、除去、令其消失、令其不存在，他已離、已離開、已背離、已出離、已解脫、已解放味貪，以無拘束之心而住。如是為"不與貪相違，于味不貪著"。 世尊說： "不為利而學，無利不生嗔； 不與貪相違，于味不貪著。";

90.

Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā.

Upekkhako sadā satoti. Upekkhakoti chaḷaṅgupekkhāya samannāgato. Cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Cakkhunā rūpaṃ disvā manāpaṃ nābhigijjhati nābhihaṃsati [nābhihasati (sī. syā.)] na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto [appatiṭṭhīna citto (syā.), appatiṭṭhanacitto (ka.)] alīnamanaso [ādinamanaso (syā.)] abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

Cakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye [dosanīye (bahūsu)] na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute… mute… viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

Saṃvijjati arahato cakkhu, passati arahā cakkhunā rūpaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato sotaṃ, suṇāti arahā sotena saddaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato ghānaṃ, ghāyati arahā ghānena gandhaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato jivhā, sāyati arahā jivhāya rasaṃ…pe… saṃvijjati arahato kāyo, phusati arahā kāyena phoṭṭhabbaṃ…pe… saṃvijjati arahato mano, vijānāti arahā manasā dhammaṃ. Chandarāgo arahato natthi suvimuttacitto arahā.

90. 常住舍與念，不思世間等； 非勝非下劣，彼無有增盛。 "常住舍與念"中的"住舍"是指具足六支舍。以眼見色時既不歡喜也不憂惱，住于舍、念與正知。以耳聞聲...乃至以意知法時既不歡喜也不憂惱，住于舍、念與正知。以眼見可意之色時不貪著、不歡喜、不生起貪慾，他的身體保持穩定，心保持穩定，內在善住、善解脫。以眼見不可意之色時不沮喪、心不低落、意不萎縮、心無瞋恨，他的身體保持穩定，心保持穩定，內在善住、善解脫。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意知可意之法時不貪著、不歡喜、不生起貪慾，他的身體保持穩定，心保持穩定，內在善住、善解脫。以意知不可意之法時不沮喪、心不低落、意不萎縮、心無瞋恨，他的身體保持穩定，心保持穩定，內在善住、善解脫。 以眼見可意不可意之色時，他的身體保持穩定，心保持穩定，內在善住、善解脫。以耳聞聲...乃至以意知可意不可意之法時，他的身體保持穩定，心保持穩定，內在善住、善解脫。 以眼見色時，對

Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ arahato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ…pe… ghānaṃ gandhārāmaṃ… jivhā rasārāmā rasaratā rasasammuditā, sā arahato dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo…pe… mano dhammārāmo dhammarato dhammasammudito, so arahato danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.

『『Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

『『Varamassatarā dantā, ājānīyā ca [ājāniyāva (syā.)] sindhavā;

Kuñjarā ca mahānāgā, attadanto tato varaṃ.

『『Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

『『Vidhāsu na vikampanti, vippamuttā punabbhavā;

Dantabhūmimanuppattā, te loke vijitāvino.

『『Yassindriyāni bhāvitāni [vibhāvitāni (sī.)], ajjhattaṃ bahiddhā ca [ajjhattabahiddhā ca (sī.), ajjhattañca bahiddhā ca (syā. ka.) su. ni. 521] sabbaloke;

Nibbijjha imaṃ [nibbijjhimaṃ (syā.), nibbijja imaṃ (ka.)] parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto』』ti.

Upekkhako sadāti. Sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – upekkhako sadā sato.

Na loke maññate samanti. 『『Sadisohamasmī』』ti mānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na loke maññate samaṃ.

Na visesī na nīceyyoti. 『『Seyyohamasmī』』ti atimānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā . 『『Hīnohamasmī』』ti omānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na visesī na nīceyyo.

Tassa no santi ussadāti. Tassāti arahato khīṇāsavassa. Ussadāti sattussadā – rāgussado dosussado mohussado mānussado diṭṭhussado kilesussado kammussado. Tassime ussadā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi ussadā.

Tenāha bhagavā –

『『Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā』』ti.

眼貪愛色、樂於色、喜於色，阿羅漢的眼已調伏、守護、保護、防護，為防護它而說法。耳貪愛聲...乃至鼻貪愛香...舌貪愛味、樂於味、喜于味，阿羅漢的舌已調伏、守護、保護、防護，為防護它而說法。身貪愛觸...乃至意貪愛法、樂於法、喜於法，阿羅漢的意已調伏、守護、保護、防護，為防護它而說法。 "調伏者入眾會，調伏者登王座； 人中最勝調伏者，能忍他人惡語。 馴良騾與良種馬，大象中的巨象； 自調伏者更勝彼，實為最上調伏。 非彼等乘能到達，未至之處涅槃； 如自善調伏之人，以調伏達調伏。 諸界中不動搖，解脫再有輪迴； 已達調伏之地，彼等世間勝利。 諸根內外已修，於一切世界中； 洞察此世他世，待時具足調伏。" "常住舍"是指常時、一切時、永時、恒時...乃至最後命終時。"念"是由四種原因而具念：修習身隨觀念住而具念，于受...於心...於法修習法隨觀念住而具念...乃至他被稱為具念。如是為"常住舍與念"。 "不思世間等"是指不因出身、種姓...乃至任何事而生起"我與他相等"的慢。 "非勝非下劣"是指不因出身、種姓...乃至任何事而生起"我勝過他"的增上慢。不因出身、種姓...乃至任何事而生起"我不如他"的卑下慢。 "彼無有增盛"中的"彼"是指漏盡的阿羅漢。"增盛"指七種增盛：貪增盛、瞋增盛、癡增盛、慢增盛、見增盛、煩惱增盛、業增盛。對他來說這些增盛不存在、不有、不存在、不可得，已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡。 所以世尊說： "常住舍與念，不思世間等； 非勝非下劣，彼無有增盛。"

91.

Yassanissayatā[nissayanā (ka.)]natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

Yassanissayatā natthīti. Yassāti arahato khīṇāsavassa. Nissayāti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo . Tassa taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā nissayatā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yassa nissayatā natthi.

Ñatvādhammaṃ anissitoti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā aniccā』』ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā dukkhā』』ti… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito.

Bhavāya vibhavāya vā, taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Bhavāyāti bhavadiṭṭhiyā, vibhavāyāti vibhavadiṭṭhiyā; bhavāyāti sassatadiṭṭhiyā, vibhavāyāti ucchedadiṭṭhiyā; bhavāyāti punappunabhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā . Taṇhā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – bhavāya vibhavāya vā taṇhā yassa na vijjati.

Tenāha bhagavā –

『『Yassa nissayatā natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjatī』』ti.

91. 無所依止者，知法不依止； 于有與非有，彼無有渴愛。 "無所依止者"中的"彼"指漏盡的阿羅漢。"依止"有兩種：渴愛依止和見依止...乃至這是渴愛依止...乃至這是見依止。他的渴愛依止已斷，見依止已舍離；因渴愛依止已斷、見依止已舍離，所以他無依止、不存在、不出現、不可得，已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡。如是為"無所依止者"。 "知法不依止"中"知"是指已知、已了知、已權衡、已判斷、已明瞭、已明白，"一切行無常"已知、已了知、已權衡、已判斷、已明瞭、已明白，"一切行是苦"..."一切法無我"...乃至"凡是生起法，一切皆是滅法"已知、已了知、已權衡、已判斷、已明瞭、已明白。"不依止"有兩種依止：渴愛依止和見依止...乃至這是渴愛依止...乃至這是見依止。舍斷渴愛依止、摒棄見依止后，不依止眼、不依止耳、不依止鼻、不依止舌、不依止身、不依止意，不依止色、聲、香、味、觸、家族、團體、住處...乃至對所見所聞所覺所知之法不依止、不執著、不接近、不執取、不信受，已出離、已解脫、已解放、已離縛，以無拘束之心而住。如是為"知法不依止"。 "于有與非有，彼無有渴愛"中，"渴愛"指色渴愛、聲渴愛、香渴愛、味渴愛、觸渴愛、法渴愛。"彼"指漏盡的阿羅漢。"于有"指有見；"于非有"指非有見；"于有"指常見；"于非有"指斷見；"于有"指一再有、一再趣處、一再投生、一再結生、一再生起自體。渴愛對他不存在、不有、不出現、不可得，已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡。如是為"于有與非有，彼無有渴愛"。 所以世尊說： "無所依止者，知法不依止； 于有與非有，彼無有渴愛。"

92.

Taṃbrūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattikaṃ.

Taṃ brūmi upasantoti. Upasanto vūpasanto nibbuto paṭipassaddhoti. Taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpayāmi taṃ voharāmīti – taṃ brūmi upasantoti.

Kāmesu anapekkhinanti. 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 anapekkhino vītakāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, kāmesu vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhinaṃ.

Ganthātassa na vijjantīti. 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 sīlabbataṃ vā parāmāso sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Tassāti arahato khīṇāsavassa. Ganthā tassa na vijjantīti. Ganthā tassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – ganthā tassa na vijjanti.

Atarī so visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā ? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe… sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse…pe… diṭṭhasutamutaviññātabbesu dhammesu visataṃ vitthatāti visattikā. Atarī so visattikanti. So imaṃ visattikaṃ taṇhaṃ atari uttari patari samatikkami vītivattīti – atarī so visattikaṃ.

Tenāha bhagavā –

『『Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattika』』nti.

92. 我說彼寂靜，于欲無期待； 彼無諸繫縛，已度著網者。 "我說彼寂靜"中，寂靜、完全寂靜、寂滅、平息。我說彼、我述彼、我言彼、我明彼、我表彼。如是為"我說彼寂靜"。 "于欲無期待"中，"欲"總括而言有二種欲：事欲和煩惱欲...乃至這些稱為事欲...乃至這些稱為煩惱欲。遍知事欲，斷除、捨棄、除去、令消失、令不存在煩惱欲后，于諸欲無期待、離欲、舍欲、吐欲、脫欲、斷欲、舍離欲，于諸欲離貪、離去貪、舍貪、吐貪、脫貪、斷貪、舍離貪，無飢渴、寂滅、清涼，以成為梵的自己而住。如是為"于欲無期待"。 "彼無諸繫縛"中，"繫縛"有四種：貪慾身繫、瞋恚身繫、戒禁取身繫、此實執取身繫。對自己見解的貪著是貪慾身繫，對他人說法的惱害不悅是瞋恚身繫，執取自己的戒或禁戒或戒禁是戒禁取身繫，自己的見解是此實執取身繫。"彼"指漏盡的阿羅漢。"彼無諸繫縛"是指對他繫縛不存在、不有、不出現、不可得，已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡。如是為"彼無諸繫縛"。 "已度著網者"中，"著網"指渴愛。即貪、染著...乃至貪婪、不善根。"著網"為何義？"遍著"是著網，"廣大"是著網，"遍佈"是著網，"不平等"是著網，"粘著"是著網，"牽引"是著網，"欺誑"是著網，"根本"是著網，"果實"是著網，"受用"是著網，或者那渴愛於色、聲、香、味、觸、家族、團體、住處...乃至所見所聞所覺所知之法中遍著廣大，故稱著網。"已度著網者"是指他已超越、越過、度過、超勝此著網渴愛。如是為"已度著網者"。 所以世尊說： "我說彼寂靜，于欲無期待； 彼無諸繫縛，已度著網者。"

93.

Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhati.

Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Nāti paṭikkhepo. Tassāti arahato khīṇāsavassa. Puttāti cattāro puttā – attajo putto, khettajo putto, dinnako putto , antevāsiko putto. Pasavoti. Ajeḷakā kukkuṭasūkarā hatthigāvāssavaḷavā. Khettanti sālikhettaṃ vīhikhettaṃ muggakhettaṃ māsakhettaṃ yavakhettaṃ godhumakhettaṃ tilakhettaṃ. Vatthunti gharavatthuṃ koṭṭhavatthuṃ purevatthuṃ pacchāvatthuṃ ārāmavatthuṃ vihāravatthuṃ. Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Tassa puttapariggaho vā pasupariggaho vā khettapariggaho vā vatthupariggaho vā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – na tassa puttā pasavo, khettaṃ vatthuñca vijjati.

Attā vāpi nirattā vā, na tasmiṃ upalabbhatīti. Attāti attadiṭṭhi, nirattāti ucchedadiṭṭhi; attāti gahitaṃ natthi, nirattāti muñcitabbaṃ natthi. Yassa natthi gahitaṃ tassa natthi muñcitabbaṃ. Yassa natthi muñcitabbaṃ tassa natthi gahitaṃ. Gāhamuñcanasamatikkanto arahā vuddhiparihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – attā vāpi nirattā vā, na tasmiṃ upalabbhati.

Tenāha bhagavā –

『『Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhatī』』ti.

93. 無有子與畜，田地及宅地； 有我或無我，于彼不可得。 "無有子與畜，田地及宅地"中，"無"是否定。"彼"指漏盡的阿羅漢。"子"有四種：親生子、田生子、贈予子、弟子。"畜"指羊和山羊、雞和豬、象、牛、馬、騾。"田"指稻田、谷田、綠豆田、豆田、大麥田、小麥田、芝麻田。"宅地"指房屋地、倉庫地、前院地、後院地、園林地、寺院地。"無有子與畜，田地及宅地"是指他無子的執取、畜的執取、田的執取、宅地的執取，不存在、不有、不出現、不可得，已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡。如是為"無有子與畜，田地及宅地"。 "有我或無我，于彼不可得"中，"有我"指我見，"無我"指斷見；"有我"是無所執取，"無我"是無所舍離。對無所執取者即無所舍離，對無所舍離者即無所執取。阿羅漢已超越執取和舍離，已超越增長和減損。他已住出，已行道...乃至對他無有生死輪迴再有。如是為"有我或無我，于彼不可得"。 所以世尊說： "無有子與畜，田地及宅地； 有我或無我，于彼不可得。"

94.

Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejati.

Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti. Puthujjanāti puthu kilese janentīti puthujjanā , puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti [mukhullokakāti (sī.)] puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – puthujjanā. Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Brāhmaṇāti ye keci bhovādikā. Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti . Puthujjanā yena taṃ rāgena vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ, rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā [gatiyo (syā.)] yena taṃ vadeyyuṃ – 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 naṃ vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpayeyyuṃ vohareyyunti – yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā.

Taṃ tassa apurakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho; taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā na diṭṭhiyā vā parivārito caratīti – taṃ tassa apurakkhataṃ.

Tasmā vādesu nejatīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā vādesu upavādesu nindāya garahāya akittiyā avaṇṇahārikāya nejati na iñjati na calati na vedhati nappavedhati na sampavedhatīti – tasmā vādesu nejati.

Tenāha bhagavā –

『『Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejatī』』ti.

94. 凡夫與沙門，婆羅門所說； 于彼不前導，故於諍不動。 "凡夫與沙門，婆羅門所說"中，"凡夫"因生起眾多煩惱故為凡夫，因未斷身見故為凡夫，因仰望眾多師故為凡夫，因未出離一切趣故為凡夫，因造作眾多行故為凡夫，因為眾多暴流所漂故為凡夫，因為眾多熱惱所燒故為凡夫，因為眾多熱苦所燒故為凡夫，因在五欲功德中貪著、貪求、貪迷、耽溺、執著、粘著、繫縛故為凡夫，因為五蓋所覆、遮蔽、遮掩、隱藏、包裹、關閉故為凡夫。"沙門"指在此[教]外出家而入沙門法者。"婆羅門"指稱呼他人為"尊者"者。"凡夫與沙門，婆羅門所說"是指凡夫以貪說他，以瞋說他，以癡說他，以慢說他，以見說他，以掉舉說他，以疑說他，以隨眠說他，說他是"貪者"或"瞋者"或"癡者"或"縛著者"或"執取者"或"散亂者"或"未決定者"或"剛強者"，那些行已斷；因諸行已斷，以趣處說他為"地獄者"或"畜生者"或"餓鬼者"或"人"或"天"或"有色者"或"無色者"或"有想者"或"無想者"或"非想非非想者"，無有因、無有緣、無有因由可說他、述他、言他、明他、表他。如是為"凡夫與沙門，婆羅門所說"。 "于彼不前導"中，"彼"指漏盡的阿羅漢。"前導"有二種：渴愛前導和見前導...乃至這是渴愛前導...乃至這是見前導。他的渴愛前導已斷，見前導已舍離；因渴愛前導已斷，見前導已舍離，不以渴愛或見為前而行，不以渴愛為旗、渴愛為幟、渴愛為主，不以見為旗、見為幟、見為主，不為渴愛或見所圍繞而行。如是為"于彼不前導"。 "故於諍不動"中，"故"是因此、因此故、因此因、因此緣、因此由，于誹謗、非難、誹謗、辱罵、不稱譽、不名譽中不動、不搖、不震、不戰、不顫。如是為"故於諍不動"。 所以世尊說： "凡夫與沙門，婆羅門所說； 于彼不前導，故於諍不動。"

95.

Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo.

Vītagedho amaccharīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati vītagedho. So rūpe agiddho…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosito, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho nicchāto…pe… brahmabhūtena attanā viharatīti – vītagedho. Amaccharīti macchariyanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ…pe… gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – vītagedho amaccharī.

Na ussesu vadate muni, na samesu na omesūti. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. 『『Seyyohamasmī』』ti vā, 『『sadisohamasmī』』ti vā, 『『hīnohamasmī』』ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na ussesu vadate muni, na samesu na omesu.

Kappaṃ neti akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – kappaṃ neti. Akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; tassa taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – kappaṃ neti akappiyo.

Tenāha bhagavā –

『『Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo』』ti.

95. 離貪無慳吝，牟尼不說勝； 不平亦不劣，無戲論離論。 "離貪無慳吝"中，"貪"指渴愛。即貪、染著...乃至貪婪、不善根。對他此貪已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡，他稱為離貪。他於色不貪...乃至於所見所聞所覺所知之法不貪、不貪求、不貪迷、不執取，離貪、離去貪、舍貪、吐貪、脫貪、斷貪、舍離貪、無飢渴...乃至以成為梵的自己而住。如是為"離貪"。"無慳吝"中，慳吝有五種：住處慳吝、家族慳吝、利養慳吝、稱讚慳吝、法慳吝。凡如此...乃至執取，此稱為慳吝。對他此慳吝已斷、已根除、已止息、已平復、已不能生起、已被智火燒盡，他稱為無慳吝。如是為"離貪無慳吝"。 "牟尼不說勝，不平亦不劣"中，"牟尼"，寂默稱為智慧...乃至超越粘網者是牟尼。他不說、不述、不言、不明、不表"我勝"或"我等"或"我劣"。如是為"牟尼不說勝，不平亦不劣"。 "無戲論離論"中，"戲論"有二種：渴愛戲論和見戲論...乃至這是渴愛戲論...乃至這是見戲論。他的渴愛戲論已斷，見戲論已舍離；因渴愛戲論已斷，見戲論已舍離，不導向、不趨向、不到達、不執取、不取著、不信受渴愛戲論或見戲論。如是為"無戲論"。"離論"中，"戲論"有二種：渴愛戲論和見戲論...乃至這是渴愛戲論...乃至這是見戲論。他的渴愛戲論已斷，見戲論已舍離；因渴愛戲論已斷，見戲論已舍離，不造作、不生起、不產生、不現起、不出現渴愛戲論或見戲論。如是為"無戲論離論"。 所以世尊說： "離貪無慳吝，牟尼不說勝； 不平亦不劣，無戲論離論。";

96.

Yassa loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccati.

Yassaloke sakaṃ natthīti. Yassāti arahato khīṇāsavassa. Loke sakaṃ natthīti. Tassa mayhaṃ vā idaṃ paresaṃ vā idanti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi…pe… ñāṇagginā daḍḍhanti – yassa loke sakaṃ natthi. Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. Cakkhu me vipariṇatanti na socati. Sotaṃ me… ghānaṃ me… jivhā me… kāyo me… mano me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatāti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.

Atha vā asantāya [asatāya (sī.), asātāya (syā.)] dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Cakkhurogena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati, sotarogena… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlena… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya … vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (sī. syā.)] … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati.

Atha vā asante asaṃvijjamāne anupalabbhamāne [anupalabbhiyamāne (syā. ka.)] – 『『aho vata me taṃ natthi, siyā vata me taṃ, taṃ vatāhaṃ na ca labhāmī』』ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Dhammesuca na gacchatīti na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati na ca vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – dhammesu ca na gacchati.

Sa ve santoti vuccatīti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati.

96. 世間無己物，無有而不憂； 不隨諸法行，此實稱寂靜。 "世間無己物"中，"彼"指漏盡的阿羅漢。"世間無己物"是指無有任何色、受、想、行、識被執為"這是我的"或"這是他人的"，無有被執取、取著、信受、執著、信仰，不存在、不有...乃至被智火燒盡。如是為"世間無己物"。 "無有而不憂"是指不因變壞的事物而憂，不因已變壞的事物而憂。不因"我的眼變壞"而憂。不因"我的耳...鼻...舌...身...意...色...聲...香...味...觸...家族...團體...住處...利養...名聲...稱讚...樂...衣服...飲食...臥具...病者所需藥具...母親...父親...兄弟...姐妹...兒子...女兒...朋友...大臣...親屬...血親變壞"而憂、悲、悲嘆、捶胸哭泣、陷於迷亂。如是為"無有而不憂"。 或者被不樂的苦受觸及、侵襲、具足、俱生時不憂、不悲、不悲嘆、不捶胸哭泣、不陷於迷亂。被眼病觸及、侵襲、具足、俱生時不憂、不悲、不悲嘆、不捶胸哭泣、不陷於迷亂，被耳病...鼻病...舌病...身病...頭病...耳病...口病...牙病...咳嗽...哮喘...鼻炎...燒...熱病...腹病...昏厥...痢疾...腹痛...霍亂...麻風...腫瘤...白癩...肺病...癲癇...疥...癬...瘡...癢...皮疹...血病...膽病...糖尿病...肢節病...皰...痔瘺...膽汁所生病...痰所生病...風所生病...三合所生病...季節變化所生病...不規律養護所生病...暴力所生病...業報所生病...冷...熱...饑...渴...蟲咬蚊叮風吹日曬爬蟲所觸及、侵襲、具足、俱生時不憂、不悲、不悲嘆、不捶胸哭泣、不陷於迷亂。如是為"無有而不憂"。 或者對不存在、不出現、不可得的"啊！那個我沒有，啊！愿我有那個，啊！我不能得到那個"不憂、不悲、不悲嘆、不捶胸哭泣、不陷於迷亂。如是為"無有而不憂"。"不隨諸法行"是指不行貪慾道，不行瞋恚道，不行愚癡道，不行恐懼道，不隨貪力而行，不隨瞋力而行，不隨癡力而行，不隨慢力而行，不隨見力而行，不隨掉舉力而行，不隨疑力而行，不隨隨眠力而行，不被分裂法所帶動、引導、漂流、牽引。如是為"不隨諸法行"。 "此實稱寂靜"是指他被說、被稱、被述、被言、被明、被表為寂靜、安息、平息、寂滅、止息。如是為"此實稱寂靜"。 所以世尊說： "世間無己物，無有而不憂； 不隨諸法行，此實稱寂靜。" Tenāha bhagavā – ''Yassa loke sakaṃ natthi, asatā ca na socati; Dhammesu ca na gacchati, sa ve santoti vuccatī''ti. ;

Tenāha bhagavā –

『『Yassa loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccatī』』ti.

所以世尊說： "世間無己物，無有而不憂； 不隨諸法行，此實稱寂靜。"

Purābhedasuttaniddeso dasamo.

破壞前經義釋第十。