B0102051613mahāviyūhasuttaniddeso（大分經釋）
- Mahāviyūhasuttaniddeso
Atha mahāviyūhasuttaniddesaṃ vakkhati –
130.
Yekecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti[saccanti pavādayanti (syā.)];
Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tattha.
Ye kecime diṭṭhiparibbasānāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Diṭṭhiparibbasānāti. Santeke samaṇabrāhmaṇā diṭṭhigatikā; te dvāsaṭṭhiyā diṭṭhigatānaṃ aññataraññataraṃ diṭṭhigataṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā sakāya sakāya diṭṭhiyā vasanti saṃvasanti āvasanti parivasanti. Yathā agārikā vā gharesu vasanti, sāpattikā vā āpattīsu vasanti, sakilesā vā kilesesu vasanti; evameva santeke…pe… parivasantīti – ye kecime diṭṭhiparibbasānā.
Idameva saccanti ca vādayantīti. 『『Sassato loko, idameva saccaṃ moghamañña』』nti vadanti kathenti bhaṇanti dīpayanti voharanti. 『『Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti vadanti kathenti bhaṇanti dīpayanti voharantīti – idameva saccanti ca vādayanti.
Sabbeva te nindamanvānayantīti. Sabbeva te samaṇabrāhmaṇā nindameva anventi, garahameva anventi, akittimeva anventi; sabbe ninditāyeva honti, garahitāyeva honti, akittitāyeva hontīti – sabbeva te nindamanvānayanti.
Atho pasaṃsampi labhanti tatthāti. Tattha sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā pasaṃsaṃ thomanaṃ kittiṃ vaṇṇahārikaṃ labhanti paṭilabhanti upagacchanti vindantīti – atho pasaṃsampi labhanti tattha.
Tenāha so nimmito –
『『Ye kecime diṭṭhiparibbasānā, idameva saccanti ca vādayanti;
Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tatthā』』ti.
- 大莊嚴經解釋 現在要解說大莊嚴經 - 130. 凡是這些執著于見解的人們，他們宣稱"唯此是真實"; 他們全都招致誹謗，但在其中也獲得讚譽。 "凡是這些執著于見解的人們"，"凡是"意為全部、一切、完全、無餘、無遺，這是表示包含一切之詞。"執著于見解"，有些沙門、婆羅門是持有見解者；他們執取、領受、把握、觸取、執著六十二種見解中的任何一種見解，依各自的見解而住、同住、居住、周住。如同在家人住在家中，有罪過者住于罪過中，有煩惱者住于煩惱中；同樣地，有些人...（省略中間）...周住。這就是"凡是這些執著于見解的人們"。 "宣稱唯此是真實"，他們說、談、講、闡明、表達"世界是常住，唯此是真實，其他是虛妄"。他們說、談、講、闡明、表達"世界是非常住...（中略）...如來死後既非存在亦非不存在，唯此是真實，其他是虛妄"。這就是"宣稱唯此是真實"。 "他們全都招致誹謗"，所有這些沙門、婆羅門都招致誹謗，招致責難，招致不名譽；他們全都成為被誹謗者、被責難者、不名譽者。這就是"他們全都招致誹謗"。 "但在其中也獲得讚譽"，在那裡，他們依各自的見解、各自的信解、各自的愛好、各自的主張而獲得、得到、達到、獲取讚譽、稱讚、名譽、稱揚。這就是"但在其中也獲得讚譽"。 因此彼所化者說： "凡是這些執著于見解的人們，他們宣稱'唯此是真實'； 他們全都招致誹謗，但在其中也獲得讚譽。"
131.
Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;
Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmiṃ.
Appañhi etaṃ na alaṃ samāyāti. Appañhi etanti appakaṃ etaṃ, omakaṃ etaṃ, thokakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ etanti – appañhi etaṃ. Na alaṃ samāyāti nālaṃ rāgassa samāya, dosassa samāya, mohassa samāya , kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbānāya paṭinissaggāya paṭipassaddhiyāti – appañhi etaṃ na alaṃ samāya.
Duve vivādassa phalāni brūmīti. Diṭṭhikalahassa diṭṭhibhaṇḍanassa diṭṭhiviggahassa diṭṭhivivādassa diṭṭhimedhagassa dve phalāni honti – jayaparājayo hoti, lābhālābho hoti, yasāyaso hoti, nindāpasaṃso hoti, sukhadukkhaṃ hoti, somanassadomanassaṃ hoti, iṭṭhāniṭṭhaṃ hoti, anunayapaṭighaṃ hoti, ugghātinigghāti hoti, anurodhavirodho hoti. Atha vā taṃ kammaṃ nirayasaṃvattanikaṃ, tiracchānayonisaṃvattanikaṃ, pettivisayasaṃvattanikanti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – duve vivādassa phalāni brūmi.
Etampi disvā na vivādayethāti. Etampi disvāti etaṃ ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā diṭṭhikalahesu diṭṭhibhaṇḍanesu diṭṭhiviggahesu diṭṭhivivādesu diṭṭhimedhagesūti – etampi disvā. Na vivādayethāti na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahā bhaṇḍanā viggahā vivādā medhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – etampi disvā na vivādayetha.
Khemābhipassaṃavivādabhūminti. Avivādabhūmiṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Etaṃ avivādabhūmiṃ khemato tāṇato leṇato saraṇato abhayato accutato amatato nibbānato passanto dakkhanto olokento nijjhāyanto upaparikkhantoti – khemābhipassaṃ avivādabhūmiṃ.
Tenāha bhagavā –
『『Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;
Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmi』』nti.
131. 此實微小不足寂止，我說諍論有兩種果； 見此不應起諍論，視無諍地為安穩。 "此實微小不足寂止"中，"此實微小"指此是微小的、低劣的、少量的、粗劣的、卑賤的、有限的。"不足寂止"指不足以平息貪慾，不足以平息嗔恚，不足以平息愚癡，不足以平息忿怒...怨恨...覆藏...惱害...嫉妒...慳吝...欺詐...虛偽...傲慢...爭論...慢心...過慢...驕傲...放逸...一切煩惱...一切惡行...一切焦慮...一切熱惱...一切苦惱...一切不善行的止息、平靜、寂滅、舍離、止息。這就是"此實微小不足寂止"。 "我說諍論有兩種果"，見解的爭吵、見解的爭論、見解的紛爭、見解的諍論、見解的鬥爭有兩種果報：有勝負，有得失，有榮辱，有譭譽，有苦樂，有喜憂，有愛憎，有升降，有順逆，有贊斥。或者，我說、宣說、開示、建立、闡明、分別、顯示、說明此業導向地獄、導向畜生道、導向餓鬼界。這就是"我說諍論有兩種果"。 "見此不應起諍論"中，"見此"指見到、觀察到、權衡、判斷、明瞭、了知見解的爭吵、見解的爭論、見解的紛爭、見解的諍論、見解的鬥爭中的過患。"不應起諍論"指不應制造爭吵，不應制造爭論，不應制造紛爭，不應制造諍論，不應制造鬥爭，應當斷除、除去、終止、使不存在爭吵、爭論、紛爭、諍論、鬥爭，應遠離、離開、超脫、解脫、斷絕爭吵、爭論、紛爭、諍論、鬥爭，以無障礙之心而住。這就是"見此不應起諍論"。 "視無諍地為安穩"中，"無諍地"指不死、涅槃。即一切行的止息，一切依著的舍離，愛盡、離欲、寂滅、涅槃。視此無諍地為安穩、庇護、庇廕、皈依、無畏、不死、涅槃，觀察、看見、注視、省察、思維。這就是"視無諍地為安穩"。 因此世尊說： "此實微小不足寂止，我說諍論有兩種果； 見此不應起諍論，視無諍地為安穩。"
132.
Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;
Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno.
Yākācimā sammutiyo puthujjāti. Yā kācīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. Sammutiyoti. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. Puthujjāti puthujjanehi janitā sammutiyoti puthujjā, puthu nānājanehi janitā vā sammutiyoti puthujjāti – yā kācimā sammutiyo puthujjā.
Sabbāva etā na upeti vidvāti. Vidvā vijjāgato ñāṇī vibhāvī medhāvī. Sabbāva etā diṭṭhisammutiyo neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – sabbāva etā na upeti vidvā.
Anūpayo so upayaṃ kimeyyāti. Upayoti dve upayā – taṇhūpayo ca diṭṭhūpayo ca…pe… ayaṃ taṇhūpayo…pe… ayaṃ diṭṭhūpayo. Tassa taṇhūpayo pahīno, diṭṭhūpayo paṭinissaṭṭho; taṇhūpayassa pahīnattā, diṭṭhūpayassa paṭinissaṭṭhattā anūpayo puggalo kiṃ rūpaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniviseyya attā meti. Kiṃ vedanaṃ… kiṃ saññaṃ… kiṃ saṅkhāre… kiṃ viññāṇaṃ… kiṃ gatiṃ… kiṃ upapattiṃ… kiṃ paṭisandhiṃ… kiṃ bhavaṃ … kiṃ saṃsāraṃ… kiṃ vaṭṭaṃ upeyya upagaccheyya gaṇheyya parāmaseyya abhiniveseyyāti – anūpayo so upayaṃ kimeyya.
Diṭṭhe sute khantimakubbamānoti. Diṭṭhe vā diṭṭhasuddhiyā vā sute vā sutasuddhiyā vā mute vā mutasuddhiyā vā khantiṃ akubbamāno chandaṃ akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – diṭṭhe sute khantimakubbamāno.
Tenāha bhagavā –
『『Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;
Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno』』ti.
132. 凡是這些凡俗的共許，智者皆不趨近這些； 無所依者何需依著，于見聞中不生愛好。 "凡是這些凡俗的共許"中，"凡是"意為全部、一切、完全、無餘、無遺，這是表示包含一切之詞。"共許"，共許指六十二種見解，即見解的共許。"凡俗的"指由凡夫產生的共許是凡俗的，或由眾多不同的人產生的共許是凡俗的。這就是"凡是這些凡俗的共許"。 "智者皆不趨近這些"，智者是具有明智、有知識、有辨別力、有智慧的人。他不趨向、不接近、不執取、不觸取、不執著這一切見解的共許。這就是"智者皆不趨近這些"。 "無所依者何需依著"中，"依著"有兩種：渴愛的依著和見解的依著...（此處省略）...這是渴愛的依著...（此處省略）...這是見解的依著。對他而言，渴愛的依著已斷除，見解的依著已舍離；因為渴愛的依著已斷除，見解的依著已舍離，無所依著的人何需趨向、接近、執取、觸取、執著於色而認為"這是我"？何需趨向...感受...想...行...識...趣處...出生...結生...有...輪迴...生死輪迴而執著？這就是"無所依者何需依著"。 "于見聞中不生愛好"指對於所見或見的清凈，或所聞或聞的清凈，或所覺或覺的清凈，不生起愛好、不生起意欲、不生起喜愛、不生起貪慾、不產生、不共同產生、不造作、不共同造作。這就是"于見聞中不生愛好"。 因此世尊說： "凡是這些凡俗的共許，智者皆不趨近這些； 無所依者何需依著，于見聞中不生愛好。"
133.
Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;
Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā.
Sīluttamā saññamenāhu suddhinti. Santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parivisuddhiṃ, muttiṃ vimuttiṃ parivimuttiṃ āhu [āhaṃsu (sī. ka.)] vadanti kathenti bhaṇanti dīpayanti voharanti.
Samaṇamuṇḍikāputto evamāha – 『『catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ. Katamehi catūhi? Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpikaṃ [pāpakaṃ (sī.)] vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati. Imehi kho ahaṃ, gahapati , catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ; evameva santeke samaṇabrāhmaṇā sīluttamavādā; te sīlamattena saññamamattena saṃvaramattena avītikkamamattena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ āhu vadanti kathenti bhaṇanti dīpayanti voharantī』』ti – sīluttamā saññamenāhu suddhiṃ.
Vataṃ samādāya upaṭṭhitāseti. Vatanti hatthivataṃ vā assavataṃ vā govataṃ vā kukkuravataṃ vā kākavataṃ vā vāsudevavataṃ vā baladevavataṃ vā puṇṇabhaddavataṃ vā maṇibhaddavataṃ vā aggivataṃ vā nāgavataṃ vā supaṇṇavataṃ vā yakkhavataṃ vā asuravataṃ vā gandhabbavataṃ vā mahārājavataṃ vā candavataṃ vā sūriyavataṃ vā indavataṃ vā brahmavataṃ vā devavataṃ vā disāvataṃ vā ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvā upaṭṭhitā paccupaṭṭhitā allīnā upagatā ajjhositā adhimuttāti – vataṃ samādāya upaṭṭhitāse.
Idheva sikkhema athassa suddhinti. Idhāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Sikkhemāti sikkhema ācarema samācarema samādāya vattemāti – idheva sikkhema. Athassa suddhinti athassa suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttinti – idheva sikkhema athassa suddhiṃ.
Bhavūpanītākusalāvadānāti. Bhavūpanītāti bhavūpanītā bhavūpagatā bhavajjhositā bhavādhimuttāti – bhavūpanītā . Kusalāvadānāti kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – bhavūpanītā kusalāvadānā.
Tenāha bhagavā –
『『Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;
Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalāvadānā』』ti.
133. 以戒為最上者說約束為清凈，他們受持禁戒而安住； 讓我們在此修學以求清凈，為有所引導稱善說者。 "以戒為最上者說約束為清凈"，有些沙門、婆羅門主張戒為最上；他們說、談、講、闡明、表達僅以戒、僅以約束、僅以防護、僅以不違犯而有清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。 沙門文荼子如是說："居士啊！我說具足四法的人是成就善巧、最善巧、達到最上證得的不可戰勝的沙門。是哪四法？在此，居士，他不以身造惡業，不說惡語，不起惡念，不過惡命。居士啊！我說具足這四法的人是成就善巧、最善巧、達到最上證得的不可戰勝的沙門。"同樣地，有些沙門、婆羅門主張戒為最上；他們說、談、講、闡明、表達僅以戒、僅以約束、僅以防護、僅以不違犯而有清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這就是"以戒為最上者說約束為清凈"。 "受持禁戒而安住"中，"禁戒"指象戒、馬戒、牛戒、狗戒、烏鴉戒、婆蘇天戒、跋羅天戒、富樓那跋陀戒、摩尼跋陀戒、火戒、龍戒、金翅鳥戒、夜叉戒、阿修羅戒、乾闥婆戒、大王戒、月戒、日戒、帝釋戒、梵天戒、天戒、方戒，執取、受持、取著、執著、固執而安住、親近、依附、趨向、信受、傾心。這就是"受持禁戒而安住"。 "讓我們在此修學以求清凈"中，"在此"指在自己的見解、自己的信解、自己的愛好、自己的主張中。"修學"指我們學習、實行、實踐、受持而行。"以求清凈"指為求清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這就是"讓我們在此修學以求清凈"。 "為有所引導稱善說者"中，"為有所引導"指被有引導、被有接近、被有執著、被有傾向。"稱善說者"指稱為善說者、智者、堅固者、如理者、因說者、相說者、理說者、處說者，在自己的主張中。這就是"為有所引導稱善說者"。 因此世尊說： "以戒為最上者說約束為清凈，他們受持禁戒而安住； 讓我們在此修學以求清凈，為有所引導稱善說者。"
134.
Sace cuto sīlavatato hoti, pavedhatī[sa vedhatī (sī syā.)]kammavirādhayitvā;
Pajappatī[sa jappatī (sī. syā.)]patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā.
Sace cuto sīlavatato hotīti. Dvīhi kāraṇehi sīlavatato cavati – paravicchindanāya vā cavati, anabhisambhuṇanto vā cavati. Kathaṃ paravicchindanāya cavati? Paro vicchindati so satthā na sabbaññū, dhammo na svākkhāto, gaṇo na suppaṭipanno, diṭṭhi na bhaddikā, paṭipadā na supaññattā, maggo na niyyāniko, natthettha suddhi vā visuddhi vā parisuddhi vā, mutti vā vimutti vā parimutti vā, natthettha sujjhanti vā visujjhanti vā parisujjhanti vā, muccanti vā vimuccanti vā, parimuccanti vā, hīnā nihīnā omakā lāmakā chatukkā parittāti. Evaṃ paro vicchindati. Evaṃ vicchindiyamāno satthārā cavati, dhammakkhānā cavati, gaṇā cavati, diṭṭhiyā cavati, paṭipadāya cavati, maggato cavati. Evaṃ parivicchindanāya cavati. Kathaṃ anabhisambhuṇanto cavati? Sīlaṃ anabhisambhuṇanto sīlato cavati, vataṃ anabhisambhuṇanto vatato cavati, sīlabbataṃ anabhisambhuṇanto sīlabbatato cavati. Evaṃ anabhisambhuṇanto cavatīti – sace cuto sīlavatato hoti.
Pavedhati kammavirādhayitvāti. Pavedhatīti sīlaṃ vā vataṃ vā sīlabbataṃ vā 『『viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha』』nti vedhati pavedhati sampavedhatīti – pavedhati. Kammavirādhayitvāti puññābhisaṅkhāraṃ vā apuññābhisaṅkhāraṃ vā āneñjābhisaṅkhāraṃ vā 『『viraddhaṃ mayā, aparaddhaṃ mayā, khalitaṃ mayā, galitaṃ mayā, aññāya aparaddho aha』』nti vedhati pavedhati sampavedhatīti – pavedhati kammavirādhayitvā.
Pajappatī patthayatī ca suddhinti. Pajappatīti sīlaṃ vā jappati, vataṃ vā jappati, sīlabbataṃ vā jappati pajappati abhijappatīti – pajappati. Patthayatī ca suddhinti sīlasuddhiṃ vā pattheti, vatasuddhiṃ vā pattheti, sīlabbatasuddhiṃ vā pattheti piheti abhijappatīti – pajappatī patthayatī ca suddhiṃ.
Satthāva hīno pavasaṃ gharamhāti. Yathā puriso gharato nikkhanto satthena pavasaṃ vasanto satthā ohīno, taṃ vā satthaṃ anubandhati sakaṃ vā gharaṃ paccāgacchati; evameva so diṭṭhigatiko taṃ vā satthāraṃ gaṇhāti aññaṃ vā satthāraṃ gaṇhāti, taṃ vā dhammakkhānaṃ gaṇhāti aññaṃ vā dhammakkhānaṃ gaṇhāti, taṃ vā gaṇaṃ gaṇhāti aññaṃ vā gaṇaṃ gaṇhāti, taṃ vā diṭṭhiṃ gaṇhāti aññaṃ vā diṭṭhiṃ gaṇhāti, taṃ vā paṭipadaṃ gaṇhāti aññaṃ vā paṭipadaṃ gaṇhāti, taṃ vā maggaṃ gaṇhāti aññaṃ vā maggaṃ gaṇhāti parāmasati abhinivisatīti – satthāva hīno pavasaṃ gharamhā.
Tenāha bhagavā –
『『Sace cuto sīlavatato hoti, pavedhatī kammavirādhayitvā;
Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā』』ti.
134. 若人從戒禁墮落，因失誤業而顫慄； 喃喃自語渴求清凈，如離家人失商隊。 "若人從戒禁墮落"，由兩種原因從戒禁墮落：由他人誹謗而墮落，或由不能完成而墮落。如何由他人誹謗而墮落？他人誹謗說：那位導師不是一切知者，法不善說，僧團不善行，見解不賢善，行道不善立，道路不能出離，這裡沒有清凈、遍清凈、極清凈，沒有解脫、遍解脫、極解脫，這裡的人們不能清凈、不能遍清凈、不能極清凈，不能解脫、不能遍解脫、不能極解脫，是低劣的、卑下的、粗劣的、下賤的、微小的、有限的。他人如此誹謗。被如此誹謗時，他從導師墮落，從法說墮落，從僧團墮落，從見解墮落，從行道墮落，從道路墮落。這樣由他人誹謗而墮落。如何由不能完成而墮落？不能完成戒而從戒墮落，不能完成禁而從禁墮落，不能完成戒禁而從戒禁墮落。這樣由不能完成而墮落。這就是"若人從戒禁墮落"。 "因失誤業而顫慄"中，"顫慄"指對於戒或禁或戒禁"我錯失了，我違犯了，我失誤了，我退失了，我無知而違犯了"而戰慄、顫抖、劇烈顫抖。這就是"顫慄"。"失誤業"指對於福行或非福行或不動行"我錯失了，我違犯了，我失誤了，我退失了，我無知而違犯了"而戰慄、顫抖、劇烈顫抖。這就是"因失誤業而顫慄"。 "喃喃自語渴求清凈"中，"喃喃自語"指唸誦戒，或唸誦禁，或唸誦戒禁，喃喃自語，不斷念誦。"渴求清凈"指渴望戒清凈，或渴望禁清凈，或渴望戒禁清凈，希求，不斷念誦。這就是"喃喃自語渴求清凈"。 "如離家人失商隊"，如同人從家離開與商隊同行，失去商隊后，或跟隨那個商隊，或回返自己的家；同樣地，那個持有見解者或執取那位導師或執取另一位導師，或執取那個法說或執取另一個法說，或執取那個僧團或執取另一個僧團，或執取那個見解或執取另一個見解，或執取那個行道或執取另一個行道，或執取那個道路或執取另一個道路，觸取，執著。這就是"如離家人失商隊"。 因此世尊說： "若人從戒禁墮落，因失誤業而顫慄； 喃喃自語渴求清凈，如離家人失商隊。"
135.
Sīlabbataṃvāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;
Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāya.
Sīlabbataṃvāpi pahāya sabbanti. Sabbā sīlasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā vatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā, sabbā sīlabbatasuddhiyo pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sīlabbataṃ vāpi pahāya sabbaṃ.
Kammañca sāvajjanavajjametanti. Sāvajjakammaṃ vuccati – kaṇhaṃ kaṇhavipākaṃ. Anavajjakammaṃ vuccati – sukkaṃ sukkavipākaṃ. Sāvajjañca kammaṃ anavajjañca kammaṃ pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – kammañca sāvajjanavajjametaṃ.
Suddhiṃ asuddhinti apatthayānoti. Asuddhinti asuddhiṃ patthenti, akusale dhamme patthenti. Suddhinti suddhiṃ patthenti, pañca kāmaguṇe patthenti; asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti; suddhiṃ patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti; suddhiṃ patthenti, tedhātuke kusale dhamme patthenti, asuddhiṃ patthenti, akusale dhamme patthenti, pañca kāmaguṇe patthenti, dvāsaṭṭhi diṭṭhigatāni patthenti, tedhātuke kusale dhamme patthenti; suddhiṃ patthenti, puthujjanakalyāṇakā [kalyāṇaputhujjanā (syā.) evamīdisesu ṭhānesu] niyāmāvakkantiṃ [niyāmāvattantiṃ (ka.)] patthenti. Sekkhā aggadhammaṃ arahattaṃ patthenti. Arahatte patte arahā neva akusale dhamme pattheti, napi pañca kāmaguṇe pattheti, napi dvāsaṭṭhi diṭṭhigatāni pattheti, napi tedhātuke kusale dhamme pattheti, napi niyāmāvakkantiṃ pattheti, napi aggadhammaṃ arahattaṃ pattheti. Patthanā samatikkanto arahā vuddhipārihānivītivatto [vuddhipārihāniṃ vītivatto (sī.)]. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātijarāmaraṇasaṃsāro natthi tassa punabbhavoti – suddhiṃ asuddhinti apatthayāno.
Viratocare santimanuggahāyāti. Viratoti suddhiasuddhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – virato. Careti careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – virato care. Santimanuggahāyāti santiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisantiyo agaṇhanto aparāmasanto anabhinivisantoti – virato care santimanuggahāya.
Tenāha bhagavā –
『『Sīlabbataṃ vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;
Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāyā』』ti.
135. 捨棄一切戒禁，以及有罪無罪諸業； 不求清凈非清凈，遠離而行不執取寂靜。 "捨棄一切戒禁"，捨棄、斷除、驅散、終止、使不存在一切戒清凈，捨棄、斷除、驅散、終止、使不存在一切禁清凈，捨棄、斷除、驅散、終止、使不存在一切戒禁清凈。這就是"捨棄一切戒禁"。 "以及有罪無罪諸業"中，有罪業指黑業及其黑報。無罪業指白業及其白報。捨棄、斷除、驅散、終止、使不存在有罪業和無罪業。這就是"以及有罪無罪諸業"。 "不求清凈非清凈"中，人們追求非清凈，追求不善法。追求清凈，追求五種欲樂；追求非清凈，追求不善法，追求五種欲樂；追求清凈，追求六十二種見解，追求非清凈，追求不善法，追求五種欲
136.
Tamūpanissāyajigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;
Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesu.
Tamūpanissāya jigucchitaṃ vāti. Santeke samaṇabrāhmaṇā tapojigucchavādā tapojigucchasārā tapojigucchanissitā ānissitā allīnā upagatā ajjhositā adhimuttāti – tamūpanissāya jigucchitaṃ vā.
Atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vāti. Diṭṭhaṃ vā diṭṭhasuddhiṃ vā sutaṃ vā sutasuddhiṃ vā mutaṃ vā mutasuddhiṃ vā nissāya upanissāya gaṇhitvā parāmasitvā abhinivisitvāti – atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā.
Uddhaṃsarā suddhimanutthunantīti. Santeke samaṇabrāhmaṇā uddhaṃsarāvādā. Katame te samaṇabrāhmaṇā uddhaṃsarāvādā? Ye te samaṇabrāhmaṇā accantasuddhikā, saṃsārasuddhikā, akiriyadiṭṭhikā, sassatavādā – ime te samaṇabrāhmaṇā uddhaṃsarāvādā. Te saṃsāre suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ thunanti vadanti kathenti bhaṇanti dīpayanti voharantīti – uddhaṃsarā suddhimanutthunanti.
Avītataṇhāse bhavābhavesūti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Bhavābhavesūti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave , kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabbhave punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā avītataṇhā avigatataṇhā acattataṇhā avantataṇhā amuttataṇhā appahīnataṇhā appaṭinissaṭṭhataṇhāti – avītataṇhāse bhavābhavesu.
Tenāha bhagavā –
『『Tamūpanissāya jigucchitaṃ vā, atha vāpi diṭṭhaṃ va sutaṃ mutaṃ vā;
Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesū』』ti.
136. 依止厭離的苦行，或依止所見所聞所覺； 向上流者讚歎清凈，他們對諸有未離渴愛。 "依止厭離的苦行"，有些沙門、婆羅門主張苦行厭離，以苦行厭離為本質，依止、倚靠、親近、趨向、信受、傾心於苦行厭離。這就是"依止厭離的苦行"。 "或依止所見所聞所覺"，依止、倚靠、執取、觸取、執著于所見或見清凈，或所聞或聞清凈，或所覺或覺清凈。這就是"或依止所見所聞所覺"。 "向上流者讚歎清凈"，有些沙門、婆羅門是向上流者。什麼沙門、婆羅門是向上流者？那些主張究竟清凈、輪迴清凈、無作見、常住論的沙門、婆羅門是向上流者。他們讚美、說、談、講、闡明、表達輪迴中的清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這就是"向上流者讚歎清凈"。 "他們對諸有未離渴愛"中，"渴愛"指對色的渴愛、聲的渴愛、香的渴愛、味的渴愛、觸的渴愛、法的渴愛。"對諸有"指對有與有、業有與再有、欲有，業有與欲有再有、色有，業有與色有再有、無色有，業有與無色有再有、一再的有、一再的趣處、一再的出生、一再的結生、一再的個體生起，未離渴愛、未離去渴愛、未舍渴愛、未吐渴愛、未解脫渴愛、未斷渴愛、未舍離渴愛。這就是"他們對諸有未離渴愛"。 因此世尊說： "依止厭離的苦行，或依止所見所聞所覺； 向上流者讚歎清凈，他們對諸有未離渴愛。"
137.
Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;
Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe.
Patthayamānassa hi jappitānīti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Patthayamānassāti patthayamānassa icchamānassa sādiyamānassa pihayamānassa abhijappayamānassāti – patthayamānassa hi. Jappitānīti. Jappanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – patthayamānassa hi jappitāni.
Pavedhitaṃ vāpi pakappitesūti. Pakappanāti dve pakappanā – taṇhāpakappanā ca diṭṭhipakappanā ca…pe… ayaṃ taṇhāpakappanā…pe… ayaṃ diṭṭhipakappanā. Pavedhitaṃ vāpi pakappitesūti. Pakappitaṃ vatthuṃ acchedasaṅkinopi vedhenti, acchijjantepi vedhenti, acchinnepi vedhenti; pakappitaṃ vatthuṃ vipariṇāmasaṅkinopi vedhenti, vipariṇamantepi vedhenti, vipariṇatepi vedhenti pavedhenti sampavedhentīti – pavedhitaṃ vāpi pakappitesu.
Cutūpapāto idha yassa natthīti. Yassāti arahato khīṇāsavassa. Yassa gamanaṃ āgamanaṃ gamanāgamanaṃ kālaṃgati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarāmaraṇañca natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – cutūpapāto idha yassa natthi.
Sakena vedheyya kuhiṃ va jappeti. So kena rāgena vedheyya, kena dosena vedheyya, kena mohena vedheyya, kena mānena vedheyya, kāya diṭṭhiyā vedheyya, kena uddhaccena vedheyya, kāya vicikicchāya vedheyya, kehi anusayehi vedheyya – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā. Te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā kena vedheyya – 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 vedheyya pavedheyya sampavedheyyāti – sa kena vedheyya. Kuhiṃva jappeti kuhiṃ vā jappeyya kimhi jappeyya, kattha jappeyya pajappeyya abhijappeyyāti – sa kena vedheyya kuhiṃ va jappe.
Tenāha bhagavā –
『『Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;
Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃ va jappe』』ti.
137. 對渴求者有喃喃自語，對所執著者有顫慄； 於此若人無死生，他何因顫慄何處喃喃？ "對渴求者有喃喃自語"中，"渴求"指渴愛。即貪、染著...（此處省略）...貪婪、不善根。"渴求者"指渴求、希望、喜愛、渴望、熱切期望者。"喃喃自語"指渴愛。即貪、染著...（此處省略）...貪婪、不善根。這就是"對渴求者有喃喃自語"。 "對所執著者有顫慄"中，執著有兩種：渴愛的執著和見解的執著...（此處省略）...這是渴愛的執著...（此處省略）...這是見解的執著。"對所執著者有顫慄"，對執著之物，擔心失去而顫慄，正在失去時顫慄，失去後顫慄；對執著之物，擔心變異而顫慄，正在變異時顫慄，變異后顫慄、戰慄、劇烈顫慄。這就是"對所執著者有顫慄"。 "於此若人無死生"中，"若人"指阿羅漢、漏盡者。對他來說，往來、來去、時終、有生、死亡、出生、誕生、破滅、生、老死都不存在、不有、不出現、不可得，已斷、已斷絕、已止息、已平息、不能生起、以智火燒盡。這就是"於此若人無死生"。 "他何因顫慄何處喃喃"，他因何貪而顫慄，因何嗔而顫慄，因何癡而顫慄，因何慢而顫慄，因何見解而顫慄，因何掉舉而顫慄，因何疑而顫慄，因何隨眠而顫慄—是貪者、嗔者、癡者、縛著者、執著者、散亂者、未決定者、力執者。那些行已斷；因行已斷，他因何趣處而顫慄—是地獄者、畜生者、餓鬼者、人、天、有色者、無色者、有想者、無想者、非想非非想者，他無因、無緣、無理由而顫慄、戰慄、劇烈顫慄。這就是"他何因顫慄"。"何處喃喃"指在何處喃喃自語，對何喃喃自語，在哪裡喃喃、不斷喃喃、熱切喃喃。這就是"他何因顫慄何處喃喃"。 因此世尊說： "對渴求者有喃喃自語，對所執著者有顫慄； 於此若人無死生，他何因顫慄何處喃喃？"
138.
Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;
Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā.
Yamāhu dhammaṃ paramanti eketi. Yaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā 『『idaṃ paramaṃ aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavara』』nti , evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – yamāhu dhammaṃ paramanti eke.
Tameva hīnanti panāhu aññeti tameva dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā 『『hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta』』nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – tameva hīnanti panāhu aññe.
Sacconu vādo katamo imesanti. Imesaṃ samaṇabrāhmaṇānaṃ vādo katamo sacco taccho tatho bhūto yāthāvo aviparītoti – sacco nu vādo katamo imesaṃ.
Sabbeva hīme kusalāvadānāti. Sabbevime samaṇabrāhmaṇā kusalavādā paṇḍitavādā thiravādā ñāyavādā hetuvādā lakkhaṇavādā kāraṇavādā ṭhānavādā sakāya laddhiyāti – sabbeva hīme kusalāvadānā.
Tenāha so nimmito –
『『Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;
Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalāvadānā』』ti.
139.
Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;
Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu saccaṃ.
Sakañhi dhammaṃ paripuṇṇamāhūti sakaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā 『『idaṃ samattaṃ paripuṇṇaṃ anoma』』nti, evamāhaṃsu…pe… evaṃ voharantīti – sakañhi dhammaṃ paripuṇṇamāhu.
Aññassadhammaṃ pana hīnamāhūti. Aññassa dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ eke samaṇabrāhmaṇā 『『hīnaṃ etaṃ, nihīnaṃ etaṃ, omakaṃ etaṃ, lāmakaṃ etaṃ, chatukkaṃ etaṃ, parittakaṃ eta』』nti, evamāhaṃsu evaṃ kathenti evaṃ bhaṇanti evaṃ dīpayanti evaṃ voharantīti – aññassa dhammaṃ pana hīnamāhu.
Evampi viggayha vivādayantīti evaṃ gahetvā uggahetvā gaṇhitvā parāmasitvā abhinivisitvā vivādayanti, kalahaṃ karonti, bhaṇḍanaṃ karonti, viggahaṃ karonti, vivādaṃ karonti, medhagaṃ karonti – 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī』』ti – evampi viggayha vivādayanti.
Sakaṃ sakaṃ sammutimāhu saccanti. 『『Sassato loko, idameva saccaṃ moghamañña』』nti – sakaṃ sakaṃ sammutimāhu saccaṃ. 『『Asassato loko …pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti – sakaṃ sakaṃ sammutimāhu saccaṃ.
Tenāha bhagavā –
『『Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;
Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu sacca』』nti.
138. 有些人說某法為最上，而其他人說那正是低劣； 這些人中誰的言論為真實，這些人都稱自己善說。 "有些人說某法為最上"，有些沙門、婆羅門說"這個法、見解、行道、道路是最上、最高、最勝、最殊勝、最首要、最上等、最妙"，他們如是說、如是談、如是講、如是闡明、如是表達。這就是"有些人說某法為最上"。 "而其他人說那正是低劣"，有些沙門、婆羅門說"那個法、見解、行道、道路是低劣的、卑下的、粗劣的、下賤的、微小的、有限的"，他們如是說、如是談、如是講、如是闡明、如是表達。這就是"而其他人說那正是低劣"。 "這些人中誰的言論為真實"，這些沙門、婆羅門中，哪個言論是真實的、正確的、如實的、真理的、不顛倒的。這就是"這些人中誰的言論為真實"。 "這些人都稱自己善說"，這些沙門、婆羅門都稱自己是善說者、智者、堅固者、如理者、因說者、相說者、理說者、處說者，在自己的主張中。這就是"這些人都稱自己善說"。 因此彼所化說： "有些人說某法為最上，而其他人說那正是低劣； 這些人中誰的言論為真實，這些人都稱自己善說。" 139. 他們說自己的法完滿，而說他人的法低劣； 如此執取而爭論，各自稱自己的共許為真實。 "他們說自己的法完滿"，有些沙門、婆羅門說"自己的法、見解、行道、道路是圓滿的、完整的、無缺的"，他們如是說...如是表達。這就是"他們說自己的法完滿"。 "而說他人的法低劣"，有些沙門、婆羅門說"他人的法、見解、行道、道路是低劣的、卑下的、粗劣的、下賤的、微小的、有限的"，他們如是說、如是談、如是講、如是闡明、如是表達。這就是"而說他人的法低劣"。 "如此執取而爭論"，如此執取、掌握、執著、觸取、執著而爭論，製造爭端、製造紛爭、製造分歧、製造爭議、製造諍訟—"你不瞭解這法律...如果你能就解開吧"。這就是"如此執取而爭論"。 "各自稱自己的共許為真實"，"世界是常住，唯此為真實，其他為虛妄"—各自稱自己的共許為真實。"世界是非常住...如來死後非存在非不存在，唯此為真實，其他為虛妄"—各自稱自己的共許為真實。 因此世尊說： "他們說自己的法完滿，而說他人的法低劣； 如此執取而爭論，各自稱自己的共許為真實。"
140.
Parassace vambhayitena hīno, na koci dhammesu visesi assa;
Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā.
Parassace vambhayitena hīnoti parassa ce vambhayitakāraṇā ninditakāraṇā garahitakāraṇā upavaditakāraṇā paro bālo hoti hīno nihīno omako lāmako chatukko parittoti – parassa ce vambhayitena hīno.
Na koci dhammesu visesi assāti. Dhammesu na koci aggo seṭṭho visiṭṭho pāmokkho uttamo pavaro assāti – na koci dhammesu visesi assa.
Puthūhi aññassa vadanti dhammaṃ, nihīnatoti. Bahukāpi bahūnaṃ dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, bahukāpi ekassa dhammaṃ vadanti upavadanti nindanti garahanti hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi bahūnaṃ dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittato, ekopi ekassa dhammaṃ vadati upavadati nindati garahati hīnato nihīnato omakato lāmakato chatukkato parittatoti – puthū hi aññassa vadanti dhammaṃ.
Nihīnato samhi daḷhaṃ vadānāti. Dhammo sakāyanaṃ, diṭṭhi sakāyanaṃ, paṭipadā sakāyanaṃ, maggo sakāyanaṃ, sakāyane daḷhavādā thiravādā balikavādā aṭṭhitavādāti – nihīnato samhi daḷhaṃ vadānā.
Tenāha bhagavā –
『『Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;
Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā』』ti.
141.
Saddhammapūjāpi[saddhammapūjā ca (sī. syā.)]panā tatheva, yathā pasaṃsanti sakāyanāni;
Sabbeva vādā[sabbe pavādā (syā.)]tathiyā[tathi vā (bahūsu)]bhaveyyuṃ, suddhī hi nesaṃ paccattameva.
Saddhammapūjāpi panā tathevāti. Katamā saddhammapūjā? Sakaṃ satthāraṃ sakkaroti garuṃ karoti māneti pūjeti 『『ayaṃ satthā sabbaññū』』ti – ayaṃ saddhammapūjā. Sakaṃ dhammakkhānaṃ sakaṃ gaṇaṃ sakaṃ diṭṭhiṃ sakaṃ paṭipadaṃ sakaṃ maggaṃ sakkaroti garuṃ karoti māneti pūjeti 『『ayaṃ maggo niyyāniko』』ti – ayaṃ saddhammapūjā . Saddhammapūjāpi panā tathevāti saddhammapūjā tathā tacchā bhūtā yāthāvā aviparītāti – saddhammapūjāpi panā tatheva.
Yathā pasaṃsanti sakāyanānīti. Dhammo sakāyanaṃ diṭṭhi sakāyanaṃ paṭipadā sakāyanaṃ maggo sakāyanaṃ, sakāyanāni pasaṃsanti thomenti kittenti vaṇṇentīti – yathā pasaṃsanti sakāyanāni.
Sabbeva vādā tathiyā bhaveyyunti sabbeva vādā tathā tacchā bhūtā yāthāvā aviparītā bhaveyyunti – sabbeva vādā tathiyā bhaveyyuṃ.
Suddhīhi nesaṃ paccattamevāti. Paccattameva tesaṃ samaṇabrāhmaṇānaṃ suddhi visuddhi parisuddhi, mutti vimutti parimuttīti – suddhī hi nesaṃ paccattameva.
Tenāha bhagavā –
『『Saddhammapūjāpi panā tatheva, yathā pasaṃsanti sakāyanāni;
Sabbeva vādā tathiyā bhaveyyuṃ, suddhī hi nesaṃ paccattamevā』』ti.
140. 若因他人誹謗而成劣，則法中無人成殊勝； 多數人說他人法低劣，堅持己見而如是說。 "若因他人誹謗而成劣"，若因他人誹謗、貶損、呵責、非難的原因，他人成為愚者、低劣、卑下、粗劣、**、微小的。這就是"若因他人誹謗而成劣"。 "則法中無人成殊勝"，在諸法中無人成為最高、最勝、最殊勝、最首要、最上等、最妙。這就是"則法中無人成殊勝"。 "多數人說他人法低劣"，許多人說、非難、貶損、呵責多人的法為低劣、卑下、粗劣、、微小；許多人說、非難、貶損、呵責一人的法為低劣、卑下、粗劣、、微小；一人說、非難、貶損、呵責多人的法為低劣、卑下、粗劣、、微小；一人說、非難、貶損、呵責一人的法為低劣、卑下、粗劣、、微小。這就是"多數人說他人法低劣"。 "堅持己見而如是說"，法是自己的主張，見解是自己的主張，行道是自己的主張，道路是自己的主張，對自己的主張持堅固說、堅定說、強力說、不動說。這就是"堅持己見而如是說"。 141. 正法崇敬亦如是，如他們讚歎自宗主張； 一切論說皆成如實，因為他們各自清凈。 "正法崇敬亦如是"，什麼是正法崇敬？恭敬、尊重、尊敬、崇拜自己的導師說"此導師是一切知者"—這是正法崇敬。恭敬、尊重、尊敬、崇拜自己的法說、自己的僧團、自己的見解、自己的行道、自己的道路說"此道能出離"—這是正法崇敬。"正法崇敬亦如是"指正法崇敬是如實的、正確的、真實的、如理的、不顛倒的。這就是"正法崇敬亦如是"。 "如他們讚歎自宗主張"，法是自宗主張，見解是自宗主張，行道是自宗主張，道路是自宗主張，他們讚歎、稱讚、頌揚、褒揚自宗主張。這就是"如他們讚歎自宗主張"。 "一切論說皆成如實"，一切論說皆成如實的、正確的、真實的、如理的、不顛倒的。這就是"一切論說皆成如實"。 "因為他們各自清凈"，那些沙門、婆羅門各自有清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這就是"因為他們各自清凈"。 因此世尊說： "正法崇敬亦如是，如他們讚歎自宗主張； 一切論說皆成如實，因為他們各自清凈。"
142.
Nabrāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;
Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamaññaṃ.
Na brāhmaṇassa paraneyyamatthīti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Na brāhmaṇassa paraneyyamatthīti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū [parapaṭibandhagū (ka.)] jānāti passati asammūḷho sampajāno paṭissato. 『『Sabbe saṅkhārā aniccā』』ti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo, na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissato. 『『Sabbe saṅkhārā dukkhā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti brāhmaṇassa paraneyyatā natthi, brāhmaṇo na paraneyyo , na parapattiyo, na parapaccayo, na parapaṭibaddhagū jānāti passati asammūḷho sampajāno paṭissatoti – na brāhmaṇassa paraneyyamatthi.
Dhammesu niccheyya samuggahītanti. Dhammesūti dvāsaṭṭhiyā diṭṭhigatesu. Niccheyyāti nicchinitvā vinicchinitvā vicinitvā pavicinitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Odhiggāho bilaggāho varaggāho koṭṭhāsaggāho uccayaggāho samuccayaggāho 『『idaṃ saccaṃ tathaṃ bhūtaṃ yāthāvaṃ aviparīta』』nti gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – dhammesu niccheyya samuggahītaṃ.
Tasmā vivādāni upātivattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā diṭṭhikalahāni diṭṭhibhaṇḍanāni diṭṭhiviggahāni diṭṭhivivādāni diṭṭhimedhagāni upātivatto atikkanto samatikkanto vītivattoti – tasmā vivādāni upātivatto.
Na hi seṭṭhato passati dhammamaññanti. Aññaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi , aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā, aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ na passati na dakkhati na oloketi na nijjhāyati na upaparikkhatīti – na hi seṭṭhato passati dhammamaññaṃ.
Tenāha bhagavā –
『『Na brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;
Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamañña』』nti.
142. 婆羅門無需他引導，于諸法中無執取確定； 因此超越諸爭論，不見其他法為最勝。 "婆羅門無需他引導"中，"無"是否定。"婆羅門"因已除去七法而成婆羅門...（此處省略）...無所依者被稱為梵天。"婆羅門無需他引導"，婆羅門不需要他引導，不被他引導，不依他信，不依他緣，不依他繫縛，自知自見，不迷惑、正知、具念。"一切行無常"，婆羅門不需要他引導，不被他引導，不依他信，不依他緣，不依他繫縛，自知自見，不迷惑、正知、具念。"一切行是苦"...（此處省略）..."凡是生法皆是滅法"，婆羅門不需要他引導，不被他引導，不依他信，不依他緣，不依他繫縛，自知自見，不迷惑、正知、具念。這就是"婆羅門無需他引導"。 "于諸法中無執取確定"中，"諸法"指六十二種見解。"確定"指已確定、已判定、已選擇、已詳選、已權衡、已評估、已明瞭、已明確后。分別執取、偏執取、最勝執取、部分執取、積集執取、總集執取，"這是真實的、如實的、真理的、如理的、不顛倒的"的執取、觸取、執著、信受、傾向都不存在、不有、不出現、不可得，已斷、已斷絕、已止息、已平息、不能生起、以智火燒盡。這就是"于諸法中無執取確定"。 "因此超越諸爭論"中，"因此"即因此因、此緣、此因緣、此原因而超越、越過、超過見解的爭端、見解的紛爭、見解的分歧、見解的爭議、見解的諍訟。這就是"因此超越諸爭論"。 "不見其他法為最勝"，除了念處、正勤、神足、諸根、諸力、覺支、八支聖道之外，不見、不觀察、不注視、不省察、不考察其他導師、法說、僧團、見解、行道、道路為最高、最勝、最殊勝、最首要、最上等、最妙的法。這就是"不見其他法為最勝"。 因此世尊說： "婆羅門無需他引導，于諸法中無執取確定； 因此超越諸爭論，不見其他法為最勝。"
143.
Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;
Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhiṃ.
Jānāmi passāmi tatheva etanti. Jānāmīti paracittañāṇena [paracittavijānanañāṇena (sī.) aṭṭhakathā oloketabbā] vā jānāmi, pubbenivāsānussatiñāṇena vā jānāmi. Passāmīti maṃsacakkhunā vā passāmi, dibbena cakkhunā vā passāmi. Tatheva etanti etaṃ tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti – jānāmi passāmi tatheva etaṃ.
Diṭṭhiyā eke paccenti suddhinti. Diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti. 『『Sassato loko, idameva saccaṃ moghamañña』』nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccenti. 『『Asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti diṭṭhiyā eke samaṇabrāhmaṇā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ paccentīti – diṭṭhiyā eke paccenti suddhiṃ.
Adakkhi ce kiñhi tumassa tenāti. Adakkhīti paracittañāṇena vā adakkhi, pubbenivāsānussatiñāṇena vā adakkhi, maṃsacakkhunā vā adakkhi, dibbena cakkhunā vā adakkhīti – adakkhi ce. Kiñhi tumassa tenāti. Tassa tena dassanena kiṃ kataṃ? Na dukkhapariññā atthi, na samudayassa pahānaṃ atthi, na maggabhāvanā atthi, na phalasacchikiriyā atthi, na rāgassa samucchedapahānaṃ atthi, na dosassa samucchedapahānaṃ atthi, na mohassa samucchedapahānaṃ atthi , na kilesānaṃ samucchedapahānaṃ atthi, na saṃsāravaṭṭassa upacchedo atthīti – adakkhi ce kiñhi tumassa tena.
Atisitvā aññena vadanti suddhinti te titthiyā suddhimaggaṃ visuddhimaggaṃ parisuddhimaggaṃ vodātamaggaṃ parivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti. Evampi atisitvā aññena vadanti suddhiṃ.
Atha vā buddhā ca buddhasāvakā ca paccekabuddhā ca tesaṃ titthiyānaṃ asuddhimaggaṃ avisuddhimaggaṃ aparisuddhimaggaṃ avodātamaggaṃ aparivodātamaggaṃ atikkamitvā samatikkamitvā vītivattitvā catūhi satipaṭṭhānehi catūhi sammappadhānehi catūhi iddhipādehi pañcahi indriyehi pañcahi balehi sattahi bojjhaṅgehi ariyena aṭṭhaṅgikena maggena suddhiṃ visuddhiṃ parisuddhiṃ, muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – evampi atisitvā aññena vadanti suddhiṃ.
Tenāha bhagavā –
『『Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;
Adakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhi』』nti.
143. 我知我見正是如此，有些人以見解求清凈； 即使他見到了什麼，有什麼用呢，他們超越此而說以其他得清凈。 "我知我見正是如此"中，"我知"指以他心智而知，或以宿命隨念智而知。"我見"指以肉眼而見，或以天眼而見。"正是如此"指此是如實的、正確的、真實的、如理的、不顛倒的。這就是"我知我見正是如此"。 "有些人以見解求清凈"，有些沙門、婆羅門以見解求清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。"世界是常住，唯此為真實，其他為虛妄"，有些沙門、婆羅門以見解求清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。"世界是非常住...如來死後非存在非不存在，唯此為真實，其他為虛妄"，有些沙門、婆羅門以見解求清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這就是"有些人以見解求清凈"。 "即使他見到了什麼，有什麼用呢"中，"見到"指以他心智而見到，或以宿命隨念智而見到，或以肉眼而見到，或以天眼而見到。"有什麼用呢"，以那見有什麼用？沒有苦的遍知，沒有集的斷除，沒有道的修習，沒有果的證得，沒有貪的斷絕，沒有嗔的斷絕，沒有癡的斷絕，沒有煩惱的斷絕，沒有輪迴的截斷。這就是"即使他見到了什麼，有什麼用呢"。 "他們超越此而說以其他得清凈"，那些外道超越、越過、超過清凈道、遍清凈道、極清凈道、凈白道、遍凈白道，除了念處、正勤、神足、諸根、諸力、覺支、八支聖道之外，說、談、講、闡明、表達以其他得清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這就是"他們超越此而說以其他得清凈"。 或者，諸佛及佛弟子和辟支佛超越、越過、超過那些外道的非清凈道、非遍清凈道、非極清凈道、非凈白道、非遍凈白道，以四念處、四正勤、四神足、五根、五力、七覺支、八支聖道，說、談、講、闡明、表達清凈、遍清凈、極清凈，解脫、遍解脫、極解脫。這也是"他們超越此而說以其他得清凈"。 因此世尊說： "我知我見正是如此，有些人以見解求清凈； 即使他見到了什麼，有什麼用呢，他們超越此而說以其他得清凈。"
144.
Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati[ñassati (sī. syā.)]tānimeva;
Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadanti.
Passaṃnaro dakkhati nāmarūpanti passaṃ naro dakkhati paracittañāṇena vā passanto, pubbenivāsānussatiñāṇena vā passanto, maṃsacakkhunā vā passanto, dibbena cakkhunā vā passanto nāmarūpaṃyeva dakkhati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā dakkhatīti – passaṃ naro dakkhati nāmarūpaṃ.
Disvānavā ñāyati tānimevāti. Disvāti paracittañāṇena vā disvā, pubbenivāsānussatiñāṇena vā disvā, maṃsacakkhunā vā disvā, dibbena cakkhunā vā disvā, nāmarūpaṃyeva disvā ñāyati niccato sukhato attato, na tesaṃ dhammānaṃ samudayaṃ vā atthaṅgamaṃ vā assādaṃ vā ādīnavaṃ vā nissaraṇaṃ vā ñāyatīti – disvāna vā ñāyati tānimeva.
Kāmaṃ bahuṃ passatu appakaṃ vāti. Kāmaṃ bahukaṃ vā passanto nāmarūpaṃ appakaṃ vā niccato sukhato attatoti – kāmaṃ bahuṃ passatu appakaṃ vā.
Na hi tena suddhiṃ kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā, te kusalā paracittañāṇena vā pubbenivāsānussatiñāṇena vā maṃsacakkhunā vā dibbena cakkhunā vā nāmarūpadassanena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – na hi tena suddhiṃ kusalā vadanti.
Tenāha bhagavā –
『『Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñāyati tānimeva;
Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadantī』』ti.
144. 見者人唯見名色，見后只知道這些； 任隨多見或少見，善者不說以此得清凈。 "見者人唯見名色"，見者人以他心智而見，或以宿命隨念智而見，或以肉眼而見，或以天眼而見時，只見名色為常、樂、我，不見那些法的生起、消失、味著、過患、出離。這就是"見者人唯見名色"。 "見后只知道這些"，"見"指以他心智而見，或以宿命隨念智而見，或以肉眼而見，或以天眼而見，只見名色後知道為常、樂、我，不知那些法的生起、消失、味著、過患、出離。這就是"見后只知道這些"。 "任隨多見或少見"，任隨多見名色或少見為常、樂、我。這就是"任隨多見或少見"。 "善者不說以此得清凈"中，"善者"指那些善巧于蘊、善巧于界、善巧于處、善巧于緣起、善巧于念處、善巧于正勤、善巧于神足、善巧于根、善巧于力、善巧于覺支、善巧于道、善巧于果、善巧于涅槃的人，這些善者不說、不談、不講、不闡明、不表達以他心智或以宿命隨念智或以肉眼或以天眼見名色而得清凈、遍清凈、極清凈、解脫、遍解脫、極解脫。這就是"善者不說以此得清凈"。 因此世尊說： "見者人唯見名色，見后只知道這些； 任隨多見或少見，善者不說以此得清凈。"
145.
Nivissavādīna hi subbināyo, pakappitā diṭṭhipurekkharāno;
Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so.
Nivissavādī na hi subbināyoti. 『『Sassato loko, idameva saccaṃ moghamañña』』nti nivissavādī, 『『asassato loko…pe… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti – nivissavādī. Na hi subbināyoti. Nivissavādī dubbinayo duppaññāpayo [duppaññāpiyo (sī.) evamīdisesu ṭhānesu] dunnijjhāpayo duppekkhāpayo duppasādayoti – nivissavādī na hi subbināyo.
Pakappitā diṭṭhipurekkharānoti. Kappitā pakappitā abhisaṅkhatā saṇṭhapitā diṭṭhiṃ purekkhato katvā carati. Diṭṭhidhajo diṭṭhiketu diṭṭhādhipateyyo diṭṭhiyā parivārito caratīti – pakappitā diṭṭhipurekkharāno.
Yaṃ nissito tattha subhaṃ vadānoti. Yaṃ nissitoti yaṃ satthāraṃ dhammakkhānaṃ gaṇaṃ diṭṭhiṃ paṭipadaṃ maggaṃ nissito ānissito allīno upagato ajjhosito adhimuttoti – yaṃ nissito. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Subhaṃ vadānoti subhavādo sobhanavādo paṇḍitavādo thiravādo ñāyavādo hetuvādo lakkhaṇavādo kāraṇavādo ṭhānavādo sakāya laddhiyāti – yaṃ nissito tattha subhaṃ vadāno.
Suddhiṃ vado tattha tathaddasā soti. Suddhivādo visuddhivādo parisuddhivādo vodātavādo parivodātavādo. Atha vā suddhidassano visuddhidassano parisuddhidassano vodātadassano parivodātadassanoti – suddhiṃ vādo. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā tathaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītanti addassa adakkhi apassi paṭivijjhīti – suddhiṃ vādo tattha tathaddasā so.
Tenāha bhagavā –
『『Nivissavādī na hi subbināyo, pakappitā diṭṭhipurekkharāno;
Yaṃ nissito tattha subhaṃ vadāno, suddhiṃ vado tattha tathaddasā so』』ti.
145. 執著論說者實難引導，執取見解為先導； 依止於彼說善美，說清凈者于彼見為如實。 "執著論說者實難引導"，"世界是常住，唯此為真實，其他為虛妄"而執著論說，"世界是非常住...如來死後非存在非不存在，唯此為真實，其他為虛妄"而執著論說。"實難引導"，執著論說者難引導、難使明白、難使領會、難使觀察、難使信服。這就是"執著論說者實難引導"。 "執取見解為先導"，已造作、已執取、已造作、已建立而以見解為先導而行。以見解為旗幟、以見解為標幟、以見解為主宰、被見解所圍繞而行。這就是"執取見解為先導"。 "依止於彼說善美"中，"依止"指依止、依靠、親近、趨向、執取、信受某位導師、法說、僧團、見解、行道、道路。這就是"依止"。"于彼"指在自己的見解、自己的忍受、自己的愛好、自己的主張中。"說善美"指說善美、說莊嚴、說智慧、說堅固、說如理、說有因、說有相、說有理、說有處，在自己的主張中。這就是"依止於彼說善美"。 "說清凈者于彼見為如實"，說清凈、說遍清凈、說極清凈、說凈白、說遍凈白。或者見清凈、見遍清凈、見極清凈、見凈白、見遍凈白。這就是"說清凈"。"于彼"指在自己的見解、自己的忍受、自己的愛好、自己的主張中見為如實、正確、真實、如理、不顛倒，已見、已觀、已睹、已通達。這就是"說清凈者于彼見為如實"。 因此世尊說： "執著論說者實難引導，執取見解為先導； 依止於彼說善美，說清凈者于彼見為如實。"
146.
Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;
Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe.
Nabrāhmaṇo kappamupeti saṅkhāti. Nāti paṭikkhepo. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Na brāhmaṇo kappamupeti saṅkhāti. Brāhmaṇo saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. 『『Sabbe saṅkhārā aniccā… sabbe saṅkhārā dukkhā…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – na brāhmaṇo kappamupeti saṅkhā.
Na diṭṭhisārī napi ñāṇabandhūti. 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 – na diṭṭhisārī. Napi ñāṇabandhūti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā taṇhābandhuṃ vā diṭṭhibandhuṃ vā na karoti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na diṭṭhisārī napi ñāṇabandhu.
Ñatvā ca so sammutiyo puthujjāti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. 『『Sabbe saṅkhārā aniccā』』ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ñatvā ca so. Sammutiyo vuccanti dvāsaṭṭhi diṭṭhigatāni diṭṭhisammutiyo. Puthujjāti puthujjanehi janitā vā tā sammutiyoti – puthujjā. Puthu nānājanehi janitā vā sammutiyoti puthujjāti – ñatvā ca so sammutiyo puthujjā.
Upekkhatī uggahaṇanti maññeti. Aññe taṇhāvasena diṭṭhivasena gaṇhanti parāmasanti abhinivisanti. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – upekkhatī uggahaṇanti maññe.
Tenāha bhagavā –
『『Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;
Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe』』ti.
146. 婆羅門以知見不趨向計度，不隨見解亦非智系； 了知凡夫眾共許后，我想他舍離執取。 "婆羅門以知見不趨向計度"中，"不"是否定。"婆羅門"因已除去七法而成婆羅門...（此處省略）...無所依者被稱為梵天。"計度"有二種計度—渴愛計度和見解計度...這是渴愛計度...這是見解計度。"知見"指智慧、了知...無癡、擇法、正見。"婆羅門以知見不趨向計度"，婆羅門以知見已知、已衡量、已評估、已明瞭、已明確"一切行無常...一切行是苦...凡是生法皆是滅法"后，不趨向、不靠近、不接近、不執取、不觸取、不執著渴愛計度或見解計度。這就是"婆羅門以知見不趨向計度"。 "不隨見解亦非智系"，他的六十二種見解已斷、已斷絕、已止息、已平息、不能生起、以智火燒盡。他不被見解所引導、所牽引、所漂流、所捲走，也不認為那見解為真實，不迴歸它。這就是"不隨見解"。"亦非智系"，不以八等至智或五神通智造作、產生、生起、出現、顯現渴愛系或見解系。這就是"不隨見解亦非智系"。 "了知凡夫眾共許后"中，"了知"指已了知、已知、已衡量、已評估、已明瞭、已明確。"一切行無常"已了知、已知、已衡量、已評估、已明瞭、已明確，"一切行是苦"...（此處省略）..."凡是生法皆是滅法"已了知、已知、已衡量、已評估、已明瞭、已明確。這就是"了知"。"共許"指六十二種見解稱為見解共許。"凡夫"指由凡夫所生的共許，或由眾多不同人所生的共許稱為凡夫。這就是"了知凡夫眾共許后"。 "我想他舍離執取"，其他人以渴愛力或見解力而執取、觸取、執著。阿羅漢舍離，不執取、不觸取、不執著。這就是"我想他舍離執取"。 因此世尊說： "婆羅門以知見不趨向計度，不隨見解亦非智系； 了知凡夫眾共許后，我想他舍離執取。"
147.
Vissajjaganthāni munīdha loke, vivādajātesu na vaggasārī;
Santoasantesu upekkhako so, anuggaho uggahaṇanti maññe.
Vissajja ganthāni munīdha loketi. 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 parāmasati sīlabbataparāmāso kāyagantho, attano diṭṭhiṃ abhiniveso kāyagantho idaṃsaccābhiniveso kāyagantho. Vissajjāti ganthe vossajjitvā vissajja. Atha vā ganthe gadhite ganthite [gathite gaṇṭhite (bahūsu) suddhaṭṭhakasutte sattamagāthāvaṇṇanā oloketabbā] bandhe vibandhe ābandhe [baddhe vibaddhe ābaddhe (sī.)] lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Yathā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ vissajjaṃ karonti vikopenti; evameva ganthe vossajjitvā vissajja. Atha vā ganthe gathite gaṇṭhite bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vissajja. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vissajja ganthāni munīdha loke.
Vivādajātesu na vaggasārīti. Vivādajātesu sañjātesu nibbattesu abhinibbattesu pātubhūtesu [vivāde jāte sañjāte nibbatte abhinibbatte pātubhūte (sī. ka.)] chandāgatiṃ gacchantesu dosāgatiṃ gacchantesu bhayāgatiṃ gacchantesu mohāgatiṃ gacchantesu na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na bhayāgatiṃ gacchati, na mohāgatiṃ 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 vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – vivādajātesu na vaggasārī.
Santo asantesu upekkhako soti. Santoti rāgassa santattā santo, dosassa santattā santo, mohassa santattā santo…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. Asantesūti asantesu anupasantesu avūpasantesu anibbutesu appaṭipassaddhesūti – santo asantesu. Upekkhako soti arahā chaḷaṅgupekkhāya samannāgato cakkhunā rūpaṃ disvā neva sumano hoti na dummano upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… kālaṃ kaṅkhati bhāvito santoti – santo asantesu upekkhako so.
Anuggaho uggahaṇanti maññeti. Aññe taṇhāvasena diṭṭhivasena gaṇhante parāmasante abhinivisante. Arahā upekkhati na gaṇhāti na parāmasati nābhinivisatīti – anuggaho uggahaṇanti maññe.
Tenāha bhagavā –
『『Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;
Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe』』ti.
147. 牟尼於此世間已舍繫縛，爭論生起時不隨眾黨； 寂靜者對不寂靜者保持舍心，我想他無執取也無取著。 "牟尼於此世間已舍繫縛"中，"繫縛"有四種：貪慾身繫、嗔恚身繫、戒禁取身繫、此實執取身繫。對自己見解的貪著是貪慾身繫，對他人言論的嗔恨不滿是嗔恚身繫，執取自己的戒或禁制或戒禁是戒禁取身繫，執著自己的見解是此實執取身繫。"已舍"指已舍離繫縛。或者已解開、已舍離繫縛、結縛、纏縛、繫縛、粘著、執著、障礙的束縛。如解開、拆散已備好的車輛、馬車、牛車、轎子；同樣地已舍離繫縛。或者已解開、已舍離繫縛、結縛、纏縛、繫縛、粘著、執著、障礙的束縛。"牟尼"，寂默稱為智慧...超越繫縛之網者是牟尼。"於此"指在此見解...在此人世間。這就是"牟尼於此世間已舍繫縛"。 "爭論生起時不隨眾黨"，當爭論生起、產生、出現、顯現時，當他人隨欲行、隨嗔行、隨怖行、隨癡行時，他不隨欲行、不隨嗔行、不隨怖行、不隨癡行，不隨貪力而行，不隨嗔力而行，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，不被分黨的法所引導、牽引、漂流、捲走。這就是"爭論生起時不隨眾黨"。 "寂靜者對不寂靜者保持舍心"中，"寂靜者"因貪已寂靜而寂靜，因嗔已寂靜而寂靜，因癡已寂靜而寂靜...因一切不善行已寂靜、已止息、已平靜、已熄滅、已息滅、已離去、已平息而寂靜、止息、平靜、熄滅、平息。"對不寂靜者"指對不寂靜、不止息、不平靜、不熄滅、不平息者。這就是"寂靜者對不寂靜者"。"保持舍心"，阿羅漢具足六支舍：以眼見色既不喜也不憂，保持舍心而住，具念正知。以耳聞聲...等待時節，已修習、寂靜。這就是"寂靜者對不寂靜者保持舍心"。 "我想他無執取也無取著"，其他人以貪力、見力而執取、觸取、執著。阿羅漢保持舍心，不執取、不觸取、不執著。這就是"我想他無執取也無取著"。 因此世尊說： "牟尼於此世間已舍繫縛，爭論生起時不隨眾黨； 寂靜者對不寂靜者保持舍心，我想他無執取也無取著。"
148.
Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;
Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī.
Pubbāsavehitvā nave akubbanti. Pubbāsavā vuccanti atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese hitvā cajitvā pariccajitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – pubbāsave hitvā. Nave akubbanti navā vuccanti paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre ārabbha chandaṃ [khantiṃ (ka.)] akubbamāno pemaṃ akubbamāno rāgaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamānoti – pubbāsave hitvā nave akubbaṃ.
Na chandagū nopi nivissavādīti. 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 vaggehi dhammehi yāyati nīyati vuyhati na saṃharīyatīti – na chandagū. Nopi nivissavādīti 『『sassato loko, idameva saccaṃ moghamañña』』nti na nivissavādī…pe… 『『neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamañña』』nti na nivissavādīti – na chandagū nopi nivissavādī.
Sa vippamutto diṭṭhigatehi dhīroti tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhigatehi vippamutto visaññutto vimariyādikatena cetasā viharati. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvīti – sa vippamutto diṭṭhigatehi dhīro.
Na limpati loke anattagarahīti. Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo …pe… ayaṃ diṭṭhilepo. Tassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho; tassa taṇhālepassa pahīnattā, diṭṭhilepassa paṭinissaṭṭhattā apāyaloke na limpati, manussaloke na limpati, devaloke na limpati, khandhaloke na limpati, dhātuloke na limpati, āyatanaloke na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na limpati loke.
Anattagarahīti dvīhi kāraṇehi attānaṃ garahati – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca attānaṃ garahati? 『『Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita』』nti attānaṃ garahati. 『『Kataṃ me vacīduccaritaṃ…pe… kataṃ me manoduccaritaṃ … kato me pāṇātipāto…pe… katā me micchādiṭṭhi, akatā me sammādiṭṭhī』』ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati.
148. 捨棄舊漏不造新，不隨欲也非執著論說； 彼智者已解脫諸見，不染著於世間不自責。 "捨棄舊漏不造新"中，"舊漏"指過去的色、受、想、行、識。對過去諸行而生起的煩惱，捨棄、放棄、遍舍、斷除、驅逐、滅盡、令不存在，這就是"捨棄舊漏"。"不造新"中，"新"指現在的色、受、想、行、識。對現在諸行不造作慾望，不造作愛著，不造作貪愛，不生起、不共生、不產生、不顯現，這就是"捨棄舊漏不造新"。 "不隨欲也非執著論說"，不隨欲行，不隨嗔行，不隨癡行，不隨怖行，不隨貪力而行，不隨嗔力而行，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，不被分黨的法所引導、牽引、漂流、捲走，這就是"不隨欲"。"非執著論說"，不執著論說"世界是常住，唯此為真實，其他為虛妄"...（此處省略）..."如來死後非存在非不存在，唯此為真實，其他為虛妄"，這就是"不隨欲也非執著論說"。 "彼智者已解脫諸見"，他的六十二種見解已斷、已斷絕、已止息、已平息、不能生起、以智火燒盡。他從諸見解脫、離縛，以心無界限而住。"智者"指賢智、睿智、具慧、有覺、有智、有辨別、有慧，這就是"彼智者已解脫諸見"。 "不染著於世間不自責"中，"染著"有兩種：渴愛染著和見解染著...這是渴愛染著...這是見解染著。他的渴愛染著已斷，見解染著已除；因渴愛染著已斷，見解染著已除，他不染著于地獄世間，不染著於人間世間，不染著于天界世間，不染著于蘊世間，不染著于界世間，不染著于處世間，不粘著，不執著，已離染、已離粘、已離執，已出離、已解脫、已離縛，以心無界限而住。這就是"不染著於世間"。
Atha vā 『『sīlesumhi na paripūrakārī』』ti attānaṃ garahati. 『『Indriyesumhi aguttadvāro』』ti… 『『bhojanemhi amattaññū』』ti… 『『jāgariyamhi ananuyutto』』ti… 『『na satisampajaññenāmhi samannāgato』』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… 『『dukkhasamudayo me appahīno』』ti… 『『maggo me abhāvito』』ti… 『『nirodho me asacchikato』』ti attānaṃ garahati. Evaṃ katattā ca akatattā ca attānaṃ garahati. Evaṃ attagarahī. Tayidaṃ kammaṃ akubbamāno ajanayamāno asañjanayamāno anibbattayamāno anabhinibbattayamāno anattagarahīti – na limpati loke anattagarahī.
Tenāha bhagavā –
『『Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;
Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī』』ti.
（接上文） "不自責"，由兩個原因而自責：已作和未作。如何因已作和未作而自責？"我已作身惡行，未作身善行"而自責。"我已作語惡行...已作意惡行...已作殺生...已有邪見，未有正見"而自責。這樣因已作和未作而自責。 或者"我于諸戒未圓滿實行"而自責。"我于諸根門未守護"..."我于飲食未知節量"..."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"..."我未修習八支聖道"..."我未遍知苦"..."我未斷除苦集"..."我未修習道"..."我未證悟滅"而自責。這樣因已作和未作而自責。這就是自責。不造作、不生起、不共生、不產生、不顯現這樣的業，故不自責。這就是"不染著於世間不自責"。 因此世尊說： "捨棄舊漏不造新，不隨欲也非執著論說； 彼智者已解脫諸見，不染著於世間不自責。"
149.
Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo.[iti bhagavā]
Sa sabbadhammesu visenibhūto yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vāti. Senā vuccati mārasenā. Kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo… doso… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā… sabbākusalābhisaṅkhārā mārasenā.
Vuttañhetaṃ bhagavatā –
『『Kāmā te paṭhamā senā, dutiyā arati vuccati…pe… ;
Na naṃ asuro jināti, jetvāva labhate sukha』』nti.
Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā kilesā jitā ca parājitā ca bhaggā vippaluggā parammukhā – so vuccati visenibhūto. So diṭṭhe visenibhūto, sute… mute … viññāte visenibhūtoti – sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.
Sa pannabhāro muni vippamuttoti. Bhārāti tayo bhārā – khandhabhāro, kilesabhāro, abhisaṅkhārabhāro. Katamo khandhabhāro? Paṭisandhiyā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ khandhabhāro. Katamo kilesabhāro? Rāgo doso moho…pe… sabbākusalābhisaṅkhārā – ayaṃ kilesabhāro. Katamo abhisaṅkhārabhāro? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ abhisaṅkhārabhāro. Yato khandhabhāro ca kilesabhāro ca abhisaṅkhārabhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so vuccati pannabhāro patitabhāro oropitabhāro samoropitabhāro nikkhittabhāro paṭipassaddhabhāro.
Munīti monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā, paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā parināyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Tena ñāṇena samannāgato muni monappatto.
Tīṇi moneyyāni – kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ [tividhakāyaduccaritānaṃ (ka.) mahāni. 14] pahānaṃ kāyamoneyyaṃ, tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ, kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ, kāyapariññā kāyamoneyyaṃ, pariññāsahagato maggo kāyamoneyyaṃ, kāye chandarāgassa pahānaṃ kāyamoneyyaṃ, kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ – idaṃ kāyamoneyyaṃ.
Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ, vācārammaṇe ñāṇaṃ vacīmoneyyaṃ, vācāpariññā vacīmoneyyaṃ, pariññāsahagato maggo vacīmoneyyaṃ, vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ – idaṃ vacīmoneyyaṃ.
149. 他於一切法已成離軍，對於所見所聞所覺； 彼牟尼已卸重擔已解脫，不可計度非止息非希求。[世尊如是說] "他於一切法已成離軍，對於所見所聞所覺"中，"軍"指魔軍。身惡行是魔軍，語惡行是魔軍，意惡行是魔軍，貪...嗔...癡...忿...恨...覆...惱...嫉...慳...誑...諂...慢...過慢...傲...放逸...一切煩惱...一切惡行...一切擾動...一切熱惱...一切憂惱...一切不善行都是魔軍。 如世尊所說： "欲是你第一軍，第二稱為不樂...（此處省略）... 非阿修羅能勝彼，戰勝后得安樂。" 當以四聖道戰勝、降伏、摧毀、破壞、背離一切魔軍與一切對抗的煩惱時，稱為已成離軍。他于所見已成離軍，于所聞...于所覺...于所識已成離軍。這就是"他於一切法已成離軍，對於所見所聞所覺"。 "彼牟尼已卸重擔已解脫"中，"重擔"有三種：蘊重擔、煩惱重擔、行重擔。什麼是蘊重擔？結生時的色、受、想、行、識，這是蘊重擔。什麼是煩惱重擔？貪、嗔、癡...一切不善行，這是煩惱重擔。什麼是行重擔？福行、非福行、不動行，這是行重擔。當蘊重擔、煩惱重擔、行重擔已斷、已斷根、已如斷多羅樹根使不復生時，稱為已卸重擔、已落重擔、已放下重擔、已完全放下重擔、已舍重擔、已平息重擔。 "牟尼"，寂默稱為智慧。即是慧、了知、擇法、深擇、法擇、辨識、度知、觀察、賢明、善巧、善察、廣慧、思慮、省察、廣博、智性、導引、觀照、正知、鞭策、慧、慧根、慧力、慧劍、慧殿、慧光、慧明、慧燈、慧寶、無癡、擇法、正見。具足此智者為牟尼，已達寂默。 ;
Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ, tividhaṃ manosucaritaṃ manomoneyyaṃ, cittārammaṇe ñāṇaṃ manomoneyyaṃ, cittapariññā manomoneyyaṃ, pariññāsahagato maggo manomoneyyaṃ, citte chandarāgassa pahānaṃ manomoneyyaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ – idaṃ manomoneyyaṃ.
『『Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.
『『Kāyamuniṃ vācāmuniṃ, manomunimanāsavaṃ;
Muniṃ moneyyasampannaṃ, āhu ninhātapāpaka』』nti [ninahātapāpakanti (sī.)].
Imehi tīhi moneyyehi dhammehi samannāgatā cha munino [munayo (sī. syā. ka.)] – agāramunino, anagāramunino, sekhamunino, asekhamunino, paccekamunino, munimuninoti [munimunino (sī. syā. ka.) mahāni. 14]. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino, arahanto asekhamunino. Paccekabuddhā paccekamunino. Munimunino vuccanti tathāgatā arahanto sammāsambuddhā.
『『Na monena muni hoti, mūḷharūpo aviddasu;
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
『『Pāpāni parivajjeti, sa muni tena so muni;
Yo munāti ubho loke, muni tena pavuccati.
『『Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;
Devamanussehi pūjito yo, saṅgajālamaticca so muni』』.
Vippamuttoti munino rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; dosā cittaṃ… mohā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – sa pannabhāro muni vippamutto.
Na kappiyo nūparato na patthiyoti bhagavāti. 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 na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – na kappiyo. Nūparatoti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya āramanti viramanti paṭiviramanti, arahā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – na kappiyo nūparato. Na patthiyoti. Patthanā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā patthanā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati na patthiyo.
什麼是意寂默？斷除三種意惡行是意寂默，三種意善行是意寂默，對心所緣的智是意寂默，遍知心是意寂默，伴隨遍知的道是意寂默，斷除對心的欲貪是意寂默，止息心行的想受滅盡定是意寂默，這是意寂默。 "身寂默、語寂默、意寂默無漏者， 牟尼具足寂默法，稱為捨棄一切者。 身寂默、語寂默、意寂默無漏者， 牟尼具足寂默法，稱為已洗凈罪惡者。" 具足這三種寂默法的有六種牟尼：在家牟尼、出家牟尼、有學牟尼、無學牟尼、辟支牟尼、牟尼中的牟尼。什麼是在家牟尼？已見道已知教法的在家者，這些是在家牟尼。什麼是出家牟尼？已見道已知教法的出家者，這些是出家牟尼。七有學是有學牟尼，阿羅漢是無學牟尼，辟支佛是辟支牟尼，如來阿羅漢正等覺稱為牟尼中的牟尼。 "非以寂默成牟尼，愚癡形相無智者； 智者如持秤取最勝， 舍離諸惡彼即牟尼；因此彼即是牟尼。 誰于兩界皆思量，因此稱彼為牟尼。 知曉不善者與善者之法，于內與外一切世間； 為天人所供養者，超越繫縛之網彼即牟尼。" "已解脫"，牟尼的心從貪已解脫、已遍解脫、已善解脫；從嗔...從癡，心已解脫、已遍解脫、已善解脫...從一切不善行，心已解脫、已遍解脫、已善解脫。這就是"彼已卸重擔牟尼已解脫"。 "不可計度非止息非希求"中，"計度"有二種：渴愛計度和見解計度...這是渴愛計度...這是見解計度。他的渴愛計度已斷，見解計度已除；因渴愛計度已斷，見解計度已除，不造作、不生起、不共生、不產生、不顯現渴愛計度或見解計度，這就是"不可計度"。"非止息"，一切愚凡夫貪著，從善凡夫起，七有學為未得而得、未證而證、未作證而作證而止息、遠離、遍離，阿羅漢已止息、已遠離、已遍離、已出離、已解脫、已離縛，以心無界限而住，這就是"不可計度非止息"。"非希求"，希求稱為渴愛。即是貪、染著...貪婪、不善根。對於已斷、已斷絕、已止息、已平息、不能生起、以智火燒盡此希求渴愛者，稱為非希求。
Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī 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 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 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 – na kappiyo nūparato na patthiyo iti bhagavā.
"世尊"是尊敬的稱呼。又，因已破除貪故為世尊，已破除嗔故為世尊，已破除癡故為世尊，已破除慢故為世尊，已破除見故為世尊，已破除刺故為世尊，已破除煩惱故為世尊；已分別、遍分別、詳細分別法寶故為世尊；已作諸有終盡故為世尊；已修身、已修戒、已修心、已修慧故為世尊；世尊親近林野、邊遠住處、寂靜、少聲響、少人聲、適於獨居、適於禪思故為世尊；世尊享有衣服、飲食、住處、病緣醫藥資具故為世尊；世尊享有義味、法味、解脫味、增上戒、增上心、增上慧故為世尊；世尊享有四禪、四無量、四無色定故為世尊；世尊享有八解脫、八勝處、九次第住定故為世尊；世尊享有十想修習、十遍處定、入出息念定、不凈定故為世尊；世尊享有四念處、四正勤、四神足、五根、五力、七覺支、八支聖道故為世尊；世尊享有十如來力、四無畏、四無礙解、六神通、六佛法故為世尊；"世尊"此名非母所作、非父所作、非兄所作、非姊妹所作、非朋友親近者所作、非親族血親所作、非沙門婆羅門所作、非天神所作；這是諸佛世尊在菩提樹下證得一切智智時的解脫最終稱謂，是真實施設，即所謂"世尊"。這就是"不可計度非止息非希求，世尊如是說"。;
Tenāha bhagavā –
『『Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;
Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyo』』.[iti bhagavāti]
Mahāviyūhasuttaniddeso terasamo.
因此世尊說： "他於一切法已成離軍，對於所見所聞所覺； 彼已卸重擔牟尼已解脫，不可計度非止息非希求。"[世尊如是說] 《大排列經》義釋第十三品終