B0102051614tuvaṭṭakasuttaniddeso（奢華經釋）

1. Tuvaṭṭakasuttaniddeso

Atha tuvaṭṭakasuttaniddesaṃ vakkhati –

1. 速行經的義釋 現在開始解說速行經的義釋 - 備註：這是對巴利文標題"Tuvaṭṭakasuttaniddeso"及其引言句的直譯。"Tuvaṭṭaka"意為"速行"，"sutta"意為"經"，"niddesa"意為"義釋"。"Atha"是"現在"，"vakkhati"意為"將說/開始解說"。

150.

Pucchāmitaṃ ādiccabandhu,[ādiccabandhū (sī. syā.)]vivekaṃ santipadañca mahesi[mahesiṃ (sī. syā.)];

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñci.

Pucchāmi taṃ ādiccabandhūti. Pucchāti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā. Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā. Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando [saṃsayapakkhanno (sī. syā.)] hoti vimatipakkhando dveḷhakajāto, 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti so vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā. Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā. Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ taṃ so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati, bhagavā tassa [natthi sī. syā. potthakesu] visajjeti – ayaṃ nimmitapucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā. Aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā, paramatthapucchā. Aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā [nikkhepatthapucchā (sī. ka.)], vodānatthapucchā. Aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā. Aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā. Aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā. Aparāpi tisso pucchā – khandhapucchā, dhātupucchā, āyatanapucchā. Aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā. Aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā. Aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā.

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, 『『kathayassu me』』ti – pucchāmi taṃ. Ādiccabandhūti. Ādicco vuccati sūriyo [suriyo (sī. syā.)]. Sūriyo gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu; tasmā buddho ādiccabandhūti – pucchāmi taṃ ādiccabandhu.

150. 我詢問您，太陽的親族啊，關於離欲和寂靜之道，偉大的智者啊； 比丘如何觀察后能夠涅槃，不執取世間任何事物。 "我詢問您，太陽的親族啊"的解釋：詢問有三種詢問 - 爲了瞭解未知而詢問，爲了對比已知而詢問，爲了斷除疑惑而詢問。什麼是爲了瞭解未知而詢問？當某事物的特徵本來未知、未見、未衡量、未判斷、未明瞭、未顯現時，爲了知道、見到、衡量、判斷、明瞭它而提出詢問 - 這就是爲了瞭解未知而詢問。什麼是爲了對比已知而詢問？當某事物的特徵本來已知、已見、已衡量、已判斷、已明瞭、已顯現時，爲了與其他智者對比而提出詢問 - 這就是爲了對比已知而詢問。什麼是爲了斷除疑惑而詢問？當本來陷入懷疑、陷入猶豫、產生兩難，想著"是這樣嗎？不是這樣嗎？是什麼呢？怎麼樣呢？"，爲了斷除這種疑惑而提出詢問 - 這就是爲了斷除疑惑而詢問。這是三種詢問。 還有另外三種詢問 - 人的詢問、非人的詢問、化現的詢問。什麼是人的詢問？人們親近佛陀世尊后提出詢問，比丘詢問，比丘尼詢問，優婆塞詢問，優婆夷詢問，國王詢問，剎帝利詢問，婆羅門詢問，吠舍詢問，首陀羅詢問，在家人詢問，出家人詢問 - 這是人的詢問。什麼是非人的詢問？非人親近佛陀世尊后提出詢問，龍詢問，金翅鳥詢問，夜叉詢問，阿修羅詢問，乾闥婆詢問，四大天王詢問，帝釋天詢問，梵天詢問，諸天神詢問 - 這是非人的詢問。什麼是化現的詢問？世尊化現的意生之身，具足一切肢體，諸根完整，那個化現者親近佛陀世尊后提出詢問，世尊為他解答 - 這是化現的詢問。這是三種詢問。 還有另外三種詢問 - 為自利而詢問，為利他而詢問，為自他兩利而詢問。還有另外三種詢問 - 關於現世利益的詢問，關於來世利益的詢問，關於最高利益的詢問。還有另外三種詢問 - 關於無過失的詢問，關於無煩惱的詢問，關於清凈的詢問。還有另外三種詢問 - 關於過去的詢問，關於未來的詢問，關於現在的詢問。還有另外三種詢問 - 關於內在的詢問，關於外在的詢問，關於內外的詢問。還有另外三種詢問 - 關於善的詢問，關於不善的詢問，關於無記的詢問。還有另外三種詢問 - 關於蘊的詢問，關於界的詢問，關於處的詢問。還有另外三種詢問 - 關於念處的詢問，關於正勤的詢問，關於神足的詢問。還有另外三種詢問 - 關於根的詢問，關於力的詢問，關於覺支的詢問。還有另外三種詢問 - 關於道的詢問，關於果的詢問，關於涅槃的詢問。 "我詢問您"是指我詢問您、請求您、懇請您、使您生信，意即"請您為我說"。"太陽的親族"的解釋：太陽指日輪。日輪姓喬答摩，世尊也姓喬答摩，世尊是太陽的族親、族屬；因此佛陀被稱為太陽的親族 - 這就是"我詢問您，太陽的親族"的意思。

Vivekaṃ santipadañca mahesīti. Vivekāti tayo vivekā – kāyaviveko , cittaviveko, upadhiviveko. Katamo kāyaviveko? Idha bhikkhu vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ kāyena vivittena viharati. So eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti – ayaṃ kāyaviveko.

Katamo cittaviveko? Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ vivittaṃ hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ vivittaṃ hoti, tatiyaṃ jhānaṃ samāpannassa pītiyā cittaṃ vivittaṃ hoti, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ vivittaṃ hoti, ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ vivittaṃ hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ vivittaṃ hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ vivittaṃ hoti , nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ vivittaṃ hoti. Sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Sakadāgāmissa oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā, tadekaṭṭhehi ca kilesehi cittaṃ vivittaṃ hoti. Arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā, tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ vivittaṃ hoti – ayaṃ cittaviveko.

Katamo upadhiviveko? Upadhi vuccati kilesā ca khandhā ca abhisaṅkhārā ca. Upadhiviveko vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ – ayaṃ upadhiviveko. Kāyaviveko ca vivekaṭṭhakāyānaṃ [vūpakaṭṭhakāyānaṃ (sī.)] nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānapattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānaṃ. Santīti ekena ākārena santipi santipadampi taṃyeva amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Vuttañhetaṃ bhagavatā – 『『santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna』』nti. Atha aparena ākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ.

"離欲和寂靜之道"的解釋：離欲有三種 - 身離欲、心離欲、依止離欲。 什麼是身離欲？在此，比丘親近寂靜的住處：林野、樹下、山巖、山洞、山穴、墳場、森林、露地、草堆，以身遠離而住。他獨自行走，獨自站立，獨自坐下，獨自臥息，獨自入村乞食，獨自返回，獨自靜坐，獨自經行，獨自行、住、動、止、護、養、持 - 這是身離欲。 什麼是心離欲？入初禪者，心遠離五蓋；入第二禪者，心遠離尋伺；入第三禪者，心遠離喜；入第四禪者，心遠離苦樂；入空無邊處定者，心遠離色想、對礙想、種種想；入識無邊處定者，心遠離空無邊處想；入無所有處定者，心遠離識無邊處想；入非想非非想處定者，心遠離無所有處想。預流者的心遠離身見、疑惑、戒禁取見、見隨眠、疑隨眠及與之相應的煩惱。一來者的心遠離粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠及與之相應的煩惱。不還者的心遠離微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠及與之相應的煩惱。阿羅漢的心遠離色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠及與之相應的煩惱，以及一切外在相 - 這是心離欲。 什麼是依止離欲？依止指煩惱、蘊和行。依止離欲指不死、涅槃。即是一切行的止息、一切依止的舍離、渴愛的滅盡、離欲、寂滅、涅槃 - 這是依止離欲。身離欲是遠離身、樂於出離者的；心離欲是心清凈、達到最高清凈者的；依止離欲是無依止、達到行滅者的。"寂靜"以一種方式來說，寂靜和寂靜之道都是指那不死的涅槃，即是一切行的止息、一切依止的舍離、渴愛的滅盡、離欲、寂滅、涅槃。這是世尊所說："這是寂靜之道，這是殊勝之道，即是一切行的止息、一切依止的舍離、渴愛的滅盡、離欲、寂滅、涅槃。"另一方面，能導向證得寂靜、觸證寂靜、實現寂靜的諸法，即是：四念處、四正勤、四神足、五根、五力、七覺支、八聖道分 - 這些被稱為寂靜之道、庇護之道、避難之道、歸依之道、無畏之道、不死之道、甘露之道、涅槃之道。

Mahesīti mahesi bhagavā. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi; mahato tamokāyassa padālanaṃ, mahato vipallāsassa bhedanaṃ, mahato taṇhāsallassa abbahanaṃ [abbūhanaṃ (sī. syā.), abbhuhanaṃ (ka.)], mahato diṭṭhisaṅghātassa viniveṭhanaṃ, mahato mānadhajassa papātanaṃ [pavāhanaṃ (syā.)], mahato abhisaṅkhārassa vūpasamaṃ, mahato oghassa nittharaṇaṃ, mahato bhārassa nikkhepanaṃ, mahato saṃsāravaṭṭassa upacchedaṃ, mahato santāpassa nibbāpanaṃ , mahato pariḷāhassa paṭipassaddhiṃ, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne mahante sammappadhāne mahante iddhipāde mahantāni indriyāni mahantāni balāni mahante bojjhaṅge mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi; mahesakkhehi vā sattehi esito gavesito pariyesito kahaṃ buddho kahaṃ bhagavā kahaṃ devadevo kahaṃ narāsabhoti mahesīti – vivekaṃ santipadañca mahesi.

Kathaṃ disvā nibbāti bhikkhūti. Kathaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā attano rāgaṃ nibbāpeti, dosaṃ nibbāpeti, mohaṃ nibbāpeti, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe … sabbākusalābhisaṅkhāre nibbāpeti sameti upasameti vūpasameti paṭipassambheti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekho vā bhikkhūti – kathaṃ disvā nibbāti bhikkhu.

Anupādiyāno lokasmiṃ kiñcīti. Catūhi upādānehi anupādiyamāno agaṇhayamāno aparāmasamāno anabhinivisamāno. Lokasminti apāyaloke manussaloke devaloke, khandhaloke dhātuloke āyatanaloke. Kiñcīti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagatanti – anupādiyāno lokasmiṃ kiñci.

Tenāha so nimmito –

『『Pucchāmi taṃ ādiccabandhu, vivekaṃ santipadañca mahesi;

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñcī』』ti.

"大仙人"的解釋：世尊是大仙人。因為他尋求、探求、追求大戒蘊，所以是大仙人；因為他尋求、探求、追求大定蘊...大慧蘊...大解脫蘊...大解脫知見蘊，所以是大仙人；因為他尋求、探求、追求：破除大黑暗、粉碎大顛倒、拔除大愛箭、解開大見結、摧毀大慢幢、平息大行、渡越大暴流、放下大重擔、斷絕大輪迴、熄滅大熱惱、止息大苦痛、高舉大法幢，所以是大仙人；因為他尋求、探求、追求大念處、大正勤、大神足、大根、大力、大覺支、大八聖道、大究竟義不死涅槃，所以是大仙人；因為他被具大威力的眾生所尋求、探求、追求："佛在哪裡？世尊在哪裡？天中天在哪裡？人中牛王在哪裡？"，所以是大仙人 - 這就是"大仙人"的意思。 "比丘如何觀察后能夠涅槃"：如何觀察、看見、衡量、判斷、明瞭、了知后，熄滅自己的貪、嗔、癡、忿恨...怨恨...覆藏...惱害...嫉妒...慳吝...詐偽...狡詐...傲慢...爭競...慢...過慢...驕...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，使之平息、止息、熄滅、安息。"比丘"指凡夫善人比丘或有學比丘。 "不執取世間任何事物"：不以四種執取而執取、抓取、執著、固著。"世間"指地獄世間、人世間、天世間，蘊世間、界世間、處世間。"任何"指任何色、受、想、行、識。 因此那化現者說： "我詢問您，太陽的親族啊，關於離欲和寂靜之道，偉大的智者啊； 比丘如何觀察后能夠涅槃，不執取世間任何事物。"

151.

Mūlaṃpapañcasaṅkhāya, [iti bhagavā]

Mantā asmīti sabbamuparundhe[sabbamuparuddhe (syā.)];

Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe.

Mūlaṃ papañcasaṅkhāya, [iti bhagavā] mantā asmīti sabbamuparundheti. Papañcāyeva papañcasaṅkhā. Taṇhāpapañcasaṅkhā diṭṭhipapañcasaṅkhā. Katamaṃ taṇhāpapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ taṇhāpapañcassa mūlaṃ. Katamaṃ diṭṭhipapañcassa mūlaṃ? Avijjāmūlaṃ, ayonisomanasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ diṭṭhipapañcassa mūlaṃ.

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 sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – mūlaṃ papañcasaṅkhāya iti bhagavā.

Mantā asmīti sabbamuparundheti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Asmīti rūpe asmīti māno asmīti chando asmīti anusayo; vedanāya… saññāya… saṅkhāresu… viññāṇe asmīti māno asmīti chando asmīti anusayoti. Mūlaṃ papañcasaṅkhāya iti bhagavā. Mantā asmīti sabbamuparundheti. Papañcasaṅkhāya mūlañca asmimānañca mantāya sabbaṃ rundheyya uparundheyya nirodheyya vūpasameyya atthaṅgameyya paṭipassambheyyāti – mūlaṃ papañcasaṅkhāya iti bhagavā, mantā asmīti sabbamuparundhe.

151. [世尊說：] "應以智慧了知戲論的根源， 以智慧抑制一切'我是

Yā kāci taṇhā ajjhattanti. Yā kācīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – yā kācīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Ajjhattanti ajjhattasamuṭṭhānā vā [ajjhattaṃ samuṭṭhāti (syā.)] sā taṇhāti – ajjhattaṃ . Atha vā ajjhattikaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Cittena sā taṇhā sahagatā sahajātā saṃsaṭṭhā sampayuttā ekuppādā ekanirodhā ekavatthukā ekārammaṇātipi ajjhattanti – yā kāci taṇhā ajjhattaṃ.

Tāsaṃ vinayā sadā sato sikkheti. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ, satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmigajātaṃ avīcisantatisahitaṃ phusitaṃ, purebhattaṃ pacchābhattaṃ , purimaṃ yāmaṃ majjhimaṃ yāmaṃ pacchimaṃ yāmaṃ, kāḷe juṇhe, vasse hemante gimhe, purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. Aparehipi catūhi kāraṇehi sato – asati parivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satipaṭipakkhānaṃ dhammānaṃ hatattā sato, satinimittānaṃ asammuṭṭhattā sato. Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññatāya sato, satiyā apaccorohanatāya sato. Aparehipi catūhi kāraṇehi sato – sattattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato, ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati paṭissati, sati saraṇatā dhāraṇatā apilāpanatā asammussanatā, sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto, upagato samupagato, upapanno samupapanno, samannāgato so vuccati sato.

Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, khuddako sīlakkhandho… mahanto sīlakkhandho, sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

內在的任何渴愛的解釋："任何"是指包括一切、完全、徹底、無餘、無遺的總括用語。"渴愛"指對色的渴愛...對法的渴愛。"內在"指那渴愛是從內在生起的。或者說，"內在"指心。所謂心，即是意、意界、心、凈心、意、意處、意根、識、識蘊、相應的意識界。那渴愛與心相應、俱生、相混、相應、同生、同滅、同所依、同所緣，這也稱為"內在" - 這就是"內在的任何渴愛"的意思。 "應常念學調伏它們"的解釋："常"指總是、一切時、所有時、恒常時、持續時、連續不斷、相續、如水波相續、無間斷地、持續地，在飯前、飯後，在初夜、中夜、后夜，在黑月、白月，在雨季、冬季、夏季，在前生階段、中生階段、後生階段。"念"由四個原因而有念：修習身隨觀念處而有念，對受...對心...對法修習法隨觀念處而有念。另由四個原因而有念：由於遠離不念而有念，由於已作應念之法而有念，由於已破唸的對治法而有念，由於未忘念相而有念。另由四個原因而有念：由於具足念而有念，由於自在於念而有念，由於熟練于念而有念，由於不退失於念而有念。另由四個原因而有念：由於念性而有念，由於寂靜性而有念，由於平靜性而有念，由於具足寂靜法而有念。由於唸佛而有念，由於念法而有念，由於念僧而有念，由於念戒而有念，由於念舍而有念，由於念天而有念，由於念入出息而有念，由於念死而有念，由於念身而有念，由於念寂止而有念。凡是念、隨念、憶念、念、記憶、持守、不忘失、念、念根、念力、正念、念覺支、一乘道 - 這稱爲念。具足、完全具足、達到、完全達到、成就、完全成就、具備這種唸的，稱為有念者。 "學"指三學：增上戒學、增上心學、增上慧學。什麼是增上戒學？在此，比丘具戒，住于防護別解脫律儀，具足正行與行處，對微細的罪過也見到危險，受持學處而學習。小戒蘊...大戒蘊，戒是基礎、開始、行為、防護、律儀、入口、前導，為獲得諸善法 - 這是增上戒學。

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti 『『upekkhako satimā sukhavihārī』』ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti , ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti, ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti – ayaṃ adhipaññāsikkhā.

Tāsaṃ vinayā sadā sato sikkheti. Tāsaṃ taṇhānaṃ vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya; imā tisso sikkhāyo āvajjanto sikkheyya, pajānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ adhiṭṭhahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – tāsaṃ vinayā sadā sato sikkhe.

Tenāha bhagavā –

『『Mūlaṃ papañcasaṅkhāya, [iti bhagavā]

Mantā asmīti sabbamuparundhe;

Yā kāci taṇhā ajjhattaṃ, tāsaṃ vinayā sadā sato sikkhe』』ti.

什麼是增上心學？在此，比丘遠離慾望，遠離不善法，具有尋、伺，有由離生的喜、樂，成就並住于初禪。由尋、伺的止息，內心清凈，心一境性，無尋、無伺，有由定生的喜、樂，成就並住于第二禪。離喜后住于舍，具念正知，以身感受樂，如聖者們所說的"具舍、具念、住於樂"，成就並住于第三禪。由斷樂、斷苦，以及先前已滅除喜、憂，成就並住于不苦不樂，具有舍念清凈的第四禪 - 這是增上心學。 什麼是增上慧學？在此，比丘具慧，具足觀察生滅的智慧，是聖者的、通達的、導向正確苦滅的智慧。他如實了知"這是苦"，如實了知"這是苦集"，如實了知"這是苦滅"，如實了知"這是趣向苦滅之道"，如實了知"這些是漏"，如實了知"這是漏集"，如實了知"這是漏滅"，如實了知"這是趣向漏滅之道" - 這是增上慧學。 "應常念學調伏它們"的解釋：爲了調伏、對治、斷除、止息、舍離、平息那些渴愛，應學增上戒，應學增上心，應學增上慧；思惟時應學習這三學，了知時應學習，見到時應學習，觀察時應學習，決意心時應學習，以信勝解時應學習，策勵精進時應學習，確立念時應學習，令心專注時應學習，以慧了知時應學習，應知的在了知時應學習，應遍知的在遍知時應學習，應斷的在斷除時應學習，應修的在修習時應學習，應證的在證悟時應學習，應實行、應履行、應受持而行。 因此世尊說： "[世尊說：]應以智慧了知戲論的根源， 以智慧抑制一切'我是'； 對於內在的任何渴愛，應常念學習調伏它們。"

152.

Yaṃkiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā.

Yaṃ kiñci dhammamabhijaññā ajjhattanti. Yaṃ kiñci attano guṇaṃ jāneyya kusale vā dhamme abyākate vā dhamme. Katame attano guṇā? Uccā kulā pabbajito vā assaṃ [assa (syā.)], mahābhogakulā pabbajito vā assaṃ, uḷārabhogakulā pabbajito vā assaṃ, ñāto yasassī sagahaṭṭhapabbajitānanti vā assaṃ, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā assaṃ, suttantiko vā assaṃ, vinayadharo vā assaṃ, dhammakathiko vā assaṃ, āraññiko vā assaṃ, piṇḍapātiko vā assaṃ, paṃsukūliko vā assaṃ, tecīvariko vā assaṃ, sapadānacāriko vā assaṃ, khalupacchābhattiko vā assaṃ, nesajjiko vā assaṃ, yathāsanthatiko vā assaṃ, paṭhamassa jhānassa lābhīti vā assaṃ, dutiyassa jhānassa lābhīti vā assaṃ, tatiyassa jhānassa lābhīti vā assaṃ, catutthassa jhānassa lābhīti vā assaṃ, ākāsānañcāyatanasamāpattiyā lābhīti vā assaṃ, viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā assaṃ – ime vuccanti attano guṇā . Yaṃ kiñci attano guṇaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ kiñci dhammamabhijaññā ajjhattaṃ. Atha vāpi bahiddhāti. Upajjhāyassa vā ācariyassa vā te guṇā assūti [assūti ajjhattaṃ (bahūsu)] – atha vāpi bahiddhā.

Natena thāmaṃ kubbethāti. Attano vā guṇena paresaṃ vā guṇena thāmaṃ na kareyya, thambhaṃ na kareyya, mānaṃ na kareyya, unnatiṃ na kareyya, unnamaṃ na kareyya, na tena mānaṃ janeyya, na tena thaddho assa patthaddho paggahitasiroti – na tena thāmaṃ kubbetha.

Na hi sā nibbuti sataṃ vuttāti. Satānaṃ santānaṃ sappurisānaṃ buddhānaṃ buddhasāvakānaṃ paccekabuddhānaṃ sā nibbutīti na vuttā na pavuttā na ācikkhitā na desitā na paññapitā na paṭṭhapitā na vivaṭā na vibhattā na uttānīkatā nappakāsitāti – na hi sā nibbuti sataṃ vuttā.

Tenāha bhagavā –

『『Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ atha vāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā』』ti.

152. 無論了知任何內在或外在的法， 不應因此而生傲慢，因為諸聖者說這不是涅槃。 "了知任何內在法"的解釋："任何"指了知自己的任何善法或無記法的功德。什麼是自己的功德？我是從高貴家庭出家的，我是從大財富家庭出家的，我是從巨大財富家庭出家的，我是在家出家眾中知名有聲望的，我是獲得衣食住藥資具的，我是經師，我是律師，我是說法師，我是住林者，我是乞食者，我是糞掃衣者，我是三衣者，我是次第乞食者，我是過午不食者，我是常坐不臥者，我是隨處住者，我是初禪的獲得者，我是第二禪的獲得者，我是第三禪的獲得者，我是第四禪的獲得者，我是空無邊處定的獲得者，我是識無邊處定...無所有處定...非想非非想處定的獲得者 - 這些稱為自己的功德。了知、認知、理解、通達、證悟任何自己的功德。"外在"指那些是和尚或阿阇黎的功德。 "不應因此而生傲慢"：不應因自己的功德或他人的功德而生傲慢，不應生僵硬，不應生慢心，不應生高舉，不應生抬高，不應因此生起慢心，不應因此而變得僵硬、極僵硬、高舉頭顱。 "因為諸聖者說這不是涅槃"：對於諸寂靜者、善人、佛陀、佛弟子、辟支佛來說，這不是被說、被宣說、被告知、被教導、被安立、被確立、被開顯、被分別、被顯明、被宣佈是涅槃。 因此世尊說： "無論了知任何內在或外在的法， 不應因此而生傲慢，因為諸聖者說這不是涅槃。"

153.

Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;

Phuṭṭhoanekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe.

Seyyo na tena maññeyyāti. 『『Seyyohamasmī』』ti atimānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – seyyo na tena maññeyya.

Nīceyyo atha vāpi sarikkhoti. 『『Hīnohamasmī』』ti omānaṃ na janeyya jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. 『『Sadisohamasmī』』ti mānaṃ na janeyya jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunāti – nīceyyo atha vāpi sarikkho.

Phuṭṭho anekarūpehīti. Anekavidhehi ākārehi phuṭṭho pareto samohito samannāgatoti – phuṭṭho anekarūpehi.

Nātumānaṃvikappayaṃ tiṭṭheti. Ātumā vuccati attā. Attānaṃ kappento vikappento vikappaṃ āpajjanto na tiṭṭheyyāti – nātumānaṃ vikappayaṃ tiṭṭhe.

Tenāha bhagavā –

『『Seyyo na tena maññeyya, nīceyyo atha vāpi sarikkho;

Phuṭṭho anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe』』ti.

154.

Ajjhattamevupasame , na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā[attaṃ (syā.)]kuto nirattā[nirattaṃ (syā.)]vā.

Ajjhattamevupasameti. Ajjhattaṃ rāgaṃ sameyya, dosaṃ sameyya, mohaṃ sameyya, kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ … mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe darathe… sabbe pariḷāhe… sabbe santāpe… sabbākusalābhisaṅkhāre sameyya upasameyya vūpasameyya nibbāpeyya paṭipassambheyyāti – ajjhattamevupasame.

Na aññato bhikkhu santimeseyyāti. Aññato asuddhimaggena, micchāpaṭipadāya, aniyyānapatena, aññatra satipaṭṭhānehi, aññatra sammappadhānehi, aññatra iddhipādehi, aññatra indriyehi, aññatra balehi, aññatra bojjhaṅgehi, aññatra ariyā aṭṭhaṅgikā maggā santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭipassaddhiṃ na eseyya na gaveseyya na pariyeseyyāti – na aññato bhikkhu santimeseyya.

Ajjhattaṃupasantassāti. Ajjhattaṃ rāgaṃ santassa, dosaṃ santassa, mohaṃ santassa…pe… sabbākusalābhisaṅkhāre santassa upasantassa vūpasantassa nibbutassa paṭipassaddhiyāti – ajjhattaṃ upasantassa.

Natthi attā kuto nirattā vāti. Natthīti paṭikkhepo. Attāti attadiṭṭhi natthi; nirattāti ucchedadiṭṭhi natthi. Attāti gahitaṃ natthi; nirattāti muñcitabbaṃ natthi. Yassatthi gahitaṃ, tassatthi muñcitabbaṃ. Tassa gahitaṃ gāhaṃ muñcanaṃ samatikkanto arahā vuddhipārihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – natthi attā kuto nirattā vā.

Tenāha bhagavā –

『『Ajjhattamevupasame, na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā』』ti.

153. 不應因此認為自己更勝、更劣或平等， 雖遭遇種種形態，不應住於我慢分別。 "不應認為自己更勝"的解釋：不應因出身、姓氏、貴族身份、容貌、財富、學問、工作領域、技藝、學識、聞法、辯才或任何其他事物而生起"我更勝"的過慢。 "更劣或平等"的解釋：不應因出身、姓氏等任何事物而生起"我更劣"的卑慢。不應因出身、姓氏、貴族身份、容貌、財富、學問、工作領域、技藝、學識、聞法、辯才或任何其他事物而生起"我平等"的慢。 "遭遇種種形態"：被各種各樣的形態所觸及、圍繞、具足。 "不應住於我慢分別"："我"指自我。不應住于對自我的構想、分別、進入分別。 因此世尊說： "不應因此認為自己更勝、更劣或平等， 雖遭遇種種形態，不應住於我慢分別。" 154. 應唯寂止內在，比丘不應從他處尋求寂靜； 對內在寂靜者，無有我，何來非我？ "應唯寂止內在"的解釋：應止息內在的貪、嗔、癡、忿恨...怨恨...覆藏...惱害...嫉妒...慳吝...詐偽...狡詐...傲慢...爭競...慢...過慢...驕...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，使之平息、止息、熄滅、安息。 "比丘不應從他處尋求寂靜"：不應從其他非清凈道、邪行道、非出離道，從四念處之外、四正勤之外、四神足之外、五根之外、五力之外、七覺支之外、八聖道之外尋求、追求、探求寂靜、止息、平息、涅槃、安息。 "內在寂靜者"：內在的貪已止息、嗔已止息、癡已止息...一切不善行已止息、已平息、已寂滅、已安息。 "無有我，何來非我"："無有"是否定。"我"指無有我見；"非我"指無有斷見。"我"指無所執取；"非我"指無所應舍。若有所執取，則有所應舍。阿羅漢已超越執取、舍離、增減，他已住于完成，已行道...無有再有。 因此世尊說： "應唯寂止內在，比丘不應從他處尋求寂靜； 對內在寂靜者，無有我，何來非我？"

155.

Majjheyathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya[kare (sī.)]kuhiñci.

Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hotīti. Samuddo caturāsītiyojanasahassāni ubbedhena gambhīro. Heṭṭhā cattārīsayojanasahassāni udakaṃ macchakacchapehi kampati. Upari cattārīsayojanasahassāni udakaṃ vātehi kampati. Majjhe cattārīsayojanasahassāni udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.

Atha vā sattannaṃ pabbatānaṃ antarikāsu sattasīdantarā mahāsamuddā. [sīdantarasamuddo (syā.)] Tatra udakaṃ na kampati na vikampati na calati na vedhati nappavedhati na sampavedhati. Anerito aghaṭṭito acalito aluḷito abhanto vūpasanto tatra ūmi no jāyati, ṭhito hoti samuddoti. Evampi majjhe yathā samuddassa ūmi no jāyatī ṭhito hoti.

Evaṃ ṭhito anejassāti. Evanti opammasampaṭipādanaṃ. Ṭhitoti lābhepi na kampati, alābhepi na kampati, yasepi na kampati, ayasepi na kampati, pasaṃsāyapi na kampati, nindāyapi na kampati, sukhepi na kampati, dukkhepi na kampati na vikampati na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito. Anejassāti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā ucchinnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anejo. Ejāya pahīnattā anejo ; so lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati, na calati na vedhati nappavedhati na sampavedhatīti – evaṃ ṭhito anejassa.

Ussadaṃ bhikkhu na kareyya kuhiñcīti. Ussadāti sattussadā – rāgussadaṃ [rāgussado (syā.)], dosussadaṃ, mohussadaṃ, mānussadaṃ, diṭṭhussadaṃ, kilesussadaṃ, kammussadaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – ussadaṃ bhikkhu na kareyya kuhiñci.

Tenāha bhagavā –

『『Majjhe yathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñcī』』ti.

155. 如大海深處，波浪不生而保持靜止； 如是安住無動搖者，比丘不應在任何處生起膨脹。 "如大海深處，波浪不生而保持靜止"的解釋：大海深八萬四千由旬。下四萬由旬的水被魚和龜攪動。上四萬由旬的水被風攪動。中間四萬由旬的水不動、不震、不搖、不顫、不顛、不擺，不受攪動、不受觸碰、不動搖、不混濁、不起泡沫、寂靜，那裡波浪不生，大海保持靜止。這就是"如大海深處，波浪不生而保持靜止"。 或者在七山之間有七大海。那裡的水不動、不震、不搖、不顫、不顛、不擺，不受攪動、不受觸碰、不動搖、不混濁、不起泡沫、寂靜，那裡波浪不生，大海保持靜止。這也是"如大海深處，波浪不生而保持靜止"。 "如是安住無動搖者"："如是"是比喻的成立。"安住"指得利時不動，失利時不動，有名時不動，無名時不動，受贊時不動，受毀時不動，樂時不動，苦時不動、不震、不搖、不顫、不顛、不擺。"無動搖者"中的"動搖"指渴愛。即貪、染著...貪慾、不善根。對於已斷除、根除、止息、平息、不能再生、被智火燒盡這動搖渴愛的人，稱為無動搖者。因斷除動搖而無動搖；他得利時不動搖，失利時不動搖，有名時不動搖，無名時不動搖，受贊時不動搖，受毀時不動搖，樂時不動搖，苦時不動搖，不搖、不顫、不顛、不擺。 "比丘不應在任何處生起膨脹"："膨脹"指七種膨脹：貪的膨脹、嗔的膨脹、癡的膨脹、慢的膨脹、見的膨脹、煩惱的膨脹、業的膨脹，不應造作、不應生起、不應產生、不應出現、不應顯現。"任何處"指在任何地方、任何事物中、任何處所，無論內在或外在或內外。 因此世尊說： "如大海深處，波浪不生而保持靜止； 如是安住無動搖者，比丘不應在任何處生起膨脹。"

156.

Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhiṃ.

Akittayī vivaṭacakkhūti. Akittayīti kittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitanti – akittayi [akittayīti akittayi parikittayi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānimakāsi pakāsesīti akittayi (syā.)]. Vivaṭacakkhūti bhagavā pañcahi cakkhūhi vivaṭacakkhu – maṃsacakkhunāpi vivaṭacakkhu, dibbena cakkhunāpi vivaṭacakkhu, paññācakkhunāpi vivaṭacakkhu, buddhacakkhunāpi vivaṭacakkhu, samantacakkhunāpi vivaṭacakkhu.

Kathaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu? Maṃsacakkhumhipi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Akkhilomāni ca bhagavato yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ [ummāpupphasamānaṃ (sī. ka.), ummārapupphasamānaṃ (syā.)]. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhayato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ [aḷāriṭṭhakasamānaṃ (syā.)]. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadā hipi caturaṅgasamannāgato andhakāro hoti. Sūriyo vā atthaṅgato hoti. Kāḷapakkho ca uposatho hoti. Tibbo ca vanasaṇḍo hoti. Mahā ca kāḷamegho [akālamegho (syā.)] abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo [kuḍḍo (sī.)] vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekañce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya. Taññeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi vivaṭacakkhu.

156. 開眼者已宣說，親證法和除去危難； 請說，尊者啊，道路，別解脫戒或定。 "開眼者已宣說"的解釋："已宣說"指已告知、已說明、已教導、已安立、已確立、已開顯、已分別、已顯明、已宣佈。"開眼者"指世尊以五種眼為開眼 - 以肉眼為開眼、以天眼為開眼、以慧眼為開眼、以佛眼為開眼、以一切眼為開眼。 世尊如何以肉眼為開眼？世尊的肉眼中有五種顏色 - 藍色、黃色、紅色、黑色和白色。世尊的眼睫毛及其生長處呈現美麗的深藍色，悅目可見，如優摩花。其外圍呈現美麗的金黃色，悅目可見，如卡尼卡羅花。兩眼角呈現美麗的紅色，悅目可見，如印度蟲。中間呈現光滑細膩的美麗黑色，悅目可見，如阿達利特卡。其外圍呈現美麗的白色，潔白明亮，悅目可見，如啟明星。 以此自然肉眼，屬於自身，由先前善行業所生，世尊能見一由旬內的事物，無論晝夜。即使在具足四種黑暗的情況下：太陽已落，是黑月的布薩日，有茂密的樹林，有大黑雲升起，在這樣具足四種黑暗的情況下，也能見一由旬內的事物。沒有墻壁、門扉、圍墻、山嶽、灌木或藤蔓能阻礙看見色法。如果在一斗芝麻中做記號放入一粒芝麻，也能取出那同一粒芝麻。如此清凈是世尊的自然肉眼。這就是世尊如何以肉眼為開眼。

Kathaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate. Yathākammūpage satte pajānāti – 『『ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā , te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』』ti . Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuyo passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi [tisahassiṃ mahāsahassimpi (sī. ka.)] lokadhātuṃ passeyya. Yāvatakaṃ vā pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi vivaṭacakkhu.

Kathaṃ bhagavā paññācakkhunāpi vivaṭacakkhu? Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā anijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā.

So hi bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ [atītānāgatapaccuppannaṃ (syā.) mahāni. 69] upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (sī. ka.)] attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ [paramattho vā, sabbantaṃ (syā.)] antobuddhañāṇe parivattati.

世尊如何以天眼為開眼？世尊以清凈超人的天眼見到眾生的死亡與再生，見到卑賤的、高貴的、美好的、醜陋的、善趣的、惡趣的。他了知眾生隨業而去："這些尊貴的眾生具足身惡行、語惡行、意惡行，誹謗聖者，持邪見，受持邪見業，他們身壞命終後生于惡趣、墮處、地獄。而這些尊貴的眾生具足身善行、語善行、意善行，不誹謗聖者，持正見，受持正見業，他們身壞命終後生于善趣天界。"如是以清凈超人的天眼見到眾生的死亡與再生，見到卑賤的、高貴的、美好的、醜陋的、善趣的、惡趣的；了知眾生隨業而去。世尊若願意，能見一個世界、二個世界、三個世界、四個世界、五個世界、十個世界、二十個世界、三十個世界、四十個世界、五十個世界、百個世界、小千世界、中千世界、三千世界、大千世界。或隨其所欲見到多少。如此清凈是世尊的天眼。這就是世尊如何以天眼為開眼。 世尊如何以慧眼為開眼？世尊具大慧、廣慧、喜慧、速慧、利慧、抉擇慧，善巧于慧之分別，已破除無明，已得無礙解，具足四無畏，持十力，是人牛王、人獅子、人像王、人良馬、人牡牛，具無量智、無量威力、無量名聲，富有、大富、具財，是引導者、教導者、令解者、令知者、令覺悟者、令看見者、令凈信者。確實，世尊是未生起道的令生起者，未產生道的令產生者，未說道的宣說者，知道者、解道者、善巧道者，而現在諸弟子隨道而行，後來具足。 確實，世尊知所當知，見所當見，是眼、是智、是法、是梵，是說者、令說者、義的引導者、不死的施與者、法主、如來。對世尊無有未知、未見、未了解、未證悟、未以慧觸及。一切過去、未來、現在之法，以一切行相現於佛世尊的智門。任何應了知之法，無論是自利、利他、兩利，現世利、來世利，顯淺義、深奧義，隱藏義、遮蔽義，引導義、已引導義，無過失義、無煩惱義、清凈義、第一義，一切都轉于佛智之內。

Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ… atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate paccuppanne appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā.

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati [parivattanti (ka.) pasūrasuttaniddese avasānepi].

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati [parivattanti (ka.) pasūrasuttaniddese avasānepi]. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi vivaṭacakkhu.

佛世尊的一切身業隨智而轉，一切語業...一切意業...佛世尊對過去的智無礙，對未來、現在的智無礙。所知有多少，智就有多少；智有多少，所知就有多少；智以所知為邊際，所知以智為邊際；超過所知智不運轉，超過智無所知之道。這些法互為邊際而住。如兩個盒蓋完全吻合，下盒蓋不超過上盒蓋，上盒蓋不超過下盒蓋，互為邊際而住；同樣，佛世尊的所知和智互為邊際而住。所知有多少，智就有多少；智有多少，所知就有多少；智以所知為邊際，所知以智為邊際。超過所知智不運轉，超過智無所知之道。這些法互為邊際而住。 佛世尊的智執行於一切法中。一切法與佛世尊的轉向相關，與意欲相關，與作意相關，與心生相關。佛世尊的智執行於一切眾生中。世尊了知一切眾生的意向，了知隨眠，了知行為，了知勝解，了知少塵垢者、多塵垢者、利根者、鈍根者、善相者、惡相者、易教導者、難教導者、有能者無能者。含天、魔、梵的世界，含沙門、婆羅門的眾生，含天、人的人世，都轉于佛智之內。 如任何魚類和龜類，乃至最大的帝王魚，都在大海中轉動；同樣，含天、魔、梵的世界，含沙門、婆羅門的眾生，含天、人的人世，都轉于佛智之內。如任何鳥類，乃至金翅鳥，都在空中的範圍內轉動；同樣，即使是舍利弗等智慧相等者，也只在佛智的範圍內轉動；佛智遍覆超越天人的智慧而住立。那些剎帝利賢者、婆羅門賢者、居士賢者、沙門賢者，精通善辯，能射毛髮，以為用智慧能破壞見解而遊行，他們預備問題后前往如來處提問隱密和遮蔽的事。這些問題被世尊解說、解答，說明原因。他們對世尊心悅誠服。因此世尊在智慧方面特別閃耀。這就是世尊如何以慧眼為開眼。

Kathaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu? Bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā anuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante, appekacce na paralokavajjabhayadassāvino viharante. Jānāti bhagavā – 『『ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito』』ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ [buddhasubuddhataṃ (ka.)] dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca; attano ñāṇacaritassa bhagavā puggalassa ācikkhati vipassanānimittaṃ aniccākāraṃ dukkhākāraṃ anattākāraṃ.

『『Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta』』nti.

Evaṃ bhagavā buddhacakkhunāpi vivaṭacakkhu.

Kathaṃ bhagavā samantacakkhunāpi vivaṭacakkhu? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato.

『『Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū』』ti.

Evaṃ bhagavā samantacakkhunāpi vivaṭacakkhūti – akittayi vivaṭacakkhu.

世尊如何以佛眼為開眼？世尊以佛眼觀察世界時，見到眾生有少塵垢者、多塵垢者、利根者、鈍根者、善相者、惡相者、易教導者、難教導者，有些住于見後世過失怖畏者，有些不住于見後世過失怖畏者。就像在青蓮池、紅蓮池或白蓮池中，有些青蓮、紅蓮或白蓮生於水中、長於水中、不出水面、沉於水中滋養，有些青蓮、紅蓮或白蓮生於水中、長於水中、與水面齊平而住，有些青蓮、紅蓮或白蓮生於水中、長於水中、超出水面而住，不為水所染；同樣，世尊以佛眼觀察世界時，見到眾生有少塵垢者、多塵垢者、利根者、鈍根者、善相者、惡相者、易教導者、難教導者，有些住于見後世過失怖畏者，有些不住于見後世過失怖畏者。世尊了知："此人是貪行者，此人是嗔行者，此人是癡行者，此人是尋行者，此人是信行者，此人是智行者。"世尊對貪行者說不凈觀，對嗔行者教導慈心修習，對癡行者安置於誦習、詢問、適時聞法、適時法談、親近善知識，對尋行者教導安般念，對信行者教導能生信的相：佛陀的正覺、法的善法性、僧伽的善行道及諸戒，對智行者教導觀相：無常相、苦相、無我相。 "如立於山頂石上，能遍見周圍人眾； 如是具慧者登上，法所成之高殿， 遠離憂惱者，請觀察，被生死所壓迫的人眾。" 這就是世尊如何以佛眼為開眼。 世尊如何以一切眼為開眼？一切眼指一切知智。世尊具足、完全具足、達到、完全達到、成就、完全成就、具有一切知智。 "此處無有他未見，亦無未識未知者； 一切應知皆已知，故如來名一切眼。" 這就是世尊如何以一切眼為開眼 - "開眼者已宣說"的

Sakkhidhammaṃ parissayavinayanti. Sakkhidhammanti na itihitihaṃ, na itikirāya, na paramparāya, na piṭakasampadāya, na takkahetu, na nayahetu, na ākāraparivitakkena, na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammanti – sakkhidhammaṃ. Parissayavinayanti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā [gomahisā (syā.) mahāni. 5] hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho [ḍaho (sī. syā.) mahāni. 5] jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ [lohitaṃ pittaṃ (syā. ka.)] madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā, sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā iti vā – ime vuccanti pākaṭaparissayā.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ 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 – ime vuccanti paṭicchannaparissayā.

Parissayāti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. Kathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā.

Kathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evampi parihānāya saṃvattantīti – parissayā.

Kathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.

"親證法和除去危難"的解釋： "親證法"指非傳聞、非傳說、非傳統、非典籍整合、非邏輯推理、非理由推斷、非深思熟慮、非基於見解思考所接受，而是自己親身證知、親自體驗的法。 "除去危難"：危難有兩種 - 顯明的危難和隱藏的危難。 什麼是顯明的危難？獅子、虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎子、蜈蚣，或有作惡的盜賊，或未作惡的人，眼病、耳病、鼻病、舌病、身病、頭病、耳朵病、口病、牙病、咳嗽、哮喘、鼻炎、發燒、衰老、腹病、昏厥、痢疾、絞痛、霍亂、麻風、腫瘤、癆病、消瘦、癲癇、疥癬、瘙癢、疹、濕瘡、血膽病、糖尿病、痔瘡、瘡、瘺管，膽汁引起的病、痰引起的病、風引起的病、[三者]集合的病、氣候變化引起的病、不規律生活引起的病、突發的病、業報引起的病，寒、暑、饑、渴、大便、小便、虻、蚊、風、炎熱、爬行類接觸等 - 這些稱為顯明的危難。 什麼是隱藏的危難？身惡行、語惡行、意惡行，欲貪蓋、嗔恚蓋、昏沉睡眠蓋、掉舉惡作蓋、疑蓋，貪、嗔、癡、忿、恨、覆、惱、嫉、慳、誑、諂、傲、爭、慢、過慢、驕、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 - 這些稱為隱藏的危難。 為什麼稱為"危難"？因為它們壓迫是危難，因為它們導致衰退是危難，因為它們依處於彼是危難。 怎樣壓迫是危難？這些危難壓迫、征服、壓倒、覆蓋、消耗、摧毀那個人。這樣壓迫是危難。 怎樣導致衰退是危難？這些危難導致善法的障礙和衰退。什麼善法？正行道、隨順行道、不違逆行道、無爭行道、隨義行道、法隨法行道，戒的圓滿實行，根門的守護，飲食知量，警寤的修習，念和正知，四念處的修習，四正勤、四神足、五根、五力、七覺支、八聖道的修習 - 導致這些善法的障礙和衰退。這樣導致衰退是危難。 怎樣依處於彼是危難？在那裡這些惡不善法生起，依于自身而住。如住洞的生物住于洞中，住水的生物住於水中，住林的生物住于林中，住樹的生物住于樹上；同樣，在那裡這些惡不善法生起，依于自身而住。這樣依處於彼是危難。

Vuttañhetaṃ bhagavatā – 『『sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti [samudācārenti (sī.)] naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

『『Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī』』ti. Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā – 『『tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo [antarāmalaṃ (sī. ka.) itivu. 88] antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko; doso, bhikkhave…pe… moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā』』ti.

『『Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

『『Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhantamaṃ [andhatamaṃ (syā.) itivu. 88] tadā hoti, yaṃ lobho sahate naraṃ.

『『Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

『『Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ doso sahate naraṃ.

『『Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

『『Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhantamaṃ tadā hoti, yaṃ moho sahate nara』』nti.

Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā – 『『tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho, mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.

『『Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala』』nti.

Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā –

『『Rāgo ca doso ca ito nidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī』』ti.

Evampi tatrāsayāti – parissayā.

這是世尊所說："諸比丘，有內住弟子、有老師的比丘住不安樂。諸比丘，如何是有內住弟子、有老師的比丘住不安樂？在此，諸比丘，當比丘以眼見色時，生起惡不善法、有貪想、能結縛，這些惡不善法住在他內部，流注於他，因此稱為'有內住弟子'。這些惡不善法現行於他，因此稱為'有老師'。 再者，諸比丘，當比丘以耳聞聲...以鼻嗅香...以舌嘗味...以身觸所觸...以意識法時，生起惡不善法、有貪想、能結縛，這些惡不善法住在他內部，流注於他，因此稱為'有內住弟子'。這些惡不善法現行於他，因此稱為'有老師'。諸比丘，這就是有內住弟子、有老師的比丘住不安樂。"這樣依處於彼是危難。 這是世尊所說："諸比丘，這三者是內在的垢、內在的敵、內在的對頭、內在的殺手、內在的敵對者。是哪三者？諸比丘，貪是內在的垢、內在的敵、內在的對頭、內在的殺手、內在的敵對者；諸比丘，嗔...癡是內在的垢、內在的敵、內在的對頭、內在的殺手、內在的敵對者。諸比丘，這就是三個內在的垢、內在的敵、內在的對頭、內在的殺手、內在的敵對者。" "貪生不利，貪擾亂心， 內生恐懼，人不覺知。 貪者不知義，貪者不見法， 當貪征服人，那時成黑暗。 嗔生不利，嗔擾亂心， 內生恐懼，人不覺知。 嗔者不知義，嗔者不見法， 當嗔征服人，那時成黑暗。 癡生不利，癡擾亂心， 內生恐懼，人不覺知。 癡者不知義，癡者不見法， 當癡征服人，那時成黑暗。" 這樣依處於彼是危難。 這是世尊所說："大王，這三法在人內心生起時，生起為不利、苦、不安樂。是哪三法？大王，貪在人內心生起時，生起為不利、苦、不安樂；大王，嗔...大王，癡在人內心生起時，生起為不利、苦、不安樂。大王，這三法在人內心生起時，生起為不利、苦、不安樂。 貪、嗔及癡，噁心的人， 自生傷害，如果實傷莖心。" 這樣依處於彼是危難。 這是世尊所說： "貪與嗔從此生，不樂與樂及身毛豎， 從此生起意尋思，如童子放野鴉。" 這樣依處於彼是危難。

Parissayavinayanti parissayavinayaṃ parissayappahānaṃ parissayavūpasamaṃ parissayapaṭinissaggaṃ parissayapaṭipassaddhiṃ amataṃ nibbānanti – sakkhidhammaṃ parissayavinayaṃ.

Paṭipadaṃ vadehi bhaddanteti. Paṭipadaṃ vadehi – sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ vadehi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – paṭipadaṃ vadehi. Bhaddanteti so nimmito buddhaṃ bhagavantaṃ ālapati. Atha vā yaṃ tvaṃ dhammaṃ ācikkhasi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi sabbaṃ taṃ sundaraṃ bhaddakaṃ kalyāṇaṃ anavajjaṃ sevitabbanti – paṭipadaṃ vadehi bhaddante.

Pātimokkhaṃ atha vāpi samādhinti. Pātimokkhanti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā. Atha vāpi samādhinti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhatamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – pātimokkhaṃ atha vāpi samādhiṃ.

Tenāha so nimmito –

『『Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ atha vāpi samādhi』』nti.

"除去危難"指危難的除去、危難的斷除、危難的平息、危難的捨棄、危難的止息，即不死、涅槃 - "親證法和除去危難"。 "請說道路，尊者"：請說道路 - 正行道、隨順行道、不違逆行道、無爭行道、隨義行道、法隨法行道，戒的圓滿實行，根門的守護，飲食知量，警寤的修習，念和正知，四念處、四正勤、四神足、五根、五力、七覺支、八聖道，以及涅槃和趣向涅槃之道，請說明、宣說、施設、建立、開顯、分別、顯明、宣佈 - "請說道路"。"尊者"是那化身對佛世尊的稱呼。或者，你所說明、宣說、施設、建立、開顯、分別、顯明、宣佈的法，這一切都是善好、吉祥、美妙、無過失、應修習的 - "請說道路，尊者"。 "別解脫戒或定"：別解脫戒是基礎、開始、行為、制御、防護、入口、首要，為獲得善法。"或定"指心的住立、正住、安住、不散亂、不動搖、心的不散亂性、寂止、定根、定力、正定 - "別解脫戒或定"。 因此那化身說： "開眼者已宣說，親證法和除去危難； 請說，尊者啊，道路，別解脫戒或定。"

157.

Cakkhūhineva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmiṃ.

Cakkhūhineva lolassāti. Kathaṃ cakkhuloloti? Idhekacco cakkhuloliyena samannāgato hoti – 『『adiṭṭhaṃ dakkhitabbaṃ , diṭṭhaṃ samatikkamitabba』』nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ [anavatthitacārikaṃ (sī. syā.)] anuyutto ca hoti rūpassa dassanāya. Evampi cakkhulolo hoti.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento , gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno gacchati. Evampi cakkhulolo hoti.

Atha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi cakkhulolo hoti.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ [kumbhathūnaṃ (sī. syā. ka.)] sobhanakaṃ [sobhanagarakaṃ (sī. syā.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (sī. syā.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā . Evampi cakkhulolo hoti.

Kathaṃ na cakkhulolo hoti? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento, na itthiyo olokento, na purise olokento, na kumārake olokento, na kumārikāyo olokento, na antarāpaṇaṃ olokento, na gharamukhāni olokento, na uddhaṃ olokento, na adho olokento, na disāvidisāvipekkhamāno gacchati. Evampi na cakkhulolo hoti.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi na cakkhulolo hoti.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanā paṭivirato hoti. Evampi na cakkhulolo hoti.

Cakkhūhineva lolassāti. Cakkhuloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, cakkhuloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – cakkhūhi neva lolassa.

"不應眼貪著，應避俗閑談， 不應貪味著，世間莫執著。" 如何是"不應眼貪著"？何謂眼的貪著？這裡有些人具有眼的貪著性 - "未見應見，已見應超越"，從一個園林到另一個園林，從一個花園到另一個花園，從一個村莊到另一個村莊，從一個市鎮到另一個市鎮，從一個城市到另一個城市，從一個國家到另一個國家，從一個地區到另一個地區，專注于長途遊行、不定居遊行，追求見色。這就是眼的貪著。 或者，比丘進入村中，行於街道，不防護而行，看象，看馬，看車，看步行者，看婦女，看男人，看童子，看童女，看店舖，看房屋門面，看上方，看下方，東張西望而行。這也是眼的貪著。 或者，比丘以眼見色后，取相、取細相。因為他住于不防護眼根，貪憂惡不善法會流入，他不實行其防護，不守護眼根，不達到眼根的防護。這也是眼的貪著。 或者，如某些沙門、婆羅門食用信施食物后，專注于這樣的表演觀看：即舞蹈、歌唱、音樂、戲劇、說書、手鼓、鼓、繪畫、雜耍、竹戲、洗象、象斗、馬斗、水牛斗、公牛斗、山羊斗、綿羊斗、雞斗、鵪鶉斗、棍斗、拳斗、摔跤、軍事演習、軍佇列陣、軍隊檢閱等。這也是眼的貪著。 如何不是眼的貪著？這裡比丘進入村中，行於街道，防護而行，不看象，不看馬，不看車，不看步行者，不看婦女，不看男人，不看童子，不看童女，不看店舖，不看房屋門面，不看上方，不看下方，不東張西望而行。這就是不眼貪著。 或者，比丘以眼見色后，不取相、不取細相。因為他住于不防護眼根，貪憂惡不善法會流入，他實行其防護，守護眼根，達到眼根的防護。這也是不眼貪著。 或者，如某些沙門、婆羅門食用信施食物后，不專注于這樣的表演觀看，即舞蹈、歌唱、音樂、戲劇、說書等...軍隊檢閱等。遠離這樣的表演觀看。這也是不眼貪著。 "不應眼貪著"：應斷除眼的貪著，應驅除，應使之消失，應使之不存在，應遠離眼的貪著，應離開，應迴避，應出離，應解脫，應不束縛，應以無限制的心而住。;

Gāmakathāya āvaraye sotanti. Gāmakathā vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā yānakathā sayanakathā mālākathā gandhakathā ñātikathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā [itthikathā purisakathā (bahūsu)] sūrakathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā. Gāmakathāya āvaraye sotanti . Gāmakathāya sotaṃ āvareyya nivāreyya saṃvareyya rakkheyya gopeyya pidaheyya pacchindeyyāti – gāmakathāya āvaraye sotaṃ.

Rase ca nānugijjheyyāti. Rase cāti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā; te jivhaggena rasaggāni pariyesantā āhiṇḍanti, te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti…pe… sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na tussanti, aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti.

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya [āruhanatthāya (ka.) purābhedasuttaniddese sattamagāthāvaṇṇanāyaṃ], yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā puttamaṃsaṃ āhāraṃ āhāreyya yāvadeva kantārassa nittharaṇatthāya; evamevaṃ bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya…pe… anavajjatā ca phāsuvihāro cāti rasataṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rase ca nānugijjheyya.

Na ca mamāyetha kiñci lokasminti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca …pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā cakkhuṃ na mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… rūpe… 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 mamāyeyya na gaṇheyya na parāmaseyya nābhiniviseyya. Kiñcīti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Lokasminti apāyaloke…pe… āyatanaloketi – na ca mamāyetha kiñci lokasmiṃ.

Tenāha bhagavā –

『『Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmi』』nti.

我來直譯這段文字： 不要對村談保持興趣。村談指的是三十二種無用的談論，即：關於國王的談論、關於盜賊的談論、關於大臣的談論、關於軍隊的談論、關於恐懼的談論、關於戰爭的談論、關於食物的談論、關於飲料的談論、關於衣服的談論、關於車乘的談論、關於床具的談論、關於花環的談論、關於香料的談論、關於親戚的談論、關於村莊的談論、關於市集的談論、關於城市的談論、關於地方的談論、關於女人的談論、關於英雄的談論、關於街道的談論、關於水井邊的談論、關於祖先的談論、關於雜事的談論、關於世界起源的談論、關於海洋的談論、關於存在與非存在的談論等等。要避開對村談的興趣意味著應當避免、制止、克制、保護、守護、遮蔽、切斷對這些談論的興趣。 且不應貪著味道。關於味道：根的味道、莖的味道、樹皮的味道、葉的味道、花的味道、果實的味道、酸味、甜味、苦味、辛辣味、鹹味、澀味、淡味、澀味、美味、不美味、冷的、熱的。有些沙門婆羅門貪著味道，他們用舌尖尋求美味四處遊蕩。得到酸味時又尋求非酸味，得到非酸味時又尋求酸味......得到冷的時又尋求熱的，得到熱的時又尋求冷的。他們得到任何味道都不滿足，不斷追求其他味道，對可意的味道貪愛、執著、迷戀、沉溺、執取、纏縛、障礙。對於已經斷除、根除......被智慧之火燒盡這種味道渴愛的人，他經過如理思惟而食用食物，不為嬉戲......無過且安住。 就像塗抹傷口只是爲了癒合，就像給車軸上油只是爲了運送重物，就像在荒野中吃自己孩子的肉只是爲了度過荒野；同樣地，比丘經過如理思惟而食用食物，不為嬉戲......無過且安住，應當捨棄、驅除、終止、消滅味道的渴愛，應當遠離、離開、出離、解脫、不受束縛于味道的渴愛，以無限制的心而住。 且不應在世間執著任何事物。執著有兩種：渴愛的執著和見解的執著......這是渴愛的執著......這是見解的執著。捨棄渴愛的執著，放下見解的執著后，不應執著眼睛，不應執取，不應執著，不應固執；對耳......鼻......舌......身......色......聲......香......味......觸......家族......群體......住所......利養......名聲......讚譽......快樂......衣服......飲食......臥具......醫藥用品......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......所見聞覺知的法都不應執著，不應執取，不應執著，不應固執。任何指的是任何色、受、想、行、識。在世間指在惡趣世間......處所世間。 因此世尊說： "眼不應貪求，避開村談閑話； 不應貪著味道，世間一切不執著。"

158.

Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyya.

Phassenayadā phuṭṭhassāti. Phassoti rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena…pe… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā … kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato assāti – phassena yadā phuṭṭhassa.

Paridevaṃbhikkhu na kareyya kuhiñcīti. Ādevaṃ paridevaṃ ādevanaṃ paridevanaṃ ādevitattaṃ paridevitattaṃ vācā palāpaṃ vippalāpaṃ lālappaṃ lālappāyanaṃ lālappāyitattaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – paridevaṃ bhikkhu na kareyya kuhiñci.

Bhavañca nābhijappeyyāti. Kāmabhavaṃ na jappeyya, rūpabhavaṃ na jappeyya, arūpabhavaṃ na jappeyya na pajappeyya nābhijappeyyāti – bhavañca nābhijappeyya.

Bheravesu ca na sampavedheyyāti. Bheravāti ekenākārena bhayampi bheravampi taññeva. Vuttañhetaṃ bhagavatā – 『『etaṃ nūna taṃ bhayaṃ bheravaṃ na jahe āgacchatī』』ti. Bahiddhārammaṇaṃ vuttaṃ sīhā byagghā dīpī acchā taracchā kokā mahiṃsā assā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā. Athāparena ākārena bhayaṃ vuccati ajjhattikaṃ cittasamuṭṭhānaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso, jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhīlabhayaṃ āvaṭṭabhayaṃ susukābhayaṃ [suṃsukābhayaṃ (syā.)] ājīvikabhayaṃ asilokabhayaṃ parisāya sārajjabhayaṃ madanabhayaṃ duggatibhayaṃ bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Bheravesu ca na sampavedheyyāti bherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – bheravesu ca na sampavedheyya.

Tenāha bhagavā –

『『Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyyā』』ti.

我來直譯這段文字： 當爲觸所觸時，比丘不應在任何處哀嘆； 不應渴求有，面對恐怖不應顫慄。 "當爲觸所觸時"：觸指疾病之觸。被疾病之觸所觸、所侵、所困、所具足；被眼病所觸、所侵、所困、所具足，被耳病......被鼻病......被舌病......被身病......被頭痛......被耳病......被口病......被牙病......被咳嗽......被哮喘......被鼻炎......被髮燒......被衰老......被腹病......被暈厥......被痢疾......被絞痛......被霍亂......被麻風......被腫瘤......被白癩......被幹病......被癲癇......被疥瘡......被瘙癢......被疹子......被搔癢......被疥癬......被失血......被膽病......被糖尿病......被肩痛......被瘡腫......被痔瘡......由膽引起的病......由痰引起的病......由風引起的病......由三者集合引起的病......由季節變化引起的病......由不當生活方式引起的病......由傷害引起的病......由業報引起的病......由寒......由熱......由饑......由渴......由大便......由小便......由虻、蚊、風、日曬、爬蟲所觸所侵、所困、所具足。 "比丘不應在任何處哀嘆"：不應造作、生起、產生、出現悲傷、哀嘆、悲泣、號哭、悲慟、悲嘆、言語悲嘆、反覆悲嘆、啼哭、悲嘆、悲慟的狀態。"任何處"指任何地方、任何處所、內在或外在或內外。 "不應渴求有"：不應渴求欲有，不應渴求色有，不應渴求無色有，不應貪求，不應強烈渴求。 "面對恐怖不應顫慄"：恐怖以一種方式來說，恐懼和恐怖是同一件事。世尊曾這樣說："這恐懼、恐怖必定會臨近而來。"這裡說的是外在對像：獅子、老虎、豹、熊、犀牛、野牛、馬、象、蛇、蝎子、蜈蚣，或盜賊、或人類，或已作惡者、或未作惡者。另一種方式來說，恐懼指內在的、由心生起的恐懼、恐怖、戰慄、毛骨悚然、心的震驚、驚恐：對生的恐懼、對老的恐懼、對病的恐懼、對死的恐懼、對王的恐懼、對賊的恐懼、對火的恐懼、對水的恐懼、對自責的恐懼、對他責的恐懼、對刑罰的恐懼、對惡趣的恐懼、對波浪的恐懼、對鱷魚的恐懼、對漩渦的恐懼、對鯊魚的恐懼、對生計的恐懼、對惡名的恐懼、對眾中怯場的恐懼、對迷醉的恐懼、對惡趣的恐懼、恐懼、恐怖、戰慄、毛骨悚然、心的震驚、驚恐。"面對恐怖不應顫慄"指見到或聽到恐怖時不應顫抖、不應戰慄、不應劇烈戰慄、不應驚慌、不應恐懼、不應害怕、不應陷入恐懼，應當無畏、無懼、無恐、不逃避，應當住于已離恐懼恐怖、已離毛骨悚然之中。 因此世尊說： "當爲觸所觸時，比丘不應在任何處哀嘆； 不應渴求有，面對恐怖不應

159.

Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;

Laddhāna sannidhiṃ kayirā, na ca parittase tāni alabhamāno.

Annānamathopānānaṃ, khādanīyānamathopi vatthānanti. Annānanti odano kummāso sattu maccho maṃsaṃ. Pānānanti aṭṭha pānāni – ambapānaṃ, jambupānaṃ, cocapānaṃ, mocapānaṃ, madhupānaṃ , muddikapānaṃ, sālukapānaṃ, phārusakapānaṃ. Aparānipi aṭṭha pānāni – kosambapānaṃ, kolapānaṃ, badarapānaṃ, ghatapānaṃ, telapānaṃ, payopānaṃ, yāgupānaṃ, rasapānaṃ. Khādanīyānanti piṭṭhakhajjakaṃ, pūvakhajjakaṃ, mūlakhajjakaṃ, tacakhajjakaṃ, pattakhajjakaṃ, pupphakhajjakaṃ, phalakhajjakaṃ. Vatthānanti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti – annānamatho pānānaṃ khādanīyānamathopi vatthānaṃ.

Laddhā na sannidhiṃ kayirāti. Laddhāti laddhā labhitvā adhigantvā vinditvā paṭilabhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya [nijigiṃsanatāya (sī. syā.)], na kaṭṭhadānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cāṭukamyatāya, na muggasūpyatāya [na muggasuppatāya (sī.), na muggasūpatāya (syā.)], na pāribhaṭayayatāya, na pīṭhamaddikatāya [piṭṭhimaṃsikatāya (sī.), piṭṭhimaddikatāya (ka.)], na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesaniyena, na vejjakammena, na navakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – laddhā. Na sannidhiṃ kayirāti annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – laddhā na sannidhiṃ kayirā.

Na ca parittase tāni alabhamānoti. Annaṃ vā na labhāmi , pānaṃ vā na labhāmi, vatthaṃ vā na labhāmi, 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 na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya , abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – na ca parittase tāni alabhamāno.

Tenāha bhagavā –

『『Annānamatho pānānaṃ, khādanīyānamathopi vatthānaṃ;

Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno』』ti.

我來直譯這段文字： 對於飲食和，以及可嚼食與衣物； 得到勿儲藏，未得勿憂慮。 "對於飲食和，以及可嚼食與衣物"：飲食指飯、粥、乾糧、魚、肉。飲料指八種飲料：芒果飲料、蒲桃飲料、香蕉飲料、芭蕉飲料、蜂蜜飲料、葡萄飲料、蓮藕飲料、野花楸飲料。另外八種飲料：科桑巴飲料、棗飲料、杧果飲料、酥油飲料、油飲料、牛奶飲料、粥飲料、果汁飲料。可嚼食指：麵粉製品、糕點製品、根製品、樹皮製品、葉製品、花製品、果製品。衣物指六種衣：麻制、棉製、絲製、毛制、麻布制、混合布制。 "得到勿儲藏"指：獲得、得到、獲取、獲存時，不是通過欺詐、不是通過諂媚、不是通過暗示、不是通過貶低、不是通過以利求利、不是通過贈送木材、不是通過贈送竹子、不是通過贈送缽、不是通過贈送花、不是通過贈送果、不是通過贈送沐浴品、不是通過贈送粉、不是通過贈送黏土、不是通過贈送牙籤、不是通過贈送洗面水、不是通過阿諛、不是通過豆湯、不是通過奉承、不是通過背部按摩、不是通過占卜、不是通過獸醫、不是通過占相、不是通過占星、不是通過當信使、不是通過當使者、不是通過跑腿、不是通過醫藥、不是通過建築工作、不是通過食物交換、不是通過饋贈，而是通過如法、正當地獲得、得到、獲取、獲存。不應儲藏指不應制造、生起、產生、出現食物的儲藏、飲料的儲藏、衣物的儲藏、車乘的儲藏、臥具的儲藏、香料的儲藏、物品的儲藏。 "未得勿憂慮"指：未得到食物，或未得到飲料，或未得到衣物，或未得到家族，或未得到群體，或未得到住處，或未得到利養，或未得到名聲，或未得到讚譽，或未得到快樂，或未得到袈裟，或未得到缽食，或未得到臥具，或未得到醫藥用品，或未得到病人照顧者，或"我不出名"，不應恐懼、不應驚恐、不應憂慮、不應害怕、不應陷入恐懼，應當無畏、無懼、無恐、不逃避，應當住于已離恐懼恐怖、已離毛骨悚然之中。 因此世尊說： "對於飲食和，以及可嚼食與衣物； 得到勿儲藏，未得勿憂慮。"

160.

Jhāyīna pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyya.

Jhāyī na pādalolassāti. Jhāyīti paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, pītisahagatenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, sukhasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī, jhānarato ekattamanuyutto paramatthagarukoti [sadatthagarukoti (sī. syā.)] – jhāyī.

Napādalolassāti. Kathaṃ pādalolo hoti? Idhekacco pādaloliyena samannāgato hoti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto viharati. Evampi pādalolo hoti.

Atha vā bhikkhu antopisaṅghārāme pādaloliyena samannāgato hoti. Na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati vihārato vihāraṃ gacchati aḍḍhayogato aḍḍhayogaṃ gacchati pāsādato pāsādaṃ gacchati hammiyato hammiyaṃ gacchati guhāya guhaṃ gacchati leṇato leṇaṃ gacchati kuṭito kuṭiṃ gacchati kūṭāgārato kūṭāgāraṃ gacchati aṭṭato aṭṭaṃ gacchati māḷato māḷaṃ gacchati uddaṇḍato uddaṇḍaṃ gacchati upaṭṭhānasālato upaṭṭhānasālaṃ gacchati maṇḍalamāḷato maṇḍalamāḷaṃ gacchati rukkhamūlato rukkhamūlaṃ gacchati. Yattha vā pana bhikkhū nisīdanti tahiṃ gacchati, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ yānakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ iti bhavābhavakathaṃ iti vā. Evampi pādalolo hoti.

Napādalolassāti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanā samannāgato brūhetā suññāgārānaṃ jhāyī jhānarato ekattamanuyutto paramatthagarukoti – jhāyī na pādalolassa.

Virame kukkuccā nappamajjeyyāti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ.

我來直譯這段文字： 禪修者不應遊蕩，遠離惡作莫放逸； 而後于座與臥處，比丘應住寂靜中。 "禪修者不應遊蕩"：禪修者指以初禪而禪修，以第二禪而禪修，以第三禪而禪修，以第四禪而禪修，以有尋有伺禪而禪修，以無尋唯伺禪而禪修，以無尋無伺禪而禪修，以有喜禪而禪修，以無喜禪而禪修，以俱喜禪而禪修，以俱樂禪而禪修，以俱舍禪而禪修，以空禪而禪修，以無相禪而禪修，以無愿禪而禪修，以世間禪而禪修，以出世間禪而禪修，樂於禪修、專注一境、以究竟為重的。 如何為遊蕩？此處某人具足遊蕩性，從一園林到另一園林，從一庭園到另一庭園，從一村莊到另一村莊，從一市鎮到另一市鎮，從一城市到另一城市，從一國土到另一國土，從一地方到另一地方，長期遊蕩，無定所遊蕩。這就是遊蕩。 或者比丘在僧團內部具足遊蕩性，無目的無理由，心不安定不寂靜，從一住處到另一住處，從一精舍到另一精舍，從一半圓頂房到另一半圓頂房，從一高樓到另一高樓，從一平頂房到另一平頂房，從一洞窟到另一洞窟，從一石窟到另一石窟，從一小屋到另一小屋，從一重樓到另一重樓，從一閣樓到另一閣樓，從一望樓到另一望樓，從一臨時住處到另一臨時住處，從一集會堂到另一集會堂，從一圓形會堂到另一圓形會堂，從一樹下到另一樹下。或者比丘們坐在哪裡他就去那裡，在那裡他成為一人的第二個，兩人的第三個，三人的第四個。在那裡他說許多無用的閑談，即：談論國王、談論盜賊、談論大臣、談論軍隊、談論恐懼、談論戰爭、談論食物、談論飲料、談論衣服、談論臥具、談論花環、談論香料、談論親戚、談論車乘、談論村莊、談論市鎮、談論城市、談論地方、談論女人、談論英雄、談論街道、談論井邊、談論祖先、談論各種事、談論世界起源、談論海洋、談論有無等等。這也是遊蕩。 "不應遊蕩"指：應當捨棄、驅除、終止、消滅遊蕩，應當遠離、離開、出離、解脫、不受束縛于遊蕩，以無限制的心而住、行、動、舉止、護持、維持、存活，應當樂於獨處、喜于獨處，內心致力於寂靜，不捨禪定，具足觀察，增長空閑處，禪修、樂於禪修、專注一境、以究竟為重。 "遠離惡作莫放逸"：惡作指手的惡作、腳的惡作、手腳的惡作，于不適當處起適當想，于適當處起不適當想，于無過處起有過想，于有過處起無過想，凡此類惡作、惡作性、惡作狀態、心的追悔、意的混亂，這稱為惡作。 （未完待續，請讓我繼續譯完這段文字的剩餘部分）

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』』nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, 『『kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita』』nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho, 『『kataṃ me manoduccaritaṃ, akataṃ me manosucaritanti…pe… 『『kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī』』ti uppajjati kukkuccaṃ…pe… manovilekho, 『『kataṃ me adinnādānaṃ… kato me kāmesumicchācāro… kato me musāvādo… katā me pisuṇavācā… katā me pharusavācā… kato me samphappalāpo… katā me abhijjhā… kato me byāpādo… 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…pe… 『『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. Virame kukkuccāti kukkuccā ārameyya virameyya paṭivirameyya kukkuccaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya. Kukkuccā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – virame kukkuccā.

Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro appamādo kusalesu dhammesu. 『『Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya』』nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesu . 『『Kadāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ… kadāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya』』nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – virame kukkuccā nappamajjeyya.

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyāti. Athāti padasandhi…pe… āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – athāsanesu sayanesu.

我來直譯這段文字： 惡作由兩個原因生起心的追悔、意的混亂：已作和未作。如何因已作和未作而生起惡作、心的追悔、意的混亂？"我已作身惡行，未作身善行"而生起惡作、心的追悔、意的混亂，"我已作語惡行，未作語善行"而生起惡作、心的追悔、意的混亂，"我已作意惡行，未作意善行......""我已作殺生，未作離殺生"而生起惡作......意的混亂，"我已作不與取......已行邪淫......已說妄語......已說離間語......已說粗惡語......已說綺語......已起貪婪......已起瞋恚......已起邪見，未起正見"而生起惡作、心的追悔、意的混亂。如是因已作和未作而生起惡作、心的追悔、意的混亂。 或者"我于諸戒未圓滿"而生起惡作、心的追悔、意的混亂，"我于諸根未守護"......"我于食不知量"......"我未修習警寤"......"我未具足正念正知"......"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"......"我未修習八正道"......"我未遍知苦"......"我未斷集"......"我未修道"......"我未證滅"而生起惡作、心的追悔、意的混亂。"遠離惡作"指應當遠離、避開、迴避惡作，應當捨棄、驅除、終止、消滅惡作。應當遠離、離開、出離、解脫、不受束縛于惡作，以無限制的心而住。 "莫放逸"指應當認真行事、持續行事、堅固行事、不退縮、不捨志願、不捨責任、不放逸于諸善法。"何時我能圓滿未圓滿的戒蘊，或以智慧隨觀已圓滿的戒蘊？"於此所生起的欲求、精進、奮發、勇猛、力量、不退縮、正念、正知、熱忱、精勤、決心、專注、不放逸于諸善法。"何時我能圓滿未圓滿的定蘊......慧蘊......解脫蘊......解脫知見蘊......何時我能遍知未遍知的苦，斷除未斷的煩惱，修習未修的道，證得未證的滅？"於此所生起的欲求、精進、奮發、勇猛、力量、不退縮、正念、正知、熱忱、精勤、決心、專注、不放逸于諸善法。 "而後于座與臥處"：而後是句子連線詞......座位指所坐之處——床、椅、

Appasaddesu bhikkhu vihareyyāti. Appasaddesu appanigghosesu vijanavātesu manussarāhasseyyakesu paṭisallānasāruppesu senāsanesu careyya vicareyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – athāsanesu sayanesu appasaddesu bhikkhu vihareyya.

Tenāha bhagavā –

『『Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyyā』』ti.

我來直譯這段文字： 坐墊、皮墊、草蓆、葉席、稻草蓆。臥處指住所——精舍、半圓頂房、高樓、平頂房、洞窟。 "比丘應住寂靜處"：應當行、住、動、舉止、護持、維持、生活于少聲、少響、遠離人群、適合人隱居、適合獨處的住處。 因此世尊說： "禪修者不應遊蕩，遠離惡作莫放逸； 而後于座與臥處，比丘應住寂靜中。"

161.

Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

Niddaṃ na bahulīkareyyāti. Rattindivaṃ chakoṭṭhāsaṃ kāretvā pañcakoṭṭhāsaṃ paṭipajjeyya ekakoṭṭhāsaṃ nippajjeyyāti – niddaṃ na bahulīkareyya.

Jāgariyaṃ bhajeyya ātāpīti. Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyya pādepādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheyya.

Jāgariyaṃ bhajeyyāti jāgariyaṃ bhajeyya sambhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – jāgariyaṃ bhajeyya.

Ātāpīti. Ātappaṃ vuccati vīriyaṃ [viriyaṃ (sī. syā.)]. Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggaho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Iminā ātāpena upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati ātāpīti – jāgariyaṃ bhajeyya ātāpī.

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsanti. Tandīti [tandinti (sī.)] tandī tandiyanā tandiyitattaṃ [natthi attadaṇḍasuttaniddese khuddakavatthuvibhaṅgepi] tandimanakatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā…pe… vācāya manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati. Mā maṃ jaññāti [jaññūti (ka.)] icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā [paṭicchādanā (sī. ka.) mahāniddese] anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Hassanti idhekacco ativelaṃ dantavidaṃsakaṃ hasati. Vuttañhetaṃ bhagavatā – 『『kumārakamidaṃ, bhikkhave , ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakaṃ hasita』』nti.

Khiḍḍāti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti , khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅkacīrenapi kīḷanti , vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti – ayaṃ kāyikā khiḍḍā. Katamā vācasikā khiḍḍā? Mukhabherikaṃ [mukhabheriyaṃ (syā.)] mukhālambaraṃ mukhaḍiṇḍimakaṃ [mukhadeṇḍimakaṃ (sī. syā.)] mukhavalimakaṃ mukhabheruḷakaṃ [mukhabherulakaṃ (sī.)] mukhadaddarikaṃ nāṭakaṃ lāpaṃ gītaṃ davakammaṃ – ayaṃ vācasikā khiḍḍā.

我來直譯這段文字： 不應多睡眠，精進修警寤； 應舍怠惰詐，笑戲及淫慾，以及裝飾事。 "不應多睡眠"：應將晝夜分為六份，實踐五份，臥眠一份。 "精進修警寤"：此處比丘于白天經行、端坐，從障礙法中凈化其心，初夜經行、端坐，從障礙法中凈化其心，中夜以右脅而臥，如獅子臥，足足相疊，具念正知，作意起身想，后夜起身，經行、端坐，從障礙法中凈化其心。 "修警寤"指應當親近、隨親近、從事、親近、實行、修習警寤。 "精進"：精進即是勇猛。凡是心的勇猛發起、著手、奮進、努力、精勤、勤勉、奮發、力量、堅持、不懈怠的精進、不捨志願、不捨責任、負責任的掌握、精進、精進根、精進力、正精進。具足、完全具足、達到、完全達到、成就、完全成就、具備這種精進的人稱為精進者。 "應舍怠惰詐，笑戲及淫慾，以及裝飾事"：怠惰指懈怠、懶惰、懶散、懶惰性、懶惰狀態、怠惰心態、懈怠、懈怠性、懈怠狀態。詐指欺騙行為。此處某人以身行惡行......以語、意行惡行后，爲了隱藏它而生起邪惡的慾望。他希望"愿人不知我"，他思維"愿人不知我"，他說話"愿人不知我"，他以身努力"愿人不知我"。凡是如此的欺詐、欺騙、詐騙、詭計、瞞騙、隱藏、遮掩、覆藏、不明示、不顯露、掩飾、作惡—這稱為詐。笑指此處某人過度露齒而笑。世尊曾說過："諸比丘，在聖者律中，這過度露齒而笑是幼稚的行為。" 戲有兩種：身戲和語戲。什麼是身戲？玩耍象、玩耍馬、玩耍車、玩耍弓、玩耍八格棋、玩耍十格棋、玩耍空中游戲、玩耍轉圈遊戲、玩耍測量遊戲、玩耍骰子、玩耍棍子、玩耍手指畫、玩耍骰子、玩耍葉笛、玩耍玩具犁、玩耍翻筋斗、玩耍風車、玩耍葉量器、玩耍小車、玩耍小弓、玩耍字謎、玩耍心理遊戲、玩耍模仿遊戲—這是身戲。什麼是語戲？口鼓、口鑼、口鼓、口琴、口笛、口鐃、戲劇、誦詩、歌唱、滑稽表演—這是語戲。

Methunadhammo nāma yo so asaddhammo gāmadhammo vasaladhammo duṭṭhullo odakantiko rahasso dvayaṃdvayasamāpatti. Kiṃkāraṇā vuccati methunadhammo? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃkāraṇā vuccati methunadhammo. Yathā ubho kalahakārakā methunakāti vuccanti, ubho bhaṇḍanakārakā…pe… ubho bhassakārakā… ubho adhikaraṇakārakā… ubho vivādakārakā… ubho vādino… ubho sallāpakā methunakāti vuccanti ; evameva ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ pariyādinnacittānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃkāraṇā vuccati methunadhammo.

Vibhūsāti dve vibhūsā – atthi agāriyassa vibhūsā, atthi pabbajitassa vibhūsā. Katamā agāriyassa vibhūsā? Kesā ca massu ca mālā ca gandhā ca vilepanā ca ābharaṇā ca pilandhanā ca vatthañca sayanāsanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepaṃ hatthabandhaṃ sikhābandhaṃ [vasikkhābandhaṃ (syā.)] daṇḍanāḷiyaṃ khaggaṃ chattaṃ citrā upāhanā uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agāriyassa vibhūsā. Katamā pabbajitassa vibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gedhitatā gedhitattaṃ capalatā cāpalyaṃ – ayaṃ pabbajitassa vibhūsā.

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsanti. Tandiñca māyañca hassañca khiḍḍañca methunadhammañca savibhūsaṃ saparivāraṃ saparibhaṇḍaṃ saparikkhāraṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

Tenāha bhagavā –

『『Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsa』』nti.

我來直譯這段文字： 淫慾法指那非法、村俗法、賤民法、粗鄙法、水際法、隱秘法、兩兩交合。為什麼稱為淫慾法？因為是兩個貪染、極度貪染、流漏、遍染、心被佔據的人的共同之法，因此稱為淫慾法。如同兩個爭吵者被稱為交合者，兩個爭鬥者......兩個談論者......兩個諍訟者......兩個爭論者......兩個辯論者......兩個交談者被稱為交合者；同樣地，因為是兩個貪染、極度貪染、流漏、遍染、心被佔據的人的共同之法，因此稱為淫慾法。 裝飾有兩種：在家人的裝飾和出家人的裝飾。什麼是在家人的裝飾？頭髮、鬍鬚、花環、香料、涂香、裝飾品、飾物、衣服、臥具、頭巾、按摩、推拿、沐浴、按摩、鏡子、眼藥、花香塗料、麵粉、面膏、手環、髮帶、手杖、劍、傘、彩色涼鞋、頭冠、寶珠、拂塵、白衣、長纓等——這是在家人的裝飾。什麼是出家人的裝飾？裝飾袈裟、裝飾缽、裝飾住處，或裝飾這不凈身體，或裝飾外在用具，修飾、打扮、貪愛、貪著、輕浮、輕舉——這是出家人的裝飾。 "應舍怠惰詐，笑戲及淫慾，以及裝飾事"：應當捨棄、驅除、終止、消滅怠惰和詐騙和笑和戲和淫慾法以及裝飾及其眷屬、附屬、用具。 因此世尊說： "不應多睡眠，精進修警寤； 應舍怠惰詐，笑戲及淫慾，以及裝飾事。"

162.

Āthabbaṇaṃsupinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañcagabbhakaraṇaṃ, tikicchaṃ māmako na seveyya.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattanti. Āthabbaṇikā āthabbaṇaṃ payojenti, nagare vā ruddhe [rundhe (ka.)] saṅgāme vā paccupaṭṭhite parasenapaccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ karonti, sūlaṃ karonti, visūcikaṃ karonti, pakkhandikaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti.

Supinapāṭhakā supinaṃ ādisanti, yo pubbaṇhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo majjhanhikasamayaṃ [majjhantikasamayaṃ (bahūsu)] supinaṃ passati, evaṃ vipāko hoti. Yo sāyanhasamayaṃ supinaṃ passati, evaṃ vipāko hoti. Yo purime yāme…pe… yo majjhime yāme… yo pacchime yāme… yo dakkhiṇena passena nipanno… yo vāmena passena nipanno… yo uttānaṃ nipanno… yo avakujja nipanno… yo candaṃ passati… yo sūriyaṃ passati… yo mahāsamuddaṃ passati… yo sineruṃ pabbatarājānaṃ passati… yo hatthiṃ passati… yo assaṃ passati… yo rathaṃ passati… yo pattiṃ passati… yo senābyūhaṃ passati… yo ārāmarāmaṇeyyakaṃ passati… yo vanarāmaṇeyyakaṃ passati… yo bhūmirāmaṇeyyakaṃ passati… yo pokkharaṇīrāmaṇeyyakaṃ [pokkharaṇirāmaṇeyyakaṃ (syā.)] passati, evaṃ vipāko hotīti. Evaṃ supinapāṭhakā supinaṃ ādisanti.

Lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti – maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumārikālakkhaṇaṃ kumāralakkhaṇaṃ dāsilakkhaṇaṃ dāsalakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ goṇalakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vāti. Evaṃ lakkhaṇapāṭhakā lakkhaṇaṃ ādisanti.

Nakkhattapāṭhakā nakkhattaṃ ādisanti. Aṭṭhavīsati nakkhattāni. Iminā nakkhattena gharappaveso kattabbo, iminā nakkhattena makuṭaṃ bandhitabbaṃ, iminā nakkhattena vāreyyaṃ kāretabbaṃ, iminā nakkhattena bījanīhāro [bījanihāro (syā. ka.)] kattabbo, iminā nakkhattena saṃvāso [gharavāso (syā.)] gantabboti. Evaṃ nakkhattapāṭhakā nakkhattaṃ ādisanti.

Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattanti. Āthabbaṇañca supinañca lakkhaṇañca nakkhattañca no vidaheyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ.

我來直譯這段文字： 咒術與占夢，相術與星相， 獸聲胎產法，醫術佛弟子，不應去從事。 "咒術與占夢，相術與星相"：咒術師施行咒術，當城市被圍困或戰爭來臨時，對敵方軍隊和敵人施加災禍，製造災難，引發疾病，製造發熱，製造腹痛，製造霍亂，製造痢疾。這就是咒術師如何施行咒術。 占夢者解說夢境：在清晨時分見夢，會有如此果報。在正午時分見夢，會有如此果報。在傍晚時分見夢，會有如此果報。在初夜......在中夜......在後夜......右側而臥......左側而臥......仰臥......俯臥......見到月亮......見到太陽......見到大海......見到須彌山王......見到象......見到馬......見到戰車......見到步兵......見到軍陣......見到園林之美......見到森林之美......見到地貌之美......見到蓮池之美，會有如此果報。這就是占夢者如何解說夢境。 相術者解說特徵：寶石相、杖相、衣相、劍相、箭相、弓相、武器相、女相、男相、少女相、少年相、女僕相、僕人相、象相、馬相、水牛相、公牛相、牛相、山羊相、綿羊相、雞相、鵪鶉相、蜥蜴相、耳環相、龜相、鹿相等等。這就是相術者如何解說特徵。 星相師解說星宿：二十八星宿。在此星宿下應入宅，在此星宿下應戴冠，在此星宿下應求婚，在此星宿下應播種，在此星宿下應同居。這就是星相師如何解說星宿。 "咒術與占夢，相術與星相"：不應從事、不應行、不應實行、不應依此而行咒術、占夢、相術和星相。或者不應接受、不應學習、不應記持、不應憶持、不應觀察、不應施行。

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyāti. Virutaṃ vuccati migavākkaṃ. Migavākkapāṭhakā [migacakkaṃ. migacakkapāṭhakā (syā.)] migavākkaṃ ādisanti – sakuntānaṃ vā catuppadānaṃ vā rutaṃ [rudaṃ (syā.)] vassitaṃ jānantīti. Evaṃ migavākkapāṭhakā migavākkaṃ ādisanti. Gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Dvīhi kāraṇehi gabbho na saṇṭhāti – pāṇakehi vā vātakuppehi vā. Pāṇakānaṃ vā vātakuppānaṃ vā paṭighātāya osadhaṃ dentīti. Evaṃ gabbhakaraṇīyā gabbhaṃ saṇṭhāpenti. Tikicchāti pañca tikicchā – sālākiyaṃ, sallakattiyaṃ, kāyatikicchaṃ, bhūtiyaṃ, komārabhaccaṃ. Māmakoti buddhamāmako dhammamāmako saṅghamāmako, so vā bhagavantaṃ mamāyati bhagavā vā taṃ puggalaṃ pariggaṇhāti. Vuttañhetaṃ bhagavatā – 『『ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā na me te, bhikkhave, bhikkhū māmakā, apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā te kho me, bhikkhave, bhikkhū māmakā na ca apagatā te , bhikkhave, bhikkhū imasmā dhammavinayā, te ca bhikkhū imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti』』.

『『Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

『『Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite』』.

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyāti. Virutañca gabbhakaraṇañca tikicchañca māmako na seveyya na niseveyya na saṃseveyya nappaṭiseveyya na careyya na samācareyya na samādāya vatteyya. Atha vā na gaṇheyya na uggaṇheyya na dhāreyya na upadhāreyya na upalakkheyya nappayojeyyāti – virutañca gabbhakaraṇaṃ tikicchaṃ māmako na seveyya.

Tenāha bhagavā –

『『Āthabbaṇaṃ supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyyā』』ti.

我來直譯這段文字： "獸聲和胎產法，醫術佛弟子不應從事"："獸聲"指動物的叫聲。獸聲解說者解說獸聲——他們知道鳥類或四足動物的叫聲和鳴聲。這就是獸聲解說者如何解說獸聲。胎產術士使胎兒安住。由兩種原因胎兒不安住：由於小生物或由於風的擾動。他們給予藥物以對治小生物或風的擾動。這就是胎產術士如何使胎兒安住。醫術有五種：眼科、外科、內科、降魔科、兒科。"佛弟子"指依附佛、依附法、依附僧的人，他親近世尊或世尊攝受該人。世尊曾這樣說："諸比丘，那些虛偽、頑固、饒舌、驕慢、掉舉、不得定的比丘們，諸比丘，他們不是我的弟子，那些比丘已離開此法律，那些比丘在此法律中不會增長、成長、廣大。諸比丘，那些不虛偽、不饒舌、穩重、不頑固、善得定的比丘們，諸比丘，他們是我的弟子，他們不離開此法律，那些比丘在此法律中會增長、成長、廣大。" "虛偽頑固多饒舌，驕慢掉舉不得定； 彼等於正覺所說，正法之中不增長。 不偽不舌具智慧，不固善定得安詳； 彼等於正覺所說，正法之中得增長。" "獸聲和胎產法，醫術佛弟子不應從事"：佛弟子不應從事、不應親近、不應隨從、不應實行、不應行、不應實行、不應依此而行獸聲、胎產法和醫術。或者不應接受、不應學習、不應記持、不應憶持、不應觀察、不應施行。 因此世尊說： "咒術與占夢，相術與星相； 獸聲胎產法，醫術佛弟子不

163.

Nindāyanappavedheyya, na unnameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

Nindāya nappavedheyyāti. Idhekacce bhikkhū nindanti 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 nindanti garahanti upavadanti, nindito garahito upavadito nindāya garahāya upavādena akittiyā avaṇṇahārikāya na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na paritaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa achambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – nindāya nappavedheyya.

Naunnameyya pasaṃsito bhikkhūti. Idhekacce bhikkhū pasaṃsanti 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 pasaṃsanti thomenti kittenti vaṇṇenti, pasaṃsito thomito kittito vaṇṇito pasaṃsāya thomanena kittiyā vaṇṇahārikāya unnatiṃ na kareyya unnamaṃ na kareyya mānaṃ na kareyya thambhaṃ na kareyya, na tena mānaṃ janeyya na tena thaddho assa patthaddho paggahitasiroti – na unnameyya pasaṃsito bhikkhu.

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyāti. Lobhoti yo lobho lubbhanā lubbhitattaṃ sārāgo sārajjanā sārajjitattaṃ abhijjhā lobho akusalamūlaṃ. Macchariyanti pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Kodhoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpattiṃ byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa. Pesuññanti idhekacco pisuṇavāco hoti ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ.

Api ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā bhedādhippāyena 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 bhijjheyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu vihareyyunti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyāti. Lobhañca macchariyañca kodhañca pesuññañca nudeyya panudeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

Tenāha bhagavā –

『『Nindāya nappavedheyya, na unnameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyyā』』ti.

我來直譯這段文字： 不因誹謗而恐懼，不因讚譽而驕傲，比丘； 應當舍離貪與慳，瞋恚和離間語。 "不因誹謗而恐懼"：此處有些比丘因種姓、氏族、良家子、容貌端正、財富、學問、工作領域、技藝領域、學問領域、聞法、機智或任何其他事由而誹謗、責難、呵斥，被誹謗、責難、呵斥時，不因誹謗、責難、呵斥、不名譽、不讚譽而恐懼、不戰慄、不極度戰慄、不害怕、不驚惶、不恐慌、不畏懼、不陷入恐怖，應成為無畏者、不驚恐者、不逃避者、已離怖畏者、離身毛豎立者而住。 "比丘不因讚譽而驕傲"：此處有些比丘因種姓、氏族、良家子、容貌端正、財富、學問、工作領域、技藝領域、學問領域、聞法、機智或任何其他事由而讚美、稱揚、讚歎、稱讚，不因被讚美、稱揚、讚歎、稱讚、讚美、稱揚、讚歎、稱讚而生起傲慢、不驕慢、不自大、不高傲，不因此生起慢心，不因此成為固執、極其固執、舉首自高。 "應當舍離貪與慳，瞋恚和離間語"：貪指貪慾、貪著、貪著性、染著、染著性、染著狀態、貪婪、貪慾、不善根。慳指五種慳吝——住處慳吝......執取稱為慳吝。瞋恚指心的損害、違逆、對立、敵對，忿怒、極忿怒、遍忿怒，瞋、極瞋、遍瞋，心的損惱、意的損害，瞋恚、忿怒性、忿怒狀態，瞋、瞋恨性、瞋恨狀態，損惱、損惱性、損惱狀態，違逆、對立、暴戾、不滿、心的不悅。離間語指此處有人說離間語，從這裡聽到告訴那裡以分裂這些人，或從那裡聽到告訴這裡以分裂那些人。如此成為和合者的分裂者，分裂者的支持者，喜好別離、樂於別離、歡喜別離，說導致別離的話——這稱為離間語。 而且由兩種原因而使用離間語：為求喜愛或意圖分裂。如何為求喜愛而使用離間語？[想著]"我將成為他所喜愛的、可意的、可信賴的、親密的、友善的。"如此為求喜愛而使用離間語。如何意圖分裂而使用離間語？[想著]"如何使這些人分離、分散、結黨、分成兩派、分成兩部、分成兩群、破裂、不和合、住于苦難不安？"如此意圖分裂而使用離間語。"應當舍離貪與慳，瞋恚和離間語"：應當驅除、捨棄、遠離、終止、消滅貪慾和慳吝和瞋恚和離間語。 因此世尊說： "不因誹謗而恐懼，不因讚譽而驕傲，比丘； 應當舍離貪與慳，瞋恚和離間語。"

164.

Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyya.

Kayavikkayena tiṭṭheyyāti. Ye kayavikkayā vinaye paṭikkhittā na te imasmiṃ atthe adhippetā. Kathaṃ kayavikkaye tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ vañcaniyaṃ vā karonto udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye tiṭṭhati. Kathaṃ kayavikkaye na tiṭṭhati? Pañcannaṃ saddhiṃ pattaṃ vā cīvaraṃ vā aññaṃ vā kiñci parikkhāraṃ na vañcaniyaṃ vā karonto na udayaṃ vā patthayanto parivatteti. Evaṃ kayavikkaye na tiṭṭhati. Kayavikkaye na tiṭṭheyyāti. Kayavikkaye na tiṭṭheyya na santiṭṭheyya, kayavikkayaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kayavikkayā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kayavikkaye na tiṭṭheyya.

Upavādaṃ bhikkhu na kareyya kuhiñcīti. Katame upavādakarāti kilesā? Santeke samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno, te dūratopi passanti āsannāpi na dissanti cetasāpi cittaṃ pajānanti, devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti cetasāpi cittaṃ pajānanti. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi upavadeyyuṃ. Katame oḷārikā kilesā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ – ime vuccanti oḷārikā kilesā. Katame majjhimā kilesā? Kāmavitakko byāpādavitakko vihiṃsāvitakko – ime vuccanti majjhimā kilesā. Katame sukhumā kilesā? Ñātivitakko, janapadavitakko, aparavitakko, parānudayatā paṭisaññutto vitakko , lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti sukhumā kilesā. Te oḷārikehi vā kilesehi majjhimehi vā kilesehi sukhumehi vā kilesehi na upavadeyya upavādaṃ na kareyya upavādakare kilese na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, upavādakare kilese pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, upavādakarehi kilesehi ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya. Kuhiñcīti kuhiñci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – upavādaṃ bhikkhu na kareyya kuhiñci.

Gāme ca nābhisajjeyyāti. Kathaṃ gāme sajjati? Idha bhikkhu gāme gihīhi saṃsaṭṭho viharati sahanandī sahasokī sukhitesu sukhito dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā voyogaṃ āpajjati. Evampi gāme sajjati.

Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tatra tatra sajjati tatra tatra gaṇhāti tatra tatra bajjhati tatra tatra anayabyasanaṃ āpajjati. Evampi gāme sajjati.

Kathaṃ gāme na sajjati? Idha bhikkhu gāme gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā voyogaṃ āpajjati. Evampi gāme na sajjati.

我來直譯這段文字： 不應從事買賣，比丘不應對任何人誹謗； 于村中莫執著，為利不應與人談。 "不應從事買賣"：凡律中禁止的買賣，此處不是指這些。如何從事買賣？與五眾一起，對缽或衣或任何其他用具，或行欺詐或求利益而交換。這就是從事買賣。如何不從事買賣？與五眾一起，對缽或衣或任何其他用具，不行欺詐也不求利益而交換。這就是不從事買賣。"不應從事買賣"：不應從事、不應安住于買賣，應捨棄、驅除、終止、消滅買賣，應遠離、離開、出離、解脫、舍離買賣，以無限制的心而住。 "比丘不應對任何人誹謗"：什麼是導致誹謗的煩惱？有些沙門婆羅門具神通、天眼、他心智，他們遠處也能見，近處也不被見，以心知他心，有些天神也具神通、天眼、他心智，她們遠處也能見，近處也不被見，以心知他心。他們會因粗重煩惱或中等煩惱或微細煩惱而誹謗。什麼是粗重煩惱？身惡行、語惡行、意惡行——這稱為粗重煩惱。什麼是中等煩惱？欲尋、恚尋、害尋——這稱為中等煩惱。什麼是微細煩惱？親屬尋、國土尋、不死尋、與憐憫他人相應的尋、與利養恭敬稱譽相應的尋、與不輕視相應的尋——這稱為微細煩惱。他不應因粗重煩惱或中等煩惱或微細煩惱而誹謗，不應作誹謗，不應造作導致誹謗的煩惱，不應生起、不應產生、不應引發、不應現起，應捨棄、驅除、終止、消滅導致誹謗的煩惱，應遠離、離開、出離、解脫、舍離導致誹謗的煩惱，以無限制的心而住。"任何"指任何地方，不論何處，內在或外在或內外。 "于村中莫執著"：如何執著于村？此處比丘住在村中，與在家人混雜，同喜同憂，他人快樂時他快樂，他人痛苦時他痛苦，當有事務需要處理時他親自參與。這就是執著于村。 或者比丘于晨朝時分，著衣持缽，入村或鎮乞食，不防護身，不防護語，不防護心，念不現前，諸根不攝，他在此處執著，在此處執取，在此處繫縛，在此處遭遇災禍不幸。這也是執著于村。 如何不執著于村？此處比丘住在村中，不與在家人混雜，不同喜不同憂，他人快樂時他不快樂，他人痛苦時他不痛苦，當有事務需要處理時他不親自參與。這就是不執著于村。

Atha vā bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So tatra tatra na sajjati tatra tatra na gaṇhāti tatra tatra na bajjhati tatra tatra na anayabyasanaṃ āpajjati. Evampi gāme na sajjati. Gāme ca nābhisajjeyyāti gāme na sajjeyya na gaṇheyya na bajjheyya na palibajjheyya, agiddho assa agadhito amucchito anajjhosanno vītagedho vigatagedho cattagedho…pe… brahmabhūtena attanā vihareyyāti – gāme ca nābhisajjeyya.

Lābhakamyā janaṃ na lapayeyyāti. Katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa āmisacakkhukassa lokadhammagarukassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā [ukkāpanā samukkāpanā (syā.)] anupiyabhāṇitā cātukamyatā muggasūpyatā pāribhaṭayatā parapiṭṭhimaṃsikatā [piṭṭhimaṃsikatā (ka.) visuddhimagge sīlaniddesavaṇṇanā oloketabbā], yā tattha saṇhavācatā sakhilavācatā sithilavācatā [mettavācakatā (syā.)] apharusavācatā – ayaṃ vuccati lapanā.

Api ca dvīhi kāraṇehi janaṃ lapati – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati? 『『Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ, yepi me aññe dātuṃ vā kātuṃ vā maññanti, tumhe nissāya tumhe sampassantā yampi me purāṇaṃ mātāpettikaṃ nāmadheyyaṃ tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi asukassa kulūpako asukāya kulūpako』』ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento janaṃ lapati.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati? 『『Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjappamādaṭṭhānā paṭiviratā. Ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā』』ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento janaṃ lapati.

Lābhakamyājanaṃ na lapayeyyāti. Lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento janaṃ na lapayeyya, lapanaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, lapanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – lābhakamyā janaṃ na lapayeyya.

Tenāha bhagavā –

『『Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyyā』』ti.

我來直譯這段文字： 或者比丘于晨朝時分，著衣持缽，入村或鎮乞食，防護身，防護語，防護心，念已現前，諸根已攝，他在此處不執著，在此處不執取，在此處不繫縛，在此處不遭遇災禍不幸。這就是不執著于村。"于村中莫執著"指不應在村中執著、執取、繫縛、纏縛，應無貪著、無貪求、無迷醉、無耽溺、離貪、離欲、舍貪......以梵我而住。 "為利不應與人談"：什麼是諂媚語？依附利養、恭敬、稱譽，懷惡欲，為欲所制，以利養為眼目，重視世間法的人，對他人的攀談、諂媚、交談、高談、共談、奉承、諂媚、讚歎、稱揚、說悅意語、諂媚語、如綠豆湯般柔和、奉承、背後讒言，其中的柔和語、溫和語、柔軟語、慈愛語、不粗語——這稱為諂媚語。 而且由兩種原因與人諂媚：把自己置於低處而把他人置於高處而與人諂媚，或把自己置於高處而把他人置於低處而與人諂媚。如何把自己置於低處而把他人置於高處而與人諂媚？[說]"你們對我有大恩惠，我依靠你們獲得衣服、飲食、住處、病人所需醫藥資具，其他人想要佈施或作事也是因為你們，觀察你們，甚至我過去的父母所取名字也已消失，人們知道我是某家的常客，某家的常客。"這樣把自己置於低處而把他人置於高處而與人諂媚。 如何把自己置於高處而把他人置於低處而與人諂媚？[說]"我對你們有大恩惠，你們依我而皈依佛、皈依法、皈依僧，離殺生、離不與取、離欲邪行、離虛妄語、離飲酒放逸處。我給你們誦經、解答問題、教導布薩、主持建築。然而你們捨棄我而恭敬、尊重、尊敬、供養其他人。"這樣把自己置於高處而把他人置於低處而與人諂媚。 "為利不應與人談"：不應為利養因、利養緣、利養故、利養生而成熟利養而與人諂媚，應捨棄、驅除、終止、消滅諂媚，應遠離、離開、出離、解脫、舍離諂媚，以無限制的心而住。 因此世尊說： "不應從事買賣，比丘不應對任何人誹謗； 于村中莫執著，為利不應與人談。"

165.

Na ca katthiko[katthitā (syā. ka.)]siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyya.

Naca katthiko siyā bhikkhūti. 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 mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā suttantikoti vā vinayadharoti vā dhammakathikoti vā āraññikoti vā…pe… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na kattheyya na vikattheyya, katthaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, katthanā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca katthiko siyā bhikkhu.

Naca vācaṃ payuttaṃ bhāseyyāti. Katamā payuttavācā? Idhekacco cīvarapayuttaṃ vācaṃ bhāsati, piṇḍapātapayuttaṃ vācaṃ bhāsati, senāsanapayuttaṃ vācaṃ bhāsati, gilānapaccayabhesajjaparikkhārapayuttaṃ vācaṃ bhāsati – ayampi vuccati payuttavācā.

Atha vā cīvarahetu piṇḍapātahetu senāsanahetu gilānapaccayabhesajjaparikkhārahetu saccampi bhaṇati musāpi bhaṇati, pisuṇampi bhaṇati apisuṇampi bhaṇati, pharusampi bhaṇati apharusampi bhaṇati, samphappalāpampi bhaṇati asamphappalāpampi bhaṇati, mantāpi vācaṃ bhāsati – ayampi vuccati payuttavācā. Atha vā pasannacitto paresaṃ dhammaṃ deseti – 『『aho vata me dhammaṃ suṇeyyuṃ, sutvāva dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyu』』nti – ayaṃ vuccati payuttavācā. Na ca vācaṃ payuttaṃ bhāseyyāti. Antamaso dhammadesanaṃ vācaṃ upādāya payuttavācaṃ na bhāseyya na katheyya na bhaṇeyya na dīpeyya na vohareyya, payuttaṃ vācaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, payuttavācāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – na ca vācaṃ payuttaṃ bhāseyya.

Pāgabbhiyaṃ na sikkheyyāti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyapi 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 there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati , ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti.

我來直譯這段文字： 比丘不應自誇，不應說策動語； 不應學粗魯行，不應說諍論語。 "比丘不應自誇"：此處有人是自誇者、誇耀者。他自誇、誇耀說："我是具足戒者"或"具足禁行者"或"具足戒禁者"，或以種姓、氏族、良家子、容貌端正、財富、學問、工作領域、技藝領域、學問領域、聞法、機智或任何其他事由而誇耀。"我是從高貴家庭出家"或"從大財富家庭出家"或"從巨大財富家庭出家"，或"我是經師"或"持律者"或"說法者"或"林居者"......或"得非想非非想處定者"而自誇、誇耀。他不應如此自誇、誇耀，應捨棄、驅除、終止、消滅自誇，應遠離、離開、出離、解脫、舍離自誇，以無限制的心而住。 "不應說策動語"：什麼是策動語？此處有人說與衣服有關的策動語，說與飲食有關的策動語，說與住處有關的策動語，說與病人所需醫藥資具有關的策動語——這稱為策動語。 或者爲了衣服、飲食、住處、病人所需醫藥資具而說真話也說假話，說離間語也說非離間語，說粗語也說非粗語，說綺語也說非綺語，說咒語——這也稱為策動語。或者以清凈心為他人說法[想著]："啊！愿他們聽我說法，聽后對法生信，生信后對我作信心的表示"——這稱為策動語。"不應說策動語"：乃至以說法為借口，不應說、不應談、不應講、不應說明、不應表達策動語，應捨棄、驅除、終止、消滅策動語，應遠離、離開、出離、解脫、舍離策動語，以無限制的心而住。 "不應學粗魯行"：粗魯行有三種：身粗魯行、語粗魯行、意粗魯行。什麼是身粗魯行？此處有人在僧團中顯示身粗魯行，在眾中顯示身粗魯行，在食堂中顯示身粗魯行，在浴室中顯示身粗魯行，在水邊顯示身粗魯行，入村時顯示身粗魯行，入村后顯示身粗魯行。 如何在僧團中顯示身粗魯行？此處有人在僧團中無恭敬心，撞著長老比丘而立，撞著而坐，在前面立，在前面坐，在高座坐，包頭而坐，站著說話，揮舞手臂說話。這樣在僧團中顯示身粗魯行。

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 pārupitvāpi nisīdati, ṭhitopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti.

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

Kathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, anāpucchāpi kaṭṭhaṃ pakkhipati, anāpucchāpi dvāraṃ pidahati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti.

Kathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati . Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti.

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

Kathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho 『『na pavisa, 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, kumārakassa sīsampi parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ.

Katamaṃ vācasikaṃ pāgabbhiyaṃ? 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.

我來直譯這段文字： 如何在眾中顯示身粗魯行？此處有人在眾中無恭敬心，當長老比丘赤足經行時他穿鞋經行，當他們在低處經行時他在高處經行，當他們在地上經行時他在經行處經行，撞著而立，撞著而坐，在前面立，在前面坐，在高座坐，包頭而坐，站著說話，揮舞手臂說話。這樣在眾中顯示身粗魯行。 如何在食堂中顯示身粗魯行？此處有人在食堂中無恭敬心，擠入長老比丘中而坐，以座位排擠新學比丘，撞著而立，撞著而坐，在前面立，在前面坐，在高座坐，包頭而坐，站著說話，揮舞手臂說話。這樣在食堂中顯示身粗魯行。 如何在浴室中顯示身粗魯行？此處有人在浴室中無恭敬心，撞著長老比丘而立，撞著而坐，在前面立，在前面坐，在高座坐，未經請求就添柴，未經請求就關門。這樣在浴室中顯示身粗魯行。 如何在水邊顯示身粗魯行？此處有人在水邊無恭敬心，撞著長老比丘而下水，在前面下水，撞著而洗浴，在前面洗浴，在上游洗浴，撞著而上岸，在前面上岸。這樣在水邊顯示身粗魯行。 如何入村時顯示身粗魯行？此處有人入村時無恭敬心，撞著長老比丘而行，在前面行，越過長老比丘前而行。這樣入村時顯示身粗魯行。 如何入村后顯示身粗魯行？此處有人入村后，雖被告知"尊者，請勿進入"卻仍進入，雖被告知"尊者，請勿站立"卻仍站立，雖被告知"尊者，請勿坐"卻仍坐下，進入不適當處，站立不適當處，坐于不適當處，凡是人家隱密遮蔽處，婦女、女兒、媳婦、少女們所坐之處，也突然闖入，撫摸小孩的頭。這樣入村后顯示身粗魯行——這就是身粗魯行。 什麼是語粗魯行？此處有人在僧團中顯示語粗魯行，在眾中顯示語粗魯行，入村后顯示語粗魯行。如何在僧團中顯示語粗魯行？此處有人在僧團中無恭敬心，未經請求或邀請，為來到寺院的比丘說法，解答問題，誦波羅提木叉，站著說話，揮舞手臂說話。這樣

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 – 『『itthannāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi? Kiṃ pivissāma , kiṃ bhuñjissāma, kiṃ khādissāma, kiṃ vā atthi, kiṃ vā me dassathā』』ti vippalapati. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ.

Katamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na uḷārabhogakulā pabbajito samāno uḷārabhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ karoti cittena, na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na vinayadharo samāno vinayadharena… na dhammakathiko samāno dhammakathikena… na āraññiko samāno āraññakena… na piṇḍapātiko samāno piṇḍapātikena… na paṃsukūliko samāno paṃsukūlikena… na tecīvariko samāno tecīvarakena… na sapadānacāriko samāno sapadānacārikena… na khalupacchābhattiko samāno khalupacchābhattikena… na nesajjiko samāno nesaññikena… na yathāsanthatiko samāno yathāsanthatikena saddhiṃ sadisaṃ attānaṃ karoti cittena, na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena, na dutiyassa jhānassa lābhī samāno dutiyassa… na tatiyassa jhānassa lābhī samāno tatiyassa… na catutthassa jhānassa lābhī samāno lābhī samāno catutthassa… na ākāsānañcāyatanasamāpattiyā lābhī samāno ākāsanañcāyatanasamāpattiyā… na viññāṇañcāyatanasamāpattiyā lābhī samāno viññāṇañcāyatana samāpattiyā… na ākiñcaññāyatanasamāpattiyā lābhī samāno ākiñcaññāyatana samāpattiyā… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ karoti cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Na sikkheyyāti pāgabbhiyaṃ na sikkheyya na careyya na ācareyya na samācareyya na samādāya vatteyya, pāgabbhiyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pāgabbhiyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pāgabbhiyaṃ na sikkheyya.

我來直譯這段文字： 如何在眾中顯示語粗魯行？此處有人在眾中無恭敬心，未經請求或邀請，為來到寺院的比丘說法，解答問題，站著說話，揮舞手臂說話；為來到寺院的比丘尼、優婆塞、優婆夷說法，解答問題，站著說話，揮舞手臂說話。這樣在眾中顯示語粗魯行。 如何入村后顯示語粗魯行？此處有人入村后對婦女或少女這樣說："某名某姓的，有什麼？有粥嗎？有飯嗎？有硬食嗎？我們喝什麼？吃什麼？咬什麼？有什麼？或給我什麼？"這樣胡言亂語。這樣入村后顯示語粗魯行——這就是語粗魯行。 什麼是意粗魯行？此處有人非從高貴家庭出家，卻在心中使自己與從高貴家庭出家者平等；非從大財富家庭出家，卻在心中使自己與從大財富家庭出家者平等；非從巨大財富家庭出家，卻在心中使自己與從巨大財富家庭出家者平等；非經師，卻在心中使自己與經師平等；非持律者，卻與持律者...非說法者，卻與說法者...非林居者，卻與林居者...非乞食者，卻與乞食者...非持糞掃衣者，卻與持糞掃衣者...非持三衣者，卻與持三衣者...非次第乞食者，卻與次第乞食者...非過中不食者，卻與過中不食者...非常坐不臥者，卻與常坐不臥者...非隨處住者，卻在心中使自己與隨處住者平等；非得初禪者，卻在心中使自己與得初禪者平等；非得第二禪者，卻與第二...非得第三禪者，卻與第三...非得第四禪者，卻與第四...非得空無邊處定者，卻與空無邊處...非得識無邊處定者，卻與識無邊處...非得無所有處定者，卻與無所有處...非得非想非非想處定者，卻在心中使自己與得非想非非想處定者平等——這就是意粗魯行。"不應學"：不應學習、不應行、不應修行、不應實行、不應依此而行粗魯行，應捨棄、驅除、終止、消滅粗魯行，應遠離、離開、出離、解脫、舍離粗魯行，以無限制的心而住。

Kathaṃviggāhikaṃ na kathayeyyāti. Katamā viggāhikā kathā? Idhekacco evarūpiṃ kathaṃ kattā hoti – 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī』』ti. Vuttañhetaṃ bhagavatā – 『『viggāhikāya kho, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā』』ti. Kathaṃ viggāhikaṃ na kathayeyyāti. Viggāhikaṃ kathaṃ na katheyya na bhaṇeyya na dīpeyya na vohareyya, viggāhikaṃ kathaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, viggāhikakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – kathaṃ viggāhikaṃ na kathayeyya.

Tenāha bhagavā –

『『Na ca katthiko siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyyā』』ti.

我來直譯這段文字： "不應說諍論語"：什麼是諍論語？此處有人說這樣的話："你不瞭解這法律......解釋吧，如果你能的話。"這是世尊所說："摩嘎羅那啊，有諍論語時，可以預期多言，多言時可以預期掉舉，掉舉者不自制，不自製者的心遠離定。""不應說諍論語"：不應說、不應講、不應說明、不應表達諍論語，應捨棄、驅除、終止、消滅諍論語，應遠離、離開、出離、解脫、舍離諍論語，以無限制的心而住。 因此世尊說： "比丘不應自誇，不應說策動語； 不應學粗魯行，不應說諍論語。"

166.

Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe.

Mosavajje na niyyethāti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato [sabhāgaggato (sī. ka.)] vā parisaggato [parisagato (sī. ka.)] vā…pe… āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi musāvādo hoti – pubbevassa hoti 『『musā bhaṇissa』』nti, bhaṇantassa hoti 『『musā bhaṇāmī』』ti, bhaṇitassa hoti 『『musā mayā bhaṇita』』nti, imehi tīhākārehi musāvādo hoti. Api ca catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi… musāvādo hoti – pubbevassa hoti 『『musā bhaṇissa』』nti, bhaṇantassa hoti 『『musā bhaṇāmī』』ti, bhaṇitassa hoti 『『musā mayā bhaṇita』』nti vinidhāya diṭṭhiṃ vinidhāya khantiṃ vinidhāya ruciṃ vinidhāya saññaṃ vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti. Mosavajje na niyyethāti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya [na vuyheyya (sī. ka.), natthi syā. potthake] na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.

Sampajāno saṭhāni na kayirāti. Katamaṃ sāṭheyyaṃ? Idhekacco saṭho hoti parisaṭho, yaṃ tattha saṭhaṃ saṭhatā sāṭheyyaṃ kakkaratā kakkariyaṃ parikkhattatā pārikkhattiyaṃ – idaṃ vuccati sāṭheyyaṃ. Sampajāno saṭhāni na kayirāti. Sampajāno hutvā sāṭheyyaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, sāṭheyyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, sāṭheyyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – sampajāno saṭhāni na kayirā.

Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. Athāti padasandhi…pe… padānupubbatāpetaṃ – athāti. Idhekacco lūkhajīvitaṃ jīvanto paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati – 『『kiṃ panāyaṃ bahulājīvo sabbaṃ saṃbhakkheti, seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ asanivicakkadantakūṭasamaṇappadhānenā』』ti [asanīva cakkaṃ dantakūṭaṃ samaṇappadhānenāti (sī.)]. So tāya lūkhajīvitāya paraṃ paṇītajīvitaṃ jīvantaṃ atimaññati.

我來直譯這段文字： 166/ 不應涉虛妄，知已不行詐； 以命及智慧，戒禁莫輕他。 "不應涉虛妄"：虛妄指妄語。此處有人在集會中或眾會中......或為些許利養而故意說妄語——這稱為虛妄。而且以三種情況構成妄語：事先想"我將說妄語"，說時知"我正說妄語"，說後知"我已說妄語"，以這三種情況構成妄語。而且以四種情況......五種情況......六種情況......七種情況......八種情況構成妄語：事先想"我將說妄語"，說時知"我正說妄語"，說後知"我已說妄語"，歪曲見解，歪曲忍可，歪曲喜好，歪曲想法，歪曲實情——以這八種情況構成妄語。"不應涉虛妄"：不應前往、不應趨向、不應執行、不應攜帶虛妄，應捨棄、驅除、終止、消滅虛妄，應遠離、離開、出離、解脫、舍離虛妄，以無限制的心而住。 "知已不行詐"：什麼是狡詐？此處有人有狡詐、極狡詐，其中的狡詐、狡詐性、狡詐行為、虛偽、虛偽性、欺騙、欺騙性——這稱為狡詐。"知已不行詐"：已知已，不應作、不應生、不應產生、不應引發、不應現起狡詐，應捨棄、驅除、終止、消滅狡詐，應遠離、離開、出離、解脫、舍離狡詐，以無限制的心而住。 "以命及智慧，戒禁莫輕他"：其中"以"是句子連線......詞序連線......"以"。此處有人過粗陋生活而輕視他人過優質生活："這多欲生活者為何吃一切？即：根種、莖種、節種、枝種、種子為第五，如以雷電輪般的牙齒[咀嚼]。"他以此粗陋生活而輕視他人過優質生活。

Idhekacco paṇītajīvitaṃ jīvanto paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati – 『『kiṃ panāyaṃ appapuñño appesakkho na lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti. So tāya paṇītajīvitāya paraṃ lūkhajīvitaṃ jīvantaṃ atimaññati. Idhekacco paññāsampanno hoti. So puṭṭho pañhaṃ visajjeti. Tassa evaṃ hoti – 『『ahamasmi paññāsampanno, ime panaññe na paññāsampannā』』ti. So tāya paññāsampadāya paraṃ atimaññati. Idhekacco sīlasampanno hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Tassa evaṃ hoti – 『『ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā』』ti. So tāya sīlasampadāya paraṃ atimaññati. Idhekacco vatasampanno hoti āraññiko vā piṇḍapātiko vā paṃsukūliko vā tecīvariko vā sapadānacāriko vā khalupacchābhattiko vā nesajjiko vā yathāsanthatiko vā. Tassa evaṃ hoti – 『『ahamasmi vata sampanno, ime panaññe na vatasampannā』』ti. So tāya vatasampadāya paraṃ atimaññati. Atha jīvitena paññāya, sīlabbatena nāññamatimaññeti. Lūkhajīvitāya vā paṇītajīvitāya vā paññāsampadāya vā sīlasampadāya vā vatasampadāya vā paraṃ nātimaññeyya, nāvajāneyya, na tena mānaṃ janeyya, na tena thaddho assa, patthaddho paggahitasiroti – atha jīvitena paññāya sīlabbatena nāññamatimaññe.

Tenāha bhagavā –

『『Mosavajje na niyyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe』』ti.

我來直譯這段文字： 此處有人過優質生活而輕視他人過粗陋生活："這少福德、少威勢者為何不得衣服、飲食、住處、病人所需醫藥資具？"他以此優質生活而輕視他人過粗陋生活。此處有人具足智慧，他被問及問題時能解答。他這樣想："我具足智慧，而這些其他人不具足智慧。"他以此智慧圓滿而輕視他人。此處有人具足戒行，守護波羅提木叉律儀而住，具足行為與行處，于微細罪處見怖畏，受持學習諸學處。他這樣想："我具足戒行，而這些其他比丘破戒、惡法。"他以此戒行圓滿而輕視他人。此處有人具足禁行，或為林居者、乞食者、持糞掃衣者、持三衣者、次第乞食者、過中不食者、常坐不臥者、隨處住者。他這樣想："我具足禁行，而這些其他人不具足禁行。"他以此禁行圓滿而輕視他人。"以命及智慧，戒禁莫輕他"：不應以粗陋生活或優質生活、智慧圓滿、戒行圓滿或禁行圓滿而輕視他人，不應輕蔑，不應因此生起慢心，不應因此而變得僵硬、極其僵硬、頭高舉。 因此世尊說： "不應涉虛妄，知已不行詐； 以命及智慧，戒禁莫輕他。"

167.

Sutvārusito[dūsito (sī. syā.)]bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ[puthuvacanānaṃ (sī. syā.)];

Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karonti[paṭiseni karoti (syā.)].

Sutvārusito bahuṃ vācaṃ, samaṇānaṃ puthujanānanti. Rusitoti dūsito khuṃsito ghaṭṭito vambhito garahito upavadito. Samaṇānanti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Puthujanānanti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca, te bahukāhi vācāhi aniṭṭhāhi akantāhi amanāpāhi akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ kareyyuṃ tesaṃ bahuṃ vācaṃ aniṭṭhaṃ akantaṃ amanāpaṃ sutvā suṇitvā uggahitvā upadhārayitvā upalakkhayitvāti – sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ.

Pharusena ne na paṭivajjāti. Pharusenāti pharusena kakkhaḷena na paṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍanaṃ nappaṭibhaṇḍeyya na kalahaṃ kareyya na bhaṇḍanaṃ kareyya na viggahaṃ kareyya na vivādaṃ kareyya na medhagaṃ kareyya, kalahabhaṇḍanaviggahavivādamedhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pharusena ne na paṭivajjā.

Na hi santo paṭiseniṃ karontīti. Santoti rāgassa santattā santo, dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. Na hi santo paṭiseniṃ karontīti. Santo paṭiseniṃ paṭimallaṃ paṭikaṇṭakaṃ [paṭibandhanaṃ (sī.)] paṭipakkhaṃ na karonti na janenti na sañjanenti na nibbattenti nābhinibbattentīti – na hi santo paṭiseniṃ karonti.

Tenāha bhagavā –

『『Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ;

Pharusena ne na paṭivajjā, na hi santo paṭiseniṃ karontī』』ti.

我來直譯這段文字： 167/ 聞沙門凡夫眾，諸多語而忿怒； 莫以粗語對他，寂靜者不對抗。 "聞沙門凡夫眾，諸多語而忿怒"："忿怒"指被污染、被輕蔑、被冒犯、被貶低、被譴責、被責備。"沙門"指任何外道中的遊行者、已成為遊行者。"凡夫"指剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天人、人類，他們以多種不可意、不可愛、不可樂的言語辱罵、責備、激怒、激起憤怒、傷害、加害、擾亂、騷擾、殺害、加以殺害、造成傷害，聽聞、聽到、領受、注意、觀察他們多種不可意、不可愛、不可樂的言語。 "莫以粗語對他"："粗語"指不應以粗暴、粗糙的語言迴應、回答，不應對罵者以罵還擊，不應對怒者以怒還擊，不應對爭吵者以爭吵還擊，不應制造爭鬥、爭吵、紛爭、爭論、口角，應捨棄、驅除、終止、消滅爭鬥、爭吵、紛爭、爭論、口角，應遠離、離開、出離、解脫、舍離爭鬥、爭吵、紛爭、爭論、口角，以無限制的心而住。 "寂靜者不對抗"："寂靜者"因貪的止息而寂靜，因嗔...因癡...因忿...因恨...乃至因一切不善行的止息、平息、熄滅、消亡、滅沒、離去、止息而寂靜、安靜、平靜、寂滅、止息。"寂靜者不對抗"指寂靜者不作、不生、不產生、不引發、不現起對抗、敵對、阻礙、對立。 因此世尊說： "聞沙門凡夫眾，諸多語而忿怒； 莫以粗語對他，寂靜者不對抗。"

168.

Etañcadhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyya.

Etañca dhammamaññāyāti. Etanti ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaṭaṃ vibhattaṃ uttānīkataṃ pakāsitaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā samañca visamañca pathañca vipathañca sāvajjañca anavajjañca hīnañca paṇītañca kaṇhañca sukkañca viññūgarahitañca viññūpasatthañca dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi etañca dhammamaññāya. Atha vā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti. Evampi tañca dhammamaññāya.

Vicinaṃ bhikkhu sadā sato sikkheti. Vicinanti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karonto. 『『Sabbe saṅkhārā aniccā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti vicinanto pavicinanto tulayanto tīrayanto vibhāvayanto vibhūtaṃ karontoti – vicinaṃ bhikkhu. Sadāti sadā sabbadā sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Sikkheti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sikkheyya ācareyya samācareyya samādāya vatteyyāti – vicinaṃ bhikkhu sadā sato sikkhe.

Santītinibbutiṃ ñatvāti. Rāgassa nibbutiṃ santīti ñatvā, dosassa… mohassa…pe… sabbākusalābhisaṅkhārānaṃ nibbutiṃ santīti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – santīti nibbutiṃ ñatvā.

Sāsane gotamassa nappamajjeyyāti. Gotamassa sāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsane. Nappamajjeyyāti sakkaccakārī assa sātaccakārī aṭṭhitakārī anolīnavuttiko anikkhittacchando anikkhittadhuro kusalesu dhammesu. 『『Kadāhaṃ aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ…pe… aparipūraṃ vā samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ? Kadāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ, abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya』』nti? Yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca thāmo ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamādo kusalesu dhammesūti – sāsane gotamassa nappamajjeyya.

Tenāha bhagavā –

『『Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa nappamajjeyyā』』ti.

我來直譯這段文字： 168/ 知曉此法已，比丘常念學； 知寂為涅槃，勿怠瞿曇教。 "知曉此法已"："此"指已宣說、開示、施設、建立、開顯、分別、顯明、闡述的法，已知、了知、權衡、判斷、明瞭、使明白。如是"知曉此法已"。或者，已知、了知、權衡、判斷、明瞭、使明白平等與不平等、正道與邪道、有罪與無罪、低劣與殊勝、黑與白、智者呵責與智者讚歎之法。如是"知曉此法已"。或者，已知、了知、權衡、判斷、明瞭、使明白正行道、隨順道、不違道、無敵道、相應道、法隨法行道、戒的圓滿、根門的守護、飲食知量、警寤修習、正念正知，四念處、四正勤、四神足、五根、五力、七覺支、八聖道分，涅槃及趣向涅槃之道。如是"知曉此法已"。 "比丘常念學"："尋求"指尋求、遍求、權衡、判斷、明瞭、使明白。"一切行無常"......乃至"凡有生法皆是滅法"，尋求、遍求、權衡、判斷、明瞭、使明白。"常"指永遠、一切時......乃至最後年歲。"念"由四因而念——修習身隨觀念處而念......乃至稱爲念。"學"指三學——增上戒學、增上心學、增上慧學......乃至此為增上慧學。對這三學作意而學習......乃至學習、實行、完全實行、受持而行。 "知寂為涅槃"：知、了知、權衡、判斷、明瞭、使明白貪的寂滅為寂靜，嗔的......癡的......乃至一切不善行的寂滅為寂靜。 "勿怠瞿曇教"：在瞿曇的教法中，佛陀的教法、勝者的教法、如來的教法、天人的教法、阿羅漢的教法。"勿怠"指應恭敬行、持續行、堅定行、不退縮行、不捨欲、不捨責于善法。"何時我當圓滿未圓滿的戒蘊......乃至定蘊......慧蘊......解脫蘊......解脫知見蘊？何時我當遍知未遍知的苦，斷未斷的煩惱，修未修的道，證未證的滅？"其中的欲、精進、勇猛、奮發、力、不退、念、正知、熱誠、勤奮、確立、修習、不放逸于

169.

Abhibhūhi so anabhibhūto, sakkhidhammamanītihamaddasi;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe.[iti bhagavā]

Abhibhūhi so anabhibhūtoti. Abhibhūti rūpābhibhū [abhibhūtarūpā (syā.) evamaññesu pañcapadesupi] saddābhibhū gandhābhibhū rasābhibhū phoṭṭhabbābhibhū dhammābhibhū, anabhibhūto kehici kilesehi, abhibhosi ne pāpake [abhibhū hi ne hīne pāpake (sī. ka.), abhibhū hi pāpake (syā.)] akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiyeti – abhibhū hi so anabhibhūto.

Sakkhidhammamanītihamaddasīti. Sakkhidhammanti na itihitihaṃ na itikiriyāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ addasi addakkhi apassi paṭivijjhīti – sakkhidhammamanītihamaddasi.

Tasmā hi tassa bhagavato sāsaneti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Tassa bhagavato sāsaneti. Tassa bhagavato sāsane gotamasāsane buddhasāsane jinasāsane tathāgatasāsane devasāsane arahantasāsaneti – tasmā tassa bhagavato sāsane.

Appamattosadā namassamanusikkhe (iti bhagavā)ti. Appamattoti sakkaccakārī…pe… appamādo kusalesu dhammesu. Sadāti sadā sabbakālaṃ…pe… pacchime vayokhandhe. Namassanti kāyena vā namassamāno vācāya vā namassamāno cittena vā namassamāno anvatthapaṭipattiyā vā namassamāno dhammānudhammapaṭipattiyā vā namassamāno sakkurumāno garukurumāno [sakkāramāno garukāramāno (syā.)] mānayamāno pūjayamāno apacayamāno. Anusikkheti tisso sikkhāyo – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya careyya ācareyya samācareyya samādāya vatteyya. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti – appamatto sadā namassamanusikkhe. (Iti bhagavā).

我來直譯這段文字： 169/ 彼勝而不敗，親見法非傳； 是故彼世尊，教中勤禮學。 "彼勝而不敗"："勝"指勝色、勝聲、勝香、勝味、勝觸、勝法，不被任何煩惱所敗，勝過那些惡不善法，染污的、再有的、有怖畏的、苦報的、未來生老死的。 "親見法非傳"："親見法"指不是傳聞、不是傳說、不是傳承、不是藏傳、不是因思辨、不是因推理、不是因深思、不是因見解認可，而是自己親知、自證之法，見、觀察、證悟。 "是故彼世尊教中"："是故"指因此、因為這個理由、因為這個原因、因為這個緣由、因為這個因緣。"彼世尊教中"指在彼世尊教中、瞿曇教中、佛陀教中、勝者教中、如來教中、天人教中、阿羅漢教中。 "勤禮學"（此為世尊語）："勤"指恭敬行......乃至於善法不放逸。"常"指永遠、一切時......乃至最後年歲。"禮敬"指以身禮敬、以語禮敬、以意禮敬、以相應行禮敬、以法隨法行禮敬，尊重、敬重、尊敬、供養、恭敬。

Tenāha bhagavā –

『『Abhibhū hi so anabhibhūto, sakkhidhammamanītihamaddasi;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe』』. [iti bhagavāti]

Tuvaṭṭakasuttaniddeso [tuvaṭakasuttaniddeso (sī. syā.) suttanipātepi] cuddasamo.

我來直譯這段文字： 因此世尊說： "彼勝而不敗，親見法非傳； 是故彼世尊，教中勤禮學。"（此為世尊語） 第十四 迅速經義釋 [完]。;