B0102051615attadaṇḍasuttaniddeso（自戒經釋）

1. Attadaṇḍasuttaniddeso

Atha attadaṇḍasuttaniddesaṃ vakkhati –

1. 不傷害經義釋 現在將要解說不傷害經義釋 - （這是對經文標題"Attadaṇḍasutta"及其義釋開篇的直譯。"Atta"意為自己,"daṇḍa"意為刑罰/傷害,"sutta"意為經,"niddesa"意為義釋。）

170.

Attadaṇḍābhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā.

Attadaṇḍā bhayaṃ jātanti. Daṇḍāti tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Bhayanti dve bhayāni – diṭṭhadhammikañca bhayaṃ samparāyikañca bhayaṃ. Katamaṃ diṭṭhadhammikaṃ bhayaṃ? Idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – 『『ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī』』ti. Tamenaṃ rājā paribhāsati. So paribhāsapaccayā bhayampi uppādeti, dukkhaṃ domanassaṃ [dukkhadomanassaṃ (syā.)] paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā [pekkhabandhanena vā (syā.)] parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā nagarabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā antamaso savacanīyampi karoti – 『『na te labbhā ito pakkamitu』』nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Ettakenapi rājā na tussati. Rājā tassa dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍakehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti, rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakapattikampi karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi karoti, palighaparivattakampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

170. 看那群眾在爭執鬥毆， 自傷害生起了恐懼； 我將宣說我所體驗的， 那令人生起的悚懼。 "自傷害生起了恐懼"：傷害有三種傷害 - 身體的傷害、語言的傷害、意念的傷害。三種身惡行是身體的傷害，四種語惡行是語言的傷害，三種意惡行是意念的傷害。恐懼有兩種恐懼 - 現世的恐懼和來世的恐懼。什麼是現世的恐懼？在此，某人以身行惡行，以語行惡行，以意行惡行，殺生，偷盜，破門而入，搶劫，入戶盜竊，伏擊路旁，與他人妻通姦，說妄語。人們將他抓獲后帶到國王面前說："陛下，這是一個作惡的盜賊。請對他處以您認為適當的懲罰。"國王斥責他。他因斥責而生起恐懼，體驗痛苦憂惱。這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。 國王對此還不滿意。國王命令用鐵鎖捆綁他，或用繩索捆綁，或用鏈條捆綁，或用藤條捆綁，或用蔓藤捆綁，或用關押方式拘禁，或用圍欄方式拘禁，或以村莊為牢，或以市鎮為牢，或以城市為牢，或以國家為牢，或以地區為牢，最後甚至下令說："你不得離開此地。"他因被囚禁而體驗痛苦憂惱。這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。 國王對此還不滿意。國王命令沒收他的財產 - 一百或一千或十萬。他因財產損失而體驗痛苦憂惱。這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。 國王對此還不滿意。國王令人對他施加各種刑罰 - 用鞭子抽打，用藤條抽打，用短棍打，砍斷手，砍斷腳，砍斷手腳，割耳，割鼻，割耳鼻，用鍋烹煮，剃頭皮，用火燃燒口，用火炬照身，用火燃手，剝皮，以布為衣，以羚羊皮為衣，以鉤釣肉，以錢幣割身，以酸液澆身，以鐵棒轉身，以草蓆捲身，以熱油澆身，令狗噬食，活著上刑柱，以劍斬首。他因遭受刑罰而體驗痛苦憂惱。這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。國王是這四種懲罰的主宰者。

So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ kārenti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā [tippā (syā.)] kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ.

Tamenaṃ nirayapālā saṃvesetvā [saṃvesitvā (syā.) ma. ni.

他因自己的業行，在身壞命終后，投生到惡趣、苦趣、墮處、地獄。地獄的守衛對他施以名為五種束縛的刑罰 - 將燒紅的鐵釘刺入一隻手，將燒紅的鐵釘刺入另一隻手，將燒紅的鐵釘刺入一隻腳，將燒紅的鐵釘刺入另一隻腳，將燒紅的鐵釘刺入胸部中央。他在那裡感受劇烈、猛烈、苦痛的感受；在那惡業未盡之前，他不會死去。這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。 地獄的守衛使他躺下[讓他躺下]。

3.267] kuṭhārīhi [kudhārīhi (syā. ka.)] tacchenti. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ nirayapālā uddhaṃpādaṃ [uddhapādaṃ (sī.)] adhosiraṃ gahetvā vāsīhi tacchenti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi [hārentipi paccāhārentipi (sī. ka.)] …pe… tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kaṭukā vedanā vedeti; na ca tāva kālaṃkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

『『Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto [… pariyatto (syā. ka.)], ayasā paṭikujjito.

『『Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

『『Kadariyātapanā ghorā, accimanto durāsadā;

Lomahaṃsanarūpā ca, bhismā paṭibhayā dukhā.

『『Puratthimāya bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, pacchimāya paṭihaññati.

『『Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, puratthimāya paṭihaññati.

『『Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, dakkhiṇāya paṭihaññati.

『『Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

Dahanto pāpakammante, uttarāya paṭihaññati.

『『Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

Dahanto pāpakammante, chadanasmiṃ paṭihaññati.

『『Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

Dahanto pāpakammante, bhūmiyaṃ paṭihaññati.

『『Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

Evaṃ avīcinirayo, heṭṭhā upari passato.

『『Tattha sattā mahāluddā, mahākibbisakārino;

Accantapāpakammantā, paccanti na ca miyyare [mīyare (sī.)].

『『Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napī masi.

『『Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

『『Yaṃ yaṃ disaṃ padhāvanti [disampi dhāvanti (syā.)], taṃ taṃ dvāraṃ pidhīyati [pithīyati (sī. syā.)];

Abhinikkhamitāsā te, sattā mokkhagavesino.

『『Na te tato nikkhamituṃ, labhanti kammapaccayā;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahu』』nti.

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto tassa? Attadaṇḍato jātaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni; tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Attadaṇḍato jātāni sañjātāni nibbattāni abhinibbattāni pātubhūtānīti – attadaṇḍā bhayaṃ jātaṃ.

地獄守衛用斧頭劈砍他。他在那裡感受劇烈、猛烈、苦痛的感受；在那惡業未盡之前，他不會死去。地獄守衛將他倒頭向下、雙腳朝上抓住，用刀斧劈砍。地獄守衛將他套在車上，在燃燒、熾熱、火焰熊熊的大地上來回拉動...地獄守衛令他攀上又跌下那巨大的、燃燒、熾熱、火焰熊熊的炭火山...地獄守衛將他倒頭向下、雙腳朝上抓住，投入熾熱、燃燒、火焰熊熊的銅鍋中。他在那裡被燙得冒泡沸騰。他在那裡被燙得冒泡沸騰時，時而上浮，時而下沉，時而橫漂。他在那裡感受劇烈、猛烈、苦痛的感受；在那惡業未盡之前，他不會死去。這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。地獄守衛將他投入大地獄。這大地獄： "四角四門分佈均， 鐵墻環繞鐵頂遮。 地面純鐵火焰熾， 百由旬內遍燃燒。 可怖炙熱難靠近， 火焰熾燃令毛豎， 恐怖駭人極痛苦， 令人戰慄難忍受。 東壁升起火焰柱， 焚燒作惡諸眾生， 火勢衝擊西邊墻， 如是循環無休止。 西壁升起火焰柱， 焚燒作惡諸眾生， 火勢衝擊東邊墻， 如是循環無休止。 北壁升起火焰柱， 焚燒作惡諸眾生， 火勢衝擊南邊墻， 如是循環無休止。 南壁升起火焰柱， 焚燒作惡諸眾生， 火勢衝擊北邊墻， 如是循環無休止。 下方升起可怖焰， 焚燒作惡諸眾生， 火勢衝擊頂蓋上， 如是循環無休止。 頂蓋升起可怖焰， 焚燒作惡諸眾生， 火勢衝擊地面下， 如是循環無休止。 如鐵城墻烈火燃， 熾熱通紅火焰燒， 無間地獄亦如是， 上下四周盡火燒。 其中惡人極兇殘， 造作重罪諸眾生， 持續作惡不知休， 永受燒煮不得死。 地獄眾生身如火， 業力堅固不成灰， 不化為灰亦不燼， 此為業力之堅固。 東奔西跑無止息， 北馳南竄無休歇， 不論投向何方位， 諸門盡皆緊閉鎖。 欲求解脫出離者， 無緣得脫此牢獄， 惡業未盡不得脫， 所作眾惡未成熟。" 這恐懼、痛苦、憂惱從何而來？從自傷害而生、產生、出現、顯現、發生。那些地獄的苦、畜生的苦、餓鬼的苦、人間的苦，這些從何而生、從何產生、從何出現、從何顯現、從何發生？從自傷害而生、產生、出現、顯現、發生 - 如是"自傷害生起了恐懼"。

Janaṃ passatha medhaganti. Jananti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca medhagaṃ janaṃ kalahaṃ janaṃ viruddhaṃ janaṃ paṭiviruddhaṃ janaṃ āhataṃ janaṃ paccāhataṃ janaṃ āghātitaṃ janaṃ paccāghātitaṃ janaṃ passatha dakkhatha oloketha nijjhāyetha upaparikkhathāti – janaṃ passatha medhagaṃ.

Saṃvegaṃ kittayissāmīti. Saṃvegaṃ ubbegaṃ utrāsaṃ bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavaṃ upasaggaṃ. Kittayissāmīti pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – saṃvegaṃ kittayissāmi.

Yathā saṃvijitaṃ mayāti. Yathā mayā attanāyeva attānaṃ saṃvejito ubbejito saṃvegamāpāditoti – yathā saṃvijitaṃ mayā.

Tenāha bhagavā –

『『Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā』』ti.

看那爭執的眾人 - "眾人"指剎帝利、婆羅門、吠舍、首陀羅、在家人、出家人、天人和人類，看那爭執的人們、鬥爭的人們、互相對抗的人們、敵對的人們、互相傷害的人們、互相沖突的人們、互相仇恨的人們。看！觀察！注視！思考！審視！- 如是"看那爭執的眾人"。 "我將宣說悚懼" - 悚懼、恐懼、戰慄、恐怖、壓迫、折磨、災難、障礙。"我將宣說"即我將宣佈、宣說、教導、施設、建立、開顯、分別、闡明、彰顯 - 如是"我將宣說悚懼"。 "如我親身體驗的" - 如我自己親身令自己感到恐懼、戰慄、生起悚懼 - 如是"如我親身體驗的"。 因此世尊說： "自傷害生起了恐懼， 看那群眾在爭執中； 我將

171.

Phandamānaṃpajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisi.

Phandamānaṃ pajaṃ disvāti. Pajāti sattādhivacanaṃ. Pajaṃ taṇhāphandanāya phandamānaṃ diṭṭhiphandanāya phandamānaṃ kilesaphandanāya phandamānaṃ duccaritaphandanāya phandamānaṃ payogaphandanāya phandamānaṃ vipākaphandanāya phandamānaṃ rattaṃ rāgena phandamānaṃ duṭṭhaṃ dosena phandamānaṃ mūḷhaṃ mohena phandamānaṃ vinibaddhaṃ mānena phandamānaṃ parāmaṭṭhaṃ diṭṭhiyā phandamānaṃ vikkhepagataṃ uddhaccena phandamānaṃ aniṭṭhaṅgataṃ vicikicchāya phandamānaṃ thāmagataṃ anusayehi phandamānaṃ lābhena phandamānaṃ alābhena phandamānaṃ yasena phandamānaṃ ayasena phandamānaṃ pasaṃsāya phandamānaṃ nindāya phandamānaṃ sukhena phandamānaṃ dukkhena phandamānaṃ jātiyā phandamānaṃ jarāya phandamānaṃ byādhinā phandamānaṃ maraṇena phandamānaṃ sokaparidevadukkhadomanassupāyāsehi phandamānaṃ nerayikena dukkhena phandamānaṃ tiracchānayonikena dukkhena phandamānaṃ pettivisayikena dukkhena phandamānaṃ mānusikena dukkhena phandamānaṃ gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena [gabbheṭhitīmūlakena (ka.) mahāni. 11] dukkhena… gabbhāvuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena … 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… pīḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena … opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena… passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena dukkhena… bhaginimaraṇena dukkhena… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātimaraṇena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamānaṃ samphandamānaṃ vipphandamānaṃ vedhamānaṃ pavedhamānaṃ sampavedhamānaṃ. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – phandamānaṃ pajaṃ disvā.

Macche appodake yathāti yathā macchā appodake udakapariyādāne kākehi vā kulalehi vā balākāhi vā paripātiyamānā ukkhipiyamānā khajjamānā phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhanti; evameva pajā taṇhāphandanāya phandanti…pe… diṭṭhibyasanena dukkhena phandanti samphandanti vipphandanti vedhanti pavedhanti sampavedhantīti – macche appodake yathā.

171. 如同見到少水中的魚兒在掙扎， 見到彼此敵對的眾生， 恐懼降臨於我。 "見到掙扎的眾生" - "眾生"是對有情的稱呼。見到眾生因貪愛而掙扎、因見解而掙扎、因煩惱而掙扎、因惡行而掙扎、因造作而掙扎、因果報而掙扎；見到被貪染者因貪慾而掙扎、被瞋恨者因瞋恚而掙扎、被愚癡者因愚癡而掙扎、被執著者因傲慢而掙扎、被執取者因見解而掙扎、被散亂者因掉舉而掙扎、被疑惑者因疑而掙扎、被潛伏者因隨眠而掙扎；因得利而掙扎、因失利而掙扎、因得名而掙扎、因失名而掙扎、因稱讚而掙扎、因誹謗而掙扎、因樂而掙扎、因苦而掙扎、因生而掙扎、因老而掙扎、因病而掙扎、因死而掙扎、因憂愁悲嘆苦惱而掙扎；因地獄之苦而掙扎、因畜生之苦而掙扎、因餓鬼之苦而掙扎、因人間之苦而掙扎；因入胎之苦...因住胎之苦...因出胎之苦...因生后之苦...因他人加害之苦...因自加害之苦...因他人加害之苦...因純苦之苦...因行苦之苦...因變異之苦...因眼疾之苦...因耳疾...因鼻疾...因舌疾...因身疾...因頭疾...因耳疾...因口疾...因牙疾...因咳嗽...因哮喘...因鼻炎...因發燒...因煩熱...因腹痛...因昏厥...因痢疾...因腹絞痛...因霍亂...因麻瘋...因瘡腫...因白癩...因癆病...因癲癇...因疥癬...因瘙癢...因疹...因疥瘡...因瘙癢...因血病...因膽病...因糖尿病...因痔瘡...因膿皰...因瘺管...因膽汁病...因痰病...因風病...因三病併發...因氣候變化所生之病...因不規律生活所生之病...因突發之病...因業報所生之病...因寒...因熱...因饑...因渴...因大便...因小便...因虻蚊風日蛇蟲觸惱之苦...因母亡之苦...因父亡之苦...因兄弟亡之苦...因姐妹亡之苦...因子亡之苦...因女亡之苦...因親屬亡之苦...因財產損失之苦...因疾病損失之苦...因戒行損失之苦...因見解損失之苦而掙扎、劇烈掙扎、極度掙扎、震動、劇震、極震。"見到"即看見、觀察、衡量、判斷、辨別、明瞭 - 如是"見到掙扎的眾生"。 "如少水中的魚"即如同魚在水將乾涸時，被烏鴉、禿鷹或鸛鳥啄食、提起、吞食時，掙扎、劇烈掙扎、極度掙扎、震動、劇震、極震；同樣地，眾生因貪愛而掙扎...乃至...因見解損失之苦而掙扎、劇烈掙扎、極度掙扎、震動、劇震、極震 - 如是"如少水中的魚"。

Aññamaññehi byāruddheti aññamaññaṃ sattā viruddhā paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitā. Rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhaginīpi bhaginiyā vivadati, bhātāpi bhaginiyā vivadati, bhaginipi bhātarā vivadati, sahāyopi sahāyena vivadati; te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti, te tattha maraṇampi nigacchanti maraṇamattampi dukkhanti – aññamaññehi byāruddhe.

Disvāmaṃ bhayamāvisīti. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā bhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggo āvisīti [āvīsīti (sī.), āvisatīti (syā.)] – disvā maṃ bhayamāvisi.

Tenāha bhagavā –

『『Phandamānaṃ pajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisī』』ti.

"彼此敵對"指眾生互相敵對、互相對抗、互相傷害、互相反擊、互相仇恨、互相報復。王與王爭鬥，剎帝利與剎帝利爭鬥，婆羅門與婆羅門爭鬥，居士與居士爭鬥，母親與兒子爭鬥，兒子與母親爭鬥，父親與兒子爭鬥，兒子與父親爭鬥，兄弟與兄弟爭鬥，姐妹與姐妹爭鬥，兄弟與姐妹爭鬥，姐妹與兄弟爭鬥，朋友與朋友爭鬥；他們陷入爭吵、紛爭、爭論，互相用手攻擊，用土塊攻擊，用棍棒攻擊，用武器攻擊，他們因此遭遇死亡或瀕死之苦 - 如是"彼此敵對"。 "見此恐懼降臨於我" - "見"即看見、觀察、衡量、判斷、辨別、明瞭，恐懼、壓迫、折磨、災難、障礙降臨 - 如是"見此恐懼降臨於我"。 因此世尊說： "如同見到少水中的魚兒在掙扎， 見到彼此敵對的眾生， 恐懼降臨於我。"

172.

Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anositaṃ.

Samantamasāro lokoti. Lokoti nirayaloko tiracchānayoniloko pettivisayaloko manussaloko devaloko, khandhaloko dhātuloko āyatanaloko, ayaṃ loko paro loko, brahmaloko devaloko – ayaṃ vuccati loko. Nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Tiracchānayoniloko…pe… pettivisayaloko… manussaloko… devaloko… khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Yathā pana naḷo asāro nissāro sārāpagato, yathā eraṇḍo asāro nissāro sārāpagato, yathā udumbaro asāro nissāro sārāpagato, yathā setakaccho asāro nissāro sārāpagato, yathā pāribhaddako asāro nissāro sārāpagato, yathā pheṇapiṇḍo asāro nissāro sārāpagato, yathā udakapubbuḷaṃ [bubbulakaṃ (sī.), pubbuḷakaṃ (syā.)] asāraṃ nissāraṃ sārāpagataṃ , yathā marīci asārā nissārā sārāpagatā, yathā kadalikkhandho asāro nissāro sārāpagato, yathā māyā asārā nissārā sārāpagatā; evameva nirayaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā.

Tiracchānayoniloko… pettivisayaloko… manussaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Khandhaloko… dhātuloko… āyatanaloko… ayaṃ loko… paro loko… brahmaloko… devaloko asāro nissāro sārāpagato niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vāti – samantamasāro loko.

Disā sabbā sameritāti. Ye puratthimāya disāya saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Ye pacchimāya disāya saṅkhārā…pe… ye uttarāya disāya saṅkhārā… ye dakkhiṇāya disāya saṅkhārā… ye puratthimāya anudisāya saṅkhārā… ye pacchimāya anudisāya saṅkhārā… ye uttarāya anudisāya saṅkhārā… ye dakkhiṇāya anudisāya saṅkhārā… ye heṭṭhimāya disāya saṅkhārā… ye uparimāya disāya saṅkhārā… ye dasasu disāsu saṅkhārā, tepi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Bhāsitampi cetaṃ –

『『Kiñcāpi cetaṃ jalatī vimānaṃ, obhāsayaṃ uttariyaṃ disāya;

Rūpe raṇaṃ disvā sadā pavedhitaṃ, tasmā na rūpe ramatī sumedho.

『『Maccunābbhāhato loko, jarāya parivārito;

Taṇhāsallena otiṇṇo, icchādhūmāyito [icchādhumāyiko (syā.)] sadā.

『『Sabbo ādīpito loko, sabbo loko padhūpito;

Sabbo pajjalito loko, sabbo loko pakampito』』ti.

Disā sabbā sameritā.

172. 世界處處無實質， 一切方位皆動搖； 欲求自身安住處， 不見有何未衰敗。 "世界處處無實質" - "世界"指地獄界、畜生界、餓鬼界、人界、天界，蘊界、處界、界界，此世界、他世界，梵天界、天界 - 這被稱為世界。地獄界無實質、無堅實、離實質，無常性實質、樂性實質、我性實質，或以常、恒、永恒、不變易法而言。畜生界...餓鬼界...人界...天界...蘊界...處界...界界...此世界...他世界...梵天界...天界無實質、無堅實、離實質，無常性實質、樂性實質、我性實質，或以常、恒、永恒、不變易法而言。 正如蘆葦無實質、無堅實、離實質，如蓖麻無實質，如無花果無實質，如白樹無實質，如樹頭花無實質，如泡沫無實質，如水泡無實質，如海市蜃樓無實質，如芭蕉干無實質，如幻術無實質；同樣地，地獄界無實質、無堅實、離實質，無常性實質、樂性實質、我性實質，或以常、恒、永恒、不變易法而言。 畜生界...餓鬼界...人界...天界無實質、無堅實、離實質，無常性實質、樂性實質、我性實質，或以常、恒、永恒、不變易法而言。蘊界...處界...界界...此世界...他世界...梵天界...天界無實質、無堅實、離實質，無常性實質、樂性實質、我性實質，或以常、恒、永恒、不變易法而言 - 如是"世界處處無實質"。 "一切方位皆動搖"指東方的諸行，它們被動搖、被擾動、被震動、被擊打，為無常性所隨，為生所追隨，為老所跟隨，為病所征服，為死所擊破，立於苦中，無護、無庇、無歸依、成為無歸依。西方的諸行...北方的諸行...南方的諸行...東南方的諸行...西南方的諸行...東北方的諸行...西北方的諸行...下方的諸行...上方的諸行...十方的諸行，它們被動搖、被擾動、被震動、被擊打，為無常性所隨，為生所追隨，為老所跟隨，為病所征服，為死所擊破，立於苦中，無護、無庇、無歸依、成為無歸依。這也曾說： "雖此宮殿耀光明， 照耀北方極璀璨； 見色有患常戰慄， 智者不樂著於色。 死亡擊打此世間， 衰老包圍四面來； 貪慾之箭深刺入， 渴愛煙霧常繚繞。 一切世界皆燃燒， 一切世界皆冒煙； 一切世界皆熾燃， 一切世界皆震動。" 如是"一切方位皆動搖"

Icchaṃ bhavanamattanoti. Attano bhavanaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ icchanto sādiyanto patthayanto pihayanto abhijappantoti – icchaṃ bhavanamattano. Nāddasāsiṃ anositanti. Ajjhositaṃyeva addasaṃ, anajjhositaṃ nāddasaṃ, sabbaṃ yobbaññaṃ jarāya ositaṃ, sabbaṃ ārogyaṃ byādhinā ositaṃ, sabbaṃ jīvitaṃ maraṇena ositaṃ, sabbaṃ lābhaṃ alābhena ositaṃ, sabbaṃ yasaṃ ayasena ositaṃ, sabbaṃ pasaṃsaṃ nindāya ositaṃ, sabbaṃ sukhaṃ dukkhena ositaṃ.

『『Lābho alābho yaso ayaso ca, nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā, asassatā vipariṇāmadhammā』』ti.

Nāddasāsiṃ anositaṃ.

Tenāha bhagavā –

『『Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anosita』』nti.

173.

Osānetveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayassitaṃ.

Osāne tveva byāruddheti. Osāne tvevāti sabbaṃ yobbaññaṃ jarā osāpeti, sabbaṃ ārogyaṃ byādhi osāpeti, sabbaṃ jīvitaṃ maraṇaṃ osāpeti, sabbaṃ lābhaṃ alābho osāpeti, sabbaṃ yasaṃ ayaso osāpeti, sabbaṃ pasaṃsaṃ nindā osāpeti, sabbaṃ sukhaṃ dukkhaṃ osāpetīti – osāne tveva. Byāruddheti yobbaññakāmā sattā jarāya paṭiviruddhā, ārogyakāmā sattā byādhinā paṭiviruddhā, jīvitukāmā sattā maraṇena paṭiviruddhā, lābhakāmā sattā alābhena paṭiviruddhā, yasakāmā sattā ayasena paṭiviruddhā, pasaṃsakāmā sattā nindāya paṭiviruddhā, sukhakāmā sattā dukkhena paṭiviruddhā āhatā paccāhatā āghātitā paccāghātitāti – osāne tveva byāruddhe.

Disvāme aratī ahūti. Disvāti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvā. Me aratīti yā arati yā anabhirati yā anabhiramanā yā ukkaṇṭhitā yā paritasitā ahūti – disvā me aratī ahu.

Athettha sallamaddakkhinti. Athāti padasandhi…pe… padānupubbatāpetaṃ – athāti. Etthāti sattesu. Sallanti satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Addakkhinti addasaṃ adakkhiṃ apassiṃ paṭivijjhinti – athettha sallamaddakkhiṃ.

Duddasaṃ hadayassitanti. Duddasanti duddasaṃ duddakkhaṃ duppassaṃ dubbujjhaṃ duranubujjhaṃ duppaṭivijjhanti – duddasaṃ. Hadayassitanti hadayaṃ vuccati cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Hadayassitanti hadayanissitaṃ cittasitaṃ cittanissitaṃ cittena sahagataṃ sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ ekuppādaṃ ekanirodhaṃ ekavatthukaṃ ekārammaṇanti – duddasaṃ hadayassitaṃ.

Tenāha bhagavā –

『『Osāne tveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayassita』』nti.

"欲求自

174.

Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdati.

Yenasallena otiṇṇo, disā sabbā vidhāvatīti. Sallanti. Satta sallāni – rāgasallaṃ, dosasallaṃ, mohasallaṃ, mānasallaṃ, diṭṭhisallaṃ, sokasallaṃ, kathaṃkathāsallaṃ. Katamaṃ rāgasallaṃ? Yo rāgo sārāgo anunayo anurodho nandirāgo cittassa sārāgo…pe… abhijjhā lobho akusalamūlaṃ – idaṃ rāgasallaṃ.

Katamaṃ dosasallaṃ? 『『Anatthaṃ me acarī』』ti āghāto jāyati 『『anatthaṃ me caratī』』ti āghāto jāyati, 『『anatthaṃ me carissatī』』ti āghāto jāyati…pe… caṇḍikkaṃ asuropo anattamanatā cittassa – idaṃ dosasallaṃ.

Katamaṃ mohasallaṃ? Dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ , idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṅgāhaṇā apariyogāhaṇā [asaṅgāhatā apariyogāhatā (syā.), asaṅgāhanā apariyogāhanā (ka.)] asamapekkhanā apaccavekkhanā apaccakkhakammaṃ dummejjhaṃ bālyaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ – idaṃ mohasallaṃ.

Katamaṃ mānasallaṃ? 『『Seyyohamasmī』』ti māno, 『『sadisohamasmī』』ti māno, 『『hīnohamasmī』』ti māno. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – idaṃ mānasallaṃ.

Katamaṃ diṭṭhisallaṃ? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo [kumaggo (ka.) mahāni. 38] micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ 『『yāthāvaka』』nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – idaṃ diṭṭhisallaṃ.

Katamaṃ sokasallaṃ? Ñātibyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ – idaṃ sokasallaṃ.

Katamaṃ kathaṃkathāsallaṃ? Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho – idaṃ kathaṃkathāsallaṃ.

174. 被何箭所射中，奔馳遍及諸方位； 拔除此箭得解脫，不再奔馳亦不沉。 "被何箭所射中，奔馳遍及諸方位" - "箭"指七種箭：貪慾箭、瞋恚箭、愚癡箭、傲慢箭、邪見箭、憂愁箭、疑惑箭。什麼是貪慾箭？即那貪慾、染著、愛戀、隨順、喜貪、心的染著...乃至...貪婪、貪愛、不善根 - 這是貪慾箭。 什麼是瞋恚箭？"他過去對我不利"而生瞋恨，"他現在對我不利"而生瞋恨，"他將來對我不利"而生瞋恨...乃至...粗暴、兇惡、心不滿意 - 這是瞋恚箭。 什麼是愚癡箭？對苦的無知...乃至...對導向苦滅之道的無知，對過去的無知，對未來的無知，對過去未來的無知，對此緣性緣起法的無知。凡如是不見、不通達、不瞭解、不覺悟、不洞察、不把握、不深入、不觀察、不省察、不現證，愚鈍、愚昧、迷惑、癡、大癡、昏昧、無明、無明暴流、無明軛、無明隨眠、無明纏、無明帷幕、癡、不善根 - 這是愚癡箭。 什麼是傲慢箭？"我勝過"的慢、"我相等"的慢、"我不如"的慢。凡如是慢、自滿、傲慢、高舉、舉旗、自大、心的驕慢 - 這是傲慢箭。 什麼是邪見箭？二十事的有身見，十事的邪見，十事的邊執見。凡如是見、惡見、見叢林、見荒野、見曲解、見動搖、見結、執取、妄執、深執、執著、邪道、邪性、異教處、顛倒執、違逆執、倒錯執、邪執、對非真實執為"真實"，乃至六十二種見 - 這是邪見箭。 什麼是憂愁箭？為親屬損失所觸，為疾病損失所觸，為財產損失所觸，為戒行損失所觸，為見解損失所觸，為任何損失所觸，為任何苦法所觸，而生憂、憂愁、憂愁性、內憂、遍內憂、內熱、遍內熱、心焦、憂惱 - 這是憂愁箭。 什麼是疑惑箭？對苦的疑惑，對苦集的疑惑，對苦滅的疑惑，對導向苦滅之道的疑惑，對過去的疑惑，對未來的疑惑，對過去未來的疑惑，對此緣性緣起法的疑惑。凡如是疑惑、疑慮、疑慮性、猶豫、疑、二路、兩歧、不確定取、動搖、遊移、不深入、心的遲疑 - 這是疑惑箭。;

Yenasallena otiṇṇo, disā sabbā vidhāvatīti. Rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati; evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati. Atha vā rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato bhoge pariyesanto nāvāya mahāsamuddaṃ pakkhandati. Sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi pīḷiyamāno [rissamāno (sī. syā.)] khuppipāsāya miyyamāno tigumbaṃ gacchati, takkolaṃ gacchati, takkasīlaṃ gacchati, kāḷamukhaṃ gacchati, purapūraṃ gacchati, vesuṅgaṃ gacchati, verāpathaṃ gacchati, javaṃ gacchati, tāmaliṃ gacchati, vaṅkaṃ gacchati, eḷabandhanaṃ gacchati, suvaṇṇakūṭaṃ gacchati, suvaṇṇabhūmiṃ gacchati, tambapaṇṇiṃ gacchati, suppādakaṃ [suppārakaṃ (sī. ka.), suppāraṃ (syā.)] gacchati, bhārukacchaṃ gacchati, suraṭṭhaṃ gacchati, bhaṅgalokaṃ [aṅgalokaṃ (sī.), aṅgaṇekaṃ (syā.)] gacchati, bhaṅgaṇaṃ [gaṅgaṇaṃ (sī. syā.)] gacchati, paramabhaṅgaṇaṃ gacchati, yonaṃ gacchati, paramayonaṃ gacchati, vinakaṃ gacchati, mūlapadaṃ gacchati, marukantāraṃ gacchati, jaṇṇupathaṃ gacchati, ajapathaṃ gacchati , meṇḍapathaṃ gacchati, saṅkupathaṃ gacchati, chattapathaṃ gacchati, vaṃsapathaṃ gacchati, sakuṇapathaṃ gacchati, mūsikapathaṃ gacchati, daripathaṃ gacchati, vettācāraṃ gacchati; pariyesanto na labhati, alābhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pariyesanto labhati, laddhā ārakkhamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti 『『kinti me bhoge neva rājāno hareyyuṃ na corā hareyyuṃ na aggi daheyya na udakaṃ vaheyya na appiyā dāyādā hareyyu』』nti. Tassa evaṃ ārakkhato gopayato te bhogā vippalujjanti , so vippayogamūlakampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi rāgasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Dosasallena…pe… mohasallena… mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Evaṃ mānasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

"被箭射中而奔馳遍及諸方位"指：被貪慾箭射中、貫穿、觸及、纏繞、具足者，以身行不善行，以語行不善行，以意行不善行，殺生，不與取，破門而入，搶劫，入室盜竊，伏路搶劫，通姦，妄語；如是被貪慾箭射中、貫穿、觸及、纏繞、具足者奔馳、遍馳、周馳、輪迴。或者，被貪慾箭射中、貫穿、觸及、纏繞、具足者，尋求財富而乘船入大海。冒著寒冷，忍受炎熱，為虻蚊風日蛇蟲所惱，為飢渴所逼，去提古巴，去答拘羅，去答卡西拉，去黑麵（地），去補羅補羅，去維僧伽，去維羅波他，去阇婆，去答摩利，去旁伽，去伊羅槃陀，去金山，去金地，去銅葉（即今斯里蘭卡），去輸波拉迦，去婆樓羯車，去輸羅吒，去槃伽羅迦，去槃伽那，去波羅槃伽那，去希臘，去波羅希臘，去維那迦，去姆拉波達

Diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], na ehibhadantiko , na tiṭṭhabhadantiko; nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā [khaḷopimukhā (sī.)] paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṃkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī. Na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi bhattiyā yāpeti, dvīhipi bhattīhi yāpeti…pe… sattahipi bhattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Atha vā diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato so sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tilabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojano. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinānipi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto viharati. Ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayiko hoti, kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekāpassayiko hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evampi diṭṭhisallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Vuttañhetaṃ bhagavatā –

『『Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – 『api me mātaraṃ addassatha, api me mātaraṃ addassathā』ti .

被邪見箭射中、貫穿、觸及、纏繞、具足者成為裸行者，放棄規範，以手舔食，不應邀而來，不應邀而住；不接受帶來之食，不接受特意準備之食，不接受邀請；不從鍋口受食，不從鍋邊受食，不在門檻間受食，不在棍杖間受食，不在杵臼間受食，不在二人食時受食，不從孕婦受食，不從哺乳婦受食，不從與男子同居者受食，不從聚集處受食，不從有狗處受食，不從有蠅成群處受食。不食魚肉，不飲酒醪，不飲谷渣水。或一家乞食一口，或二家乞食二口...乃至...或七家乞食七口。或以一施食維生，或以二施食維生...乃至...或以七施食維生。或一日一食，或二日一食...乃至...或七日一食。如是乃至半月，實行輪食而住。如是被邪見箭射中、貫穿、觸及、纏繞、具足者奔馳、遍馳、周馳、輪迴。 或者，被邪見箭射中、貫穿、觸及、纏繞、具足者，或食野菜，或食糜子，或食野米，或食水草，或食谷屑，或食米糠，或食鍋底焦，或食油渣，或食胡麻，或食草，或食牛糞，以林中根果為食，以落果為生。他或著麻衣，或著粗麻衣，或著棄布衣，或著糞掃衣，或著樹皮衣，或著羚羊皮，或著羚羊皮條，或著草衣，或著樹皮衣，或著木板衣，或著發毛衣，或著鴟羽衣，或拔鬚發，專注于拔鬚發的修行。或常立不坐，或常蹲踞，專注于蹲踞的精進。或臥荊棘，以荊棘為床。或以木板為床，或以地面為床，或一側臥，蓄污垢。或住露地，隨處而臥，或食糞穢，專注于食糞穢的修行。或不飲水，專注于不飲水的修行。或一日三次下水，專注于沐浴的修行。如是實行種種令身疲憊、折磨的修行。如是被邪見箭射中、貫穿、觸及、纏繞、具足者奔馳、遍馳、周馳、輪迴。 被憂愁箭射中、貫穿、觸及、纏繞、具足者憂愁、疲憊、悲泣、捶胸哭泣、陷入迷亂。世尊曾說： "從前，婆羅門，就在這舍衛城（今尼泊爾邊境Saheth-Maheth），一位婦女的母親去世了。她因母親的死變得發狂、心亂，從街到街，從十字路口到十字路口，這樣說：'你們看見我的母親嗎？你們看見我的母親嗎？'

『『Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālaṃ kiriyāya ummattikā khittacittā rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – 『api me sāmikaṃ addassatha, api me sāmikaṃ addassathā』ti.

『『Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – 『api me mātaraṃ addassatha, api me mātaraṃ addassathā』ti.

『『Bhūtapubbaṃ , brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālaṃ kiriyāya ummattako khittacitto rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – 『api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā』ti.

『『Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā, sā ca naṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – 『ime, ayyaputta, ñātakā tava acchinditvā aññassa dātukāmā, ubho mayaṃ marissāmā』ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ opāteti – 『ubho pecca bhavissāmā』』』ti. Evaṃ sokasallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – 『『ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ , kiṃ hutvā kiṃ ahosiṃ nu kho atītamaddhānaṃ, bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho anāgatamaddhānaṃ, etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī』』ti. Evaṃ kathaṃkathāsallena otiṇṇo viddho phuṭṭho pareto samohito samannāgato dhāvati vidhāvati sandhāvati saṃsarati.

Te salle abhisaṅkharoti; te salle abhisaṅkharonto sallābhisaṅkhāravasena puratthimaṃ disaṃ dhāvati, pacchimaṃ disaṃ dhāvati, uttaraṃ disaṃ dhāvati, dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā appahīnā; sallābhisaṅkhārānaṃ appahīnattā gatiyā dhāvati, niraye dhāvati , tiracchānayoniyā dhāvati, pettivisaye dhāvati, manussaloke dhāvati, devaloke dhāvati, gatiyā gatiṃ, upapattiyā upapattiṃ, paṭisandhiyā paṭisandhiṃ, bhavena bhavaṃ, saṃsārena saṃsāraṃ, vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – yena sallena otiṇṇo disā sabbā vidhāvati.

"從前，婆羅門，就在這舍衛城，一位婦女的父親去世了...兄弟去世了...姐妹去世了...兒子去世了...女兒去世了...丈夫去世了。她因他的死變得發狂、心亂，從街到街，從十字路口到十字路口，這樣說：'你們看見我的丈夫嗎？你們看見我的丈夫嗎？' 從前，婆羅門，就在這舍衛城，一位男子的母親去世了。他因她的死變得發狂、心亂，從街到街，從十字路口到十字路口，這樣說：'你們看見我的母親嗎？你們看見我的母親嗎？' 從前，婆羅門，就在這舍衛城，一位男子的父親去世了...兄弟去世了...姐妹去世了...兒子去世了...女兒去世了...妻子去世了。他因她的死變得發狂、心亂，從街到街，從十字路口到十字路口，這樣說：'你們看見我的妻子嗎？你們看見我的妻子嗎？' 從前，婆羅門，就在這舍衛城，一位婦女去親戚家。她的親戚們要奪走她的丈夫給另一個人，而她不願意。那時這位婦女對丈夫說：'尊夫，這些親戚想奪走你給另一個人，我們兩人將一起死去。'於是那男子將那婦女砍成兩段后自殺 - '我們死後將在一起。'如是被憂愁箭射中、貫穿、觸及、纏繞、具足者奔馳、遍馳、周馳、輪迴。 被疑惑箭射中、貫穿、觸及、纏繞、具足者，陷入懷疑、陷入疑慮、生起猶豫：'我過去世存在嗎？我過去世不存在嗎？我過去世是什麼？我過去世如何？我過去世是什麼后成為什麼？我未來世將存在嗎？我未來世將不存在嗎？我未來世將是什麼？我未來世將如何？我未來世將是什麼后成為什麼？'或者對現在起內在疑惑：'我存在嗎？我不存在嗎？我是什麼？我如何？這眾生從何處來？他將去何處？'如是被疑惑箭射中、貫穿、觸及、纏繞、具足者奔馳、遍馳、周馳、輪迴。 他造作這些箭；造作這些箭時，依箭的造作力而向東方奔馳，向西方奔馳，向北方奔馳，向南方奔馳。這些箭的造作未斷；因箭的造作未斷故，在趣中奔馳，在地獄中奔馳，在畜生界中奔馳，在餓鬼界中奔馳，在人界中奔馳，在天界中奔馳，從趣至趣，從生至生，從結生至結生，從有至有，從輪迴至輪迴，從輪轉至輪轉而奔馳、遍馳、周馳、輪迴 - 如是"被箭射中而奔馳遍及諸方位"。

Tameva sallamabbuyha, na dhāvati na sīdatīti. Tameva rāgasallaṃ dosasallaṃ mohasallaṃ mānasallaṃ diṭṭhisallaṃ sokasallaṃ kathaṃkathāsallaṃ abbuyha abbuhitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā [uppādayitvā samuppādayitvā (syā. ka.)] pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā neva puratthimaṃ disaṃ dhāvati na pacchimaṃ disaṃ dhāvati na uttaraṃ disaṃ dhāvati na dakkhiṇaṃ disaṃ dhāvati. Te sallābhisaṅkhārā pahīnā; sallābhisaṅkhārānaṃ pahīnattā gatiyā na dhāvati, niraye na dhāvati, tiracchānayoniyā na dhāvati, pettivisaye na dhāvati, manussaloke na dhāvati, devaloke na dhāvati, na gatiyā gatiṃ, na upapattiyā upapattiṃ, na paṭisandhiyā paṭisandhiṃ, na bhavena bhavaṃ, na saṃsārena saṃsāraṃ, na vaṭṭena vaṭṭaṃ dhāvati vidhāvati sandhāvati saṃsaratīti – tameva sallamabbuyha na dhāvati. Na sīdatīti kāmoghe na sīdati, bhavoghe na sīdati, diṭṭhoghe na sīdati, avijjoghe na sīdati, na saṃsīdati na osīdati na avasīdati na gacchati na avagacchatīti – tameva sallamabbuyha, na dhāvati na sīdati.

Tenāha bhagavā –

『『Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdatī』』ti.

首先拔出那根箭，既不奔跑也不沉沒。拔出、抽出、取出、完全取出、拔除、完全拔除、捨棄、驅散、消除、使之消失那貪慾之箭、瞋恚之箭、愚癡之箭、傲慢之箭、邪見之箭、憂愁之箭、疑惑之箭后，既不向東方奔跑，也不向西方奔跑，不向北方奔跑，不向南方奔跑。那些箭的造作已被捨棄；由於箭的造作被捨棄，不在諸趣中奔跑，不在地獄中奔跑，不在畜生道中奔跑，不在餓鬼界中奔跑，不在人世間奔跑，不在天界中奔跑，不從一趣到另一趣，不從一生到另一生，不從一結生到另一結生，不從一有到另一有，不從一輪迴到另一輪迴，不從一循環到另一循環而奔跑、馳走、輪轉、流轉。拔出那根箭后既不奔跑。不沉沒即不沉溺於欲流，不沉溺於有流，不沉溺於見流，不沉溺於無明流，不沉沒、不下沉、不沉淪、不墮落、不陷落。拔出那根箭后，既不奔跑也不沉沒。 世尊因此說道： "被那根箭所傷時，向一切方向奔馳； 拔出那根箭之後，不奔跑也不沉沒。"

175.

Tatthasikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano.

Tattha sikkhānugīyanti, yāni loke gadhitānīti. Sikkhāti hatthisikkhā assasikkhā rathasikkhā dhanusikkhā sālākiyaṃ sallakattiyaṃ kāyatikicchaṃ bhūtiyaṃ komārabhaccaṃ [komāratikicchaṃ (syā.), komārasaccaṃ (ka.)]. Anugīyantīti gīyanti niggīyanti kathīyanti bhaṇīyanti dīpīyanti voharīyanti. Atha vā gīyanti gaṇhīyanti uggaṇhīyanti dhārīyanti upadhārīyanti upalakkhīyanti gadhitapaṭilābhāya. Gadhitā vuccanti pañca kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. Kiṃkāraṇā gadhitā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sādiyanti patthayanti pihayanti abhijappanti taṃkāraṇā gadhitā vuccanti pañca kāmaguṇā. Loketi manussaloketi – tattha sikkhānugīyanti, yāni loke gadhitāni.

Na tesu pasuto siyāti. Tāsu vā sikkhāsu tesu vā pañcasu kāmaguṇesu na pasuto siyā, na tanninno assa, na tappoṇo, na tappabbhāro, na tadadhimutto, na tadadhipateyyoti – na tesu pasuto siyā.

Nibbijjhasabbaso kāmeti. Nibbijjhāti paṭivijjhitvā. 『『Sabbe saṅkhārā aniccā』』ti paṭivijjhitvā, 『『sabbe saṅkhārā dukkhā』』ti paṭivijjhitvā…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti paṭivijjhitvā. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmāti – nibbijjha sabbaso kāme.

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya dosassa nibbāpanāya mohassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano.

Tenāha bhagavā –

『『Tattha sikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano』』ti.

175\ "在這世間所貪求的， 那些技藝被傳習著； 對此不應生執著， 完全洞察諸欲后， 應修學自己的涅槃。" 在此，那些在世間被貪求的，技藝被傳習著：技藝指象術、馬術、車術、弓術、眼科醫術、外科醫術、身體治療、驅鬼術、兒科醫術。被傳習著指被唱誦、被傳唱、被講述、被說明、被闡釋、被表達。或者，為獲得所貪求之物而被誦習、被掌握、被學習、被記憶、被銘記、被觀察。貪求之物是指五種欲境——眼所識的色境，可愛的、可意的、令人愉悅的、可愛樣的、伴隨慾望的、能引起貪染的；耳所識的聲境......鼻所識的香境......舌所識的味境......身所識的觸境，可愛的、可意的、令人愉悅的、可愛樣的、伴隨慾望的、能引起貪染的。為何稱五種欲境為貪求之物？因為大多數天人與人類都希求、喜愛、渴望、羨慕、熱望這五種欲境，所以稱五種欲境為貪求之物。世間指人世間。 不應對此生執著：對那些技藝或那五種欲境不應生執著，不應傾向於它，不應趨向於它，不應偏向於它，不應信受於它，不應以它為主。 完全洞察諸欲：洞察指透徹了知。透徹了知"一切行無常"，透徹了知"一切行是苦"......透徹了知"凡是生起法，這一切都是滅盡法"。完全指一切、全部、全面、無餘、無遺，這是表示完整的用語。欲有兩種總類——事欲和煩惱欲......這些稱為事欲......這些稱為煩惱欲。 應修學自己的涅槃：修學指三種學——增上戒學、增上心學、增上慧學......這是增上慧學。自己的涅槃指爲了息滅自己的貪慾、息滅瞋恚、息滅愚癡......爲了一切不善造作的平息、止息、寂靜、熄滅、放棄、平定，應當修學增上戒、修學增上心、修學增上慧，思維這三學而修學，了知而修學......應當現證應現證之法而修學、實踐、遵行、受持而行。 世尊因此說道： "在這世間所貪求的， 那些技藝被傳習著； 對此不應生執著， 完全洞察諸欲后， 應修學自己的涅槃。"

176.

Saccosiyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

Sacco siyā appagabbhoti. Sacco siyāti saccavācāya samannāgato siyā, sammādiṭṭhiyā samannāgato siyā, ariyena aṭṭhaṅgikena maggena samannāgato siyāti – sacco siyā. Appagabbhoti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ…pe… idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – sacco siyā appagabbho.

Amāyo rittapesuṇoti. Māyā vuccati vañcanikā cariyā. Idhekacco kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā tassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati, mā maṃ jaññāti icchati, mā maṃ jaññāti saṅkappeti, mā maṃ jaññāti vācaṃ bhāsati, mā maṃ jaññāti kāyena parakkamati. Yā evarūpā māyā māyāvitā accasarā vañcanā nikati nikiraṇā pariharaṇā gūhanā parigūhanā chādanā paricchādanā anuttānīkammaṃ anāvikammaṃ vocchādanā pāpakiriyā – ayaṃ vuccati māyā. Yassesā māyā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati amāyo. Rittapesuṇoti pesuññanti idhekacco pisuṇavāco hoti…pe… evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati rittapesuṇo vivittapesuṇo pavivittapesuṇoti – amāyo rittapesuṇo.

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munīti. Akkodhanoti hi kho vuttaṃ, api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati. 『『Anatthaṃ me acarī』』ti kodho jāyati…pe… yasseso kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhano. Lobhoti yo lobho lubbhanā lubbhitattaṃ…pe… abhijjhā lobho akusalamūlaṃ. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Akkodhano lobhapāpaṃ, vevicchaṃ vitare munīti. Muni lobhapāpañca vevicchañca atari uttari patari samatikkami vītivattayīti [vītivattīti (ka.)] – akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

Tenāha bhagavā –

『『Sacco siyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare munī』』ti.

176\ "應當誠實不放逸，無詭詐遠離離間， 不忿怒的牟尼應，超越邪貪與慳吝。" 應當誠實不放逸：應當誠實指應當具足誠實語，應當具足正見，應當具足八支聖道。不放逸指三種放逸——身放逸、語放逸、心放逸......這是心放逸。若這三種放逸已被斷除、根絕、平息、止息、不能再生、被智火燒盡，此人稱為不放逸。 無詭詐遠離離間：詭詐指欺詐行為。此處某人以身造惡行，以語造惡行，以意造惡行后，爲了隱藏而生起邪惡的願望，想著"愿人不知道我"，思維著"愿人不知道我"，說著"愿人不知道我"，以身體努力著"愿人不知道我"。像這樣的欺詐、欺騙性、超越、欺瞞、欺詐、隱藏、遮蔽、掩蓋、遮掩、不顯露、不公開、覆藏、作惡——這稱為詭詐。若此詭詐已被斷除、根絕、平息、止息、不能再生、被智火燒盡，此人稱為無詭詐。遠離離間指離間語，此處某人說離間語......如此懷著分裂的意圖而說離間語。若此離間語已被斷除、根絕、平息、止息、不能再生、被智火燒盡，此人稱為遠離離間、離開離間、遠離離間。 不忿怒的牟尼應超越邪貪與慳吝：說到不忿怒，首先應說明忿怒。忿怒從十種情況而生："他曾做害我之事"而生忿怒......若此忿怒已被斷除、根絕、平息、止息、不能再生、被智火燒盡，此人稱為不忿怒。因為忿怒已斷故為不忿怒，因為忿怒事已遍知故為不忿怒，因為忿怒因已斷故為不忿怒。貪指貪慾、貪求、貪著......貪婪、貪慾、不善根。慳吝指五種慳吝——住處慳吝......執著稱為慳吝。牟尼：寂默指智慧......超越愛著網者為牟尼。不忿怒的牟尼應超越邪貪與慳吝：牟尼超越、越過、度過、克服、超脫了邪貪和慳吝。 世尊因此說道： "應當誠實不放逸，無詭詐遠離離間， 不忿怒的牟尼應，超越邪貪與慳吝。"

177.

Niddaṃtandiṃ sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro.

Niddaṃ tandiṃ sahe thīnanti. Niddāti yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ. Tandinti yā tandī [tandi (sī. syā. ka.)] tandiyanā tandiyitattaṃ tandimanakatā ālasyaṃ ālasyāyatā ālasyāyitattaṃ. Thīnanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ, thinaṃ thiyanā thiyitattaṃ cittassa. Niddaṃ tandiṃ sahe thīnanti. Niddañca tandiñca thinañca sahe saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – niddaṃ tandiṃ sahe thīnaṃ.

Pamādena na saṃvaseti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu vā kāmaguṇesu. Cittassa vosaggo vosaggānuppādanaṃ [vossaggo vossaggānuppādanaṃ (bahūsu)] vā kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Pamādena na saṃvaseti pamādena na vaseyya na saṃvaseyya na āvaseyya na parivaseyya, pamādaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pamādā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – pamādena na saṃvase.

Atimānena tiṭṭheyyāti. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Atimāne na tiṭṭheyyāti. Atimāne na tiṭṭheyya na saṃtiṭṭheyya, atimānaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, atimānā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – atimāne na tiṭṭheyya.

Nibbānamanaso naroti. Idhekacco dānaṃ dento sīlaṃ samādiyanto uposathakammaṃ karonto pānīyaṃ paribhojanīyaṃ upaṭṭhapento pariveṇaṃ sammajjanto cetiyaṃ vandanto cetiye gandhamālaṃ āropento cetiyaṃ padakkhiṇaṃ karonto yaṃ kiñci tedhātukaṃ kusalābhisaṅkhāraṃ abhisaṅkharonto na gatihetu na upapattihetu na paṭisandhihetu na bhavahetu na saṃsārahetu na vaṭṭahetu, sabbaṃ taṃ visaṃyogādhippāyo nibbānaninno nibbānapoṇo nibbānapabbhāro abhisaṅkharotīti. Evampi nibbānamanaso naro. Atha vā sabbasaṅkhāradhātuyā cittaṃ paṭivāpetvā [paṭivāsetvā (ka.)] amatāya dhātuyā cittaṃ upasaṃharati – 『『etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna』』nti. Evampi nibbānamanaso naro.

『『Na paṇḍitā upadhisukhassa hetu, dadanti dānāni punabbhavāya;

Kāmañca te upadhiparikkhayāya, dadanti dānaṃ apunabbhavāya.

『『Na paṇḍitā upadhisukhassa hetu, bhāventi jhānāni punabbhavāya;

Kāmañca te upadhiparikkhayāya, bhāventi jhānaṃ apunabbhavāya.

177\ "應克服睡眠懈怠與昏沉，不應與放逸共住， 不應安住於過慢，心向涅槃的人。" 應克服睡眠懈怠與昏沉：睡眠指身體的不適合性、不堪任性、包裹、完全包裹、內部阻塞、睡眠、昏睡、打盹、睡著、睡眠狀態。懈怠指懶惰、懶散、懶惰狀態、懶惰性、懈怠、懈怠性、懈怠狀態。昏沉指心的不適合性、不堪任性、退縮、內縮、萎靡、退縮性、退縮狀態，昏沉、昏沉性、昏沉狀態。應克服睡眠懈怠與昏沉：應克服、完全克服、征服、壓倒、制服、擊敗睡眠與懈怠與昏沉。 不應與放逸共住：放逸是指在身惡行或語惡行或意惡行或五種欲境中的放逸。或者放棄、導致放棄善法，或在修習善法時不認真行持、不持續行持、不堅持行持、退縮行為、放棄意願、放棄責任、不修習、不培育、不多作、不確立、不專注，這就是放逸。像這樣的放逸、放逸性、放逸狀態——這稱為放逸。不應與放逸共住：不應居住、不應共住、不應安住、不應圍繞居住於放逸，應捨棄、驅除、消除、使之消失放逸，應遠離、離開、超脫、出離、解脫、不束縛于放逸，以不受限制的心而住。 不應安住於過慢：過慢指此處某人以出生或種姓等......或以任何事物而輕視他人。像這樣的慢、慢性、慢狀態、高舉、舉起、驕傲、自滿、渴望名譽的心——這稱為過慢。不應安住於過慢：不應住立、不應安住於過慢，應捨棄、驅除、消除、使之消失過慢，應遠離、離開、超脫、出離、解脫、不束縛於過慢，以不受限制的心而住。 心向涅槃的人：此處某人佈施、受持戒律、行持布薩、設定飲用水、打掃庭院、禮敬塔廟、在塔廟供養香花、右繞塔廟、造作任何三界善行時，不為趣處、不為投生、不為結生、不為有、不為輪迴、不為輪轉，一切都是以解脫為目的、傾向涅槃、趨向涅槃、臨近涅槃而造作。這就是心向涅槃的人。或者，使心遠離一切行界，引導心趨向不死界——"這是寂靜的，這是殊勝的，即是一切行的止息，一切依著的捨棄，愛的滅盡，離貪，滅，涅槃。"這也是心向涅槃的人。 "智者不為依著樂之因，佈施以求再生； 他們為滅盡依著，佈施不求再生。 智者不為依著樂之因，修習禪定以求再生； 他們為滅盡依著，修習禪定不求再生。"

『『Te nibbuttiṃ āsisamānasā [āsiṃsamānā (sī.), abhimānā (syā.)] dadanti, tanninnacittā [tanninnā tañcittā (ka.)] tadadhimuttā;

Najjo yathā sāgaramajjhupetā [sāgaramajjhagatā (syā.)], bhavanti nibbānaparāyanā te』』ti.

Nibbānamanaso naro. Tenāha bhagavā –

『『Niddaṃ tandi sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro』』ti.

"他們希求寂滅而佈施，心傾向於彼，信解于彼； 如河流歸入大海，他們以涅槃為歸趣。" 這就是心向涅槃的人。世尊因此說道： "應克服睡眠懈怠與昏沉，不應與放逸共住， 不應安住於過慢，心向涅槃的人。"

178.

Mosavajje na niyyetha,[nīyetha (ka.)]rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care.

Mosavajjena niyyethāti. Mosavajjaṃ vuccati musāvādo. Idhekacco sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『『ehambho purisa, yaṃ jānāsi taṃ vadehī』』ti, so ajānaṃ vā āha – 『『jānāmī』』ti, jānaṃ vā āha – 『『na jānāmī』』ti, apassaṃ vā āha – 『『passāmī』』ti, passaṃ vā āha – 『『na passāmī』』ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti – idaṃ vuccati mosavajjaṃ. Api ca tīhākārehi…pe… catūhākārehi… pañcahākārehi… chahākārehi… sattahākārehi… aṭṭhahākārehi…pe… imehi aṭṭhahākārehi musāvādo hoti. Mosavajje na niyyethāti. Mosavajje na yāyeyya na niyyāyeyya na vaheyya na saṃhareyya, mosavajjaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, mosavajjā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – mosavajje na niyyetha.

Rūpesnehaṃ na kubbayeti. Rūpanti cattāro ca mahābhūtā , catunnañca mahābhūtānaṃ upādāya rūpaṃ. Rūpe snehaṃ na kubbayeti. Rūpe snehaṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – rūpe snehaṃ na kubbaye.

Mānañcaparijāneyyāti. Mānoti ekavidhena māno – yā cittassa unnati. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – 『『seyyohamasmī』』ti māno, 『『sadisohamasmī』』ti māno, 『『hīnohamasmī』』ti māno. Catuvidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – 『『lābhimhi manāpikānaṃ rūpāna』』nti mānaṃ janeti, 『『lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbāna』』nti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – atimāno, mānātimāno, omāno, sadisamāno, adhimāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti, dukkhena omānaṃ janeti. Navavidhena māno – seyyassa 『『seyyohamasmī』』ti māno, seyyassa 『『sadisohamasmī』』ti māno, seyyassa 『『hīnohamasmī』』ti māno, sadisassa 『『seyyohamasmī』』ti māno, sadisassa 『『sadisohamasmī』』ti māno, sadisassa 『『hīnohamasmī』』ti māno, hīnassa 『『seyyohamasmī』』ti māno, hīnassa 『『sadisohamasmī』』ti māno, hīnassa 『『hīnohamasmī』』ti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

178\ "不應隨順妄語，不應對色生愛著， 應當遍知傲慢，遠離暴力而行。" 不應隨順妄語：妄語指虛妄語。此處某人在集會中、在眾人中、在親屬中、在團體中、在王室中被帶來作證時被問道："來吧，人啊，說出你所知道的"，他不知而說"我知道"，或知而說"我不知"，或未見而說"我見到"，或見到而說"我未見"。如此爲了自己或爲了他人或爲了某些利益而說知道的妄語——這稱為妄語。又以三種方式......以四種方式......以五種方式......以六種方式......以七種方式......以八種方式......以這八種方式而有妄語。不應隨順妄語：不應前進、不應隨順、不應運載、不應攜帶妄語，應捨棄、驅除、消除、使之消失妄語，應遠離、離開、超脫、出離、解脫、不束縛于妄語，以不受限制的心而住。 不應對色生愛著：色指四大種及四大種所造色。不應對色生愛著：不應對色作愛著、不應作欲求、不應作喜愛、不應作貪愛、不應生起、不應等生、不應產生、不應等產生。 應當遍知傲慢：傲慢以一種方式——即心的高舉。以二種方式的傲慢——抬高自己的傲慢、貶低他人的傲慢。以三種方式的傲慢——"我勝過他人"的傲慢，"我與他人相等"的傲慢，"我不如他人"的傲慢。以四種方式的傲慢——以利得生起傲慢，以名聲生起傲慢，以稱讚生起傲慢，以快樂生起傲慢。以五種方式的傲慢——"我得到可意的色"而生起傲慢，"我得到可意的聲......香......味......觸"而生起傲慢。以六種方式的傲慢——以眼圓滿生起傲慢，以耳圓滿......以鼻圓滿......以舌圓滿......以身圓滿......以意圓滿生起傲慢。以七種方式的傲慢——過慢、慢過慢、卑慢、等慢、增上慢、我慢、邪慢。以八種方式的傲慢——以利得生起傲慢，以無利得生起卑慢，以名聲生起傲慢，以無名聲生起卑慢，以稱讚生起傲慢，以誹謗生起卑慢，以快樂生起傲慢，以痛苦生起卑慢。以九種方式的傲慢——勝者"我勝過他人"的傲慢，勝者"我與他人相等"的傲慢，勝者"我不如他人"的傲慢，相等者"我勝過他人"的傲慢，相等者"我與他人相等"的傲慢，相等者"我不如他人"的傲慢，劣者"我勝過他人"的傲慢，劣者"我與他人相等"的傲慢，劣者"我不如他人"的傲慢。以十種方式的傲慢——此處某人以出生或種姓......或以任何事而生起傲慢。像這樣的傲慢、傲慢性、傲慢狀態、高舉、舉起、驕傲、自滿、渴望名譽的心——這稱為傲慢。

Mānañca parijāneyyāti. Mānaṃ tīhi pariññāhi parijāneyya – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Mānaṃ jānāti ayaṃ ekavidhena māno – yā cittassa unnati. Ayaṃ duvidhena māno – attukkaṃsanamāno paravambhanamāno…pe… ayaṃ dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Etaṃ ñātaṃ katvā mānaṃ tīreti aniccato dukkhato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā mānaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti – ayaṃ pahānapariññā. Mānañca parijāneyyāti mānaṃ imāhi tīhi pariññāhi parijāneyyāti – mānañca parijāneyya.

Sāhasā virato careti. Katamā sāhasā cariyā? Rattassa rāgacariyā sāhasā cariyā, duṭṭhassa dosacariyā sāhasā cariyā, mūḷhassa mohacariyā sāhasā cariyā, vinibaddhassa mānacariyā sāhasā cariyā, parāmaṭṭhassa diṭṭhicariyā sāhasā cariyā, vikkhepagatassa uddhaccacariyā sāhasā cariyā, aniṭṭhaṅgatassa vicikicchācariyā sāhasā cariyā, thāmagatassa anusayacariyā sāhasā cariyā – ayaṃ sāhasā cariyā. Sāhasā viratocareti sāhasā cariyāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya careyya vicareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sāhasā virato care.

Tenāha bhagavā –

『『Mosavajje na niyyetha, rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care』』ti.

應當以三種遍知而遍知傲慢——知遍知、審察遍知、斷遍知。什麼是知遍知？知道傲慢，這是以一種方式的傲慢——即心的高舉。這是以二種方式的傲慢——抬高自己的傲慢、貶低他人的傲慢......這是以十種方式的傲慢——此處某人以出生或種姓......或以任何事而生起傲慢，如此知道、看見——這是知遍知。 什麼是審察遍知？知道這些后

179.

Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye[khantimakubbaye (bahūsu)];

Hīyamāne na soceyya, ākāsaṃ[ākassaṃ (syā.)]na sito siyā.

Purāṇaṃnābhinandeyyāti. Purāṇaṃ vuccati atītā rūpavedanāsaññāsaṅkhāraviññāṇā. Atīte saṅkhāre taṇhāvasena diṭṭhivasena nābhinandeyya nābhivadeyya na ajjhoseyya, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – purāṇaṃ nābhinandeyya.

Nave khantiṃ na kubbayeti. Navā vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena khantiṃ na kareyya chandaṃ na kareyya pemaṃ na kareyya rāgaṃ na kareyya na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – nave khantiṃ na kubbaye.

Hīyamānena soceyyāti. Hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyya. Cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne, sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne na soceyya na kilameyya na parāmaseyya na parideveyya na urattāḷiṃ kandeyya na sammohaṃ āpajjeyyāti – hīyamāne na soceyya.

Ākāsaṃ na sito siyāti. Ākāsaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kiṃkāraṇā ākāsaṃ vuccati taṇhā? Yāya taṇhāya rūpaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ākassati samākassati gaṇhāti parāmasati abhinivisati; taṃkāraṇā ākāsaṃ vuccati taṇhā. Ākāsaṃ na sito siyāti. Taṇhānissito na siyā. Taṇhaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, taṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – ākāsaṃ na sito siyā.

Tenāha bhagavā –

『『Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye;

Hīyamāne na soceyya, ākāsaṃ na sito siyā』』ti.

179\ "不應喜歡舊的，不應對新的生忍受， 對消失不應憂愁，不應依止於貪愛。" 不應喜歡舊的：舊的指過去的色、受、想、行、識。不應以渴愛之力、見之力而喜歡、讚歎、執取過去的諸行，應捨棄、驅除、消除、使之消失喜歡、讚歎、執取、執著、執取、固著。 不應對新的生忍受：新的指現在的色、受、想、行、識。不應以渴愛之力、見之力而對現在的諸行生起忍受、生起欲求、生起喜愛、生起貪愛、不應生起、不應等生、不應產生、不應等產生。 對消失不應憂愁：對正在消失、衰退、損失、消散、消逝、滅沒時，不應憂愁、不應疲憊、不應執取、不應悲嘆、不應捶胸哭泣、不應陷入迷亂。當眼正在消失、衰退、損失、消散、消逝、滅沒，耳......鼻......舌......身......色......聲......香......味......觸......家族......群體......住處......利得......名聲......稱讚......快樂......衣服......飲食......住所......病人所需醫藥資具正在消失、衰退、損失、消散、消逝、滅沒時，不應憂愁、不應疲憊、不應執取、不應悲嘆、不應捶胸哭泣、不應陷入迷亂。 不應依止於貪愛：貪愛指渴愛。即貪、貪著......貪婪、貪慾、不善根。為何貪愛稱為"貪取"？因為以此渴愛而貪取、完全貪取、執取、執著、固著於色，對受......想......行......識......趣處......投生......結生......有......輪迴......輪轉而貪取、完全貪取、執取、執著、固著，因此渴愛稱為"貪取"。不應依止於貪愛：不應依止於渴愛。應捨棄、驅除、消除、使之消失渴愛，應遠離、離開、超脫、出離、解脫、不束縛于渴愛，以不受限制的心而住。 世尊因此說道： "不應喜歡舊的，不應對新的生忍受， 對消失不應憂愁，不應依止於貪愛。"

180.

Gedhaṃbrūmi mahoghoti, ājavaṃ[ācamaṃ (syā. ka.)]brūmi jappanaṃ;

Ārammaṇaṃ pakampanaṃ,[pakappanaṃ (syā. ka.)]kāmapaṅko duraccayo.

Gedhaṃ brūmi mahoghotīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Mahogho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Gedhaṃ brūmi mahoghotīti. Gedhaṃ 『『mahogho』』ti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – gedhaṃ brūmi mahoghoti.

Ājavaṃbrūmi jappananti. Ājavā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Jappanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ājavaṃ brūmi jappananti ājavaṃ 『『jappanā』』ti brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – ājavaṃ brūmi jappanaṃ.

Ārammaṇaṃ pakampananti. Ārammaṇampi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Pakampanāpi vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – ārammaṇaṃ pakampanaṃ.

Kāmapaṅko duraccayoti. Kāmapaṅko kāmakaddamo kāmakileso kāmapalipo kāmapalibodho [kāmapalirodho (sī. ka.)] duraccayo durativatto duttaro duppataro dussamatikkamo dubbītivattoti – kāmapaṅko duraccayo.

Tenāha bhagavā –

『『Gedhaṃ brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

Ārammaṇaṃ pakampanaṃ, kāmapaṅko duraccayo』』ti.

181.

Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccati.

Saccā avokkamaṃ munīti. Saccavācāya avokkamanto, sammādiṭṭhiyā avokkamanto, ariyā aṭṭhaṅgikā maggā avokkamanto. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – saccā avokkamaṃ muni.

Thaletiṭṭhati brāhmaṇoti. Thalaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmā. Thale tiṭṭhati brāhmaṇoti. Thale tiṭṭhati dīpe tiṭṭhati tāṇe tiṭṭhati leṇe tiṭṭhati saraṇe tiṭṭhati abhaye tiṭṭhati accute tiṭṭhati amate tiṭṭhati nibbāne tiṭṭhatīti – thale tiṭṭhati brāhmaṇo.

Sabbaṃ so paṭinissajjāti. Sabbaṃ vuccati dvādasāyatanāni – cakkhu ceva rūpā ca …pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato taṇhā ca diṭṭhi ca māno ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā , ettāvatāpi sabbaṃ cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhanti – sabbaṃ so paṭinissajja.

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

Tenāha bhagavā –

『『Saccā avokkamaṃ muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccatī』』ti.

180\ "我說貪著是大暴流，我說貪慾是渴求， 所緣是動搖，慾望泥沼難度越。" 我說貪著是大暴流：貪著指渴愛。即貪、貪著......貪婪、貪慾、不善根。大暴流指渴愛。即貪、貪著......貪婪、貪慾、不善根。我說貪著是大暴流：我說、宣說、教導、安立、開顯、分別、顯明、闡明貪著是"大暴流"。 我說貪慾是渴求：貪慾指渴愛。即貪、貪著......貪婪、貪慾、不善根。渴求也指渴愛。即貪、貪著......貪婪、貪慾、不善根。我說貪慾是渴求：我說、宣說......顯明、闡明貪慾是"渴求"。 所緣是動搖：所緣也指渴愛。即貪、貪著......貪婪、貪慾、不善根。動搖也指渴愛。即貪、貪著......貪婪、貪慾、不善根。 慾望泥沼難度越：慾望泥沼、慾望污泥、慾望垢穢、慾望泥淖、慾望障礙難以越度、難以超越、難以渡過、難以超過、難以克服、難以度越。 世尊因此說道： "我說貪著是大暴流，我說貪慾是渴求， 所緣是動搖，慾望泥沼難度越。" 181\ "牟尼不離真實，婆羅門住于高地， 捨棄了一切，他被稱為寂靜者。" 牟尼不離真實：不離真實語，不離正見，不離八支聖道。牟尼：寂默指智慧......超越愛著網者為牟尼。 婆羅門住于高地：高地指不死、涅槃。即一切行的止息，一切依著的捨棄，愛的滅盡，離貪，滅，涅槃。婆羅門：因為已除去七法而成為婆羅門......無依者如此稱為梵。婆羅門住于高地：住于高地，住于洲渚，住于救護，住于洞窟，住于歸依，住于無畏，住于不死，住于涅槃。 捨棄了一切：一切指十二處——眼和色......意和法。當對內外處的欲貪已斷除、根除、如截多羅樹、成為非有、未來不再生起時，至此一切已舍、已吐、已解脫、已斷、已棄。當渴愛、見、慢已斷除、根除、如截多羅樹、成為非有、未來不再生起時，至此一切已舍、已吐、已解脫、已斷、已棄。當福行、非福行、不動行已斷除、根除、如截多羅樹、成為非有、未來不再生起時，至此一切已舍、已吐、已解脫、已斷、已棄。 他被稱為寂靜者：他被稱為、被說為、被言說為、被開示為、被談論為寂靜、平息、止息、寂滅、止息。 世尊因此說道： "牟尼不離真實，婆羅門住于高地， 捨棄了一切，他被稱為寂靜者。"

182.

Save vidvā[viddhā (syā.)]sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassaci.

Sa ve vidvā sa vedagūti. Vidvāti vidvā vijjāgato ñāṇī vibhāvī medhāvī. Vedagūti. Vedā vuccanti catūsu maggesu ñāṇaṃ…pe… sabbavedanāsu vītarāgo sabbavedamaticca vedagū soti – sa ve vidvā sa vedagū.

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

Sammā so loke iriyānoti. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpeti…pe… yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatāpi sammā so loke carati viharati iriyati vattati pāleti yapeti yāpetīti – sammā so loke iriyāno.

Na pihetīdha kassacīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so kassaci na piheti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na pihetīdha kassaci.

Tenāha bhagavā –

『『Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassacī』』ti.

182\ "他確實是智者、通達者，了知法而無所依， 他在世間正確行持，不羨慕於此任何人。" 他確實是智者、通達者：智者指具智、得明、有智慧、明察、具慧者。通達者：諸明指四道中的智......對一切受離貪，超越一切明而成為通達者。 了知法而無所依：了知指了知、知道、權衡、審察、明察、使明顯。了知、知道、權衡、審察、明察、使明顯"一切行無常"，了知、知道、權衡、審察、明察、使明顯"一切行是苦"......了知、知道、權衡、審察、明察、使明顯"凡是集法，一切都是滅法"。無所依指兩種依止——渴愛依止和見依止......這是渴愛依止......這是見依止。捨棄渴愛依止，棄絕見依止后，不依止眼......不依止耳......不依止鼻......對所見、所聞、所覺知、所識知的法不依止、不執著、不趨向、不執取、不信受，出離、解脫、解放、不束縛，以不受限制的心而住。 他在世間正確行持：當對內外處的欲貪已斷除、根除、如截多羅樹、成為非有、未來不再生起時，至此他在世間正確行走、安住、活動、運轉、保護、維持、存活......當福行、非福行、不動行已斷除、根除、如截多羅樹、成為非有、未來不再生起時，至此他在世間正確行走、安住、活動、運轉、保護、維持、存活。 不羨慕於此任何人：羨慕指渴愛。即貪、貪著......貪婪、貪慾、不善根。對於已斷除、根除、止息、平息、不能再生起、被智火燒盡此羨慕渴愛者，他不羨慕任何剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天或人。 世尊因此說道： "他確實是智者、通達者，了知法而無所依， 他在世間正確行持，不羨慕於此任何人。"

183.

Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano.

Yodhakāme accatari, saṅgaṃ loke duraccayanti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃ ṭhānappatto yaṃ dhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Saṅgaṃ loke duraccayanti. Yo kāme ca saṅge ca loke duraccaye durativatte duttare duppatare dussamatikkame dubbītivatte atari uttari patari samatikkami vītivattayīti – yodha kāme accatari, saṅgaṃ loke duraccayaṃ.

Naso socati nājjhetīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. 『『Cakkhu me vipariṇata』』nti na socati…pe… sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhārā me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātī me… 『『sālohitā me vipariṇatā』』ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – na socati. Nājjhetīti najjheti na ajjheti na upanijjhāyati na nijjhāyati na pajjhāyati. Atha vā na jāyati na jiyyati na miyyati na cavati na upapajjatīti – nājjhetīti – na so socati nājjheti.

Chinnasoto abandhanoti. Sotaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā sotā taṇhā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati chinnasoto. Abandhanoti rāgabandhanaṃ dosabandhanaṃ mohabandhanaṃ mānabandhanaṃ diṭṭhibandhanaṃ kilesabandhanaṃ duccaritabandhanaṃ, yassete bandhanā pahīnā samucchinnā…pe… ñāṇagginā daḍḍhā, so vuccati abandhanoti – chinnasoto abandhano.

Tenāha bhagavā –

『『Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano』』ti.

184.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Yaṃpubbe taṃ visosehīti. Atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi. Atha vā ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti. Evampi yaṃ pubbe taṃ visosehi.

Pacchā te māhu kiñcananti. Pacchā vuccati anāgataṃ. Anāgate saṅkhāre ārabbha yāni uppajjeyyuṃ rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, imāni kiñcanāni [ime kiñcanā (ka.) passa dī. ni.

183\ "此處誰超越諸欲，世間難越的繫縛， 他不憂愁不思慮，斷流而無繫縛。" 此處誰超越諸欲，世間難越的繫縛：誰指任何身份、任何狀態、任何情況、任何特徵、達到任何地位、具備任何法的剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天或人。欲有兩種——事欲和煩惱欲......這些稱為事欲......這些稱為煩惱欲。繫縛有七種——貪繫縛、嗔繫縛、癡繫縛、慢繫縛、見繫縛、煩惱繫縛、惡行繫縛。世間指地獄世間、人世間、天世間、蘊世間、界世間、處世間。世間難越的繫縛：他超越、越過、度過、超過、度越在世間難越、難超、難度、難渡過、難超越、難度越的諸欲和繫縛。 他不憂愁不思慮：他不因已變異的事物而憂愁，不因正在變異的事物而憂愁。"我的眼已變異"而不憂愁......耳......鼻......舌......身......色......聲......香......味......觸......家族......群體......住處......利得......名聲......稱讚......快樂......衣服......飲食......住所......病人所需醫藥資具......母親......父親......兄弟......姐妹......兒子......女兒......朋友......大臣......親戚......"血親已變異"而不憂愁、不疲憊、不悲嘆、不捶胸哭泣、不陷入迷亂。不思慮：不思考、不思慮、不近思、不沉思、不憂思。或者，不生、不老、不死、不死沒、不再生。 斷流而無繫縛：流指渴愛。即貪、貪著......貪婪、貪慾、不善根。對於已斷除、根除......被智火燒盡此流渴愛者，他稱為斷流。無繫縛指貪繫縛、嗔繫縛、癡繫縛、慢繫縛、見繫縛、煩惱繫縛、惡行繫縛，對於已斷除、根除......被智火燒盡這些繫縛者，他稱為無繫縛。 世尊因此說道： "此處誰超越諸欲，世間難越的繫縛， 他不憂愁不思慮，斷流而無繫縛。" 184\ "使過去的乾枯，後來勿有任何執著， 若不執取中間，你將寂靜而行。" 使過去的乾枯：對過去諸行而生起的煩惱，使這些煩惱枯乾、乾枯、乾燥、乾涸、成為無種、捨棄、驅除、消除、使之消失。如是使過去的乾枯。或者，過去未成熟果報的業行，使這些業行枯乾、乾枯、乾燥、乾涸、成為無種、捨棄、驅除、消除、使之消失。如是使過去的乾枯。 後來勿有任何執著：後來指未來。對未來諸行而生起的貪執著、嗔執著、癡執著、慢執著、見執著、煩惱執著、惡行執著，這些執著;

3.305] tuyhaṃ mā ahu mā akāsi mā janesi mā sañjanesi mā nibbattesi mā abhinibbattesi pajaha vinodehi byantiṃ karohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

Majjhe ce no gahessasīti. Majjhaṃ vuccati paccuppannā rūpavedanāsaññāsaṅkhāraviññāṇā. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na uggahessasi na gaṇhissasi na parāmasissasi nābhinandissasi nābhicarissasi na ajjhosissasi, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantiṃ karissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

Upasanto carissasīti. Rāgassa santattā samitattā upasamitattā, dosassa santattā samitattā upasamitattā…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddho carissasi viharissasi iriyissasi vattissasi pālissasi yapissasi yāpissasīti – upasanto carissasi.

Tenāha bhagavā –

『『Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasī』』ti.

後來勿有任何執著：(接前文)...對你而言不要有、不要造作、不要生起、不要等生、不要產生、不要等產生，應捨棄、驅除、消除、使之消失。 若不執取中間：中間指現在的色、受、想、行、識。對現在的諸行不以渴愛之力、見之力而執取、不取、不執、不執著、不喜歡、不熱衷、不執取，應捨棄、驅除、消除、使之消失喜歡、讚歎、執取、執著、執取、固著。 你將寂靜而行：因貪的止息、平息、寂靜，因嗔的止息、平息、寂靜......因一切不善行的止息、平息、寂靜、止息、熄滅、寂滅、消失、平靜，成為寂靜、平息、止息、寂滅、平靜而行走、安住、活動、運轉、保護、維持、存活。 世尊因此說道： "使過去的乾枯，後來勿有任何執著， 若不執取中間，你將寂靜而行。"

185.

Sabbasonāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyati.

Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitanti. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbasoti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ. Yassāti arahato khīṇāsavassa. Mamāyitanti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitanti sabbaso nāmarūpasmiṃ mamattā yassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ.

Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. 『『Cakkhu me vipariṇata』』nti na socati, sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me…pe… 『『sālohitā me vipariṇatā』』ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

Atha vā asatāya dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā cakkhurogena phuṭṭho pareto…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Atha vā asante asaṃvijjamāne anupalabbhamāne 『『ahu vata me, taṃ vata me natthi , siyā vata me, taṃ vatāhaṃ na labhāmī』』ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati.

Sa ve loke na jīyatīti. Yassa 『『mayhaṃ vā idaṃ paresaṃ vā ida』』nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ atthi, tassa jāni atthi.

Bhāsitampi hetaṃ –

『『Jīno [jiṇṇe (sī.), jinno (syā.)] rathassaṃ [rathasse (sī.) pañcakanipāte (ādimhi) maṇikuṇḍalajātakaṭṭhakathā oloketabbā] maṇikuṇḍale ca, putte ca dāre ca tatheva jīno;

Sabbesu bhogesu asevitesu, kasmā na santappasi sokakāle.

『『Pubbeva maccaṃ vijahanti bhogā, macco dhane pubbataraṃ jahāsi;

Asassatā [asassakā (sī.), assakā (syā.)] bhāvino kāmakāmī, tasmā na socāmahaṃ sokakāle.

『『Udeti āpūrati veti cando, andhaṃ tapetvāna [atthaṃ gamitvāna (bahūsu)] paleti sūriyo;

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

Yassa 『『mayhaṃ vā idaṃ paresaṃ vā ida』』nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi, tassa jāni natthi. Bhāsitampi hetaṃ – 『『『nandasi, samaṇā』ti. 『Kiṃ laddhā, āvuso』ti? 『Tena hi, samaṇa, socasī』ti. 『Kiṃ jīyittha, āvuso』ti? 『Tena hi, samaṇa, neva nandasi na socasī』ti. 『Evamāvuso』』』ti.

185\ "對一切名色，誰無我所執， 對非有不憂，他實不在世間衰損。" 對一切名色，誰無我所執：一切指全部、一切方面、完全、無餘、無遺，這是表示完全的詞——一切。名指四無色蘊。色指四大種和四大種所造色。誰指阿羅漢、漏盡者。我所執有兩種——渴愛我所和見我所......這是渴愛我所......這是見我所。對一切名色，誰無我所執指對一切名色的我所性對他而言不存在、不有、不存在、不可得，已斷除、根除、止息、平息、不能再生起、被智火燒盡。 對非有不憂：他不因已變異的事物而憂愁，不因正在變異的事物而憂愁。"我的眼已變異"而不憂愁，耳......鼻......舌......身......色......聲......香......味......觸......家族......群體......住處......利得......"血親已變異"而不憂愁、不疲憊、不悲嘆、不捶胸哭泣、不陷入迷亂。如是對非有不憂。 或者，被不善的苦受觸及、征服、迷惑、具足時不憂愁、不疲憊、不悲嘆、不捶胸哭泣、不陷入迷亂。如是對非有不憂。或者，被眼疾觸及、征服......被虻蚊風熱蛇觸觸及、征服、迷惑、具足時不憂愁、不疲憊、不悲嘆、不捶胸哭泣、不陷入迷亂。如是對非有不憂。或者，對不存在、不存在、不可得的"我曾有，我今無有，愿我有，我不得到"而不憂愁、不疲憊、不悲嘆、不捶胸哭泣、不陷入迷亂。如是對非有不憂。 他實不在世間衰損：對於有"這是我的或這是他人的"任何色、受、想、行、識被執取、執著、固著、執取、信受者，他有損失。 這也曾說： "損失車馬及寶珠，以及兒子與妻子， 對一切未受用財，為何不在憂時煩惱。 財物先離開人們，人對財物更早舍， 無常變化貪慾者，故我不在憂時憂。 月亮升起又盈虧，太陽照耀暗后沒， 我已知曉世間法，故我不在憂時憂。" 對於無"這是我的或這是他人的"任何色、受、想、行、識被執取、執著、固著、執取、信受者，他無損失。這也曾說："'你歡喜嗎，沙門？''得到什麼，賢友？''那麼，沙門，你憂愁嗎？''失去什麼，賢友？''那麼，沙門，你不歡喜也不憂愁嗎？''是的，賢友。'"

『『Cirassaṃ vata passāma, brāhmaṇaṃ parinibbutaṃ;

Anandiṃ anīghaṃ bhikkhuṃ, tiṇṇaṃ loke visattika』』nti.

Sa ve loke na jīyati. Tenāha bhagavā –

『『Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyatī』』ti.

186.

Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socati.

Yassanatthi idaṃ meti, paresaṃ vāpi kiñcananti. Yassāti arahato khīṇāsavassa. Yassa 『『mayhaṃ vā idaṃ paresaṃ vā ida』』nti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ natthi na santi na saṃvijjati nupalabbhati, pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Vuttañhetaṃ bhagavatā – 『『nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedanīyaṃ daṭṭhabbaṃ. Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasikaroti – 『iti imasmiṃ sati idaṃ hoti imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati, yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāyatveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī』』』ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Vuttampi hetaṃ bhagavatā –

『『Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca [uhacca (ka.) su. ni. 1125], evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī』』ti.

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Vuttampi hetaṃ bhagavatā – 『『yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā ḍaheyya [daheyya (sī. ka.) saṃ. ni.

(接前文) "真是很久才看到，婆羅門已般涅槃， 比丘無喜無惱，已渡世間執著。" 他實不在世間衰損。世尊因此說道： "對一切名色，誰無我所執， 對非有不憂，他實不在世間衰損。" 186\ "誰無'這是我的'，或他人的任何執著， 他不得我所性，'無我所'而不憂。" 誰無'這是我的'，或他人的任何執著：誰指阿羅漢、漏盡者。對誰而言"這是我的或這是他人的"任何色、受、想、行、識被執取、執著、固著、執取、信受不存在、不有、不存在、不可得，已斷除、根除、止息、平息、不能再生起、被智火燒盡。如是誰無'這是我的'，或他人的任何執著。 這也為世尊所說："諸比丘，此身不是你們的，也不是他人的。諸比丘，這是舊業，是被造作、被思慮、可感受的，應如是見。在此，諸比丘，有聞聖弟子如理作意緣起：'此有故彼有，此生故彼生，此無故彼無，此滅故彼滅，即：以無明為緣有行，以行為緣有識......如是此純大苦蘊的集起。以無明無餘離貪滅故行滅......如是此純大苦蘊的滅。'"如是誰無'這是我的'，或他人的任何執著。 這也為世尊所說： "虛空王，常念觀世間， 拔除我見，如是度死亡， 如是觀察世間者，死王不見。" 如是誰無'這是我的'，或他人的任何執著。 這也為世尊所說："諸比丘，不是你們的，應捨棄它。捨棄它將為你們帶來長久的利益和快樂。諸比丘，什麼不是你們的？諸比丘，色不是你們的，應捨棄它。捨棄它將為你們帶來長久的利益和快樂。受......想......行......識不是你們的，應捨棄它。捨棄它將為你們帶來長久的利益和快樂。諸比丘，你們認為如何，若有人拿走或燒掉祇樹園中的草木樹枝樹葉，[待續...]"

3.33] vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – 『amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī』』ti? 『『No hetaṃ, bhante』』. 『『Taṃ kissa hetu』』? 『『Na hi no etaṃ, bhante, attā vā attaniyaṃ vā』』ti. 『『Evameva kho, bhikkhave, yaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā… saññā… saṅkhārā… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī』』ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Bhāsitampi hetaṃ –

『『Suddhadhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

『『Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

Nāññaṃ patthayate kiñci, aññatra appaṭisandhiyā』』ti [paṭisandhiyāti (sī.)].

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vajirā bhikkhunī māraṃ pāpimantaṃ etadavoca –

『『Kaṃ nu sattoti paccesi, māra diṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

『『Yathā hi [yathāpi (bahūsu) saṃ. ni.

(接前文) 或隨意處置它，你們會認為'人們拿走我們的、燒掉我們的或隨意處置我們的'嗎？""不會，世尊。""為什麼？""世尊，因為那不是我們的自我或自我所有。""同樣地，諸比丘，不是你們的，應捨棄它。捨棄它將為你們帶來長久的利益和快樂。諸比丘，什麼不是你們的？諸比丘，色不是你們的，應捨棄它。捨棄它將為你們帶來長久的利益和快樂。受......想......行......識不是你們的，應捨棄它。捨棄它將為你們帶來長久的利益和快樂。"如是誰無'這是我的'，或他人的任何執著。這也曾說： "村長，如實見到 純法生起，純行相續， 無有怖畏。 當以慧見世間 如同草木， 除了不再結生外， 不希求其他任何。" 如是誰無'這是我的'，或他人的任何執著。比丘尼瓦吉羅對惡魔魔羅說： "魔羅，你執著'眾生'是什麼， 這是你的邪見， 這只是純粹行的堆積， 此處找不到眾生。 正如[待續...]";

1.171] aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammuti [sammati (syā.)].

『『Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī』』ti.

Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ. Vuttaṃñhetaṃ bhagavatā

『『Evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesati yāvatā viññāṇassa gati. Tassa rūpaṃ samannesato yāvatā rūpassa gati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati , yampissa taṃ hoti 『aha』nti vā 『mama』nti vā, 『asmī』ti vā, tampi tassa na hotī』』ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Āyasmā, ānando, bhagavantaṃ etadavoca – 『『『suñño loko, suñño loko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī』』ti? 『『Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā, cakkhuviññāṇaṃ suññaṃ, cakkhusamphasso suñño, yadidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ… sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño, yadidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī』』ti. Evampi yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ.

Mamattaṃ so asaṃvindanti. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ. Taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamattaṃ avindanto asaṃvindanto anadhigacchanto appaṭilabhantoti – mamattaṃ so asaṃvindaṃ.

Natthi meti na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. 『『Cakkhu me vipariṇata』』nti na socati, 『『sotaṃ me…pe… sālohitā me vipariṇatā』』ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – natthi meti na socati.

Tenāha bhagavā –

『『Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socatī』』ti.

(接前文) "正如組合諸部分，有聲音稱為'車'， 如是諸蘊存在時，有'眾生'之世俗。 只是苦的生起，苦的住和滅， 除苦外無生起，除苦外無滅盡。" 如是誰無'這是我的'，或他人的任何執著。這也為世尊所說： "同樣地，諸比丘，比丘觀察色直到色的邊際，觀察受......想......行......識直到識的邊際。當他觀察色直到色的邊際，觀察受......想......行......識直到識的邊際時，凡是他的'我'或'我的'或'我是'，那也不存在。"如是誰無'這是我的'，或他人的任何執著。 尊者阿難對世尊說："世尊，所說'空世間，空世間'，世尊，以何義而說空世間？""阿難，因為空無我或我所，所以說空世間。阿難，什麼是空無我或我所？阿難，眼空無我或我所，色空，眼識空，眼觸空，緣眼觸所生的受，或樂或苦或不苦不樂，那也空......耳空......聲空......鼻空......香空......舌空......味空......身空......觸空......意空......法空......意識空......意觸空，緣意觸所生的受，或樂或苦或不苦不樂，那也空無我或我所。阿難，因為空無我或我所，所以說空世間。"如是誰無'這是我的'，或他人的任何執著。 他不得我所性：我所性有兩種——渴愛我所和見我所......這是渴愛我所......這是見我所。捨棄渴愛我所，棄絕見我所后，不得、不獲得、不證得、不得到我所性。 '無我所'而不憂：他不因已變異的事物而憂愁，不因正在變異的事物而憂愁。"我的眼已變異"而不憂愁，"我的耳......我的血親已變異"而不憂愁、不疲憊、不悲嘆、不捶胸哭泣、不陷入迷亂。 世尊因此說道： "誰無'這是我的'，或他人的任何執著， 他不得我所性，'無我所'而不憂。"

187.

Aniṭṭhurīananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampinaṃ.

Aniṭṭhurī ananugiddho anejo sabbadhī samoti. Katamaṃ niṭṭhuriyaṃ? Idhekacco niṭṭhuriyo hoti, paralābhasakkāragarukāramānanavandanapūjanāsu issati usūyati [ussuyyati (syā.), ussūyati (ka.)] issaṃ bandhati. Yaṃ evarūpaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ issā issāyanā issāyitattaṃ usūyā usūyanā usūyitattaṃ – idaṃ vuccati niṭṭhuriyaṃ. Yassetaṃ niṭṭhuriyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati aniṭṭhurīti. Ananugiddhoti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno…pe… ñāṇagginā daḍḍho, so vuccati ananugiddho. So rūpe agiddho sadde…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosanno, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – aniṭṭhurī ananugiddho.

Anejo sabbadhī samoti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… 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 – anejo. Sabbadhī samoti sabbaṃ vuccati dvādasāyatanāni. Cakkhu ceva rūpā ca…pe… mano ceva dhammā ca. Yato ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, so vuccati sabbadhi samo. So sabbattha tādi sabbattha majjhatto sabbattha upekkhakoti – anejo sabbadhī samo.

Tamānisaṃsaṃpabrūmi, pucchito avikampinanti. Avikampinaṃ puggalaṃ puṭṭho pucchito yācito ajjhesito pasādito ime cattāro ānisaṃse pabrūmi. Yo so aniṭṭhurī ananugiddho anejo sabbadhi samoti brūmi ācikkhāmi…pe… pakāsemīti – tamānisaṃsaṃ pabrūmi pucchito avikampinaṃ.

Tenāha bhagavā –

『『Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampina』』nti.

187\ "無嫉且無貪，無動一切平等， 被問及不動者，我說此功德。" 無嫉且無貪，無動一切平等：何為嫉妒？此處某人嫉妒，對他人的利養、恭敬、尊重、尊敬、禮拜、供養生起嫉妒、妒忌、結嫉。這種嫉妒、嫉妒行為、嫉妒性、妒忌、妒忌性、妒忌狀態——這稱為嫉妒。對於已斷除、根除......被智火燒盡此嫉妒者，他稱為無嫉。無貪指貪稱為渴愛。即貪、貪著......貪婪、貪慾、不善根。對於已斷除、根除......被智火燒盡此貪者，他稱為無貪。他對色無貪......對所見聞覺知的諸法無貪、無執、無迷、無執取，離貪、離去貪、舍貪、吐貪、解脫貪、斷貪、棄絕貪，離欲、離去欲、舍欲、吐欲、解脫欲、斷欲、棄絕欲，無飢渴、寂滅、清涼，以成為梵的自我而住。 無動一切平等：動稱為渴愛。即貪、貪著......貪婪、貪慾、不善根。對於已斷除、根除......被智火燒盡此動渴愛者，他稱為無動。因動已斷故無動。他于得不動，于失不動，于譽不動，于毀不動，于稱讚不動，于誹謗不動，於樂不動，于苦不動，不動搖、不震動、不戰慄、不顫動。一切平等：一切指十二處。眼和色......意和法。當對內外諸處的欲貪已斷、根除、如斷多羅樹般、成為無有、未來不生法時，他稱為一切平等。他處處平等、處處中立、處處舍心。 被問及不動者，我說此功德：被問、詢問、請求、邀請、勸請不動之人的這四種功德，我說明。他是無嫉且無貪，無動一切平等，我說、告知......宣說。 世尊因此說道： "無嫉且無貪，無動一切平等， 被問及不動者，我說此功德。";

188.

Anejassavijānato, natthi kāci nisaṅkhati[nisaṅkhiti (bahūsu)];

Virato so viyārabbhā,[viyārambhā (bahūsu)]khemaṃ passati sabbadhi.

Anejassa vijānatoti. Ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā ejā taṇhā pahīnā samucchinnā…pe… 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 – anejassa. Vijānatoti jānato ājānato vijānato paṭivijānato paṭivijjhato. 『『Sabbe saṅkhārā aniccā』』ti jānato ājānato vijānato paṭivijānato paṭivijjhato, 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti jānato ājānato vijānato paṭivijānato paṭivijjhatoti – anejassa vijānato.

Natthi kāci nisaṅkhatīti. Nisaṅkhatiyo vuccanti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā nisaṅkhatiyo natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – natthi kāci nisaṅkhati.

Virato so viyārabbhāti. Viyārabbho vuccati puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro. Yato puññābhisaṅkhāro ca apuññābhisaṅkhāro ca āneñjābhisaṅkhāro ca pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ettāvatā ārabbhā viyārabbhā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – virato so viyārabbhā.

Khemaṃpassati sabbadhīti. Bhayakaro rāgo bhayakaro doso bhayakaro moho…pe… bhayakarā kilesā. Bhayakarassa rāgassa pahīnattā…pe… bhayakarānaṃ kilesānaṃ pahīnattā sabbattha khemaṃ passati sabbattha abhayaṃ passati sabbattha anītikaṃ passati sabbattha anupaddavaṃ passati sabbattha anupasaggaṃ passati sabbattha anupasaṭṭhattaṃ [passaddhaṃ (syā.)] passatīti – khemaṃ passati sabbadhi.

Tenāha bhagavā –

『『Anejassa vijānato, natthi kāci nisaṅkhati;

Virato so viyārabbhā, khemaṃ passati sabbadhī』』ti.

188\ "無動且了知者，無有任何造作， 他離諸努力，處處見安穩。" 無動且了知者：動稱為渴愛。即貪、貪著......貪婪、貪慾、不善根。對於已斷除、根除......被智火燒盡此動渴愛者，他稱為無動。因動已斷故無動。他于得不動，于失不動，于譽不動，于毀不動，于稱讚不動，于誹謗不動，於樂不動，于苦不動，不動搖、不震動、不戰慄、不顫動。了知者指知道、瞭解、識知、通達、洞察。知道、瞭解、識知、通達、洞察"一切行無常"，......知道、瞭解、識知、通達、洞察"一切行是苦"，......知道、瞭解、識知、通達、洞察"凡是生法皆是滅法"。 無有任何造作：造作指福行、非福行、不動行。當福行、非福行、不動行已斷、根除、如斷多羅樹般、成為無有、未來不生法時，如是造作不存在、不有、不存在、不可得，已斷除、根除、止息、平息、不能再生起、被智火燒盡。 他離諸努力：努力指福行、非福行、不動行。當福行、非福行、不動行已斷、根除、如斷多羅樹般、成為無有、未來不生法時，如是他遠離努力、離開、遠離、出離、解脫、離系、解除，以無限制的心而住。 處處見安穩：貪是怖畏製造者，嗔是怖畏製造者，癡是怖畏製造者......煩惱是怖畏製造者。因怖畏製造者的貪已斷......因怖畏製造者的諸煩惱已斷，處處見安穩，處處見無怖，處處見無災，處處見無難，處處見無害，處處見無壓迫。 世尊因此說道： "無動且了知者，無有任何造作， 他離諸努力，處處見安穩。"

189.

Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo,[vītamacchero (sī.)]nādeti na nirassati. [iti bhagavā]

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

Santo so vītamaccharoti. Santoti rāgassa santattā samitattā santo, dosassa…pe… mohassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti – santo. So vītamaccharoti. Pañca macchariyāni āvāsamacchariyaṃ…pe… gāho vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ…pe… ñāṇagginā daḍḍhaṃ, so vuccati vītamaccharo vigatamaccharo cattamaccharo vantamaccharo muttamaccharo pahīnamaccharo paṭinissaṭṭhamaccharoti – santo so vītamaccharo.

Nādetina nirassati, iti bhagavāti. Nādetīti rūpaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyati na upādiyati na gaṇhāti na parāmasati nābhinivisatīti – nādeti. Na nirassatīti rūpaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ … paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ na pajahati na vinodeti na byantiṃ karoti na anabhāvaṃ gameti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti yadidaṃ bhagavāti.

189\ "牟尼不說平等、低劣、高上， 寂靜離慳吝者，不取不捨。[世尊說]" 牟尼不說平等、低劣、高上：牟尼指智慧稱為牟那......超越纏縛之網者是牟尼。他不說、不談、不言、不表示、不表達"我更勝"或"我平等"或"我更劣"。 寂靜離慳吝者：寂靜指因貪已寂靜、平息故寂靜，因嗔......因癡......因一切不善行已寂靜、平息、止息、熄滅、寂滅、離去、平息故寂靜、安靜、止息、寂滅、平息。離慳吝指五種慳吝：住處慳吝......執著稱為慳吝。對於已斷除、根除......被智火燒盡此慳吝者，他稱為離慳吝、離去慳吝、舍慳吝、吐慳吝、解脫慳吝、斷慳吝、棄絕慳吝。 不取不捨，世尊說：不取指不取著、不執取、不執著、不取著、不固著於色，......受......想......行......識......趣處......生起......結生......有......輪迴......輪轉。不捨指不捨棄、不除去、不消除、不使成為無有色，......受......想......行......識......趣處......生起......結生......有......輪迴......輪轉。世尊是尊敬語......證得的名稱即是世尊。

Tenāha bhagavā –

『『Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo, nādeti na nirassati』』. [iti bhagavā]

Attadaṇḍasuttaniddeso pannarasamo.

世尊因此說道： "牟尼不說平等、低劣、高上， 寂靜離慳吝者，不取不捨。[世尊說]" 自杖經義釋第十五終。