B0102051616sāriputtasuttaniddeso（舍利弗經釋）

1. Sāriputtasuttaniddeso

Atha sāriputtasuttaniddesaṃ vakkhati –

1. 舍利弗經義釋 現在開始解說舍利弗經義釋 -

190.

Name diṭṭho ito pubbe, [iccāyasmā sāriputto]

Na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato.

Na me diṭṭho ito pubbeti. Ito pubbe me mayā na diṭṭhapubbo so bhagavā iminā cakkhunā iminā attabhāvena. Yadā bhagavā tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃvuttho [vassaṃvuṭṭho (syā.)] devagaṇaparivuto majjhe maṇimayena sopāṇena saṅkassanagaraṃ otiṇṇo imaṃ dassanaṃ pubbe na diṭṭhoti – na me diṭṭho ito pubbe.

Iccāyasmā sāriputtoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissavacanametaṃ – āyasmāti. Sāriputtoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā sāriputto.

Na suto uda kassacīti. Nāti paṭikkhepo. Udāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – udāti. Kassacīti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na suto uda kassaci.

Evaṃvagguvado satthāti. Evaṃ vagguvado madhuravado pemanīyavado hadayaṅgamavado karavīkarutamañjughoso [karavikarudamañjussaro (syā.)]. Aṭṭhaṅgasamannāgato kho pana tassa bhagavato mukhato ghoso niccharati – visaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādi ca. Yathā parisaṃ kho pana so bhagavā sarena viññāpeti, na assa bahiddhā parisāya ghoso niccharati, brahmassaro kho pana so bhagavā karavīkabhāṇīti – evaṃ vagguvado.

Satthāti satthā bhagavā satthavāho. Yathā satthavāho satte kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ tāreti, byādhikantāraṃ…pe… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti rāgakantāraṃ tāreti dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ… mohagahanaṃ… mānagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nittāreti patāreti khemantaṃ amataṃ nibbānaṃ sampāpetīti . Evampi bhagavā satthavāho.

Atha vā bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetāti. Evampi bhagavā satthavāho.

Atha vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti. Evampi bhagavā satthavāhoti – evaṃ vagguvado satthā.

Tusitā gaṇimāgatoti. Bhagavā tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkantoti. Evampi tusitā gaṇimāgato.

190. 從前未曾見此人，[尊者舍利弗如是說] 未曾聽聞他人講； 如此善言說導師，從兜率天眾而來。 "從前未曾見此人"意為：在此之前，以此眼睛，以此身體，我未曾見過彼世尊。當世尊在三十三天的圓生樹下的黃色石座上度過雨季，天眾圍繞，從中間的寶石階梯下降到僧伽尸城(現今北印度北方邦法魯卡巴德附近)，這樣的景像我以前未曾見過。這就是"從前未曾見此人"的含義。 "尊者舍利弗如是說"中，"如是"是詞的連線、詞的組合、詞的圓滿、音韻的和諧、詞句的流暢、語序的完整。"尊者"是親切的稱呼，恭敬的稱呼，表示尊重和敬意的稱呼。"舍利弗"是那位長老的名字、稱謂、概念、表述、名稱、命名、命名法、語詞、表達。 "未曾聽聞他人講"中，"未"是否定。"聞"是詞的連線、詞的組合、詞的圓滿、音韻的和諧、詞句的流暢、語序的完整。"他人"指剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天人或人類。 "如此善言說導師"中，"如此善言說"即說話悅耳、說話可愛、說話入心、聲如迦陵頻伽鳥的美妙。那位世尊的口中發出的聲音具有八種特質：清晰、易懂、優美、悅耳、連貫、不散亂、深邃、迴響。而且世尊以其聲音使眾會明瞭，聲音不散出會外，世尊具有梵音，聲如迦陵頻伽鳥。這就是"如此善言說"的含義。 "導師"即是導師世尊、商隊領袖。如同商隊領袖引導眾人越過荒野、越過盜賊出沒的荒野、越過猛獸出沒的荒野、越過饑饉的荒野、越過無水的荒野，引導他們度過、超越、渡過，到達安全之地。同樣，世尊作為導師引導眾生越過荒野：越過生的荒野、老的荒野、病的荒野[等]、死的荒野、憂愁悲嘆苦惱憂惱的荒野，越過貪的荒野、嗔的荒野、癡的荒野、慢的荒野、見的荒野、煩惱的荒野、惡行的荒野，越過貪的密林、嗔的密林、癡的密林、慢的密林、見的密林、煩惱的密林、惡行的密林，引導他們度過、超越、渡過，到達安全處、不死、涅槃。這樣，世尊是導師。 或者說，世尊是引導者、教導者、指引者、宣說者、使人理解者、觀察者、使人凈信者。這樣也是世尊是導師。 或者說，世尊是未生起之道的創造者，未產生之道的產生者，未宣說之道的宣說者，知道者、通曉道者、善巧于道者，而現在諸弟子隨道而行，後來具足。這樣也是世尊是導師。 "從兜率天眾而來"意為：世尊正念正知地從兜率天身下降，入于母胎。這就是"從兜率天眾而來"的含義。

Atha vā devā vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā pamuditā pītisomanassajātā devalokato gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Atha vā arahanto vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā paripuṇṇasaṅkappā arahantānaṃ gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇamanusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa [gaṇossa (sī.)] sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī , rājagaṇassa gaṇī, khattiyagaṇassa… brāhmaṇagaṇassa… vessagaṇassa… suddagaṇassa… devagaṇassa… brahmagaṇassa gaṇī, saṅghī gaṇī gaṇācariyo. Āgatoti upagato samupagato samupapanno [sampatto (syā. ka.)] saṅkassanagaranti – tusitā gaṇimāgato.

Tenāha thero sāriputto –

『『Na me diṭṭho ito pubbe, [iccāyasmā sāriputto]

Na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato』』ti.

191.

Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā.

Sadevakassalokassāti sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti – sadevakassa lokassa.

Yathā dissati cakkhumāti yathā bhagavantaṃ tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ nisinnaṃ dhammaṃ desentaṃ devatā passanti tathā manussā passanti . Yathā manussā passanti tathā devatā passanti. Yathā devānaṃ dissati tathā manussānaṃ dissati. Yathā manussānaṃ dissati tathā devānaṃ dissatīti. Evampi yathā dissati cakkhumā. Yathā vā paneke bhonto samaṇabrāhmaṇā adantā dantavaṇṇena dissanti, asantā santavaṇṇena dissanti, anupasantā upasantavaṇṇena dissanti, anibbutā nibbutavaṇṇena dissanti.

『『Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova [lohamāsova (syā.)] suvaṇṇachanno;

Caranti loke parivārachannā, anto asuddhā bahi sobhamānā』』ti [ayaṃ gāthā saṃ. ni.

或者說，"兜率"指兜率天的天眾。他們歡喜、滿意、愉悅、欣悅、生起喜樂，從天界而來到眾的導師處。這樣也是"從兜率天眾而來"的含義。或者說，"兜率"指阿羅漢。他們歡喜、滿意、愉悅、意願圓滿，來到阿羅漢眾的導師處。這樣也是"從兜率天眾而來"的含義。 "眾的導師"即是眾的導師世尊。因為是眾的老師故為眾的導師，因為是眾的導師故為眾的導師，因為護持眾故為眾的導師，因為教誡眾故為眾的導師，因為教導眾故為眾的導師，因為無畏地走近眾故為眾的導師，因為眾願意傾聽、專心、建立智慧故為眾的導師，因為使眾離開不善而安立於善故為眾的導師，是比丘眾的導師，比丘尼眾的導師，優婆塞眾的導師，優婆夷眾的導師，王眾的導師，剎帝利眾的導師、婆羅門眾的導師、吠舍眾的導師、首陀羅眾的導師、天眾的導師、梵眾的導師，有眾的、眾的導師、眾的老師。"而來"即是來到、抵達、達到僧伽尸城。這就是"從兜率天眾而來"的含義。 因此長老舍利弗說： "從前未曾見此人，[尊者舍利弗如是說] 未曾聽聞他人講； 如此善言說導師，從兜率天眾而來。" 191. 對帶有諸天的世間，如是現見具眼者； 驅散一切黑暗已，唯一證得最勝樂。 "帶有諸天的世間"即帶有諸天、魔羅、梵天的世間，帶有沙門婆羅門的人天眾。 "如是現見具眼者"意為：如同諸天見到世尊坐在三十三天的圓生樹下的黃色石座上說法，人們也如是見到。如同人們所見，諸天也如是見到。如同對諸天顯現，對人們也如是顯現。如同對人們顯現，對諸天也如是顯現。這就是"如是現見具眼者"的一層含義。或者說，有些沙門婆羅門雖未調伏卻現出調伏相，雖不寂靜卻現出寂靜相，雖未寂止卻現出寂止相，雖未涅槃卻現出涅槃相。 "如陶製耳環般，如銅半銅錢般鍍金； 他們在世間行走被眷屬覆蓋，內不清凈外貌莊嚴。"

1.122 dissati].

Na bhagavā evaṃ dissati. Bhagavā bhūtena tacchena tathena yāthāvena aviparītena sabhāvena danto dantavaṇṇena dissati, santo santavaṇṇena dissati, upasanto upasantavaṇṇena dissati, nibbuto nibbutavaṇṇena dissati, akappitairiyāpathā ca buddhā bhagavanto paṇidhisampannāti. Evampi yathā dissati cakkhumā.

Atha vā bhagavā visuddhasaddo gatakittisaddasiloko [bhaṭakittisaddasiloko (syā.)] nāgabhavane ca supaṇṇabhavane ca yakkhabhavane ca asurabhavane ca gandhabbabhavane ca mahārājabhavane ca indabhavane ca brahmabhavane ca devabhavane ca ediso ca tādiso ca tato ca bhiyyoti. Evampi yathā dissati cakkhumā.

Atha vā bhagavā dasahi balehi samannāgato, catūhi vesārajjehi, catūhi paṭisambhidāhi, chahi abhiññāhi, chahi buddhadhammehi, tejena ca balena ca guṇena ca vīriyena ca paññāya ca dissati ñāyati paññāyati.

『『Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā [rattikhittā (sī.) dha. pa. 304] yathā sarā』』ti.

Evampi yathā dissati cakkhumā.

Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā.

Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi 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. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ . Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadāpi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti ; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo 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 pākatikamaṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.

不過世尊不像這樣顯現。世尊以真實、如實、如此、如其本然、不顛倒、自性而顯現，調伏者以調伏相顯現，寂靜者以寂靜相顯現，寂止者以寂止相顯現，涅槃者以涅槃相顯現，諸佛世尊的威儀是自然的，具足願望。這也是"如是現見具眼者"的含義。 或者說，世尊清凈的聲譽、美名廣傳於龍的住處、金翅鳥的住處、夜叉的住處、阿修羅的住處、乾闥婆的住處、大王的住處、帝釋的住處、梵天的住處、天的住處，如是這般，乃至更多。這也是"如是現見具眼者"的含義。 或者說，世尊具足十力、四無畏、四無礙解、六神通、六佛法，以威力、力量、功德、精進、智慧而顯現、知曉、了知。 "遠處的聖者如雪山般顯現； 不聖者在此不可見，如夜射之箭。" 這也是"如是現見具眼者"的含義。 "具眼者"即世尊以五種眼具眼：以肉眼具眼，以天眼具眼，以慧眼具眼，以佛眼具眼，以普眼具眼。 世尊如何以肉眼具眼？世尊的肉眼具有五種顏色：藍色、黃色、紅色、黑色和白色。世尊有眼睫毛。眼睫毛所在處呈現深藍色，美麗悅目，如胡麻花。其外圍呈現鮮黃色，如黃金色，美麗悅目，如卡尼卡拉花。世尊的兩眼角呈現鮮紅色，美麗悅目，如因陀羅蟲。中間呈現純黑色，柔和清凈，美麗悅目，如黑寶石。其外圍呈現純白色，潔白明亮，美麗悅目，如晨星。世尊以這天生的肉眼，由前世善行業所生，能見周圍一由旬，無論晝夜。即使在具備四種條件的黑暗中：太陽已落、是黑月的布薩日、密林深重、大黑雲升起，在這樣的四種條件具備的黑暗中，也能見周圍一由旬。沒有墻壁、門扇、圍墻、山嶽、灌木、藤蔓能阻礙看見色法。如果在一罐芝麻中做記號放入一粒芝麻，也能取出那粒芝麻。世尊的天生肉眼如此清凈。這就是世尊如何以肉眼具眼。

Kathaṃ bhagavā dibbena cakkhunāpi cakkhumā? 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 [vīsatimpi (sī.)] lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuṃ passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya, yāvatakaṃ pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā.

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? 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 paññapetā nijjhāpetā 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 upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (ka.) mahāni. 156] 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 antobuddhañāṇe parivattati.

世尊如何以天眼具眼？世尊以清凈超越人的天眼，見到眾生死亡與再生，見到低賤的與高貴的，美麗的與醜陋的，善趣的與惡趣的；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，他們身壞命終后，生於惡趣、惡道、墮處、地獄；或者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，他們身壞命終后，生於善趣天界。"如是以清凈超越人的天眼，見到眾生死亡與再生，見到低賤的與高貴的，美麗的與醜陋的，善趣的與惡趣的；了知眾生隨業而去。世尊若願意可見一個世界，可見二個世界，可見三個世界，可見四個世界，可見五個世界，可見十個世界，可見二十個世界，可見三十個世界，可見四十個世界，可見五十個世界，可見百個世界，可見小千世界，可見中千世界，可見三千世界，可見大千世界，只要願意可見多少就見多少。世尊的天眼如此清凈。這就是世尊如何以天眼具眼。 世尊如何以慧眼具眼？世尊是大慧者、廣慧者、喜慧者、速慧者、利慧者、抉擇慧者、善於分別慧者、已得通達智者、已得無礙解者、得四無畏者、持十力者、人牛王、人獅子、人龍象、人駿馬、人牛王、無量智者、無量威力者、無量名聲者、富有者、大富者、有財者、引導者、教導者、令解者、使知者、使思考者、使觀察者、使凈信者。確實，世尊是未生起之道的創造者，未產生之道的產生者，未宣說之道的宣說者，知道者、通曉道者、善巧于道者，而現在諸弟子隨道而行，後來具足。 確實，世尊知所應知，見所應見，成為眼、成為智、成為法、成為梵、說者、演說者、義理導引者、不死給予者、法主、如來。對世尊來說沒有不知、不見、不瞭解、不證得、不觸及於慧的。關於過去、未來、現在的一切法，以一切行相都呈現於佛世尊的智門中。任何應了知的，無論是自利、他利、兩利，現法利益、來世利益，顯淺義、深奧義、隱蔽義、遮蔽義、引導義、已導義、無過義、無煩惱義、清凈義、第一義，一切都轉于佛智之中。

Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ. Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. 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; evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino . Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ na pavattati, 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.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. 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 pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati , yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.

對佛世尊而言，關於過去的智無障礙，關於未來的智無障礙，關於現在的智無障礙。佛世尊的一切身業隨智而轉，一切語業......一切意業隨智而轉。智與所知相等：有多少所知就有多少智，有多少智就有多少所知；智以所知為邊際，所知以智為邊際；智不超越所知而運轉，超越智就沒有所知之道；這些法互為邊際而住。就像兩個完全吻合的盒蓋，下蓋不超過上蓋，上蓋不超過下蓋，互為邊際而住。同樣，佛世尊的所知與智互為邊際而住。智與所知相等：有多少所知就有多少智，有多少智就有多少所知；智以所知為邊際，所知以智為邊際；智不超越所知而運轉，超越智就沒有所知之道；這些法互為邊際而住。 佛世尊的智運轉於一切法中。一切法對佛世尊而言都與作意、意願、注意、心生相關聯。佛世尊的智運轉於一切眾生中。世尊了知一切眾生的意向、潛在傾向、習性、信解，了知少垢者、多垢者、利根者、鈍根者、善相者、惡相者、易受教者、難受教者、有能者無能者等眾生。帶有諸天、魔羅、梵天的世間，帶有沙門婆羅門的人天眾，都轉于佛智之中。 就像所有魚類和龜類，乃至大魚，都在大海中游動。同樣，帶有諸天、魔羅、梵天的世間，帶有沙門婆羅門的人天眾，都轉于佛智之中。就像所有鳥類，乃至金翅鳥，都在空中飛翔。同樣，即便是像舍利弗這樣具有智慧的人，也只是在佛智的範圍內活動。佛智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、善於論難、如毛髮般敏銳，似乎能以智慧粉碎見解，他們準備問題後來到如來面前詢問隱秘、遮蔽的事。這些問題都被世尊解說、解答，說明原因，並被接受。他們都歸服於世尊。因此世尊在智慧方面最為卓越。這就是世尊如何以慧眼具眼。

Kathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento [olokento (sī.)] addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni 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 udakaṃ accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino 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 dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca attano; ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ.

『『Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta』』nti.

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? 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 cakkhumāti – yathā dissati cakkhumā.

Sabbaṃtamaṃ vinodetvāti sabbaṃ rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nuditvā panuditvā jahitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sabbaṃ tamaṃ vinodetvā.

Ekova ratimajjhagāti. Ekoti bhagavā pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

世尊如何以佛眼具眼？世尊以佛眼觀察世間，見到眾生有少垢者、多垢者、利根者、鈍根者、善相者、惡相者、易受教者、難受教者，有些住于見後世過失與怖畏者，有些不住于見後世過失與怖畏者。就像在青蓮池、紅蓮池、白蓮池中，有些青蓮、紅蓮、白蓮生於水中、長於水中、不出水面、沉在水下滋養，有些青蓮、紅蓮、白蓮生於水中、長於水中、與水面齊平而住，有些青蓮、紅蓮、白蓮生於水中、長於水中、超出水面而住、不為水所染。同樣，世尊以佛眼觀察世間，見到眾生有少垢者、多垢者、利根者、鈍根者、善相者、惡相者、易受教者、難受教者，有些住于見後世過失與怖畏者，有些不住于見後世過失與怖畏者。世尊知道："這個人是貪行者，這個人是嗔行者，這個人是癡行者，這個人是尋行者，這個人是信行者，這個人是智行者。"對貪行者，世尊說不凈觀；對嗔行者，世尊教導慈心修習；對癡行者，世尊令其住于誦習、詢問、適時聞法、適時法談、親近善知識；對尋行者，世尊教導安般念；對信行者，世尊教導能生信心的對象：佛的正覺、法的善法性、僧的善行道以及自己的戒行；對智行者，世尊教導觀察的對象：無常相、苦相、無我相。 "如立於山頂石上者，能見周圍眾人群； 同樣，智者登上法所成高閣，普眼者， 無憂者觀察陷於憂愁，為生老所征服的眾生。" 這就是世尊如何以佛眼具眼。 世尊如何以普眼具眼？普眼即是一切知智。世尊具足、完全具

Kathaṃ bhagavā pabbajjāsaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena [bhaddena (syā.)] yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ vilapantānaṃ ñātisaṅghaṃ pahāya sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā pabbajjāsaṅkhātena eko.

Kathaṃ bhagavā adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko carati, eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā adutiyaṭṭhena eko.

Kathaṃ bhagavā taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaritaṃ visattikaṃ pajahasi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.

『『Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ [itthaṃ bhāvaññathābhāvaṃ (ka.) itivu. 15, 105], saṃsāraṃ nātivattati.

『『Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje』』ti.

Evaṃ bhagavā taṇhāya pahānaṭṭhena eko.

Kathaṃ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko.

Kathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo.

『『Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu [atariṃsu (syā.)] pubbe, tarissanti ye ca taranti ogha』』nti.

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

世尊如何因出家而稱為"獨一"？世尊年輕時,黑髮烏亮,正值壯年,生命的第一階段,違背不願意的父母,他們淚流滿面、哭泣哀嘆,捨棄親族群,斬斷一切家庭牽絆,斬斷妻兒牽絆,斬斷親族牽絆,斬斷朋友牽絆,斬斷積蓄牽絆,剃除鬚髮,披上袈裟衣,從在家出家成為無家者,進入無所有狀態,獨自行、住、動、轉、護、持、活。這就是世尊因出家而稱為"獨一"。 世尊如何因無伴侶而稱為"獨一"？他如是出家后,獨自親近森林荒野偏僻的住處,寂靜無喧囂,遠離人聲,適合獨處。他獨自行走,獨自前進,獨自站立,獨自坐下,獨自躺臥,獨自入村托缽,獨自返回,獨自靜坐,獨自經行,獨自行、住、動、轉、護、持、活。這就是世尊因無伴侶而稱為"獨一"。 世尊如何因斷愛而稱為"獨一"？他如是獨一無二,不放逸,熱忱,捨己,住于尼連禪河(現今印度比哈爾邦菩提伽耶附近)岸邊菩提樹下,作大精進,降伏魔羅及其軍隊、黑暗者、死神、放逸之友,斷除、驅散、滅盡、令不存在那遍佈、執著的愛網。 "以愛為伴侶的人,長時輪迴, 此有彼有的輪迴,不能超越。 知道這過患,愛是苦的生因, 離愛無執取,比丘應正念遊行。" 這就是世尊因斷愛而稱為"獨一"。 世尊如何因完全離貪而稱為"獨一"？因為斷除貪慾故稱為完全離貪而獨一,因為斷除嗔恚故稱為完全離嗔而獨一,因為斷除愚癡故稱為完全離癡而獨一,因為斷除煩惱故稱為完全離煩惱而獨一。 世尊如何因行一乘道而稱為"獨一"？一乘道即是四念處、四正勤、四神足、五根、五力、七覺支、八聖道。 "見生盡的一乘道,憐憫利益而知道； 以此道古人度過,將度今人度暴流。" 這就是世尊因行一乘道而稱為"獨一"。;

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tena bodhiñāṇena 『『sabbe saṅkhārā aniccā』』ti bujjhi, 『『sabbe saṅkhārā dukkhā』』ti bujjhi, 『『sabbe dhammā anattā』』ti bujjhi, 『『avijjāpaccayā saṅkhārā』』ti bujjhi…pe… 『『jātipaccayā jarāmaraṇa』』nti bujjhi; 『『avijjānirodhā saṅkhāranirodho』』ti bujjhi…pe… 『『jātinirodhā jarāmaraṇanirodho』』ti bujjhi; 『『idaṃ dukkha』』nti bujjhi, 『『ayaṃ dukkhasamudayo』』ti bujjhi, 『『ayaṃ dukkhanirodho』』ti bujjhi, 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti bujjhi; 『『ime āsavā』』ti bujjhi…pe… 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti bujjhi; 『『ime dhammā pariññeyyā』』ti bujjhi… pahātabbāti… bhāvetabbāti… sacchikātabbāti bujjhi, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti bujjhi.

Atha vā yaṃ kiñci bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi sammābujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Ratimajjhagāti. Ratinti nekkhammaratiṃ vivekaratiṃ upasamaratiṃ sambodhiratiṃ ajjhagā samajjhagā adhigacchi phassesi sacchākāsīti – ekova ratimajjhagā.

Tenāha thero sāriputto –

『『Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā』』ti.

世尊如何因獨自證悟無上正等正覺而稱為"獨一"？覺悟即是在四道中的智、慧根、慧力、擇法覺支、觀察、觀智、正見。世尊以此覺智覺悟："一切行無常"，覺悟"一切行是苦"，覺悟"一切法無我"，覺悟"無明緣行"⋯⋯覺悟"生緣老死"；覺悟"無明滅則行滅"⋯⋯覺悟"生滅則老死滅"；覺悟"這是苦"，覺悟"這是苦集"，覺悟"這是苦滅"，覺悟"這是趣向苦滅之道"；覺悟"這些是漏"⋯⋯覺悟"這是趣向漏滅之道"；覺悟"這些法應遍知"...應斷除...應修習...應證悟；覺悟六觸處的生起、滅沒、味著、過患、出離，覺悟五取蘊的生起、滅沒、味著、過患、出離，覺悟四大種的生起、滅沒、味著、過患、出離；覺悟"凡是有生起性的一切都是滅法"。 或者說，凡是應覺悟、應隨覺悟、應遍覺悟、應正覺悟、應證得、應觸證、應作證的，他都以此覺智覺悟、隨覺悟、遍覺悟、正覺悟、正等覺悟、證得、觸證、作證。這就是世尊因獨自證悟無上正等正覺而稱為"獨一"。 "證得樂"：樂即出離之樂、遠離之樂、寂靜之樂、正覺之樂，他證得、完全證得、獲得、觸證、作證。這就是"獨自證得樂"。 因此長老舍利弗說： "對帶有諸天的世間，如是現見具眼者； 驅散一切黑暗已，獨自證得最勝樂。"

192.

Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgamaṃ.

Taṃ buddhaṃ asitaṃ tādinti. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi [patto (syā.)], balesu ca vasībhāvaṃ pāpuṇi. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. Buddhoti netaṃ 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 buddhoti – taṃ buddhaṃ. Asitanti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca. Katamo taṇhānissayo? Yāva taṇhāsaṅkhātena sīmakataṃ odhikataṃ [pariyādikataṃ (syā.)] pariyantakataṃ pariggahitaṃ mamāyitaṃ – idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthuṃ hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasataṃ taṇhāvicaritaṃ – ayaṃ taṇhānissayo.

Katamo diṭṭhinissayo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho 『『ayāthāvakasmiṃ yāthāvaka』』nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhinissayo.

Buddhassa bhagavato taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā bhagavā cakkhuṃ asito, sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ asito, 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 asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – taṃ buddhaṃ asitaṃ.

Tādinti bhagavā pañcahākārehi tādī – iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī.

192\ "那位佛陀無所依，如如不動，不欺詐，為眾人的領袖而來； 我為眾多被束縛者，帶著問題而來。" "那位佛陀無所依，如如不動"中的"佛陀"：即是世尊，自覺者，無師者，對於前所未聞的諸法自己證悟諸諦，在其中獲得一切知性，在諸力中獲得自在。"佛陀"以何義為佛陀？因覺悟諸諦故是佛陀，因令眾生覺悟故是佛陀，因一切知性故是佛陀，因一切見性故是佛陀，因無需他教故是佛陀，因具威力故是佛陀，因稱為漏盡故是佛陀，因稱為無隨煩惱故是佛陀，因完全離貪故是佛陀，因完全離嗔故是佛陀，因完全離癡故是佛陀，因完全無煩惱故是佛陀，因行一乘道故是佛陀，因獨自證悟無上正等正覺故是佛陀，因破除無覺悟而得覺悟故是佛陀。"佛陀"這名號不是母親所作，不是父親所作，不是兄弟所作，不是姐妹所作，不是朋友和親信所作，不是親族血親所作，不是沙門婆羅門所作，不是諸天所作。這是諸佛世尊在菩提樹下與一切知智的證得同時所作的解脫終極的施設，即是"佛陀"——那位佛陀。 "無所依"有二種依：愛依和見依。什麼是愛依？凡是以愛而作界限、作邊際、作終點、作範圍、執取、我所——這是我的，那是我的，這麼多是我的，到這程度是我的，我的色聲香味觸，被褥衣被，奴婢，羊群雞豬，像馬牛驢，田地房舍，金銀，村鎮王城，國土人民，庫藏府庫，乃至整個大地都以愛而執為我所，直至一百零八種愛行——這是愛依。 什麼是見依？二十事有身見，十事邪見，十事邊執見。任何這樣的見、見趣、見稠林、見荒漠、見亂動、見動搖、見結、執取、執著、住著、妄取、邪道、邪性、外道處、顛倒執、違反執、倒錯執、邪執、"于非真實謂真實"的執取，直至六十二種見——這是見依。 佛世尊的愛依已斷，見依已舍；因愛依已斷、見依已舍，世尊對眼無所依，對耳...鼻...舌...身...意無所依，對色...聲...香...味...觸...家族...群眾...住處...利養...名聲...稱讚...樂...衣服...飲食...臥具...醫藥資具...欲界...色界...無色界...欲有...色有...無色有...想有...無想有...非想非非想有...一蘊有...四蘊有...五蘊有...過去...未來...現在...所見聞覺知的諸法無所依，不依止，不執著，不近取，不耽著，不住著，已出離，已解脫，已脫離，已離系，以無邊際心而住——這就是"那位佛陀無所依"。 "如如不動"：世尊以五種情況如如不動——于可意不可意如如不動，因已舍故如如不動，因已度故如如不動，因已解脫故如如不動，因宣說彼故如如不動。;

Kathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī nindāyapi tādī, sukhepi tādī, dukkhepi tādī; ekacce bāhaṃ gandhena limpeyyuṃ, ekacce bāhaṃ vāsiyā taccheyyuṃ, amukasmiṃ natthi rāgo , amukasmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno ugghātinigghātivītivatto anurodhavirodhaṃ samatikkanto. Evaṃ bhagavā iṭṭhāniṭṭhe tādī.

Kathaṃ bhagavā cattāvīti tādī? Bhagavatā [bhagavato (syā.)] rāgo catto vanto mutto pahīno paṭinissaṭṭho, doso…pe… 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 cattā vantā muttā pahīnā paṭinissaṭṭhā. Evaṃ bhagavā cattāvīti tādī.

Kathaṃ bhagavā tiṇṇāvīti tādī? Bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ , pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaḷigho [ukkhittapaligho (syā. ka.) mahāni. 6] saṃkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So nevācinati, nāpacinati; apacinitvā ṭhito neva pajahati, na upādiyati; pajahitvā ṭhito neva saṃsibbati, na usineti; visinetvā ṭhito neva vidhūpeti, na sandhūpeti; vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṃ sampaṭipādiyitvā ṭhito, ejaṃ samatikkamitvā ṭhito, kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttapaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṃsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā.

『『Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavo』』ti.

Evaṃ bhagavā tiṇṇāvīti tādī.

世尊如何于可意不可意如如不動？世尊于得時如如不動，于失時如如不動，于名聲時如如不動，于無名聲時如如不動，于稱讚時如如不動，于誹謗時如如不動，於樂時如如不動，于苦時如如不動；有些人可能會用香塗抹他的手臂，有些人可能會用斧頭砍他的手臂，對這個沒有貪愛，對那個沒有嗔恨，已舍離順逆，超越高下，已度過隨順與對立。這就是世尊于可意不可意如如不動。 世尊如何因已舍故如如不動？世尊的貪已舍、已吐、已解脫、已斷、已離，嗔...癡...忿...恨...覆...惱...嫉...慳...誑...詐...慢...過慢...憍...放逸...一切煩惱...一切惡行...一切熱惱...一切苦惱...一切熱苦...一切不善行已舍、已吐、已解脫、已斷、已離。這就是世尊因已舍故如如不動。 世尊如何因已度故如如不動？世尊已度欲暴流，已度有暴流，已度見暴流，已度無明暴流，已度、已超度、已度出、已超越、已度過一切輪迴之道。他已住于梵行，已行道路，已到達目標，已到達方向，已到達邊際，已護持梵行，已達最上見，已修習道，已斷煩惱，已通達不動，已證得滅。他已遍知苦，已斷集，已修道，已證滅，已證知應證知者，已遍知應遍知者，已斷應斷者，已修習應修習者，已證得應證得者。他已除障礙，已填壕溝，已拔起門柱，已無門閂，已成聖者，已落下旗幟，已卸重擔，已解脫，已離五支，已具六支，一防護，四依止，已除個別真實，已完全尋求，無濁思惟，身行已寂靜，心善解脫，慧善解脫，圓滿，已住，最上士，最勝士，已得最勝證。他不積集，不消散，住于消散；不斷，不取，住于斷除；不縫合，不解開，住于解開；不熄滅，不燃燒，住于熄滅。因具足無學戒蘊而住，因具足無學定蘊而住，因具足無學慧蘊而住，因具足無學解脫蘊而住，因具足無學解脫知見蘊而住，安立真實而住，超越動搖而住，息滅煩惱火而住，不再輪轉而住，執持所作而住，以解脫受用而住，以慈清凈而住，以悲清凈而住，以喜清凈而住，以舍清凈而住，以究竟清凈而住，以無我所清凈而住，因解脫而住，因滿足而住，住于蘊邊際，住于界邊際，住于處邊際，住于趣邊際，住于生邊際，住于結生邊際，住于有邊際，住于輪迴邊際，住于輪轉邊際，住于最後有，住于最後身，持最後身的世尊。 "這是他最後有，這是最後身； 生死輪迴已盡，他再無後有。" 這就是世尊因已度故如如不動。

Kathaṃ bhagavā muttāvīti tādī? Bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ… kodhā… upanāhā… makkhā… paḷāsā… issāya… macchariyā… māyāya… sāṭheyyā… thambhā… sārambhā… mānā… atimānā… madā… pamādā… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ. Evaṃ bhagavā muttāvīti tādī.

Kathaṃ bhagavā taṃniddesā tādī? Bhagavā sīle sati sīlavāti taṃniddesā tādī, saddhāya sati saddhoti taṃniddesā tādī, vīriye sati vīriyavāti taṃniddesā tādī, satiyā sati satimāti taṃniddesā tādī, samādhismiṃ sati samāhitoti taṃniddesā tādī, paññāya sati paññavāti taṃniddesā tādī, vijjāya sati tevijjoti taṃniddesā tādī, abhiññāya sati chaḷabhiññoti taṃniddesā tādī, dasabale sati dasabaloti taṃniddesā tādī. Evaṃ bhagavā taṃniddesā tādīti – taṃ buddhaṃ asitaṃ tādiṃ.

Akuhaṃ gaṇimāgatanti. Akuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

世尊如何因已解脫故如如不動？世尊心已從貪解脫、遍解脫、善解脫，從嗔...癡...忿...恨...覆...惱...嫉...慳...誑...詐...慢...過慢...憍...放逸...一切煩惱...一切惡行...一切熱惱...一切苦惱...一切熱苦...一切不善行心已解脫、遍解脫、善解脫。這就是世尊因已解脫故如如不動。 世尊如何因宣說彼故如如不動？世尊于有戒時說為持戒者，因宣說彼故如如不動；于有信時說為有信者，因宣說彼故如如不動；于有精進時說為精進者，因宣說彼故如如不動；于有念時說為具念者，因宣說彼故如如不動；于有定時說為入定者，因宣說彼故如如不動；于有慧時說為有慧者，因宣說彼故如如不動；于有明時說為三明者，因宣說彼故如如不動；于有神通時說為六神通者，因宣說彼故如如不動；于有十力時說為具十力者，因宣說彼故如如不動。這就是世尊因宣說彼故如如不動——那位佛陀無所依，如如不動。 "不欺詐，為眾人的領袖而來"中"不欺詐"：有三種欺詐事：受用資具的欺詐事，威儀的欺詐事，近邊說話的欺

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko [atittiko (sī.), itthiko (syā.), purābhedasuttaniddese pāṭhanānattaṃ natthi] cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – 『『kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ, yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ, yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvitaṃ kappeyya . Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ, yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ, yaṃ samaṇo pūtimuttena haritakīkhaṇḍena osadhaṃ kareyyā』』ti tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – 『『ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo』』ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi . So evamāha – 『『tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sace ahaṃ na paṭiggahessāmi , evaṃ tumhe puññena paribāhirā [paṭibāhirā (ka.)] bhavissatha, na mayhaṃ iminā attho, api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī』』ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti [paṭigaṇhati (sī.)], bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

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

什麼是受用資具的欺詐事？在此，居士們邀請比丘接受衣服、飲食、住處、醫藥資具。那位惡欲者，被慾望驅使，渴求衣服、飲食、住處、醫藥資具，爲了獲得更多而拒絕衣服，拒絕飲食，拒絕住處，拒絕醫藥資具。他這樣說："沙門要貴重的衣服做什麼！適合沙門的是從墳場、垃圾堆或店舖收集破布做成僧伽梨衣來穿。沙門要貴重的飲食做什麼！適合沙門的是以乞食維生。沙門要貴重的住處做什麼！適合沙門的是住在樹下、墳場或露地。沙門要貴重的醫藥資具做什麼！適合沙門的是用牛尿和訶黎勒果皮作藥。"基於此，他穿粗劣衣服，食用粗劣飲食，使用粗劣住處，使用粗劣醫藥資具。居士們因此知道："這位沙門少欲、知足、遠離、不群居、精進、持頭陀行"，更多地邀請他接受衣服、飲食、住處、醫藥資具。他這樣說："具足三個條件時，有信的善男子獲得很多功德：有信的現前，有信的善男子獲得很多功德；佈施物的現前，有信的善男子獲得很多功德；應供養者的現前，有信的善男子獲得很多功德。你們既有信心，又有佈施物，我是受施者。如果我不接受，你們就會失去功德，我不需要這些，但爲了憐憫你們我接受。"基於此，他接受很多衣服，接受很多飲食，接受很多住處，接受很多醫藥資具。這種裝作嚴肅、故作莊重、欺詐、欺騙、欺詐性——這就是受用資具的欺詐事。 什麼是威儀的欺詐事？在此，某人惡欲者，被慾望驅使，希望得到尊重，想"這樣人們會尊重我"，他裝飾行走，裝飾站立，裝飾坐下，裝飾躺臥，刻意地行走，刻意地站立，刻意地坐下，刻意地躺臥，裝作入定般地行走，裝作入定般地站立，裝作入定般地坐下，裝作入定般地躺臥，裝作在公開場合禪修。這種威儀的裝飾、佈置、安排、裝作嚴肅、故作莊重、欺詐、欺騙、欺詐性——這就是威儀的欺詐事。

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

Atha vā korajikakorajiko, bhākuṭikabhākuṭiko, kuhakakuhako, lapakalapako, mukhasambhāvito 『『ayaṃ samaṇo imāsaṃ evarūpānaṃ vihārasamāpattīnaṃ lābhī』』ti. Tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Buddhassa bhagavato imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho akuhoti – akuhaṃ.

Gaṇimāgatanti. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇaṃ anusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunīgaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa gaṇī, brāhmaṇagaṇassa gaṇī, vessagaṇassa gaṇī, suddagaṇassa gaṇī, brahmagaṇassa gaṇī, devagaṇassa gaṇī, saṅghiṃ [saṃghagaṇassa gaṇī (sī.)] gaṇiṃ gaṇācariyaṃ. Āgatanti upagataṃ samupagataṃ samupapannaṃ [sampattaṃ (bahūsu)] saṅkassanagaranti – akuhaṃ gaṇimāgataṃ.

Bahūnamidha baddhānanti. Bahūnaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Baddhānanti baddhānaṃ baddhacarānaṃ paricārakānaṃ sissānanti – bahūnamidha baddhānaṃ.

什麼是近邊說話的欺詐事？在此，某人惡欲者，被慾望驅使，希望得到尊重，想"這樣人們會尊重我"，他說與聖法相關的話。他說："穿這樣衣服的沙門是大有威德的"；他說："持這樣缽的...持銅缽的...持水瓶的...持濾水器的...持鑰匙的...穿鞋的...持腰帶的...持繩子的，是大有威德的沙門"；他說："有這樣依止師的是大有威德的沙門"；他說："有這樣阿阇黎的...有這樣同依止師的...同阿阇黎的...朋友的...熟識的...親密的...同伴的，是大有威德的沙門"；他說："住在這樣精舍的，是大有威德的沙門"；他說："住在這樣半圓頂房的...宮殿的...高樓的...洞窟的...巖窟的...小屋的...重閣的...望樓的...圓形房的...庫房的...集會堂的...帳篷的...樹下的，是大有威德的沙門"。 或者，詭詐、狡猾、欺騙、虛談，為人尊重，說"這沙門得到這樣的禪定成就"。他說那種深奧、隱秘、微妙、隱藏、出世間、與空性相應的話。這種裝作嚴肅、故作莊重、欺詐、欺騙、欺詐性——這就是近邊說話的欺詐事。佛世尊的這三種欺詐事已斷、已根除、已平息、已止息、不能再生、被智火燒盡。因此佛陀不欺詐——"不欺詐"。 "為眾人的領袖而來"：領袖即是世尊為領袖。為眾人的導師是領袖，為眾人的導師是領袖，維護眾人是領袖，教導眾人是領袖，訓誡眾人是領袖，無畏地親近眾人是領袖，眾人傾聽、注意、建立了知之心是領袖，使眾人離不善安立於善是領袖，比丘眾的領袖，比丘尼眾的領袖，優婆塞眾的領袖，優婆夷眾的領袖，王眾的領袖，剎帝利眾的領袖，婆羅門眾的領袖，吠舍眾的領袖，首陀羅眾的領袖，梵天眾的領袖，天眾的領袖，僧伽眾的領袖、眾人的導師。"而來"即是來到、抵達、到達僧迦奢城（現今印度北方邦法魯卡巴德區）。這就是"不欺詐，為眾人的領袖而來"。 "為此處眾多隨從"：眾多即是剎帝利、婆羅門、吠舍、首陀羅、在家、出家、天、人。"隨從"即是隨從者、侍者、弟子。這就是"為此處眾多隨從"。

Atthi pañhena āgamanti. Pañhena atthiko āgatomhi [atthikāmha āgatā (sī. ka.) evamīdisesu dvīsu padesupi bahuvacanena], pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ [payirupāsanā (syā. ka.)] siyā atthīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhāgamo tuyhaṃ atthi, tvampi pahu [imāni tīṇi padāni natthi syā. potthake], tvamasi alamattho mayā pucchitaṃ kathetuṃ visajjetuṃ 『『vahassetaṃ bhāra』』nti. Evampi atthi pañhena āgamaṃ.

Tenāha thero sāriputto –

『『Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgama』』nti.

"帶著問題而來"：我帶著問題需求而來，我想要請教問題而來，我想要聽聞問題[的答案]而來。這就是"帶著問題而來"。或者，對於那些有問題需求、想要請教問題、想要聽聞問題[的答案]的人，會有來訪、接近、親近、侍奉。這也是"帶著問題而來"。或者，你有解答問題的能力，你也有資格，你能夠解答我所問的，能夠宣說、回答"請擔負此重任"。這也是"帶著問題而來"。 因此長老舍利弗說： "那位佛陀無所依，如如不動，不欺詐，為眾人的領袖而來； 為此處眾多隨從，我帶著問題而來。"

193.

Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā.

Bhikkhuno vijigucchatoti. Bhikkhunoti puthujjanakalyāṇassa vā bhikkhuno sekkhassa vā bhikkhuno. Vijigucchatoti jātiyā vijigucchato, jarāya… byādhinā… maraṇena… sokehi… paridevehi… dukkhehi… domanassehi… upāyāsehi vijigucchato, nerayikena dukkhena… tiracchānayonikena dukkhena… pettivisayikena dukkhena… mānusikena [mānusakena (sī. syā.) mahāni. 171] dukkhena… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena … vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… 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… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena… bhaginimaraṇena… puttamaraṇena … dhītumaraṇena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti – bhikkhuno vijigucchato.

Bhajato rittamāsananti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro [palāsasanthāro (sī. syā.)]. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ , asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ pavivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajato rittamāsanaṃ.

Rukkhamūlaṃ susānaṃ vāti. Rukkhamūlaṃyeva rukkhamūlaṃ, susānaṃyeva susānanti – rukkhamūlaṃ susānaṃ vā. Pabbatānaṃ guhāsu vāti. Pabbatāyeva pabbatā, kandarāyeva kandarā, giriguhāyeva giriguhā. Pabbatantarikāyo vuccanti pabbatapabbhārāti – pabbatānaṃ guhāsu vā.

Tenāha thero sāriputto –

『『Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā』』ti.

193\ "對於厭離的比丘，親近空閑座處； 樹下或墳場，或在山間洞窟。" "對於厭離的比丘"：比丘指凡夫善比丘或有學比丘。"厭離"：厭離生，厭離老...病...死...憂...悲...苦...憂惱...惱害，厭離地獄之苦...畜生之苦...餓鬼之苦...人間之苦...入胎根本之苦...住胎根本之苦...出胎根本之苦...生后相隨之苦...生后他人加害之苦...自加害之苦...他加害之苦...純苦...行苦...變異苦...眼病之苦...耳病之苦...鼻病之苦...舌病之苦...身病之苦...頭痛之苦...耳痛之苦...口病之苦...牙痛之苦...咳嗽...哮喘...鼻炎...發燒...瘧疾...腹痛...暈厥...痢疾...絞痛...霍亂...麻風...腫瘤...白癩...癆病...癲癇...濕疹...瘙癢...癬...疥...癮瘡...出血...膽病...糖尿病...痔瘡...癤...瘺...膽汁引起的病...痰引起的病...風引起的病...三合病...季節變化引起的病...不調適引起的病...暴力引起的病...業報引起的病...冷...熱...饑...渴...大便...小便...虻蚊風日爬行類接觸之苦...母亡之苦...父亡之苦...兄亡之苦...姐妹亡之苦...子亡之苦...女亡之苦...親戚衰敗之苦...財物衰敗之苦...疾病衰敗之苦...戒衰敗之苦...見衰敗之苦，厭惡、羞恥、嫌惡。這就是"對於厭離的比丘"。 "親近空閑座處"：座處指所坐之處——床、椅、褥、席、皮革片、草蓆、葉席、稻草蓆。那座處遠離不適宜的色境而空閑、遠離、隔絕，遠離不適宜的聲境而空閑、遠離、隔絕，遠離不適宜的五種欲境而空閑、遠離、隔絕。親近、常親近、親善、常親善、實踐那隔絕的座處。這就是"親近空閑座處"。 "樹下或墳場"：就是樹下，就是墳場。這就是"樹下或墳場"。"或在山間洞窟"：就是山，就是山谷，就是山洞。山隙指山的斜坡。這就是"或在山間洞窟"。 因此長老舍利弗說： "對於厭離的比丘，親近空閑座處； 樹下或墳場，或在山間洞窟。"

194.

Uccāvacesu sayanesu, kivanto[gīvanto (syā.) moggallānabyākaraṇaṃ oloketabbaṃ]tattha bheravā;

Ye hi bhikkhu na vedheyya, nigghose sayanāsane.

Uccāvacesusayanesūti. Uccāvacesūti uccāvacesu hīnappaṇītesu chekapāpakesu. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – uccāvacesu sayanesu. Kivanto tattha bheravāti. Kivantoti kivanto [kuvanto (sī.), gīvanto (syā.)] kūjanto nadanto saddaṃ karonto. Atha vā kivantoti kati kittakā kīvatakā kīvabahukā te. Bheravāti sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vāti – kivanto tattha bheravā.

Ye hi bhikkhu na vedheyyāti. Ye hīti ye hi bherave passitvā vā suṇitvā vā na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – ye hi bhikkhu na vedheyya.

Nigghose sayanāsaneti. Appasadde appanigghose vijanavāte manussarāhasseyyake paṭisallānasāruppe senāsaneti – nigghose sayanāsane.

Tenāha thero sāriputto –

『『Uccāvacesu sayanesu, kivanto tattha bheravā;

Ye hi bhikkhu na vedheyya, nigghose sayanāsane』』ti.

194\ "在各種臥處，那裡有多少恐怖； 比丘對此不應震驚，在寂靜住處。" "在各種臥處"："各種"指各種高低、優劣、善惡。臥處指住所、精舍、半圓頂房、宮殿、高樓、洞窟。這就是"在各種臥處"。"那裡有多少恐怖"："多少"指叫喊、咆哮、吼叫、發聲。或者"多少"指有多少、幾多、多少量、有多少個。"恐怖"指獅子、老虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎子、蜈蚣，或有盜賊、暴徒、作惡者、未作惡者。這就是"那裡有多少恐怖"。 "比丘對此不應震驚"："對此"指見到或聽到恐怖時不應顫抖、不應戰慄、不應劇烈震動、不應驚慌、不應恐慌、不應惶恐、不應害怕、不應陷入恐懼，應無畏、無懼、不驚慌、不逃避，應住于已斷恐怖、已離身毛豎立。這就是"比丘對此不應震驚"。 "在寂靜住處"：在少聲、少響、無人氣息、隱居、適合獨處的住處。這就是"在寂靜住處"。 因此長老舍利弗說： "在各種臥處，那裡有多少恐怖； 比丘對此不應震驚，在寂靜住處。"

195.

Kati parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane.

Kati parissayā loketi. Katīti kati kittakā kīvatakā kīvabahukā. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā 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 jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā…pe… sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā – 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. Evaṃ 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.

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 naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

195\ "世間有幾種危難，行向未至方向時； 比丘在偏僻住處，應當克服哪些？" "世間有幾種危難"："幾種"指有多少、幾多、多少量、有多少個。"危難"有兩種——顯明危難和隱藏危難。 什麼是顯明危難？獅子、老虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎子、蜈蚣，或有盜賊、暴徒、作惡者、未作惡者，眼病、耳病、鼻病、舌病、身病、頭痛、耳痛、口病、牙痛、咳嗽、哮喘、鼻炎、發燒、瘧疾、腹痛、暈厥、痢疾、絞痛、霍亂、麻風、腫瘤、白癩、癆病、癲癇、濕疹、瘙癢、癬、疥、癮瘡、出血、膽病、糖尿病、痔瘡、癤、瘺、膽汁引起的病...冷、熱、饑、渴、大便、小便、虻蚊風日爬行類接觸——這些稱為顯明危難。 什麼是隱藏危難？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、詐、慢、過慢、憍、放逸、一切煩惱、一切惡行、一切熱惱、一切苦惱、一切熱苦、一切不善行——這些稱為隱藏危難。 "危難"以何義為危難？壓迫故為危難，導致衰退故為危難，依止於彼故為危難。 如何壓迫故為危難？那些危難壓迫、逼迫、克服、征服、毀滅、摧毀那個人。這就是壓迫故為危難。 如何導致衰退故為危難？那些危難導致善法衰退障礙。哪些善法？正行道、隨順行道、不違逆行道、無違背行道、隨義行道、法隨法行道、戒圓滿、根門守護、飲食知量、警寤修習、正念正知、修習四念處、修習四正勤、四神足、五根、五力、七覺支、八支聖道——導致這些善法衰退障礙。這就是導致衰退故為危難。 如何依止於彼故為危難？在那裡這些惡不善法依止自體而生起。如洞穴居生物住在洞穴，水生生物住在水中，林居生物住在林中，樹居生物住在樹上。同樣，在那裡這些惡不善法依止自體而生起。這就是依止於彼故為危難。 這是世尊所說： "諸比丘，有內住弟子、有阿阇黎的比丘住不安樂。諸比丘，如何有內住弟子、有阿阇黎的比丘住不安樂？在此，諸比丘，比丘以眼見色時，生起惡不善法、隨憶想、結縛，那些惡不善法住在他內，流注於他，因此稱為'有內住弟子'。它們影響他，惡不善法影響他，因此稱為'有阿阇黎'。

『『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 antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko, doso, bhikkhave…pe… moho , bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā』』.

『『Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

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

Andhantamaṃ [andhatamaṃ (syā. ka.) mahāni. 156; 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 aphāsuvihārāyā』』ti.

『『Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala』』nti.

Evampi tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā –

『『Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī』』ti.

Evampi tatrāsayāti – parissayā. Loketi manussaloketi – kati parissayā loke.

Gacchato agataṃ disanti. Agatā disā vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā.

『『Samatittikaṃ anavasesaṃ, telapattaṃ yathā parihareyya;

Evaṃ sacittamanurakkhe, patthayāno [patthayamāno (syā.)] disaṃ agatapubbaṃ』』.

Agatapubbaṃ disaṃ vajato gacchato abhikkamatoti – gacchato agataṃ disaṃ.

再者，諸比丘，比丘以耳聞聲時...以鼻嗅香時...以舌嘗味時...以身觸觸時...以意識法時

Ye bhikkhu abhisambhaveti. Yeti ye parissaye abhisambhaveyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – ye bhikkhu abhisambhave.

Pantamhisayanāsaneti. Ante pante pariyante selante vā vanante vā nadante vā udakante vā yattha na kasīyati na vapīyati, janantaṃ atikkamitvā manussānaṃ anupacāre senāsaneti – pantamhi sayanāsane.

Tenāha thero sāriputto –

『『Kati parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane』』ti.

"比丘應克服哪些"："哪些"指應克服、征服、戰勝、制服、摧毀那些危難。這就是"比丘應克服哪些"。 "在偏僻住處"：在邊緣、偏遠、盡頭、山邊或林邊或河邊或水邊，那裡不耕作不播種，超越人群活動範圍的住處。這就是"在偏僻住處"。 因此長老舍利弗說： "世間有幾種危難，行向未至方

196.

Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno.

Kyāssa byappathayo assūti. Kīdisena byappathena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti vacīpārisuddhiṃ pucchati. Katamā vacīpārisuddhi? Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catudosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. Dasa kathāvatthūni katheti, seyyathidaṃ – appicchakathaṃ santuṭṭhikathaṃ pavivekakathaṃ asaṃsaggakathaṃ vīriyārambhakathaṃ sīlakathaṃ samādhikathaṃ paññākathaṃ vimuttikathaṃ vimuttiñāṇadassanakathaṃ satipaṭṭhānakathaṃ sammappadhānakathaṃ iddhipādakathaṃ indriyakathaṃ balakathaṃ bojjhaṅgakathaṃ maggakathaṃ phalakathaṃ nibbānakathaṃ katheti . Vācāya yato yatto paṭiyatto gutto gopito rakkhito saṃvuto – ayaṃ vacīpārisuddhi. Edisāya vacīpārisuddhiyā samannāgato assāti – kyāssa byappathayo assu.

Kyāssassu idha gocarāti. Kīdisena gocarena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti gocaraṃ pucchati. Atthi gocaro, atthi agocaro.

Katamo agocaro? Idhekacco vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārīgocaro [thūlakumārīgocaro (syā. ka.)] vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati agocaro.

Atha vā antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati, hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārikāyo olokento, kumārake olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento [ullokento (sī. ka.) mahāni. 157 natthi pāṭhanānattaṃ], adho olokento, disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati agocaro.

196\ "他的語言應是何種，他在此應有何行處； 持心精進的比丘，應有何種戒行？" "他的語言應是何種"：應具備什麼樣的語言，什麼樣的形式，什麼樣的方式，什麼樣的特徵，這是在問語清凈。什麼是語清凈？在此，比丘斷除妄語，遠離妄語，說實語、實相語，可信、不欺世間。斷除離間語，遠離離間語，不從這裡聽來告訴那裡以離間這些人，不從那裡聽來告訴這裡以離間那些人，如是他是分裂者的調解者，和合者的支持者，喜樂和合，欣喜和合，歡喜和合，說能導致和合的話。斷除粗惡語，遠離粗惡語；說柔和、悅耳、可愛、入心、優雅、令眾歡喜、令眾愉悅的語言。斷除綺語，遠離綺語，說應時語、真實語、有義語、法語、律語，說有價值的話，適時、有理由、有節制、有意義。具足四種語善行，說離四過失的語言，遠離、離開、超脫、解脫、脫離三十二種閑談，以無界限心而住。說十種論事，即：少欲論、知足論、遠離論、不雜處論、精進發起論、戒論、定論、慧論、解脫論、解脫知見論、念處論、正勤論、神足論、根論、力論、覺支論、道論、果論、涅槃論。語言約束、制御、守護、保護、防護、收斂——這是語清凈。應具備如此語清凈——這就是"他的語言應是何種"。 "他在此應有何行處"：應具備什麼樣的行處，什麼樣的形式，什麼樣的方式，什麼樣的特徵，這是在問行處。有行處，有非行處。 什麼是非行處？在此，某人以妓女為行處，或以寡婦為行處，或以少女為行處，或以黃門為行處，或以比丘尼為行處，或以酒家為行處，或與國王、大臣、外道、外道弟子以不適宜的交往而住。或者那些無信、不信樂、不能供養、辱罵譭謗、欲不利、欲無益、欲不安、欲無安穩的家庭對比丘、比丘尼、優婆塞、優婆夷，他親近、往來、侍奉這樣的家庭——這稱為非行處。 或者進入村中，走在路上不攝護而行，觀看象，觀看馬，觀看車，觀看步行者，觀看女人，觀看男人，觀看少女，觀看少年，觀看商店，觀看房屋前面，向上看，向下看，四處張望而行——這也稱為非行處。

Atha vā cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa na saṃvarāya paṭipajjati, na rakkhati manindriyaṃ manindriye na saṃvaraṃ āpajjati – ayampi vuccati agocaro.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti, evarūpaṃ visūkadassanaṃ anuyutto hoti – ayampi vuccati agocaro.

Pañcapi kāmaguṇā agocarā. Vuttañhetaṃ bhagavatā – 『『mā, bhikkhave, agocare caratha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, bhikkhuno agocaro paravisayo』』 – ayampi vuccati agocaro.

Katamo gocaro? Idha bhikkhu na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārīgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunīgocaro hoti, na pānāgāragocaro hoti, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayampi vuccati gocaro.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati, na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati gocaro.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… manindriye saṃvaraṃ āpajjati – ayampi vuccati gocaro.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā iti, evarūpā visūkadassanā paṭivirato hoti – ayampi vuccati gocaro.

或者以眼見色時，取相、取細相。因此，他住于不防護眼根...意根，貪憂惡不善法會流入，他不為防護而行，不護意根，不在意根上生起防護——這也稱為非行處。 或者如某些沙門婆羅門食用信施食物后，他們沉溺於這樣的觀看錶演，即：舞蹈、歌唱、音樂、戲劇、說書、手鼓、銅鈸、魔術、雜耍、竹戲、洗象、象斗、馬斗、水牛斗、公牛斗、山羊斗、公羊斗、雞斗、鵪鶉斗、棍斗、拳斗、摔跤、演習、閱兵、軍隊佈陣、軍隊檢閱等等，他沉溺於這樣的觀看錶演——這也稱為非行處。 五種欲境也是非行處。這是世尊所說："諸比丘，莫行於非行處、他境界。諸比丘，行於非行處、他境界時，魔羅會得到機會，魔羅會得到所緣。諸比丘，什麼是比丘的非行處、他境界？即五種欲境。哪五種？眼所識可意、可愛、可悅、可意相、伴隨欲、可染著的色，耳所識聲...鼻所識香...舌所識味...身所識可意、可愛、可悅、可意相、伴隨欲、可染著的觸。諸比丘，這稱為比丘的非行處、他境界"——這也稱為非行處。 什麼是行處？在此，比丘不以妓女為行處，不以寡婦為行處，不以少女為行處，不以黃門為行處，不以比丘尼為行處，不以酒家為行處，不與國王、大臣、外道、外道弟子以不適宜的交往而住。那些有信、信樂、如水井、袈裟光明、行沙門之風的家庭，欲利益、欲無害、欲安樂、欲解脫安穩的家庭對比丘、比丘尼、優婆塞、優婆夷，他親近、往來、侍奉這樣的家庭——這稱為行處。 或者比丘進入村中，走在路上攝護而行，不觀看象，不觀看馬，不觀看車，不觀看步行者...不四處張望而行——這也稱為行處。 或者比丘以眼見色時，不取相...在意根上生起防護——這也稱為行處。 或者如某些沙門婆羅門食用信施食物后，他們不沉溺於這樣的觀看錶演，即：舞蹈、歌唱、音樂...軍隊檢閱等等，遠離這樣的觀看錶演——這也稱為行處。

Cattāropi satipaṭṭhānā gocaro. Vuttañhetaṃ bhagavatā – 『『gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati, vedanāsu…pe. … citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, bhikkhuno gocaro sako pettiko visayo – ayampi vuccati gocaro. Edisena gocarena samannāgato assā』』ti – kyāssassu idha gocarā.

Kānisīlabbatānāssūti. Kīdisena sīlabbatena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti sīlabbatapārisuddhiṃ pucchati. Katamā sīlabbatapārisuddhi? Atthi sīlañceva vatañca, atthi vataṃ na sīlaṃ. Katamaṃ sīlañceva vatañca? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yo tattha saññamo saṃvaro avītikkamo – idaṃ sīlaṃ. Yaṃ samādānaṃ – taṃ vataṃ . Saṃvaraṭṭhena sīlaṃ, samādānaṭṭhena vataṃ – idaṃ vuccati sīlañceva vatañca.

Katamaṃ vataṃ na sīlaṃ? Aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅgaṃ – idaṃ vuccati vataṃ na sīlaṃ. Vīriyasamādānampi vuccati vataṃ na sīlaṃ. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ.

『『Nāsissaṃ na pivissāmi, vihārato na nikkhame [na nikkhamiṃ (syā.) mahāni. 17];

Napi passaṃ nipātessaṃ, taṇhāsalle anūhate』』ti.

四念處也是行處。這是世尊所說："諸比丘，行於行處、自ancestral境界。諸比丘，行於行處、自ancestral境界時，魔羅不會得到機會，魔羅不會得到所緣。諸比丘，什麼是比丘的行處、自ancestral境界？即四念處。哪四種？在此，諸比丘，比丘住于觀身身...受...心...法法，精進、正知、正念，調伏世間貪憂。諸比丘，這稱為比丘的行處、自ancestral境界"——這也稱為行處。應具備如此行處——這就是"他在此應有何行處"。 "應有何種戒行"：應具備什麼樣的戒行，什麼樣的形式，什麼樣的方式，什麼樣的特徵，這是在問戒行清凈。什麼是戒行清凈？有戒與行，有行非戒。 什麼是戒與行？在此，比丘具戒，住于防護別解脫律儀，具足行處，見微細罪生怖畏，受持學習學處。其中的自製、防護、不違犯——這是戒。其中的受持——這是行。以防護義為戒，以受持義為行——這稱為戒與行。 什麼是行非戒？八頭陀行——林住支、常乞食支、糞掃衣支、三衣支、次第乞食支、食后不食支、常坐不臥支、隨處住支——這稱為行非戒。精進受持也稱為行非戒。"即使皮筋骨留存，身體血肉乾枯，若未證得應以人的力量、人的精進、人的勇猛、人的努力所應證得的，決不停止精進"——如此立心努力。這樣的精進受持稱為行非戒。 "我不吃不喝，不出精舍； 不臥右脅，直到拔除渴愛箭。"

Cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi… na tāvāhaṃ imamhā caṅkamā orohissāmi… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā… guhāya… leṇā… kuṭiyā… kūṭāgārā… aṭṭā… māḷā… uddaṇḍā… upaṭṭhānasālāya… maṇḍapā… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva pubbaṇhasamayaṃ ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva majjhanhikasamayaṃ… sāyanhasamayaṃ … purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante… gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ – ayaṃ sīlabbatapārisuddhi. Edisāya [kīdisāya (sī.), īdisāya (syā.)] sīlabbatapārisuddhiyā samannāgato assāti – kāni sīlabbatānāssu.

Pahitattassa bhikkhunoti. Pahitattassāti āraddhavīriyassa thāmagatassa daḷhaparakkamassa anikkhittacchandassa anikkhittadhurassa kusalesu dhammesu. Atha vā pesitattassa yassatthāya pesito attatthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. 『『Sabbe saṅkhārā aniccā』』ti pesitattassa, 『『sabbe saṅkhārā dukkhā』』ti pesitattassa, 『『sabbe dhammā anattā』』ti pesitattassa, 『『avijjāpaccayā saṅkhārā』』ti pesitattassa …pe… 『『jātipaccayā jarāmaraṇa』』nti pesitattassa, 『『avijjānirodhā saṅkhāranirodho』』ti pesitattassa…pe… 『『jātinirodhā jarāmaraṇanirodho』』ti pesitattassa, 『『idaṃ dukkha』』nti pesitattassa…pe… 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti pesitattassa, 『『ime āsavā』』ti pesitattassa…pe… 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti pesitattassa, 『『ime dhammā abhiññeyyā』』ti pesitattassa…pe… 『『ime dhammā sacchikātabbā』』ti pesitattassa, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, pañcannaṃ upādānakkhandhānaṃ… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti pesitattassa. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – pahitattassa bhikkhuno.

Tenāha thero sāriputto –

『『Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno』』ti.

立心努力。這樣的精進受持稱為行非戒。"我不破此跏趺坐，直到我的心無取著而從諸漏解脫"——立心努力。這樣的精進受持稱為行非戒。"我不從此座起身...不從此經行處下來...不從精舍出來...不從半圓頂房出來...不從宮殿出來...不從平頂房...不從洞窟...不從窟...不從小屋...不從重閣...不從高樓...不從圓屋...不從涼亭...不從集會堂...不從亭子...不從樹下出來，直到我的心無取著而從諸漏解脫"——立心努力。這樣的精進受持稱為行非戒。"就在今早，我要引生、集生、證得、觸證、實現聖法"——立心努力。這樣的精進受持稱為行非戒。"就在正午...傍晚...食前...食后...初夜...中夜...后夜...黑分...白分...雨季...冬季...夏季...前生階段...中生階段...後生階段，我要引生、集生、證得、觸證、實現聖法"——立心努力。這樣的精進受持稱為行非戒——這是戒行清凈。應具備如此戒行清凈——這就是"應有何種戒行"。 "精進比丘"："精進"即發勤精進、有力、堅固精進、于善法中不捨欲、不捨擔。或"精進"即被派遣，為其義而被派遣于義理、特相、因緣、處非處。"一切行無常"而被派遣，"一切行是苦"而被派遣，"一切法無我"而被派遣，"無明緣行"而被派遣...乃至..."生緣老死"而被派遣，"無明滅則行滅"而被派遣...乃至..."生滅則老死滅"而被派遣，"此是苦"而被派遣...乃至..."此是趣苦滅道"而被派遣，"此是漏"而被派遣...乃至..."此是趣漏滅道"而被派遣，"此是應證知法"而被派遣...乃至..."此是應實現法"而被派遣，對六觸處的生起、消失、味、患、出離而被派遣，對五取蘊...四大種的生起、消失、味、患、出離而被派遣，"凡是集法者，一切是滅法"而被派遣。"比丘"指凡夫善比丘或有學比丘——這就是"精進比丘"。 因此長老舍利弗說： "他的語言應是何種，他在此應有何行處； 應有何種戒行，精進比丘？

197.

Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano.

Kaṃso sikkhaṃ samādāyāti kaṃ so sikkhaṃ ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvāti – kaṃ so sikkhaṃ samādāya.

Ekodi nipako satoti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ…pe… sammāsamādhi. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. So vuccati satoti – sato. Kaṃ so sikkhaṃ samādāyāti adhisīlasikkhaṃ pucchati. Ekodīti adhicittasikkhaṃ pucchati. Nipakoti adhipaññāsikkhaṃ pucchati. Satoti pārisuddhiṃ pucchatīti – kaṃ so sikkhaṃ samādāya, ekodi nipako sato.

Kammārorajatasseva, niddhame malamattanoti. Kammāro vuccati suvaṇṇakāro, rajataṃ vuccati jātarūpaṃ. Yathā suvaṇṇakāro jātarūpassa oḷārikampi malaṃ dhamati sandhamati niddhamati, majjhimakampi malaṃ dhamati sandhamati niddhamati, sukhumakampi malaṃ dhamati sandhamati niddhamati; evameva bhikkhu attano oḷārikepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, majjhimakepi kilese… sukhumakepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Atha vā bhikkhu attano rāgamalaṃ dosamalaṃ mohamalaṃ mānamalaṃ diṭṭhimalaṃ kilesamalaṃ duccaritamalaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Atha vā sammādiṭṭhiyā micchādiṭṭhiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Sammāsaṅkappena micchāsaṅkappaṃ…pe… sammāvācāya micchāvācaṃ… sammākammantena micchākammantaṃ… sammāājīvena micchāājīvaṃ… sammāvāyāmena micchāvāyāmaṃ… sammāsatiyā micchāsatiṃ… sammāsamādhinā micchāsamādhiṃ… sammāñāṇena micchāñāṇaṃ… sammāvimuttiyā micchāvimuttiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

Atha vā ariyena aṭṭhaṅgikena maggena sabbe kilese sabbe duccarite sabbe darathe sabbe pariḷāhe sabbe santāpe sabbākusalābhisaṅkhāre dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gametīti – kammāro rajatasseva niddhame malamattano.

Tenāha thero sāriputto –

『『Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano』』ti.

197\ "他應持守何種學，專一、明智而具念； 如工匠煉銀般，除去自身垢穢。" "他應持守何種學"：他應採取、持守、執取、把握、深入何種學——這就是"他應持守何種學"。 "專一、明智而具念"："專一"指心一境性，心不散亂，意不混亂，寂止、定根、定力...正定。"明智"指明智者、賢者、具慧者、具覺者、具智者、具辨別者、具慧者。"具念"因四種原因而具念——修習身身隨觀念處而具念，受...心...修習法法隨觀念處而具念。他被稱為具念——這就是"具念"。"他應持守何種學"是在問增上戒學。"專一"是在問增上心學。"明智"是在問增上慧學。"具念"是在問清凈——這就是"他應持守何種學，專一、明智而具念"。 "如工匠煉銀般，除去自身垢穢"："工匠"指金匠，"銀"指黃金。如同金匠吹除、煉除、凈除黃金的粗垢，吹除、煉除、凈除中等垢，吹除、煉除、凈除細垢；同樣，比丘吹除、煉除、凈除、斷除、驅散、令滅、令不存在自己的粗重煩惱，中等煩惱...細微煩惱吹除、煉除、凈除、斷除、驅散、令滅、令不存在。 或者比丘吹除、煉除、凈除、斷除、驅散、令滅、令不存在自己的貪垢、瞋垢、癡垢、慢垢、見垢、煩惱垢、惡行垢、令盲、令無眼、令無智、滅慧、苦分、不導向涅槃。 或者以正見吹除、煉除、凈除、斷除、驅散、令滅、令不存在邪見。以正思維[除去]邪思維...以正語[除去]邪語...以正業[除去]邪業...以正命[除去]邪命...以正精進[除去]邪精進...以正念[除去]邪念...以正定[除去]邪定...以正智[除去]邪智...以正解脫吹除、煉除、凈除、斷除、驅散、令滅、令不存在邪解脫。 或者以八支聖道吹除、煉除、凈除、斷除、驅散、令滅、令不存在一切煩惱、一切惡行、一切憂慮、一切熱惱、一切苦惱、一切不善行——這就是"如工匠煉銀般，除去自身垢穢"。 因此長老舍利弗說： "他應持守何種學，專一、明智而具念； 如工匠煉銀般，除去自身垢穢。"

198.

Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā]

Rittāsanaṃ sayanaṃ sevato ve;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajānaṃ.

Vijigucchamānassayadidaṃ phāsūti. Vijigucchamānassāti jātiyā vijigucchamānassa, jarāya… byādhinā… maraṇena… sokehi … paridevehi… dukkhehi… domanassehi… upāyāsehi…pe… diṭṭhibyasanena dukkhena vijigucchamānassa aṭṭīyamānassa [aṭṭiyamānassa (syā. ka.)] harāyamānassāti – vijigucchamānassa. Yadidaṃ phāsūti yaṃ phāsuvihāraṃ taṃ kathayissāmi. Katamo phāsuvihāro? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo nibbānañca nibbānagāminī ca paṭipadā – ayaṃ phāsuvihāroti – vijigucchamānassa yadidaṃ phāsu.

Sāriputtāti bhagavāti. Taṃ theraṃ nāmenālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji [paṭibhaji (sī. syā.) mahāni. 50 natthi pāṭhanānattaṃ] dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhiññāyatanānaṃ 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 – sāriputtāti bhagavā.

198\ "對厭離者這是安樂，[世尊對舍利弗說] 實踐空座臥具者； 為求正覺隨法行，我為你說如所知。" "對厭離者這是安樂"："厭離者"指厭離生、老、病、死、憂、悲、苦、憂惱、惱害...見災患苦，感到不適、羞恥——這就是"厭離者"。"這是安樂"：我將說那安樂住。什麼是安樂住？正行道、隨順行道、不違逆行道、不相違行道、隨義行道、法隨法行道、戒具足、根門防護、食知量、警寤修習、正知正念、四念處、四正勤、四神足、五根、五力、七覺支、八支聖道、涅槃及趣向涅槃之道——這是安樂住——這就是"對厭離者這是安樂"。 "世尊對舍利弗說"：他以名字稱呼那位長老。"世尊"是尊敬語。又，破除貪慾故為世尊，破除瞋恚故為世尊，破除愚癡故為世尊，破除慢故為世尊，破除見故為世尊，破除刺故為世尊，破除煩惱故為世尊，分別、辨別、詳細分別法寶故為世尊，諸有的終結者故為世尊，修習身、修習戒、修習心、修習慧故為世尊；或世尊親近森林、邊地、遠離、少聲、少響、人跡罕至、適合獨處的住處故為世尊；或世尊分享衣服、飲食、住處、病緣醫藥資具故為世尊；或世尊分享義味、法味、解脫味、增上戒、增上心、增上慧故為世尊；或世尊分享四禪、四無量、四無色定故為世尊；或世尊分享八解脫、八勝處、九次第住定故為世尊；或世尊分享十想修習、十遍處定、安般念定、不凈定故為世尊；或世尊分享四念處、四正勤、四神足、五根、五力、七覺支、八支聖道故為世尊；或世尊分享十如來力、四無畏、四無礙解、六神通、六佛法故為世尊；"世尊"此名非母作，非父作，非兄作，非姐妹作，非朋友作，非親族作，非沙門婆羅門作，非天神作；這是諸佛世尊在菩提樹下隨一切智智的獲得而作的最終解脫之稱謂，即所謂"世尊"——這就是"世尊對舍利弗說"。

Rittāsanaṃ sayanaṃ sevato veti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Taṃ sayanāsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena…pe… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ sayanāsanaṃ sevato nisevato saṃsevato paṭisevatoti – rittāsanaṃ sayanaṃ sevato ve.

Sambodhikāmassa yathānudhammanti. Sambodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Taṃ sambodhiṃ bujjhitukāmassa anubujjhitukāmassa paṭibujjhitukāmassa sambujjhitukāmassa adhigantukāmassa phassitukāmassa sacchikātukāmassāti – sambodhikāmassa.

Yathānudhammanti katame bodhiyā anudhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti bodhiyā anudhammā. Atha vā catunnaṃ maggānaṃ pubbabhāge vipassanā – ime vuccanti bodhiyā anudhammāti – sambodhikāmassa yathānudhammaṃ.

Taṃte pavakkhāmi yathā pajānanti. Tanti bodhiyā anudhammaṃ. Pavakkhāmīti pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmi. Yathā pajānanti yathā pajānaṃ yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto na itihitihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammaṃ, taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

Tenāha bhagavā –

『『Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā]

Rittāsanaṃ sayanaṃ sevato ve;

Sambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajāna』』nti.

"實踐空座臥具者"："座"指所坐之處——床、椅、墊子、蓆子、皮革、草蓆、葉席、稻草蓆。"臥具"指住處——精舍、半圓頂房、宮殿、平頂房、洞窟。那臥坐處遠離不適宜的色所見而空、遠離、遍離，遠離不適宜的聲所聞...乃至...遠離不適

199.

Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ[siriṃsapānaṃ (sī. ka.)], manussaphassānaṃ catuppadānaṃ.

Pañcannaṃ dhīro bhayānaṃ na bhāyeti. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro pañcannaṃ bhayānaṃ na bhāyeyya na taseyya na santaseyya na uttaseyya na parittaseyya na santāsaṃ āpajjeyya , abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – pañcannaṃ dhīro bhayānaṃ na bhāye.

Bhikkhu sato sapariyantacārīti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato – so vuccati sato. Sapariyantacārīti cattāro pariyantā – sīlasaṃvarapariyanto, indriyasaṃvarapariyanto, bhojane mattaññutāpariyanto, jāgariyānuyogapariyanto.

Katamo sīlasaṃvarapariyanto? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu . Antopūtibhāvaṃ paccavekkhamāno anto sīlasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ sīlasaṃvarapariyanto.

Katamo indriyasaṃvarapariyanto? Idha bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ susaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Ādittapariyāyaṃ paccavekkhamāno anto indriyasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ indriyasaṃvarapariyanto.

Katamo bhojane mattaññutāpariyanto? Idha bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. Akkhabbhañjanavaṇapaṭicchādanaputtamaṃsūpamaṃ paccavekkhamāno anto bhojane mattaññutāpariyante carati, mariyādaṃ na bhindati – ayaṃ bhojane mattaññutāpariyanto.

Katamo jāgariyānuyogapariyanto? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Bhaddekarattavihāraṃ [bhaddekarattivihāraṃ (sī. ka.)] paccavekkhamāno anto jāgariyānuyogapariyante carati, mariyādaṃ na bhindati – ayaṃ jāgariyānuyogapariyantoti – bhikkhu sato sapariyantacārī.

"堅智者不怖五懼，正念比丘行有界； 虻蚊及蛇蟲之懼，人觸及四足之懼。" "堅智者不怖五懼"："堅智者"指堅智、賢明、具慧、覺者、具智、辨別者、具慧者。堅智者對五種怖畏不怖、不驚、不恐、不駭、不怖懼、不陷入驚恐，無畏、無懼、無驚、不逃避、已斷怖懼、離身毛豎立而住——這就是"堅智者不怖五懼"。 "正念比丘行有界"："比丘"指凡夫善比丘或有學比丘。"正念"因四種原因而具念——修習身身隨觀念處而具念，受...心...修習法法隨觀念處而具念——他被稱為具念。"行有界"：四種界限——戒律儀界限、根律儀界限、食知量界限、警寤修習界限。 什麼是戒律儀界限？在此，比丘具戒，住于防護別解脫律儀，具足行處，見微細罪生怖畏，受持學習學處。觀察內在腐敗而行於戒律儀界限內，不破壞規範——這是戒律儀界限。 什麼是根律儀界限？在此，比丘以眼見色不取相、不取細相。因此...在眼根上生起防護。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意識法不取相、不取細相。因此他住于善防護意根，貪憂惡不善法不會流入，他為防護而行，護意根，在意根上生起防護。觀察火遍經而行於根律儀界限內，不破壞規範——這是根律儀界限。 什麼是食知量界限？在此，比丘如理思惟而食用食物，不為嬉戲，不為驕慢，不為裝飾，不為莊嚴，僅為此身住立、維持、止息傷害、資助梵行。如是我止息舊受，不生新受，我將維持、無過、安樂而住。觀察如軸油、傷藥、子肉之喻而行於食知量界限內，不破壞規範——這是食知量界限。 什麼是警寤修習界限？在此，比丘晝日經行、坐禪凈除心中障法，初夜經行、坐禪凈除心中障法，中夜以右脅如獅子臥，足足相疊，具念正知，作意起想，后夜起身經行、坐禪凈除心中障法。觀察一夜賢善而行於警寤修習界限內，不破壞規範——這是警寤修習界限——這就是"正念比丘行有界"。

Ḍaṃsādhipātānaṃ sarīsapānanti. Ḍaṃsā vuccanti piṅgalamakkhikāyo. Adhipātakā vuccanti sabbāpi makkhikāyo. Kiṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo? Tā uppatitvā uppatitvā khādanti; taṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo. Sarīsapā vuccanti ahīti – ḍaṃsādhipātānaṃ sarīsapānaṃ.

Manussaphassānaṃcatuppadānanti. Manussaphassā vuccanti corā vā assu mānavā vā katakammā vā akatakammā vā. Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Yo koci manussato upaghāto – manussaphasso. Catuppadānanti sīhā byagghā dīpi acchā taracchā kokā mahiṃsā hatthī. Te bhikkhuṃ maddeyyuṃ khādeyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Catuppadato upaghāto yaṃ kiñci catuppadabhayanti – manussaphassānaṃ catuppadānaṃ.

Tenāha bhagavā –

『『Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadāna』』nti.

200.

Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī.

Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravānīti. Paradhammikā vuccanti satta sahadhammike ṭhapetvā ye keci buddhe dhamme saṅghe appasannā . Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Tesaṃ bahubherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na santaseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – paradhammikānampi na santaseyya disvāpi tesaṃ bahubheravāni.

Athāparāni abhisambhaveyya, parissayāni kusalānuesīti. Athāparānipi atthi abhisambhotabbāni abhibhavitabbāni ajjhottharitabbāni pariyādiyitabbāni madditabbāni. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… evampi tatrāsayāti – parissayā. Kusalānuesīti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ esantena gavesantena pariyesantena parissayā abhisambhotabbā abhibhavitabbā ajjhottharitabbā pariyādiyitabbā madditabbāti – athāparāni abhisambhaveyya parissayāni kusalānuesī.

Tenāha bhagavā –

『『Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī』』ti.

"虻蚊及蛇蟲"："虻"指棕色蠅。"飛蟲"指一切蠅。為什麼一切蠅稱為"飛蟲"？它們飛起飛起而咬，因此一切蠅稱為"飛蟲"。"蛇蟲"指蛇——這就是"虻蚊及蛇蟲"。 "人觸及四足"："人觸"指盜賊或年輕人，作惡或未作惡。他們可能問比丘問題或提出論點，或辱罵、責罵、激怒、激惱、傷害、損害、惱害、惱亂、殺害、傷殺或造成傷害。任何來自人的傷害——這是人觸。"四足"指獅子、老虎、豹、熊、野豬、野牛、大象。它們可能踐踏、咬食、傷害、損害、惱害、惱亂、殺害、傷殺或造成傷害比丘。來自四足的任何傷害，任何四足之怖——這就是"人觸及四足"。 因此世尊說： "堅智者不怖五懼，正念比丘行有界； 虻蚊及蛇蟲之懼，人觸及四足之懼。" 200 "見異法者眾可畏，亦不應當生恐懼； 更應克服其他種，障礙追求于善者。" "見異法者眾可畏，亦不應當生恐懼"："異法者"指除七同法者外，任何對佛法僧不信者。他們可能問比丘問題或提出論點，或辱罵、責罵、激怒、激惱、傷害、損害、惱害、惱亂、殺害、傷殺或造成傷害。見或聞他們眾多可畏事，不應顫抖、不應戰慄、不應驚恐、不應懼怕、不應恐懼、不應駭怕、不應畏懼、不應恐懼、不應怖懼，應無畏、無懼、無驚、不逃避、已斷怖懼、離身毛豎立而住——這就是"見異法者眾可畏，亦不應當生恐懼"。 "更應克服其他種，障礙追求于善者"："更有其他"指應克服、應征服、應壓制、應終結、應踐踏之事。"障礙"有二種障礙——顯明障礙和隱藏障礙...乃至...如是依于彼——這是障礙。"追求于善者"指尋求、探求、遍求正行道、隨順行道、不違逆行道、不相違行道、隨義行道...乃至...八支聖道、涅槃及趣向涅槃之道，應克服、應征服、應壓制、應終結、應踐踏障礙——這就是"更應克服其他種，障礙追求于善者"。 因此世尊說： "見異法者眾可畏，亦不應當生恐懼； 更應克服其他種，障礙追求于善者。"

201.

Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ[atuṇhaṃ (sī. ka.)]adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyya.

Ātaṅkaphassena khudāya phuṭṭhoti. Ātaṅkaphasso vuccati rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena… ghānarogena… jivhārogena… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa. Khudā vuccati chātako. Chātakena phuṭṭho pareto samohito samannāgato assāti – ātaṅkaphassena khudāya phuṭṭho.

Sītaṃ athuṇhaṃ adhivāsayeyyāti. Sītanti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena [abbhantaradhātusaṅkopavasena (syā.)] vā sītaṃ hoti, bahiddhā utuvasena vā sītaṃ hoti. Uṇhanti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti, bahiddhā utuvasena vā uṇhaṃ hotīti – sītaṃ athuṇhaṃ . Adhivāsayeyyāti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assāti – sītaṃ athuṇhaṃ adhivāsayeyya.

So tehi phuṭṭho bahudhā anokoti. So tehīti ātaṅkaphassena ca khudāya ca sītena ca uṇhena ca phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho. Bahudhāti anekavidhehi ākārehi phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho bahudhā . Anokoti abhisaṅkhārasahagataviññāṇassa okāsaṃ na karotītipi – anoko. Atha vā kāyaduccaritassa vacīduccaritassa manoduccaritassa okāsaṃ na karotītipi – anokoti – so tehi phuṭṭho bahudhā anoko.

Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaparakkamo vuccati yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī appaṭivānī thāmo dhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaṃ parakkamaṃ daḷhaṃ kareyya thiraṃ kareyya, daḷhasamādāno assa avatthitasamādānoti – vīriyaparakkamaṃ daḷhaṃ kareyya.

Tenāha bhagavā –

『『Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyyā』』ti.

201\ "被病觸及飢餓襲，應忍寒冷及炎熱； 彼為諸觸多無家，應作堅固勤精進。" "被病觸及飢餓襲"："病觸"指疾病之觸。被疾病之觸所襲、所侵、所圍、所具；被眼病所襲、所侵、所圍、所具，被耳病...鼻病...舌病...身病...乃至...被虻蚊風熱蛇蟲觸所襲、所侵、所圍、所具。"飢餓"指飢餓。被飢餓所襲、所侵、所圍、所具——這就是"被病觸及飢餓襲"。 "應忍寒冷及炎熱"："冷"由兩種原因產生冷——由內在界失調而產生冷，或由外在氣候而產生冷。"熱"由兩種原因產生熱——由內在界失調而產生熱，或由外在氣候而產生熱——這是"寒冷及炎熱"。"應忍"指應能忍受寒、熱、饑、渴、虻蚊風熱蛇蟲觸，惡語惡來的言語，已生的身體感受，苦、利、粗、痛、不悅、不適、奪命，應具忍性——這就是"應忍寒冷及炎熱"。 "彼為諸觸多無家"："彼為"指被病觸及飢餓、寒及熱所襲、所侵、所圍、所具——這是"彼為"。"多"指被多種形式所襲、所侵、所圍、所具——這是"彼為諸觸多"。"無家"指不為伴隨行的識作住處，故為"無家"。或者不為身惡行、語惡行、意惡行作住處，故為"無家"——這就是"彼為諸觸多無家"。 "應作堅固勤精進"："勤精進"指心的精進發起、奮進、精進、勤、勇、奮、策、不退、力、堅、不鬆懈精進、不捨欲、不捨擔、擔荷、精進、精進根、精進力、正精進。"應作堅固勤精進"：應作精進堅固、堅定，應堅固受持，應確立受持——這就是"應作堅固勤精進"。 因此世尊說： "被病觸及飢餓襲，應忍寒冷及炎熱； 彼為諸觸多無家，應作堅固勤精進

202.

Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyya.

Theyyaṃna kāre na musā bhaṇeyyāti. Theyyaṃ na kāreti idha bhikkhu adinnādānaṃ pahāya adinnādānā paṭivirato assa dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihareyyāti – theyyaṃ na kāre. Na musā bhaṇeyyāti idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato assa saccavādī saccasandho theto paccayiko avisaṃvādako lokassāti – theyyaṃ na kāre na musā bhaṇeyya.

Mettāya phasse tasathāvarānīti. Mettāti yā sattesu metti mettāyanā mettāyitattaṃ anudayā anudayanā anudayitattaṃ [anuddayā (sī.) evamīdisesu dvīsu padesupi dvibhāvavasena. anudā anudāyanā anudāyitattaṃ (syā. ka.)] hitesitā anukampā abyāpādo abyāpajjo [abyāpajjho (syā. ka.)] adoso kusalamūlaṃ. Tasāti yesaṃ tasitā taṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti; taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitā taṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti santāsaṃ na āpajjanti; taṃkāraṇā vuccanti thāvarā. Mettāya phasse tasathāvarānīti. Tase ca thāvare ca mettāya phasseyya phareyya, mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihareyyāti – mettāya phasse tasathāvarāni.

Yadāvilattaṃ manaso vijaññāti. Yadāti yadā. Manasoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Kāyaduccaritena cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Yadāvilattaṃ manaso vijaññāti. Cittassa āvilabhāvaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yadāvilattaṃ manaso vijaññā.

Kaṇhassa pakkhoti vinodayeyyāti. Kaṇhoti yo so māro kaṇho adhipati antagu namuci pamattabandhu. Kaṇhassa pakkho mārapakkho mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhananti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya. Atha vā kaṇhassa pakkho mārapakkho akusalapakkho dukkhuddayo dukkhavipāko nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattanikoti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya.

Tenāha bhagavā –

『『Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyyā』』ti.

202\ "不應作盜不妄語，以慈觸動靜諸物； 若知心意有混濁，應除魔羅之黨羽。" "不應作盜不妄語"："不應作盜"：在此，比丘已斷不與取，遠離不與取，應成為取所給予者、期待所給予者，以不偷盜、清凈自己而住——這是"不應作盜"。"不應妄語"：在此，比丘已斷妄語，遠離妄語，應成為說實語者、誠實者、可信者、可靠者、不欺世間者——這是"不應作盜不妄語"。 "以慈觸動靜諸物"："慈"指對眾生的慈愛、慈念、慈心狀態、同情、同情心、同情狀態、利益希求、悲憫、無恨、無瞋恚、無瞋善根。"動"指那些未斷渴愛、恐懼的人。為何稱為"動"？他們顫動、戰慄、驚恐、害怕、陷入恐懼，因此稱為"動"。"靜"指那些已斷渴愛、恐懼的人。為何稱為"靜"？他們不顫動、不戰慄、不驚恐、不害怕、不陷入恐懼，因此稱為"靜"。"以慈觸動靜諸物"：應以慈觸、遍觸動者和靜者，應以慈心具足、廣大、無量、無恨、無瞋遍滿而住——這是"以慈觸動靜諸物"。 "若知心意有混濁"："若"指當。"心"指那心、意、意處、明凈、意處、意根、識、識蘊、相應意識界。因身惡行而心混濁、擾動、激盪、震動、搖動、散亂、不寂靜。因語惡行...因意惡行...因貪...因瞋...因癡...因忿...因恨...因覆...因惱...因嫉...因慳...因誑...因諂...因慢...因極慢...因驕...因放逸...因一切煩惱...因一切惡行...因一切憂慮...因一切熱惱...因一切苦惱...因一切不善行而心混濁、擾動、激盪、震動、搖動、散亂、不寂靜。"若知心意有混濁"：應知、應了知、應識知、應通達心的混濁狀態——這是"若知心意有混濁"。 "應除魔羅之黨羽"："魔羅"指那魔羅、黑者、主宰者、終結者、死魔、放逸縛者。"魔羅之黨羽"即魔羅黨、魔羅網、魔羅鉤、魔羅餌、魔羅境、魔羅住處、魔羅行境、魔羅束縛，應斷除、應驅散、應滅絕、應令不存在——如是"應除魔羅之黨羽"。或者"魔羅之黨羽"即魔羅黨、不善黨、苦生起、苦果報、導向地獄、導向畜生界、導向餓鬼界，應斷除、應驅散、應滅絕、應令不存在——如是"應除魔羅之黨羽"。 因此世尊說： "不應作盜不妄語，以慈觸動靜諸物； 若知心意有混濁，應除魔羅之黨羽。"

203.

Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyya.

Kodhātimānassa vasaṃ na gaccheti. Kodhoti yo cittassa āghāto paṭighāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Kodhātimānassa vasaṃ na gaccheti. Kodhassa ca atimānassa ca vasaṃ na gaccheyya, kodhañca atimānañca pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – kodhātimānassa vasaṃ na gacche.

Mūlampitesaṃ palikhañña tiṭṭheti. Katamaṃ kodhassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ kodhassa mūlaṃ. Katamaṃ atimānassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ atimānassa mūlaṃ. Mūlampi tesaṃ palikhañña tiṭṭheti. Kodhassa ca atimānassa ca mūlaṃ palikhaṇitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā tiṭṭheyya santiṭṭheyyāti – mūlampi tesaṃ palikhañña tiṭṭhe.

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhavैyyāti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yāssa [yassa (syā.) suttamālā oloketabbā] te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā… gandhā… rasā… phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yāssa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā, gandhā… rasā… phoṭṭhabbā – ime saṅkhārā appiyā. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyyānikavacanaṃ apaṇṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyāti. Piyāppiyaṃ sātāsātaṃ sukhadukkhaṃ somanassadomanassaṃ iṭṭhāniṭṭhaṃ abhisambhavanto vā abhibhaveyya adhibhavanto vā abhisambhaveyyāti – athappiyaṃ vā pana appiyaṃ vā addhā bhavanto abhisambhaveyya.

Tenāha bhagavā –

『『Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyā』』ti.

203\ "不應隨忿慢所使，挖除其根而安住； 或是可意不可意，確實存在應克服。" "不應隨忿慢所使"："忿"指心的憤怒、瞋恨...乃至...兇暴、怒氣、心不滿。"慢"指在此某人輕視他人，以生、姓...乃至...以某種事由。"不應隨忿慢所使"：不應隨忿和慢所使，應斷除、驅散、滅絕、令忿和慢不存在——這是"不應隨忿慢所使"。 "挖除其根而安住"：什麼是忿的根？無明是根，不如理作意是根，我慢是根，無慚是根，無愧是根，掉舉是根——這是忿的根。什麼是慢的根？無明是根，不如理作意是根，我慢是根，無慚是根，無愧是根，掉舉是根——這是慢的根。"挖除其根而安住"：挖掘、拔除、拔出、根除、連根拔起忿和慢的根，斷除、驅散、滅絕、令不存在後應住立、安住——這是"挖除其根而安住"。 "或是可意不可意，確實存在應克服"："或"指詞的連線、詞的結合、詞的圓滿、字的和合、文的順適、詞的次序——這是"或"。"可意"有二種可意——有情或諸行。什麼是可意有情？在此，對某人那些希望利益、希望有益、希望安樂、希望安穩的母親、父親、兄弟、姐妹、兒子、女兒、朋友、大臣、親戚、血親——這些是可意有情。什麼是可意諸行？悅意色、悅意聲、香、味、觸——這些是可意諸行。"不可意"有二種不可意——有情或諸行。什麼是不可意有情？在此，對某人那些不希望利益、不希望有益、不希望安樂、不希望安穩、欲奪生命的——這些是不可意有情。什麼是不可意諸行？不悅意色、不悅意聲、香、味、觸——這些是不可意諸行。"確實"指一向語、無疑語、無惑語、無二語、無二分語、必定語、無誤語、確立語——這是"確實"。"或是可意不可意，確實存在應克服"：應克服、征服、超越存在的可意不可意、樂不樂、苦樂、喜憂、合意不合意——這是"或是可意不可意，確實存在應克服"。 因此世尊說： "不應隨忿慢所使，挖除其根而安住； 或是可意不可意，確實存在應克服

204.

Paññaṃpurakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme.

Paññaṃ purakkhatvā kalyāṇapītīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo…pe… amoho sammādiṭṭhi. Paññaṃ purakkhatvāti idhekacco paññaṃ purato katvā carati paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo pekkhāyanabahulo [okkhāyanabahulo (bahūsu)] sampekkhāyanabahulo [samokkhāyanabahulo (sī. syā.)] vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti. Evampi paññaṃ purakkhatvā.

Atha vā gacchanto vā 『『gacchāmī』』ti pajānāti, ṭhito vā 『『ṭhitomhī』』ti pajānāti, nisinno vā 『『nisinnomhī』』ti pajānāti, sayāno vā 『『sayānomhī』』ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānātīti. Evampi paññaṃ purakkhatvā.

Atha vā abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve sampajānakārī hotīti. Evampi paññaṃ purakkhatvā.

Kalyāṇapītīti buddhānussativasena uppajjati pīti pāmojjaṃ [pāmujjaṃ (syā.)] – kalyāṇapītīti. Dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇassati kāyagatāsativasena upasamānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti – paññaṃ purakkhatvā kalyāṇapīti.

Vikkhambhaye tāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi tatrāsayāti – parissayā. Vikkhambhaye tāni parissayānīti. Tāni parissayāni vikkhambheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – vikkhambhaye tāni parissayāni.

Aratiṃ sahetha sayanamhi panteti. Aratīti yā arati aratitā anabhirati anabhiramaṇā [anabhiramanā (bahūsu) vibha. 856] ukkaṇṭhitā paritassitā. Sayanamhi panteti pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu aratiṃ saheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – aratiṃ sahetha sayanamhi pante.

Caturo sahetha paridevadhammeti. Cattāro paridevanīye dhamme saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – caturo sahetha paridevadhamme.

Tenāha bhagavā –

『『Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme』』ti.

204\ "以慧為首善喜者，應能鎮伏諸障礙； 應克不樂遠處住，應克四種憂嘆法。" "以慧為首善喜者"："慧"指那慧、了知、簡擇、遍簡擇、擇法...乃至...無癡、正見。"以慧為首"：在此某人以慧為前導而行，以慧為旗、以慧為幢、以慧為主，多作簡擇、多作遍簡擇、多作觀察、多作遍觀察，住于明顯、習行於此、多作於此、傾向於此、向此、趣向此、信解此、以此為主——如是"以慧為首"。 或者，行走時知道"我在行走"，站立時知道"我在站立"，坐著時知道"我在坐著"，躺臥時知道"我在躺臥"，如其身體所安置而如實了知——如是"以慧為首"。 或者，向前、返回時正知而作，看前、看旁時正知而作，屈、伸時正知而作，持僧伽梨、缽、衣時正知而作，吃、喝、咀嚼、品味時正知而作，大小便利時正知而作，行、住、坐、眠、醒、語、默時正知而作——如是"以慧為首"。 "善喜"：因佛隨念而生起喜、悅——這是"善喜"。因法隨念、僧隨念、戒隨念、舍隨念、天隨念、入出息念、死隨念、身至念、寂止隨念而生起喜、悅——這是"善喜"——這就是"以慧為首善喜者"。 "應能鎮伏諸障礙"："障礙"有二種障礙——顯明障礙和隱藏障礙...乃至...這些稱為顯明障礙...乃至...這些稱為隱藏障礙...乃至...如是依于彼——這是"障礙"。"應能鎮伏諸障礙"：應鎮伏、征服、壓制、終結、踐踏那些障礙——這是"應能鎮伏諸障礙"。 "應克不樂遠處住"："不樂"指那不樂、不樂性、不滿、不歡喜、憂慮、苦惱。"遠處住"：在遠離的住處或在任一增上善法中，應克服、征服、壓制、終結、踐踏不樂——這是"應克不樂遠處住"。 "應克四種憂嘆法"：應克服、征服、壓制、終結、踐踏四種可憂嘆法——這是"應克四種憂嘆法"。 因此世尊說： "以慧為首善喜者，應能鎮伏諸障礙； 應克不樂遠處住，應克四種憂嘆法。"

205.

Kiṃsū asissaṃ kuva vā[kuhiṃ vā (sī.), kuvaṃ vā (syā.), kutha vā (ka.)]asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī[aniketasārī (syā.)].

Kiṃsūasissaṃ kuva vā asissanti. Kiṃsū asissāmīti kiṃ bhuñjissāmi odanaṃ vā kummāsaṃ vā sattuṃ vā macchaṃ vā maṃsaṃ vāti – kiṃsū asissaṃ. Kuva vā asissanti kattha bhuñjissāmi khattiyakule vā brāhmaṇakule vā vessakule vā suddakule vāti – kiṃsū asissaṃ kuva vā asissaṃ.

Dukkhaṃ vata settha kuvajja sessanti imaṃ rattiṃ dukkhaṃ sayittha phalake vā taṭṭikāya vā cammakhaṇḍe vā tiṇasanthāre vā paṇṇasanthāre vā palālasanthāre vā. Āgāmirattiṃ [āgamanarattiṃ (syā.)] kattha sukhaṃ sayissāmi mañce vā pīṭhe vā bhisiyā vā bimbohane vā vihāre vā aḍḍhayoge vā pāsāde vā hammiye vā guhāya vāti – dukkhaṃ vata settha kuvajja sessaṃ.

Etevitakke paridevaneyyeti. Ete vitakketi dve piṇḍapātapaṭisaññutte vitakke, dve senāsanapaṭisaññutte vitakke. Paridevaneyyeti ādevaneyye paridevaneyyeti – ete vitakke paridevaneyye.

Vinayetha sekho aniketacārīti. Sekhoti kiṃkāraṇā vuccati sekho? Sikkhatīti – sekho. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto passanto paccavekkhanto cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto, satiṃ upaṭṭhapento, cittaṃ samādahanto, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto, pahātabbaṃ pajahanto, bhāvetabbaṃ bhāvento, sacchikātabbaṃ sacchikaronto sikkhati ācarati samācarati samādāya sikkhati. Taṃkāraṇā vuccati – sekho. Vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya jānanto…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – vinayetha sekho.

Aniketacārīti . Kathaṃ niketacārī hoti? Idhekacco kulapalibodhena samannāgato hoti, gaṇapalibodhena… āvāsapalibodhena… cīvarapalibodhena… piṇḍapātapalibodhena… senāsanapalibodhena… gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ niketacārī hoti. Kathaṃ aniketacārī hoti? Idha bhikkhu na kulapalibodhena samannāgato hoti, na gaṇapalibodhena… na āvāsapalibodhena… na cīvarapalibodhena… na piṇḍapātapalibodhena… na senāsanapalibodhena… na gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ aniketacārī hoti.

『『Magadhaṃ gatā kosalaṃ gatā, ekacciyā pana vajjibhūmiyā;

Migā viya asaṅghacārino [māgadhā visaṅghacārino (syā.)], aniketā viharanti bhikkhavo.

『『Sādhu caritakaṃ sādhu sucaritaṃ, sādhu sadā aniketavihāro;

Atthapucchanaṃ padakkhiṇaṃ kammaṃ, etaṃ sāmaññaṃ akiñcanassā』』ti.

Vinayetha sekho aniketacārī. Tenāha bhagavā –

『『Kiṃsū asissaṃ kuva vā asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī』』ti.

205\ "今將食何何處食，昨睡甚苦今何宿； 有學行者無住著，應除此等憂嘆想。" "今將食何何處食"："今將食何"指我將吃什麼？飯或粥或乾糧或魚或肉——這是"今將食何"。"何處食"指我將在何處吃？剎帝利家或婆羅門家或吠舍家或首陀羅家——這是"今將食何何處食"。 "昨睡甚苦今何宿"指昨夜睡得很苦，在木板上或草蓆上或皮革上或草墊上或葉墊上或稻草墊上。今夜將在何處安樂而睡？在床上或椅上或褥上或枕上或精舍或半圓頂屋或殿堂或樓房或山洞中——這是"昨睡甚苦今何宿"。 "此等憂嘆想"："此等想"指兩種關於乞食的想，兩種關於住處的想。"憂嘆"指可悲嘆、可憂嘆——這是"此等憂嘆想"。 "有學行者無住著應除"："有學"為何稱為有學？因為修學——有學。修學什麼？修學增上戒、修學增上心、修學增上慧。什麼是增上戒學...乃至...這是增上慧學。對這三學作意而學，知、見、省察、心決定而學，以信勝解而學，精進策勵、念現起、心等持、以慧了知而學，應知者知而學，應遍知者遍知、應斷者斷、應修者修、應證者證而學、行、奉行、受持而學。因此稱為有學。為調伏、對治、斷除、止息、舍離、止息，應學增上戒、應學增上心、應學增上慧。這三學作意而應學，知...乃至...應證者證而應學、應行、應奉行、應受持而行——這是"有學應除"。 "無住著"：如何是住著行者？在此某人具有家庭羈絆、眾羈絆、住處羈絆、衣羈絆、食羈絆、住所羈絆、病緣醫藥資具羈絆。如是為住著行者。如何是無住著行者？在此比丘不具有家庭羈絆、不具有眾羈絆、不具有住處羈絆、不具有衣羈絆、不具有食羈絆、不具有住所羈絆、不具有病緣醫藥資具羈絆。如是為無住著行者。 "往摩揭陀（Magadha）往憍薩羅（Kosala）， 某些往跋耆地（Vajji）； 如鹿獨行無群聚，比丘無家而安住。 善行善修習，善常無家住； 問義右繞業，此為無物沙門。" "有學行者無住著應除"。 因此世尊說： "今將食何何處食，昨睡甚苦今何宿； 有學行者無住著，應除此

206.

Annañca laddhā vasanañca kāle, mattaṃ sa jaññā[mattaṃ so jaññā (syā.)]idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi[dūsitopi (ka.)]vācaṃ pharusaṃ na vajjā.

Annañca laddhā vasanañca kāleti. Annanti odano kummāso sattu maccho maṃsaṃ. Vasananti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. Annañca laddhā vasanañca kāleti. Cīvaraṃ labhitvā piṇḍapātaṃ labhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cātukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesanikena, na vejjakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – annañca laddhā vasanañca kāle.

Mattaṃsa jaññā idha tosanatthanti. Mattaṃ sa jaññāti dvīhi kāraṇehi mattaṃ jāneyya – paṭiggahaṇato vā paribhogato vā. Kathaṃ paṭiggahaṇato mattaṃ jānāti? Thokepi diyyamāne kulānudayāya [kulānuddayāya (sī. ka.)] kulānurakkhāya kulānukampāya paṭiggaṇhāti, bahukepi diyyamāne kāyaparihārikaṃ cīvaraṃ paṭiggaṇhāti kucchiparihārikaṃ piṇḍapātaṃ paṭiggaṇhāti. Evaṃ paṭiggahaṇato mattaṃ jānāti. Kathaṃ paribhogato mattaṃ jānāti?

Paṭisaṅkhā yoniso cīvaraṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ.

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ.

Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābyādhikānaṃ [veyyābādhikānaṃ (sī. syā.)] vedanānaṃ paṭighātāya abyāpajjaparamatāya.

Evaṃ paribhogato mattaṃ jānāti. Mattaṃ sa jaññāti. Imehi dvīhi kāraṇehi mattaṃ jāneyya ājāneyya paṭivijāneyya paṭivijjheyyāti – mattaṃ sa jaññā.

Idha tosanatthanti. Idha bhikkhu santuṭṭho hoti itarītarena cīvarena itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

[繼續翻譯] 206\ "得食得衣於時宜，知量於此為滿足； 于彼防護入聚落，雖受激怒不惡語。" "得食得衣於時宜"："食"指飯、粥、乾糧、魚、肉。"衣"指六種衣——麻衣、棉衣、絲衣、毛衣、麻布衣、混合衣。"得食得衣於時宜"：獲得衣、獲得食物，不以欺詐、不以諂媚、不以暗示、不以詭計、不以以利求利、不以施木、不以施竹、不以施缽、不以施花、不以施果、不以施浴具、不以施粉、不以施泥土、不以施齒木、不以施洗臉水、不以諂諛、不以豆湯語、不以撫養、不以座位按摩、不以占相、不以獸醫術、不以占身相、不以占星相、不以使者行、不以遣使行、不以腿使行、不以醫術、不以以食易食、不以佈施相續，而以法、以平等而得、獲得、證得、尋得、獲致——這是"得食得衣於時宜"。 "知量於此為滿足"："知量"由兩種原因而知量——從接受或從受用。如何從接受知量？即使施予少許，為憐愍家族、守護家族、同情家族而接受，即使施予很多，接受足以護身的衣，接受足以護腹的食。如是從接受知量。如何從受用知量？ 如理省察而受用衣，只為防禦寒、防禦熱、防禦虻蚊風熱蛇蟲觸，只為遮蔽羞處。 如理省察而受用食，不為嬉戲、不為驕慢、不為裝飾、不為莊嚴，只為此身住立存續，為止息傷害，為資助梵行。如是我將除舊受，不生新受，我將維持生命，無過且安住。 如理省察而受用住所，只為防禦寒、防禦熱、防禦虻蚊風熱蛇蟲觸，只為除去氣候危險、樂獨處。 如理省察而受用病緣醫藥資具，只為防禦已生病痛受，為無惱極致。 如是從受用知量。"知量"：應由這兩種原因知量、了知、識知、通達——這是"知量"。 "於此為滿足"：在此比丘以隨得衣知足，讚歎隨得衣知足，不為衣而從事不適當尋求，未得衣不憂慮，得衣不貪著、不迷醉、不耽溺，見過患，有出離慧而受用；以此隨得衣知足而不自讚，不毀他。於此誰聰明、不懈怠、正知、正念——此稱為比丘住立於古老最上聖種。

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena piṇḍapātena itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena senāsanena itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati , aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

Puna caparaṃ bhikkhu santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca gilānapaccayabhesajjaparikkhāraṃ na paritassati, laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhitoti – mattaṃ sa jaññā idha tosanatthaṃ.

Sotesu gutto yatacāri gāmeti. So tesu guttoti cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto. Atha vā āyatanesu gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto.

Yatacāri gāmeti gāme yato yatto paṭiyatto gutto gopito rakkhito saṃvutoti – so tesu gutto yatacāri gāme.

Rusitopi vācaṃ pharusaṃ na vajjāti. Dūsito khuṃsito vambhito ghaṭṭito garahito upavadito pharusena kakkhaḷena nappaṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍantaṃ na paṭibhaṇḍeyya, na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rusitopi vācaṃ pharusaṃ na vajjā.

Tenāha bhagavā –

『『Annañca laddhā vasanañca kāle, mattaṃ sa jaññā idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā』』ti.

複次，比丘以隨得食知足，讚歎隨得食知足，不為食而從事不適當尋求，未得食不憂慮，得食不貪著、不迷醉、不耽溺，見過患，有出離慧而受用；以此隨得食知足而不自讚，不毀他。於此誰聰明、不懈怠、正知、正念——此稱為比丘住立於古老最上聖種。 複次，比丘以隨得住處知足，讚歎隨得住處知足，不為住處而從事不適當尋求，未得住處不憂慮，得住處不貪著、不迷醉、不耽溺，見過患，有出離慧而受用；以此隨得住處知足而不自讚，不毀他。於此誰聰明、不

207.

Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde[kukkucciyūpacchinde (syā.)].

Okkhittacakkhu na ca pādaloloti. Kathaṃ khittacakkhu hoti ? Idhekacco bhikkhu cakkhulolo, cakkhuloliyena samannāgato hoti, 『『adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabba』』nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto ca hoti rūpadassanāya. Evampi khittacakkhu 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 [pekkhamāno (bahūsu)] gacchati. Evampi khittacakkhu hoti.

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

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Evampi khittacakkhu hoti.

Kathaṃ na khittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti 『『adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabba』』nti na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ ananuyutto ca hoti rūpadassanāya . Evampi na khittacakkhu hoti.

Atha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati. Evampi na khittacakkhu hoti.

Atha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… cakkhundriye saṃvaraṃ āpajjati. Evampi na khittacakkhu hoti.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanānuyogā paṭivirato hoti. Evampi na khittacakkhu hotīti – okkhittacakkhu.

Na ca pādaloloti. Kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti, ārāmena ārāmaṃ…pe… dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evampi pādalolo hoti.

Atha vā bhikkhu antopi saṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati. Vihārato…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

207\ "下垂眼目不躁足，修習禪定多覺醒； 平等舍心得等持，應斷思慮與惡作。" 何為散亂眼？在此某比丘眼散亂，具足眼散亂性，"未見應見，已見應超越"，從園林到園林，從公園到公園，從村到村，從市鎮到市鎮，從城到城，從國到國，從地區到地區，從事長期遊行，不定遊行，熱衷於觀看色。如是為散亂眼。 或者比丘入村落，行於街道，不防護而行，看象，看馬，看車，看步行者，看女人，看男人，看男童，看女童，看商店，看房屋前，看上，看下，看四方而行。如是為散亂眼。 或者比丘以眼見色后，取相，取細相。因不防護眼根而住，貪憂惡不善法會流入，他不實行防護，不護眼根，不獲得眼根律儀。如是為散亂眼。 或如某些沙門婆羅門食用信施食物后，他們從事如是觀看錶演：即觀看舞蹈、歌唱、音樂、戲劇、說書、手鼓、缽擊、陶罐音樂、雜技、旃陀羅竹戲、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、軍隊檢閱等等。如是為散亂眼。 何為不散亂眼？在此某比丘不眼散亂，不具足眼散亂性，"未見應見，已見應超越"，不從園林到園林，不從公園到公園，不從村到村，不從市鎮到市鎮，不從城到城，不從國到國，不從地區到地區從事長期遊行，不定遊行，不熱衷於觀看色。如是為不散亂眼。 或者比丘入村落，行於街道，防護而行，不看象...乃至...不看四方而行。如是為不散亂眼。 或者比丘以眼見色后，不取相...乃至...獲得眼根律儀。如是為不散亂眼。 或如某些沙門婆羅門食用信施食物后...乃至...軍隊檢閱等等。遠離如是觀看錶演。如是為不散亂眼——這是"下垂眼"。 "不躁足"：何為躁足？在此某比丘躁足，具足躁足性，從園林到園林...乃至...從事長期遊行，不定遊行，熱衷於觀看色。如是為躁足。 或者比丘在僧園內也躁足，具足躁足性，無因無緣，掉舉心不寂靜，從僧房到僧房而行。從精舍...乃至...談論有無之論。如是為躁足。

Na ca pādaloloti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

Jhānānuyutto bahujāgarassāti. Jhānānuyuttoti dvīhi kāraṇehi jhānānuyutto – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa… tatiyassa jhānassa… catutthassa jhānassa uppādāya yutto payutto āyutto samāyuttoti. Evampi jhānānuyutto. Atha vā uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti [bahuliṃ karoti (ka.)], uppannaṃ vā dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ āsevati bhāveti bahulīkarotīti. Evampi jhānānuyutto.

Bahujāgarassāti idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi katvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetīti – jhānānuyutto bahujāgarassa.

Upekkhamārabbha samāhitattoti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. Samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Upekkhamārabbha samāhitattoti. Catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti – upekkhamārabbha samāhitatto.

Takkāsayaṃ kukkuccañcupacchindeti. Takkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amaravitakko, parānudayatāpaṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti nava vitakkā. Kāmavitakkānaṃ kāmasaññāsayo, byāpādavitakkānaṃ byāpādasaññāsayo, vihiṃsāvitakkānaṃ vihiṃsāsaññāsayo. Atha vā takkānaṃ vitakkānaṃ saṅkappānaṃ avijjāsayo, ayoniso manasikāro āsayo, asmimāno āsayo, anottappaṃ āsayo, uddhaccaṃ āsayo.

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.

"不躁足"：應斷除、驅散、滅絕、不存在躁足性，應遠離、離開、超越、出離、解脫、不束縛、以無限制心而住，應樂獨處、喜獨處、專注內心寂止、不捨禪定、具足觀、增長空閑處、禪修、樂禪、隨順獨處、重視自利——這是"下垂眼且不躁足"。 "修習禪定多覺醒"："修習禪定"由兩種原因：為未生起初禪的生起而相應、努力、致力、專注，為未生起第二禪...第三禪...第四禪的生起而相應、努力、致力、專注——如是修習禪定。或者已生起初禪而修習、培育、多作，已生起第二禪...第三禪...第四禪而修習、培育、多作——如是修習禪定。 "多覺醒"：在此比丘白天以經行、坐禪凈化心離諸障礙法，夜晚初夜以經行、坐禪凈化心離諸障礙法，夜晚中夜以右脅作獅子臥，足足相疊，具念正知，作意起想，夜晚后夜起來以經行、坐禪凈化心離諸障礙法——這是"修習禪定多覺醒"。 "平等舍心得等持"："舍"指第四禪中的舍、舍性、遍舍、心平等、心輕安、心中性。"得等持"指心的住立、安住、確立、不散亂、不擾動、心不散動、寂止、定根、定力、正定。"平等舍心得等持"：在第四禪中依于舍而一境心、不散亂心、不散動心——這是"平等舍心得等持"。 "應斷思慮與惡作"："思慮"指九種尋：欲尋、瞋尋、害尋、親屬尋、國土尋、不死尋、關於憐憫他人的尋、關於利養恭敬名聲的尋、關於不輕視的尋——這些稱為九種尋。欲尋以欲想為依，瞋尋以瞋想為依，害尋以害想為依。或者思慮、尋、伺以無明為依，不如理作意為依，我慢為依，無愧為依，掉舉為依。 "惡作"指手惡作是惡作，足惡作是惡作，手足惡作是惡作，于不適當認為適當，于適當認為不適當，于無過認為有過，于有過認為無過。凡如是惡作、惡作性、惡作狀態、心追悔、意惱——這稱為惡作。

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… kataṃ me manoduccaritaṃ… kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī』』ti uppajjati kukkuccaṃ cetaso vippaṭisāro 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… 『『bhojane amattaññūmhī』』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… 『『dukkhasamudayo me appahīno』』ti… 『『maggo me abhāvito』』ti… 『『nirodho me asacchikato』』ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Takkāsayaṃ kukkuccañcupacchindeti. Takkañca takkāsayañca kukkuccañca upacchindeyya chindeyya ucchindeyya samucchindeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – takkāsayaṃ kukkuccañcupacchinde.

Tenāha bhagavā –

『『Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde』』ti.

複次，由兩種原因生起惡作、心追悔、意惱——由已作和未作。如何由已作和未作而生起惡作、心追悔、意惱？"我作了身惡行，未作身善行"而生起惡作、心追悔、意惱。"我作了語惡行...我作了意惡行...我作了殺生，未作離殺生"而生起惡作、心追悔、意惱。"我作了不與取...邪淫...妄語...兩舌...惡口...綺語...貪慾...瞋恚...邪見，未作正見"而生起惡作、心追悔、意惱。如是由已作和未作而生起惡作、心追悔、意惱。 或者"我于諸戒不圓滿行者"而生起惡作、心追悔、意惱；"我于諸根不守護門"..."我于食不知量"..."我不修習警寤"..."我不具足正念正知"..."我未修四念處"..."我未修四正勤"..."我未修四神足"..."我未修五根"..."我未修五力"..."我未修七覺支"..."我未修八支聖道"..."我未遍知苦"..."我未斷集"..."我未修道"..."我未證滅"而生起惡作、心追悔、意惱。"應斷思慮與惡作"：應斷除、切斷、斷絕、遍斷、舍斷、驅散、滅絕、令不存在思慮及思慮依和惡作——這是"應斷思慮與惡作"。 因此世尊說： "下垂眼目不躁足，修習禪定多覺醒； 平等舍心得等持，應斷思慮與惡作。"

208.

Cuditovacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyya.

Cudito vacībhi satimābhinandeti. Cuditoti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – 『『idaṃ te, āvuso, ayuttaṃ, idaṃ te appattaṃ, idaṃ te asāruppaṃ, idaṃ te asīlaṭṭha』』nti. Satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. Yathā itthī vā puriso vā daharo yuvā maṇḍanajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpetvā nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya; evameva satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya.

『『Nidhīnaṃva [nidhinaṃva (ka.) dha. pa. 76] pavattāraṃ, yaṃ passe vajjadassinaṃ;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje.

『『Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo;

Ovadeyyānusāseyya, asabbhā ca nivāraye;

Satañhi so piyo hoti, asataṃ hoti appiyo』』ti.

Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. Sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīsu āhatacittataṃ khilajātataṃ pabhindeyya , pañcapi cetokhile bhindeyya, tayopi cetokhile bhindeyya, rāgakhilaṃ dosakhilaṃ mohakhilaṃ bhindeyya pabhindeyya sambhindeyyāti – sabrahmacārīsu khilaṃ pabhinde.

Vācaṃpamuñce kusalaṃ nātivelanti. Ñāṇasamuṭṭhitaṃ vācaṃ muñceyya, atthūpasaṃhitaṃ dhammūpasaṃhitaṃ kālena sāpadesaṃ pariyantavatiṃ vācaṃ muñceyya pamuñceyyāti – vācaṃ pamuñce kusalaṃ. Nātivelanti. Velāti dve velā – kālavelā ca sīlavelā ca. Katamā kālavelā? Kālātikkantaṃ vācaṃ na bhāseyya, velātikkantaṃ vācaṃ na bhāseyya, kālavelātikkantaṃ vācaṃ na bhāseyya, kālaṃ asampattaṃ vācaṃ na bhāseyya, velaṃ asampattaṃ vācaṃ na bhāseyya, kālavelaṃ asampattaṃ vācaṃ na bhāseyya.

『『Yo ve [ca (syā.)] kāle asampatte, ativelañca bhāsati;

Evaṃ so nihato seti, kokilāyeva [kokiliyāva (syā.)] atrajo』』ti.

Ayaṃ kālavelā. Katamā sīlavelā? Ratto vācaṃ na bhāseyya, duṭṭho vācaṃ na bhāseyya, mūḷho vācaṃ na bhāseyya, musāvādaṃ na bhāseyya, pisuṇavācaṃ na bhāseyya, pharusavācaṃ na bhāseyya, samphappalāpaṃ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya. Ayaṃ sīlavelāti – vācaṃ pamuñce kusalaṃ nātivelaṃ.

Janavādadhammāya na cetayeyyāti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janassa vādāya upavādāya nindāya garahāya akittiyā avaṇṇahārikāya sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā na cetayeyya cetanaṃ na uppādeyya cittaṃ na uppādeyya saṅkappaṃ na uppādeyya manasikāraṃ na uppādeyyāti – janavādadhammāya na cetayeyya.

208\ "受語責時應喜念，破同梵行者頑固； 善語適時不過度，勿思慮及眾人語。" "受語責時應喜念"："受責"指和尚或阿阇黎或同和尚者或同阿阇黎者或友人或熟識者或親密者或同伴責備——"賢友，這對你不適當，這對你未至，這對你不相應，這對你非戒"。應建立念而歡喜、隨喜、歡樂、隨悅、希望、接受、願望、羨慕、渴望那責備。如同女子或男子年輕青春愛裝飾洗頭后，得到青蓮花鬘或茉莉花鬘或素馨花鬘，雙手接受置於最上首頭上而歡喜、隨喜、歡樂、隨悅、希望、接受、願望、羨慕、渴望；如是應建立念而歡喜、隨喜、歡樂、隨悅、希望、接受、願望、羨慕、渴望那責備。 "如見指過者，如指示寶藏， 應親智慧者，責備語有德。 親近如是者，善增惡不增， 教誡與訓誨，遠離不善語； 善人喜愛彼，不善人不喜。" "受語責時應喜念，破同梵行者頑固"："同梵行者"指同業、同教、同學者。"破同梵行者頑固"：應破、應斷、應遍斷對同梵行者的惱害心、頑固性，應破五心的頑固，應破三心的頑固，應破、應斷、應遍斷貪頑固、瞋頑固、癡頑固——這是"破同梵行者頑固"。 "善語適時不過度"：應發善慧語，應發合義、合法、適時、有緣由、有限度語——這是"善語"。"不過度"：有兩種過度——時過度和戒過度。什麼是時過度？不應說過時語，不應說過度語，不應說過時過度語，不應說未至時語，不應說未至度語，不應說未至時度語。 "若未到時說，過度語言者， 如是被殺臥，如被殺杜鵑。" 這是時過度。什麼是戒過度？有貪不應說語，有瞋不應說語，有癡不應說語，不應說妄語，不應說兩舌，不應說惡口，不應說綺語不應說不應談不應述不應明不應用。這是戒過度——這是"善語適時不過度"。 "勿思慮及眾人語"："眾人"指剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天與人。不應思慮、不應生起思慮、不應生起心、不應生起思、不應生起作意眾人的說話、誹謗、責難、呵責、不稱讚、敗壞名譽，或戒缺陷、或行缺陷、或見缺陷、或命缺陷——這是"勿思慮及眾人語"。

Tenāha bhagavā –

『『Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyyā』』ti.

209.

Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṃ.

Athāparaṃpañca rajāni loketi. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Pañca rajānīti rūparajo, saddarajo, gandharajo, rasarajo, phoṭṭhabbarajo.

『『Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā [paṭivinoditvā (ka.)] paṇḍitā, viharanti te vigatarajassa sāsane.

『『Doso rajo na ca pana reṇu vuccati…pe…;

Viharanti te vigatarajassa sāsane.

『『Moho rajo na ca pana reṇu vuccati…pe…;

Viharanti te vigatarajassa sāsane』』.

Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – athāparaṃ pañca rajāni loke.

Yesaṃ satīmā vinayāya sikkheti. Yesanti rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa. Satīmāti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto upagato samupagato upapanno samupapanno samannāgato. So vuccati satimā . Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Yesaṃ satīmā vinayāya sikkheti. Satimā puggalo yesaṃ rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – yesaṃ satīmā vinayāya sikkhe.

Rūpesusaddesu atho rasesu, gandhesu phassesu sahetha rāganti. Rūpesu saddesu gandhesu rasesu phoṭṭhabbesu rāgaṃ saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ.

Tenāha bhagavā –

『『Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāga』』nti.

因此世尊說： "受語責時應喜念，破同梵行者頑固； 善語適時不過度，勿思慮及眾人語。" 209\ "複次世間五種塵，具念應學令調伏； 於色聲及味香觸，應當克制諸貪慾。" "複次世間五種塵"："複次"指詞的連線、詞的結合、詞的圓滿、字的和合、文的順適、詞的次序——這是"複次"。"五種塵"指色塵、聲塵、香塵、味塵、觸塵。 "貪為塵非稱微塵，貪是塵之同義語； 諸智者舍此等塵，住于離塵者教中。 瞋為塵非稱微塵...乃至... 住于離塵者教中。 癡為塵非稱微塵...乃至... 住于離塵者教中。" "世間"指地獄世間、人世間、天世間、蘊世間、界世間、處世間——這是"複次世間五種塵"。 "具念應學令調伏"："令"指對色貪、聲貪、香貪、味貪、觸貪。"具念"指那念、隨念、憶念、念、記憶性、持續性、不漂浮性、不忘失性、念根、念力、正念、念覺支、一行道——這稱爲念。具足、完全具足、到達、完全到達、達到、完全達到、具備此念者。他稱為具念。"應學"指三學——增上戒學、增上心學、增上慧學。什麼是增上戒學...乃至...這是增上慧學。"具念應學令調伏"：具念者應為調伏、對治、斷除、止息、舍離、止息那些色貪、聲貪、香貪、味貪、觸貪而學增上戒、學增上心、學增上慧，作意這三學而學，知而學...乃至...應證者證而學、應行、應奉行、應受持而行——這是"具念應學令調伏"。 "於色聲及味香觸，應當克制諸貪慾"：應剋制、征服、壓制、終結、踐踏於色、聲、香、味、觸的貪——這是"於色聲及味香觸，應當克制諸貪慾"。 因此世尊說： "複次世間五種塵，具念應學令調伏； 於色聲及味香觸，應當克制諸貪慾。"

210.

Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kāle so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so. [iti bhagavā]

Etesu dhammesu vineyya chandanti. Etesūti rūpesu saddesu gandhesu rasesu phoṭṭhabbesu. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ…pe… kāmacchandanīvaraṇaṃ. Etesu dhammesu vineyya chandanti. Etesu dhammesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – etesu dhammesu vineyya chandaṃ.

Bhikkhu satimā suvimuttacittoti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekho vā bhikkhu. Satimāti yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto…pe… so vuccati satimā.

Bhikkhu satimā suvimuttacittoti. Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, tatiyaṃ jhānaṃ samāpannassa pītiyā ca cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ… ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ… nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, sakadāgāmissa oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ , anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – bhikkhu satimā suvimuttacitto.

Kālena so sammā dhammaṃ parivīmaṃsamānoti. Kālenāti uddhate citte samathassa [samādhissa (sī.)] kālo, samāhite citte vipassanāya kālo.

『『Kāle paggaṇhati cittaṃ, niggaṇhati punāpare [athāpare (syā.)];

Sampahaṃsati kālena, kāle cittaṃ samādahe.

『『Ajjhupekkhati kālena, so yogī kālakovido;

Kimhi kālamhi paggāho, kimhi kāle viniggaho.

『『Kimhi pahaṃsanākālo, samathakālo ca kīdiso;

Upekkhākālaṃ cittassa, kathaṃ dasseti yogino.

『『Līne cittamhi paggāho, uddhatasmiṃ viniggaho;

Nirassādagataṃ cittaṃ, sampahaṃseyya tāvade.

『『Sampahaṭṭhaṃ yadā cittaṃ, alīnaṃ bhavatinuddhataṃ;

Samathassa ca so [samathanimittassa so (sī. ka.)] kālo, ajjhattaṃ ramaye mano.

『『Etena mevupāyena, yadā hoti samāhitaṃ;

Samāhitacittamaññāya, ajjhupekkheyya tāvade.

『『Evaṃ kālavidū dhīro, kālaññū kālakovido;

Kālena kālaṃ cittassa, nimittamupalakkhaye』』ti.

210\ "於此諸法除欲求，比丘具念善解脫； 隨時正觀察諸法，成為專一破闇冥。" "於此諸法除欲求"："於此"指於色、聲、香、味、觸。"欲求"指對欲的欲求、欲貪、欲喜、欲愛、欲愛著、欲熱惱、欲迷醉、欲執著、欲暴流、欲軛、欲取...乃至...欲求蓋。"於此諸法除欲求"：應除去、對治、斷除、驅散、滅絕、令不存在於此諸法的欲求——這是"於此諸法除欲求"。 "比丘具念善解脫"："比丘"指凡夫善人比丘或有學比丘。"具念"指那念、隨念...乃至...正念、念覺支、一行道——這稱爲念。具足、完全具足...乃至...他稱為具念。 "比丘具念善解脫"：入初禪者心從諸蓋解脫、善解脫、完全解脫，入第二禪者心從尋伺解脫、善解脫、完全解脫，入第三禪者心從喜解脫、善解脫、完全解脫，入第四禪者心從苦樂解脫、善解脫、完全解脫；入空無邊處者心從色想、對礙想、種種想解脫、善解脫、完全解脫，入識無邊處者心從空無邊處想...入無所有處者心從識無邊處想...入非想非非想處者心從無所有處想解脫、善解脫、完全解脫；預流者心從身見、疑、戒禁取、見隨眠、疑隨眠及俱生煩惱解脫、善解脫、完全解脫，一來者心從粗欲貪隨眠、瞋恚隨眠及俱生煩惱解脫、善解脫、完全解脫，不還者心從隨眠俱生欲貪結、瞋恚結、隨眠俱生欲貪隨眠、瞋恚隨眠及俱生煩惱解脫、善解脫、完全解脫，阿羅漢心從色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠及俱生煩惱和一切外相解脫、善解脫、完全解脫——這是"比丘具念善解脫"。 "隨時正觀察諸法"："隨時"指當心掉舉時是止的時候，當心等持時是觀的時候。 "時時策勵心，時時復抑制； 時時令歡喜，時時令等持。 瑜伽者知時，時時起舍心； 何時應策勵，何時應抑制。 何時令歡喜，何為止時宜； 於心舍時節，瑜伽如何見。 心沉時策勵，掉舉應抑制； 心無味疲倦，應即令歡喜。 當心已歡喜，不沉亦不掉； 即是止時宜，內心應歡樂。 如是諸方便，當心得等持； 知心已等持，即應生舍心。 智者知時節，識時通時機； 隨時隨時節，觀察心相好。" [未

Kālena so sammā dhammaṃ parivīmaṃsamānoti. 『『Sabbe saṅkhārā aniccā』』ti sammā dhammaṃ parivīmaṃsamāno, 『『sabbe saṅkhārā dukkhā』』ti sammā dhammaṃ parivīmaṃsamāno, 『『sabbe dhammā anattā』』ti sammā dhammaṃ parivīmaṃsamāno…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti – sammā dhammaṃ parivīmaṃsamāno.

Ekodibhūto vihane tamaṃ so, iti bhagavāti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – ekodibhūto. Vihane tamaṃ soti rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ mānatamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ haneyya vihaneyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya.

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, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ 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 – ekodibhūto vihane tamaṃ so iti bhagavā.

Tenāha bhagavā –

『『Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so』』. [iti bhagavāti]

Sāriputtasuttaniddeso soḷasamo.

Aṭṭhakavaggamhi soḷasa suttaniddesā samattā.

"隨時正觀察諸法"："一切行無常"而正觀察法，"一切行是苦"而正觀察法，"一切法無我"而正觀察法...乃至..."凡有生起法者皆是滅法"而正觀察法。 "成為專一破闇冥，世尊說"："專一"指一境心、不散亂心、不散動心、止、定根、定力、正定——這是"成為專一"。"破闇冥"指應破、應斷、應舍、應驅散、應滅絕、應令不存在貪暗、瞋暗、癡暗、見暗、慢暗、煩惱暗、惡行暗、令盲、令無眼、令無智、滅慧、屬惱害分、不導向涅槃。 "世尊"是尊敬語。又，破貪故為世尊，破瞋故為世尊，破癡故為世尊，破慢故為世尊，破見故為世尊，破棘刺故為世尊，破煩惱故為世尊；分別、遍分別、詳分別法寶故為世尊；諸有的終結者故為世尊；修身、修戒、修心、修慧故為世尊；親近森林、叢林、邊遠住處、少聲、少響、人跡罕至、適合獨處故為世尊；得分衣食住藥資具故為世尊；得分義味、法味、解脫味、增上戒、增上心、增上慧故為世尊；得分四禪、四無量、四無色定故為世尊；得分八解脫、八勝處、九次第住定故為世尊；得分十想修習、十遍處定、入出息念定、不凈定故為世尊；得分四念處、四正勤、四神足、五根、五力、七覺支、八支聖道故為世尊；得分十如來力、四無畏、四無礙解、六神通、六佛法故為世尊；"世尊"此名非母作、非父作、非兄作、非姐作、非友臣作、非親戚血親作、非沙門婆羅門作、非天神作；這是諸佛世尊在菩提樹下隨一切智智的證得而作的解脫終極的施設，即此"世尊"——這是"成為專一破闇冥,世尊說"。 因此世尊說： "於此諸法除欲求，比丘具念善解脫； 隨時正觀察諸法，成為專一破闇冥。" 舍利弗經義釋第十六竟。 八品中十六經義釋竟。

Mahāniddesapāḷi niṭṭhitā.

大義釋聖典終竟。