B0102051702pārāyanavagganiddeso（經品釋）

Pārāyanavagganiddeso

1. Ajitamāṇavapucchāniddeso

1.

Kenassunivuto loko, [iccāyasmā ajito]

Kenassu nappakāsati;

Kissābhilepanaṃ brūsi[brūhi (syā.)], kiṃsu tassa mahabbhayaṃ.

Kenassu nivuto lokoti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko kena āvuto nivuto ovuto [ophuto (syā.)] pihito paṭicchanno paṭikujjitoti – kenassu nivuto loko?

Iccāyasmā ajitoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ [padānupubbatāmetaṃ (bahūsu)] iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Ajitoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā ajito.

Kenassu nappakāsatīti kena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – kenassu nappakāsati .

Kissābhilepanaṃ brūsīti kiṃ lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddho, brūsi ācikkhasi desesi paññapesi [paññāpesi (ka.)] paṭṭhapesi vivarasi vibhajasi uttānīkarosi [uttāniṃ karosi (ka.)] pakāsesīti – kissābhilepanaṃ brūsi.

Kiṃsutassa mahabbhayanti kiṃ lokassa bhayaṃ mahabbhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – kiṃsu tassa mahabbhayaṃ. Tenāha so brāhmaṇo –

『『Kenassu nivuto loko, [iccāyasmā ajito]

Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhaya』』nti.

波羅衍那品解釋 1. 阿耆多學童問題解釋 1. 世間為何所遮蔽，[尊者阿耆多如是說] 為何不得顯現明； 請說何為其染著，何為其大怖畏。 "世間為何所遮蔽"，此中"世間"指：地獄世間、畜生世間、餓鬼世間、人世間、天世間、蘊世間、界世間、處世間、此世間、他世間、梵世間、天世間——此稱為世間。此世間為何所遮蔽、覆蓋、遮掩、關閉、隱蔽、遮障——"世間為何所遮蔽"？ "尊者阿耆多如是說"，此中"如是"為：句子連線、句子結合、句子圓滿、字母和諧、文句順暢、句子次第，此即"如是"。"尊者"為：親愛語、尊重語、敬意與恭敬的稱謂，此即"尊者"。"阿耆多"為：此婆羅門之名稱、稱號、名字、稱呼、名、命名、命名詞、語詞、表達、稱謂——"尊者阿耆多如是說"。 "為何不得顯現"即：世間為何不顯現、不照耀、不光明、不顯露、不明瞭、不顯明——"為何不得顯現"？ "請說何為其染著"即：何為世間之染著、執著、束縛、污垢。世間為何所涂、遍涂、染著、污穢、染污、塗抹、混雜、執著、系著、障礙，請說、請告、請示、請教、請建立、請開顯、請分別、請明示、請顯明——"請說何為其染著"。 "何為其大怖畏"即：何為世間之怖畏、大怖畏、壓迫、衝擊、災難、禍害——"何為其大怖畏"。是故彼婆羅門說： "世間為何所遮蔽，[尊者阿耆多如是說] 為何不得顯現明； 請說何為其染著，何為其大怖畏。"

2.

Avijjāya nivuto loko, [ajitāti bhagavā]

Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ.

Avijjāya nivuto lokoti. Avijjāti dukkhe aññāṇaṃ dukkhasamudaye aññāṇaṃ dukkhanirodhe aññāṇaṃ dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ, yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho asambodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā [apaccavekkhanā (syā.)] apaccavekkhaṇakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ, ayaṃ vuccati – avijjā.

Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko devaloko – ayaṃ vuccati loko. Ayaṃ loko imāya avijjāya āvuto nivuto ovuto pihito paṭicchanno paṭikujjitoti – avijjāya nivuto loko.

Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanaṃ. Api ca, bhaggarāgoti bhagavā; bhaggadosoti bhagavā; bhaggamohoti bhagavā; bhaggamānoti bhagavā; bhaggadiṭṭhīti bhagavā; bhaggakaṇṭakoti bhagavā; bhaggakilesoti bhagavā; bhaji vibhaji pavibhaji dhammaratananti bhagavā; bhavānaṃ antakaroti bhagavā; bhāvitakāyo bhāvitasīlo bhāvitacitto [bhāvitakāyoti bhagavā, bhāvitasīloti bhāvitacittoti (syā.)] bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (syā.)] 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 anupubbasamāpattīnanti bhagavā; bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ 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 – ajitāti bhagavā.

2. 以無明遮蔽世間，[世尊告阿耆多] 因慳吝放逸不顯現； 我說貪慾為染著，苦為其大怖畏。 "以無明遮蔽世間"中，"無明"即：不知苦、不知苦集、不知苦滅、不知趣向苦滅之道，不知前際、不知后際、不知前後際，不知緣起法之此緣性，凡如是不知、不見、不證悟、不了知、不覺悟、不通達、不把握、不深入、不觀察、不省察、不作省察、愚鈍、愚癡、不正知、迷惑、昏迷、癡迷、無明、無明暴流、無明軛、無明隨眠、無明纏縛、無明門閂、癡迷、不善根——此稱為無明。 "世間"即：地獄世間、畜生世間、餓鬼世間、人世間、天世間、蘊世間、界世間、處世間、此世間、他世間、梵世間、天世間——此稱為世間。此世間為此無明所遮蔽、覆蓋、遮掩、關閉、隱蔽、遮障——"以無明遮蔽世間"。 "阿耆多"，世尊以名字呼彼婆羅門。"世尊"為尊敬語。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；破除我慢故為世尊；破除邪見故為世尊；破除荊棘故為世尊；破除煩惱故為世尊；分別、解析、詳析法寶故為世尊；為諸有之終結者故為世尊；修習身、修習戒、修習心、修習慧故為世尊；親近林野、邊地、寂靜、少聲、少響、人跡罕至、適合獨處之住處故為世尊；得衣服、飲食、臥具、病緣醫藥資具故為世尊；得義味、法味、解脫味、增上戒、增上心、增上慧故為世尊；得四禪、四無量、四無色定故為世尊；得八解脫、八勝處、九次第定故為世尊；得十想修習、遍處定、入出息念定、不凈定故為世尊；得四念處、四正勤、四神足、五根、五力、七覺支、八聖道故為世尊；得十如來力、四無畏、四無礙解、六神通、六佛法故為世尊；"世尊"此名非母所作、非父所作、非兄所作、非姊妹所作、非友人所作、非親族所作、非沙門婆羅門所作、非諸天所作。此為諸佛世尊于菩提樹下隨證一切智智時之解脫究竟之稱謂，即此"世尊"——"世尊告阿耆多"。

Vevicchā pamādā nappakāsatīti. Vevicchaṃ vuccati pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ , dhammamacchariyaṃ. Yaṃ evarūpaṃ maccheraṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ, gāho vuccati macchariyaṃ. Pamādo vattabbo – kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo [vossaggo (bahūsu)] vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā [aniṭṭhitakiriyatā (ka.) vibha. 846] olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Vevicchā pamādā nappakāsatīti iminā ca macchariyena iminā ca pamādena loko nappakāsati na bhāsati na tapati na virocati na ñāyati na paññāyatīti – vevicchā pamādā nappakāsati.

Jappābhilepanaṃ brūmīti jappā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī [nandi (syā.)] nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṃ visaṭā [sottaṃ visatā (syā.)] āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo [sandhavo (ka.) vibha. 909] sineho apekkhā paṭibandhu āsā āsīsanā [āsiṃsanā (syā.)] āsīsitattaṃ rūpāsā saddāsā gandhāsā rasāsā phoṭṭhabbāsā lābhāsā dhanāsā puttāsā jīvitāsā jappā pajappā abhijappā jappanā jappitattaṃ loluppaṃ loluppāyanā loluppāyitattaṃ pucchañjikatā sādhukamyatā adhammarāgo visamalobho nikanti nikāmanā patthanā pihanā sampatthanā kāmataṇhā bhavataṇhā vibhavataṇhā rūpataṇhā arūpataṇhā nirodhataṇhā rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā ogho yogo gantho upādānaṃ āvaraṇaṃ nīvaraṇaṃ chadanaṃ bandhanaṃ upakkileso anusayo pariyuṭṭhānaṃ latā vevicchaṃ dukkhamūlaṃ dukkhanidānaṃ dukkhappabhavo mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ – ayaṃ vuccati jappā. Lokassa lepanaṃ lagganaṃ bandhanaṃ upakkileso imāya jappāya loko litto saṃlitto upalitto kiliṭṭho saṃkiliṭṭho makkhito saṃsaṭṭho laggo laggito palibuddhoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – jappābhilepanaṃ brūmi.

繼續譯文： "因慳吝放逸不顯現"中，"慳吝"指五種慳吝：住處慳吝、眷屬慳吝、利養慳吝、稱讚慳吝、法慳吝。凡如是慳吝、慳吝性、慳吝狀態、慳嗇、吝嗇、心的不捨施性——此稱為慳吝。又，蘊慳吝亦為慳吝，界慳吝亦為慳吝，處慳吝亦為慳吝，執取亦稱為慳吝。"放逸"當說為：于身惡行或語惡行或意惡行或五種欲中，心的放縱、隨順放縱，于諸善法修習不恭敬作、不持續作、不堅固作、懈怠行為、捨棄意願、捨棄責任、不習行、不修習、不多作、不確立、不專注即放逸。凡如是放逸、放逸性、放逸狀態——此稱為放逸。"因慳吝放逸不顯現"即：因此慳吝及此放逸，世間不顯現、不照耀、不光明、不顯露、不明瞭、不顯明——"因慳吝放逸不顯現"。 "我說貪慾為染著"中，"貪慾"指渴愛。即貪、貪求、隨愛、隨順、喜、喜貪、心貪求、欲、貪著、執取、貪婪、深貪、系著、泥淖、動搖、誑騙、生起者、能生者、縫合者、織網者、流散者、粘著者、線索、遍佈者、集聚者、第二者、願望、有之導者、林、叢林、親密、愛、期待、繫縛、希求、希望、希望性、色希求、聲希求、香希求、味希求、觸希求、利得希求、財希求、子希求、命希求、貪求、遍貪求、近貪求、貪求性、貪求狀態、貪婪、貪婪性、貪婪狀態、欲求圓滿性、欲求善性、非法貪、不正貪、意向、意欲、祈願、羨慕、遍祈願、欲愛、有愛、無有愛、色愛、無色愛、滅愛、色愛、聲愛、香愛、味愛、觸愛、法愛、暴流、軛、系、取、障、蓋、覆、縛、隨煩惱、隨眠、纏縛、藤蔓、慳吝、苦根、苦因、苦源、魔索、魔鉤、魔餌、魔境、魔住、魔行處、魔縛、愛河、愛網、愛繩、愛海、貪婪、貪、不善根——此稱為貪慾。世間之染著、執著、束縛、隨煩惱，以此貪慾，世間被涂、遍涂、染著、污穢、染污、塗抹、混雜、執著、系著、障礙，我如是說、告知、開示、施設、建立、開顯、分別、明示、顯明——"我說貪慾為染著"。

Dukkhamassamahabbhayanti. Dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ tiracchānayonikaṃ dukkhaṃ pettivisayikaṃ dukkhaṃ mānusikaṃ dukkhaṃ gabbhokkantimūlakaṃ dukkhaṃ gabbhaṭṭhitimūlakaṃ [gabbheṭhitimūlakaṃ (syā. ka.)] dukkhaṃ gabbhavuṭṭhānamūlakaṃ dukkhaṃ jātassūpanibandhakaṃ dukkhaṃ jātassa parādheyyakaṃ dukkhaṃ attūpakkamadukkhaṃ parūpakkamadukkhaṃ saṅkhāradukkhaṃ vipariṇāmadukkhaṃ cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho [ḍaho (syā.)] jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā [rakkhasā (ka.)] vitacchikā lohitapittaṃ [lohitaṃ pittaṃ (bahūsu)] madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ mātumaraṇaṃ dukkhaṃ pitumaraṇaṃ dukkhaṃ bhātumaraṇaṃ dukkhaṃ bhaginimaraṇaṃ dukkhaṃ puttamaraṇaṃ dukkhaṃ dhītumaraṇaṃ dukkhaṃ ñātibyasanaṃ dukkhaṃ rogabyasanaṃ dukkhaṃ bhogabyasanaṃ dukkhaṃ sīlabyasanaṃ dukkhaṃ diṭṭhibyasanaṃ dukkhaṃ yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati. Atthaṅgamato nirodho paññāyati. Kammasannissito vipāko. Vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ dukkhe patiṭṭhitaṃ atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – idaṃ vuccati dukkhaṃ. Idaṃ dukkhaṃ lokassa bhayaṃ mahābhayaṃ pīḷanaṃ ghaṭṭanaṃ upaddavo upasaggoti – dukkhamassa mahabbhayaṃ. Tenāha bhagavā –

『『Avijjāya nivuto loko, [ajitāti bhagavā]

Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhaya』』nti.

"苦為其大怖畏"中，"苦"即：生苦、老苦、病苦、死苦、愁悲苦憂惱苦、地獄苦、畜生苦、餓鬼苦、人間苦、入胎為根本之苦、住胎為根本之苦、出胎為根本之苦、生后隨伴之苦、他人支配之苦、自加之苦、他加之苦、行苦、變異苦、眼病、耳病、鼻病、舌病、身病、頭病、耳病、口病、齒病、咳嗽、氣喘、鼻炎、發燒、衰老、腹病、昏厥、痢疾、絞痛、霍亂、麻瘋、瘡、癬、干癆、癲癇、疥、瘙癢、疹、疥癬、血膽病、糖尿病、痔瘡、皰、瘺管、膽汁所生諸病、痰所生諸病、風所生諸病、[三]集合所生諸病、季節變化所生諸病、不等護理所生諸病、傷害所生諸病、業報所生諸病、寒、暑、饑、渴、大便、小便、虻蚊風日爬蟲觸惱之苦、母死之苦、父死之苦、兄死之苦、姊妹死之苦、子死之苦、女死之苦、親戚衰敗之苦、疾病衰敗之苦、財物衰敗之苦、戒衰敗之苦、見衰敗之苦，凡諸法從初生起為可知，滅盡為可知，業所依之果報，果報所依之業，名所依之色，色所依之名，為生所隨，為老所糾，為病所壓，為死所擊，立於苦中，無護、無窟、無歸、成為無歸依——此稱為苦。此苦為世間之怖畏、大怖畏、壓迫、衝擊、災難、禍害——"苦為其大怖畏"。是故世尊說： "以無明遮蔽世間，[世尊告阿耆多] 因慳吝放逸不顯現； 我說貪慾為染著，苦為其大怖畏。"

3.

Savantisabbadhi sotā, [iccāyasmā ajito]

Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare[pithiyyare (syā.), pithīyare (sī. aṭṭha.)].

Savanti sabbadhi sotāti. Sotāti taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. Sabbadhīti sabbesu āyatanesu. Savantīti savanti āsavanti sandanti pavattanti. Cakkhuto rūpe savanti āsavanti sandanti pavattanti. Sotato sadde savanti…pe… ghānato gandhe savanti… jivhāto rase savanti… kāyato phoṭṭhabbe savanti… manato dhamme savanti āsavanti sandanti pavattanti. Cakkhuto rūpataṇhā savanti āsavanti sandanti pavattanti. Sotato saddataṇhā savanti āsavanti sandanti pavattanti. Ghānato gandhataṇhā savanti… jivhāto rasataṇhā savanti… kāyato phoṭṭhabbataṇhā savanti… manato dhammataṇhā savanti āsavanti sandanti pavattantīti – savanti sabbadhi sotā.

Iccāyasmā ajitoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ iccāti…pe… iccāyasmā ajito.

Sotānaṃ kiṃ nivāraṇanti sotānaṃ kiṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sotānaṃ kiṃ nivāraṇaṃ.

Sotānaṃ saṃvaraṃ brūhīti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūhi ācikkha desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – sotānaṃ saṃvaraṃ brūhi.

Kenasotā pidhiyyareti kena sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – kena sotā pidhiyyare. Tenāha so brāhmaṇo –

『『Savanti sabbadhi sotā, [iccāyasmā ajito]

Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare』』.

3. 諸流遍處流動，[尊者阿耆多如是說] 什麼是諸流遮障； 請說諸流防護，以何使諸流止息。 "諸流遍處流動"中，"諸流"即：渴愛流、見流、煩惱流、惡行流、無明流。"遍處"即：於一切處。"流動"即：流動、流出、流散、執行。從眼於色流動、流出、流散、執行；從耳于聲流動⋯⋯從鼻于香流動⋯⋯從舌于味流動⋯⋯從身於觸流動⋯⋯從意於法流動、流出、流散、執行。從眼色愛流動、流出、流散、執行；從耳聲愛流動、流出、流散、執行；從鼻香愛流動⋯⋯從舌味愛流動⋯⋯從身觸愛流動⋯⋯從意法愛流動、流出、流散、執行——"諸流遍處流動"。 "尊者阿耆多如是說"中，"如是"為句子連線⋯⋯句子次第，此即"如是"⋯⋯"尊者阿耆多如是說"。 "什麼是諸流遮障"即：諸流何為遮障、防障、防護、守護、保護——"什麼是諸流遮障"。 "請說諸流防護"即：諸流遮障、防障、防護、守護、保護，請說、請告、請示、請教、請建立、請開顯、請分別、請明示、請顯明——"請說諸流防護"。 "以何使諸流止息"即：以何使諸流止息、斷絕、不流、不流出、不流散、不執行——"以何使諸流止息"。是故彼婆羅門說： "諸流遍處流動，[尊者阿耆多如是說] 什麼是諸流遮障； 請說諸流防護，以何使諸流止息。"

4.

Yānisotāni lokasmiṃ, [ajitāti bhagavā]

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyetepidhiyyare.

Yāni sotāni lokasminti yāni etāni sotāni mayā kittitāni pakittitāni ācikkhitāni desitāni paññapitāni paṭṭhapitāni vivaritāni vibhajitāni [vibhattāni (ka.)] uttānīkatāni pakāsitāni, seyyathidaṃ [seyyathīdaṃ (syā.)] – taṇhāsoto diṭṭhisoto kilesasoto duccaritasoto avijjāsoto. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – yāni sotāni lokasmiṃ. Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

Sati tesaṃ nivāraṇanti. Satīti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Nivāraṇanti āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopananti – sati tesaṃ nivāraṇaṃ.

Sotānaṃ saṃvaraṃ brūmīti sotānaṃ āvaraṇaṃ nīvaraṇaṃ saṃvaraṇaṃ rakkhanaṃ gopanaṃ brūmi ācikkhāmi…pe… uttānīkaromi pakāsemīti – sotānaṃ saṃvaraṃ brūmi.

4. 世間所有諸流，[世尊告阿耆多] 念為彼等遮障； 我說諸流防護，以慧使彼止息。 "世間所有諸流"即：凡彼等諸流為我所稱、宣說、告知、開示、施設、建立、開顯、分別、明示、顯明，即是：渴愛流、見流、煩惱流、惡行流、無明流。"於世間"即：于惡趣世間、人世間、天世間、蘊世間、界世間、處世間——"世間所有諸流"。"阿耆多"，世尊以名字呼彼婆羅門。 "念為彼等遮障"中，"念"即：此念、隨念、憶念、念、記憶性、持持性、不漂散性、不忘失性、念、念根、念力、正念、念覺支、一乘道——此稱爲念。"遮障"即：遮障、防障、防護、守護、保護——"念為彼等遮障"。 "我說諸流防護"即：諸流遮障、防障、防護、守護、保護，我說、告知⋯⋯明示、顯明——"我說諸流防護"。

Paññāyete pidhiyyareti. Paññāti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paññāyete pidhiyyareti – paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Sabbe saṅkhārā aniccā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Sabbe saṅkhārā dukkhā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Sabbe saṅkhārā anattā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Avijjāpaccayā saṅkhārā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Saṅkhārapaccayā viññāṇa』』nti…pe… 『『viññāṇapaccayā nāmarūpa』』nti… 『『nāmarūpapaccayā saḷāyatana』』nti… 『『saḷāyatanapaccayā phasso』』ti… 『『phassapaccayā vedanā』』ti… 『『vedanāpaccayā taṇhā』』ti… 『『taṇhāpaccayā upādāna』』nti… 『『upādānapaccayā bhavo』』ti… 『『bhavapaccayā jātī』』ti… 『『jātipaccayā jarāmaraṇa』』nti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Avijjānirodhā saṅkhāranirodho』』ti… 『『saṅkhāranirodhā viññāṇanirodho』』ti… 『『viññāṇanirodhā nāmarūpanirodho』』ti… 『『nāmarūpanirodhā saḷāyatananirodho』』ti… 『『saḷāyatananirodhā phassanirodho』』ti… 『『phassanirodhā vedanānirodho』』ti… 『『vedanānirodhā taṇhānirodho』』ti… 『『taṇhānirodhā upādānanirodho』』ti… 『『upādānanirodhā bhavanirodho』』ti… 『『bhavanirodhā jātinirodho』』ti… 『『jātinirodhā jarāmaraṇanirodho』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Idaṃ dukkha』』nti…pe… 『『ayaṃ dukkhasamudayo』』ti… 『『ayaṃ dukkhanirodho』』ti… 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Ime dhammā āsavā』』ti…pe… 『『ayaṃ āsavasamudayo』』ti… 『『ayaṃ āsavanirodho』』ti… 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. 『『Ime dhammā abhiññeyyā』』ti…pe… 『『ime dhammā pariññeyyā』』ti… 『『ime dhammā pahātabbā』』ti… 『『ime dhammā bhāvetabbā』』ti… 『『ime dhammā sacchikātabbā』』ti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattanti. Pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca jānato passato… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti jānato passato paññāyete sotā pidhīyanti pacchijjanti na savanti na āsavanti na sandanti nappavattantīti – paññāyete pidhiyyare.

"以慧使彼止息"中，"慧"即：是慧、了知⋯⋯無癡、擇法、正見。"以慧使彼止息"即：以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"一切行無常"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"一切行是苦"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"一切法無我"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"無明緣行"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"行緣識"⋯⋯"識緣名色"⋯⋯"名色緣六處"⋯⋯"六處緣觸"⋯⋯"觸緣受"⋯⋯"受緣愛"⋯⋯"愛緣取"⋯⋯"取緣有"⋯⋯"有緣生"⋯⋯"生緣老死"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"無明滅則行滅"⋯⋯"行滅則識滅"⋯⋯"識滅則名色滅"⋯⋯"名色滅則六處滅"⋯⋯"六處滅則觸滅"⋯⋯"觸滅則受滅"⋯⋯"受滅則愛滅"⋯⋯"愛滅則取滅"⋯⋯"取滅則有滅"⋯⋯"有滅則生滅"⋯⋯"生滅則老死滅"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"此是苦"⋯⋯"此是苦集"⋯⋯"此是苦滅"⋯⋯"此是趣向苦滅之道"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"此等法是漏"⋯⋯"此是漏集"⋯⋯"此是漏滅"⋯⋯"此是趣向漏滅之道"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見"此等法應證知"⋯⋯"此等法應遍知"⋯⋯"此等法應斷"⋯⋯"此等法應修"⋯⋯"此等法應作證"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見六觸處之生起、滅沒、味著、過患、出離時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行。知見五取蘊之生起、滅沒、味著、過患、出離時⋯⋯知見四大之生起、滅沒、味著、過患、出離時⋯⋯知見"凡任何集法皆是滅法"時，以慧使彼等諸流止息、斷絕、不流、不流出、不流散、不執行——"以慧使彼止息"。

Tenāha bhagavā –

『『Yāni sotāni lokasmiṃ, [ajitāti bhagavā]

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare』』ti.

5.

Paññā ceva sati cāpi, [iccāyasmā ajito]

Nāmarūpañca mārisa;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhati.

Paññā ceva sati cāpīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrī [bhūri (ka.)] medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi. Satīti yā sati anussati…pe… sammāsatīti – paññā ceva saticāpi, iccāyasmā ajito.

Nāmarūpañca mārisāti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ . Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – nāmarūpañca mārisa.

Etaṃ me puṭṭho pabrūhīti. Etaṃ meti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Puṭṭhoti pucchito yācito ajjhesito pasādito. Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi [vivarehi vibhajehi (ka.)] uttānīkarohi pakāsehīti – etaṃ me puṭṭho pabrūhi.

Katthetaṃ uparujjhatīti katthetaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Katthetaṃ uparujjhati. Tenāha so brāhmaṇo –

『『Paññā ceva sati cāpi, [iccāyasmā ajito]

Nāmarūpañca mārisa;

Evaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhatī』』ti.

是故世尊說： "世間所有諸流，[世尊告阿耆多] 念為彼等遮障； 我說諸流防護，以慧使彼止息。" 5. "慧與念，[尊者阿耆多如是說] 以及名色，尊者； 請對我所問說明，此在何處滅盡。" "慧與念"中，"慧"即：是慧、了知、簡擇、遍擇、擇法、觀察、隨觀、現觀、賢明、善巧、精通、分別、思惟、考察、廣慧、智慧、導引、觀察、正知、策勵、慧、慧根、慧力、慧劍、慧殿、慧光、慧明、慧燈、慧寶、無癡、擇法、正見。"念"即：是念、隨念⋯⋯正念——"慧與念，尊者阿耆多如是說"。 "以及名色，尊者"中，"名"即：四無色蘊。"色"即：四大種及四大種所造色。"尊者"為親切語、尊重語，此是具敬重恭敬之語，即"尊者"——"以及名色，尊者"。 "請對我所問說明"中，"對我"即：我所問、所求、所請、所信解。"所問"即：被問、被求、被請、被信解。"說明"即：請說、請告、請示、請教、請建立、請開顯、請分別、請明示、請顯明——"請對我所問說明"。 "此在何處滅盡"即：此在何處止息、寂滅、趣向滅沒、平息——"此在何處滅盡"。是故彼婆羅門說： "慧與念，[尊者阿耆多如是說] 以及名色，尊者； 請對我所問說明，此在何處滅盡。"

6.

Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhati.

Yametaṃ pañhaṃ apucchīti. Yametanti paññañca satiñca nāmarūpañca. Apucchīti apucchasi yācasi ajjhesati [ajjhesi (ka.)] pasādesīti – yametaṃ pañhaṃ apucchi.

Ajitataṃ vadāmi teti. Ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Tanti paññañca satiñca nāmarūpañca. Vadāmīti vadāmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti. Ajita taṃ vadāmi te.

Yattha nāmañca rūpañca, asesaṃ uparujjhatīti nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ. Asesanti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ [pariyādāyavacanametaṃ (syā. ka.)] asesanti. Uparujjhatīti nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti. Yattha nāmañca rūpañca asesaṃ uparujjhati.

Viññāṇassa nirodhena, etthetaṃ uparujjhatīti sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Sakadāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena dve bhave ṭhapetvā pañcasu bhavesu ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Anāgāmimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ekaṃ bhavaṃ ṭhapetvā rūpadhātuyā vā arūpadhātuyā vā ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti. Arahattamaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhanti . Arahato anupādisesāya nibbānadhātuyā parinibbāyantassa carimaviññāṇassa nirodhena paññā ca sati ca nāmañca rūpañca, etthete nirujjhanti vūpasammanti atthaṃ gacchanti paṭippassambhantīti – viññāṇassa nirodhena etthetaṃ uparujjhati. Tenāha bhagavā –

『『Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhatī』』ti.

6. 你所問此問題，阿耆多我告汝； 名與色無餘盡，於何處得滅盡； 由於識之滅盡，於此處得滅盡。 "你所問此問題"中，"此"即：慧與念及名色。"所問"即：你問、求、請、信解——"你所問此問題"。 "阿耆多我告汝"中，"阿耆多"，世尊以名字呼彼婆羅門。"彼"即：慧與念及名色。"告"即：我告、說明、開示、施設、建立、開顯、分別、明示、顯明——"阿耆多我告汝"。 "名與色無餘盡，於何處得滅盡"中，"名"即：四無色蘊。"色"即：四大種及四大種所造色。"無餘"即：一切、全部、完全、無餘、無遺，此是遍盡語，即"無餘"。"滅盡"即：止息、寂滅、趣向滅沒、平息——"名與色無餘盡，於何處得滅盡"。 "由於識之滅盡，於此處得滅盡"中，以預流道智，由行識滅盡，除七有外，于無始輪迴中所生起之名與色，於此處止息、寂滅、趣向滅沒、平息。以一來道智，由行識滅盡，除二有外，於五有中所生起之名與色，於此處止息、寂滅、趣向滅沒、平息。以不還道智，由行識滅盡，除一有外，於色界或無色界所生起之名與色，於此處止息、寂滅、趣向滅沒、平息。以阿羅漢道智，由行識滅盡，所生起之名與色，於此處止息、寂滅、趣向滅沒、平息。對於阿羅漢以無餘依涅槃界般涅槃時，由最後識滅盡，慧與念及名色，於此處止息、寂滅、趣向滅沒、平息——"由於識之滅盡，於此處得滅盡"。是故世尊說： "你所問此問題，阿耆多我告汝； 名與色無餘盡，於何處得滅盡； 由於識之滅盡，於此處得滅盡。"

7.

Ye ca saṅkhātadhammāse, ye ca sekhā[sekkhā (syā. ka.)]puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

Ye ca saṅkhātadhammāseti saṅkhātadhammā vuccanti arahanto khīṇāsavā. Kiṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavā? Te saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. 『『Sabbe saṅkhārā aniccā』』ti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. 『『Sabbe saṅkhārā dukkhā』』ti saṅkhātadhammā…pe… 『『sabbe dhammā anattā』』ti saṅkhātadhammā… 『『avijjāpaccayā saṅkhārā』』ti saṅkhātadhammā… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti saṅkhātadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Atha vā tesaṃ khandhā saṅkhātā dhātuyo saṅkhātā āyatanāni saṅkhātā gatiyo saṅkhātā upapattiyo saṅkhātā paṭisandhi saṅkhātā bhavā saṅkhātā saṃsārā saṅkhātā vaṭṭā saṅkhātā. Atha vā te khandhapariyante ṭhitā dhātupariyante ṭhitā āyatanapariyante ṭhitā gatipariyante ṭhitā upapattipariyante ṭhitā paṭisandhipariyante ṭhitā bhavapariyante ṭhitā saṃsārapariyante ṭhitā vaṭṭapariyante ṭhitā antime bhave ṭhitā antime samussaye ṭhitā antimadehadharā arahanto.

Tesaṃ cāyaṃ [yāyaṃ (ka.)] pacchimako, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi nesaṃ punabbhavoti.

Taṃkāraṇā saṅkhātadhammā vuccanti arahanto khīṇāsavāti. Ye ca saṅkhātadhammāse, ye ca sekhā puthū idhāti. Sekhāti kiṃkāraṇā vuccanti sekhā? Sikkhantīti sekhā. Kiñca sikkhanti? Adhisīlampi sikkhanti, adhicittampi sikkhanti, adhipaññampi sikkhanti. Katamā adhisīlasikkhā? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Khuddako sīlakkhandho mahanto sīlakkhandho sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mukhaṃ pamukhaṃ kusalānaṃ dhammānaṃ samāpattiyā – ayaṃ adhisīlasikkhā.

Katamā adhicittasikkhā? Idha bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati – ayaṃ adhicittasikkhā.

7. "凡已知法者，此處眾有學； 請說彼等行為，尊者我問汝。" "凡已知法者"中，已知法者即是稱為漏盡阿羅漢。為何稱漏盡阿羅漢為已知法者？彼等為已知法、已度量法、已衡量法、已明瞭法、已顯明法。"一切行無常"為已知法、已度量法、已衡量法、已明瞭法、已顯明法。"一切行是苦"為已知法⋯⋯"一切法無我"為已知法⋯⋯"無明緣行"為已知法⋯⋯"凡任何集法皆是滅法"為已知法、已度量法、已衡量法、已明瞭法、已顯明法。或者彼等的蘊已知、界已知、處已知、趣已知、生已知、結生已知、有已知、輪迴已知、輪轉已知。或者彼等住于蘊邊際、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、住于最後身聚、持最後身的阿羅漢。 "此為彼等最後，此為最後身聚； 生死輪迴事，彼等無再有。" 因此稱漏盡阿羅漢為已知法者。"凡已知法者，此處眾有學"中，為何稱為有學？因修學故稱有學。修學什麼？修學增上戒、修學增上心、修學增上慧。何為增上戒學？此處比丘具戒，防護波羅提木叉律儀而住，具足正行與行處，于微細罪中見怖畏，受持學習諸學處。小戒蘊、大戒蘊、戒為立足處、為初、為行、為律儀、為防護、為門、為首，為諸善法生起——此為增上戒學。 何為增上心學？此處比丘離諸欲⋯⋯具足初禪⋯⋯第二禪⋯⋯第三禪⋯⋯第四禪而住——此為增上心學。

Katamā adhipaññāsikkhā? Idha bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. So 『『idaṃ dukkha』』nti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhasamudayo』』ti…pe… 『『ayaṃ dukkhanirodho』』ti… 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. 『『Ime āsavā』』ti…pe… 『『ayaṃ āsavasamudayo』』ti… 『『ayaṃ āsavanirodho』』ti… 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. 『『Ayaṃ adhipaññāsikkhā』』… imā tisso sikkhāyo āvajjantā sikkhanti jānantā sikkhanti passantā sikkhanti cittaṃ adhiṭṭhahantā sikkhanti saddhāya adhimuccantā sikkhanti vīriyaṃ [viriyaṃ (syā.)] paggaṇhantā sikkhanti satiṃ upaṭṭhapentā sikkhanti cittaṃ samādahantā sikkhanti paññāya pajānantā sikkhanti abhiññeyyaṃ abhijānantā sikkhanti pariññeyyaṃ parijānantā sikkhanti pahātabbaṃ pajahantā sikkhanti bhāvetabbaṃ bhāventā sikkhanti sacchikātabbaṃ sacchikarontā sikkhanti ācaranti samācaranti samādāya vattanti. Taṃkāraṇā vuccanti – sekhā. Puthūti bahukā. Ete sekhā sotāpannā ca paṭipannā ca sakadāgāmino ca paṭipannā ca anāgāmino ca paṭipannā ca arahanto ca paṭipannā ca. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloketi – ye ca sekhā puthū idha.

Tesaṃme nipako iriyaṃ, puṭṭho pabrūhi mārisāti tvampi nipako paṇḍito paññavā buddhimā ñāṇī medhāvī. Tesaṃ saṅkhātadhammānañca sekkhānañca iriyaṃ cariyaṃ vutti pavatti ācaraṃ gocaraṃ vihāraṃ paṭipadaṃ. Puṭṭhoti pucchito yācito ajjhesito pasādito. Pabrūhīti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa. Tenāha so brāhmaṇo –

『『Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā』』ti.

何為增上慧學？此處比丘具慧，成就觀生滅慧，具足聖抉擇，正趣苦盡。他如實了知"此是苦"，如實了知"此是苦集"⋯⋯"此是苦滅"⋯⋯"此是趣向苦滅之道"。如實了知"此是漏"⋯⋯"此是漏集"⋯⋯"此是漏滅"⋯⋯"此是趣向漏滅之道"。"此為增上慧學"⋯⋯於此三學，思惟而學，了知而學，見而學，心決定而學，以信勝解而學，精進策勵而學，念現起而學，心等持而學，以慧了知而學，應證知者證知而學，應遍知者遍知而學，應斷者斷而學，應修者修而學，應作證者作證而學，行、正行、受持而住。因此稱為有學。"眾"即眾多。此等有學即：預流及向預流道者，一來及向一來道者，不還及向不還道者，阿羅漢及向阿羅漢道者。"此處"即：於此見、此忍、此好樂、此執取、此法、此律、此法律、此教說、此梵行、此師教、此身體、此人世間——"此處眾有學"。 "請說彼等行為，尊者我問汝"中，你是賢明、智者、有慧、有覺、有智、有辨。彼等已知法者與有學之行、行為、活動、活命、品行、行處、住處、道路。"所問"即：被問、被求、被請、被信解。"請說"即：請說、請告、請示、請教、請建立、請開顯、請分別、請明示、請顯明。"尊者"為親切語、尊重語，此是具敬重恭敬之語，即"尊者"——"請說彼等行為，尊者我問汝"。是故彼婆羅門說： "凡已知法者，此處眾有學； 請說彼等行為，尊者我問汝。"

8.

Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje.

Kāmesu nābhigijjheyyāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, attharaṇā pāvuraṇā [pāpuraṇā (syā.)] dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo [rājaṭhāniyo (ka.)] raṭṭhañca janapado ca koso ca koṭṭhāgārañca – yaṃ kiñci rajanīyavatthu vatthukāmā.

Api ca atītā kāmā anāgatā kāmā paccuppannā kāmā ajjhattā kāmā bahiddhā kāmā ajjhattabahiddhā kāmā, hīnā kāmā majjhimā kāmā paṇītā kāmā, āpāyikā kāmā mānusikā kāmā dibbā kāmā, paccupaṭṭhitā kāmā, nimmitā kāmā paranimmitā kāmā, pariggahitā kāmā apariggahitā kāmā, mamāyitā kāmā amamāyitā kāmā, sabbepi kāmāvacarā dhammā, sabbepi rūpāvacarā dhammā, sabbepi arūpāvacarā dhammā, taṇhāvatthukā taṇhārammaṇā, kāmanīyaṭṭhena rajanīyaṭṭhena madanīyaṭṭhena ramaṇīyaṭṭhena [natthi syā. potthake mahāni. 1] kāmā. Ime vuccanti vatthukāmā.

Katame kilesakāmā? Chando kāmo rāgo kāmo chandarāgo kāmo saṅkappo kāmo rāgo kāmo saṅkapparāgo kāmo, yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmagedho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ –

Addasaṃ kāma te mūlaṃ, saṅkappā kāma jāyasi;

Na taṃ saṅkappayissāmi, evaṃ kāma na hehisīti.

Ime vuccanti kilesakāmā. Gedho vuccati taṇhā, yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kāmesu nābhigijjheyyāti kilesakāmena vatthukāmesu nābhigijjheyya na palibundheyya [palibujjheyya (syā.)] agiddho assa agadhito amucchito anajjhāpanno [anajjhopanno (syā.)] vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā vihareyyāti – kāmesu nābhigijjheyya.

Manasānāvilo siyāti. Manoti 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… sabbaḍāhehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Manasānāvilo siyāti cittena anāvilo siyā – aluḷito anerito aghaṭṭito acalito abhanto vūpasanto āvilakare kilese jaheyya pajaheyya vinodeyya byantīkareyya [byantiṃ kareyya (ka.)] anabhāvaṃ gameyya, āvilakarehi kilesehi ca ārato [ārato assa (ka.) mahāni. 18 passa] virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – manasānāvilo siyā.

8. 不應貪著于諸欲，心意應無有污濁； 善巧一切諸法者，比丘具念應遊行。 "不應貪著于諸欲"中，"欲"總括有二種：事欲與煩惱欲。何為事欲？悅意色、悅意聲、悅意香、悅意味、悅意觸，被褥、覆蓋物、奴婢、山羊綿羊、雞豬、象牛馬騾、田地、住宅、金銀、城鎮王都、國土與地方、庫藏與倉庫——任何可愛事物即是事欲。 又，過去欲、未來欲、現在欲、內欲、外慾、內外慾，下劣欲、中等欲、殊勝欲，惡趣欲、人間欲、天界欲，現前欲，化生欲、他化生欲，已執取欲、未執取欲，已執著欲、未執著欲，一切欲界法、一切色界法、一切無色界法，以愛為根本、以愛為所緣，以可欲義、可染義、可醉義、可樂義為欲。此稱為事欲。 何為煩惱欲？欲求是欲、貪是欲、欲求貪是欲、思惟是欲、貪是欲、思惟貪是欲，于諸欲中的欲欲、欲貪、欲喜、欲愛、欲親、欲渴、欲熱惱、欲貪著、欲迷醉、欲執著、欲暴流、欲軛、欲取、欲欲蓋—— "欲啊！我見汝根本，由思惟汝得生起； 我將不再思惟汝，如是欲汝將不有。" 此稱為煩惱欲。貪著即是愛，即是貪、染著⋯⋯貪婪、貪根。"不應貪著于諸欲"即：不應以煩惱欲對事欲貪著、繫縛，應成為無貪、無著、無迷、無染、離貪著、離去貪著、舍貪著、吐貪著、脫貪著、斷貪著、離系貪著，離貪、離去貪、舍貪、吐貪、脫貪、斷貪、離系貪，成為無慾、寂滅、清涼、安樂感受，以梵化自身而住——"不應貪著于諸欲"。 "心意應無有污濁"中，"心"即：是心、意、意處、意根、識、識蘊、相應意識界。由身惡行使心污濁、擾動、激動、攪動、震動、迷亂、不寂靜。由語惡行⋯⋯由意惡行⋯⋯由貪⋯⋯由嗔⋯⋯由癡⋯⋯由忿⋯⋯由恨⋯⋯由覆⋯⋯由惱⋯⋯由嫉⋯⋯由慳⋯⋯由誑⋯⋯由諂⋯⋯由傲⋯⋯由激⋯⋯由慢⋯⋯由過慢⋯⋯由驕⋯⋯由放逸⋯⋯由一切煩惱⋯⋯由一切惡行⋯⋯由一切熱惱⋯⋯由一切苦惱⋯⋯由一切不善行使心污濁、擾動、激動、攪動、震動、迷亂、不寂靜。"心意應無有污濁"即：心應無污濁——不擾動、不激動、不攪動、不震動、不迷亂、寂靜，應舍斷、除去、消除、滅除使污濁的煩惱，應離、遠離、出離、解脫、解縛于使污濁的煩惱，以無障心而住——"心意應無有污濁"。

Kusalosabbadhammānanti 『『sabbe saṅkhārā aniccā』』ti kusalo sabbadhammānaṃ, 『『sabbe saṅkhārā dukkhā』』ti kusalo sabbadhammānaṃ, 『『sabbe dhammā anattā』』ti kusalo sabbadhammānaṃ, 『『avijjāpaccayā saṅkhārā』』ti kusalo sabbadhammānaṃ…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

Atha vā, aniccato kusalo sabbadhammānaṃ, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato [adhuvato (ka.) mahāni. 13] … atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … saṃkilesikadhammato… samudayato… atthaṅgamato… assādato… ādīnavato… nissaraṇato kusalo sabbadhammānaṃ. Evampi kusalo sabbadhammānaṃ.

Atha vā, khandhakusalo dhātukusalo āyatanakusalo paṭiccasamuppādakusalo satipaṭṭhānakusalo sammappadhānakusalo iddhipādakusalo indriyakusalo balakusalo bojjhaṅgakusalo maggakusalo phalakusalo nibbānakusalo. Evampi kusalo sabbadhammānaṃ.

Atha vā, sabbadhammā vuccanti dvādasāyatanāni – cakkhu ceva [cakkhuñceva (ka.)] rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca. Yato ca ajjhattikabāhiresu āyatanesu chandarāgo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato [anabhāvaṅgato (syā.)] āyatiṃ anuppādadhammo, ettāvatāpi kusalo sabbadhammānanti – kusalo sabbadhammānaṃ.

Sato bhikkhu paribbajeti. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato.

Aparehipi catūhi kāraṇehi sato – asatiparivajjanāya sato, satikaraṇīyānaṃ dhammānaṃ katattā sato, satiparibandhānaṃ [satipaṭipakkhānaṃ (syā.) mahāni. 3] dhammānaṃ hatattā sato, satinimittānaṃ dhammānaṃ asammuṭṭhattā [appamuṭṭhattā (syā.)] sato.

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, satiyā vasitattā sato, satiyā pāguññena samannāgatattā sato, satiyā apaccorohaṇatāya sato.

"善巧一切諸法"中，于"一切行無常"善巧一切法，于"一切行是苦"善巧一切法，于"一切法無我"善巧一切法，于"無明緣行"善巧一切法⋯⋯于"凡任何集法皆是滅法"善巧一切法。如是善巧一切法。 又，從無常善巧一切法，從苦⋯⋯從病、從瘡、從箭、從厄、從疾、從他、從破壞、從禍、從難、從怖、從災、從動、從壞、從不堅、從無護、從無避、從無歸、從無歸依、從空虛、從空、從空無、從無我、從過患、從變易法、從無實、從苦根、從殺害、從離有、從有漏、從有為、從魔餌、從生法、從老法、從病法、從死法、從憂悲苦惱熱惱法、從染污法、從集、從滅沒、從味、從過患、從出離善巧一切法。如是善巧一切法。 又，善巧蘊、善巧界、善巧處、善巧緣起、善巧念住、善巧正勤、善巧神足、善巧根、善巧力、善巧覺支、善巧道、善巧果、善巧涅槃。如是善巧一切法。 又，一切法即稱為十二處：眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法。當對內外諸處的欲貪已斷、根已斷、如多羅樹樁、成為非有、于未來不生法時，如此也是善巧一切法——"善巧一切法"。 "比丘具念應**"中，"具念"由四種原因：修習身隨觀念住而具念，修習受隨觀念住而具念，修習心隨觀念住而具念，修習法隨觀念住而具念。 又由其他四種原因具念：因遠離不念而具念，因已作應念之法而具念，因已破念障諸法而具念，因不忘念相諸法而具念。 又由其他四種原因具念：因成就念而具念，因自在於念而具念，因成就念熟練而具念，因不退失於念而具念。

Aparehipi catūhi kāraṇehi sato – satiyā samannāgatattā sato, santattā sato, samitattā sato, santadhammasamannāgatattā sato. Buddhānussatiyā sato, dhammānussatiyā sato, saṅghānussatiyā sato, sīlānussatiyā sato, cāgānussatiyā sato, devatānussatiyā sato , ānāpānassatiyā sato, maraṇassatiyā sato, kāyagatāsatiyā sato, upasamānussatiyā sato. Yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṃ vuccati sati. Imāya satiyā upeto hoti samupeto upāgato samupāgato upapanno samupapanno [sampanno (ka.)] samannāgato, so vuccati sato. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu – sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. Bhinnā honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā [ponobbhavikā (syā. ka.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Pajjena katena [pajjotakatena (ka.) su. ni. 519] attanā, [sabhiyāti bhagavā]

Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya, vusitavā khīṇapunabbhavo sa bhikkhūti.

Satobhikkhu paribbajeti sato bhikkhu paribbaje, sato gaccheyya, sato tiṭṭheyya, sato nisīdeyya, sato seyyaṃ kappeyya, sato abhikkameyya, sato paṭikkameyya, sato ālokeyya, sato vilokeyya, sato samiñjeyya, sato pasāreyya, sato saṅghāṭipattacīvaraṃ dhāreyya, sato careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – sato bhikkhu paribbaje. Tenāha bhagavā –

『『Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje』』ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā, bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – 『『satthā me bhante bhagavā, sāvakohamasmī』』ti.

Ajitamāṇavapucchāniddeso paṭhamo.

1. Tissametteyyamāṇavapucchāniddeso

又由其他四種原因具念：因成就念而具念，因寂靜而具念，因止息而具念，因成就寂靜法而具念。因佛隨念而具念，因法隨念而具念，因僧隨念而具念，因戒隨念而具念，因舍隨念而具念，因天隨念而具念，因入出息念而具念，因死隨念而具念，因身至念而具念，因寂止隨念而具念。凡念、隨念⋯⋯正念、念覺支、一乘道，此稱爲念。具足、成就、達到、獲得、成滿此念者，稱為具念。"比丘"因破除七法而為比丘——破除有身見，破除疑，破除戒禁取，破除貪，破除嗔，破除癡，破除慢。破除惡不善法、染污、再有、有苦報、未來生老死法。 "以自作明燈，[世尊告沙毗耶] 證般涅槃度疑惑； 舍離有與非有，圓滿滅盡再有，彼為比丘。" "比丘具念應遊行"即：具念比丘應遊行，具念而行，具念而立，具念而坐，具念而臥，具念而前進，具念而後退，具念而前視，具念而旁視，具念而屈，具念而伸，具念而持僧伽梨、缽、衣，具念而行、住、動作、行為、守護、持續、維持——"比丘具念應遊行"。是故世尊說： "不應貪著于諸欲，心意應無有污濁； 善巧一切諸法者，比丘具念應遊行。" 偈頌終了時，與彼婆羅門同願、同行、同意趣、同熏習者，數千眾生生起離塵、離垢之法眼——"凡任何集法皆是滅法"。彼婆羅門心無取著而從諸漏解脫。證得阿羅漢時，羚羊皮、結髮、樹皮衣、三杖、水瓶與鬚髮消失，成為剃髮著袈裟衣、持僧伽梨、缽、衣者，以如法行為而合掌禮敬世尊而坐——"尊者世尊是我之師，我是弟子。" 阿耆多學童所問義釋第一 帝須彌勒耶學童所問義釋

9.

Kodhasantusito loke, [iccāyasmā tissametteyyo]

Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā.

Kodha santusito loketi ko loke tuṭṭho santuṭṭho attamano paripuṇṇasaṅkappoti – kodha santusito loke.

Iccāyasmātissametteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Tissoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tissametteyyo.

Kassa no santi iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Kassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – kassa no santi iñjitā.

Ko ubhantamabhiññāyāti ko ubho ante abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ko ubhantamabhiññāya.

Majjhe mantā na lippatīti majjhe mantāya na lippati, alitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – majjhe mantā na lippati.

Kaṃ brūsi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso padhānapuriso pavarapurisoti. Kaṃ brūsi kaṃ kathesi kaṃ maññasi kaṃ bhaṇasi kaṃ passati kaṃ voharasīti – kaṃ brūsi mahāpurisoti.

Ko idha sibbinimaccagāti ko idha sibbiniṃ taṇhaṃ ajjhagā upaccagā atikkanto samatikkanto vītivattoti – ko idha sibbinimaccagā. Tenāha so brāhmaṇo –

『『Kodha santusito loke, [iccāyasmā tissametteyyo]

Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā』』ti.

9. "此世誰知足，[尊者帝須彌勒耶如是說] 誰無有動搖； 誰知曉兩端，以慧不著中； 說誰大丈夫，誰度越縫愛。" "此世誰知足"即：誰於世間歡喜、知足、心滿、願望圓滿——"此世誰知足"。 "尊者帝須彌勒耶如是說"中，"如是"為句之連線、句之結合、句之圓滿、字

10.

Kāmesubrahmacariyavā, [metteyyāti bhagavā]

Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā.

Kāmesu brahmacariyavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo. Api ca, nippariyāyena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavā. Yathā ca dhanena dhanavāti vuccati, bhogena bhogavāti vuccati, yasena yasavāti vuccati, sippena sippavāti vuccati, sīlena sīlavāti vuccati, vīriyena vīriyavāti vuccati, paññāya paññavāti vuccati, vijjāya vijjavāti vuccati – evameva yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavāti – kāmesu brahmacariyavā.

Metteyyāti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – metteyyāti bhagavā.

Vītataṇhosadā satoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ [pokhānupokhaṃ (syā.)] udakūmikajātaṃ avīcisantatisahitaṃ [avīci samaṅgisahitaṃ (syā.)] phassitaṃ [phusitaṃ (syā.)] purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – vītataṇho sadā sato.

Saṅkhāya nibbuto bhikkhūti saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhāyāti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā aniccā』』ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti… 『『avijjāpaccayā saṅkhārā』』ti… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā.

10. "于諸欲梵行，[世尊告彌勒] 離愛常具念； 比丘觀已寂，彼無有動搖。" "于諸欲梵行"中，"欲"總括有二種：事欲與煩惱欲⋯⋯此稱為事欲⋯⋯此稱為煩惱欲。"梵行"即是遠離、迴避、禁止、遮止、不作、不犯、不超越非法行為。又，無比喻的"梵行"即是八支聖道，即：正見、正思惟、正語、正業、正命、正精進、正念、正定。具足、成就、達到、獲得、成滿此八支聖道者，稱為梵行者。如具財稱為有財者，具財物稱為有財物者，具名聲稱為有名聲者，具技能稱為有技能者，具戒稱為有戒者，具精進稱為有精進者，具慧稱為有慧者，具明稱為有明者——如是具足、成就、達到、獲得、成滿此八支聖道者，稱為梵行者——"于諸欲梵行"。 "彌勒"是世尊以姓氏呼彼婆羅門。"世尊"是尊重語⋯⋯是證得的稱號，即所謂"世尊"——"世尊告彌勒"。 "離愛常具念"中，"愛"即：色愛⋯⋯法愛。彼愛已斷、已根除、已止息、已平息、不能生起、以智火燒盡者，稱為離愛、舍愛、吐愛、脫愛、斷愛、離系愛、離貪、舍貪、吐貪、脫貪、斷貪、離系貪，無慾、寂滅、清涼、安樂感受，以梵化自身而住。"常"即：常時、一切時、所有時、恒時、久時、相續、不斷、相繼、如水波相續、無間斷相續、相接、午前、午後、初夜、中夜、后夜、黑分、白分、雨季、冬季、夏季、前分生命、中分生命、後分生命。"具念"由四種原因：修習身隨觀念住而具念，修習受隨觀念住而具念，修習心隨觀念住而具念，修習法隨觀念住而具念⋯⋯稱為具念——"離愛常具念"。 "比丘觀已寂"中，"觀"即是智。即是慧、了知、簡擇、遍簡擇⋯⋯無癡、擇法、正見。"觀"即：觀察、了知、權衡、衡量、明瞭、明顯，"一切行無常"已觀察、了知、權衡、衡量、明瞭、明顯，"一切行是苦"⋯⋯"一切法無我"⋯⋯"無明緣行"⋯⋯"凡任何集法皆是滅法"已觀察、了知、權衡、衡量、明瞭、明顯。

Atha vā, aniccato saṅkhāya jānitvā…pe… dukkhato… rogato… gaṇḍato… sallato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Nibbutoti rāgassa nibbāpitattā nibbuto, dosassa nibbāpitattā nibbuto, mohassa nibbāpitattā nibbuto, kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ nibbāpitattā nibbuto. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu…pe… vusitavā khīṇapunabbhavo sa bhikkhūti – saṅkhāya nibbuto bhikkhu.

Tassa no santi iñjitāti. Tassāti arahato khīṇāsavassa. Iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Tassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi iñjitā. Tenāha bhagavā –

『『Kāmesu brahmacariyavā, [metteyyāti bhagavā]

Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā』』ti.

又，從無常觀察、了知⋯⋯從苦⋯⋯從病⋯⋯從瘡⋯⋯從箭⋯⋯從出離觀察、了知、權衡、衡量、明瞭、明顯。"已寂"即：因貪已息而寂，因嗔已息而寂，因癡已息而寂，因忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯嫉⋯⋯慳⋯⋯誑⋯⋯諂⋯⋯傲⋯⋯激⋯⋯慢⋯⋯過慢⋯⋯驕⋯⋯放逸⋯⋯一切煩惱⋯⋯一切惡行⋯⋯一切憂慮⋯⋯一切熱惱⋯⋯一切苦惱⋯⋯一切不善行已息而寂。"比丘"因破除七法而為比丘⋯⋯圓滿滅盡再有，彼為比丘——"比丘觀已寂"。 "彼無有動搖"中，"彼"即阿羅漢漏盡者。"動搖"即愛動搖、見動搖、慢動搖、煩惱動搖、欲動搖。彼等動搖不存在、不有、不存續、不可得，已斷、已根除、已止息、已平息、不能生起、以智火燒盡——"彼無有動搖"。是故世尊說： "于諸欲梵行，[世尊告彌勒] 離愛常具念； 比丘觀已寂，彼無有動搖。

11.

So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā.

So ubhantamabhiññāya, majjhe mantā na lippatīti. Antāti phasso eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe; atītaṃ eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe; sukhā vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe; nāmaṃ eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe; cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe; sakkāyo eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe. Mantā vuccati paññā, yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi.

Lepāti dve lepā – taṇhālepo ca diṭṭhilepo ca. Katamo taṇhālepo ? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ [mariyādikataṃ odhikataṃ (syā.)] pariyantakataṃ pariggahitaṃ mamāyitaṃ – 『『idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca』』. Kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasatataṇhāvicaritaṃ – ayaṃ taṇhālepo.

Katamo diṭṭhilepo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho [vipariyesaggāho (bahūsu)] viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhilepo.

So ubhantamabhiññāya, majjhe mantā na lippatīti so ubho ca ante majjhañca mantāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā na lippati na palippati na upalippati, alitto asaṃlitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – so ubhantamabhiññāya majjhe mantā na lippati.

Taṃbrūmi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso pavarapuriso, taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpemi taṃ voharāmi.

Āyasmā sāriputto [passa saṃ. ni.

11. "彼知曉兩端，以慧不著中； 我說大丈夫，彼度越縫愛。" "彼知曉兩端，以慧不著中"中，"端"即：觸是一端，觸集是第二端，觸滅是中；過去是一端，未來是第二端，現在是中；樂受是一端，苦受是第二端，不苦不樂受是中；名是一端，色是第二端，識是中；六內處是一端，六外處是第二端，識是中；有身是一端，有身集是第二端，有身滅是中。"慧"即是智，即是慧、了知⋯⋯無癡、擇法、正見。 "著"有二著：愛著與見著。何為愛著？凡被愛稱量所劃界、限定、邊界、範圍、執取、執著——"此是我的，這是我的，如此是我的，如是我的色聲香味觸、被褥覆蓋物、奴婢、山羊綿羊、雞豬、象牛馬騾、田地、住宅、金銀、城鎮王都、國土與地方、庫藏與倉庫。"乃至以愛執著整個大地。凡一百零八愛行——此是愛著。 何為見著？二十事有身見、十事邪見、十事邊執見，凡如是見、見趣、見叢林、見荒野、見乖違、見動搖、見結、執、執取、住著、取著、邪道、邪路、邪性、外道處、倒執、顛倒執、變異執、邪執、于非真實謂真實執，乃至六十二見趣——此是見著。 "彼知曉兩端，以慧不著中"即：彼以慧對兩端與中已知曉、了知、權衡、衡量、明瞭、明顯后不著、不粘著、不附著，無著、無粘、無附，出離、解脫、解縛、無系，以無障心而住——"彼知曉兩端，以慧不著中"。 "我說大丈夫"即：最上丈夫、勝丈夫、特勝丈夫、首丈夫、最勝丈夫、殊勝丈夫，我說他、談他、述他、顯他、言他。 尊者舍利弗[見相應部⋯⋯;

5.377] bhagavantaṃ etadavoca – 『『mahāpuriso mahāpuriso』ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī』』ti? 『『Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmi.

『『Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, bhikkhu vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmī』』ti – taṃ brūmi mahāpurisoti.

So idha sibbinimaccagāti sibbinī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, yassesā sibbinī taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. So sibbiniṃ taṇhaṃ accagā upaccagā atikkanto samatikkanto vītivattoti – so idha sibbinimaccagā. Tenāha bhagavā –

『『So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā』』ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā. Bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – 『『satthā me bhante bhagavā, sāvakohamasmī』』ti.

Tissametteyyamāṇavapucchāniddeso dutiyo.

1. Puṇṇakamāṇavapucchāniddeso

12.

Anejaṃmūladassāviṃ, [iccāyasmā puṇṇako]

Atthi pañhena āgamaṃ;

Kiṃnissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi metaṃ.

Anejaṃ mūladassāvinti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati nappavedhatīti – anejaṃ. Mūladassāvinti bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvī.

Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

Vuttañhetaṃ bhagavatā – [passa a. ni.

5.377] 對世尊如是說："尊者，說'大丈夫、大丈夫'。尊者，如何稱為大丈夫？""舍利弗，我說因心解脫故為大丈夫，非心解脫者我說非大丈夫。" "舍利弗，如何心解脫？此處，舍利弗，比丘于內身隨觀身而住，熱誠、正知、具念，調伏世間貪憂。彼于身隨觀身而住時，心離染、解脫、無取于諸漏。于受⋯⋯於心⋯⋯於法隨觀法而住，熱誠、正知、具念，調伏世間貪憂。彼於法隨觀法而住時，心離染、解脫、無取于諸漏。如是，舍利弗，比丘心解脫。舍利弗，我說因心解脫故為大丈夫，非心解脫者我說非大丈夫"——"我說大丈夫"。 "彼度越縫愛"中，"縫"即是愛。凡貪、染貪⋯⋯貪婪、貪求、不善根，彼縫愛已斷、已根除、已止息、已平息、不能生起、以智火燒盡。彼已度、已超度、已超越、已遍超越、已度過縫愛——"彼度越縫愛"。是故世尊說： "彼知曉兩端，以慧不著中； 我說大丈夫，彼度越縫愛。" 偈頌終了時，與彼婆羅門同願、同行、同意趣、同熏習者，數千眾生生起離塵、離垢之法眼——"凡任何集法皆是滅法"。彼婆羅門心無取著而從諸漏解脫。證得阿羅漢時，羚羊皮、結髮、樹皮衣、三杖、水瓶與鬚髮消失。成為剃髮著袈裟衣、持僧伽梨、缽、衣者，以如法行為而合掌禮敬世尊而坐——"尊者世尊是我之師，我是弟子。" 帝須彌勒耶學童所問義釋第二 布那迦學童所問義釋 12. "無動見根本，[尊者布那迦說] 我今來請問； 仙人與人類，剎帝利婆羅門，向諸天神等； 此世多供養，請問愿為說。" "無動見根本"中，"動"即是愛。凡貪、染貪⋯⋯貪婪、貪求、不善根，彼動愛于佛世尊已斷、已根除、如多羅樹樁、成為非有、于未來不生法。故佛無動。因動已斷故無動。世尊于得不動，于不得不動，于名聲不動，于無名聲不動，于稱讚不動，于誹謗不動，於樂不動，于苦不動，不搖、不震、不顫動——"無動"。"見根本"即：世尊見根本、見因、見緣、見生、見起源、見等起、見食、見所緣、見緣、見集。 三不善根：貪不善根、嗔不善根、癡不善根。 世尊如是說[見增支部⋯⋯;

3.112] 『『tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo niraye tiracchānayoniyā pettivisaye attabhāvābhinibbattiyā』』. Imāni tīṇi akusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī. Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

Vuttañhetaṃ bhagavatā – 『『tīṇimāni…pe… na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo deve ca manusse ca attabhāvābhinibbattiyā』』. Imāni tīṇi kusalamūlānīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Vuttañhetaṃ bhagavatā – 『『ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā』』. Sabbe te samugghātaṃ gacchantīti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Vuttañhetaṃ bhagavatā – 『『ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ dhammānaṃ aggamakkhāyatī』』ti bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Atha vā, bhagavā jānāti passati. 『『Avijjā mūlaṃ saṅkhārānaṃ, saṅkhārā mūlaṃ viññāṇassa , viññāṇaṃ mūlaṃ nāmarūpassa, nāmarūpaṃ mūlaṃ saḷāyatanassa, saḷāyatanaṃ mūlaṃ phassassa, phasso mūlaṃ vedanāya, vedanā mūlaṃ taṇhāya, taṇhā mūlaṃ upādānassa, upādānaṃ mūlaṃ bhavassa, bhavo mūlaṃ jātiyā, jāti mūlaṃ jarāmaraṇassā』』ti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī…pe… samudayadassāvī.

Atha vā, bhagavā jānāti passati. 『『Cakkhu mūlaṃ cakkhurogānaṃ, sotaṃ mūlaṃ sotarogānaṃ, ghānaṃ mūlaṃ ghānarogānaṃ, jivhā mūlaṃ jivhārogānaṃ, kāyo mūlaṃ kāyarogānaṃ, mano mūlaṃ cetasikānaṃ dukkhāna』』nti – bhagavā jānāti passati. Evampi bhagavā mūladassāvī hetudassāvī nidānadassāvī sambhavadassāvī pabhavadassāvī samuṭṭhānadassāvī āhāradassāvī ārammaṇadassāvī paccayadassāvī samudayadassāvīti – anejaṃ mūladassāvī.

Iccāyasmā puṇṇakoti iccāti padasandhi…pe… āyasmā puṇṇako .

3.112]："諸比丘，此三因緣為諸業生起。何為三？貪為諸業生起因緣，嗔為諸業生起因緣，癡為諸業生起因緣。諸比丘，不以貪生業、嗔生業、癡生業而現諸天、現人類或其他任何善趣。然而，諸比丘，以貪生業、嗔生業、癡生業而現地獄、現畜生界、現餓鬼界或其他任何惡趣，在地獄、畜生界、餓鬼界轉生。"世尊知見此三不善根。如是世尊見根本⋯⋯見集。三善根：無貪善根、無嗔善根、無癡善根。 世尊如是說："三者⋯⋯諸比丘，不以無貪生業、無嗔生業、無癡生業而現地獄、現畜生界、現餓鬼界或其他任何惡趣。然而，諸比丘，以無貪生業、無嗔生業、無癡生業而現諸天、現人類或其他任何善趣，在天人中轉生。"世尊知見此三善根。如是世尊見根本⋯⋯見集。 世尊如是說："諸比丘，凡任何不善法、不善分、不善品，一切皆以無明為根、會歸無明、拔除無明。"世尊知見彼等一切皆得拔除。如是世尊見根本⋯⋯見集。 世尊如是說："諸比丘，凡任何善法、善分、善品，一切皆以不放逸為根、會歸不放逸。不放逸被稱為彼等諸法最上。"世尊知見。如是世尊見根本⋯⋯見集。 又，世尊知見："無明為行根本，行為識根本，識為名色根本，名色為六處根本，六處為觸根本，觸為受根本，受為愛根本，愛為取根本，取為有根本，有為生根本，生為老死根本"——世尊知見。如是世尊見根本⋯⋯見集。 又，世尊知見："眼為眼病根本，耳為耳病根本，鼻為鼻病根本，舌為舌病根本，身為身病根本，意為心苦根本"——世尊知見。如是世尊見根本、見因、見緣、見生、見起源、見等起、見食、見所緣、見緣、見集——"無動見根本"。 "尊者布那迦說"中，"說"為句之連線⋯⋯尊者布那迦。

Atthi pañhena āgamanti pañhena atthiko āgatomhi, [pañhatthikāmha āgatā (bahūsu) passa mahāni. 192] pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ atthīti – evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto. Mayā pucchitaṃ kathetuṃ visajjetuṃ vahassetaṃ bhāranti [visajjetuṃ sandassetuṃ bhaṇitunti (syā.) vahassu + etaṃ] – evampi atthi pañhena āgamaṃ.

Kiṃnissitā isayo manujāti kiṃ nissitā āsitā allīnā upagatā ajjhositā adhimuttā. Isayoti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. Manujāti manussā vuccantīti – kiṃ nissitā isayo manujā.

Khattiyā brāhmaṇā devatānanti. Khattiyāti ye keci khattiyajātikā. Brāhmaṇāti ye keci bhovādikā. Devatānanti ājīvakasāvakānaṃ ājīvakā devatā, nigaṇṭhasāvakānaṃ nigaṇṭhā devatā, jaṭilasāvakānaṃ jaṭilā devatā, paribbājakasāvakānaṃ paribbājakā devatā, aviruddhakasāvakānaṃ aviruddhakā [avaruddhakasāvakānaṃ avaruddhakā (syā.)] devatā, hatthivatikānaṃ hatthī devatā, assavatikānaṃ assā devatā, govatikānaṃ gāvo devatā, kukkuravatikānaṃ kukkurā devatā, kākavatikānaṃ kākā devatā, vāsudevavatikānaṃ vāsudevo devatā, baladevavatikānaṃ baladevo devatā, puṇṇabhaddavatikānaṃ puṇṇabhaddo devatā, maṇibhaddavatikānaṃ maṇibhaddo devatā, aggivatikānaṃ aggi devatā, nāgavatikānaṃ nāgā devatā, supaṇṇavatikānaṃ supaṇṇā devatā, yakkhavatikānaṃ yakkhā devatā, asuravatikānaṃ asurā devatā, gandhabbavatikānaṃ gandhabbā devatā, mahārājavatikānaṃ mahārājāno devatā, candavatikānaṃ cando devatā, sūriyavatikānaṃ sūriyo devatā, indavatikānaṃ indo devatā, brahmavatikānaṃ brahmā devatā, devavatikānaṃ devo devatā, disāvatikānaṃ disā devatā, ye yesaṃ dakkhiṇeyyā te tesaṃ devatāti – khattiyabrāhmaṇā devatānaṃ.

Yaññamakappayiṃsu puthūdha loketi yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ [mālāgandhaṃ vilepanaṃ (syā.) itivu. 75] seyyāvasathapadīpeyyaṃ. Yaññamakappayiṃsūti yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ , tepi yaññaṃ kappenti. Puthūti yaññā vā ete puthū, yaññayājakā [yaññayajakā (syā.)] vā ete puthū, dakkhiṇeyyā vā ete puthū. Kathaṃ yaññā vā ete puthū? Bahukānaṃ ete yaññā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā annaṃ pānaṃ vatthaṃ yānaṃ mālaṃ gandhaṃ vilepanaṃ seyyāvasathapadīpeyyaṃ – evaṃ yaññā vā ete puthū.

"我今來請問"即：我因問題而來，我為問問題而來，我為聽問題而來——如是"我今來請問"。又，有問題者、欲問問題者、欲聽問題者之來、近來、親近、侍奉——如是"我今來請問"。又，你有問題之來，你也能、你也堪能。請擔負我所問之解說、解釋、運載此重擔——如是"我今來請問"。 "仙人與人類依何"即：依何、依止、親近、獲得、耽著、信解。"仙人"即：名為仙人者，凡任何出家為仙人者，邪命外道、尼乾子、結髮者、苦行者。"人類"即：稱為人——"仙人與人類依何"。 "剎帝利婆羅門向諸天"中，"剎帝利"即：任何生為剎帝利者。"婆羅門"即：任何稱"尊者"者。"諸天"即：邪命外道弟子以邪命外道為天，尼乾子弟子以尼乾子為天，結髮者弟子以結髮者為天，普行者弟子以普行者為天，無障礙者弟子以無障礙者為天，像行者以象為天，馬行者以馬為天，牛行者以牛為天，狗行者以狗為天，烏行者以烏為天，婆修提婆行者以婆修提婆為天，跋羅提婆行者以跋羅提婆為天，富樓那跋陀行者以富樓那跋陀為天，摩尼跋陀行者以摩尼跋陀為天，火行者以火為天，龍行者以龍為天，金翅鳥行者以金翅鳥為天，夜叉行者以夜叉為天，阿修羅

Kathaṃ yaññayājakā vā ete puthū? Bahukā ete yaññayājakā khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca – evaṃ yaññayājakā vā ete puthū.

Kathaṃ dakkhiṇeyyā vā ete puthū? Bahukā ete dakkhiṇeyyā puthū samaṇabrāhmaṇā kapaṇaddhikavanibbakayācakā [… vaṇibbakasāvakā (syā.) itivu. 75] – evaṃ dakkhiṇeyyā vā ete puthū. Idha loketi manussaloketi yaññamakappayiṃsu – puthūdha loke.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando [saṃsayapakkhanno (syā.)] hoti vimatipakkhando dveḷhakajāto – 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti! So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti, khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmāno pucchanti, devatāyo pucchanti – ayaṃ amanussapucchā.

Katamā nimmitapucchā? Yaṃ bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ, so nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati; bhagavā visajjeti [vissajjeti (ka.)] – ayaṃ nimmitapucchā. Imā tisso pucchā.

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

"如何祭祀者為眾多？有眾多祭祀者：剎帝利、婆羅門、吠舍、首陀、在家者、出家者、天與人——如是祭祀者為眾多。 如何應供者為眾多？有眾多應供者：沙門、婆羅門、貧窮者、流浪者、乞求者——如是應供者為眾多。'此世'即人世——'此世多供養'。 '請問愿為說'中，'問'有三種問：為明未見之問、為驗已見之問、為斷疑惑之問。何為明未見之問？本性相未知、未見、未衡量、未判斷、未明瞭、未顯現，為知見、衡量、判斷、明瞭、顯現而問——此為明未見之問。 何為驗已見之問？本性相已知、已見、已衡量、已判斷、已明瞭、已顯現，為與其他智者印證而問——此為驗已見之問。 何為斷疑惑之問？本性墮入疑惑、墮入猶豫、生起二見——'是這樣嗎？不是這樣嗎？是什麼呢？如何呢？'為斷除疑惑而問——此為斷疑惑之問。此為三種問。 復有三種問：人之問、非人之問、所化之問。何為人之問？人親近佛世尊而問，比丘問，比丘尼問，優婆塞問，優婆夷問，王問，剎帝利問，婆羅門問，吠舍問，首陀問，在家者問，出家者問——此為人之問。 何為非人之問？非人親近佛世尊而問，龍問，金翅鳥問，夜叉問，阿修羅問，乾闥婆問，大王問，帝釋問，梵天問，諸天問——此為非人之問。 何為所化之問？世尊所化作意所成、具一切肢節、諸根無缺之色身，彼所化親近佛世尊而問；世尊解答——此為所化之問。此為三種問。 復有三種問：為自利之問、為他利之問、為兩利之問。復有三種問：現法利之問、來世利之問、第一義利之問。復有三種問：無過失之問、離煩惱之問、清凈之問。復有三種問：過去之問、未來之問、現在之問。復有三種問：內之問、外之問、內外之問。復有三種問：善之問、不善之問、無記之問。復有三種問：蘊之問、界之問、處之問。復有三種問：念處之問、正勤之問、神足之問。復有三種問：根之問、力之問、覺支之問。復有三種問：道之問、果之問、涅槃之問。

Pucchāmitanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ 『『kathayassu me』』ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

『『Anejaṃ mūladassāviṃ, [iccāyasmā puṇṇako]

Atthi pañhena āgamaṃ;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi meta』』nti.

"我問你"即：我問你、我請求你、我懇求你、我使你凈信、"請為我說"而問你。"世尊"者，此是尊重語⋯⋯真實施設——即所謂"世尊"。"為我說"即：請說、請告、請示、請施設、請建立、請開顯、請分別、請顯明、請開示——"請問愿為說"。是故彼婆羅門說： "無動見根本，[尊者布那迦說] 我今來請問； 仙人與人類，剎帝利婆羅門，向諸天神等； 此世多供養，請問愿為說。"

13.

Yekecime isayo manujā, [puṇṇakāti bhagavā]

Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ[itthataṃ (syā.), itthabhāvaṃ (ka.)];

Jaraṃ sitā yaññamakappayiṃsu.

Ye kecime isayo manujāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Isayoti isināmakā ye keci isipabbajjaṃ pabbajitā ājīvakā nigaṇṭhā jaṭilā tāpasā. Manujāti manussā vuccantīti – ye kecime isayo manujā puṇṇakāti bhagavā.

Khattiyā brāhmaṇā devatānanti. Khattiyāti ye keci khattiyajātikā. Brāhmaṇāti ye keci bhovādikā. Devatānanti ājīvakasāvakānaṃ ājīvakā devatā…pe… disāvatikānaṃ disā devatā. Ye yesaṃ dakkhiṇeyyā, te tesaṃ devatāti – khattiyā brāhmaṇā devatānaṃ.

Yaññamakappayiṃsuputhūdha loketi. Yaññaṃ vuccati deyyadhammo cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ. Yaññamakappayiṃsūti yepi yaññaṃ esanti gavesanti pariyesanti…pe… seyyāvasathapadīpeyyaṃ, tepi yaññaṃ kappenti. Puthūti yaññā vā ete puthū, yaññayājakā vā ete puthū, dakkhiṇeyyā vā ete puthū…pe… evaṃ dakkhiṇeyyā vā ete puthū. Idha loketi manussaloketi yaññamakappayiṃsu – puthūdha loke.

Āsīsamānā puṇṇaka itthattanti. Āsīsamānāti rūpapaṭilābhaṃ āsīsamānā, saddapaṭilābhaṃ āsīsamānā, gandhapaṭilābhaṃ āsīsamānā, rasapaṭilābhaṃ āsīsamānā, phoṭṭhabbapaṭilābhaṃ āsīsamānā, puttapaṭilābhaṃ āsīsamānā, dārapaṭilābhaṃ āsīsamānā, dhanapaṭilābhaṃ āsīsamānā, yasapaṭilābhaṃ āsīsamānā, issariyapaṭilābhaṃ āsīsamānā, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, brāhmaṇamahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsamānā, cātumahārājikesu [cātummahārājikesu (syā.)] devesu attabhāvapaṭilābhaṃ āsīsamānā, tāvatiṃsesu devesu yāmesu devesu tusitesu devesu nimmānaratīsu devesu paranimmitavasavattīsu devesu brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā.

Puṇṇaka itthattanti ettha attabhāvābhinibbattiṃ āsīsamānā ettha khattiyamahāsālakule attabhāvābhinibbattiṃ āsīsamānā…pe… ettha brahmakāyikesu devesu attabhāvābhinibbattiṃ āsīsamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti āsīsamānā – puṇṇaka itthattaṃ.

13. "凡此諸仙人，[世尊對布那迦說] 剎帝利婆羅門，向諸天神等； 此世多供養，布那迦慾望此有； 依老作供養。" "凡此諸仙人"中，"凡"即：一切、一切種、一切處、無餘、無遺，此為總括語——"凡"。"仙人"即：名為仙人者，凡任何出家為仙人者，邪命外道、尼乾子、結髮者、苦行者。"人類"即稱為人——"凡此諸仙人，世尊對布那迦說"。 "剎帝利婆羅門向諸天"中，"剎帝利"即：任何生為剎帝利者。"婆羅門"即：任何稱"尊者"者。"諸天"即：邪命外道弟子以邪命外道為天⋯⋯方向行者以方向為天。凡各自之應供者，彼等以之為天——"剎帝利婆羅門向諸天"。 "此世多供養"中，"供養"即：應施之物，衣服、飲食、臥具、病人之醫藥資具、飲食⋯⋯臥處、住所、燈明。"作供養"即：凡尋求、追求、遍求供養⋯⋯臥處、住所、燈明者，彼等作供養。"多"即：或此供養為多，或此供養者為多，或此應供者為多⋯⋯如是應供者為多。"此世"即人世——"此世多供養"。 "布那迦慾望此有"中，"慾望"即：慾望得色、慾望得聲、慾望得香、慾望得味、慾望得觸、慾望得子、慾望得妻、慾望得財、慾望得名聲、慾望得權力、慾望得剎帝利大富家中之化生、慾望得婆羅門大富家中之化生、慾望得居士大富家中之化生、慾望得四大王天中之化生、慾望得三十三天中、夜摩天中、兜率天中、化樂天中、他化自在天中、梵眾天中之化生，希求、喜好、願望、希望、祈願——"慾望"。 "布那迦此有"即：在此慾望得化生，在此慾望得剎帝利大富家中之化生⋯⋯在此慾望得梵眾天中之化生，希求、喜好、願望、希望、祈願——"布那迦此有"。

Jaraṃ sitā yaññamakappayiṃsūti jarānissitā byādhinissitā maraṇanissitā sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te jātinissitā tadeva te jarānissitā. Yadeva te jarānissitā tadeva te byādhinissitā. Yadeva te byādhinissitā tadeva te maraṇanissitā. Yadeva te maraṇanissitā tadeva te sokaparidevadukkhadomanassupāyāsanissitā. Yadeva te sokaparidevadukkhadomanassupāyāsanissitā tadeva te gatinissitā. Yadeva te gatinissitā tadeva te upapattinissitā. Yadeva te upapattinissitā tadeva te paṭisandhinissitā. Yadeva te paṭisandhinissitā tadeva te bhavanissitā. Yadeva te bhavanissitā tadeva te saṃsāranissitā. Yadeva te saṃsāranissitā tadeva te vaṭṭanissitā allīnā upagatā ajjhositā adhimuttāti – jaraṃ sitā yaññamakappayiṃsu. Tenāha bhagavā –

『『Ye kecime isayo manujā, [puṇṇakāti bhagavā]

Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ;

Jaraṃ sitā yaññamakappayiṃsū』』ti.

"依老作供養"即：依于老、依于病、依于死、依于愁悲苦憂惱。凡彼等依于生，即彼等依于老。凡彼等依于老，即彼等依于病。凡彼等依于病，即彼等依于死。凡彼等依于死，即彼等依于愁悲苦憂惱。凡彼等依于愁悲苦憂惱，即彼等依于趣。凡彼等依于趣，即彼等依于生起。凡彼等依于生起，即彼等依于結生。凡彼等依于結生，即彼等依于有。凡彼等依于有，即彼等依于輪迴。凡彼等依于輪迴，即彼等依于輪轉，親近、獲得、耽著、信解——"依老作供養"。是故世尊說： "凡此諸仙人，[世尊對布那迦說] 剎帝利婆羅門，向諸天神等； 此世多供養，布那迦慾望此有； 依老作供養。"

14.

Yekecime isayo manujā, [iccāyasmā puṇṇako]

Khattiyābrāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāruṃ[atāruṃ (syā. ka.)]jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ.

Ye kecime isayo manujāti. Ye kecīti…pe….

Kaccisu te bhagavā yaññapathe appamattāti. Kaccisūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti – kaccisu. Teti yaññayājakā vuccanti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccisu te bhagavā. Yaññapathe appamattāti yaññoyeva vuccati yaññapatho. Yathā ariyamaggo ariyapatho devamaggo devapatho brahmamaggo brahmapatho, evameva yaññoyeva vuccati yaññapatho. Appamattāti yaññapathe appamattā sakkaccakārino sātaccakārino aṭṭhitakārino anolīnavuttino anikkhittacchandā anikkhittadhurā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – tepi yaññapathe appamattā. Yepi yaññaṃ esanti gavesanti pariyesanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ abhisaṅkharonti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino…pe… tadadhipateyyā, tepi yaññapathe appamattā. Yepi yaññaṃ denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ sakkaccakārino …pe… tadadhipateyyā, tepi yaññapathe appamattāti – kaccisu te bhagavā yaññapathe appamattā.

Atāruṃ jātiñca jarañca mārisāti jarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atāru jātiñca jarañca mārisa.

Pucchāmitaṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu meti – pucchāmi taṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

『『Ye kecime isayo manujā, [iccāyasmā puṇṇako]

Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccisu te bhagavā yaññapathe appamattā;

Atāru jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta』』nti.

14. "凡此諸仙人，[尊者布那迦說] 剎帝利婆羅門，向諸天神等； 此世多供養，世尊彼等於供養道不放逸否； 賢者超生老，請問愿為說。" "凡此諸仙人"中，"凡"即⋯⋯。 "世尊彼等於供養道不放逸否"中，"否"即：疑問、猶豫問、二見問、不定問——"是這樣嗎？不是這樣嗎？是什麼呢？如何呢？"——"否"。"彼等"即：稱供養者。"世尊"者，此是尊重語⋯⋯真實施設，即所謂"世尊"——"世尊彼等"。"供養道不放逸"中，供養即稱為供養道。如聖道稱聖道、天道稱天道、梵道稱梵道，如是供養即稱為供養道。"不放逸"即：于供養道不放逸，恭敬作、持續作、堅固作、不懈怠而住、不捨欲、不捨擔、實行、多作、重視、傾向、偏向、臨入、信解、增上——彼等於供養道不放逸。凡尋求、追求、遍求衣服、飲食、臥具、病人之醫藥資具、飲食⋯⋯臥處、住所、燈明者，恭敬作⋯⋯增上，彼等於供養道不放逸。凡準備衣服、飲食、臥具、病人之醫藥資具、飲食⋯⋯臥處、住所、燈明者，恭敬作⋯⋯增上，彼等於供養道不放逸。凡佈施、供養、捨棄衣服、飲食、臥具、病人之醫藥資具、飲食⋯⋯臥處、住所、燈明者，恭敬作⋯⋯增上，彼等於供養道不放逸——"世尊彼等於供養道不放逸否"。 "賢者超生老"即：超越、越過、度過、超勝、超脫生老死。"賢者"為親愛語、尊重語、恭敬尊重之語——"賢者超生老"。 "請問愿為說"中，"我問你"即：我問你、請求你、懇求你、使你凈信、"請為我說"——"我問你"。"世尊"者，此是尊重語⋯⋯真實施設——即所謂"世尊"。"為我說"即：請說、請告、請示、請施設、請建立、請開顯、請分別、請顯明、請開示——"請問愿為說"。是故彼婆羅門說： "凡此諸仙人，[尊者布那迦說] 剎帝利婆羅門，向諸天神等； 此世多供養，世尊彼等於供養道不放逸否； 賢者超生老，請問愿為說。";

15.

Āsīsanti[āsiṃsanti (syā.)]thomayanti, abhijappanti juhanti; [Puṇṇakāti bhagavā]

Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmi.

Āsīsanti thomayanti abhijappanti juhantīti. Āsīsantīti rūpapaṭilābhaṃ āsīsanti, saddapaṭilābhaṃ āsīsanti, gandhapaṭilābhaṃ āsīsanti, rasapaṭilābhaṃ āsīsanti, phoṭṭhabbapaṭilābhaṃ āsīsanti, puttapaṭilābhaṃ āsīsanti, dārapaṭilābhaṃ āsīsanti, dhanapaṭilābhaṃ āsīsanti, yasapaṭilābhaṃ āsīsanti, issariyapaṭilābhaṃ āsīsanti, khattiyamahāsālakule attabhāvapaṭilābhaṃ āsīsanti, brāhmaṇamahāsālakule…pe… gahapatimahāsālakule attabhāvapaṭilābhaṃ āsīsanti, cātumahārājikesu devesu…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ āsīsanti icchanti sādiyanti patthayanti pihayantīti – āsīsanti.

Thomayantīti yaññaṃ vā thomenti phalaṃ vā thomenti dakkhiṇeyye vā thomenti. Kathaṃ yaññaṃ thomenti? Suciṃ dinnaṃ [viyaṃ dinnaṃ (syā.)], manāpaṃ dinnaṃ, paṇītaṃ dinnaṃ, kālena dinnaṃ, kappiyaṃ dinnaṃ, viceyya dinnaṃ, anavajjaṃ dinnaṃ, abhiṇhaṃ dinnaṃ dadaṃ cittaṃ pasāditanti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ yaññaṃ thomenti.

Kathaṃ phalaṃ thomenti? Ito nidānaṃ rūpapaṭilābho bhavissati…pe… brahmakāyikesu devesu attabhāvapaṭilābho bhavissatīti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ phalaṃ thomenti.

Kathaṃ dakkhiṇeyye thomenti? Dakkhiṇeyyā jātisampannā gottasampannā ajjhāyakā mantadharā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padakā veyyākaraṇā lokāyatamahāpurisalakkhaṇesu anavayāti, vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā, saddhāsampannā sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannāti – thomenti kittenti vaṇṇenti pasaṃsanti. Evaṃ dakkhiṇeyye thomentīti – āsīsanti thomayanti.

Abhijappantīti rūpapaṭilābhaṃ abhijappanti, saddapaṭilābhaṃ abhijappanti, gandhapaṭilābhaṃ abhijappanti, rasapaṭilābhaṃ abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ abhijappantīti – āsīsanti thomayanti abhijappanti. Juhantīti juhanti denti yajanti pariccajanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyanti – āsīsanti thomayanti abhijappanti juhanti puṇṇakāti bhagavā.

Kāmābhijappanti paṭicca lābhanti rūpapaṭilābhaṃ paṭicca kāme abhijappanti, saddapaṭilābhaṃ paṭicca kāme abhijappanti…pe… brahmakāyikesu devesu attabhāvapaṭilābhaṃ paṭicca kāme abhijappanti pajappantīti – kāmābhijappanti paṭicca lābhaṃ.

15. "希望讚歎，[世尊對布那迦說] 祈願供獻； 緣得渴愛，彼等樂供養染有貪； 我說未超生老。" "希望讚歎祈願供獻"中，"希望"即：希望得色、希望得聲、希望得香、希望得味、希望得觸、希望得子、希望得妻、希望得財、希望得名聲、希望得權力、希望得剎帝利大富家中之化生、希望得婆羅門大富家中⋯⋯希望得居士大富家中之化生、希望得四大王天中⋯⋯希望得梵眾天中之化生，欲求、喜好、願望、希求——"希望"。 "讚歎"即：或讚歎供養，或讚歎果報，或讚歎應供者。如何讚歎供養？所施清凈，所施可意，所施殊勝，適時所施，所施如法，擇施，無過失施，常施，施時心生凈信——讚美、稱讚、讚歎、稱揚。如是讚歎供養。 如何讚歎果報？由此因緣將得色⋯⋯將得梵眾天中之化生——讚美、稱讚、讚歎、稱揚。如是讚歎果報。 如何讚歎應供者？應供者具足生，具足姓，讀誦者，持咒者，通達三吠陀及其釋義、音韻學、第五古傳記，精通詞句、文法、順世論及大人相，或離貪或為離貪而修行，或離嗔或為離嗔而修行，或離癡或為離癡而修行，具足信，具足戒，具足定，具足慧，具足解脫，具足解脫知見——讚美、稱讚、讚歎、稱揚。如是讚歎應供者——"希望讚歎"。 "祈願"即：祈願得色，祈願得聲，祈願得香，祈願得味⋯⋯祈願得梵眾天中之化生——"希望讚歎祈願"。"供獻"即：供獻、施與、供養、捨棄衣服、飲食、臥具、病人之醫藥資具、飲食、衣服、車乘、華鬘、香料、涂香、臥處、住所、燈明——"希望讚歎祈願供獻，世尊對布那迦說"。 "緣得渴愛"即：緣得色而渴愛諸欲，緣得聲而渴愛諸欲⋯⋯緣得梵眾天中之化生而渴愛諸欲，熱望——"緣得渴愛"。

Te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmīti teti yaññayājakā vuccanti, yājayogāti yājayogesu yuttā payuttā āyuttā samāyuttā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyāti – te yājayogā, bhavarāgarattāti bhavarāgo vuccati yo bhavesu bhavacchando bhavarāgo bhavanandī bhavataṇhā bhavasineho bhavapariḷāho bhavamucchā bhavajjhosānaṃ. Bhavarāgena bhavesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti – te yājayogā bhavarāgarattā.

Nātariṃsu jātijaranti brūmīti te yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti; brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – te yājayogā bhavarāgarattā nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

『『Āsīsanti thomayanti, abhijappanti juhanti; [Puṇṇakāti bhagavā]

Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmī』』ti.

"彼等樂供養染有貪未超生老，我說"中，"彼等"即：稱供養者。"樂供養"即：樂於供養，投入、參與、專注、從事，實行、多作、重視、傾向、偏向、臨入、信解、增上——"彼等樂供養"。"染有貪"中，有貪即：于諸有中之慾求、貪愛、喜悅、渴愛、貪戀、熱惱、昏迷、執著。因有貪而於諸有中染著、貪求、昏迷、執著、繫縛、黏著、障礙——"彼等樂供養染有貪"。 "未超生老，我說"即：彼等樂供養染有貪者，未超越、未越過、未度過、未超勝、未超脫生老死，未出離、未離開、未超越、未超勝、未超脫生老死，輪轉于生老死之內，輪轉于輪迴道路之內。為生所隨，為老所隨，為病所制，為死所擊，無救護、無依處、無歸依、成為無歸依——"說"即：我說、告知、開示、施設、建立、開顯、分別、顯明、開示——"彼等樂供養染有貪未超生老，我說"。是故世尊說： "希望讚歎，[世尊對布那迦說] 祈願供獻； 緣得渴愛，彼等樂供養染有貪； 我說未超生老。"；

16.

Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]

Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ.

Te ce nātariṃsu yājayogāti te yaññayājakā yājayogā bhavarāgarattā jātijarāmaraṇaṃ nātariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā antojātijarāmaraṇe parivattanti antosaṃsārapathe parivattanti. Jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti – te ce nātariṃsu yājayogā.

Iccāyasmāpuṇṇakoti. Iccāti padasandhi…pe… āyasmā puṇṇako.

Yaññehijātiñca jarañca mārisāti. Yaññehīti yaññehi pahūtehi yaññehi vividhehi yaññehi puthūhi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – yaññehi jātiñca jarañca mārisa.

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi [vītivatti (ka.)]. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappattissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ kathayassu metanti – pucchāmi taṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

『『Te ce nātariṃsu yājayogā, [iccāyasmā puṇṇako]

Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi meta』』nti.

16. "若彼等樂供養，[尊者布那迦說] 賢者以諸供養未超生老； 賢者如是誰于天人世間，超越生老； 請問愿為說。" "若彼等樂供養"即：彼等供養者樂供養染有貪，未超越、未越過、未度過、未超勝、未超脫生老死，未出離、未離開、未超越、未超勝、未超脫生老死，輪轉于生老死之內，輪轉于輪迴道路之內。為生所隨，為老所隨，為病所制，為死所擊，無救護、無依處、無歸依、成為無歸依——"若彼等樂供養"。 "尊者布那迦說"中，"說"即：句之結合⋯⋯尊者布那迦。 "賢者以諸供養生老"中，"以諸供養"即：以眾多供養、以種種供養、以廣大供養。"賢者"為親愛語、尊重語、恭敬尊重之語——"賢者以諸供養生老"。 "賢者如是誰于天人世間，超越生老"即：如是在有天、魔、梵的世界中，在有沙門、婆羅門的眾生界，在天人眾中，誰超越、越過、度過、超勝、超脫生老死。"賢者"為親愛語、尊重語、恭敬尊重之語——"賢者如是誰于天人世間，超越生老"。 "請問愿為說"中，"我問你"即：我問你、請求你、懇求你、使你凈信、"請為我說"——"我問你"。"世尊"者，此是尊重語⋯⋯真實施設——即所謂"世尊"。"為我說"即：請說、請告、請示、請施設、請建立、請開顯、請分別、請顯明、請開示——"請問愿為說"。是故彼婆羅門說： "若彼等樂供養，[尊者布那迦說] 賢者以諸供養未超生老； 賢者如是誰于天人世間，超越生老； 請問愿為說。"

17.

Saṅkhāya lokasmi[lokasmiṃ (syā. ka.)]paroparāni, [puṇṇakāti bhagavā]

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi.

Saṅkhāya lokasmi paroparānīti saṅkhā vuccati ñāṇaṃ yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Paroparānīti oraṃ vuccati sakattabhāvo, paraṃ vuccati parattabhāvo oraṃ vuccati sakarūpavedanāsaññāsaṅkhāraviññāṇaṃ, paraṃ vuccati pararūpavedanāsaññāsaṅkhāraviññāṇaṃ ; oraṃ vuccati cha ajjhattikāni āyatanāni, paraṃ vuccati cha bāhirāni āyatanāni. Oraṃ vuccati manussaloko, paraṃ vuccati devaloko; oraṃ vuccati kāmadhātu, paraṃ vuccati rūpadhātu arūpadhātu; oraṃ vuccati kāmadhātu rūpadhātu, paraṃ vuccati arūpadhātu. Saṅkhāya lokasmi paroparānīti paroparāni aniccato saṅkhāya dukkhato rogato gaṇḍato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – saṅkhāya lokasmi paroparāni. Puṇṇakāti bhagavāti. Puṇṇakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati . Bhagavāti gāravādhivacanametaṃ…pe… yadidaṃ bhagavāti – puṇṇakāti bhagavā.

Yassiñjitaṃ natthi kuhiñci loketi. Yassāti arahato khīṇāsavassa. Iñjitanti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Yassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Kuhiñcīti kuhiñci kismiñci katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vā. Loketi apāyaloke…pe… āyatanaloketi – yassiñjitaṃ natthi kuhiñci loke.

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti. Santoti rāgassa santattā santo, dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā vijjhātattā [nijjhātattā (ka.) mahāni. 18] nibbutattā vigatattā paṭipassaddhattā santo upasanto vūpasanto nibbuto paṭipassaddhoti santo; vidhūmoti kāyaduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ [byantikataṃ (ka.)], vacīduccaritaṃ…pe… manoduccaritaṃ vidhūmitaṃ vidhamitaṃ sositaṃ visositaṃ byantīkataṃ, rāgo… doso… moho vidhūmito vidhamito sosito visosito byantīkato, 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 vidhūmitā vidhamitā sositā visositā byantīkatā. Atha vā, kodho vuccati dhūmo –

Māno hi te brāhmaṇa khāribhāro, kodho dhūmo bhasmani [gammani (syā.)] mosavajjaṃ;

Jivhā sujā hadayaṃ [tapparassa (syā.)] jotiṭṭhānaṃ, attā sudanto purisassa joti.

17. "知世間彼此，[世尊對布那迦說] 誰於世間無動搖； 寂靜無煙無惱無求，我說彼超生老。" "知世間彼此"中，"知"即稱為智慧，即慧、了知⋯⋯無癡、擇法、正見。"彼此"中，"此"即稱為自我，"彼"即稱為他我；"此"即稱為自己的色受想行識，"彼"即稱為他人的色受想行識；"此"即稱為內六處，"彼"即稱為外六處；"此"即稱為人世間，"彼"即稱為天世間；"此"即稱為欲界，"彼"即稱為色界、無色界；"此"即稱為欲界色界，"彼"即稱為無色界。"知世間彼此"即：以無常、苦、病、瘡⋯⋯出離，知、權衡、判斷、辨別、明瞭彼此——"知世間彼此"。"世尊對布那迦說"中，"布那迦"即世尊以名呼彼婆羅門。"世尊"為尊重語⋯⋯即所謂"世尊"——"世尊對布那迦說"。 "誰於世間無動搖"中，"誰"即阿羅漢漏盡者。"動搖"即渴愛動搖、見動搖、慢動搖、煩惱動搖、欲動搖。誰無此等動搖，不存在、不存有、不能獲得，已斷、已遍斷、已寂、已止息、不能生起、以智火所燒。"于"即于任何、于某、于處，或內或外或內外。"世間"即：于惡趣世間⋯⋯處世間——"誰於世間無動搖"。 "寂靜無煙無惱無求，我說彼超生老"中，"寂靜"即：因貪寂故寂靜，因嗔⋯⋯癡⋯⋯忿⋯⋯恨⋯⋯覆⋯⋯一切不善行寂故、止息故、寂滅故、燃盡故、息滅故、離故、止息故，寂靜、止息、寂滅、息滅、止息，故"寂靜"。"無煙"即：身惡行已煙盡、已除、已干、已枯、已滅盡；語惡行⋯⋯意惡行已煙盡、已除、已干、已枯、已滅盡；貪⋯⋯嗔⋯⋯癡已煙盡、已除、已干、已枯、已滅盡；忿⋯⋯恨⋯⋯覆⋯⋯惱⋯⋯嫉⋯⋯慳⋯⋯誑⋯⋯諂⋯⋯傲⋯⋯激⋯⋯慢⋯⋯過慢⋯⋯驕⋯⋯放逸⋯⋯一切煩惱⋯⋯一切惡行⋯⋯一切憂慮⋯⋯一切熱惱⋯⋯一切苦惱⋯⋯一切不善行已煙盡、已除、已干、已枯、已滅盡。或者，忿稱為煙—— "婆羅門慢如重擔，忿為煙妄語如灰； 舌為勺心如祭場，善調自我為人光。"

Api ca, dasahākārehi kodho jāyati – anatthaṃ me acarīti kodho jāyati, anatthaṃ me caratīti kodho jāyati, anatthaṃ me carissatīti kodho jāyati, piyassa me manāpassa anatthaṃ acari, anatthaṃ carati, anatthaṃ carissatīti kodho jāyati, appiyassa me amanāpassa atthaṃ acari, atthaṃ carati, atthaṃ carissatīti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo [assuropo (syā.)] anattamanatā cittassa – ayaṃ vuccati kodho.

Api ca, kodhassa adhimattaparittatā veditabbā. Atthi kañci [kiñci (ka.) mahāni. 85] kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti. Atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti. Atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo [pharusavācanicchāraṇo (syā.)] hoti. Atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti. Atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti. Atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti. Atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti. Atthi kañci kālaṃ kodho daṇḍasatthaabhinipātanamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti. Atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti. Atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti. Atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano [jīvitapanāsano (syā.) mahāni. 85] hoti. Atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho paraṃ puggalaṃ ghātetvā attānaṃ ghāteti, ettāvatā kodho paramussadagato paramavepullapatto hoti. Yassa so hoti kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati – vidhūmo.

Kodhassa pahīnattā vidhūmo, kodhavatthussa pariññātattā vidhūmo, kodhahetussa pariññātattā vidhūmo, kodhahetussa upacchinnattā vidhūmo. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho.

又，以十種行相生忿：[想]"他已對我作不利"而生忿，[想]"他對我作不利"而生忿，[想]"他將對我作不利"而生忿，[想]"他已對我所愛所喜者作不利，對我所愛所喜者作不利，將對我所愛所喜者作不利"而生忿，[想]"他已對我所不愛所不喜者作利益，對我所不愛所不喜者作利益，將對我所不愛所不喜者作利益"而生忿，或於非處而生忿。如是心之瞋恨、違逆、違背、對立、忿、大忿、遍忿、恚、大恚、遍恚、心之變壞、意之瞋恚、忿、忿怒、忿怒性、恚、瞋恨、瞋恨性、變壞、變壞性、對立、違背、粗暴、不溫和、心不喜悅——此稱為忿。 又，應知忿之強弱程度。有時忿僅使心混濁，尚未至於面容變色。有時忿僅使面容變色，尚未至於頜動。有時忿僅使頜動，尚未至於發出粗語。有時忿僅發出粗語，尚未至於環顧四方。有時忿僅環顧四方，尚未至於取杖取劍。有時忿僅取杖取劍，尚未至於舉杖舉劍。有時忿僅舉杖舉劍，尚未至於打擊杖劍。有時忿僅打擊杖劍，尚未至於斫截。有時忿僅斫截，尚未至於破壞粉碎。有時忿僅破壞粉碎，尚未至於支節拔除。有時忿僅支節拔除，尚未至於奪命。有時忿僅奪命，尚未至於捨棄一切。當忿殺他人後自殺時，如是忿達最高亢奮、最大廣大。若彼忿已斷、已遍斷、已寂、已止息、不能生起、以智火所燒，彼稱為"無煙"。 因忿已斷故無煙，因忿事已遍知故無煙，因忿因已遍知故無煙，因忿因已斷絕故無煙。"無惱"中，貪為惱，嗔為惱，癡為惱，忿為惱，恨為惱⋯⋯一切不善行為惱。若此等惱已斷、已遍斷、已寂、已止息、不能生起、以智火所燒，彼稱為無惱。

Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmīti yo santo ca vidhūmo ca anīgho ca nirāso ca, so jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

『『Saṅkhāya lokasmi paroparāni, [puṇṇakāti bhagavā]

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī』』ti.

Sahagāthāpariyosānā…pe… pañjaliko bhagavantaṃ namassamāno nisinno hoti – 『『satthā me bhante bhagavā, sāvakohamasmī』』ti.

Puṇṇakamāṇavapucchāniddeso tatiyo.

1. Mettagūmāṇavapucchāniddeso

"無求"中，求即稱為渴愛。即貪、染貪⋯⋯貪婪、貪慾、不善根。若此求渴愛已斷、已遍斷、已寂、已止息、不能生起、以智火所燒，彼稱為無求。"生"即：彼彼有情于彼彼有情群中之生、產生、入胎、出生、諸蘊顯現、諸處獲得。"老"即：彼彼有情于彼彼有情群中之老、衰老、齒落、白髮、皺皮、壽命損減、諸根成熟。"寂靜無煙無惱無求，我說彼超生老"中，誰寂靜且無煙且無惱且無求，我說、告知、開示、施設、建立、開顯、分別、顯明、開示彼已超越、已越過、已度過、已超勝、已超脫生老死——"寂靜無煙無惱無求，我說彼超生老"。是故世尊說： "知世間彼此，[世尊對布那迦說] 誰於世間無動搖； 寂靜無煙無惱無求，我說彼超生老。" 偈頌終了⋯⋯合掌禮敬世尊而坐言："世尊是我師，我是弟子。" 布那迦學童所問義釋第三 4. 彌勒瞿學童所問義釋;

18.

Pucchāmitaṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]

Maññāmi taṃ vedagū bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā.

Pucchāmitaṃ bhagavā brūhi metanti. Pucchāmīti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā.

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā.

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti? So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā.

Katamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmā pucchanti, devā pucchanti – ayaṃ amanussapucchā.

Katamā nimmitapucchā? Bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. So nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati. Bhagavā visajjeti. Ayaṃ nimmitapucchā. Imā tisso pucchā.

Aparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā…pe… aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā , paramatthapucchā… aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā… aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā… aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā… aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā… aparāpi tisso pucchā – khandhapucchā, dhātupucchā āyatanapucchā… aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā… aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā… aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā….

Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ 『『kathayassu me』』ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

Iccāyasmā mettagūti iccāti padasandhi…pe… iccāyasmā mettagū.

18. "我問世尊愿為說，[尊者彌勒瞿說] 我思汝為明達已修心； 從何而來此等諸苦，凡世間種種諸相。" "我問世尊愿為說"中，"我問"即三種問：未見顯明問、已見和合問、斷疑問。何為未見顯明問？性相本未知、未見、未權衡、未判斷、未明瞭、未顯明。為知見、觀察、權衡、判斷、明瞭、顯明而問——此為未見顯明問。 何為已見和合問？性相本已知、已見、已權衡、已判斷、已明瞭、已顯明。為與其他智者和合而問——此為已見和合問。 何為斷疑問？本性疑慮、懷疑、起二見——"是否如是，是否不是，是何，是如何"？為斷疑惑而問——此為斷疑問。此為三種問。 復有三種問：人問、非人問、所化問。何為人問？人等來詣佛世尊而問，比丘問，比丘尼問，優婆塞問，優婆夷問，王問，剎帝利問，婆羅門問，吠舍問，首陀問，在家者問，出家者問——此為人問。 何為非人問？非人等來詣佛世尊而問，龍問，金翅鳥問，夜叉問，阿修羅問，乾闥婆問，大王問，帝釋問，梵天問，諸天問——此為非人問。 何為所化問？世尊化作意所成身，具一切大小肢節，諸根無缺。彼所化來詣佛世尊而問，世尊解答——此為所化問。此為三種問。 復有三種問：自利問、他利問、二利問⋯⋯復有三種問：現法利問、來世利問、最上義問⋯⋯復有三種問：無過問、無煩惱問、清凈問⋯⋯復有三種問：過去問、未來問、現在問⋯⋯復有三種問：內問、外問、內外問⋯⋯復有三種問：善問、不善問、無記問⋯⋯復有三種問：蘊問、界問、處問⋯⋯復有三種問：念處問、正勤問、神足問⋯⋯復有三種問：根問、力問、覺支問⋯⋯復有三種問：道問、果問、涅槃問⋯⋯ "我問你"即：我問你、請求你、懇求你、使你凈信、"請為我說"——我問你。"世尊"為尊重語⋯⋯真實施設——即所謂"世尊"。"為我說"即：請說、請告、請示、請施設、請建立、請開顯、請分別、請顯明、請開示——"我問世尊愿為說"。 "尊者彌勒瞿說"中，"說"即：句之結合⋯⋯尊者彌勒瞿。;

Maññāmi taṃ vedagū bhāvitattanti. Vedagūti taṃ maññāmi, bhāvitattoti taṃ maññāmi, evaṃ jānāmi, evaṃ ājānāmi evaṃ paṭijānāmi evaṃ paṭivijjhāmi. Vedagū bhāvitattoti kathañca bhagavā vedagū? Vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū; vedehi vā antagatoti vedagū; sattannaṃ vā dhammānaṃ viditattā vedagū; sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo doso moho māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

Samaṇānaṃ yānīdhatthi [yāni patthi (syā.), yāni atthi (ka.) su. ni. 534] brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo;

Sabbaṃ vedamaticca vedagū soti.

Evaṃ bhagavā vedagū.

Kathaṃ bhagavā bhāvitatto? Bhagavā bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño bhāvitasatipaṭṭhāno bhāvitasammappadhāno bhāvitaiddhipādo bhāvitaindriyo bhāvitabalo bhāvitabojjhaṅgo bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ, aparitto mahanto gambhīro appameyyo duppariyogāḷho bahuratano sāgarūpamo [sāgarasamo (ka.)] chaḷaṅgupekkhāya samannāgato hoti.

Cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā, ghānena gandhaṃ ghāyitvā, jivhāya rasaṃ sāyitvā, kāyena phoṭṭhabbaṃ phusitvā, manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno.

Cakkhunā rūpaṃ disvā manāpaṃ rūpaṃ nābhigijjhati nābhihaṃsati [nābhipihayati (syā.) mahāni. 90] na rāgaṃ janeti. Tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto [appatiṭṭhīnacitto (syā.)] alīnamanaso [ādinamanaso (syā.) mahāni. 90] abyāpannacetaso. Tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti. Tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasāyeva kho pana dhammaṃ viññāya amanāpaṃ na maṅku hoti. Appatiṭṭhitacitto alīnamanaso abyāpannacetaso tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

"我思汝為明達已修心"中，"我思汝為明達"，"我思汝為已修心"，如是我知、如是我了知、如是我認知、如是我通達。"明達已修心"中，何故世尊為明達？"明"即：於四道中之智、慧、慧根、慧力⋯⋯擇法覺支、思擇、觀察、正見。世尊以此等明達，至生老死之盡頭、達盡頭、至邊際、達邊際、至終極、達終極、至終點、達終點、至救護、達救護、至歸依、達歸依、至無畏、達無畏、至不死、達不死、至甘露、達甘露、至涅槃、達涅槃。或因達明之盡頭故明達；或因以明達盡頭故明達；或因知七法故明達：身見已知，疑已知，戒禁取已知，貪嗔癡慢已知，惡不善法、雜染、後有、恐怖、苦報、未來生老死等已知。 "明察一切明，[世尊對薩毗耶說] 此處沙門婆羅門諸明； 於一切受離貪， 超越一切明故為明達。" 如是世尊為明達。 云何世尊為已修心？世尊已修身、已修戒、已修心、已修慧、已修念處、已修正勤、已修神足、已修諸根、已修諸力、已修覺支、已修道、已斷煩惱、已通達不動、已證滅。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，已修應修者，已證應證者，無限、廣大、甚深、無量、難測、多寶、如海，具足六支舍。 以眼見色既不喜亦不憂，住于舍具念正知。以耳聞聲、以鼻嗅香、以舌嘗味、以身觸觸、以意識法既不喜亦不憂，住于舍具念正知。 以眼見色可意之色不貪著、不歡喜、不生貪。彼身安住，心安住，內善安立、善解脫。又以眼見色不可意之色不沮喪，心不沉沒，意不萎縮，心無瞋恚。彼身安住，心安住，內善安立、善解脫。以耳聞聲⋯⋯以鼻嗅香⋯⋯以舌嘗味⋯⋯以身觸觸⋯⋯以意識法可意者不貪著、不歡喜、不生貪。彼身安住，心安住，內善安立、善解脫。又以意識法不可意者不沮喪，心不沉沒，意不萎縮，心無瞋恚，彼身安住，心安住，內善安立、善解脫。

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

Cakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye [dosanīye (syā. ka.) mahāni. 90] na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati.

Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo [anupayo (syā.), anusayo (ka.) mahāni. 90] anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute…pe… mute … viññāte anūpayo [anupayo (syā.), anusayo (ka.) mahāni. 90] anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati.

Saṃvijjati bhagavato cakkhu, passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato sotaṃ, suṇāti bhagavā sotena saddaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato ghānaṃ, ghāyati bhagavā ghānena gandhaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato jivhā, sāyati bhagavā jivhāya rasaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato kāyo, phusati bhagavā kāyena phoṭṭhabbaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato mano, vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā.

Cakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ bhagavato [bhagavatā (syā.) mahāni. 90] dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ; tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ saddarataṃ…pe… ghānaṃ gandhārāmaṃ gandharataṃ… jivhā rasārāmā rasaratā rasasammuditā, sā bhagavato dantā guttā rakkhitā saṃvutā; tassa ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbasammudito… mano dhammārāmo dhammarato dhammasammudito, so bhagavato danto gutto rakkhito saṃvuto; tassa ca saṃvarāya dhammaṃ deseti –

『『Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

『『Varamassatarā dantā, ājānīyā ca [ājāniyāva (syā.) dha. pa. 322] sindhavā;

Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ.

『『Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

『『Vidhāsu na vikampanti, vippamuttā punabbhavā;

Dantabhūmiṃ anuppattā, te loke vijitāvino.

『『Yassindriyāni bhāvitāni, ajjhattañca bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto』』ti [sudantoti (syā.) su. ni. 521; mahāni. 90].

Evaṃ bhagavā bhāvitattoti.

以眼見色于可意不可意諸色，彼身安住，心安住，內善安立、善解脫。以耳聞聲⋯⋯以意識法于可意不可意諸法，彼身安住，心安住，內善安立、善解脫。 以眼見色于可染者不染，于可瞋者不瞋，于可癡者不癡，于可怒者不怒，于可醉者不醉，于可染污者不染污。以耳聞聲⋯⋯以意識法于可染者不染，于可瞋者不瞋，于可癡者不癡，于可怒者不怒，于可醉者不醉，于可染污者不染污。 于所見僅有所見，于所聞僅有所聞，于所覺僅有所覺，于所識僅有所識。于所見不著，于所聞不著，于所覺不著，于所識不著。于所見無依、無著、無住、無縛、解脫、離系，以無限制心而住。于所聞⋯⋯于所覺⋯⋯于所識無依、無著、無住、無縛、解脫、離系，以無限制心而住。 世尊具眼，世尊以眼見色，世尊無慾貪，世尊心善解脫。世尊具耳，世尊以耳聞聲，世尊無慾貪，世尊心善解脫。世尊具鼻，世尊以鼻嗅香，世尊無慾貪，世尊心善解脫。世尊具舌，世尊以舌嘗味，世尊無慾貪，世尊心善解脫。世尊具身，世尊以身觸觸，世尊無慾貪，世尊心善解脫。世尊具意，世尊以意識法，世尊無慾貪，世尊心善解脫。 眼喜愛色、樂色、悅色，世尊已調伏、守護、防護、防閉；併爲其防護而說法。耳喜愛聲、樂聲⋯⋯鼻喜愛香、樂香⋯⋯舌喜愛味、樂味、悅味，世尊已調伏、守護、防護、防閉；併爲其防護而說法。身喜愛觸、樂觸、悅觸⋯⋯意喜愛法、樂法、悅法，世尊已調伏、守護、防護、防閉；併爲其防護而說法—— "調伏乘集會，調伏王乘騎； 人中調伏勝，能忍諸惡語。 騾調伏為勝，善種信度馬； 大象巨象勝，自調伏更勝。 彼等乘不能，往詣未

Maññāmi taṃ vedagū bhāvitattaṃ, kuto nu dukkhā samudāgatā imeti. Kuto nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti – kuto nu. Dukkhāti jātidukkhaṃ, jarādukkhaṃ, byādhidukkhaṃ, maraṇadukkhaṃ, sokaparidevadukkhadomanassupāyāsadukkhaṃ, byasanaṃ dukkhaṃ, nerayikaṃ dukkhaṃ, tiracchānayonikaṃ dukkhaṃ, pettivisayikaṃ dukkhaṃ, mānusikaṃ dukkhaṃ, gabbhokkantimūlakaṃ dukkhaṃ, gabbhaṭṭhitimūlakaṃ dukkhaṃ, gabbhavuṭṭhānamūlakaṃ dukkhaṃ, jātassūpanibandhakaṃ dukkhaṃ, jātassa parādheyyakaṃ dukkhaṃ, attūpakkamaṃ dukkhaṃ, parūpakkamaṃ dukkhaṃ, dukkhadukkhaṃ, saṅkhāradukkhaṃ, vipariṇāmadukkhaṃ , 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 lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ, mātumaraṇaṃ dukkhaṃ , pitumaraṇaṃ dukkhaṃ, bhātumaraṇaṃ dukkhaṃ, bhaginimaraṇaṃ dukkhaṃ, puttamaraṇaṃ dukkhaṃ, dhītumaraṇaṃ dukkhaṃ, ñātibyasanaṃ dukkhaṃ, rogabyasanaṃ dukkhaṃ, bhogabyasanaṃ dukkhaṃ, sīlabyasanaṃ dukkhaṃ, diṭṭhibyasanaṃ dukkhaṃ; yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā kuto samudāgatā kuto jātā kuto sañjātā kuto nibbattā kuto abhinibbattā kuto pātubhūtā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti, imesaṃ dukkhānaṃ mūlaṃ pucchati hetuṃ pucchati nidānaṃ pucchati sambhavaṃ pucchati pabhavaṃ pucchati samuṭṭhānaṃ pucchati āhāraṃ pucchati ārammaṇaṃ pucchati paccayaṃ pucchati samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – kuto nu dukkhā samudāgatā ime.

Ye keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānāppakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha so brāhmaṇo –

『『Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū]

Maññāmi taṃ vedagū bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā』』ti.

"我思汝為明達已修心，此等諸苦從何而來"中，"從何"即：疑問、懷疑、二見、不確定問——"是否如是，是否不是，是何，是如何"——從何。"苦"即：生苦、老苦、病苦、死苦、憂悲苦惱苦、衰敗苦、地獄苦、畜生苦、餓鬼界苦、人間苦、入胎所生苦、住胎所生苦、出胎所生苦、生后相隨苦、生后他制苦、自加苦、他加苦、苦苦、行苦、變易苦，眼病、耳病、鼻病、舌病、身病、頭病、耳痛、口病、齒病、咳、喘、鼻炎、發熱、老年病、腹病、昏厥、痢疾、絞痛、霍亂、麻風、瘡、干癆、癲癇、癬、瘙癢、疥、瘡癬、痂、血膽病、糖尿病、痔瘡、皰、癰、膽汁所生病、痰所生病、風所生病、[三]集所生病、氣候變化所生病、不規則生活所生病、突發所生病、業報所生病、寒、熱、饑、渴、大便、小便、虻蚊風日爬蟲觸惱苦，母死苦，父死苦，兄弟死苦，姊妹死苦，子死苦，女死苦，親戚衰敗苦，疾病衰敗苦，財富衰敗苦，戒衰敗苦，見衰敗苦；彼等諸法，從最初顯現生起，從滅沒顯現消失，業所依報，報所依業，名所依色，色所依名，為生所隨，為老所遍，為病所壓，為死所擊，住于苦中，無救護、無避難、無歸依、成為無歸依——此等稱為諸苦。此等諸苦從何生起、從何產生、從何共生、從何出生、從何生出、從何顯現、以何為因、以何為集、以何為生、以何為源，問此等諸苦之根本、問因、問緣、問生起、問根源、問等起、問食、問所緣、問緣、問集、詢問、請求、懇求、使凈信——"此等諸苦從何而來"。 "凡世間種種諸相"中，"凡"即：一切、一切種、一切處、無餘、無遺，此為遍盡語——"凡"。"世間"即：于惡趣世間、人世間、天世間、蘊世間、界世間、處世間。"種種"即：多種、種種類別之苦——"凡世間種種諸相"。是故彼婆羅門說： "我問世尊愿為說，[尊者彌勒瞿說] 我思汝為明達已修心； 此等諸苦從何而來，凡世間種種諸相。"

19.

Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]

Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā.

Dukkhassa ve maṃ pabhavaṃ apucchasīti. Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavaṃ apucchasīti dukkhassa mūlaṃ pucchasi hetuṃ pucchasi nidānaṃ pucchasi sambhavaṃ pucchasi pabhavaṃ pucchasi samuṭṭhānaṃ pucchasi āhāraṃ pucchasi ārammaṇaṃ pucchasi paccayaṃ pucchasi samudayaṃ pucchasi yācasi ajjhesasi pasādesīti – dukkhassa ve maṃ pabhavaṃ apucchasi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

Taṃ te pavakkhāmi yathā pajānanti. Tanti dukkhassa mūlaṃ pavakkhāmi hetuṃ pavakkhāmi nidānaṃ pavakkhāmi sambhavaṃ pavakkhāmi pabhavaṃ pavakkhāmi samuṭṭhānaṃ pavakkhāmi āhāraṃ pavakkhāmi ārammaṇaṃ pavakkhāmi paccayaṃ pavakkhāmi samudayaṃ pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – taṃ te pavakkhāmi. Yathā pajānanti yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya [na piṭakasampadānena (ka.) mahāni. 156] na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ.

Upadhinidānā pabhavanti dukkhāti. Upadhīti dasa upadhī – taṇhūpadhi, diṭṭhūpadhi, kilesūpadhi, kammūpadhi, duccaritūpadhi, āhārūpadhi, paṭighūpadhi, catasso upādinnadhātuyo upadhī, cha ajjhattikāni āyatanāni upadhī, cha viññāṇakāyā upadhī, sabbampi dukkhaṃ dukkhamanaṭṭhena [dukkhaṭṭhena (syā.)] upadhi. Ime vuccanti dasa upadhī. Dukkhāti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ…pe… diṭṭhibyasanaṃ dukkhaṃ. Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā upadhinidānā upadhihetukā upadhipaccayā upadhikāraṇā honti pabhavanti sambhavanti jāyanti sañjāyanti nibbattanti pātubhavantīti – upadhinidānā pabhavanti dukkhā.

Ye keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānappakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha bhagavā –

『『Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā]

Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā』』ti.

19. "汝問我苦之根源，[世尊對彌勒瞿說] 我當如所知為汝說； 依取為因生諸苦，凡世間種種諸相。" "汝問我苦之根源"中，"苦"即：生苦、老苦、病苦、死苦、憂悲苦惱苦。"問根源"即：問苦之根本、問因、問緣、問生起、問根源、問等起、問食、問所緣、問緣、問集、詢問、請求、使凈信——"汝問我苦之根源"。"彌勒瞿"，世尊以名呼彼婆羅門。"世尊"為尊重語⋯⋯真實施設，即所謂"世尊"——"世尊對彌勒瞿說"。 "我當如所知為汝說"中，"彼"即：我當說苦之根本、當說因、當說緣、當說生起、當說根源、當說等起、當說食、當說所緣、當說緣、當說集、當告知、當開示、當施設、當建立、當開顯、當分別、當顯明、當開示——"我當爲汝說"。"如所知"即：如所知、了知、識知、證知、通達。非傳聞、非傳說、非相傳、非藏傳、非因思惟、非因推理、非因行相思考、非因見審察忍，而是自己親證、自現觀法，我當說彼——"我當如所知為汝說"。 "依取為因生諸苦"中，"取"即十種取：愛取、見取、煩惱取、業取、惡行取、食取、瞋恚取、四取蘊取、六內處取、六識身取，一切苦以苦義為取。此等稱為十種取。"苦"即：生苦、老苦、病苦、死苦、憂悲苦惱苦、地獄苦⋯⋯見衰敗苦。彼等諸法，從最初顯現生起，從滅沒顯現消失，業所依報，報所依業，名所依色，色所依名，為生所隨，為老所遍，為病所壓，為死所擊，住于苦中，無救護、無避難、無歸依、成為無歸依——此等稱為諸苦。此等諸苦以取為因、以取為緣、以取為緣由、以取為理由而有、生起、產生、生、共生、出生、顯現——"依取為因生諸苦"。 "凡世間種種諸相"中，"凡"即：一切、一切種、一切處、無餘、無遺，此為遍盡語——"凡"。"世間"即：于惡趣世間、人世間、天世間、蘊世間、界世間、處世間。"種種"即：多種、種種類別之苦——"凡世間種種諸相"。是故世尊說： "汝問我苦之根源，[世尊對彌勒瞿說] 我當如所知為汝說； 依取為因生諸苦，凡世間種種諸相。"

20.

Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī.

Yove avidvā upadhiṃ karotīti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Avidvāti avijjāgato aññāṇī avibhāvī duppañño. Upadhiṃ karotīti taṇhūpadhiṃ karoti, diṭṭhūpadhiṃ karoti, kilesūpadhiṃ karoti, kammūpadhiṃ karoti, duccaritūpadhiṃ karoti, āhārūpadhiṃ karoti, paṭighūpadhiṃ karoti, catasso upādinnadhātuyo upadhī karoti, cha ajjhattikāni āyatanāni upadhī karoti, cha viññāṇakāye upadhī karoti janeti sañjaneti nibbatteti abhinibbattetīti – avidvā upadhiṃ karoti.

Punappunaṃ dukkhamupeti mandoti punappunaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ eti samupeti upagacchati gaṇhāti parāmasati abhinivisatīti – punappunaṃ dukkhamupeti. Mandoti mando momuho avidvā avijjāgato aññāṇī avibhāvī duppaññoti – punappunaṃ dukkhamupeti mando.

Tasmā pajānaṃ upadhiṃ na kayirāti. Tasmāti taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamāno upadhīsūti tasmā. Pajānanti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, 『『sabbe saṅkhārā aniccā』』ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto , 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Upadhiṃ na kayirāti taṇhūpadhiṃ na kareyya, diṭṭhūpadhiṃ na kareyya, kilesūpadhiṃ na kareyya, duccaritūpadhiṃ na kareyya, āhārūpadhiṃ na kareyya, paṭighūpadhiṃ na kareyya, catasso upādinnadhātuyo upadhī na kareyya, cha ajjhattikāni āyatanāni upadhī na kareyya, cha viññāṇakāye upadhī na kareyya, na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – tasmā pajānaṃ upadhiṃ na kayirā.

Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavānupassīti dukkhassa mūlānupassī hetānupassī nidānānupassī sambhavānupassī pabhavānupassī samuṭṭhānānupassī āhārānupassī ārammaṇānupassī paccayānupassī samudayānupassī. Anupassanā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Imāya anupassanāya paññāya upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato. So vuccati anupassīti – dukkhassa jātippabhavānupassī. Tenāha bhagavā –

『『Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī』』ti.

20. "若愚癡者造作取，此癡人再再趣向苦； 是故了知不造取，觀見苦生與根源。" "若愚癡者造作取"中，"若"即：無論是何種、何類、何狀、何性質、何處所、具何法之剎帝利、婆羅門、吠舍、首陀、在家者、出家者、天或人。"愚癡"即：無明者、無智者、不明瞭者、劣慧者。"造作取"即：造作愛取、造作見取、造作煩惱取、造作業取、造作惡行取、造作食取、造作瞋恚取、造作四取蘊取、造作六內處取、造作六識身取，生、共生、出生、生出——"愚癡者造作取"。 "此癡人再再趣向苦"中，再再趣向生苦、老苦、病苦、死苦、憂悲苦惱苦，往、近往、趣向、執取、取著、深入——"再再趣向苦"。"癡人"即：癡者、迷者、無知者、無明者、無智者、不明瞭者、劣慧者——"此癡人再再趣向苦"。 "是故了知不造取"中，"是故"即：因此、因彼、緣此、緣彼，見此等過患于諸取——是故。"了知"即：知、了知、識知、證知、通達，了知"一切行無常"，了知"一切行是苦"⋯⋯了知"一切法無我"⋯⋯了知"凡有集法者皆是滅法"而知、了知、識知、證知、通達。"不造取"即：不造作愛取、不造作見取、不造作煩惱取、不造作惡行取、不造作食

21.

Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo.

Yaṃ taṃ apucchimha akittayī noti yaṃ taṃ apucchimha ayācimha ajjhesimha pasādayimha. Akittayī noti kittitaṃ [akitti taṃ (syā.) evamīdisesu padesu atītavibhattivasena mahāni. 110] pakittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ [paññāpitaṃ (ka.)] paṭṭhapitaṃ vivaritaṃ vibhattaṃ uttānīkataṃ pakāsitanti – yaṃ taṃ apucchimha akittayī no.

Aññaṃ taṃ pucchāma tadiṅgha brūhīti aññaṃ taṃ pucchāma, aññaṃ taṃ yācāma, aññaṃ taṃ ajjhesāma, aññaṃ taṃ pasādema, uttari taṃ pucchāma. Tadiṅgha brūhīti iṅgha brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññaṃ taṃ pucchāma tadiṅgha brūhi.

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti. Kathaṃ nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – 『『evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho』』ti – kathaṃ nu. Dhīrāti dhīrā paṇḍitā paññavanto buddhimanto ñāṇino vibhāvino medhāvino . Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo [lāpo palāpo (syā.) dhammasaṅgaṇiye] vippalāpo lālappo lālappanā lālappitattaṃ [lālappāyanā lālappāyitattaṃ (bahūsu) jarāsuttaniddesaṭṭhakathā oloketabbā].

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti dhīrā kathaṃ oghañca jātiñca jarañca sokañca paridevañca taranti uttaranti pataranti samatikkamanti vītivattantīti – kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca.

Taṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ . Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā tena ñāṇena samannāgato muni monappatto. Tīṇi moneyyāni – kāyamoneyyaṃ vacīmoneyyaṃ manomoneyyaṃ.

21. "我等已問汝已說，今復問汝他事請說； 智者云何度諸流，生與老及憂悲等； 請牟尼善為我解說，如是此法汝已知。" "我等已問汝已說"中，"我等已問"即：我等已問、已請求、已懇求、已使凈信。"已說"即：已宣說、已開示、已告知、已示教、已施設、已建立、已開顯、已分別、已顯明、已開示——"我等已問汝已說"。 "今復問汝他事請說"即：我等問汝他事，請求汝他事，懇求汝他事，使汝凈信他事，更問于汝。"請說"即：請說、請告知、請示教、請施設、請建立、請開顯、請分別、請顯明、請開示——"今復問汝他事請說"。 "智者云何度諸流，生與老及憂悲等"中，"云何"即：疑問、懷疑、二見、不確定問——"是否如是，是否不是，是何，是如何"——"云何"。"智者"即：智者、賢者、具慧者、覺者、智者、明瞭者、有慧者。"流"即：欲流、有流、見流、無明流。"生"即：于彼彼有情眾中，諸有情之生、產生、入胎、出生、顯生、諸蘊顯現、諸處獲得。"老"即：于彼彼有情眾中，諸有情之老、衰老、齒落、白髮、皺皮、壽命損減、諸根成熟。"憂"即：為親戚衰敗所觸、為財富衰敗所觸、為疾病衰敗所觸、為戒衰敗所觸、為見衰敗所觸、具足任何衰敗、為任何苦法所觸之憂、憂愁、憂愁性、內憂、內遍憂、內燒、內遍燒、心燒惱、憂惱、憂箭。"悲"即：為親戚衰敗所觸、為財富衰敗所觸、為疾病衰敗所觸、為戒衰敗所觸、為見衰敗所觸、具足任何衰敗、為任何苦法所觸之悲、悲嘆、悲泣、悲泣性、悲嘆性、言說、悲言、哀言、哀泣、哀泣性。 "智者云何度諸流，生與老及憂悲等"即：智者云何度過、超越、越過、超勝、超出流與生與老與憂與悲——"智者云何度諸流，生與老及憂悲等"。 "請牟尼善為我解說"中，"彼"即：我所問、所請求、所懇求、所使凈信者。"牟尼"，寂默即是智。即是慧、了知⋯⋯無癡、擇法、正見。世尊具足此智，為牟尼、得寂默。三種寂默：身寂默、語寂默、意寂默。

Katamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ. Tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ. Kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ. Kāyapariññā kāyamoneyyaṃ. Pariññāsahagato maggo kāyamoneyyaṃ. Kāye chandarāgassa pahānaṃ kāyamoneyyaṃ. Kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. Idaṃ kāyamoneyyaṃ.

Katamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ. Catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ. Vācārammaṇe ñāṇaṃ vacīmoneyyaṃ. Vācāpariññā vacīmoneyyaṃ. Pariññāsahagato maggo vacīmoneyyaṃ. Vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ. Vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ. Idaṃ vacīmoneyyaṃ.

Katamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ. Tividhaṃ manosucaritaṃ manomoneyyaṃ. Cittārammaṇe ñāṇaṃ manomoneyyaṃ. Cittapariññā manomoneyyaṃ. Pariññāsahagato maggo manomoneyyaṃ. Citte chandarāgassa pahānaṃ manomoneyyaṃ. Cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ. Idaṃ manomoneyyaṃ .

Kāyamuniṃ vacīmuniṃ [vācāmuniṃ (bahūsu) itivu. 67], manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ.

Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpakanti.

Imehi tīhi moneyyehi dhammehi samannāgatā. Cha munino [munayo (syā.) mahāni. 14] – agāramunino, anagāramunino, sekhamunino [sekkhamunino (syā. ka.)], asekhamunino, paccekamunino munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekasambuddhā paccekamunino. Tathāgatā arahanto sammāsambuddhā munimunino.

Na monena munī [muni (syā. ka.) dha. pa. 268] hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

Pāpāni parivajjeti, sa munī tena so muni;

Yo munāti ubho loke, muni tena pavuccati.

Asatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjanīyo [pūjito (syā. ka.) mahāni. 14], saṅgajālamaticca [saṅga jālamaticca, su. ni. 532] so munīti.

Sādhu viyākarohīti taṃ sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi. Tathā hi te vidito esadhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

『『Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo』』ti.

何為身寂默？斷除三種身惡行是身寂默。三種身善行是身寂默。對身所緣之智是身寂默。遍知身是身寂默。與遍知相應之道是身寂默。斷除對身之慾貪是身寂默。身行止息的第四禪定是身寂默。此為身寂默。 何為語寂默？斷除四種語惡行是語寂默。四種語善行是語寂默。對語所緣之智是語寂默。遍知語是語寂默。與遍知相應之道是語寂默。斷除對語之慾貪是語寂默。語行止息的第二禪定是語寂默。此為語寂默。 何為意寂默？斷除三種意惡行是意寂默。三種意善行是意寂默。對心所緣之智是意寂默。遍知心是意寂默。與遍知相應之道是意寂默。斷除對心之慾貪是意寂默。心行止息的想受滅盡定是意寂默。此為意寂默。 "身寂默語寂默，意寂默無漏者； 具足寂默牟尼，說名斷一切者。 身寂默語寂默，意寂默無漏者； 具足寂默牟尼，說名洗凈惡者。" 具足此三種寂默法。六種牟尼——在家牟尼、出家牟尼、有學牟尼、無學牟尼、辟支牟尼、牟尼中牟尼。何為在家牟尼？是見道悟法之在家者——此為在家牟尼。何為出家牟尼？是見道悟法之出家者——此為出家牟尼。七有學是有學牟尼。阿羅漢是無學牟尼。辟支佛是辟支牟尼。如來阿羅漢正等正覺是牟尼中牟尼。 "非以寂默成牟尼，愚癡形相無智慧； 智者執秤取最勝，遠離諸惡故牟尼； 了知兩界故牟尼，因此稱彼為牟尼。 知內外一切世間，善不善諸法， 為天人所供養，超越繫縛網，彼為牟尼。" "請善為解說"即：請善為告知、示教、施設、建立、開顯、分別、顯明、開示——"請牟尼善為我解說"。"如是此法汝已知"即：如是汝已知、已衡量、已判斷、已明瞭、已顯明此法——"如是此法汝已知"。是故彼婆羅門說： "我等已問汝已說，今復問汝他事請說； 智者云何度諸流，生與老及憂悲等； 請牟尼善為我解說，如是此法汝已知。

22.

Kittayissāmite dhammaṃ, [mettagūti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Kittayissāmi te dhammanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde , pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca, nibbānagāminiñca paṭipadaṃ kittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te dhammaṃ. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati.

Diṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhammeti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, diṭṭhe dhamme sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evampi diṭṭhe dhamme kathayissāmīti diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā, sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

Yaṃviditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā aniccā』』ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā dukkhā』』ti… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

22. "我為汝說法，[世尊對彌勒瞿說] 現法非傳聞； 知此念而行，度世間貪著。" "我為汝說法"中，"法"即：初善、中善、后善，有義、有文、純一圓滿、清凈梵行，四念處、四正勤、四神足、五根、五力、七覺支、八聖道分，及涅槃與趣向涅槃之道，我將宣說、告知、示教、施設、建立、開顯、分別、顯明、開示——"我為汝說法"。"彌勒瞿"，世尊以名呼彼婆羅門。 "現法非傳聞"中，"現法"即：現見之法、已知之法、已衡量之法、已判斷之法、已明瞭之法、已顯明之法，"一切行無常"⋯⋯"凡有集法者皆是滅法"，現見之法、已知之法、已衡量之法、已判斷之法、已明瞭之法、已顯明之法——如是也是現法我將說。或者，見苦我將說苦，見集我將說集，見道我將說道，見滅我將說滅——如是也是現法我將說。或者，現法、現見、無時、請來見、導向、智者各自證知——如是也是現法我將說，即"現法"。"非傳聞"即：非傳聞、非傳說、非相傳、非藏傳、非因思惟、非因推理、非因行相思考、非因見審察忍，乃自己親證、自現見法，我將說彼——"現法非傳聞"。 "知此念而行"中，使已知、已衡量、已判斷、已顯明、已明瞭，"一切行無常"使已知、已衡量、已判斷、已顯明、已明瞭，"一切行是苦"⋯⋯"一切法無我"⋯⋯"凡有集法者皆是滅法"使已知、已衡量、已判斷、已顯明、已明瞭。"念"，因四種情況而念：修習身隨觀念處而念⋯⋯此稱爲念。"行"即：行、住、動作、活動、護持、維持、存續——"知此念而行"。

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe kule gaṇe āvāse lābhe yase pasaṃsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññābhave asaññābhave nevasaññānāsaññābhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā [yā sā loke visattikā (syā.) kāmasuttaniddesaṭṭhakathā oloketabbā], loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

『『Kittayissāmi te dhammaṃ, [mettagūti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika』』nti.

"度世間貪著"中，貪著即是愛。即貪、染著⋯⋯貪婪、貪慾、不善根。"貪著"，何義為貪著？因染著故為貪著，因廣大故為貪著，因擴散故為貪著，因不平等故為貪著，因執取故為貪著，因纏繞故為貪著，因欺誑故為貪著，因毒根故為貪著，因毒果故為貪著，因毒受用故為貪著，或者彼愛廣大於色、聲、香、味、觸、家族、團體、住所、利養、名聲、稱讚、樂、衣服、飲食、臥具、病緣藥具、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、所見聞覺知諸法中擴散廣大，故為貪著。"世間"即：惡趣世間、人世間、天世間、蘊世間、界世間、處世間。"度世間貪著"中，此貪著在世間，此貪著於世間，念者當度過、超越、越過、超勝、超出——"度世間貪著"。是故世尊說： "我為汝說法，[世尊對彌勒瞿說] 現法非傳聞； 知此念而行，度世間貪著。"

23.

Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Tañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ [byapathaṃ (syā. ka.)] desanaṃ anusāsanaṃ anusiṭṭhaṃ [desanaṃ anusandhi (syā.)]. Nandāmīti abhinandāmi modāmi anumodāmi icchāmi sādiyāmi yācāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

Mahesidhammamuttamanti. Mahesīti kiṃ mahesi bhagavā, mahantaṃ sīlakkhandhaṃ esī gavesī [esi gavesi (syā.) mahāni. 150] pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṃ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṃ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṃ [abbūhanaṃ (bahūsu), abbūhaṃ (sī. aṭṭha.)] esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghātassa viniveṭhanaṃ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṃ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṃ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṃ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṃ esī gavesī pariyesīti mahesi, mahato saṃsāravaṭṭassa upacchedaṃ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṃ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṃ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne…pe… mahante sammappadhāne… mahante iddhipāde… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito – 『『kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho』』ti mahesi. Dhammamuttamanti dhammamuttaṃmaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammanti – mahesi dhammamuttamaṃ.

Yaṃ viditvā sato caranti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā aniccā』』ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā dukkhā』』ti… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu… dhammānupassanāsatipaṭṭhānaṃ bhāvento sato… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

23. "我實歡喜此，大仙最上法； 知此念而行，度世間貪著。" "我實歡喜此"中，"此"即：你的語言、言說、教示、教導、教誡。"歡喜"即：我歡喜、喜悅、隨喜、希求、接受、請求、期望、羨慕、渴望——"我實歡喜此"。 "大仙最上法"中，"大仙"，為何世尊是大仙？尋求、探求、遍求大戒蘊故為大仙，尋求、探求、遍求大定蘊⋯⋯大慧蘊⋯⋯大解脫蘊⋯⋯大解脫知見蘊故為大仙

Tareloke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

『『Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika』』nti.

24.

Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe.

Yaṃ kiñci sampajānāsīti yaṃ kiñci pajānāsi ājānāsi vijānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ [uddhaṃ vuccati anāgataṃ (syā. ka.)]; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭheti etesūti ācikkhitesu desitesu paññapitesu paṭṭhapitesu vivaritesu vibhajitesu uttānīkatesu pakāsitesu. Nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Nivesananti dve nivesanā – taṇhānivesanā ca diṭṭhinivesanā ca. Katamā taṇhā nivesanā? Yāvatā taṇhāsaṅkhātena …pe… ayaṃ taṇhānivesanā. Katamā diṭṭhinivesanā? Vīsativatthukā sakkāyadiṭṭhi …pe… ayaṃ diṭṭhinivesanā.

Panujja viññāṇanti puññābhisaṅkhārasahagataṃ viññāṇaṃ, apuññābhisaṅkhārasahagataṃ viññāṇaṃ, āneñjābhisaṅkhārasahagataṃ viññāṇaṃ. Etesu nandiñca nivesanañca abhisaṅkhārasahagatañca viññāṇaṃ nujja panujja nuda panuda jaha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – etesu nandiñca nivesanañca panujja viññāṇaṃ.

Bhave na tiṭṭheti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhave na tiṭṭheti nandiñca nivesanañca abhisaṅkhārasahagataṃ viññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamento kammabhave na tiṭṭheyya paṭisandhike punabbhave na tiṭṭheyya na santiṭṭheyyāti – panujja viññāṇaṃ bhave na tiṭṭhe. Tenāha bhagavā –

『『Yaṃ kiñci sampajānāsi, [mettagūti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe』』ti.

23-24. 續前文： 尋求、探求、遍求斷除大暗聚故為大仙，尋求、探求、遍求破壞大顛倒故為大仙，尋求、探求、遍求拔除大愛箭故為大仙，尋求、探求、遍求解開大見結故為大仙，尋求、探求、遍求倒下大慢幢故為大仙，尋求、探求、遍求止息大行故為大仙，尋求、探求、遍求度脫大暴流故為大仙，尋求、探求、遍求放下大重擔故為大仙，尋求、探求、遍求斷絕大輪迴故為大仙，尋求、探求、遍求熄滅大熱惱故為大仙，尋求、探求、遍求平息大燒灼故為大仙，尋求、探求、遍求舉起大法幢故為大仙，尋求、探求、遍求大念處⋯⋯大正勤⋯⋯大神足⋯⋯大根⋯⋯大力⋯⋯大覺支⋯⋯大八聖道⋯⋯大第一義不死涅槃故為大仙，被具大威力之諸眾生所尋求、探求、遍求——"佛在何處？世尊在何處？天中天在何處？人中牛王在何處？"——故為大仙。"最上法"，最上法即稱不死涅槃。即是一切行寂止、一切依舍離、愛盡、離貪、滅、涅槃。"最上"即：最勝、最殊勝、最卓越、最超勝、最高、最勝妙之法——"大仙最上法"。 24. "凡汝所了知，[世尊對彌勒瞿說] 上下及橫中； 於此喜住著，推去識不住。" "凡汝所了知"即：凡汝知、了知、識知、證知、通達——"凡汝所了知"。"彌勒瞿"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對彌勒瞿說"。 "上下及橫中"中，"上"即：未來；"下"即：過去；"橫及中"即：現在。"上"即：天界；"下"即：地獄界；"橫及中"即：人界。或者，"上"即：善法；"下"即：不善法；"橫及中"即：無記法。"上"即：無色界；"下"即：欲界；"橫及中"即：色界。"上"即：樂受；"下"即：苦受；"橫及中"即：不苦不樂受。"上"即：足底以上；"下"即：發頂以下；"橫及中"即：中間——"上下及橫中"。 "於此喜住著，推去識不住"中，"於此"即：于所告知、示教、施設、建立、開顯、分別、顯明、開示者。"喜"即是愛。即貪、染著⋯⋯貪婪、貪慾、不善根。"住著"有二種住著——愛住著與見住著。何為愛住著？⋯⋯此為愛住著。何為見住著？二十事有身見⋯⋯此為見住著。 "推去識"即：福行俱行識、非福行俱行識、不動行俱行識。於此喜與住著及行俱行識，推、推出、驅、驅出、舍、捨棄、除遣、令離、令無——"於此喜住著推去識"。 "不住有"中，"有"有二種有——業有與結生後有。何為業有？福行、非福行、不動行——此為業有。何為結生後有？結生之色、受、想、行、識——此為結生後有。"不住有"即：捨棄喜與住著及行俱行識與業有與結生後有，除遣、令離、令無，不住于業有，不住、不安住于結生後有——"推去識不住有"。是故世尊說： "凡汝所了知，[世尊對彌勒瞿說] 上下及橫中； 於此喜住著，推去識不住。"

25.

Evaṃvihārī sato appamatto,

Bhikkhucaraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ.

Evaṃvihārīsato appamattoti. Evaṃvihārīti nandiñca nivesanañca abhisaṅkhārasahagataviññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamentoti – evaṃvihārī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento…pe… so vuccati sato. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttī [anolīnavuttiko (ka.) mahāni. 14] anikkhittacchando anikkhittadhuro appamatto kusalesu dhammesu – 『『kathāhaṃ [kadāhaṃ (syā.)] aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya』』nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī [appaṭivāni (ka.) mahāni. 14] ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. 『『Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya』』nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. 『『Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ , abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya』』nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesūti – evaṃvihārī sato appamatto.

Bhikkhu caraṃ hitvā mamāyitānīti. Bhikkhūti puthujjanakalyāṇako [kalyāṇaputhujjano (syā.), evamīdisesu ṭhānesu] vā bhikkhu sekkho vā bhikkhu. Caranti caranto viharanto iriyanto vattento pālento yapento yāpento. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ… taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamatte jahitvā cajitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – bhikkhu caraṃ hitvā mamāyitāni.

Jātiṃjaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… jaranti yā tesaṃ tesaṃ sattānaṃ…pe… sokoti ñātibyasanena vā phuṭṭhassa…pe… paridevoti ñātibyasanena vā phuṭṭhassa…pe… idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloke. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Dukkhanti jātidukkhaṃ…pe… domanassupāyāsadukkhaṃ. Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti vijjāgato ñāṇī vibhāvī medhāvī idheva jātiñca jarañca sokapariddavañca dukkhañca pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ. Tenāha bhagavā –

『『Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkha』』nti.

25. "如是而住念不逸， 比丘行舍我所執； 生老憂悲及諸苦，即此智者應斷除。" "如是而住念不逸"中，"如是而住"即：捨棄喜與住著及行俱行識與業有與結生後有，除遣、令離、令無——"如是而住"。"念"，因四種情況而念——修習身隨觀念處⋯⋯此稱爲念。"不逸"即：恭敬而作、持續而作、堅固而作、不退縮而行、不捨志願、不捨責任、不放逸于諸善法——"我云何令未圓滿的戒蘊得圓滿，或以智慧隨觀已圓滿的戒蘊"，於此有欲求、精進、勤勉、奮勵、不退轉、念、正知、熱誠、精勤、決意、專注、不放逸、不放逸于諸善法。"我云何令未圓滿的定蘊⋯⋯慧蘊⋯⋯解脫蘊⋯⋯解脫知見蘊得圓滿，或以智慧隨觀已圓滿的解脫知見蘊"，於此有欲求、精進、勤勉、奮勵、不退轉、念、正知、熱誠、精勤、決意、專注、不放逸、不放逸于諸善法。"我云何遍知未遍知的苦，斷除未斷的煩惱，修習未修的道，證得未證的滅"，於此有欲求、精進、勤勉、奮勵、不退轉、念、正知、熱誠、精勤、決意、專注、不放逸、不放逸于諸善法——"如是而住念不逸"。 "比丘行舍我所執"中，"比丘"即：善凡夫比丘或有學比丘。"行"即：行、住、動作、活動、護持、維持、存續。"我所"有二種我所——愛我所與見我所⋯⋯此為愛我所⋯⋯此為見我所⋯⋯捨棄愛我所，放棄見我所，捨棄、斷除、舍離、除遣、令離、令無我所——"比丘行舍我所執"。 "生老憂悲及諸苦，即此智者應斷除"中，"生"即：于彼彼有情眾中⋯⋯"老"即：于彼彼有情眾中⋯⋯"憂"即：為親戚衰敗所觸⋯⋯"悲"即：為親戚衰敗所觸⋯⋯"此"即：於此見⋯⋯於此人世間。"智者"即：具明、有智、明瞭、有慧者。"苦"即：生苦⋯⋯憂惱苦。"生老憂悲及諸苦，即此智者應斷除"即：具明、有智、明瞭、有慧者應於此斷除、除遣、令離、令無生與老與憂悲及苦——"生老憂悲及諸苦，即此智者應斷除"。是故世尊說： "如是而住念不逸，比丘行舍我所執； 生老憂悲及諸苦，即此智者應斷除。"

26.

Etābhinandāmivaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo.

Etābhinandāmi vaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

Sukittitaṃ gotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaritaṃ suvibhajitaṃ suuttānīkataṃ supakāsitanti – sukittitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhipaṭinissaggaṃ upadhipaṭipassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

Addhāhi bhagavā pahāsi dukkhanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhāvacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ nirodhavacanaṃ appaṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Pahāsidukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pahāsi pajahi vinodesi byantīkarosi anabhāvaṃ gamesīti – addhā hi bhagavā pahāsi dukkhaṃ.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

『『Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo』』ti.

26. "我甚歡喜大仙語，善說瞿曇無依法； 世尊實已斷諸苦，如是此法汝已知。" "我甚歡喜大仙語"中，"此"即：你的語言、言說、教示、教導、教誡，我歡喜、隨喜、喜悅、隨喜、希求、接受、期望、羨慕、渴望。"大仙"，為何世尊是大仙？尋求、探求、遍求大戒蘊故為大仙⋯⋯人中牛王在何處，故為大仙——"我甚歡喜大仙語"。 "善說瞿曇無依法"中，"善說"即：善說、善告知、善示教、善施設、善建立、善開顯、善分別、善顯明、善開示——"善說"。"瞿曇無依"中，依即是煩惱、蘊及行。斷依、止息依、舍離依、平息依、不死、涅槃——"善說瞿曇無依法"。 "世尊實已斷諸苦"中，"實"即：一向語、無疑語、無惑語、不二語、不分歧語、確定語、決定語、真實語——"實"。"世尊"是尊重語⋯⋯實證施設，即此"世尊"。"斷苦"即：生苦、老苦、病苦、死苦、憂悲苦惱苦，斷除、舍離、除遣、令離、令無——"世尊實已斷諸苦"。 "如是此法汝已知"即：如是汝已知、已衡量、已判斷、已明瞭、已顯明此法——"如是此法汝已知"。是故彼婆羅門說： "我甚歡喜大仙語，善說瞿曇無依法； 世尊實已斷諸苦，如是此法汝已知。"

27.

Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya.

Tecāpi nūnappajaheyyu dukkhanti. Te cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pajaheyyu dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pajaheyyuṃ vinodeyyuṃ byantīkareyyuṃ anabhāvaṃ gameyyunti – te cāpi nūnappajaheyyu dukkhaṃ.

Yetvaṃ munī aṭṭhitaṃ ovadeyyāti. Yeti khattiye ca brāhmaṇe ca vesse ca sudde ca gahaṭṭhe ca pabbajite ca deve ca manusse ca. Tvanti bhagavantaṃ bhaṇati. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Aṭṭhitaṃ ovadeyyāti aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – ye tvaṃ munī aṭṭhitaṃ ovadeyya.

Taṃ taṃ namassāmi samecca nāgāti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi, sakkaromi garuṃ karomi [garukaromi (syā.)] mānemi pūjemi. Sameccāti samecca abhisamecca samāgantvā abhisamāgantvā sammukhā taṃ namassāmi. Nāgāti nāgo ca bhagavā āguṃ na karotīti – nāgo, na gacchatīti – nāgo, na āgacchatīti – nāgo. Kathaṃ bhagavā āguṃ na karotīti – nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Āguṃ na karoti kiñci loke, [sabhiyāti bhagavā]

Sabbasaṃyoge [sabbayoge (ka.), su. ni. 527] visajja bandhanāni;

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattāti.

Evaṃ bhagavā āguṃ na karotīti – nāgo.

Kathaṃ bhagavā na gacchatīti – nāgo. Bhagavā na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati [niyyati (syā. ka.)] vuyhati saṃharīyati. Evaṃ bhagavā na gacchatīti – nāgo.

Kathaṃ bhagavā na āgacchatīti – nāgo. Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena…pe… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ bhagavā na āgacchatīti nāgoti – taṃ taṃ namassāmi samecca nāga.

Appeva maṃ bhagavā aṭṭhitaṃ ovadeyyāti appeva maṃ bhagavā aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – appeva maṃ bhagavā aṭṭhitaṃ ovadeyya. Tenāha so brāhmaṇo –

『『Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyyā』』ti.

27. "彼等必能斷諸苦，若牟尼勤勉教誡； 龍像我來誠敬禮，愿世尊勤勉教誡。" "彼等必能斷諸苦"中，"彼等"即：剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天與人。"斷苦"即：生苦、老苦、病苦、死苦、憂悲苦惱苦，應斷除、除遣、令離、令無——"彼等必能斷諸苦"。 "若牟尼勤勉教誡"中，"若"即：剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天與人。"汝"即稱呼世尊。"牟尼"，寂默即是智⋯⋯超越繫縛網，彼為牟尼。"勤勉教誡"即：勤勉教誡、恭敬教誡、數數教誡、一再教誡、教導——"若牟尼勤勉教誡"。 "龍像我來誠敬禮"中，"彼"即稱呼世尊。"敬禮"即：以身敬禮，或以語敬禮，或以心敬禮，或以隨義行敬禮，或以法次法行敬禮，恭敬、尊重、尊敬、供養。"來"即：來、來至、來近、來親近，親近敬禮汝。"龍象"，世尊是龍象因不作惡——龍象，因不去——龍象，因不來——龍象。云何世尊因不作惡為龍象？惡即是諸惡不善法，有污染、再有、有苦報、未來生老死。 "不作世間任何惡，[世尊對薩毗耶說] 舍離一切束縛欄，不著一切得解脫，如是稱為真龍象。" 如是世尊因不作惡為龍象。 云何世尊因不去為龍象？世尊不行愛慾，不行瞋恚，不行愚癡，不行恐懼，不隨貪力而行，不隨瞋力而行，不隨癡力而行，不隨慢力而行，不隨見力而行，不隨掉舉力而行，不隨疑力而行，不隨隨眠力而行，不為諸分別法所攜帶、引導、漂流、轉動。如是世尊因不去為龍象。 云何世尊因不來為龍象？以須陀洹道所斷煩惱，彼等煩惱不重來、不回來、不返來。以斯陀含道⋯⋯以阿那含道⋯⋯以阿羅漢道所斷煩惱，彼等煩惱不重來、不回來、不返來。如是世尊因不來為龍象——"龍像我來誠敬禮"。 "愿世尊勤勉教誡"即：愿世尊勤勉教誡、恭敬教誡、數數教誡、一再教誡、教導——"愿世尊勤勉教誡"。是故彼婆羅門說： "彼等必能斷諸苦，若牟尼勤勉教誡； 龍像我來誠敬禮，愿世尊勤勉教誡。"

28.

Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

Yaṃ brāhmaṇaṃ vedagumābhijaññāti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo. Sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito [anissito (syā.) su. ni. 524] tādi pavuccate sa brahmā.

Vedagūti vedo vuccati catūsu maggesu ñāṇaṃ…pe… sabbaṃ vedamaticca vedagū soti. Abhijaññāti abhijāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ brāhmaṇaṃ vedagumābhijaññā.

Akiñcanaṃkāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo …pe… ayaṃ paṭisandhiko punabbhavo. Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāmabhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ.

Addhā hi so oghamimaṃ atārīti. Addhāti ekaṃsavacanaṃ…pe… avatthāpanavacanametaṃ – addhāti. Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Atārīti uttari patari samatikkami vītivattayīti – addhā hi so oghamimaṃ atāri.

28. "若知婆羅門通達諸明，無所有者不著欲有； 彼實已度此暴流，已渡彼岸無垢無疑。" "若知婆羅門通達諸明"中，"婆羅門"因除去七法而為婆羅門。有身見已除去，疑已除去，戒禁取已除去，貪已除去，瞋已除去，癡已除去，慢已除去。已除去諸惡不善法，有污染、再有、有苦報、未來生老死。 "除去一切諸惡已，[世尊對薩毗耶說] 無垢善定心安立； 超越輪迴圓滿者，無依即稱彼梵天。" "通達諸明"，明即是四道中之智⋯⋯超越一切明故為通達諸明。"知"即：應知、了知、識知、證知、通達——"若知婆羅門通達諸明"。 "無所有者不著欲有"中，"無所有"即：貪所有、瞋所有、癡所有、慢所有、見所有、煩惱所有、惡行所有，若此等所有已斷、已遍斷、已止息、已平息、不能生起、以智火所燒，此稱為無所有。"欲"，總括有二種欲——事欲與煩惱欲

Tiṇṇo ca pāraṃ akhilo akaṅkhoti. Tiṇṇoti kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, saṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo [nittiṇṇo (syā.)] atikkanto samatikkanto vītivatto. So vutthavāso [vuṭṭhavāso (syā.) mahāni. 6] ciṇṇacaraṇo gataddho gatadiso gatakoṭiko 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 ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco [paṇunnapaccekasacco (ka.)] samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So neva ācināti na apacināti, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva visineti na ussineti, visinetvā ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena…pe… paññākkhandhena… vimuttikkhandhena… vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṃ sampaṭipādayitvā [paṭipādayitvā (syā.)] ṭhito. Ejaṃ samatikkamitvā ṭhito. Kilesaggiṃ pariyādiyitvā ṭhito. Aparigamanatāya ṭhito. Kathaṃ [kaṭaṃ (syā.) kāmasuttaniddesaṭṭhakathā oloketabbā] samādāya ṭhito? Vimuttipaṭisevanatāya ṭhito . Mettāya pārisuddhiyā ṭhito. Karuṇāya …pe… muditāya… upekkhāya pārisuddhiyā ṭhito. Accantapārisuddhiyā ṭhito. Atammayatāya [akammaññatāya (syā.)] pārisuddhiyā ṭhito. Vimuttattā ṭhito. Santussitattā ṭhito. Khandhapariyante ṭhito. Dhātupariyante ṭhito. Āyatanapariyante ṭhito. Gatipariyante ṭhito. Upapattipariyante ṭhito. Paṭisandhipariyante ṭhito. Bhavapariyante ṭhito. Saṃsārapariyante ṭhito. Vaṭṭapariyante ṭhito. Antimabhave ṭhito. Antime samussaye ṭhito. Antimadehadharo arahā.

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro, natthi tassa punabbhavoti.

Tiṇṇo ca pāranti pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – tiṇṇo ca pāraṃ.

接上文："有"有二種有——業有與結生後有⋯⋯此為結生後有。"無所有者不著欲有"即：無所有之人于欲有中不著、不著、不繫縛，已出離、已解脫、已解放、已離系，以無界限心而住——"無所有者不著欲有"。 "彼實已度此暴流"中，"實"即：一向語⋯⋯決定語。"暴流"即：欲流、有流、見流、無明流。"已度"即：已度過、已超越、已超勝、已超出——"彼實已度此暴流"。 "已渡彼岸無垢無疑"中，"已渡"即：已渡欲流、已渡有流、已渡見流、已渡無明流，已渡輪迴路、已度、已渡過、已超越、已超勝、已超出。他是已住、已行、已至道、已至方、已至邊、已護梵行、已得最上見、已修道、已斷煩惱、已通無動、已證滅。已遍知苦、已斷集、已修道、已證滅，已證知應證知、已遍知應遍知、已斷應斷、已修應修、已證應證。他是已舉障礙、已填壕溝、已拔柱、已無門閂、聖者、已下旗、已卸擔、已離系、已斷五支、已具六支、一護、四依、除遣各別真實、平等尋求、無濁思惟、身行寂靜、心善解脫、慧善解脫、圓滿、已住、最上士、最勝士、已得最勝證。他不積集不消減，已消減而住。不斷不取，已斷而住。不散不聚，已散而住。不熄不燃，已熄而住。因具足無學戒蘊而住。因具足無學定蘊⋯⋯慧蘊⋯⋯解脫蘊⋯⋯解脫知見蘊而住。已通達真實而住。已超越動而住。已盡煩惱火而住。因不再輪迴而住。已取而住。因親近解脫而住。以慈清凈而住。以悲⋯⋯喜⋯⋯舍清凈而住。以究竟清凈而住。以無我性清凈而住。因解脫而住。因知足而住。住于蘊邊際、界邊際、處邊際、趣邊際、生邊際、結生邊際、有邊際、輪迴邊際、輪轉邊際、最後有、最後身、持最後身之阿羅漢。 "此為最後生，此為最後身； 生死之輪迴，彼已無後有。" "已渡彼岸"中，彼岸即是不死涅槃。即是一切行寂止、一切依舍離、愛盡、離貪、滅、涅槃。他已至彼岸、已達彼岸、已至終、已達終、已至邊、已達邊、已至最極、已達最極、已至終點、已達終點、已至護、已達護、已至避難所、已達避難所、已至歸依、已達歸依、已至無畏、已達無畏、已至不死、已達不死、已至涅槃、已達涅槃。他是已住、已行⋯⋯"生死之輪迴，彼已無後有"——"已渡彼岸"。

Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho khilo…pe… sabbākusalābhisaṅkhārā khilā. Yassete khilā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akhilo. Akaṅkhoti dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā, yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. Yassete kaṅkhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akaṅkhoti – tiṇṇo ca pāraṃ akhilo akaṅkho. Tenāha bhagavā –

『『Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho』』ti.

"無垢"中，貪是垢，瞋是垢，癡是垢，忿是垢，恨是垢⋯⋯一切不善行是垢。若此等垢已斷、已遍斷、已止息、已平息、不能生起、以智火所燒，此稱為無垢。"無疑"中，對苦之疑，對苦集之疑，對苦滅之疑，對趣向苦滅之道之疑，對前際之疑，對后際之疑，對前後際之疑，對此緣性緣生諸法之疑，任何如是疑、猶豫、猶豫性、疑惑、疑慮、二路、二道、猶疑、不確定取、徘徊、遊移、不深入、戰慄、心迷亂。若此等疑已斷、已遍斷、已止息、已平息、不能生起、以智火所燒，此稱為無疑——"已渡彼岸無垢無疑"。是故世尊說： "若知婆羅門通達諸明，無所有者不著欲有； 彼實已度此暴流，已渡彼岸無垢無疑。"

29.

Vidvāca yo vedagū naro idha,bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmi.

Vidvā ca yo vedagū naro idhāti. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Yoti yo yādiso…pe… manusso vā. Vedagūti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi [ñāṇaṃ…pe… sabbavedamaticca vedagū soti. (syā.) passa mahāni. 81]. Tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā…pe… sīlabbataparāmāso… rāgo… doso… moho… māno vidito hoti. Viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Vedāni viceyya kevalāni, [sabhiyāti bhagavā]

Samaṇānaṃ yānīdhatthi brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū so.

Naroti satto naro mānavo poso puggalo jīvo jāgu [jātu (syā.)] jantu indagu [indagū (syā.)] manujo. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vidvā ca yo vedagū naro idha.

Bhavābhave saṅgamimaṃ visajjāti. Bhavābhaveti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Visajjāti saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā [mocayitvā (syā.)] vā visajja. Yathā yānaṃ vā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti – evameva te saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajjāti – bhavābhave saṅgamimaṃ visajja.

29. "於此智者通達諸明，舍離有有諸系著； 彼離愛苦望已盡，我說彼越生與老。" "於此智者通達諸明"中，"智者"即：具明、有智、明瞭、有慧者。"彼"即：任何⋯⋯或人。"通達諸明"，明即稱四道中之智、慧、慧根、慧力、擇法覺支、思擇、觀、正見。以彼等明已至生老死之終、已達終、已至邊、已達邊、已至最極、已達最極、已至終點、已達終點、已至護、已達護、已至避難所、已達避難所、已至歸依、已達歸依、已至無畏、已達無畏、已至不死、已達不死、已至涅槃、已達涅槃。或因已至明之終為通達諸明，或因以明已至終為通達諸明，或因知七法為通達諸明。有身見已知，疑⋯⋯戒禁取⋯⋯貪⋯⋯瞋⋯⋯癡⋯⋯慢已知。已知諸惡不善法，有污染、再有、有苦報、未來生老死。 "遍察一切諸明已，[世尊對薩毗耶說] 此處沙門婆羅門； 於一切受離貪者，超越一切明通達。" "人"即：有情、人、人子、士夫、補特伽羅、生命、生者、個人、人性者、人類。"於此"即：於此見⋯⋯於此人世間——"於此智者通達諸明"。 "舍離有有諸系著"中，"有有"即：有有、業有後有欲有，業有欲有後有色有，業有色有後有無色有，業有無色有後有再再有，再再趣、再再生、再再結生、再再生起自體。"系著"有七種系著——貪系著、瞋系著、癡系著、慢系著、見系著、煩惱系著、惡行系著。"舍離"即：捨棄系著而離。或者，解開、斷開系著、綁縛、繫縛、粘著、繫縛、障礙、束縛而離。如解開、拆開車乘、轎、車、貨車、馬車之裝置，如是捨棄系著而離。或者，解開、斷開系著、綁縛、繫縛、粘著、繫縛、障礙、束縛而離——"舍離有有諸系著"。

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā… yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – so vītataṇho. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ …pe… indriyānaṃ paripāko. Ayaṃ vuccati jarā. So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti yo so vītataṇho anīgho ca nirāso ca, so kho jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – so vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā –

『『Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmī』』ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Mettagūmāṇavapucchāniddeso catuttho.

1. Dhotakamāṇavapucchāniddeso

"彼離愛苦望已盡，我說彼越生與老"中，"愛"即：色愛⋯⋯法愛⋯⋯若此愛已斷、已遍斷、已止息、已平息、不能生起、以智火所燒，此稱為離愛、離去愛、舍愛、吐愛、解脫愛、斷愛、舍離愛、離貪、舍貪、斷貪、舍離貪，無饑、寂滅、清涼、感受樂，以梵化自身而住——"彼離愛"。"無苦"中，貪是苦，瞋是苦，癡是苦，忿是苦，恨是苦⋯⋯一切不善行是苦。若此等苦已斷、已遍斷、已止息、已平息、不能生起、以智火所燒，此稱為無苦。"無望"中，望稱為愛。即貪、染著⋯⋯貪婪、貪慾、不善根。若此望愛已斷、已遍斷、已止息、已平息、不能生起、以智火所燒，此稱為無望。"生"即：于彼彼有情眾中⋯⋯諸處之獲得。"老"即：于彼彼有情眾中⋯⋯諸根之成熟。此稱為老。"彼離愛苦望已盡，我說彼越生與老"即：彼離愛、無苦、無望者，我說、告知、示教、施設、建立、開顯、分別、顯明、開示彼已度過、超越、越過、超勝、超出生老死——"彼離愛苦望已盡，我說彼越生與老"。是故世尊說： "於此智者通達諸明，舍離有有諸系著； 彼離愛苦望已盡，我說彼越生與老。" 偈頌終了⋯⋯"尊者，世尊是我師，我是弟子。" 彌勒瞿學童問記第四。 頭陀迦學童問記

30.

Pucchāmitaṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]

Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmīti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā…pe… imā tisso pucchā…pe… nibbānapucchā. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ, kathayassu meti – pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ.

Iccāyasmā dhotakoti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Dhotakoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā dhotako.

Vācābhikaṅkhāmi mahesi tuyhanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ kaṅkhāmi abhikaṅkhāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesīti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – vācābhikaṅkhāmi mahesi tuyhaṃ.

Tava sutvāna nigghosanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – tava sutvāna nigghosaṃ.

Sikkhe nibbānamattanoti. Sikkhāti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā…pe… ayaṃ adhipaññāsikkhā. Nibbānamattanoti attano rāgassa nibbāpanāya, dosassa nibbāpanāya, mohassa nibbāpanāya, kodhassa nibbāpanāya , upanāhassa nibbāpanāya…pe… sabbākusalābhisaṅkhārānaṃ samāya upasamāya vūpasamāya nibbāpanāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya, passanto sikkheyya, paccavekkhanto sikkheyya, cittaṃ padahanto sikkheyya, saddhāya adhimuccanto sikkheyya, vīriyaṃ paggaṇhanto sikkheyya, satiṃ upaṭṭhapento sikkheyya, cittaṃ samādahanto sikkheyya, paññāya pajānanto sikkheyya, abhiññeyyaṃ abhijānanto sikkheyya, pariññeyyaṃ parijānanto sikkheyya, pahātabbaṃ pajahanto sikkheyya, bhāvetabbaṃ bhāvento sikkheyya, sacchikātabbaṃ sacchikaronto sikkheyya, ācareyya samācareyya samādāya vatteyyāti – sikkhe nibbānamattano. Tenāha so brāhmaṇo –

『『Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā dhotako]

Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano』』ti.

30. "我今請問汝世尊，[尊者頭陀迦說] 大仙我願聞汝語； 聽聞汝之說法音，當學自我寂滅道。" "我今請問汝世尊"中，"請問"有三種請問——為明未見而問，為印證所見而問，為斷疑惑而問⋯⋯此為三種請問⋯⋯涅槃之問。"問汝"即：問汝、請求汝、懇請汝、使汝明瞭，請說——"我問汝"。"世尊"是尊重語⋯⋯實證施設，即此"世尊"。"為我說"即：請說、告知、示教、施設、建立、開顯、分別、顯明、開示——"我今請問汝世尊"。 "尊者頭陀迦說"中，"如是"為句之連線⋯⋯"尊者"為親愛語、尊重語、恭敬尊重之稱謂，即此"尊者"。"頭陀迦"是彼婆羅門之名、稱號、命名、施設、言說、名稱、名業、命名、語詞、文句、稱呼——"尊者頭陀迦說"。 "大仙我願聞汝語"即：我希求、愿求、欲求、接受、期望、羨慕、渴望汝之語言、言說、教示、教導、教誡。"大仙"，為何世尊是大仙？尋求、探求、遍求大戒蘊故為大仙⋯⋯人中牛王在何處，故為大仙——"大仙我願聞汝語"。 "聽聞汝之說法音"即：聽、聞、把握、憶持、觀察汝之語言、言說、教示、教導、教誡——"聽聞汝之說法音"。 "當學自我寂滅道"中，"學"有三學——增上戒學、增上心學、增上慧學⋯⋯此為增上慧學。"自我寂滅"即：為寂滅自己的貪、寂滅瞋、寂滅癡、寂滅忿、寂滅恨⋯⋯為一切不善行之止息、平息、熄滅、放棄、平靜，應學增上戒、應學增上心、應學增上慧。應思惟此三學而學，應了知而學，應見而學，應觀察而學，應策勵心而學，應以信勝解而學，應舉起精進而學，應現起念而學，應等持心而學，應以慧了知而學，應證知應證知者而學，應遍知應遍知者而學，應斷應斷者而學，應修應修者而學，應證應證者而學，應行、應正行、應受持而行——"當學自我寂滅道"。是故彼婆羅門說： "我今請問汝世尊，[尊者頭陀迦說] 大仙我願聞汝語； 聽聞汝之說法音，當學自我寂滅道。"

31.

Tenahātappaṃkarohi, [dhotakāti bhagavā]

Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano.

Tenahātappaṃ karohīti ātappaṃ karohi, ussāhaṃ karohi, ussoḷhiṃ karohi, thāmaṃ karohi, dhitiṃ karohi, vīriyaṃ karohi, chandaṃ janehi sañjanehi upaṭṭhapehi samuṭṭhapehi nibbattehi abhinibbattehīti – tenahātappaṃ karohi.

Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

Idheva nipako satoti. Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane imasmiṃ attabhāve imasmiṃ manussaloke. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – idheva nipako sato.

Itosutvāna nigghosanti ito mayhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggaṇhitvā upadhārayitvā upalakkhayitvāti – ito sutvāna nigghosaṃ.

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

『『Tenahātappaṃ karohi, [dhotakāti bhagavā]

Idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano』』ti.

31. "故應作熱誠，[世尊對頭陀迦說] 即此賢明念； 由此聞說音，當學自我寂滅道。" "故應作熱誠"即：應作熱誠、應作精進、應作勇猛、應作氣力、應作堅毅、應作勇氣、應生起、等起、現起、生起、產生、顯生欲求——"故應作熱誠"。 "頭陀迦"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對頭陀迦說"。 "即此賢明念"中，"此"即：於此見、於此忍、於此愛好、於此執取、於此法、於此律、於此法律、於此教說、於此梵行、於此師教、於此自體、於此人世間。"賢明"即：賢明、智者、具慧、有智、明瞭、有慧者。"念"，因四種情況而念——修習身隨觀念處而念⋯⋯此稱爲念——"即此賢明念"。 "由此聞說音"即：由此聽、聞、把握、憶持、觀察我之語言、言說、教示、教導、教誡——"由此聞說音"。 "當學自我寂滅道"中，"學"有三學——增上戒學、增上心學、增上慧學⋯⋯此為增上慧學。"自我寂滅"即：為寂滅自己的貪、寂滅瞋、寂滅癡、寂滅忿、寂滅恨⋯⋯為一切不善行之止息、平息、熄滅、放棄、平靜，應學增上戒、應學增上心、應學增上慧。應思惟此三學而學，應了知而學⋯⋯應證應證者而學，應行、應正行、應受持而行——"當學自我寂滅道"。是故世尊說： "故應作熱誠，[世尊對頭陀迦說] 即此賢明念； 由此聞說音，當學自我寂滅道。"

32.

Passāmahaṃ devamanussaloke,akiñcanaṃbrāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhi.

Passāmahaṃ devamanussaloketi. Devāti tayo devā – sammutidevā, upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno ca rājakumārā ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā yāmā devā tusitā devā nimmānaratī devā paranimmitavasavattī devā brahmakāyikā devā ye ca devā taduttari [tatrupari (syā.)]. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatasāvakā arahanto khīṇāsavā ye ca paccekabuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutidevānañca upapattidevānañca visuddhidevānañca devo ca atidevo ca devātidevo ca sīhasīho nāganāgo gaṇigaṇī munimunī rājarājā. Passāmahaṃ devamanussaloketi manussaloke devaṃ passāmi atidevaṃ passāmi devātidevaṃ passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmahaṃ devamanussaloke.

Ākiñcanaṃbrāhmaṇamiriyamānanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, te kiñcanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tasmā buddho akiñcano. Brāhmaṇoti bhagavā sattannaṃ dhammānaṃ bāhitattā brāhmaṇo – sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti, bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Bāhitvā sabbapāpakāni, [sabhiyāti bhagavā]

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so, asito tādi pavuccate sa brahmāti.

Iriyamānanti carantaṃ viharantaṃ iriyantaṃ vattentaṃ pālentaṃ yapentaṃ yāpentanti – akiñcanaṃ brāhmaṇamiriyamānaṃ.

Taṃ taṃ namassāmi samantacakkhūti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi sakkaromi garuṃ karomi mānemi pūjemi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

『『Na tassa addiṭṭhamidhatthi [adiṭṭhamidhatthi (syā. ka.) mahāni. 156] kiñci, atho aviññātamajānitabbaṃ;

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

Taṃ taṃ namassāmi samantacakkhu.

32. "我見天人世間中，無所有婆羅門行； 我今禮敬普眼者，釋迦解脫我疑惑。" "我見天人世間中"，"天"有三種天——世俗天、生天、清凈天。何為世俗天？世俗天即是諸王、王子及王妃等。此稱為世俗天。何為生天？生天即是四大王天、三十三天、夜摩天、兜率天、化樂天、他化自在天、梵眾天及其上諸天。此稱為生天。何為清凈天？清凈天即是如來聲聞阿羅漢漏盡者及諸辟支佛。此稱為清凈天。世尊是世俗天、生天、清凈天之天、勝天、天中天，獅中獅、龍中龍、群主中群主、牟尼中牟尼、王中王。"我見天人世間中"即：我見、觀見、注視、考察人世間中之天、勝天、天中天——"我見天人世間中"。 "無所有婆羅門行"中，"無所有"即：貪所有、瞋所有、癡所有、慢所有、見所有、煩惱所有、惡行所有，彼等所有對佛世尊已斷、已斷根、已如斷多羅樹成為無有、令成非有、未來不生法，故佛為無所有。"婆羅門"，世尊因除去七法而為婆羅門——有身見已除去，疑已除去，戒禁取已除去，貪已除去，瞋已除去，癡已除去，慢已除去，已除去諸惡不善法，有污染、再有、有苦報、未來生老死。 "除去一切諸惡已，[世尊對薩毗耶說] 無垢善定心安立； 超越輪迴圓滿者，無依即稱彼梵天。" "行"即：行、住、動作、活動、護持、維持、存續——"無所有婆羅門行"。 "我今禮敬普眼者"中，"彼"即稱呼世尊。"禮敬"即：以身禮敬，或以語禮敬，或以心禮敬，或以隨義行禮敬，或以法次法行禮敬，恭敬、尊重、尊敬、供養。"普眼"，普眼即稱一切智智。世尊已具足、已圓滿、已達到、已圓滿達到、已得、已圓滿得、已具足一切智智。 "於此無有未見者，亦無未知應知者； 悉已了知所應知，如來故稱普眼者。" ——"我今禮敬普眼者"。

Pamuñca maṃ sakka kathaṃkathāhīti. Sakkāti sakko bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho [addho (syā. ka.)] mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko . Kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā. Yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. Pamuñca maṃ sakka kathaṃkathāhīti muñca maṃ pamuñca maṃ mocehi maṃ pamocehi maṃ uddhara maṃ samuddhara maṃ vuṭṭhāpehi maṃ kathaṃkathāsallatoti – pamuñca maṃ sakka kathaṃkathāhi. Tenāha so brāhmaṇo –

『『Passāmahaṃ devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhī』』ti.

"釋迦解脫我疑惑"中，"釋迦"，世尊因從釋迦族出家故為釋迦。或者，因富有、大富、有財故為釋迦。他有這些財，即：信財、戒財、慚財、愧財、聞財、舍財、慧財、念處財、正勤財、神足財、根財、力財、覺支財、道財、果財、涅槃財。因有這些種種財寶而富有、大富、有財故為釋迦。或者，因能幹、自在、合宜、勇敢、英勇、無畏、無懼、無恐、不逃避、已斷怖畏、離身毛豎故為釋迦。"疑惑"即稱為疑。對苦之疑，對苦集之疑，對苦滅之疑，對趣向苦滅之道之疑，對前際之疑，對后際之疑，對前後際之疑，對此緣性緣生諸法之疑。任何如是疑、猶豫、猶豫性、疑惑、疑慮、二路、二道、猶疑、不確定取、徘徊、遊移、不深入、戰慄、心迷亂。"釋迦解脫我疑惑"即：請解脫我、解放我、使我解脫、使我解放、拔出我、拔舉我、使我出離疑惑箭——"釋迦解脫我疑惑"。是故彼婆羅門說： "我見天人世間中，無所有婆羅門行； 我今禮敬普眼者，釋迦解脫我疑惑。";

33.

Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ ājānamāno, evaṃ tuvaṃ oghamimaṃ taresi.

Nāhaṃ sahissāmi[samīhāmi (ka.)]pamocanāyāti nāhaṃ taṃ sakkomi muñcituṃ pamuñcituṃ mocetuṃ pamocetuṃ uddharituṃ samuddharituṃ uṭṭhāpetuṃ samuṭṭhāpetuṃ kathaṃkathāsallatoti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, na īhāmi na samīhāmi na ussahāmi na vāyamāmi na ussāhaṃ karomi na ussoḷhiṃ karomi na thāmaṃ karomi na dhitiṃ karomi na vīriyaṃ karomi na chandaṃ janemi na sañjanemi na nibbattemi na abhinibbattemi assaddhe puggale acchandike kusīte hīnavīriye appaṭipajjamāne dhammadesanāyāti. Evampi nāhaṃ sahissāmi pamocanāya. Atha vā, natthañño koci mocetā. Te yadi moceyyuṃ sakena thāmena sakena balena sakena vīriyena sakena parakkamena sakena purisathāmena sakena purisabalena sakena purisavīriyena sakena purisaparakkamena attanā sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjamānā moceyyunti. Evampi nāhaṃ sahissāmi pamocanāya.

Vuttañhetaṃ bhagavatā – 『『so vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjatīti. Evampi nāhaṃ sahissāmi pamocanāya.

Vuttañhetaṃ bhagavatā –

『『Attanā hi [attanāva (bahūsu) dha. pa. 165] kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhi asuddhi paccattaṃ, nāñño aññaṃ visodhaye』』ti.

Evampi nāhaṃ sahissāmi pamocanāya.

Vuttañhetaṃ bhagavatā – 『『evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ tiṭṭhati nibbānagāmimaggo tiṭṭhāmahaṃ samādapetā, atha ca pana mama sāvakā mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā appekacce accantaniṭṭhaṃ nibbānaṃ ārādhenti ekacce nārādhentīti. Ettha kyāhaṃ, brāhmaṇa karomi? Maggakkhāyī, brāhmaṇa, tathāgato. Maggaṃ buddho ācikkhati. Attanā paṭipajjamānā mucceyyunti [muñceyyunti (syā.)]. Evampi nāhaṃ sahissāmi pamocanāya』』.

Kathaṃkathiṃdhotaka kañci loketi kathaṃkathiṃ puggalaṃ sakaṅkhaṃ sakhilaṃ sadveḷhakaṃ savicikicchaṃ. Kañcīti kañci khattiyaṃ vā brāhmaṇaṃ vā vessaṃ vā suddaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā devaṃ vā manussaṃ vā. Loketi apāyaloke…pe… āyatanaloketi – kathaṃkathiṃ dhotaka kañci loke.

Dhammañca seṭṭhaṃ ājānamānoti dhammaṃ seṭṭhaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammaṃ ājānamāno vijānamāno paṭivijānamāno paṭivijjhamānoti – dhammañca seṭṭhaṃ ājānamāno.

Evaṃtuvaṃ oghamimaṃ taresīti evaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ tuvaṃ oghamimaṃ taresi. Tenāha bhagavā –

『『Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ ājānamāno, evaṃ tuvaṃ oghamimaṃ taresī』』ti.

33. "我不能為解脫故，頭陀迦世任何疑； 了知最勝之正法，如是汝渡此暴流。" "我不能為解脫故"即：我不能解脫、解放、使解脫、使解放、拔出、拔舉、使出離、使升起疑惑箭。如是"我不能為解脫故"。或者，我不努力、不精進、不盡力、不勤勉、不作熱誠、不作勇猛、不作氣力、不作堅毅、不作勇氣、不生起欲求、不等起、不生起、不顯生為無信、無慾、懈怠、少精進、不實踐者說法。如是"我不能為解脫故"。或者，沒有其他任何解脫者。若他們要解脫，應以自己的力量、自己的力、自己的精進、自己的努力、自己的人力、自己的人力、自己的人的精進、自己的人的努力，自己實踐正行道、隨順行道、不違逆行道、隨義行道、法次法行道而解脫。如是"我不能為解脫故"。 世尊曾說此："純陀，自己陷入泥沼者，要救出陷入泥沼的他人，是不可能的。純陀，自己未調御、未調伏、未完全寂滅者，要調御、調伏、令完全寂滅他人，是不可能的。"如是"我不能為解脫故"。 世尊曾說此： "自己作惡業，自己受染污； 自己不作惡，自己得清凈； 凈不凈各自，他人不能凈。" 如是"我不能為解脫故"。 世尊曾說此："同樣，婆羅門，涅槃住立，趣向涅槃之道住立，我作勸導者住立，然而我的弟子們被我如是教誡、如是教導，有些證得究竟涅槃，有些不證得。婆羅門，在此我能做什麼？婆羅門，如來是說道者。佛陀說示道路。自己實踐者應得解脫。"如是"我不能為解脫故"。 "頭陀迦世任何疑"即：任何有疑、有垢、有疑慮、有疑惑的人。"任何"即：任何剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天或人。"世"即：惡趣世間⋯⋯處世間——"頭陀迦世任何疑"。 "了知最勝之正法"中，最勝法即稱不死涅槃。即是一切行寂止、一切依舍離、愛盡、離貪、滅、涅槃。"最勝"即：了知、識知、證知、通達第一、最勝、殊勝、最上、最高、最妙之法——"了知最勝之正法"。 "如是汝渡此暴流"即：如是應渡、超越、度過、超勝、超出欲流、有流、見流、無明流——"如是汝渡此暴流"。是故世尊說： "我不能為解脫故，頭陀迦世任何疑； 了知最勝之正法，如是汝渡此暴流。";

34.

Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃākāsova[ākāso ca (syā.)]abyāpajjamāno[abyāpajjhamāno (syā.)], idheva santo asito careyyaṃ.

Anusāsa brahme karuṇāyamānoti anusāsa brahme anuggaṇha brahme anukampa brahmeti – anusāsa brahme. Karuṇāyamānoti karuṇāyamāno anudayamāno [anuddayamāno (bahūsu)] anurakkhamāno anuggaṇhamāno anukampamānoti – anusāsa brahme karuṇāyamāno.

Vivekadhammaṃ yamahaṃ vijaññanti vivekadhammaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – vivekadhammaṃ yamahaṃ vijaññaṃ.

Yathāhaṃ ākāsova abyāpajjamānoti yathā ākāso na pajjati na gaṇhati [natthi… syā. … potthake] na bajjhati na palibajjhati, evaṃ apajjamāno agaṇhamāno abajjhamāno apalibajjhamānoti – evampi ākāsova abyāpajjamāno. Yathā ākāso na rajjati lākhāya vā haliddiyā [haliddena (syā.)] vā nīliyā [nīlena (syā.)] vā mañjeṭṭhāya vā evaṃ arajjamāno adussamāno amuyhamāno akilissamānoti [akiliyamāno (syā.)] – evampi ākāsova abyāpajjamāno. Yathā ākāso na kuppati na byāpajjati na patilīyati [patiṭṭhiyati (ka.)] na paṭihaññati, evaṃ akuppamāno abyāpajjamāno appatilīyamāno appaṭihaññamāno appaṭihatamānoti – evampi ākāsova abyāpajjamāno.

Idheva santo asito careyyanti. Idheva santoti idheva santo idheva samāno idheva nisinno samāno imasmiṃyeva āsane nisinno samāno imissāyeva parisāya nisinno samānoti, evampi – idheva santo. Atha vā, idheva santo upasanto vūpasanto nibbuto paṭippassaddhoti, evampi – idheva santo. Asitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo… taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe … rase… phoṭṭhabbe… dhamme… 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 [diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ, sabbe. mahāni. 46 passitabbaṃ] dhamme asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo [nissaṭṭho (syā.)] vippamutto visaṃyutto vimariyādikatena cetasā. Careyyanti careyyaṃ vihareyyaṃ iriyeyyaṃ vatteyyaṃ yapeyyaṃ yāpeyyanti – idheva santo asito careyyaṃ. Tenāha so brāhmaṇo –

『『Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyya』』nti.

34. "請教示梵者悲愍我，愿我了知遠離法； 如我似虛空無惱害，即此寂靜無依行。" "請教示梵者悲愍我"中，"請教示梵者"即：請教示梵者、攝受梵者、憐愍梵者。"悲愍"即：悲愍、同情、守護、攝受、憐憫——"請教示梵者悲愍我"。 "愿我了知遠離法"中，遠離法即稱不死涅槃。即是一切行寂止、一切依舍離、愛盡、離貪、滅、涅槃。"愿我了知"即：愿我知、了知、識知、證知、通達、獲得、觸證、作證——"愿我了知遠離法"。 "如我似虛空無惱害"即：如虛空不著、不取、不縛、不繫縛，如是不著、不取、不縛、不繫縛——如是"似虛空無惱害"。如虛空不染于胭脂、薑黃、青色、紅色，如是不染著、不瞋恚、不愚癡、不污染——如是"似虛空無惱害"。如虛空不動、不惱害、不退縮、不牴觸，如是不動、不惱害、不退縮、不牴觸、不被牴觸——如是"似虛空無惱害"。 "即此寂靜無依行"中，"即此寂靜"即：即此寂靜、即此存在、即此安坐、即坐於此座、即坐於此眾中，如是"即此寂靜"。或者，即此寂靜、平靜、止息、寂滅、平息，如是"即此寂靜"。"無依"有二種依——渴愛依和見依⋯⋯此為渴愛依⋯⋯此為見依⋯⋯斷渴愛依、舍離見依后，不依眼，不依耳，不依鼻，不依舌，不依身，不依意，不依色、聲、香、味、觸、法、家、眾、住處、利養、名聲、稱讚、樂、衣服、飲食、臥具、病緣醫藥資具、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、所見聞覺知諸法，不依、不執著、不近依、不執取、不住著，已出離、已解脫、已離系、已離縛，以無界限心。"行"即：我應行、住、動作、活動、護持、維持、存續——"即此寂靜無依行"。是故彼婆羅門說： "請教示梵者悲愍我，愿我了知遠離法； 如我似虛空無惱害，即此寂靜無依行。"

35.

Kittayissāmi te santiṃ, [dhotakāti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Kittayissāmite santinti rāgassa santiṃ, dosassa santiṃ, mohassa santiṃ, kodhassa santiṃ, upanāhassa…pe… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ… sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ santiṃ upasantiṃ vūpasantiṃ nibbutiṃ paṭippassaddhiṃ kittayissāmi pakittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te santiṃ.

Dhotakāti bhagavāti. Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

Diṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhāvite dhamme vibhūte dhammeti, evampi – diṭṭhe dhamme…pe…. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti, evampi – diṭṭhe dhamme…pe…. Atha vā, sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ [opanayikaṃ (syā. ka.)] paccattaṃ veditabbaṃ viññūhīti, evampi – diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; 『『sabbe saṅkhārā aniccā』』ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā . Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ .

Tare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā –

『『Kittayissāmi te santiṃ, [dhotakāti bhagavā]

Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika』』nti.

35. "我為汝說寂靜道，[世尊對頭陀迦說] 現法不由傳聞得； 了知此法具念行，可度世間愛著者。" "我為汝說寂靜道"即：我將說明、宣說、告知、示教、施設、建立、開顯、分別、顯明、開示貪之寂靜、瞋之寂靜、癡之寂靜、忿之寂靜、恨之寂靜⋯⋯覆之寂靜⋯⋯惱之寂靜⋯⋯嫉之寂靜⋯⋯慳之寂靜⋯⋯誑之寂靜⋯⋯諂之寂靜⋯⋯傲之寂靜⋯⋯激情之寂靜⋯⋯慢之寂靜⋯⋯過慢之寂靜⋯⋯憍之寂靜⋯⋯放逸之寂靜⋯⋯一切煩惱之寂靜⋯⋯一切惡行之寂靜⋯⋯一切不安之寂靜⋯⋯一切熱惱之寂靜⋯⋯一切苦惱之寂靜⋯⋯一切不善行之寂靜、止息、平息、寂滅、平靜——"我為汝說寂靜道"。 "世尊對頭陀迦說"中，"頭陀迦"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對頭陀迦說"。 "現法不由傳聞得"中，"現法"即：現法、已知法、已量法、已度法、已明法、已顯明法，一切行無常⋯⋯任何集法皆是滅法，于現法、已知法、已量法、已度法、已明法、已顯明法，如是"現法"⋯⋯。或者，見苦時我將說苦，見集時我將說集，見道時我將說道，見滅時我將說滅，如是"現法"⋯⋯。或者，現見、無時、來見、引導、智者各自證知，如是"現法"。"不由傳聞"即：不由傳說、不由傳聞、不由傳承、不由藏傳、不由思惟因、不由思惟理、不由思惟相、不由見忍，是自己證知、自現見法，我將說此——"現法不由傳聞得"。 "了知此法具念行"即：已知、已量、已度、已明、已顯明；已知、已量、已度、已明、已顯明"一切行無常"；已知、已量、已度、已明、已顯明"一切行是苦"⋯⋯"一切法無我"⋯⋯"任何集法皆是滅法"。"念"，因四種情況而念——修習身隨觀念處而念⋯⋯此稱爲念。"行"即：行、住、動作、活動、護持、維持、存續——"了知此法具念行"。 "可度世間愛著者"中，愛著即稱渴愛。即貪、染著⋯⋯貪婪、貪慾、不善根。"愛著"，以何義為愛著⋯⋯擴充套件散佈故為愛著。"世間"即：惡趣世間⋯⋯處世間。"可度世間愛著者"即：於世間有此愛著，於世間有此愛著，具念應度、超越、度過、超勝、超出——"可度世間愛著者"。是故世尊說： "我為汝說寂靜道，[世尊對頭陀迦說] 現法不由傳聞得； 了知此法具念行，可度世間愛著者。"

36.

Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ.

Tañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi.

Mahesisantimuttamanti. Mahesīti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… kahaṃ narāsabhoti mahesi. Santimuttamanti santi vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaranti – mahesi santimuttamaṃ.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā…pe… 『『sabbe saṅkhārā aniccā』』ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā; 『『sabbe saṅkhārā dukkhā』』ti… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto…pe… yāpentoti – yaṃ viditvā sato caraṃ.

Tare loke visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ…pe… vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

『『Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattika』』nti.

36. "此我甚歡喜，大仙最寂靜； 了知此法具念行，可度世間愛著者。" "此我甚歡喜"中，"此"即：我歡喜、隨喜、喜悅、隨喜、希求、接受、期望、羨慕、渴望汝之語言、言說、教示、教導、教誡——"此我甚歡喜"。 "大仙最寂靜"中，"大仙"，為何世尊是大仙？尋求、探求、遍求大戒蘊故為大仙，大定蘊⋯⋯人中牛王在何處故為大仙。"最寂靜"，寂靜即稱不死涅槃。即是一切行寂止、一切依舍離、愛盡、離貪、滅、涅槃。"最"即：第一、最勝、殊勝、最上、最高、最妙——"大仙最寂靜"。 "了知此法具念行"即：已知⋯⋯"一切行無常"已知、已量、已度、已明、已顯明；"一切行是苦"⋯⋯"一切法無我"⋯⋯"任何集法皆是滅法"已知、已量、已度、已明、已顯明。"念"，因四種情況而念——修習身隨觀念處而念⋯⋯此稱爲念。"行"即：行⋯⋯存續——"了知此法具念行"。 "可度世間愛著者"中，愛著即稱渴愛。即貪、染著⋯⋯貪婪、貪慾、不善根。"愛著"，以何義為愛著⋯⋯擴充套件散佈故為愛著。"世間"即：惡趣世間⋯⋯處世間。"可度世間愛著者"即：於世間有此愛著，於世間有此愛著，具念我應度、超越⋯⋯超出——"可度世間愛著者"。是故彼婆羅門說： "此我甚歡喜，大仙最寂靜； 了知此法具念行，可度世間愛著

37.

Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇhaṃ.

Yaṃ kiñci sampajānāsīti yaṃ kiñci sampajānāsi ājānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Dhotakāti bhagavāti. Dhotakāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – dhotakāti bhagavā.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti apāyaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Etaṃviditvā saṅgoti loketi saṅgo eso lagganaṃ etaṃ bandhanaṃ etaṃ palibodho esoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ viditvā saṅgoti loke.

Bhavābhavāya mākāsi taṇhanti. Taṇhāti rūpataṇhā saddataṇhā…pe… dhammataṇhā. Bhavābhavāyāti bhavābhavāya kammabhavāya punabbhavāya kāmabhavāya, kammabhavāya kāmabhavāya punabbhavāya rūpabhavāya, kammabhavāya rūpabhavāya punabbhavāya arūpabhavāya, kammabhavāya arūpabhavāya punabbhavāya punappunabbhavāya, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā taṇhaṃ mākāsi mā janesi mā sañjanesi mā nibbattesi mābhinibbattesi, pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – bhavābhavāya mākāsi taṇhanti. Tenāha bhagavā –

『『Yaṃ kiñci sampajānāsi, [dhotakāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇha』』nti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Dhotakamāṇavapucchāniddeso pañcamo.

1. Upasīvamāṇavapucchāniddeso

37. "凡是汝所知，[世尊對頭陀迦說] 上下及橫中； 知此為世縛，勿生有非有愛。" "凡是汝所知"即：凡是汝知、了知、認知、通達——"凡是汝所知"。"世尊對頭陀迦說"中，"頭陀迦"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對頭陀迦說"。 "上下及橫中"中，"上"即：未來；"下"即：過去；"橫中"即：現在。"上"即：天界；"下"即：惡趣界；"橫中"即：人界。或者，"上"即：善法；"下"即：不善法；"橫中"即：無記法。"上"即：無色界；"下"即：欲界；"橫中"即：色界。"上"即：樂受；"下"即：苦受；"橫中"即：不苦不樂受。"上"即：足底以上；"下"即：發頂以下；"橫中"即：中間——"上下及橫中"。 "知此為世縛"即：知、了知、衡量、判斷、明瞭、顯明此是縛著、此是執著、此是束縛、此是障礙——"知此為世縛"。 "勿生有非有愛"中，"愛"即：色愛、聲愛⋯⋯法愛。"有非有"即：為有非有、業有後有欲有、業有欲有後有色有、業有色有後有無色有、業有無色有後有再再有、再再趣、再再生、再再結生、再再生起自體，勿生愛、勿等起、勿生起、勿顯生，應斷、應除、應作無有、應令滅——"勿生有非有愛"。是故世尊說： "凡是汝所知，[世尊對頭陀迦說] 上下及橫中； 知此為世縛，勿生有非有愛。" 偈頌終了⋯⋯"尊者，世尊是我師，我是弟子。" 頭陀迦學童問記第五。 優波私婆學童問記

38.

Ekoahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]

Anissito no visahāmi tārituṃ;

Ārammaṇaṃ[āramaṇaṃ (ka.)]brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyyaṃ.

Ekoahaṃ sakka mahantamoghanti. Ekoti puggalo vā me dutiyo natthi, dhammo vā me dutiyo natthi, yaṃ vā puggalaṃ nissāya dhammaṃ vā nissāya mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti. Sakkāti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ…pe… nibbānadhanaṃ. Imehi anekehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū achambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakkoti – eko ahaṃ sakka mahantamoghaṃ.

Iccāyasmā upasīvoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Upasīvoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

Anissitono visahāmi tāritunti. Anissitoti puggalaṃ vā anissito dhammaṃ vā anissito no visahāmi na ussahāmi na sakkomi na paṭibalo mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarituṃ uttarituṃ patarituṃ samatikkamituṃ vītivattitunti – anissito no visahāmi tārituṃ.

Ārammaṇaṃ brūhi samantacakkhūti ārammaṇaṃ ālambaṇaṃ nissayaṃ upanissayaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā tena sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

Ārammaṇaṃ brūhi samantacakkhu.

Yaṃnissito oghamimaṃ tareyyanti. Yaṃ nissitoti yaṃ puggalaṃ vā nissito dhammaṃ vā nissito mahantaṃ kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – yaṃ nissito oghamimaṃ tareyyaṃ . Tenāha so brāhmaṇo –

『『Eko ahaṃ sakka mahantamoghaṃ, [iccāyasmā upasīvo]

Anissito no visahāmi tārituṃ;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyya』』nti.

38. "釋迦我獨一，[尊者優波私婆說] 無依不能渡大流； 請說所緣普眼者，依止何者渡此流。" "釋迦我獨一"中，"獨"即：我既無第二人，亦無第二法，依止何人或依止何法我能渡、超越、度過、超勝、超出大欲流、有流、見流、無明流。"釋迦"即釋迦。世尊從釋迦族出家故為釋迦。或者，因富有、大富、有財故為釋迦。他有這些財，即：信財、戒財、慚財、愧財、聞財、舍財、慧財、念處財⋯⋯涅槃財。因有這些種種財寶而富有、大富、有財故為釋迦。或者，因能幹、自在、合宜、勇敢、英勇、無畏、無懼、無恐、不逃避、已斷怖畏、離身毛豎故為釋迦——"釋迦我獨一"。 "尊者優波私婆說"中，"如是"為句之連線⋯⋯"尊者"為親愛語⋯⋯"優波私婆"是彼婆羅門之名⋯⋯稱呼——"尊者優波私婆說"。 "無依不能渡"即：不依止人或不依止法，我不能、不盡力、不可能、無力渡、超越、度過、超勝、超出大欲流、有流、見流、無明流——"無依不能渡"。 "請說所緣普眼者"即：請說、告知、示教、施設、建立、開顯、分別、顯明、開示所緣、所依、依、近依。"普眼"，普眼即稱一切智智。世尊已具足、已圓滿、已達到、已圓滿達到、已得、已圓滿得、已具足一切智智。 "於此無有未見者，亦無未知應知者； 悉已了知所應知，如來故稱普眼者。" ——"請說所緣普眼者"。 "依止何者渡此流"即：依止何人或依止何法，我能渡、超越、度過、超勝、超出大欲流、有流、見流、無明流——"依止何者渡此流"。是故彼婆羅門說： "釋迦我獨一，[尊者優波私婆說] 無依不能渡大流； 請說所緣普眼者，依止何者渡此流。"

39.

Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]

Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassa[rattamahābhipassa (syā.) passa abhidhānaganthe abyayavagge].

Ākiñcaññaṃ pekkhamāno satimāti so brāhmaṇo pakatiyā ākiñcaññāyatanasamāpattiṃ lābhīyeva nissayaṃ na jānāti – 『『ayaṃ me nissayo』』ti. Tassa bhagavā nissayañca ācikkhati uttariñca niyyānapathaṃ. Ākiñcaññāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato pekkhamāno, dukkhato…pe… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… ādīnavato… vipariṇāmadhammato… asārakato… aghamūlato… bhavato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassupāyāsadhammato … samudayadhammato… atthaṅgamato… assādato… ādīnavato… nissaraṇato pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamāno.

Satimāti yā sati anussati paṭissati…pe… sammāsati – ayaṃ vuccati sati. Imāya satiyā upeto hoti…pe… samannāgato, so vuccati satimāti – ākiñcaññaṃ pekkhamāno satimā.

Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Natthīti nissāya tarassu oghanti natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpatti? Viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, natthi kiñcīti passati. Taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattiṃ nissāya upanissāya ālambaṇaṃ karitvā kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ tarassu uttarassu patarassu samatikkamassu vītivattassūti – natthīti nissāya tarassu oghaṃ.

Kāme pahāya virato kathāhīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā …pe… ime vuccanti kilesakāmā. Kāme pahāyāti vatthukāme parijānitvā kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – kāme pahāya. Virato kathāhīti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho kathaṃkathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – evampi virato kathāhi…pe… atha vā, dvattiṃsāya tiracchānakathāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti evampi virato kathāhīti – kāme pahāya virato kathāhi.

39. "觀無所有具念者，[世尊對優波私婆說] 依'無有'渡暴流； 舍欲遠離諸論議，晝夜觀見愛滅盡。" "觀無所有具念者"，彼婆羅門本來就是無所有處定的獲得者，但不知依止，不知"此是我的依止"。世尊為他說明依止及更上的出離道。具念入無所有處定，從彼出定后，觀察其中所生心心所法為無常，為苦⋯⋯為病、為瘡、為箭、為禍、為疾、為他、為破壞、為災、為橫禍、為怖畏、為障礙、為動、為壞、為不堅固、為無保護、為無避所、為無歸依、為無歸依性、為空虛、為虛無、為空、為無我、為過患、為變易法、為無實、為禍根、為有、為非有、為有漏、為有為、為魔餌、為生法、為老法、為病法、為死法、為憂悲苦憂惱法、為集法、為滅、為味、為患、為出離而觀察、見、注視、思惟、省察。 "具念"，即：有念、隨念、憶念⋯⋯正念——此稱爲念。具足、⋯⋯成就此念，此稱為具念——"觀無所有具念者"。 "世尊對優波私婆說"中，"優波私婆"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對優波私婆說"。 "依'無有'渡暴流"中，"無有"即無所有處定。為何稱為"無有"無所有處定？具念入識無邊處定，從彼出定后，使彼識消失、滅沒、消亡，見"無有任何"。因此"無有"為無所有處定。依止、近依、緣此無所有處定，應渡、超越、度過、超勝、超出欲流、有流、見流、無明流——"依'無有'渡暴流"。 "舍欲遠離諸論議"中，"欲"，總括有二欲——事欲和煩惱欲⋯⋯此稱為事欲⋯⋯此稱為煩惱欲。"舍欲"即：遍知事欲，舍斷、除去、除滅、令無有煩惱欲——"舍欲"。"遠離諸論議"，論議即稱為疑。對苦之疑⋯⋯心迷亂，遠離、離去、遠離、出離、舍離、解脫、離繫縛、以無界限心而住——如是"遠離諸論議"⋯⋯或者，遠離、離去、遠離、出離、舍離、解脫、離繫縛三十二種畜生論，以無界限心而住——如是"遠離諸論議"——"舍欲遠離諸論議"。

Taṇhakkhayaṃ nattamahābhipassāti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Nattaṃ vuccati ratti. Ahoti divaso. Rattiñca divā ca taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ passa abhipassa dakkha olokaya nijjhāya upaparikkhāti – taṇhakkhayaṃ nattamahābhipassa. Tenāha bhagavā –

『『Ākiñcaññaṃ pekkhamāno satimā, [upasīvāti bhagavā]

Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassā』』ti.

40.

Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī.

Sabbesu kāmesu yo vītarāgoti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. Kāmesūti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti. Sabbesu kāmesu yo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

Iccāyasmā upasīvoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Upasīvoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā upasīvo.

Ākiñcaññaṃ nissito hitvā maññanti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

Saññāvimokkhe paramedhimuttoti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho [vimokkhā (ka.) evamaññesu padesu bahuvacanena] aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – saññāvimokkhe paramedhimutto.

Tiṭṭhe nu so tattha anānuyāyīti. Tiṭṭhe nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā , 『『evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho』』ti – tiṭṭhe nu. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno [avedhamāno (syā.)] avigacchamāno anantaradhāyamāno aparihāyamāno…pe…. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe nu so tattha anānuyāyī. Tenāha so brāhmaṇo –

『『Sabbesu kāmesu yo vītarāgo, [iccāyasmā upasīvo]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭhe nu so tattha anānuyāyī』』ti.

"晝夜觀見愛滅盡"中，"愛"即：色愛⋯⋯法愛。"夜"即稱為夜晚。"晝"即白天。晝夜觀見、完全見、看見、注視、思惟、省察愛盡、貪盡、瞋盡、癡盡、趣盡、生盡、結生盡、有盡、輪迴盡、輪轉盡——"晝夜觀見愛滅盡"。是故世尊說： "觀無所有具念者，[世尊對優波私婆說] 依'無有'渡暴流； 舍欲遠離諸論議，晝夜觀見愛滅盡。" 40. "於一切欲離貪者，[尊者優波私婆說] 依止無所有舍余； 解脫于最勝想者，是否住此不隨行。" "於一切欲離貪者"中，"一切"即：一切一切、一切處一切、無餘、無遺，此為一切之語——"一切"。"欲"中，欲總括有二欲——事欲和煩惱欲⋯⋯此稱為事欲⋯⋯此稱為煩惱欲。"於一切欲離貪者"即：於一切欲離貪、離去貪、舍貪、吐貪、解脫貪、斷貪、舍離貪、鎮伏——"於一切欲離貪者"。 "尊者優波私婆說"中，"如是"為句之連線⋯⋯"尊者"為親愛語⋯⋯"優波私婆"是彼婆羅門之名⋯⋯稱呼——"尊者優波私婆說"。 "依止無所有舍余"即：舍、棄、斷、超越、超勝、超出下六種等至，依止、執著、近入、完全近入、執取、住著無所有處定——"依止無所有舍余"。 "解脫于最勝想者"中，想解脫即稱七種想等至。在彼等想等至中，無所有處定解脫為最高、最勝、殊勝、最上、最高、最妙，于最勝、最高、最勝、殊勝、最上、最高、最妙，以勝解解脫而勝解、勝解於此、勝解于彼、以此為行、多作此、重視此、傾向此、趨向此、赴向此、住著此、以此為主——"解脫于最勝想者"。 "是否住此不隨行"中，"是否"為疑問、疑惑、猶豫、不確定，"是如此否、不是否、是什麼否、如何否"——"是否"。"此"即無所有處。"不隨行"即不隨行、不動搖、不消失、不隱沒、不衰退⋯⋯或者，不染著、不瞋恚、不愚癡、不污染——"是否住此不隨行"。是故彼婆羅門說： "於一切欲離貪者，[尊者優波私婆說] 依止無所有舍余； 解脫于最勝想者，是否住此不隨行。"

41.

Sabbesukāmesu yo vītarāgo, [upasīvāti bhagavā]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī.

Sabbesu kāmesu yo vītarāgoti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbesūti. Kāmesūti kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Sabbesu kāmesu yo vītarāgoti sabbesu kāmesu yo vītarāgo…pe… paṭinissaṭṭharāgo vikkhambhanatoti – sabbesu kāmesu yo vītarāgo.

Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Ākiñcaññaṃnissito hitvā maññanti. Heṭṭhimā cha samāpattiyo hitvā cajitvā pariccajitvā atikkamitvā samatikkamitvā vītivattitvā ākiñcaññāyatanasamāpattiṃ nissito allīno upagato samupagato ajjhosito adhimuttoti – ākiñcaññaṃ nissito hitvā maññaṃ.

Saññāvimokkhe paramedhimuttoti saññāvimokkhā vuccanti satta saññāsamāpattiyo. Tāsaṃ saññāsamāpattīnaṃ ākiñcaññāyatanasamāpattivimokkho aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro ca, parame agge seṭṭhe viseṭṭhe pāmokkhe uttame pavare adhimuttivimokkhena adhimutto tatrādhimutto tadadhimutto…pe… tadadhipateyyoti – saññāvimokkhe paramedhimutto.

Tiṭṭheyya so tattha anānuyāyīti. Tiṭṭheyyāti tiṭṭheyya saṭṭhikappasahassāni. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭheyya so tattha anānuyāyī. Tenāha bhagavā –

『『Sabbesu kāmesu yo vītarāgo, [upasīvāti bhagavā]

Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe paramedhimutto, tiṭṭheyya so tattha anānuyāyī』』ti.

41. "於一切欲離貪者，[世尊對優波私婆說] 依止無所有舍余； 解脫于最勝想者，可住此處不隨行。" "於一切欲離貪者"中，"一切"即：一切一切、一切處一切、無餘、無遺，此為一切之語——"一切"。"欲"中，欲總括有二欲——事欲和煩惱欲⋯⋯此稱為事欲⋯⋯此稱為煩惱欲。"於一切欲離貪者"即：於一切欲離貪⋯⋯舍離貪、鎮伏——"於一切欲離貪者"。 "世尊對優波私婆說"中，"優波私婆"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對優波私婆說"。 "依止無所有舍余"即：舍、棄、斷、超越、超勝、超出下六種等至，依止、執著、近入、完全近入、執取、住著無所有處定——"依止無所有舍余"。 "解脫于最勝想者"中，想解脫即稱七種想等至。在彼等想等至中，無所有處定解脫為最高、最勝、殊勝、最上、最高、最妙，于最勝、最高、最勝、殊勝、最上、最高、最妙，以勝解解脫而勝解、勝解於此、勝解于彼⋯⋯以此為主——"解脫于最勝想者"。 "可住此處不隨行"中，"可住"即可住六萬劫。"此"即無所有處。"不隨行"即不隨行、不動搖、不消失、不隱沒、不衰退。或者，不染著、不瞋恚、不愚癡、不污染——"可住此處不隨行"。是故世尊說： "於一切欲離貪者，[世尊對優波私婆說] 依止無所有舍余； 解脫于最勝想者，可住此處不隨行。"

42.

Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni[vassānaṃ (syā. ka.)]samantacakkhu;

Tattheva so sītisiyā vimutto, cavethaviññāṇaṃ tathāvidhassa.

Tiṭṭhe ce so tattha anānuyāyīti sace so tiṭṭheyya saṭṭhikappasahassāni. Tatthāti ākiñcaññāyatane. Anānuyāyīti anānuyāyī aviccamāno avigacchamāno anantaradhāyamāno aparihāyamāno. Atha vā, arajjamāno adussamāno amuyhamāno akilissamānoti – tiṭṭhe ce so tattha anānuyāyī.

Pūgampivassāni samantacakkhūti. Pūgampi vassānīti pūgampi vassāni bahūni vassāni [bahunnaṃ vassānaṃ (syā.)] bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni bahūni kappāni bahūni kappasatāni bahūni kappasahassāni bahūni kappasatasahassāni. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – pūgampi vassāni samantacakkhu.

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassāti tattheva so sītibhāvamanuppatto nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya. Atha vā, tassa viññāṇaṃ caveyya ucchijjeyya nasseyya vinasseyya na bhaveyyāti punabbhavapaṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti ākiñcaññāyatanaṃ samāpannassa sassatañca ucchedañca pucchati. Udāhu tattheva anupādisesāya nibbānadhātuyā parinibbāyeyya . Atha vā, tassa viññāṇaṃ caveyya puna paṭisandhiviññāṇaṃ nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vāti, ākiñcaññāyatanaṃ upapannassa parinibbānañca paṭisandhiñca pucchati. Tathāvidhassāti tathāvidhassa tādisassa tassaṇṭhitassa tappakārassa tappaṭibhāgassa ākiñcaññāyatanaṃ upapannassāti – tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa. Tenāha so brāhmaṇo –

『『Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassāni samantacakkhu;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassā』』ti.

42. "若彼住此不隨行，普眼者歷多年歲； 彼即此處得清涼解脫，如是者識是否消逝。" "若彼住此不隨行"即：若彼可住六萬劫。"此"即無所有處。"不隨行"即不隨行、不動搖、不消失、不隱沒、不衰退。或者，不染著、不瞋恚、不愚癡、不污染——"若彼住此不隨行"。 "普眼者歷多年歲"中，"多年歲"即：多年、多百年、多千年、多百千年、多劫、多百劫、多千劫、多百千劫。"普眼"，普眼即稱一切智智⋯⋯如來故為普眼——"普眼者歷多年歲"。 "彼即此處得清涼解脫，如是者識是否消逝"中，彼即此處已達清涼，常恒、堅固、永恒、不變易法，如永恒一樣安住。或者，彼之識是否滅去、斷滅、消失、毀滅、不存在；是否再生後有結生識于欲界或色界或無色界——問獲得無所有處者是常見還是斷見。或者，是否即於此處般涅槃于無餘依涅槃界。或者，彼之識是否滅去，是否再生結生識于欲界或色界或無色界——問生於無所有處者是般涅槃還是結生。"如是者"即：如是者、如此者、如是住立者、如是種類者、如是類似者、生於無所有處者——"彼即此處得清涼解脫，如是者識是否消逝"。是故彼婆羅門說： "若彼住此不隨行，普眼者歷多年歲； 彼即此處得清涼解脫，如是者識是否消逝。"

43.

Acci yathā vātavegena khittā, [upasīvāti bhagavā]

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkhaṃ.

Acci yathā vātavegena khittāti acci vuccati jālasikhā. Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā [kāḷavātā (ka.)] verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Vātavegena khittāti vātavegena khittā [khittaṃ (syā.) evamaññesu padesu niggahītantavasena] ukkhittā nunnā paṇunnā khambhitā vikkhambhitāti – acci yathā vātavegena khittā. Upasīvāti bhagavāti. Upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Atthaṃ paleti na upeti saṅkhanti. Atthaṃ paletīti atthaṃ paleti, atthaṃ gameti, atthaṃ gacchati nirujjhati vūpasamati paṭippassambhati. Na upeti saṅkhanti saṅkhaṃ [amukaṃ nāma disaṃ gatoti saṅkhaṃ (syā.)] na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti, 『『puratthimaṃ vā disaṃ gatā, pacchimaṃ vā disaṃ gatā, uttaraṃ vā disaṃ gatā, dakkhiṇaṃ vā disaṃ gatā uddhaṃ vā gatā, adho vā gatā, tiriyaṃ vā gatā, vidisaṃ vā gatā』』ti, so hetu natthi, paccayo natthi, kāraṇaṃ natthi, yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ.

Evaṃ munī nāmakāyā vimuttoti. Evanti opammasampaṭipādanaṃ. Munīti monaṃ vuccati ñāṇaṃ …pe… saṅgajālamaticca so muni. Nāmakāyā vimuttoti so muni pakatiyā pubbeva rūpakāyā vimutto. Tadaṅgaṃ samatikkamā [tadaṅgaṃ samatikkamma (ka.)] vikkhambhanappahānena pahīno. Tassa munino bhavantaṃ āgamma cattāro ariyamaggā paṭiladdhā honti. Catunnaṃ ariyamaggānaṃ paṭiladdhattā nāmakāyo ca rūpakāyo ca pariññātā honti. Nāmakāyassa ca rūpakāyassa ca pariññātattā nāmakāyā ca rūpakāyā ca mutto vimutto suvimutto accantaanupādāvimokkhenāti – evaṃ munī nāmakāyā vimutto.

Atthaṃ paleti na upeti saṅkhanti. Atthaṃ paletīti anupādisesāya nibbānadhātuyā parinibbāyati. Na upeti saṅkhanti anupādisesāya nibbānadhātuyā parinibbuto saṅkhaṃ na upeti, uddesaṃ na upeti, gaṇanaṃ na upeti, paṇṇattiṃ na upeti – khattiyoti vā brāhmaṇoti vā vessoti vā suddoti vā gahaṭṭhoti vā pabbajitoti vā devoti vā manussoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – atthaṃ paleti na upeti saṅkhaṃ. Tenāha bhagavā –

『『Acci yathā vātavegena khittā, [upasīvāti bhagavā]

Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkha』』nti.

43. "如焰為風力所吹，[世尊對優波私婆說] 趣滅不可計量知； 如是牟尼解名身，趣滅不可計量知。" "如焰為風力所吹"中，"焰"即稱為火焰。"風"即：東風、西風、北風、南風、有塵風、無塵風、冷風、熱風、微風、猛風、黑風、毗藍婆風、翅風、金翅鳥風、多羅葉風、扇風。"為風力所吹"即：為風力所吹、拋、推、擊、動盪——"如焰為風力所吹"。"世尊對優波私婆說"中，"優波私婆"，世尊以名呼彼婆羅門。"世尊"是尊重語⋯⋯實證施設，即此"世尊"——"世尊對優波私婆說"。 "趣滅不可計量知"中，"趣滅"即：趣滅、趨滅、趣滅、滅盡、止息、平息。"不可計量知"即：不能計量、不能記數、不能計算、不能安立"已去東方、已去西方、已去北方、已去南方、已去上方、已去下方、已去橫方、已去隅方"，無有因、無有緣

44.

Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo.

Atthaṅgato so uda vā so natthīti so atthaṅgato udāhu natthi so niruddho ucchinno vinaṭṭhoti – atthaṅgato so uda vā so natthi.

Udāhu ve sassatiyā arogoti udāhu nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyyāti – udāhu ve sassatiyā arogo.

Taṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sādhu viyākarohīti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

『『Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo』』ti.

以下是完整的簡體中文直譯： 他是已消逝了，還是他不存在， 或者他是永恒健在的； 請聖者為我善加解說， 因為這法你已了知。 "他是已消逝了，還是他不存在"意為：他是已消逝了，還是他不存在、已滅、已斷、已毀 - 他是已消逝了，還是他不存在。 "或者他是永恒健在的"意為：或者他是常住的、穩固的、永恒的、不變易法、與永恒等同、就這樣住立 - 或者他是永恒健在的。 "請聖者為我善加解說"："那"意為我所問、我所請求、我所懇求、我所信解的。"聖者"意為智慧稱為聖默..."超越執著網的人是聖者"。"善加解說"意為：請善加告知、演說、施設、建立、開顯、分別、顯明、宣說 - 請聖者為我善加解說。 "因為這法你已了知"意為：因為這法你已了知、衡量、判斷、明白、顯明 - 因為這法你已了知。所以那婆羅門說： "他是已消逝了，還是他不存在， 或者他是永恒健在的； 請聖者為我善加解說， 因為這法你已了知。

45.

Atthaṅgatassana pamāṇamatthi, [upasīvāti bhagavā]

Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe.

Atthaṅgatassa na pamāṇamatthīti atthaṅgatassa anupādisesāya nibbānadhātuyā parinibbutassa rūpapamāṇaṃ natthi, vedanāpamāṇaṃ natthi, saññāpamāṇaṃ natthi, saṅkhārapamāṇaṃ natthi, viññāṇapamāṇaṃ natthi, na atthi na saṃvijjati nupalabbhati pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhanti – atthaṅgatassa na pamāṇamatthi. Upasīvāti bhagavāti upasīvāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – upasīvāti bhagavā.

Yena naṃ vajjuṃ taṃ tassa natthīti yena taṃ rāgena [yena rāgena (syā. ka.) mahāni. 94] vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ – rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti [aniṭṭhāgatoti (ka.)] vā thāmagatoti vā, te abhisaṅkhārā pahīnā. Abhisaṅkhārānaṃ pahīnattā gatiyā yena taṃ vadeyyuṃ – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so hetu natthi paccayo natthi kāraṇaṃ natthi yena vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpeyyuṃ vohareyyunti – yena naṃ vajjuṃ taṃ tassa natthi.

Sabbesudhammesu samūhatesūti sabbesu dhammesu sabbesu khandhesu sabbesu āyatanesu sabbāsu dhātūsu sabbāsu gatīsu sabbāsu upapattīsu sabbāsu paṭisandhīsu sabbesu bhavesu sabbesu saṃsāresu sabbesu vaṭṭesu ūhatesu samūhatesu uddhatesu samuddhatesu uppāṭitesu samuppāṭitesu pahīnesu samucchinnesu vūpasantesu paṭippassaddhesu abhabbuppattikesu ñāṇagginā daḍḍhesūti – sabbesu dhammesu samūhatesu.

Samūhatāvādapathāpi sabbeti vādapathā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Tassa vādā ca vādapathā ca adhivacanāni ca adhivacanapathā ca nirutti ca niruttipathā ca paññatti ca paññattipathā ca ūhatā samūhatā uddhatā samuddhatā uppāṭitā samuppāṭitā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – samūhatā vādapathāpi sabbe. Tenāha bhagavā –

『『Atthaṅgatassa na pamāṇamatthi, [upasīvāti bhagavā]

Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe』』ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ…pe… pañjaliko namassamāno nisinno hoti – satthā me, bhante bhagavā, sāvakohamasmīti.

Upasīvamāṇavapucchāniddeso chaṭṭho.

1. Nandamāṇavapucchāniddeso

以下是完整的簡體中文直譯： 45\ 對已消逝者沒有衡量，[世尊對優波私婆說] 用以稱說他的那些不存在； 當一切法都已除盡時，一切言說之道也都已除盡。 "對已消逝者沒有衡量"意為：對於已入無餘涅槃界而般涅槃者，沒有色的衡量，沒有受的衡量，沒有想的衡量，沒有行的衡量，沒有識的衡量，不存在、不出現、不可得、已斷、已滅、已止息、已平靜、不再生起、已被智火燒盡 - 對已消逝者沒有衡量。"世尊對優波私婆說"：世尊以名字稱呼那位婆羅門。"世尊"是尊敬的稱呼...是真實的施設，即所謂"世尊" - 世尊對優波私婆說。 "用以稱說他的那些不存在"意為：用那貪慾而說，用那嗔恚而說，用那愚癡而說，用那慢而說，用那見而說，用那掉舉而說，用那疑而說，用那些隨眠而說 - 說他是"貪著者"或"嗔恚者"或"愚癡者"或"執縛者"或"執取者"或"散亂者"或"未到達者"或"已固著者"，那些行已斷。因行已斷，以趣處而說他是"地獄者"或"畜生者"或"餓鬼者"或"人"或"天"或"色者"或"無色者"或"有想者"或"無想者"或"非想非非想者"，那因不存在，緣不存在，因由不存在，不能說、談、述、解釋、表達。 "當一切法都已除盡時"意為：當一切法、一切蘊、一切處、一切界、一切趣、一切生、一切結生、一切有、一切輪迴、一切輪轉都已除去、除盡、拔除、拔盡、根除、根絕、斷、滅盡、止息、平靜、不再生起、為智火所燒盡時。 "一切言說之道也都已除盡"：言說之道是說煩惱、蘊和行。他的言說和言說之道、名稱和名稱之道、語言和語言之道、施設和施設之道都已除去、除盡、拔除、拔盡、根除、根絕、斷、滅盡、止息、平靜、不再生起、為智火所燒盡。所以世尊說： "對已消逝者沒有衡量，[世尊對優波私婆說] 用以稱說他的那些不存在； 當一切法都已除盡時，一切言說之道也都已除盡。" 偈頌終了時，那些與婆羅門一起...合掌禮敬而坐 - "尊者世尊是我的導師，我是弟子。" 優波私婆學童問記解釋第六。 難陀學童問記解

46.

Santiloke munayo, [iccāyasmā nando]

Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapannaṃ[jīvikenūpapannaṃ (syā.)].

Santi loke munayoti. Santīti santi saṃvijjanti atthi upalabbhanti. Loketi apāyaloke…pe… āyatanaloke. Munayoti munināmakā ājīvakā nigaṇṭhā jaṭilā tāpasā . (Devā loke munayoti sañjānanti, na ca te munayo) [( ) etthantare pāṭho natthi syā. potthake] ti. Santi loke munayo. Iccāyasmā nandoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Nandoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

Janāvadanti tayidaṃ kathaṃsūti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Vadantīti kathenti bhaṇanti dīpayanti voharanti. Tayidaṃ kathaṃsūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti – janā vadanti tayidaṃ kathaṃsu.

Ñāṇūpapannaṃ muni no vadantīti . Aṭṭha samāpattiñāṇena vā pañcābhiññāñāṇena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – ñāṇūpapannaṃ muni no vadanti.

Udāhu ve jīvitenūpapannanti udāhu anekavividhaatiparamadukkarakārikalūkhajīvitānuyogena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – udāhu ve jīvitenūpapannaṃ. Tenāha so brāhmaṇo –

『『Santi loke munayo, [iccāyasmā nando]

Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ muni no vadanti, udāhu ve jīvitenūpapanna』』nti.

以下是完整的簡體中文直譯： 46\ 世間有聖者，[如是具壽難陀說] 人們說這個怎麼樣； 他們說聖者是具足智慧的，還是說是具足生活的。 "世間有聖者"："有"意為有、存在、存有、可得。"世間"意為惡趣世間...處世間。"聖者"意為被稱為聖者的外道、尼乾子、結髮者、苦行者。（天界世間的聖者他們認識，但他們不是聖者）。"世間有聖者"。"如是具壽難陀說"："如是"是句子連線...。"具壽"是親愛語...。"難陀"是那婆羅門的名字...稱呼 - 如是具壽難陀說。 "人們說這個怎麼樣"："人們"意為剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天神和人類。"說"意為談論、述說、解釋、表達。"這個怎麼樣"是疑問、猶豫問、雙重問、不確定問："是這樣嗎？不是這樣嗎？是什麼呢？怎麼樣呢？" - 人們說這個怎麼樣。 "他們說聖者是具足智慧的"意為：以八定智或五神通智而達到、善達到、獲得、善獲得、成就、善成就、具足的聖者，他們說、談、述、解釋、表達 - 他們說聖者是具足智慧的。 "還是說是具足生活的"意為：還是以多種最極端的難行苦行生活的修習而達到、善達到、獲得、善獲得、成就、善成就、具足的聖者，他們說、談、述、解釋、表達 - 還是說是具足生活的。所以那婆羅門說： "世間有聖者，[如是具壽難陀說] 人們說這個怎麼樣； 他們說聖者是具足智慧的，還是說是具足生活的。"

47.

Na diṭṭhiyā na sutiyā na ñāṇena,

Munīdha nanda kusalā vadanti;

Visenikatvā[viseniṃkatvā (ka.) mahāni. 68]anīghā nirāsā, caranti ye te munayoti brūmi.

Na diṭṭhiyā na sutiyā na ñāṇenāti. Na diṭṭhiyāti na diṭṭhasuddhiyā. Na sutiyāti na sutasuddhiyā. Na ñāṇenāti napi aṭṭhasamāpattiñāṇena napi pañcābhiññāñāṇena napi micchāñāṇenāti – na diṭṭhiyā na sutiyā na ñāṇena.

Munīdha nanda kusalā vadantīti. Kusalāti ye te khandhakusalā dhātukusalā āyatanakusalā paṭiccasamuppādakusalā satipaṭṭhānakusalā sammappadhānakusalā iddhipādakusalā indriyakusalā balakusalā bojjhaṅgakusalā maggakusalā phalakusalā nibbānakusalā diṭṭhasuddhiyā vā sutasuddhiyā vā aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā diṭṭhena vā sutena vā upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ muniṃ na vadanti na kathenti na bhaṇanti na dīpayanti na voharantīti – munīdha nanda kusalā vadanti.

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmīti senā vuccati mārasenā, kāyaduccaritaṃ mārasenā, vacīduccaritaṃ mārasenā, manoduccaritaṃ mārasenā, rāgo mārasenā, doso mārasenā, moho mārasenā, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā mārasenā. Vuttañhetaṃ bhagavatā –

『『Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

『『Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo;

Lābho siloko sakkāro, micchāladdho ca yo yaso.

『『Yo cattānaṃ samukkaṃse, pare ca avajānāti;

Esā namuci te senā [esā te namuci senā (syā. ka.) su. ni. 441], kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukha』』nti.

Yato catūhi ariyamaggehi sabbā ca mārasenā sabbe ca paṭisenikarā [viseniṃkatvā (ka.) mahāni. 68] kilesā jitā ca parājitā ca bhaggā vippaluggā [vippaluggatā (syā.) passa mahāni. 28] parammukhā, tena vuccanti visenikatvā. Anīghāti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yesaṃ ete nīghā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā te vuccanti anīghā. Nirāsāti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… avijjā lobho akusalamūlaṃ. Yesaṃ esā āsā taṇhā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, te vuccanti nirāsā arahanto khīṇāsavā. Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmīti ye te visenikatvāva anīghā ca nirāsā ca caranti viharanti iriyanti vattenti pālenti yapenti yāpenti, te loke munayoti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi. Tenāha bhagavā –

『『Na diṭṭhiyā na sutiyā na ñāṇena, munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmī』』ti.

以下是完整的簡體中文直譯： 47\ 不以見、不以聞、不以智， 難陀，此處諸善者不說他是聖者； 我說那些已破軍、無苦、無求， 如是行者，他們是聖者。 "不以見、不以聞、不以智"："不以見"意為不以見清凈。"不以聞"意為不以聞清凈。"不以智"意為不以八定智，也不以五神通智，也不以邪智。 "難陀，此處諸善者不說他是聖者"："諸善者"意為那些善巧于蘊、善巧于界、善巧于處、善巧于緣起、善巧于念處、善巧于正勤、善巧于神足、善巧于根、善巧于力、善巧于覺支、善巧于道、善巧于果、善巧于涅槃者，不以見清凈或聞清凈或八定智或五神通智或邪智或所見或所聞而達到、善達到、獲得、善獲得、成就、善成就、具足的聖者，他們不說、不談、不述、不解釋、不表達。 "我說那些已破軍、無苦、無求，如是行者，他們是聖者"：軍說的是魔軍，身惡行是魔軍，語惡行是魔軍，意惡行是魔軍，貪是魔軍，嗔是魔軍，癡是魔軍，忿...恨...覆...惱...嫉...慳...誑...諂...慢...過慢...驕...放逸...一切煩惱、一切惡行、一切擾動、一切熱惱、一切苦惱、一切不善行都是魔軍。如世尊所說： "欲是你第一軍，第二稱為不樂， 第三是你飢渴，第四稱為愛慾。 第五是你昏沉，第六稱為怖畏， 第七是你疑惑，覆慢是你第八； 利養、名聞、恭敬，以及邪得名聲。 自舉而貶他，這是你的魔軍， 黑魔的攻擊軍；怯者不能勝它， 勝了則得安樂。" 當以四聖道降伏一切魔軍和一切敵對煩惱，勝過、擊敗、破壞、摧毀、背離時，因此說"已破軍"。"無苦"：貪是苦，嗔是苦，癡是苦，忿是苦，恨是苦...一切不善行是苦。對於那些已斷、已滅、已止息、已平靜、不再生起、為智火所燒盡這些苦的人，稱為無苦。"無求"：求說的是愛。那貪著...無明、貪、不善根。對於那些已斷、已滅、已止息、已平靜、不再生起、為智火所燒盡這愛求的人，稱為無求，是阿羅漢、漏盡者。"我說那些已破軍、無苦、無求，如是行者，他們是聖者"意為：那些已破軍、無苦、無求而行、住、動、轉、護、持、活的人，我說、告知、演說、施設、建立、開顯、分別、顯明、宣說他們是世間的聖者。所以世尊說： "不以見、不以聞、不以智，難陀，此處諸善者不說他是聖者； 我說那些已破軍、無苦、無求，如是行者，他們是聖者。"

48.

Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Kaccissu te bhagavā tattha yatā carantā, atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi metaṃ.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Iccāyasmā nandoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Nandoti. Tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā nando.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti ; sutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Sīlabbatenāpi vadanti suddhinti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena [anekavidhavatta kutūhalamaṅgalena (syā.)] suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Kaccisu te bhagavā tattha yatā carantāti. Kaccissūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā, 『『evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho』』ti – kaccissu. Teti diṭṭhigatikā. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kaccissu te bhagavā. Tattha yatā carantāti. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Yatāti yattā paṭiyattā [yatā paṭiyatā (syā.)] guttā gopitā rakkhitā saṃvutā. Carantāti carantā viharantā iriyantā vattentā pālentā yapentā yāpentāti – kaccissu te bhagavā tattha yatā carantā.

Atāru jātiñca jarañca mārisāti jātijarāmaraṇaṃ atariṃsu uttariṃsu patariṃsu samatikkamiṃsu vītivattiṃsu. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – mārisāti – atāru jātiñca jarañca mārisa.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ, kathayassu meti pucchāmi taṃ. Bhagavāti…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

『『Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

以下是完整的簡體中文直譯： 48\ 凡是這些沙門婆羅門，[如是具壽難陀說] 他們說以所見所聞而有清凈； 他們說以戒禁而有清凈，他們說以種種方式而有清凈。 世尊，那些人在此精勤而行，他們是否度過了生與老，尊者； 我問您世尊，請為我說此。 "凡是這些沙門婆羅門"："凡是"意為一切、全部、完全、無餘、無遺的總括語 - "凡是"。"沙門"意為在此外道中出家、成為遊行者的任何人。"婆羅門"意為稱'尊者'的任何人 - 凡是這些沙門婆羅門。"如是具壽難陀說"："如是"是句子連線...。"具壽"是親愛語...。"難陀"是那婆羅門的名字...稱呼 - 如是具壽難陀說。 "他們說以所見所聞而有清凈"意為：他們說、談、述、解釋、表達以所見而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；他們說、談、述、解釋、表達以所聞而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；他們說、談、述、解釋、表達以所見所聞而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "他們說以戒禁而有清凈"意為：他們說、談、述、解釋、表達以戒而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；他們說、談、述、解釋、表達以禁而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；他們說、談、述、解釋、表達以戒禁而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "他們說以種種方式而有清凈"意為：他們說、談、述、解釋、表達以種種儀式吉祥而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "世尊，那些人在此精勤而行"："是否"是疑問、猶豫問、雙重問、不確定問："是這樣嗎？不是這樣嗎？是什麼呢？怎麼樣呢？"。"那些"指持有見解者。"世尊"是尊敬的稱呼...是真實的施設，即所謂"世尊"。"在此精勤而行"："在此"意為在自己的見、自己的忍、自己的愛好、自己的主張中。"精勤"意為已約束、已善約束、已守護、已防護、已保護、已防範。"而行"意為行、住、動、轉、護、持、活。 "他們是否度過了生與老，尊者"意為：是否超越、越過、度過、超出、超越生老死。"尊者"是親愛語、尊重語、恭敬順從的稱呼。 "我問您世尊，請為我說此"："我問您"意為我問您、請求您、懇求您，請您說。"世尊"...是真實的施設，即所謂"世尊"。"請為我說此"意為請說、告知、演說、施設、建立、開顯、分別、顯明、宣說。所以那婆羅門說： "凡是這些沙門婆羅門，[如是具壽難陀說] 他們說以所見所聞而有清凈； 他們說以戒禁而有清凈，他們說以種種方式而有清凈。

『『Kaccissu te bhagavā tattha yatā carantā,

Atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi meta』』nti.

49.

Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]

Diṭṭhassutenāpivadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmi.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Nandāti bhagavāti. Nandāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – nandāti bhagavā.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenapi suddhiṃ…pe… diṭṭhassutenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Sīlabbatenāpi vadanti suddhinti sīlenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti ; vatenapi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Kiñcāpi te tattha yatā carantīti. Kiñcāpīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – kiñcāpīti. Teti diṭṭhigatikā. Tatthāti sakāya diṭṭhiyā sakāya khantiyā sakāya ruciyā sakāya laddhiyā. Yatāti yattā paṭiyattā guttā gopitā rakkhitā saṃvutā. Carantīti caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – kiñcāpi te tattha yatā caranti.

Nātariṃsu jātijaranti brūmīti jātijarāmaraṇaṃ na tariṃsu na uttariṃsu na patariṃsu na samatikkamiṃsu na vītivattiṃsu, jātijarāmaraṇā anikkhantā anissaṭā anatikkantā asamatikkantā avītivattā, antojātijarāmaraṇe parivattenti, antosaṃsārapathe parivattenti, jātiyā anugatā, jarāya anusaṭā, byādhinā abhibhūtā, maraṇena abbhāhatā atāṇā aleṇā asaraṇā asaraṇībhūtāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nātariṃsu jātijaranti brūmi. Tenāha bhagavā –

『『Ye kecime samaṇabrāhmaṇāse, [nandāti bhagavā]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nātariṃsu jātijaranti brūmī』』ti.

以下是完整的簡體中文直譯： "世尊，那些人在此精勤而行， 他們是否度過了生與老，尊者； 我問您世尊，請為我說此。" 49\ 凡是這些沙門婆羅門，[世尊對難陀說] 他們說以所見所聞而有清凈； 他們說以戒禁而有清凈，他們說以種種方式而有清凈； 即使他們在此精勤而行，我說他們未度過生老。 "凡是這些沙門婆羅門"："凡是"意為一切、全部、完全、無餘、無遺的總括語。"沙門"意為在此外道中出家、成為遊行者的任何人。"婆羅門"意為稱'尊者'的任何人。"世尊對難陀說"：世尊以名字稱呼那婆羅門。"世尊"是尊敬的稱呼...是真實的施設，即所謂"世尊"。 "他們說以所見所聞而有清凈"意為：他們說、談、述、解釋、表達以所見而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；以所聞而有...；以所見所聞而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "他們說以戒禁而有清凈"意為：他們說、談、述、解釋、表達以戒而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；以禁而有...；以戒禁而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "他們說以種種方式而有清凈"意為：他們說、談、述、解釋、表達以種種儀式吉祥而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "即使他們在此精勤而行"："即使"是句子連線、和合、圓滿、字母配合、語言優美、次第安排。"他們"指持有見解者。"在此"意為在自己的見、自己的忍、自己的愛好、自己的主張中。"精勤"意為已約束、已善約束、已守護、已防護、已保護、已防範。"而行"意為行、住、動、轉、護、持、活。 "我說他們未度過生老"意為：他們未超越、未越過、未度過、未超出、未超越生老死，未脫離、未出離、未超越、未超出、未超越生老死，在生老死中輪轉，在輪迴道中輪轉，被生所隨，被老所隨，被病所壓，被死所擊，無救護、無庇護、無皈依、成為無皈依，我如是說、告知、演說、施設、建立、開顯、分別、顯明、宣說。所以世尊說： "凡是這些沙門婆羅門，[世尊對難陀說] 他們說以所見所聞而有清凈； 他們說以戒禁而有清凈，他們說以種種方式而有清凈； 即使他們在此精勤而行，我說他們未度過生老。

50.

Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Tece munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi metaṃ.

Ye kecime samaṇabrāhmaṇāseti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Samaṇāti ye keci ito bahiddhā pabbajjūpagatā paribbājakasamāpannā. Brāhmaṇāti ye keci bhovādikāti – ye kecime samaṇabrāhmaṇāse. Iccāyasmānandoti. Iccāti padasandhi…pe… iccāyasmā nando.

Diṭṭhassutenāpi vadanti suddhinti diṭṭhenapi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; sutenāpi suddhiṃ…pe… diṭṭhassutenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – diṭṭhassutenāpi vadanti suddhiṃ.

Sīlabbatenāpi vadanti suddhinti sīlenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharanti; vatenāpi suddhiṃ…pe… voharanti; sīlabbatenāpi suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – sīlabbatenāpi vadanti suddhiṃ.

Anekarūpena vadanti suddhinti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ vadanti kathenti bhaṇanti dīpayanti voharantīti – anekarūpena vadanti suddhiṃ.

Te ce munī brūsi anoghatiṇṇeti. Te ceti diṭṭhigatike. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni . Brūsi anoghatiṇṇeti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ atiṇṇe anatikkante asamatikkante avītivatte antojātijarāmaraṇe parivattente antosaṃsārapathe parivattente jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūte. Brūsīti brūsi ācikkhasi desesi paññapesi paṭṭhapesi vivarasi vibhajasi uttānīkarosi pakāsesīti – te ce munī brūsi anoghatiṇṇe.

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisāti atha ko eso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa.

Pucchāmi taṃ bhagavā brūhi metanti. Pucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

『『Ye kecime samaṇabrāhmaṇāse, [iccāyasmā nando]

Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ.

Te ce munī brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi meta』』nti.

以下是完整的簡體中文直譯： 50\ 凡是這些沙門婆羅門，[如是具壽難陀說] 他們說以所見所聞而有清凈； 他們說以戒禁而有清凈，他們說以種種方式而有清凈。 如果您說這些聖者未度過暴流，那麼現在在天人世界中， 誰度過了生與老，尊者，我問您世尊，請為我說此。 "凡是這些沙門婆羅門"："凡是"意為一切、全部、完全、無餘、無遺的總括語。"沙門"意為在此外道中出家、成為遊行者的任何人。"婆羅門"意為稱'尊者'的任何人。"如是具壽難陀說"："如是"是句子連線...如是具壽難陀。 "他們說以所見所聞而有清凈"意為：他們說、談、述、解釋、表達以所見而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；以所聞而有...；以所見所聞而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "他們說以戒禁而有清凈"意為：他們說、談、述、解釋、表達以戒而有清凈、遍清凈、極清凈、解脫、解放、完全解脫；以禁而有...；以戒禁而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "他們說以種種方式而有清凈"意為：他們說、談、述、解釋、表達以種種儀式吉祥而有清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "如果您說這些聖者未度過暴流"："這些"指持有見解者。"聖者"意為智慧稱為聖默..."超越執著網的人是聖者"。"說未度過暴流"意為未超越、未度過、未超出欲暴流、有暴流、見暴流、無明暴流，在生老死中輪轉，在輪迴道中輪轉，被生所隨，被老所隨，被病所壓，被死所擊，無救護、無庇護、無皈依、成為無皈依。"說"意為說、告知、演說、施設、建立、開顯、分別、顯明、宣說。 "那麼現在在天人世界中，誰度過了生與老，尊者"意為：那麼在此含天、魔、梵的世界中，在含沙門婆羅門的眾生中，在含天人的人群中，誰超越、越過、度過、超出、超越了生老死。"尊者"是親愛語、尊重語、恭敬順從的稱呼。 "我問您世尊，請為我說此"："我問您"意為我問您、請求您、懇求您、使您凈信。"世尊"是尊敬的稱呼...是真實的施設，即所謂"世尊"。"請為我說此"意為請說、告知、演說、施設、建立、開顯、分別、顯明、宣說。所以那婆羅門說： "凡是這些沙門婆羅門，[如是具壽難陀說] 他們說以所見所聞而有清凈； 他們說以戒禁而有清凈，他們說以種種方式而有清凈。 如果您說這些聖者未度過暴流，那麼現在在天人世界中， 誰度過了生與老，尊者，我問您世尊，請為我說此。"

51.

Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]

Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse[anāsavā ye (syā. ka.)];

Te ve narā oghatiṇṇāti brūmi.

Nāhaṃsabbe samaṇabrāhmaṇāse, nandāti bhagavā jātijarāya nivutāti brūmīti nāhaṃ, nanda, sabbe samaṇabrāhmaṇā jātijarāya āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti vadāmi. Atthi te samaṇabrāhmaṇā yesaṃ jāti ca jarāmaraṇañca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nāhaṃ sabbe samaṇabrāhmaṇāse nandāti bhagavā jātijarāya nivutāti brūmi.

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbanti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo pahāya…pe… ye sabbā mutasuddhiyo pahāya, ye sabbā diṭṭhasutamutasuddhiyo pahāya ye sabbā sīlasuddhiyo pahāya, ye sabbā vatasuddhiyo pahāya, ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbanti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

Taṇhaṃpariññāya anāsavā se, te ve narā oghatiṇṇāti brūmīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Taṇhaṃ pariññāyāti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya, pahānapariññāya. Katamā ñātapariññā? Taṇhaṃ jānāti [pajānāti (syā.) parijānāti (ka.) mahāni. 13] 『『ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhā』』ti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti aniccato dukkhato rogato gaṇḍato…pe… nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vuttañhetaṃ bhagavatā – 『『yo, bhikkhave, taṇhāya chandarāgo taṃ pajahatha. Evaṃ sā taṇhā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā』』. Ayaṃ pahānapariññā. Taṇhaṃ pariññāyāti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. Anāsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā – taṇhaṃ pariññāya anāsavā.

以下是完整的簡體中文直譯： 51\ 我不說所有沙門婆羅門，[世尊對難陀說] 都被生老所覆蓋； 凡是在此捨棄所見、所聞、所覺，和一切戒禁， 捨棄一切種種形式，遍知愛而無漏者； 我說這些人確實度過了暴流。 "我不說所有沙門婆羅門，世尊對難陀說，都被生老所覆蓋"意為：難陀，我不說所有沙門婆羅門都被生老所圍、所覆、所遮、所蓋、所隱、所障。有些沙門婆羅門的生與老死已斷、根除、如斷多羅樹般、令不存在、未來不再生起，我如是說、告知、演說、施設、建立、開顯、分別、顯明、宣說。 "凡是在此捨棄所見、所聞、所覺，和一切戒禁"意為：捨棄、斷、斷除、除去、滅除、令不存在一切見清凈。捨棄一切聞清凈...捨棄一切覺清凈，捨棄一切見聞覺清凈，捨棄一切戒清凈，捨棄一切禁清凈，捨棄、斷、斷除、除去、滅除、令不存在一切戒禁清凈。 "捨棄一切種種形式"意為：捨棄、斷、斷除、除去、滅除、令不存在以種種儀式吉祥而有的清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "遍知愛而無漏者，我說這些人確實度過了暴流"：愛即色愛、聲愛、香愛、味愛、觸愛、法愛。"遍知愛"意為以三遍知而遍知愛 - 知遍知、度遍知、斷遍知。什麼是知遍知？了知"這是色愛，這是聲愛，這是香愛，這是味愛，這是觸愛，這是法愛"，知道、看見 - 這是知遍知。 什麼是度遍知？如是知之後，以無常、苦、病、瘡...出離而度量愛 - 這是度遍知。 什麼是斷遍知？如是度量之後，斷除、除去、滅除、令不存在愛。如世尊所說："諸比丘，對愛的欲貪，你們要斷除它。如是那愛將被斷、根除、如斷多羅樹般、令不存在、未來不再生起。" - 這是斷遍知。"遍知愛"意為以這三遍知而遍知愛。"無漏"：有四漏 - 欲漏、有漏、見漏、無明漏。那些已斷、根除、如斷多羅樹般、令不存在、未來不再生起這些漏的人，稱為無漏、阿羅漢、漏盡者 - 遍知愛而無漏。

Te ve narā oghatiṇṇāti brūmīti ye taṇhaṃ pariññāya anāsavā, te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – taṇhaṃ pariññāya anāsavāse te ve narā oghatiṇṇāti brūmi. Tenāha bhagavā –

『『Nāhaṃ sabbe samaṇabrāhmaṇāse, [nandāti bhagavā]

Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Te ve narā oghatiṇṇāti brūmī』』ti.

以下是完整的簡體中文直譯： "我說他們確實度過了暴流"意為：那些遍知愛而無漏者，他們已度過欲暴流、已度過有暴流、已度過見暴流、已度過無明暴流、已度過一切輪迴道、已超越、已完全超越、已越過、已完全越過、已超出，我如是說、告知、演說、施設、建立、開顯、分別、顯明、宣說 - 遍知愛而無漏者，我說這些人確實度過了暴流。所以世尊說： "我不說所有沙門婆羅門，[世尊對難陀說] 都被生老所覆蓋； 凡是在此捨棄所見、所聞、所覺，和一切戒禁， 捨棄一切種種形式，遍知愛而無漏者； 我說這些人確實度過了暴流。"

52.

Etābhinandāmivaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmi.

Etābhinandāmivaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino.

Sukittitaṃgotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ [svācikkhitaṃ (ka.)] sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaṭaṃ suvibhattaṃ suuttānīkataṃ supakāsitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhinissaggaṃ upadhipaṭippassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ.

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbanti ye sabbā diṭṭhasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Ye sabbā sutasuddhiyo…pe… ye sabbā mutasuddhiyo… ye sabbā diṭṭhasutamutasuddhiyo… ye sabbā sīlasuddhiyo… ye sabbā vatasuddhiyo… ye sabbā sīlabbatasuddhiyo pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbanti anekavidhakotūhalamaṅgalena suddhiṃ visuddhiṃ parisuddhiṃ muttiṃ vimuttiṃ parimuttiṃ pahāya jahitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – anekarūpampi pahāya sabbaṃ.

Taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Taṇhaṃ pariññāyāti taṇhaṃ tīhi pariññāhi parijānitvā – ñātapariññāya, tīraṇapariññāya [tiraṇapariññāya (syā.)], pahānapariññāya. Katamā ñātapariññā ? Taṇhaṃ jānāti – ayaṃ rūpataṇhā, ayaṃ saddataṇhā, ayaṃ gandhataṇhā, ayaṃ rasataṇhā, ayaṃ phoṭṭhabbataṇhā, ayaṃ dhammataṇhāti jānāti passati – ayaṃ ñātapariññā.

Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā taṇhaṃ tīreti [tireti (syā.)] aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto addhuvato atāṇato aleṇato asaraṇato asaraṇībhūtato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokaparidevadukkhadomanassupāyāsadhammato saṃkilesadhammato samudayato atthaṅgamato assādato ādīnavato nissaraṇato tīreti – ayaṃ tīraṇapariññā.

Katamā pahānapariññā? Evaṃ tīrayitvā taṇhaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti – ayaṃ pahānapariññā.

以下是完整的簡體中文直譯： 52\ 我歡喜大仙這些言語，善說的瞿曇無依法； 凡是在此捨棄所見、所聞、所覺，和一切戒禁， 捨棄一切種種形式，遍知愛而無漏者； 我也說他們度過了暴流。 "我歡喜大仙這些言語"："這些"意為你的言語、話語、教說、教導、教誨，我喜、歡喜、欣喜、隨喜、希望、接受、期望、羨慕、渴望。"大仙"：為什麼世尊是大仙？尋求、探求、遍求大戒蘊故是大仙...人中牛王故是大仙。 "善說的瞿曇無依法"："善說"意為善說、善告知、善演說、善施設、善建立、善開顯、善分別、善顯明、善宣說。"瞿曇無依"：依說的是煩惱、蘊、行。斷依、止息依、舍依、平息依是不死、涅槃。 "凡是在此捨棄所見、所聞、所覺，和一切戒禁"意為：捨棄、斷、斷除、除去、滅除、令不存在一切見清凈。捨棄一切聞清凈...捨棄一切覺清凈...捨棄一切見聞覺清凈...捨棄一切戒清凈...捨棄一切禁清凈...捨棄、斷、斷除、除去、滅除、令不存在一切戒禁清凈。 "捨棄一切種種形式"意為：捨棄、斷、斷除、除去、滅除、令不存在以種種儀式吉祥而有的清凈、遍清凈、極清凈、解脫、解放、完全解脫。 "遍知愛而無漏者，我也說他們度過了暴流"：愛即色愛、聲愛、香愛、味愛、觸愛、法愛。"遍知愛"意為以三遍知而遍知愛 - 知遍知、度遍知、斷遍知。什麼是知遍知？了知"這是色愛，這是聲愛，這是香愛，這是味愛，這是觸愛，這是法愛"，知道、看見 - 這是知遍知。 什麼是度遍知？如是知之後，以無常、苦、病、瘡、箭、災、疾、他、破壞、禍、難、怖、障、動、壞、不堅、無救護、無庇護、無皈依、成為無皈依、空虛、無實、空、無我、過患、變易法、無實、苦根、殺者、壞滅、有漏、有為、魔食、生法、老法、病法、死法、愁悲苦憂惱法、染污法、集、滅、味、過患、出離而度量愛 - 這是度遍知。 什麼是斷遍知？如是度量之後，斷除、除去、滅除、令不存在愛 - 這是斷遍知。

Taṇhaṃ pariññāyāti taṇhaṃ imāhi tīhi pariññāhi parijānitvā. Anāsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Yesaṃ ime āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, te vuccanti anāsavā arahanto khīṇāsavā. Taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti. Brūmīti ye taṇhaṃ pariññāya anāsavā, ahampi te kāmoghaṃ tiṇṇā bhavoghaṃ tiṇṇā diṭṭhoghaṃ tiṇṇā avijjoghaṃ tiṇṇā sabbasaṃsārapathaṃ tiṇṇā uttiṇṇā nittiṇṇā atikkantā samatikkantā vītivattāti brūmi vadāmiti – taṇhaṃ pariññāya anāsavāse, ahampi te oghatiṇṇāti brūmi. Tenāha so brāhmaṇo –

『『Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ.

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmī』』ti.

Nandamāṇavapucchāniddeso sattamo.

1. Hemakamāṇavapucchāniddeso

53.

Yeme pubbe viyākaṃsu, [iccāyasmā hemako]

Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhiramiṃ.

Ye me pubbe viyākaṃsūti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu. Iccāyasmā hemakoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ…pe…. Hemakoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā hemako.

Huraṃ gotamasāsanāti huraṃ gotamasāsanā paraṃ gotamasāsanā pure gotamasāsanā paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā [tathāgatasāsanā devasāsanā (ka.)] arahantasāsanāti – huraṃ gotamasāsanā.

Iccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

Sabbaṃ taṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paraṃparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhadhammaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ.

Nāhaṃtattha abhiraminti nāhaṃ tattha abhiramiṃ na vindiṃ nādhigacchiṃ na paṭilabhinti – nāhaṃ tattha abhiramiṃ. Tenāha so brāhmaṇo –

『『Ye me pubbe viyākaṃsu, [iccāyasmā hemako]

Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhirami』』nti.

以下是完整的簡體中文直譯： "遍知愛"意為以這三遍知而遍知愛。"無漏"：有四漏 - 欲漏、有漏、見漏、無明漏。那些已斷、根除、如斷多羅樹般、令不存在、未來不再生起這些漏的人，稱為無漏、阿羅漢、漏盡者。"遍知愛而無漏者，我也說他們度過了暴流"意為：那些遍知愛而無漏者，我也說他們已度過欲暴流、已度過有暴流、已度過見暴流、已度過無明暴流、已度過一切輪迴道、已超越、已完全超越、已越過、已完全越過、已超出。所以那婆羅門說： "我歡喜大仙這些言語，善說的瞿曇無依法； 凡是在此捨棄所見、所聞、所覺，和一切戒禁， 捨棄一切種種形式，遍知愛而無漏者； 我也說他們度過了暴流。" 對難陀學童問記別的第七章。 對醯摩迦學童問記別 53\ "那些人從前為我解說，[如是具壽醯摩迦說] 在瞿曇教法之前； '如是曾有如是將有'，一切那都是傳聞； 一切那都是增長尋思，我于其中不歡喜。" "那些人從前為我解說"意為：婆跋黎婆羅門和其他那些他的老師們，他們解說、告知、演說、施設、建立、開顯、分別、顯明、宣說自己的見、自己的忍、自己的愛好、自己的主張、自己的意向、自己的意圖。"如是具壽醯摩迦說"："如是"是句子連線...。"具壽"是親愛語...。"醯摩迦"是那婆羅門的名字...稱呼。 "在瞿曇教法之前"意為：在瞿曇教法之前、之外、之先、更早於瞿曇教法、佛教法、勝者教法、如來教法、阿羅漢教法。 "如是曾有如是將有"意為：據說如是曾有，據說如是將有。 "一切那都是傳聞"意為：一切那都是傳聞、傳說、相傳、經典傳承、推理、類推、思惟考察、見解忍許，不是自己證知、不是自己親證之法而說。 "一切那都是增長尋思"意為：一切那都是增長尋思、增長思惟、增長想、增長欲尋思、增長恚尋思、增長害尋思、增長親屬尋思、增長國土尋思、增長不死尋思、增長與憐憫他人相應的尋思、增長與利養恭敬稱譽相應的尋思、增長與不輕視相應的尋思。 "我于其中不歡喜"意為：我于其中不歡喜、不得、不獲、不得到。所以那婆羅門說： "那些人從前為我解說，[如是具壽醯摩迦說] 在瞿曇教法之前； '如是曾有如是將有'，一切那都是傳聞； 一切那都是增長尋思，我于其中不歡喜。"

54.

Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃviditvā sato caraṃ, tare loke visattikaṃ.

Tvañca me dhammamakkhāhīti. Tvanti bhagavantaṃ bhaṇati. Dhammamakkhāhīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dhammamakkhāhi.

Taṇhānigghātanaṃ munīti. Taṇhāti – rūpataṇhā…pe… dhammataṇhā. Taṇhānigghātanaṃ taṇhāpahānaṃ taṇhāvūpasamaṃ taṇhāpaṭinissaggaṃ taṇhāpaṭippassaddhiṃ amataṃ nibbānaṃ. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – taṇhānigghātanaṃ muni.

Yaṃ viditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. 『『Sabbe saṅkhārā aniccā』』ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ.

Tareloke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā loke vetaṃ visattikaṃ sato tareyyaṃ uttareyyaṃ patareyyaṃ samatikkameyyaṃ vītivatteyyanti – tare loke visattikaṃ. Tenāha so brāhmaṇo –

『『Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattika』』nti.

以下是完整的簡體中文直譯： 54\ 而您請為我說法，滅除渴愛的牟尼； 了知此而念住而行，能度世間的執著。 "而您請為我說法"："您"是對世尊的稱呼。"說法"：法即初善、中善、后善，有義有文，完全圓滿清凈的梵行，四念處、四正勤、四神足、五根、五力、七覺支、八支聖道，以及涅槃和趣向涅槃之道，請說、告知、演說、施設、建立、開顯、分別、顯明、宣說。 "滅除渴愛的牟尼"：渴愛即色愛...法愛。滅除渴愛、斷除渴愛、止息渴愛、舍離渴愛、平息渴愛，是不死、涅槃。"牟尼"：聖默說為智慧...超越執著網者是牟尼。 "了知此而念住而行"意為：了知、權衡、度量、辨明、明瞭。了知、權衡、度量、辨明、明瞭"一切行無常"；了知、權衡、度量、辨明、明瞭"一切行是苦"...；"一切法無我"...；"凡是集法者一切都是滅法"。"念住"由四個原因而念住 - 修習身隨觀念處而念住...稱爲念住。"而行"意為行、住、動、轉、護、持、活。 "能度世間的執著"："執著"說的是渴愛。即貪、染貪...貪慾、貪、不善根。"執著"：以何義為執著...散佈、擴充套件為執著。"世間"即惡趣世間、人世間、天世間、蘊世間、界世間、處世間。"能度世間的執著"意為：我以念住能度過、超越、跨越、完全超越、超出世間中的這執著、世間中的這執著。所以那婆羅門說： "而您請為我說法，滅除渴愛的牟尼； 了知此而念住而行，能度世間的執

55.

Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.

Idha diṭṭhasutamutaviññātesūti. Diṭṭhanti cakkhunā diṭṭhaṃ; sutanti sotena sutaṃ; mutanti ghānena ghāyitaṃ jivhāya sāyitaṃ kāyena phuṭṭhaṃ; viññātanti manasā viññātanti – idha diṭṭhasutamutaviññātesu.

Piyarūpesuhemakāti kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu [cakkhuṃ (syā. ka.)] loke piyarūpaṃ sātarūpaṃ, sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ; rūpā loke piyarūpaṃ sātarūpaṃ, saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ; cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, sotaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ; cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ… sotasamphassajā vedanā… ghānasamphassajā vedanā… jivhāsamphassajā vedanā… kāyasamphassajā vedanā… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ; rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ; rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke … phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ; rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ; rūpavicāro loke piyarūpaṃ sātarūpaṃ, saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpanti – piyarūpesu hemaka.

Chandarāgavinodananti. Chandarāgoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Chandarāgavinodananti chandarāgappahānaṃ chandarāgavūpasamaṃ chandarāgapaṭinissaggaṃ chandarāgapaṭippassaddhaṃ amataṃ nibbānanti – chandarāgavinodanaṃ.

Nibbānapadamaccutanti nibbānapadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ. Accutanti niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – nibbānapadamaccutaṃ. Tenāha bhagavā –

『『Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccuta』』nti.

以下是完整的簡體中文直譯： 55\ 對於此處所見、所聞、所覺、所知，對於可愛之物，醯摩迦； 除去欲貪，是不死的涅槃境地。 "對於此處所見、所聞、所覺、所知"："所見"即眼所見；"所聞"即耳所聞；"所覺"即鼻所嗅、舌所嘗、身所觸；"所知"即意所知。 "對於可愛之物，醯摩迦"：什麼是世間可愛、可悅之物？眼在世間是可愛、可悅之物，耳在世間...鼻在世間...舌在世間...身在世間...意在世間是可愛、可悅之物；色在世間是可愛、可悅之物，聲在世間...香在世間...味在世間...觸在世間...法在世間是可愛、可悅之物；眼識在世間是可愛、可悅之物，耳識在世間是可愛、可悅之物，鼻識在世間...舌識在世間...身識在世間...意識在世間是可愛、可悅之物，眼觸在世間...耳觸在世間...鼻觸在世間...舌觸在世間...身觸在世間...意觸在世間是可愛、可悅之物；眼觸生受在世間是可愛、可悅之物...耳觸生受...鼻觸生受...舌觸生受...身觸生受...意觸生受在世間是可愛、可悅之物；色想在世間...聲想在世間...香想在世間...味想在世間...觸想在世間...法想在世間是可愛、可悅之物，色思在世間...聲思在世間...香思在世間...味思在世間...觸思在世間...法思在世間是可愛、可悅之物；色愛在世間...聲愛在世間...香愛在世間...味愛在世間...觸愛在世間...法愛在世間是可愛、可悅之物；色尋在世間...聲尋在世間...香尋在世間...味尋在世間...觸尋在世間...法尋在世間是可愛、可悅之物；色伺在世間是可愛、可悅之物，聲伺在世間...香伺在世間...味伺在世間...觸伺在世間...法伺在世間是可愛、可悅之物。 "除去欲貪"：欲貪即對欲的欲欲、欲貪、欲喜、欲愛、欲戀、欲熱惱、欲昏迷、欲執取、欲暴流、欲軛、欲取、欲欲蓋。"除去欲貪"即斷除欲貪、止息欲貪、舍離欲貪、平息欲貪，是不死、涅槃。 "不死的涅槃境地"：涅槃境地即救護境地、庇護境地、皈依境地、無畏境地。"不死"即常、堅定、永恒、不變易法。所以世尊說： "對於此處所見、所聞、所覺、所知，對於可愛之物，醯摩迦； 除去欲貪，是不死的涅槃境地。";

56.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattikaṃ.

Etadaññāya ye satāti. Etanti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. 『『Sabbe saṅkhārā aniccā』』ti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. 『『Sabbe saṅkhārā dukkhā』』ti… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Yeti arahanto khīṇāsavā. Satāti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvitattā satā…pe… te vuccanti satāti – etadaññāya ye satā.

Diṭṭhadhammābhinibbutāti. Diṭṭhadhammāti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. 『『Sabbe saṅkhārā aniccā』』ti diṭṭhadhammā…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Abhinibbutāti rāgassa nibbāpitattā nibbutā, dosassa nibbāpitattā nibbutā, mohassa nibbāpitattā nibbutā, kodhassa…pe… upanāhassa… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

Upasantā ca te sadāti. Upasantāti rāgassa upasamitattā nibbāpitattā upasantā…pe… dosassa… mohassa… kodhassa… upanāhassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippasaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti upasantā. Teti arahanto khīṇāsavā. Sadāti sadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandheti – upasantā ca te sadā.

Tiṇṇā loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tiṇṇā loke visattikanti loke vesā visattikā loke vetaṃ visattikaṃ tiṇṇā uttiṇṇā nitthiṇṇā atikkantā samatikkantā vītivattāti – tiṇṇā loke visattikaṃ. Tenāha bhagavā –

『『Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattika』』nti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Hemakamāṇavapucchāniddeso aṭṭhamo.

1. Todeyyamāṇavapucchāniddeso

以下是完整的簡體中文直譯： 56\ 了知此而念住者，見法而寂滅； 他們永遠寂靜，度過世間的執著。 "了知此而念住者"："此"即不死、涅槃。即一切行的止息、一切依的舍離、愛盡、離貪、滅、涅槃。"了知"即了知、知道、權衡、度量、辨明、明瞭。了知、知道、權衡、度量、辨明、明瞭"一切行無常"。了知、知道、權衡、度量、辨明、明瞭"一切行是苦"..."一切法無我"..."凡是集法者一切都是滅法"。"者"即阿羅漢、漏盡者。"念住"由四個原因而念住 - 由於修習身隨觀念處而念住...稱爲念住。 "見法而寂滅"："見法"即見法、知法、權衡法、度量法、明瞭法、辨明法。"一切行無常"是見法..."凡是集法者一切都是滅法"是見法、知法、權衡法、度量法、明瞭法、辨明法。"寂滅"即因貪已熄故寂滅，因嗔已熄故寂滅，因癡已熄故寂滅，因忿...恨...一切不善行止息、平息、息滅、燒盡、寂滅、離去、平靜故寂靜、安靜、寂止、寂滅、平靜。 "他們永遠寂靜"："寂靜"即因貪平息、熄滅故寂靜...因嗔...因癡...因忿...恨...一切不善行止息、平息、息滅、燒盡、寂滅、離去、平靜故寂靜、安靜、寂止、寂滅、平靜而寂靜。"他們"即阿羅漢、漏盡者。"永遠"即永遠、一切時、恒時、常時、相續、恒常、不斷、相繼、如水波相續、不間斷、相續、相聯、觸及、食前、食后、初夜、中夜、后夜、黑分、白分、雨季、冬季、夏季、前分生命、中分生命、後分生命。 "度過世間的執著"："執著"說的是渴愛。即貪、染貪...貪慾、貪、不善根。"執著"：以何義為執著...散佈、擴充套件為執著。"世間"即惡趣世間...處世間。"度過世間的執著"意為：在世間的這執著、在世間的這執著，已度過、超越、完全超越、越過、完

57.

Yasmiṃkāmā na vasanti, [iccāyasmā todeyyo]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso.

Yasmiṃ kāmā na vasantīti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti. Iccāyasmā todeyyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ…pe…. Todeyyoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā todeyyo.

Taṇhā yassa na vijjatīti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

Kathaṃkathā ca yo tiṇṇoti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

Vimokkho tassa kīdisoti vimokkho tassa kīdiso kiṃsaṇṭhito kiṃpakāro kiṃpaṭibhāgo icchitabboti vimokkhaṃ pucchatīti – vimokkho tassa kīdiso. Tenāha so brāhmaṇo –

『『Yasmiṃ kāmā na vasanti, [iccāyasmā todeyyo]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso』』ti.

58.

Yasmiṃkāmā na vasanti, [todeyyāti bhagavā]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo.

Yasmiṃ kāmā na vasantīti. Yasminti yasmiṃ puggale arahante khīṇāsave. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Yasmiṃ kāmā na vasantīti yasmiṃ kāmā na vasanti na saṃvasanti na āvasanti na parivasantīti – yasmiṃ kāmā na vasanti.

Todeyyāti bhagavāti. Todeyyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – todeyyāti bhagavā.

Taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Taṇhā yassa na vijjatīti taṇhā yassa natthi na sati na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – taṇhā yassa na vijjati.

Kathaṃkathā ca yo tiṇṇoti kathaṃkathā vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. Yoti yo so arahaṃ khīṇāsavo. Kathaṃkathā ca yo tiṇṇoti kathaṃkathā ca yo tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivattoti – kathaṃkathā ca yo tiṇṇo.

Vimokkho tassa nāparoti natthi tassa aparo vimokkho. Yena vimokkhena vimucceyya vimutto so. Kataṃ tassa vimokkhena karaṇīyanti – vimokkho tassa nāparo. Tenāha bhagavā –

『『Yasmiṃ kāmā na vasanti, [todeyyāti bhagavā]

Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo』』ti.

以下是完整的簡體中文直譯： 57\ 于其中諸欲不住，[如是具壽托提耶說] 于其愛不存在； 已度過疑惑者，其解脫如何？ "于其中諸欲不住"意為：于其中諸欲不住、不共住、不居住、不遍住。"如是具壽托提耶說"："如是"是句子連線...。"具壽"是親愛語...。"托提耶"是那婆羅門的名字...稱呼。 "于其愛不存在"意為：于其愛不存在、不有、不生起、不可得，被智火燒盡。 "已度過疑惑者"意為：已度過、超越、完全超越、越過、完全越過、超出疑惑者。 "其解脫如何"意為：問其解脫如何、何狀、何種、何相、應求何等。所以那婆羅門說： "于其中諸欲不住，[如是具壽托提耶說] 于其愛不存在； 已度過疑惑者，其解脫如何？" 58\ "于其中諸欲不住，[托提耶，世尊說] 于其愛不存在； 已度過疑惑者，其解脫無上。" "于其中諸欲不住"："于其"即于其補特伽羅、阿羅漢、漏盡者。"諸欲"：總攝有二欲 - 事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。"于其中諸欲不住"意為：于其中諸欲不住、不共住、不居住、不遍住。 "托提耶，世尊說"："托提耶"：世尊以名稱呼那婆羅門。"世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。 "于其愛不存在"："愛"即色愛、聲愛、香愛、味愛、觸愛、法愛。"于其"：于阿羅漢、漏盡者。"愛不存在"意為：愛不存在、不有、不生起、不可得，已斷、已斷根、已止息、已平息、不能再生、被智火燒盡。 "已度過疑惑者"："疑惑"說的是疑。對苦的懷疑...心的戰慄、意的迷惑。"者"：即阿羅漢、漏盡者。"已度過疑惑者"意為：已度過、超越、完全超越、越過、完全越過、超出疑惑。 "其解脫無上"意為：他沒有其他解脫。以何解脫而解脫者，他已解脫。他已完成解脫所應作。所以世尊說： "于其中諸欲不住，[托提耶，世尊說] 于其愛不存在； 已度過疑惑者，其解脫無上。"

59.

Nirāsasoso uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhu.

Nirāsaso so uda āsasānoti nittaṇho so, udāhu sataṇho rūpe āsīsati [āsiṃsati (syā.)], sadde…pe… 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 āsīsati sādiyati pattheti piheti abhijappatīti – nirāsaso so uda āsasāno.

Paññāṇavā so uda paññakappīti. Paññāṇavā soti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Uda paññakappīti udāhu aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā diṭṭhikappaṃ vā kappeti janeti sañjaneti nibbatteti abhinibbattetīti – paññāṇavā so uda paññakappī.

Muniṃ ahaṃ sakka yathā vijaññanti. Sakkāti sakko bhagavā. Sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhananti. Tehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Muniṃ ahaṃ sakka yathā vijaññanti sakka yathāhaṃ muniṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyanti – muniṃ ahaṃ sakka yathā vijaññaṃ.

Taṃme viyācikkha samantacakkhūti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Viyācikkhāti ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Samantacakkhūti samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – taṃ me viyācikkha samantacakkhu. Tenāha so brāhmaṇo –

『『Nirāsaso so uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhū』』ti.

以下是完整的簡體中文直譯： 59\ 他是無希求還是有希求，是具慧者還是慧分別者； 釋迦，我如何能知牟尼，請遍眼者為我解說。 "他是無希求還是有希求"意為：他是無愛，還是有愛而希求色、聲...香...味...觸...家族...群眾...住處...利養...名譽...稱讚...樂...衣服...飲食...臥具...病人所需藥品...欲界...色界...無色界...欲有...色有...無色有...想有...無想有...非想非非想有...一蘊有...四蘊有...五蘊有...過去...未來...現在...所見聞覺知之法，接受、期待、羨慕、渴望。 "是具慧者還是慧分別者"："具慧者"即賢智、有慧、有覺、明晰、有智。"還是慧分別者"即還是以八定智或五神通智或邪智而分別、產生、生起、出生、顯現愛分別或見分別。 "釋迦，我如何能知牟尼"："釋迦"即世尊是釋迦。因從釋迦族出家而稱釋迦。或因富有、大富、有財而稱釋迦。他有這些財，即：信財、戒財、慚財、愧財、聞財、舍財、慧財、念處財、正勤財、神足財、根財、力財、覺支財、道財、果財、涅槃財。因具足這些種種財寶而富有、大富、有財，故稱釋迦。或因能、自在、適任、勇猛、英雄、無畏、無懼、無恐、不逃、已斷怖畏、離身毛豎立，故稱釋迦。"釋迦，我如何能知牟尼"意為：釋迦，我如何能知、了知、識知、證知、通達牟尼。 "請遍眼者為我解說"："此"即我所問、所求、所請、所信。"解說"即請說、演說、施設、建立、開顯、分別、顯明、宣說。"遍眼者"：遍眼說的是一切智...如來因此稱為遍眼者。所以那婆羅門說： "他是無希求還是有希求，是具慧者還是慧分別者； 釋迦，我如何能知牟尼，請遍眼者為我解說。"

60.

Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattaṃ.

Nirāsasoso na ca āsasānoti nittaṇho so. Na so sataṇho rūpe nāsīsati. Sadde…pe… gandhe… diṭṭhasutamutaviññātabbe dhamme nāsīsati na icchati na sādiyati na pattheti na piheti nābhijappatīti – nirāsaso so na ca āsasāno.

Paññāṇavā so na ca paññakappīti. Paññāṇavāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Na ca paññakappīti aṭṭhasamāpattiñāṇena vā pañcābhiññāñāṇena vā micchāñāṇena vā taṇhākappaṃ vā na kappeti diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – paññāṇavā so na ca paññakappī.

Evampi todeyya muniṃ vijānāti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Evampi todeyya muniṃ vijānāti todeyya, evaṃ muniṃ jāna paṭijāna paṭivijāna paṭivijjhāti – evampi todeyya muniṃ vijāna.

Akiñcanaṃ kāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Yassetāni [yassete (syā.)] kiñcanāni [kiñcanā (syā.)] pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo…pe… ayaṃ paṭisandhiko punabbhavo.

Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāme ca bhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ. Tenāha bhagavā –

『『Nirāsaso so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asattanti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Todeyyamāṇavapucchāniddeso navamo.

1. Kappamāṇavapucchāniddeso

以下是完整的簡體中文直譯： 60\ 他是無希求也不希求，是具慧者也非慧分別者； 托提耶，如是了知牟尼，無所有、不執著欲有。 "他是無希求也不希求"意為：他是無愛。他不是有愛而希求色。聲...香...所見聞覺知之法不希求、不欲、不接受、不期待、不羨慕、不渴望。 "是具慧者也非慧分別者"："具慧者"即賢智、有慧、有覺、明晰、有智。"也非慧分別者"即不以八定智或五神通智或邪智而分別、不產生、不生起、不出生、不顯現愛分別或見分別。 "托提耶，如是了知牟尼"："牟尼"：聖默說為智慧...超越執著網者是牟尼。"托提耶，如是了知牟尼"意為：托提耶，如是知、了知、識知、通達牟尼。 "無所有、不執著欲有"："無所有"即貪所有、嗔所有、癡所有、慢所有、見所有、煩惱所有、惡行所有。對於這些所有已斷、已斷根、已止息、已平息、不能再生、被智火燒盡者，稱為無所有。"欲"：總攝有二欲 - 事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。"有"：有二有 - 業有和結生後有...這是結生後有。 "無所有、不執著欲有"意為：無所有的補特伽羅對欲和有不執著、不黏著、不纏縛、不障礙，已出離、已離系、已解脫、已離系，以無邊心而住。所以世尊說： "他是無希求也不希求，是具慧者也非慧分別者； 托提耶，如是了知牟尼，無所有、不執著欲有。" 隨著偈頌的結束...大德世尊是我的導師，我是聲聞。 對托提耶學童問記別的第九章。 10. 對迦葉學童問記別

61.

Majjhesarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā.

Majjhe sarasmiṃ tiṭṭhatanti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati; majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

Kathaṃ saṃsārassa purimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātisatasahassāni vaṭṭaṃ vatti , tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā jātikoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti, hevaṃ natthi. Evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni jātikoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

Ettakāni vassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā vassakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni vassakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

以下是完整的簡體中文直譯： 61\ "立於湖中央，[如是具壽迦葉說] 大怖畏暴流生起； 對於被老死所逼者，請說洲渚，尊者； 請您為我說明洲渚，令此不再有。" "立於湖中央"：湖說的是輪迴、來、去、來去、時、趣、有無、死、生、出生、破壞、生、老、死。輪迴的前際不可知，后際不可知；眾生就立於、住于、依附於、趣向于、執著于、信解于輪迴的中間。 如何輪迴的前際不可知？不是這樣：輪轉如是多生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多百生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多千生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多十萬生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多俱胝生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多百俱胝生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多千俱胝生而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多十萬俱胝生而後不轉。如是輪迴的前際不可知。 不是這樣：輪轉如是多年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多百年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多千年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多十萬年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多俱胝年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多百俱胝年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多千俱胝年而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多十萬俱胝年而後不轉。如是輪迴的前際不可知。

Ettakāni kappāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappasatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakā kappakoṭiyo vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati. Ettakāni kappakoṭisatasahassāni vaṭṭaṃ vatti, tato paraṃ na vattatīti hevaṃ natthi, evampi saṃsārassa purimā koṭi na paññāyati.

Vuttañhetaṃ bhagavatā – 『『anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ kho, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā [kaṭasīvavaḍḍhitaṃ (syā.) passa saṃ. ni.

以下是完整的簡體中文直譯： 不是這樣：輪轉如是多劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多百劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多千劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多十萬劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多俱胝劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多百俱胝劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多千俱胝劫而後不轉。如是輪迴的前際不可知。不是這樣：輪轉如是多十萬俱胝劫而後不轉。如是輪迴的前際不可知。 世尊說過這樣的話："諸比丘，這輪迴無始，被無明所障蔽、被渴愛所束縛的眾生的奔走輪轉的前際不可知。諸比丘，如是長久以來，經歷了苦、經歷了劇苦、經歷了災難，使得墓地增長。;

2.124]. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitu』』nti. Evampi saṃsārassa purimā koṭi na paññāyati.

Kathaṃ saṃsārassa pacchimā koṭi na paññāyati? Ettakā jātiyo vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Ettakāni jātisatāni, ettakāni jātisahassāni, ettakāni jātisatasahassāni, ettakā jātikoṭiyo, ettakāni jātikoṭisatāni, ettakāni jātikoṭisahassāni, ettakāni jātikoṭisatasahassāni, ettakāni vassāni, ettakāni vassasatāni, ettakāni vassasahassāni, ettakāni vassasatasahassāni, ettakā vassakoṭiyo, ettakāni vassakoṭisatāni, ettakāni vassakoṭisahassāni, ettakāni vassakoṭisatasahassāni, ettakāni kappāni, ettakāni kappasatāni, ettakāni kappasahassāni, ettakāni kappasatasahassāni, ettakā kappakoṭiyo, ettakāni kappakoṭisatāni , ettakāni kappakoṭisahassāni, ettakāni kappakoṭisatasahassāni vaṭṭaṃ vattissati, tato paraṃ na vattissatīti hevaṃ natthi, evampi saṃsārassa pacchimā koṭi na paññāyati. Evampi saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati, majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. Iccāyasmā kappoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Kappoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā kappo.

Oghe jāte mahabbhayeti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. Mahabbhayeti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

Jarāmaccuparetānanti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ. Maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

Dīpaṃ pabrūhi mārisāti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ [gatiparāyanaṃ (syā.) evamuparipi] brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Mārisāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ mārisāti – dīpaṃ pabrūhi mārisa.

Tvañca me dīpamakkhāhīti. Tvanti bhagavantaṃ bhaṇati. Dīpamakkhāhīti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ akkhāhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tvañca me dīpamakkhāhi.

以下是完整的簡體中文直譯： 諸比丘，因此足以對一切行生厭，足以離貪，足以解脫。"如是輪迴的前際不可知。 如何輪迴的后際不可知？不是這樣：將輪轉如是多生而後不轉。如是輪迴的后際不可知。不是這樣：將輪轉如是多百生、如是多千生、如是多十萬生、如是多俱胝生、如是多百俱胝生、如是多千俱胝生、如是多十萬俱胝生、如是多年、如是多百年、如是多千年、如是多十萬年、如是多俱胝年、如是多百俱胝年、如是多千俱胝年、如是多十萬俱胝年、如是多劫、如是多百劫、如是多千劫、如是多十萬劫、如是多俱胝劫、如是多百俱胝劫、如是多千俱胝劫、如是多十萬俱胝劫而後不轉。如是輪迴的后際不可知。如是輪迴的前際不可知，后際不可知，眾生就立於、住于、依附於、趣向于、執著于、信解于輪迴的中間。"立於湖中央"。"如是具壽迦葉說"："如是"是句子連線..."具壽"是親愛語...。"迦葉"是那婆羅門的名字...稱呼。 "大怖畏暴流生起"：欲暴流、有暴流、見暴流、無明暴流生起、產生、出生、顯現。"大怖畏"即生怖畏、老怖畏、病怖畏、死怖畏。 "對於被老死所逼者"：被老觸及、逼迫、集中、具足。被死觸及、逼迫、集中、具足，被生追隨、被老跟隨、被病徵服、被死打擊、無保護、無庇護、無歸依、成為無歸依。 "請說洲渚，尊者"：請說、告知、演說、施設、建立、開顯、分別、顯明、宣說洲渚、保護、庇護、歸依、趣處、依歸。"尊者"是親愛語、尊重語、具有恭敬和順從的稱呼。 "請您為我說明洲渚"："您"是稱呼世尊。"說明洲渚"即請說明、告知、演說、施設、建立、開顯、分別、顯明、宣說洲渚、保護、庇護、歸依、趣處、依歸。

Yathāyidaṃnāparaṃ siyāti yathayidaṃ dukkhaṃ idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyya punapaṭisandhikaṃ dukkhaṃ na nibbatteyya, kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā kāmabhave vā rūpabhave vā arūpabhave vā saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya. Idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – yathāyidaṃ nāparaṃ siyā. Tenāha so brāhmaṇo –

『『Majjhe sarasmiṃ tiṭṭhataṃ, [iccāyasmā kappo]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā』』ti.

62.

Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te.

Majjhe sarasmiṃ tiṭṭhatanti saro vuccati saṃsāro āgamanaṃ gamanaṃ gamanāgamanaṃ kālaṃ gati bhavābhavo, cuti ca upapatti ca nibbatti ca bhedo ca jāti ca jarā ca maraṇañca. Saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttā.

Kathaṃ saṃsārassa purimā koṭi na paññāyati…pe… evaṃ saṃsārassa purimā koṭi na paññāyati. Kathaṃ saṃsārassa pacchimā koṭi na paññāyati…pe… evaṃ saṃsārassa pacchimā koṭi na paññāyati. Evaṃ saṃsārassa purimāpi koṭi na paññāyati, pacchimāpi koṭi na paññāyati. Majjheva saṃsāre sattā ṭhitā patiṭṭhitā allīnā upagatā ajjhositā adhimuttāti – majjhe sarasmiṃ tiṭṭhataṃ. Kappāti bhagavāti. Kappāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – kappāti bhagavā.

Oghejāte mahabbhayeti kāmoghe bhavoghe diṭṭhoghe avijjoghe jāte sañjāte nibbatte abhinibbatte pātubhūte. Mahabbhayeti jātibhaye jarābhaye byādhibhaye maraṇabhayeti – oghe jāte mahabbhaye.

Jarāmaccuparetānanti jarāya phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ, maccunā phuṭṭhānaṃ paretānaṃ samohitānaṃ samannāgatānaṃ jātiyā anugatānaṃ jarāya anusaṭānaṃ byādhinā abhibhūtānaṃ maraṇena abbhāhatānaṃ atāṇānaṃ aleṇānaṃ asaraṇānaṃ asaraṇībhūtānanti – jarāmaccuparetānaṃ.

Dīpaṃ pabrūmi kappa teti dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gatiṃ parāyanaṃ brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – dīpaṃ pabrūmi kappa te. Tenāha bhagavā –

『『Majjhe sarasmiṃ tiṭṭhataṃ, [kappāti bhagavā]

Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te』』ti.

以下是完整的簡體中文直譯： "令此不再有"意為：令此苦在此處止息、平息、消失、止歇，不再生起結生之苦，在欲界或色界或無色界，在欲有或色有或無色有，在想有或無想有或非想非非想有，在一蘊有或四蘊有或五蘊有，不再有趣處或生起或結生或有或輪迴或輪轉，不產生、不生起、不出生、不顯現。就在此處止息、平息、消失、止歇。所以那婆羅門說： "立於湖中央，[如是具壽迦葉說] 大怖畏暴流生起； 對於被老死所逼者，請說洲渚，尊者； 請您為我說明洲渚，令此不再有。" 62\ "立於湖中央，[迦葉，世尊說] 大怖畏暴流生起； 對於被老死所逼者，迦葉，我為你說洲渚。" "立於湖中央"：湖說的是輪迴、來、去、來去、時、趣、有無、死、生、出生、破壞、生、老、死。輪迴的前際不可知，后際不可知；眾生就立於、住于、依附於、趣向于、執著于、信解于輪迴的中間。 如何輪迴的前際不可知...如是輪迴的前際不可知。如何輪迴的后際不可知...如是輪迴的后際不可知。如是輪迴的前際不可知，后際不可知。眾生就立於、住于、依附於、趣向于、執著于、信解于輪迴的中間。"迦葉，世尊說"："迦葉"：世尊以名稱呼那婆羅門。"世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。 "大怖畏暴流生起"：欲暴流、有暴流、見暴流、無明暴流生起、產生、出生、顯現。"大怖畏"即生怖畏、老怖畏、病怖畏、死怖畏。 "對於被老死所逼者"：被老觸及、逼迫、集中、具足，被死觸及、逼迫、集中、具足，被生追隨、被老跟隨、被病徵服、被死打擊、無保護、無庇護、無歸依、成為無歸依。 "迦葉，我為你說洲渚"：我說、告知、演說、施設、建立、開顯、分別、顯明、宣說洲渚、保護、庇護、歸依、趣處、依歸。所以世尊說： "立於湖中央，[迦葉，世尊說] 大怖畏暴流生起； 對於被老死所逼者，迦葉，我為你說洲渚。"

63.

Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhayaṃ.

Akiñcanaṃanādānanti. Kiñcananti – rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ; kiñcanappahānaṃ kiñcanavūpasamaṃ [kiñcanavūpasamo (syā.) evamīdisesu ṭhānesu] kiñcanapaṭinissaggaṃ [kiñcanapaṭinissaggo (syā.)] kiñcanapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ. Anādānanti ādānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Ādānappahānaṃ ādānavūpasamaṃ ādānapaṭinissaggaṃ ādānapaṭippassaddhiṃ amataṃ nibbānanti – akiñcanaṃ anādānaṃ.

Etaṃ dīpaṃ anāparanti etaṃ dīpaṃ tāṇaṃ leṇaṃ saraṇaṃ gati parāyanaṃ. Anāparanti tamhā paro añño dīpo natthi. Atha kho so evaṃ dīpo aggo ca seṭṭho ca viseṭṭho ca pāmokkho ca uttamo ca pavaro cāti – etaṃ dīpaṃ anāparaṃ.

Nibbānaṃiti naṃ brūmīti vānaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Vānappahānaṃ vānavūpasamaṃ vānapaṭinissaggaṃ vānapaṭippassaddhiṃ amataṃ nibbānaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – itīti. Brūmīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – nibbānaṃ iti naṃ brūmi.

Jarāmaccuparikkhayanti jarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jarāmaccuparikkhayaṃ. Tenāha bhagavā –

『『Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhaya』』nti.

以下是完整的簡體中文直譯： 63\ "無所有、無執取，此是無上洲渚； 我說這就是涅槃，老死的完全滅盡。" "無所有、無執取"："所有"即：貪所有、嗔所有、癡所有、慢所有、見所有、煩惱所有、惡行所有；所有的斷除、所有的止息、所有的捨棄、所有的平息，不死、涅槃，是為"無所有"。"無執取"：執取說的是渴愛。即

64.

Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū[paṭṭhagū (syā. ka.)].

Etadaññāya ye satāti. Etanti amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Aññāyāti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, 『『sabbe saṅkhārā aniccā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Yeti arahanto khīṇāsavā. Satāti catūhi kāraṇehi satā – kāye kāyānupassanāsatipaṭṭhānaṃ bhāventā [bhāvitattā (ka.)] satā…pe… te vuccanti satāti – etadaññāya ye satā.

Diṭṭhadhammābhinibbutāti. Diṭṭhadhammāti diṭṭhadhammā ñātadhammā tulitadhammā tīritadhammā vibhūtadhammā vibhāvitadhammā. Abhinibbutāti rāgassa nibbāpitattā nibbutā, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā vūpasamitattā nijjhātattā nibbutattā paṭippassaddhattā santā upasantā vūpasantā nibbutā paṭippassaddhāti – diṭṭhadhammābhinibbutā.

Nate māravasānugāti. Māroti yo so māro kaṇho adhipati antagū namuci pamattabandhu. Na te māravasānugāti na te mārassa vase vattanti, nāpi māro tesu vasaṃ vatteti . Te mārañca mārapakkhañca mārapāsañca mārabaḷisañca [mārabalisañca (ka.)] mārāmisañca māravisayañca māranivāsañca māragocarañca mārabandhanañca abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – na te māravasānugā.

Nate mārassa paddhagūti na te mārassa paddhā paddhacarā [paṭṭhā paṭṭhacarā (syā. ka.)] paricārikā siyā; buddhassa te bhagavato paddhā paddhacarā paricārikā siyāti – na te mārassa paddhagū. Tenāha bhagavā –

『『Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū』』ti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Kappamāṇavapucchāniddeso dasamo.

1. Jatukaṇṇimāṇavapucchāniddeso

以下是完整的簡體中文直譯： 64\ "正念者了知此，現法中寂滅； 他們不隨魔力，不為魔僕從。" "正念者了知此""此"：是不死、涅槃。即一切行的止息、一切依的舍離、愛的滅盡、離貪、滅、涅槃。"了知"：了知、知道、權衡、判斷、明瞭、明顯地了知"一切行無常"..."任何集法，一切是滅法"，了知、知道、權衡、判斷、明瞭、明顯地了知。"者"：是阿羅漢、漏盡者。"正念"：因四種原因而有正念 - 修習身隨觀念住而有正念...這些稱為正念者。 "現法中寂滅"："現法"：已見法、已知法、已權衡法、已判斷法、已明顯法、已明瞭法。"寂滅"：因貪的息滅而寂滅，嗔...一切不善行的止息、平息、止息、燒盡、寂滅、平息故，寂靜、止息、平息、寂滅、平息。 "他們不隨魔力"："魔"：即是魔、黑暗者、主宰者、終結者、那牟支、放逸縛。"他們不隨魔力"：他們不隨魔的支配，魔也不能支配他們。他們超越、克服、勝過、遍盡、踐踏魔和魔黨、魔網、魔鉤、魔餌、魔境、魔居、魔行處、魔縛而行、住、動作、活動、護持、存續、維持。 "不為魔僕從"：他們不是魔的僕從、隨從者、侍者；他們是佛世尊的僕從、隨從者、侍者。所以世尊說： "正念者了知此，現法中寂滅； 他們不隨魔力，不為魔僕從。" 隨著偈頌的結束...大德世尊是我的導師，我是聲聞。 對迦葉學童問記別的第十章。 11. 對阇都乾耳學童問記別

65.

Sutvānahaṃvīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]

Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi metaṃ.

Sutvānahaṃ vīra akāmakāminti sutvā suṇitvā uggahetvā upadhāretvā upalakkhayitvā. Itipi so bhagavā arahaṃ…pe… buddho bhagavāti – sutvānahaṃ. Vīrāti vīro bhagavā. Vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsoti vīro.

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā [viriyavā (syā.) su. ni. 536] so;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

Sutvānahaṃ vīra. Akāmakāminti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā, kilesakāmā pahīnā. Vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Ye kāme kāmenti, kāme patthenti, kāme pihenti, kāme abhijappanti, te kāmakāmino rāgarāgino saññāsaññino. Bhagavā na kāme kāmeti, na kāme pattheti, na kāme piheti, na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – sutvānahaṃ vīra amakāmakāmiṃ.

Iccāyasmā jatukaṇṇīti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ sagāravasappatissādhivacanametaṃ āyasmāti. Jatukaṇṇīti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā jatukaṇṇi.

Oghātigaṃ puṭṭhumakāmamāgamanti. Oghātiganti oghātigaṃ oghaṃ atikkantaṃ samatikkantaṃ vītivattanti – oghātigaṃ. Puṭṭhunti puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ. Akāmamāgamanti akāmaṃ puṭṭhuṃ nikkāmaṃ cattakāmaṃ vantakāmaṃ muttakāmaṃ pahīnakāmaṃ paṭinissaṭṭhakāmaṃ vītarāgaṃ vigatarāgaṃ cattarāgaṃ vantarāgaṃ muttarāgaṃ pahīnarāgaṃ paṭinissaṭṭharāgaṃ āgamhā āgatamhā upāgatamhā sampattamhā tayā saddhiṃ samāgatamhāti – oghātigaṃ puṭṭhumakāmamāgamaṃ.

以下是完整的簡體中文直譯： 65\ "我聞英雄無慾者，[如是具壽阇都乾耳說] 來問度暴流者； 同眼者請說寂靜道，世尊請如實為我說。" "我聞英雄無慾者"："聞"：聽聞、聽到、領會、記住、觀察。"即此世尊是阿羅漢...佛、世尊"- "我聞"。"英雄"：世尊是英雄。因精進而為英雄，因能勝而為英雄，因有力而為英雄，因有能而為英雄，因勇敢而為英雄，因勇猛、無畏、不驚、不怯、不逃、已舍怖畏恐懼、離身毛豎而為英雄。 "離此一切惡，越度地獄苦，精進者； 他有精進力、有勤奮，如是狀態稱為英雄。" "我聞英雄"。"無慾者"："欲"總括有兩種欲 - 事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。佛世尊已遍知事欲，已斷煩惱欲。因已遍知事欲、已斷煩惱欲，世尊不欲求欲、不希望欲、不渴望欲、不渴求欲。那些欲求欲、希望欲、渴望欲、渴求欲的人，他們是欲求者、貪著者、有想者。世尊不欲求欲、不希望欲、不渴望欲、不渴求欲。因此佛是無慾、離欲、舍欲、吐欲、解脫欲、斷欲、離系欲，離貪、離去貪、舍貪、吐貪、解脫貪、斷貪、離系貪，已無渴愛、寂滅、清涼，以成梵的自己而住。 "如是具壽阇都乾耳"："如是"是句子連線..."具壽"是親愛語、具有恭敬和順從的稱呼。"阇都乾耳"是那婆羅門的姓氏、稱號、名稱、施設、言說。 "來問度暴流者"："度暴流者"：度暴流、越過、超越、度脫暴流者。"問"：要問、詢問、請求、祈請、使信解。"來"：來問無慾、離欲、舍欲、吐欲、解脫欲、斷欲、離系欲，離貪、離去貪、舍貪、吐貪、解脫貪、斷貪、離系貪者，我們來、已來、已到、已至、與你會合。

Santipadaṃ brūhi sahajanettāti. Santīti ekena ākārena santipi santipadampi [santipadanti (ka.)] taṃyeva amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ . Vuttañhetaṃ bhagavatā – 『『santametaṃ padaṃ, paṇītametaṃ padaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna』』nti. Athāparenākārena ye dhammā santādhigamāya santiphusanāya santisacchikiriyāya saṃvattanti, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ime vuccanti santipadā. Santipadaṃ tāṇapadaṃ leṇapadaṃ saraṇapadaṃ abhayapadaṃ accutapadaṃ amatapadaṃ nibbānapadaṃ brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Sahajanettāti nettaṃ vuccati sabbaññutañāṇaṃ. Buddhassa bhagavato nettañca jinabhāvo ca bodhiyā mūle apubbaṃ acarimaṃ ekasmiṃ khaṇe uppanno, tasmā buddho sahajanettoti – santipadaṃ brūhi sahajanetta.

Yathātacchaṃ bhagavā brūhi metanti yathātacchaṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi…pe… pakāsehīti – yathātacchaṃ bhagavā brūhi metaṃ. Tenāha so brāhmaṇo –

『『Sutvānahaṃ vīra akāmakāmiṃ, [iccāyasmā jatukaṇṇi]

Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi meta』』nti.

以下是完整的簡體中文直譯： "請說寂靜道，同眼者"："寂靜"：以一種方式，寂靜和寂靜道就是那不死、涅槃。即一切行的止息、一切依的舍離、愛的滅盡、離貪、滅、涅槃。世尊說過："這是寂靜道，這是殊勝道，即一切行的止息、一切依的舍離、愛的滅盡、離貪、滅、涅槃。"又以另一種方式，凡是導向寂靜的證得、寂靜的觸證、寂靜的證悟的法，即：四念住、四正勤、四神足、五根、五力、七覺支、八支聖道 - 這些稱為寂靜道。請說、告知、演說、施設、建立、開顯、分別、顯明、宣說寂靜道、保護道、庇護道、歸依道、無畏道、不死道、甘露道、涅槃道。"同眼者"：眼說的是一切知智。佛世尊的眼和勝者性在菩提樹下非前非后同一剎那生起，因此佛是同眼者。 "世尊請如實為我說"："如實"說的是不死、涅槃...滅、涅槃。"世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。"為我說"：請說、告知...宣說。所以那婆羅門說： "我聞英雄無慾者，[如是具壽阇都乾耳說] 來問度暴流者； 同眼者請說寂靜道，世尊請如實為我說。"

66.

Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ.

Bhagavā hi kāme abhibhuyya iriyatīti. Bhagavāti gāravādhivacanaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhagavā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – bhagavā hi kāme abhibhuyya iriyati.

Ādiccova pathaviṃ tejī tejasāti ādicco vuccati sūriyo [suriyo (syā.)]. Pathavī vuccati jagatī [jarā (syā.)]. Yathā sūriyo tejī tejena samannāgato pathaviṃ abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā santāpayitvā sabbaṃ ākāsagataṃ tamagataṃ abhivihacca andhakāraṃ vidhamitvā ālokaṃ dassayitvā ākāse antalikkhe gaganapathe [gamanapathe (syā.) aṭṭhakathā oloketabbā] gacchati, evameva bhagavā ñāṇatejī ñāṇatejena samannāgato sabbaṃ abhisaṅkhārasamudayaṃ…pe… kilesatamaṃ avijjandhakāraṃ vidhamitvā ñāṇālokaṃ dassetvā vatthukāme parijānitvā kilesakāme pahāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – ādiccova pathaviṃ tejī tejasā.

Parittapaññassa me bhūripaññoti ahamasmi parittapañño omakapañño lāmakapañño chatukkapañño. Tvampi mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño. Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – parittapaññassa me bhūripañño.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Jātijarāya idha vippahānanti idheva jātijarāya maraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

『『Bhagavā hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañño, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahāna』』nti.

以下是完整的簡體中文直譯： 66\ "世尊超越諸欲而行，如具威光日照大地； 對我少慧者，廣慧者，請說法使我了知； 於此舍離生與老。" "世尊超越諸欲而行"："世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。"欲"總括有兩種欲 - 事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。世尊遍知事欲，斷除煩惱欲后，超越、克服、勝過、遍盡而行、住、動作、活動、護持、存續、維持。 "如具威光日照大地"："日"說的是太陽。"大地"說的是世間。如同具威光的太陽以威光超越、克服、勝過、遍盡、燒熱大地，驅散一切空中黑暗，驅除闇冥，顯現光明，在空中、大氣中、天際中行走，同樣地，世尊具足智慧威光，以智慧威光碟機散一切行生起...煩惱黑暗、無明暗冥，顯現智慧光明，遍知事欲，斷除煩惱欲后，超越、克服、勝過、遍盡、踐踏而行、住、動作、活動、護持、存續、維持。 "對我少慧者，廣慧者"：我是少慧、劣慧、卑慧、弱慧。你是大慧、廣慧、喜慧、速慧、利慧、透慧。"廣"說的是大地。世尊具足如大地般廣大、廣闊的智慧。 "請說法使我了知"："法"：初善、中善、后善，有義、有文、完整圓滿、清凈梵行，四念住...涅槃和趣向涅槃之道，請說、告知、演說、施設、建立、開顯、分別、顯明、宣說。"使我了知"：使我知道、瞭解、通曉、認識、通達、獲得、觸證、證悟。 "於此舍離生與老"：就在此處對生老死的舍離、止息、捨棄、平息、不死、涅槃。所以那婆羅門說： "世尊超越諸欲而行，如具威光日照大地； 對我少慧者，廣慧者，請說法使我了知； 於此舍離生與老。

67.

Kāmesuvinaya gedhaṃ, [jatukaṇṇīti bhagavā]

Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcanaṃ.

Kāmesu vinaya gedhanti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Gedhanti gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Kāmesu vinaya gedhanti kāmesu gedhaṃ vinaya paṭivinaya pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – kāmesu vinaya gedhaṃ. Jatukaṇṇīti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – jatukaṇṇīti bhagavā.

Nekkhammaṃ daṭṭhu khematoti. Nekkhammanti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ sīlesu paripūrakāritaṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satisampajaññaṃ cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ khemato tāṇato leṇato saraṇato saraṇībhūtato abhayato accutato amatato nibbānato daṭṭhuṃ passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – nekkhammaṃ daṭṭhu khemato.

Uggahitaṃ nirattaṃ vāti. Uggahitanti taṇhāvasena diṭṭhivasena gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ. Nirattaṃ vāti nirattaṃ vā muñcitabbaṃ vijahitabbaṃ vinoditabbaṃ byantīkātabbaṃ anabhāvaṃ gametabbanti – uggahitaṃ nirattaṃ vā.

Mā te vijjittha kiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ [ime kiñcanā (ka.)] tuyhaṃ mā vijjittha mā pavijjittha mā saṃvijjittha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – mā te vijjittha kiñcanaṃ. Tenāha bhagavā –

『『Kāmesu vinaya gedhaṃ, [jatukaṇṇīti bhagavā]

Nekkhammaṃ daṭṭhu khemato;

Uggahitaṃ nirattaṃ vā, mā te vijjittha kiñcana』』nti.

以下是完整的簡體中文直譯： 67\ "調伏對諸欲的貪求，[世尊對阇都乾耳說] 見出離為安穩； 所執取或當捨棄，愿你無一物存在。" "調伏對諸欲的貪求"："欲"總括有兩種欲 - 事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。"貪求"：貪求說的是渴愛。即貪、染著...貪婪、貪慾、不善根。"調伏對諸欲的貪求"：對諸欲的貪求要調伏、制服、舍斷、驅除、滅除、令不存在。"阇都乾耳"：世尊以姓氏稱呼那婆羅門。"世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。 "見出離為安穩"："出離"：正確的行道、隨順的行道、不違逆的行道、相應的行道、法隨法的行道、戒的圓滿、根門的守護、飲食知量、警寤的實踐、正知正念、四念住、四正勤、四神足、五根、五力、七覺支、八支聖道、涅槃和趣向涅槃之道，見、看見、權衡、判斷、明瞭、明顯地了知為安穩、保護、庇護、歸依、成為歸依、無畏、不死、甘露

68.

Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Yaṃ pubbe taṃ visosehīti atīte saṅkhāre ārabbha ye kilesā uppajjeyyuṃ te kilese sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi. Atha vā, ye atītā kammābhisaṅkhārā avipakkavipākā te kammābhisaṅkhāre sosehi visosehi sukkhāpehi visukkhāpehi abījaṃ [avījaṃ (syā.)] karohi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – evampi yaṃ pubbe taṃ visosehi.

Pacchā te māhu kiñcananti pacchā vuccati anāgate saṅkhāre ārabbha rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ. Idaṃ kiñcanaṃ tuyhaṃ mā ahu mā ahosi mā janesi [mā janehi (syā.) tathāvasesesu dvīsu padesupi] mā sañjanesi mābhinibbattesi pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – pacchā te māhu kiñcanaṃ.

Majjhe ce no gahessasīti majjhe vuccati paccuppannaṃ rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Paccuppanne saṅkhāre taṇhāvasena diṭṭhivasena na gahessasi na taṇhissasi na parāmasissasi na nandissasi nābhinandissasi na ajjhosissasi. Abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahissasi vinodessasi byantīkarissasi anabhāvaṃ gamessasīti – majjhe ce no gahessasi.

Upasanto carissasīti rāgassa upasamitattā upasanto carissasi, dosassa…pe… sabbākusalābhisaṅkhārānaṃ santattā samitattā upasamitattā vūpasamitattā nijjhātattā nibbutattā vigatattā paṭippassaddhattā santo upasanto vūpasanto nibbuto paṭippassaddho carissasi viharissasi iriyissasi vattissasi pālessasi yapessasi yāpessasīti – upasanto carissasi. Tenāha bhagavā –

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

Majjhe ce no gahessasi, upasanto carissasī』』ti.

以下是完整的簡體中文直譯： 68\ "過去的應使之乾枯，後來愿你無一物； 若不執取現在的，你將寂靜而行。" "過去的應使之乾枯"：對過去諸行而生起的煩惱，應使那些煩惱乾燥、枯

69.

Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje.

Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇāti. Sabbasoti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ sabbasoti. Nāmanti cattāro arūpino khandhā. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇāti sabbaso nāmarūpasmiṃ vītagedhassa vigatagedhassa cattagedhassa vantagedhassa muttagedhassa pahīnagedhassa paṭinissaṭṭhagedhassa vītarāgassa vigatarāgassa cattarāgassa vantarāgassa muttarāgassa pahīnarāgassa paṭinissaṭṭharāgassāti – sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇa.

Āsavāssa na vijjantīti. Āsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Assāti arahato khīṇāsavassa. Na vijjantīti ime āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – āsavāssa na vijjanti.

Yehi maccuvasaṃ vajeti yehi āsavehi maccuno vā vasaṃ gaccheyya, maraṇassa vā vasaṃ gaccheyya, mārapakkhassa vā vasaṃ gaccheyya; te āsavā tassa natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yehi maccuvasaṃ vaje. Tenāha bhagavā –

『『Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje』』ti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Jatukaṇṇimāṇavapucchāniddeso ekādasamo.

1. Bhadrāvudhamāṇavapucchāniddeso

以下是完整的簡體中文直譯： 69\ "婆羅門，對一切名色， 離貪求者無諸漏，以此不隨死魔力。" "婆羅門，對一切名色離貪求者"："一切"：以一切、全部、所有方式、完全、無餘、無遺，這是說盡一切的語詞。"名"：四無色蘊。"色"：四大種及四大種所造色。"貪求"說的是渴愛。即貪、染著...貪婪、貪慾、不善根。"婆羅門，對一切名色離貪求者"：對一切名色離貪求、無貪求、舍貪求、吐貪求、解脫貪求、斷貪求、離系貪求，離貪、無貪、舍貪、吐貪、解脫貪、斷貪、離系貪者。 "他無諸漏"："漏"：四漏 - 欲漏、有漏、見漏、無明漏。"他"：阿羅漢、漏盡者。"無"：這些漏對他不存在、不有、不出現、不可得，已斷、已斷盡、已止息、已平息、不能再生、已為智火所燒。 "以此不隨死魔力"：以這些漏而隨死的力量，或隨死亡的力量，或隨魔黨的力量；這些漏對他不存在、不有、不出現、不可得，已斷、已斷盡、已止息、已平息、不能再生、已為智火所燒。所以世尊說： "婆羅門，對一切名色， 離貪求者無諸漏，以此不隨死魔力。" 隨著偈頌的結束...大德世尊是我的導師，我是聲聞。 對阇都乾耳學童問記別的第十一章。 12. 對跋陀羅伍陀學童問記別

70.

Okañjahaṃtaṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]

Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti[apagamissanti (ka.)]ito.

Okañjahaṃ taṇhacchidaṃ anejanti. Okañjahanti rūpadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā [upayupādānā (ka.)] cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho. Vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā yo chando yo rāgo yā nandī yā taṇhā ye upāyupādānā cetaso adhiṭṭhānābhinivesānusayā, te buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho okañjaho.

Taṇhacchidanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Sā taṇhā buddhassa bhagavato chinnā ucchinnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. Tasmā buddho taṇhacchido. Anejoti ejā vuccati taṇhā. Yo rāgo sārāgo …pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo bhagavā lābhepi na iñjati, alābhepi na iñjati, yasepi na iñjati, ayasepi na iñjati, pasaṃsāyapi na iñjati, nindāyapi na iñjati, sukhepi na iñjati, dukkhepi na iñjati na calati na vedhati na pavedhati na sampavedhatīti. Tasmā buddho anejoti – okañjahaṃ taṇhacchidaṃ anejaṃ. Iccāyasmā bhadrāvudhoti. Iccāti padasandhi…pe… āyasmāti, piyavacanaṃ…pe… bhadrāvudhoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā bhadrāvudho.

Nandiñjahaṃ oghatiṇṇaṃ vimuttanti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā nandī sā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho nandiñjaho. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo bhavoghaṃ tiṇṇo diṭṭhoghaṃ tiṇṇo avijjoghaṃ tiṇṇo sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto. So vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – nandiñjahaṃ oghatiṇṇaṃ. Vimuttanti bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ…pe… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ.

Kappañjahaṃ abhiyāce sumedhanti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Buddhassa bhagavato taṇhākappo pahīno diṭṭhikappo paṭinissaṭṭho. Taṇhākappassa pahīnattā diṭṭhikappassa paṭinissaṭṭhattā tasmā buddho kappañjaho . Abhiyāceti yācāmi abhiyācāmi ajjhesāmi sādiyāmi patthayāmi pihayāmi jappāmi abhijappāmi. Sumedhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhoti – kappañjahaṃ abhiyāce sumedhaṃ.

以下是完整的簡體中文直譯： 70\ "舍住處、斷愛、無動搖，[如是具壽跋陀羅伍陀說] 舍喜樂、渡暴流、解脫； 善慧者舍執著，我祈請，聞已他們將從此離去。" "舍住處、斷愛、無動搖"："舍住處"：對色界的欲求、貪染、喜樂、渴愛、依著、取著、心的執持、執著、隨眠，這些對佛世尊已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是舍住處者。對受界...想界...行界...識界的欲求、貪染、喜樂、渴愛、依著、取著、心的執持、執著、隨眠，這些對佛世尊已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是舍住處者。 "斷愛"："愛"：色愛...法愛。那愛對佛世尊已斷、已斷盡、已止息、已平息、不能再生、已為智火所燒。因此佛是斷愛者。"無動搖"："動搖"說的是渴愛。即貪、染著...貪婪、貪慾、不善根。那動搖渴愛對佛世尊已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是無動搖者。因動搖已斷故，世尊對得不動搖、對失不動搖、對名聲不動搖、對惡名不動搖、對贊不動搖、對毀不動搖、對樂不動搖、對苦不動搖，不震、不動、不搖、不顫。因此佛是無動搖者。"如是具壽跋陀羅伍陀"："如是"是句子連線..."具壽"是親愛語...跋陀羅伍陀是那婆羅門的名字...稱呼。 "舍喜樂、渡暴流、解脫"："喜樂"說的是渴愛。即貪、染著...貪婪、貪慾、不善根。那喜樂、那渴愛對佛世尊已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是舍喜樂者。"渡暴流"：世尊已渡欲流、已渡有流、已渡見流、已渡無明流，已渡一切輪迴道、已度、已度過、已超越、已越過、已度脫。他已住［梵行］、已行［道］...對他無再有生死輪迴。"解脫"：世尊的心從貪已解脫、已完全解脫、已善解脫，從嗔的心...從癡的心...從一切不善行的心已解脫、已完全解脫、已善解脫。 "善慧者舍執著，我祈請"："執著"：有兩種執著 - 渴愛執著和見執著...這是渴愛執著...這是見執著。佛世尊已斷渴愛執著，已舍離見執著。因已斷渴愛執著、已舍離見執著，因此佛是舍執著者。"祈請"：我請求、懇請、祈求、願望、希望、渴望、祈願、懇願。"善慧"說的是智慧。即慧、了知...無癡、擇法、正見。世尊具足、成就、達到、完全達到、得到、完全得到、具有這慧、智慧。因此佛是善慧者。

Sutvāna nāgassa apanamissanti itoti. Nāgassāti nāgo. Bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na gacchatīti nāgo. Sutvāna nāgassa apanamissanti itoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvā ito apanamissanti vajissanti pakkamissanti disāvidisaṃ gamissantīti – sutvāna nāgassa apanamissanti ito. Tenāha so brāhmaṇo –

『『Okañjahaṃ taṇhacchidaṃ anejaṃ, [iccāyasmā bhadrāvudho]

Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito』』ti.

71.

Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo.

Nānājanā janapadehi saṅgatāti. Nānājanāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janapadehi saṅgatāti aṅgā ca magadhā ca kaliṅgā ca kāsiyā ca kosalā ca vajjiyā ca mallā ca cetiyamhā ca [cetiyamhā ca sāgaramhā ca (syā.)] vaṃsā ca kurumhā ca pañcālā ca macchā ca surasenā ca assakā ca avantiyā ca yonā [yonakā (ka.) mahāni. 55] ca kambojā ca. Saṅgatāti saṅgatā samāgatā samohitā sannipatitāti – nānājanā janapadehi saṅgatā.

Tava vīra vākyaṃ abhikaṅkhamānāti. Vīrāti vīro. Bhagavā vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, vigatalomahaṃsotipi vīro.

Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, vīro tādi pavuccate tathattāti.

Tavavīra vākyaṃ abhikaṅkhamānāti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ. Abhikaṅkhamānāti abhikaṅkhamānā icchamānā sādiyamānā patthayamānā pihayamānā abhijappamānāti – tava vīra vākyaṃ abhikaṅkhamānā.

Tesaṃ tuvaṃ sādhu viyākarohīti. Tesanti tesaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Tuvanti bhagavantaṃ bhaṇati. Sādhu viyākarohīti sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – tesaṃ tuvaṃ sādhu viyākarohi.

Tathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo –

『『Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo』』ti.

以下是完整的簡體中文直譯： "聞那伽已他們將從此離去"："那伽"：那伽。世尊不造惡故為那伽，不去故為那伽，不來故為那伽...如是世尊不去故為那伽。"聞那伽已他們將從此離去"：聞、聽聞、領受、記住、觀察了你的言語、話語、教說、教導、教誡后，他們將從此離去、離開、遠離、往諸方去。所以那婆羅門說： "舍住處、斷愛、無動搖，[如是具壽跋陀羅伍陀說] 舍喜樂、渡暴流、解脫； 善慧者舍執著，我祈請，聞已他們將從此離去。" 71\ "從諸國土來集的種種人，期待著你英雄的言語； 請你善為他們解說，因為你已了知此法。" "從諸國土來集的種種人"："種種人"：剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天人、人類。"從諸國土來集"：從鴦伽國、摩揭陀國、迦陵伽國、迦尸國、拘薩羅國、跋耆國、末羅國、支提國、奔沙國、拘樓國、般遮羅國、婆蹉國、蘇羅先那國、阿說迦國、阿般提國、約那國、甘菩阇國。"來集"：聚集、會集、彙集、集會。 "期待著你英雄的言語"："英雄"：英雄。世尊有勇氣故為英雄，能故為英雄，強故為英雄，具能故為英雄，離恐懼故為英雄。 "於此遠離一切惡， 超越地獄苦有勇， 他有勇氣有精進， 如是稱為英雄者。" "期待著你英雄的言語"：你的言語、話語、教說、教導、教誡。"期待著"：期待、願望、歡喜、希望、渴望、熱切期待。 "請你善為他們解說"："他們"：那些剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天人、人類。"你"：稱呼世尊。"善為解說"：請善為說明、演說、施設、建立、開顯、分別、顯明、宣說。 "因為你已了知此法"：因為你已知道、權衡、判斷、明瞭、明顯了知此法。所以那婆羅門說： "從諸國土來集的種種人，期待著你英雄的言語； 請你善為他們解說，因為你已了知此法。"

72.

Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantuṃ.

Ādānataṇhaṃ vinayetha sabbanti ādānataṇhaṃ vuccati rūpataṇhā…pe… ādānataṇhāti kiṃkāraṇā vuccati ādānataṇhā? Tāya taṇhāya rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Taṃkāraṇā vuccati ādānataṇhā. Ādānataṇhaṃ vinayetha sabbanti sabbaṃ ādānataṇhaṃ vinayeyya paṭivinayeyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – ādānataṇhaṃ vinayetha sabbaṃ. Bhadrāvudhāti bhagavāti. Bhadrāvudhāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – bhadrāvudhāti bhagavā.

Uddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpimajjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe.

Yaṃ yañhi lokasmimupādiyantīti yaṃ yaṃ rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Lokasminti apāyaloke…pe… āyatanaloketi – yaṃ yañhi lokasmimupādiyanti.

Teneva māro anveti jantunti teneva kammābhisaṅkhāravasena paṭisandhiko khandhamāro dhātumāro āyatanamāro gatimāro upapattimāro paṭisandhimāro bhavamāro saṃsāramāro vaṭṭamāro anveti anugacchati anvāyiko hoti. Jantunti sattaṃ janaṃ naraṃ māṇavaṃ [mānavaṃ (syā.)] posaṃ puggalaṃ jīvaṃ jāguṃ jantuṃ indaguṃ manujanti – teneva māro anveti jantuṃ. Tenāha bhagavā –

『『Ādānataṇhaṃ vinayetha sabbaṃ, [bhadrāvudhāti bhagavā]

Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantu』』nti.

以下是完整的簡體中文直譯： 72\ "應調伏一切取著渴愛，[世尊對跋陀羅伍陀說] 上方下方及橫方中間； 因為他們在世間執取什麼，魔就以此跟隨眾生。" "應調伏一切取著渴愛"：取著渴愛說的是色愛...為什麼稱為取著渴愛？因為以那渴愛而取著、執取、執持、執著、住著於色。對受...想...行...識...趣處...投生...結生...有...輪迴...輪轉而取著、執取、執持、執著、住著。因此稱為取著渴愛。"應調伏一切取著渴愛"：應調伏、制服、舍斷、驅除、滅除、令不存在一切取著渴愛。"跋陀羅伍陀"：世尊以名字稱呼那婆羅門。"世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。 "上方下方及橫方中間"："上方"：未來；"下方"：過去；"橫方中間"：現在。"上方"：天界；"下方"：地獄界；"橫方中間"：人界。或者，"上方"：善法；"下方"：不善法；"橫方中間"：無記法。"上方"：無色界；"下方"：欲界；"橫方中間"：色界。"上方"：樂受；"下方"：苦受；"橫方中間"：不苦不樂受。"上方"：足底以上；"下方"：發頂以下；"橫方中間"：中間。 "因為他們在世間執取什麼"：執取、執著、執持、執著、住著于任何色、受、想、行、識。"在世間"：在惡趣界...處界。 "魔就以此跟隨眾生"：以那業行力而結生的蘊魔、界魔、處魔、趣魔、生魔、結生魔、有魔、輪迴魔、輪轉魔跟隨、隨行、作隨從。"眾生"：生命、人、男子、人類、補特伽羅、命者、生者、眾生、人。所以世尊說： "應調伏一切取著渴愛，[世尊對跋陀羅伍陀說] 上方下方及橫方中間； 因為他們在世間執取什麼，魔就以此跟隨眾

73.

Tasmāpajānaṃ na upādiyetha,bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visattaṃ.

Tasmā pajānaṃ na upādiyethāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā, etaṃ ādīnavaṃ sampassamāno ādānataṇhāyāti – tasmā. Pajānanti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto 『『sabbe saṅkhārā aniccā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti jānanto pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na upādiyethāti rūpaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyya; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ … upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ nādiyeyya na upādiyeyya na gaṇheyya na parāmaseyya nābhiniviseyyāti – tasmā pajānaṃ na upādiyetha.

Bhikkhusato kiñcanaṃ sabbaloketi. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – bhikkhu sato. Kiñcananti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloketi – bhikkhu sato kiñcanaṃ sabbaloke.

Ādānasatte iti pekkhamānoti ādānasattā vuccanti ye rūpaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… gatiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāraṃ… vaṭṭaṃ ādiyanti upādiyanti gaṇhanti parāmasanti abhinivisanti. Itīti padasandhi…pe… padānupubbatāpetaṃ itīti. Pekkhamānoti pekkhamāno dakkhamāno dissamāno passamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādānasatte iti pekkhamāno.

Pajaṃ imaṃ maccudheyye visattanti. Pajāti sattādhivacanaṃ maccudheyyā vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhā. Yathā bhittikhile vā nāgadante vā bhaṇḍaṃ sattaṃ visattaṃ āsattaṃ laggaṃ laggitaṃ palibuddhaṃ, evameva pajā maccudheyye māradheyye maraṇadheyye sattā visattā āsattā laggā laggitā palibuddhāti – pajaṃ imaṃ maccudheyye visattaṃ. Tenāha bhagavā –

『『Tasmā pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visatta』』nti.

Saha gāthāpariyosānā…pe… satthā me bhante bhagavā, sāvakohamasmīti.

Bhadrāvudhamāṇavapucchāniddeso dvādasamo.

1. Udayamāṇavapucchāniddeso

以下是完整的簡體中文直譯： 73\ "因此比丘了知后，不應在一切世間執取任何物； 如是觀察執著的眾生，此眾生縛著于死魔境。" "因此了知后不應執取"："因此"：因此、因那原因、因那緣由、因那因緣、因那根據，見到這執著渴愛的過患。"了知"：知道、了知、理解、認識、通達、洞察"一切行無常"...乃至..."任何集法都是滅法"而知道、了知、理解、認識、通達、洞察。"不應執取"：不應取著、執取、執持、執著、住著於色；不應取著、執取、執持、執著、住著于受...想...行...識...趣處...投生...結生...有...輪迴...輪轉。 "正念比丘於一切世間任何物"："比丘"：凡夫善人比丘或有學比丘。"正念"：因四個原因而有正念 - 修習身隨觀念處而有正念...乃至...這稱為正念。"任何物"：任何色、受、想、行、識。"一切世間"：一切惡趣世間、一切人世間、一切天世間、一切蘊世間、一切界世間、一切處世間。 "如是觀察執著的眾生"："執著的眾生"說的是那些執取、執著、執持、執著、住著於色的眾生；執取、執著、執持、執著、住著于受...想...行...識...趣處...投生...結生...有...輪迴...輪轉的眾生。"如是"是句子連線...這是詞序。"觀察"：觀察、看見、看到、見到、注視、省察、審察。 "此眾生縛著于死魔境"："眾生"是對有情的稱呼。"死魔境"說的是煩惱、諸蘊和諸行。眾生在死魔境、魔境、死亡境中執著、縛著、粘著、系著、障著。如物品在墻釘或象牙釘上執著、縛著、粘著、系著、障著，同樣地眾生在死魔境、魔境、死亡境中執著、縛著、粘著、系著、障著。所以世尊說： "因此比丘了知后，不應在一切世間執取任何物； 如是觀察執著的眾生，此眾生縛著于死魔境。" 隨著偈頌的結束...大德世尊是我的導師，我是聲聞。 對跋陀羅伍陀學童問記別的第十二章。 13. 對郁陀耶學童問記別

74.

Jhāyiṃvirajamāsīnaṃ, [iccāyasmā udayo]

Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi[saṃbrūhi (syā.)], avijjāya pabhedanaṃ.

Jhāyiṃ virajamāsīnanti. Jhāyinti jhāyī bhagavā. Paṭhamenapi jhānena jhāyī, dutiyenapi jhānena jhāyī, tatiyenapi jhānena jhāyī, catutthenapi jhānena jhāyī, savitakkasavicārenapi jhānena jhāyī, avitakkavicāramattenapi jhānena jhāyī, avitakkaavicārenapi jhānena jhāyī, sappītikenapi jhānena jhāyī, nippītikenapi jhānena jhāyī, sātasahagatenapi jhānena jhāyī, upekkhāsahagatenapi jhānena jhāyī, suññatenapi jhānena jhāyī, animittenapi jhānena jhāyī, appaṇihitenapi jhānena jhāyī, lokiyenapi jhānena jhāyī, lokuttarenapi jhānena jhāyī jhānarato ekattamanuyutto sadatthagarukoti – jhāyiṃ. Virajanti rāgo rajo, doso rajo, moho rajo, kodho rajo, upanāho rajo…pe… sabbākusalābhisaṅkhārā rajā. Te rajā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho arajo virajo nirajo rajāpagato rajavippahīno rajavippayutto sabbarajavītivatto.

Rāgo rajo na ca pana reṇu vuccati,

Rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā [paṭivinoditvā (ka.) mahāni. 209] cakkhumā, tasmā jino vigatarajoti vuccati.

Doso rajo na ca pana reṇu vuccati, dosassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccati.

Moho rajo na ca pana reṇu vuccati, mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā cakkhumā, tasmā jino vigatarajoti vuccatīti. –

Virajaṃ …pe….

Āsīnanti nisinno bhagavā pāsāṇake cetiyeti – āsīno.

Nagassa [nagarassa (ka.)] passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

Evampi bhagavā āsīno. Atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti. Evampi bhagavā āsīnoti – jhāyiṃ virajamāsīnaṃ .

Iccāyasmā udayoti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… udayoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā udayo.

Katakiccaṃ anāsavanti buddhassa bhagavato kiccākiccaṃ karaṇīyākaraṇīyaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Tasmā buddho katakicco.

Yassa ca visatā [yassa paripatā (syā.) passa mahāni. 202] natthi, chinnasotassa bhikkhuno;

Kiccākiccappahīnassa, pariḷāho na vijjatīti.

Katakiccaṃ anāsavanti. Āsavāti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavoti – katakiccaṃ anāsavaṃ.

以下是完整的簡體中文直譯： 74\ "對禪修、離塵、安坐者，[如是具壽郁陀耶說] 已做所作、無漏者； 已度一切法者，我帶著問題而來； 請說明由智解脫，破除無明。" "對禪修、離塵、安坐者"："禪修"：世尊是禪修者。以初禪而禪修，以第二禪而禪修，以第三禪而禪修，以第四禪而禪修，以有尋有伺禪而禪修，以無尋唯伺禪而禪修，以無尋無伺禪而禪修，以有喜禪而禪修，以無喜禪而禪修，以樂俱禪而禪修，以舍俱禪而禪修，以空禪而禪修，以無相禪而禪修，以無愿禪而禪修，以世間禪而禪修，以出世間禪而禪修，樂於禪修，專注一境，重視自利。 "離塵"：貪是塵，嗔是塵，癡是塵，忿是塵，恨是塵...一切不善行是塵。這些塵對佛世尊已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是無塵、離塵、清凈、離塵者、斷塵者、離繫於塵者、超越一切塵者。 "貪是塵，但不說是微塵， '塵'是貪的同義語； 具眼者已斷此塵，因此勝者稱為離塵。 嗔是塵，但不說是微塵， '塵'是嗔的同義語； 具眼者已斷此塵，因此勝者稱為離塵。 癡是塵，但不說是微塵， '塵'是癡的同義語； 具眼者已斷此塵，因此勝者稱為離塵。" "安坐"：世尊坐于石塔廟。 "坐于山邊的牟尼， 已度苦的彼岸者； 三明弟子侍奉他， 他們已離死亡者。" 如是世尊安坐。或者，世尊因一切熱望已息故安坐，已住［梵行］，已行［道］...對他無再有生死輪迴。如是世尊安坐。 "如是具壽郁陀耶"："如是"是句子連線..."具壽"是親愛語...郁陀耶是那婆羅門的名字...稱呼。 "已做所作、無漏"：佛世尊的所作未作、應作不應作已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是已做所作者。 "對已斷流的比丘， 無有煩惱遍行者； 已斷所作未作者， 不存在諸熱惱。" "已做所作、無漏"："漏"：四漏 - 欲漏、有漏、見漏、無明漏。這些漏對佛世尊已斷、根除、如斷多羅樹成為無有、令不存在、未來不再生起。因此佛是無漏者。

Pāraguṃ sabbadhammānanti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū. Abhiññāpāragū sabbadhammānaṃ, pariññāpāragū sabbadukkhānaṃ, pahānapāragū sabbakilesānaṃ, bhāvanāpāragū catunnaṃ maggānaṃ, sacchikiriyāpāragū nirodhassa, samāpattipāragū sabbasamāpattīnaṃ. So vasippatto pāramippatto ariyasmiṃ sīlasmiṃ; vasippatto pāramippatto ariyasmiṃ samādhismiṃ; vasippatto pāramippatto ariyāya paññāya; vasippatto pāramippatto ariyāya vimuttiyā. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāraguṃ sabbadhammānaṃ.

Atthi pañhena āgamanti pañhena atthiko āgatomhi, pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ atthīti, evampi atthi pañhena āgamaṃ. Atha vā, pañhāgamo tuyhaṃ atthi, tvampi pahu tvamasi alamatto mayā pucchitaṃ kathetuṃ visajjetuṃ, vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

Aññāvimokkhaṃ pabrūhīti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññāvimokkhaṃ pabrūhi.

Avijjāyapabhedananti avijjāya bhedanaṃ pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhaṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha so brāhmaṇo –

『『Jhāyiṃ virajamāsīnaṃ, [iccāyasmā udayo]

Katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi, avijjāya pabhedana』』nti.

以下是完整的簡體中文直譯： "已度一切法者"：世尊是一切法的通智達彼岸者、遍知達彼岸者、斷除達彼岸者、修習達彼岸者、證悟達彼岸者、定證達彼岸者。是一切法的通智達彼岸者，一切苦的遍知達彼岸者，一切煩惱的斷除達彼岸者，四聖道的修習達彼岸者，滅的證悟達彼岸者，一切定的定證達彼岸者。他在聖戒中達自在達究竟；在聖定中達自在達究竟；在聖慧中達自在達究竟；在聖解脫中達自在達究竟。他已達彼岸、到達彼岸、到達邊際、達到邊際、到達終點、達到終點、到達邊界、達到邊界、到達終結、達到終結、到達庇護所、達到庇護所、到達歸依、達到歸依、到達無畏、達到無畏、到達不死、達到不死、到達涅槃、達到涅槃。他已住［梵行］、已行［道］...對他無再有生死輪迴。 "我帶著問題而來"：我帶著問題而來，我想要請問而來，我想要聽聞而來，如是"我帶著問題而來"。或者，對於想請問者、欲請問者、欲聽聞者，有來、接近、親近、侍奉，如是"我帶著問題而來"。或者，你有回答問題的能力，你能夠、你有能力回答、解釋我所問的，請擔此重任，如是"我帶著問題而來"。 "請說明由智解脫"："由智解脫"說的是阿羅漢解脫。請說明、宣說、演說、施設、建立、開顯、分別、顯明、宣說阿羅漢解脫。 "破除無明"：對無明的破壞、破除、斷除、止息、舍離、平息、不死、涅槃。所以那婆羅門說： "對禪修、離塵、安坐者，[如是具壽郁陀耶說] 已做所作、無漏者； 已度一切法者，我帶著問題而來； 請說明由智解脫，破除無明。

75.

Pahānaṃkāmacchandānaṃ, [udayāti bhagavā]

Domanassāna cūbhayaṃ;

Thinassa[thīnassa (syā.)]ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

Pahānaṃ kāmacchandānanti. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasineho kāmapipāsā kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ kāmacchandanīvaraṇaṃ. Pahānaṃ kāmacchandānanti kāmacchandānaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – pahānaṃ kāmacchandānaṃ. Udayāti bhagavāti. Udayāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – udayāti bhagavā.

Domanassāna cūbhayanti. Domanassāti yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā. Domanassāna cūbhayanti kāmacchandassa ca domanassassa ca ubhinnaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – domanassāna cūbhayaṃ.

Thinassa ca panūdananti. Thinanti yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnā līyanā līyitattaṃ thinaṃ thiyanā [thīnaṃ thīyanā (syā.)] thiyitattaṃ cittassa. Panūdananti thinassa ca panūdanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – thinassa ca panūdanaṃ.

Kukkuccānaṃ nivāraṇanti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ. Akappiye kappiyasaññitā, kappiye akappiyasaññitā…pe… avajje vajjasaññitā, vajje avajjasaññitā. Yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho, idaṃ vuccati kukkuccaṃ. Api ca, dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho – katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? 『『Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita』』nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho . 『『Kataṃ me vacīduccaritaṃ, akataṃ me vacīsucarita』』nti…pe… 『『kataṃ me manoduccaritaṃ, akataṃ me manosucarita』』nti…pe… 『『kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī』』ti…pe… 『『kataṃ me adinnādānaṃ, akatā me adinnādānā veramaṇī』』ti…pe… 『『kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī』』ti…pe… 『『kato me musāvādo, akatā me musāvādā veramaṇī』』ti…pe… 『『katā me pisuṇā vācā [pisuṇavācā (ka.)], akatā me pisuṇāya vācāya veramaṇī』』ti…pe… 『『katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī』』ti…pe… 『『kato me samphappalāpo, akatā me samphappalāpā veramaṇī』』ti…pe… 『『katā me abhijjhā, akatā me anabhijjhā』』ti…pe… 『『kato me byāpādo, akato me abyāpādo』』ti…pe… 『『katā me micchādiṭṭhi, akatā me sammādiṭṭhī』』ti , uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

以下是完整的簡體中文直譯： 75\ "斷除諸欲貪，[世尊對郁陀耶說] 以及兩種憂； 驅除昏沉，防止後悔。" "斷除諸欲貪"："貪"：即對諸欲的欲貪、欲染、欲喜、欲愛、欲戀、欲渴、欲熱惱、欲迷醉、欲執著、欲暴流、欲軛、欲取、欲貪蓋。"斷除諸欲貪"：對諸欲貪的斷除、止息、舍離、平息、不死、涅槃。"世尊對郁陀耶"："郁陀耶"：世尊以名字稱呼那婆羅門。"世尊"：這是尊敬的稱呼...是真實的施設，即"世尊"。 "以及兩種憂"："憂"：即心的不適、心苦、心觸所生的不適苦受，心觸所生的不適苦受。"以及兩種憂"：對欲貪和憂兩者的斷除、止息、舍離、平息、不死、涅槃。 "驅除昏沉"："昏沉"：即心的不適業性、不堪任性、沉沒、消沉、萎靡、退縮、退縮性、昏沉、昏沉性、昏沉狀態。"驅除"：對昏沉的驅除、斷除、止息、舍離、平息、不死、涅槃。 "防止後悔"："後悔"：手的後悔是後悔，腳的後悔是後悔，手腳的後悔是後悔。對不適當認為適當，對適當認為不適當...對無過認為有過，對有過認為無過。像這樣的後悔、後悔性、後悔狀態、心的追悔、意的混亂，這稱為後悔。此外，因兩種原因生起後悔、心的追悔、意的混亂 - 因已作和未作。如何因已作和未作而生起後悔、心的追悔、意的混亂？"我作了身惡行，未作身善行"而生起後悔、心的追悔、意的混亂。"我作了語惡行，未作語善行"...乃至..."我作了意惡行，未作意善行"...乃至..."我作了殺生，未作離殺生"...乃至..."我作了不與取，未作離不與取"...乃至..."我作了欲邪行，未作離欲邪行"...乃至..."我作了妄語，未作離妄語"...乃至..."我說了離間語，未作離離間語"...乃至..."我說了粗惡語，未作離粗惡語"...乃至..."我說了雜穢語，未作離雜穢語"...乃至..."我有貪，未有無貪"...乃至..."我有嗔，未有無嗔"...乃至..."我有邪見，未有正見"，生起後悔、心的追悔、意的混亂。如是因已作和未作而生起後悔、心的追悔、意的混亂。

Atha vā, 『『sīlesumhi aparipūrakārī』』ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; 『『indriyesumhi aguttadvāro』』ti…pe… 『『bhojane amattaññumhī』』ti… 『『jāgariyaṃ ananuyuttomhī』』ti… 『『na satisampajaññena samannāgatomhī』』ti… 『『abhāvitā me cattāro satipaṭṭhānāti, cattāro sammappadhānāti cattāro iddhipādāti, pañcindriyānīti, pañca balānīti, satta bojjhaṅgāti, ariyo aṭṭhaṅgiko maggo』』ti… 『『dukkhaṃ me apariññātaṃ, samudayo me appahīno, maggo me abhāvito, nirodho me asacchikato』』ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho.

Kukkuccānaṃ nivāraṇanti kukkuccānaṃ āvaraṇaṃ nīvaraṇaṃ pahānaṃ upasamaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – kukkuccānaṃ nivāraṇaṃ. Tenāha bhagavā –

『『Pahānaṃ kāmacchandānaṃ, [udayāti bhagavā]

Domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇa』』nti.

76.

Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ.

Upekkhāsatisaṃsuddhanti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā [cittasamatho (syā.) mahāni. 207] cittappassaddhatā majjhattatā cittassa. Satīti yā catutthe jhāne upekkhaṃ ārabbha sati anussati…pe… sammāsati. Upekkhāsatisaṃsuddhanti catutthe jhāne upekkhā ca sati ca suddhā honti visuddhā saṃsuddhā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattāti – upekkhāsatisaṃsuddhaṃ.

Dhammatakkapurejavanti dhammatakko vuccati sammāsaṅkappo. So ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti, evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati sammādiṭṭhi. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti , evampi dhammatakkapurejavaṃ. Atha vā, dhammatakko vuccati catunnaṃ maggānaṃ pubbabhāgavipassanā. Sā ādito hoti, purato hoti, pubbaṅgamo hoti aññāvimokkhassāti – evampi dhammatakkapurejavaṃ.

Aññāvimokkhaṃ pabrūmīti aññāvimokkho vuccati arahattavimokkho. Arahattavimokkhaṃ pabrūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – aññāvimokkhaṃ pabrūmi.

Avijjāya pabhedananti. Avijjāti dukkhe aññāṇaṃ…pe… avijjā moho akusalamūlaṃ. Pabhedananti avijjāya pabhedanaṃ pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – avijjāya pabhedanaṃ. Tenāha bhagavā –

『『Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedana』』nti.

以下是完整的簡體中文直譯： 或者，"我在諸戒中未圓滿行持"而生起後悔、心的追悔、意的混亂；"我在諸根門未守護"...乃至..."我在飲食不知節量"..."我不修習覺醒"..."我不具足正念正知"..."我未修習四念處、四正勤、四神足、五根、五力、七覺支、八支聖道"..."我未遍知苦、未斷集、未修道、未證滅"而生起後悔、心的追悔、意的混亂。 "防止後悔"：對後悔的遮蔽、防護、斷除、止息、平息、舍離、平靜、不死、涅槃。所以世尊說： "斷除諸欲貪，[世尊對郁陀耶說] 以及兩種憂； 驅除昏沉，防止後悔。" 76\ "舍念清凈，以法尋為先導； 我說由智解脫，破除無明。" "舍念清凈"："舍"：即在第四禪中的舍、舍性、等舍性、心平等性、心寂靜性、中舍性。"念"：即在第四禪中緣舍的念、隨念...乃至...正念。"舍念清凈"：即在第四禪中舍和念是清凈的、遍凈的、極凈的、遍潔凈的、無垢的、離隨煩惱的、柔軟的、適業的、住立的、達不動的。 "以法尋為先導"："法尋"說的是正思惟。它在前、在先、為先導于智解脫，如是"以法尋為先導"。或者，"法尋"說的是正見。它在前、在先、為先導于智解脫，如是"以法尋為先導"。或者，"法尋"說的是四道之前分觀。它在前、在先、為先導于智解脫，如是"以法尋為先導"。 "我說由智解脫"："由智解脫"說的是阿羅漢解脫。我說、宣說、演說、施設、建立、開顯、分別、顯明、宣說阿羅漢解脫。 "破除無明"："無明"：即對苦的無知...乃至...無明、癡、不善根。"破除"：對無明的破除、斷除、止息、舍離、平息、不死、涅槃。所以世尊說： "舍念清凈，以法尋為先導； 我說由智解脫，破除無明。"

77.

Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccati.

Kiṃsusaṃyojano lokoti lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso. Kena loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – kiṃsu saṃyojano loko.

Kiṃsu tassa vicāraṇanti kiṃsu tassa cāraṇaṃ vicāraṇaṃ paṭivicāraṇaṃ. Kena loko carati vicarati paṭivicaratīti – kiṃsu tassa vicāraṇaṃ. Kissassa vippahānena nibbānaṃ iti vuccatīti kissassa vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – kissassa vippahānena nibbānaṃ iti vuccati. Tenāha so brāhmaṇo –

『『Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccatī』』ti.

78.

Nandisaṃyojanoloko, vitakkassa vicāraṇā;

Taṇhāya vippahānena, nibbānaṃ iti vuccati.

Nandisaṃyojano lokoti nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, ayaṃ vuccati nandī. Yā nandī lokassa saṃyojanaṃ lagganaṃ bandhanaṃ upakkileso, imāya nandiyā loko yutto payutto āyutto samāyutto laggo laggito palibuddhoti – nandisaṃyojano loko.

Vitakkassa vicāraṇāti. Vitakkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko janapadavitakko , amarāvitakko, parānudayatāpaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, anavaññattipaṭisaṃyutto vitakko. Ime vuccanti nava vitakkā. Ime nava vitakkā lokassa cāraṇā vicāraṇā paṭivicāraṇā. Imehi navahi vitakkehi loko carati vicarati paṭivicaratīti – vitakkassa vicāraṇā.

Taṇhāya vippahānena nibbānaṃ iti vuccatīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhāya vippahānena nibbānaṃ iti vuccatīti taṇhāya vippahānena vūpasamena paṭinissaggena paṭippassaddhiyā nibbānaṃ iti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – taṇhāya vippahānena nibbānaṃ iti vuccati. Tenāha bhagavā –

『『Nandisaṃyojano loko, vitakkassa vicāraṇā;

Taṇhāya vippahānena, nibbānaṃ iti vuccatī』』ti.

79.

Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tava.

Kathaṃ satassa caratoti kathaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – kathaṃ satassa carato.

Viññāṇaṃuparujjhatīti viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhati.

Bhagavantaṃ puṭṭhumāgamāti buddhaṃ bhagavantaṃ puṭṭhuṃ pucchituṃ yācituṃ ajjhesituṃ pasādetuṃ āgamhā āgatamhā upāgatamhā sampattamhā, 『『tayā saddhiṃ samāgatamhā』』ti – bhagavantaṃ puṭṭhumāgamā.

Taṃ suṇoma vaco tavāti. Tanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ suṇoma uggaṇhāma dhārema upadhārema upalakkhemāti – taṃ suṇoma vaco tava. Tenāha so brāhmaṇo –

『『Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamā, taṃ suṇoma vaco tavā』』ti.

以下是完整的簡體中文直譯： 77\ "世間以何為結縛，什麼是它的遊行？ 由斷除什麼，而說為涅槃？" "世間以何為結縛"：即世間的結縛、粘著、束縛、隨煩惱。世間以什麼相應、系著、結合、相結合、粘著、執著、障礙 —— "世間以何為結縛"。 "什麼是它的遊行"：什麼是它的行、遊行、反覆遊行。世間以什麼而行、遊行、反覆遊行 —— "什麼是它的遊行"。"由斷除什麼而說為涅槃"：由斷除什麼、平息什麼、舍離什麼、止息什麼而說、宣說、談論、表述、闡明、稱說為涅槃 —— "由斷除什麼而說為涅槃"。所以那婆羅門說： "世間以何為結縛，什麼是它的遊行？ 由斷除什麼，而說為涅槃？" 78\ "世間以喜為結縛，尋為遊行； 由斷除愛，而說為涅槃。" "世間以喜為結縛"："喜"說的是渴愛。即貪、染著...乃至...貪婪、貪慾、不善根，這稱為喜。這喜是世間的結縛、粘著、束縛、隨煩惱，以這喜世間相應、系著、結合、相結合、粘著、執著、障礙。 "尋為遊行"："尋"：九種尋 —— 欲尋、嗔尋、害尋、親屬尋、國土尋、不死尋、與憐憫他人相應的尋、與利養恭敬名聞相應的尋、與不輕侮相應的尋。這些稱為九種尋。這九種尋是世間的行、遊行、反覆遊行。以這九種尋世間而行、遊行、反覆遊行。 "由斷除愛而說為涅槃"："愛"：色愛...乃至...法愛。"由斷除愛而說為涅槃"：由愛的斷除、平息、舍離、止息而說、宣說、談論、表述、闡明、稱說為涅槃。所以世尊說： "世間以喜為結縛，尋為遊行； 由斷除愛，而說為涅槃。" 79\ "如何正念而行，識得滅盡； 我來問世尊，愿聞您的話。" "如何正念而行"：如何正念、正知而行、住、動作、活動、護持、維持、存活。 "識得滅盡"：識滅、平息、消失、止息。 "我來問世尊"：我們來、已來、已到、已達、"已與您相會"，為問、詢問、請求、邀請、使凈信佛世尊。 "愿聞您的話"："那"：我們聽聞、領受、持守、注意、觀察您的言語、言說、教導、教誡、教導。所以那婆羅門說： "如何正念而行，識得滅盡； 我來問世尊，愿聞您的話。"

80.

Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhati.

Ajjhattañca bahiddhā ca vedanaṃ nābhinandatoti ajjhattaṃ vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti [na ajjhosāya tiṭṭhati (syā.)], abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattabahiddhā vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ajjhattaṃ samudayadhammānupassī vedanāsu vedanānupassī [idaṃ padaṃ natthi syā. potthake] viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; ajjhattaṃ vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattaṃ samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti; bahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… bahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā vayadhammānupassī vedanāsu vedanānupassī viharanto…pe… ajjhattabahiddhā samudayavayadhammānupassī vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi dvādasahi ākārehi vedanāsu vedanānupassī viharanto…pe… anabhāvaṃ gameti.

Atha vā, vedanaṃ aniccato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Vedanaṃ dukkhato rogato gaṇḍato sallato aghato ābādhato…pe… nissaraṇato passanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Imehi cattālīsāya [dvācattāḷīsāya (syā.)] ākārehi vedanāsu vedanānupassī viharanto vedanaṃ nābhinandati nābhivadati na ajjhoseti, abhinandanaṃ abhivadanaṃ ajjhosānaṃ gāhaṃ parāmāsaṃ abhinivesaṃ pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – ajjhattañca bahiddhā ca vedanaṃ nābhinandato.

Evaṃsatassa caratoti evaṃ satassa sampajānassa carato viharato iriyato vattayato pālayato yapayato yāpayatoti – evaṃ satassa carato.

80. 對於不喜樂內在和外在的感受的人， 如此具念而行者，他的識會滅盡。 "對於不喜樂內在和外在的感受"意為：當安住于對內在感受隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見；當安住于對外在感受隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見；當安住于對內外感受隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見。當安住于對內在感受生起隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見；當安住于對內在感受消失隨觀感受時......當安住于對內在感受生滅隨觀感受時......當安住于對外在感受生起隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見；當安住于對外在感受消失隨觀感受時......當安住于對外在感受生滅隨觀感受時......當安住于對內外感受生起隨觀感受時......當安住于對內外感受消失隨觀感受時......當安住于對內外感受生滅隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見。以這十二種方式安住于對感受隨觀感受時......使之不存在。 或者，當觀察感受無常時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見。當觀察感受是苦、是病、是瘡、是箭、是禍、是疾......是出離時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見。以這四十種方式安住于對感受隨觀感受時，不歡喜、不讚嘆、不執著感受，捨棄、排除、消除、使之不存在對感受的歡喜、讚歎、執著、執取、執著、偏見。這就是"對於不喜樂內在和外在的感受"的意思。 "如此具念而行"意為：如此具念、正知而行、住、動、轉、護、持、養生。

Viññāṇaṃ uparujjhatīti puññābhisaṅkhārasahagataṃ viññāṇaṃ apuññābhisaṅkhārasahagataṃ viññāṇaṃ āneñjābhisaṅkhārasahagataṃ viññāṇaṃ nirujjhati vūpasammati atthaṃ gacchati paṭippassambhatīti – viññāṇaṃ uparujjhatī. Tenāha bhagavā –

『『Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhatī』』ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Udayamāṇavapucchāniddeso terasamo.

1. Posālamāṇavapucchāniddeso

81.

Yoatītaṃ ādisati, [iccāyasmā posālo]

Anejo chinnasaṃsayo;

Pāraguṃ[pāragū (syā. ka.)]sabbadhammānaṃ, atthi pañhena āgamaṃ.

Yo atītaṃ ādisatīti. Yoti yo so bhagavā sayambhū. Anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāvaṃ. Atītaṃ ādisatīti bhagavā attano ca paresañca atītampi ādisati, anāgatampi ādisati, paccuppannampi ādisati.

Kathaṃ bhagavā attano atītaṃ ādisati? Bhagavā attano atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati, tissopi jātiyo ādisati, catassopi jātiyo ādisati, pañcapi jātiyo ādisati, dasapi jātiyo ādisati, vīsampi jātiyo ādisati, tiṃsampi jātiyo ādisati, cattālīsampi jātiyo ādisati , paññāsampi jātiyo ādisati, jātisatampi…pe… jātisahassampi… jātisatasahassampi… anekepi saṃvaṭṭakappe… anekepi vivaṭṭakappe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – 『『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā attano atītaṃ ādisati.

Kathaṃ bhagavā paresaṃ atītaṃ ādisati? Bhagavā paresaṃ atītaṃ ekampi jātiṃ ādisati, dvepi jātiyo ādisati…pe… anekepi saṃvaṭṭavivaṭṭakappe ādisati – 『『amutrāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādi; tatrāpāsi evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno』』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ ādisati. Evaṃ bhagavā paresaṃ atītaṃ ādisati.

Bhagavā pañca jātakasatāni bhāsanto attano ca paresañca atītaṃ ādisati, mahāpadāniyasuttantaṃ [mahādhaniyasuttaṃ (syā.)] bhāsanto attano ca paresañca atītaṃ ādisati, mahāsudassaniyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, mahāgovindiyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati, maghadeviyasuttantaṃ bhāsanto attano ca paresañca atītaṃ ādisati.

Vuttañhetaṃ bhagavatā – 『『atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāriñāṇaṃ [satānussariyañāṇaṃ (ka.) passa dī. ni.

"識滅盡"意為：與福行相應的識、與非福行相應的識、與不動行相應的識都會滅盡、平息、消失、止息。這就是"識滅盡"的意思。因此世尊說： "對於不喜樂內在和外在的感受的人， 如此具念而行者，他的識會滅盡。" 誦完偈頌后......[弟子說]："尊者，世尊是我的導師，我是他的弟子。" 優陀耶學童問記別解第十三品完。 14. 波娑羅學童問記別解 81. [尊者波娑羅說道：] "誰能指示過去，無動搖無疑惑， 已度一切諸法，我為問題而來。" "誰能指示過去"中的"誰"指的是世尊，他是自覺者。無師自通，對以前未曾聽聞的法自己證悟諸諦，在其中獲得一切智，在諸力中得自在。"指示過去"意為：世尊能指示自己和他人的過去、未來和現在。 世尊如何指示自己的過去？世尊能指示自己過去的一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生......千生......百千生......許多成劫......許多壞劫......許多成壞劫，[說]："我在那裡有如是名、如是姓、如是容貌、如是食物、如是感受苦樂、如是壽量，從那裡死後生於彼處；在那裡又有如是名、如是姓、如是容貌、如是食物、如是感受苦樂、如是壽量，從那裡死後生於此處。"這樣詳細地指示各種各樣的宿命。這就是世尊如何指示自己的過去。 世尊如何指示他人的過去？世尊能指示他人過去的一生、二生......許多成壞劫，[說]："他在那裡有如是名、如是姓、如是容貌、如是食物、如是感受苦樂、如是壽量，從那裡死後生於彼處；在那裡又有如是名、如是姓、如是容貌、如是食物、如是感受苦樂、如是壽量，從那裡死後生於此處。"這樣詳細地指示各種各樣的宿命。這就是世尊如何指示他人的過去。 世尊講說五百本生故事時指示自己和他人的過去，講說大本經時指示自己和他人的過去，講說大善見經時指示自己和他人的過去，講說大典尊經時指示自己和他人的過去，講說摩伽提婆經時指示自己和他人的過去。 這確實是世尊所說："純陀，關於過去時，如來有隨憶智。"

3.187] hoti. So yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho, cunda…pe… paccuppannañca kho, cunda, addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – 『ayamantimā jāti, natthidāni punabbhavo』』』ti.

Indriyaparopariyattañāṇaṃ [indriyaparopariyattiñāṇaṃ (ka.) aṭṭhakathā oloketabbā] tathāgatassa tathāgatabalaṃ, sattānaṃ āsayānusayañāṇaṃ tathāgatassa tathāgatabalaṃ, yamakapāṭihīre ñāṇaṃ [yamakapāṭihiriyañāṇaṃ (syā.)] tathāgatassa tathāgatabalaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ tathāgatassa tathāgatabalaṃ, sabbaññutañāṇaṃ tathāgatassa tathāgatabalaṃ, anāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ, sabbattha asaṅgamappaṭihatamanāvaraṇañāṇaṃ tathāgatassa tathāgatabalaṃ. Evaṃ bhagavā attano ca paresañca atītampi ādisati anāgatampi ādisati paccuppannampi ādisati ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti pakāsetīti – yo atītaṃ ādisati.

Iccāyasmā posāloti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… posāloti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā posālo.

Anejo chinnasaṃsayoti ejā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā ejā taṇhā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anejo. Ejāya pahīnattā anejo. Bhagavā lābhepi na iñjati…pe… dukkhepi na iñjati na calati na vedhati nappavedhati na sampavedhatīti anejo. Chinnasaṃsayoti saṃsayo vuccati vicikicchā. Dukkhe kaṅkhā…pe… chambhitattaṃ cittassa manovilekho. So saṃsayo buddhassa bhagavato pahīno chinno ucchinno samucchinno vūpasanto paṭinissaggo paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍho. Tasmā buddho chinnasaṃsayoti – anejo chinnasaṃsayo.

Pāraguṃsabbadhammānanti bhagavā sabbadhammānaṃ abhiññāpāragū pariññāpāragū pahānapāragū bhāvanāpāragū sacchikiriyāpāragū samāpattipāragū abhiññāpāragū sabbadhammānaṃ…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – pāragū sabbadhammānaṃ.

Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… 『『vahassetaṃ bhāra』』nti – atthi pañhena āgamaṃ. Tenāha so brāhmaṇo –

『『Yo atītaṃ ādisati, [iccāyasmā posālo]

Anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgama』』nti.

他想要憶念多遠就能憶念多遠。純陀，關於未來......關於現在，如來生起菩提智——'這是最後一生，現在沒有再生。'" 如來的根性差別智是如來力，如來的眾生意樂隨眠智是如來力，如來的雙神變智是如來力，如來的大悲定智是如來力，如來的一切智是如來力，如來的無障礙智是如來力，如來的一切處無著無礙無障智是如來力。這樣，世尊指示、宣說、說明、建立、開顯、分別、闡明、顯示自己和他人的過去、未來和現在。這就是"誰能指示過去"的意思。 "尊者波娑羅說道"中，"說道"是句子連線詞......尊者"是親切的稱呼......波娑羅"是那位婆羅門的名字......稱呼。 "無動搖無疑惑"中，"動搖"指貪愛。即貪、染貪......貪求、貪慾、不善根。這動搖、貪愛在佛世尊處已斷、已根除、已如斷多羅樹般、已令不存在、已使未來不再生起。因此佛是無動搖者。因已斷動搖故無動搖。世尊對得失不動搖......對苦不動搖、不動、不震、不戰慄、不顫動，故"無動搖"。"無疑惑"中，"疑惑"指猶疑。對苦的懷疑......心的迷惑。這疑惑在佛世尊處已斷、已切斷、已根除、已平息、已舍離、已止息、已不能生起、已為智火所燒。因此佛是無疑惑者。 "已度一切諸法"意為：世尊是通智度一切法者、遍知度一切法者、斷除度一切法者、修習度一切法者、證悟度一切法者、等至度一切法者、通智度一切法者......他沒有生死輪迴的再生。 "我為問題而來"意為：我為問題而來......請擔負這個重擔。因此那婆羅門說： "[尊者波娑羅說道：] 誰能指示過去，無動搖無疑惑， 已度一切諸法，我為問題而來。"

82.

Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃsakkānupucchāmi, kathaṃ neyyo tathāvidho.

Vibhūtarūpasaññissāti katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ – ayaṃ rūpasaññā. Vibhūtarūpasaññissāti catasso arūpasamāpattiyo paṭiladdhassa [lābhissa (syā.)] rūpasaññā vibhūtā honti vigatā atikkantā samatikkantā vītivattāti – vibhūtarūpasaññissa.

Sabbakāyappahāyinoti sabbo tassa paṭisandhiko rūpakāyo pahīno, tadaṅgasamatikkamā vikkhambhanappahānena pahīno tassa rūpakāyoti – sabbakāyappahāyino.

Ajjhattañca bahiddhā ca, natthi kiñcīti passatoti. Natthi kiñcīti ākiñcaññāyatanasamāpatti. Kiṃkāraṇā? Natthi kiñcīti ākiñcaññāyatanasamāpatti. Yaṃ viññāṇañcāyatanasamāpattiṃ sato samāpajjitvā tato vuṭṭhahitvā taññeva viññāṇaṃ abhāveti, vibhāveti, antaradhāpeti, 『『natthi kiñcī』』ti passati – taṃkāraṇā natthi kiñcīti ākiñcaññāyatanasamāpattīti – ajjhattañca bahiddhā ca natthi kiñcīti passato.

Ñāṇaṃ sakkānupucchāmīti. Sakkāti – sakko. Bhagavā sakyakulā pabbajitotipi sakko …pe… pahīnabhayabheravo vigatalomahaṃsotipi sakko. Ñāṇaṃ sakkānupucchāmīti tassa ñāṇaṃ pucchāmi, paññaṃ pucchāmi, sambuddhaṃ pucchāmi. 『『Kīdisaṃ kiṃsaṇṭhitaṃ kiṃpakāraṃ kiṃpaṭibhāgaṃ ñāṇaṃ icchitabba』』nti – ñāṇaṃ sakkānupucchāmi.

Kathaṃ neyyo tathāvidhoti kathaṃ so netabbo vinetabbo anunetabbo paññapetabbo nijjhāpetabbo pekkhetabbo pasādetabbo? Kathaṃ tena [kathamassa (syā.)] uttari ñāṇaṃ uppādetabbaṃ? Tathāvidhoti tathāvidho tādiso tassaṇṭhito tappakāro tappaṭibhāgo yo so ākiñcaññāyatanasamāpattilābhīti – kathaṃ neyyo tathāvidho. Tenāha so brāhmaṇo –

『『Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho』』ti.

83.

Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]

Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇaṃ;

Viññāṇaṭṭhitiyo sabbāti bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti, paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti. Kathaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – 『『rūpupayaṃ [rūpūpāyaṃ (syā. ka.) passa saṃ. ni.

82. "色想已清凈，一切身已舍， 內外皆觀察，'無有任何物'， 我問釋迦智，如此應如何？" "色想已清凈"中，什麼是色想？色界定的入定者或出生者或現法樂住者的想、認知、已認知的狀態，這是色想。"色想已清凈"意為：已得四無色定者的色想已清凈、已離去、已超越、已完全超越、已度過。 "一切身已舍"意為：他的一切結生色身已舍，通過暫時超越和鎮伏斷而舍離了色身。 "內外皆觀察，'無有任何物'"中，"無有任何物"是無所有處定。為什麼叫"無有任何物"？因為有念地入識無邊處定后出定，使那

3.53] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya [tiṭṭhati (syā. ka.)], rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhave…pe… saññupayaṃ vā, bhikkhave…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyā』』ti. Evaṃ bhagavā abhisaṅkhāravasena catasso viññāṇaṭṭhitiyo jānāti.

Kathaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānāti? Vuttañhetaṃ bhagavatā – 『『santi, bhikkhave, sattā nānattakāyā nānattasaññino – seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

『『Santi , bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

『『Santi , bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthī [catutthā (syā.) passa a. ni.

3.53] 諸比丘，識若安住，則會以色為所緣，以色為依止，以喜為滋潤，而得增長、增進、廣大。諸比丘，或以受為所依...乃至...諸比丘，或以想為所依...乃至...諸比丘，或以行為所依，識若安住，則會以諸行為所緣，以諸行為依止，以喜為滋潤，而得增長、增進、廣大。"如是，世尊依行蘊而知四識住。 世尊如何依結生而知七識住？此即是世尊所說："諸比丘，有諸眾生，身異想異，如人類、某些天眾及某些墮處眾。此為第一識住。 "諸比丘，有諸眾生，身異想一，如初生的梵眾天。此為第二識住。 "諸比丘，有諸眾生，身一想異，如光音天。此為第三識住。 "諸比丘，有諸眾生，身一想一，如遍凈天。此為第四識住。

7.44] viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanūpagā. Ayaṃ pañcamī [pañcamā (syā.)] viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma, anantaṃ viññāṇanti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī [chaṭṭho (syā.)] viññāṇaṭṭhiti.

『『Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanūpagā. Ayaṃ sattamī [sattamā (syā.)] viññāṇaṭṭhiti』』. Evaṃ bhagavā paṭisandhivasena satta viññāṇaṭṭhitiyo jānātīti – viññāṇaṭṭhitiyo sabbā.

Posālāti bhagavāti. Posālāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – posālāti bhagavā.

Abhijānaṃ tathāgatoti. Abhijānanti abhijānanto vijānanto paṭivijānanto paṭivijjhanto tathāgato. Vuttañhetaṃ bhagavatā – 『『atītaṃ cepi kho, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi kho, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tasseva pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti…pe… paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasañhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasañhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasañhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī. Tasmā tathāgatoti vuccati.

『『Yaṃ kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā , sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā tathāgatoti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccati. Yathāvādī, cunda, tathāgato tathākārī; yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā tathāgatoti vuccati. Sadevake, cunda, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī. Tasmā tathāgatoti vuccatī』』ti – abhijānaṃ tathāgato.

7.44] 識住。 "諸比丘，有諸眾生，完全超越色想，滅除對立想，不作意種種想，'虛空無邊'，而達空無邊處。此為第五識住。 "諸比丘，有諸眾生，完全超越空無邊處，'識無邊'，而達識無邊處。此為第六識住。 "諸比丘，有諸眾生，完全超越識無邊處，'無所有'，而達無所有處。此為第七識住。"如是，世尊依結生而知七識住 - 一切識住。 "波沙羅！"世尊說。"波沙羅"是世尊呼喚那位婆羅門的名字。"世尊"是尊敬的稱謂...乃至...真實的施設，即是"世尊"。 "如來證知"。"證知"即是了知、明瞭、通達、洞察的如來。此即是世尊所說："純陀，若是過去之事，虛妄不實無益，如來不予記說。純陀，若是過去之事，真實正確無益，如來亦不記說。純陀，若是過去之事，真實正確有益，如來知時而為記說此問。純陀，若是未來之事...乃至...純陀，若是現在之事，虛妄不實無益，如來不予記說。純陀，若是現在之事，真實正確無益，如來亦不記說。純陀，若是現在之事，真實正確有益，如來知時而為記說此問。如是，純陀，對於過去、未來、現在諸法，如來是應時語者、真實語者、有益語者、法語者、律語者。因此稱為如來。 "純陀，凡是包含天、魔、梵的世界，包含沙門、婆羅門的眾生界，包含天、人，所見、所聞、所覺、所知、所得、所尋、意所思維，這一切皆為如來所證悟。因此稱為如來。純陀，從如來證得無上正等覺之夜，直至入無餘涅槃界之夜，在此期間所說、所言、所示，皆如實不異。因此稱為如來。純陀，如來如說則行，如行則說。如是，如說則行，如行則說。因此稱為如來。純陀，在包含天、魔、梵的世界，包含沙門、婆羅門的眾生界，包含天、人中，如來是勝者、無能勝者、一切知見者、自在者。因此稱為如來。" - 如來證知。

Tiṭṭhantamenaṃ jānātīti bhagavā idhatthaññeva [idhaṭṭhaññeva (syā.)] jānāti kammābhisaṅkhāravasena – 『『ayaṃ puggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī』』ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – 『『ayaṃ puggalo kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī』』ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – 『『ayaṃ puggalo kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī』』ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – 『『ayaṃ puggalo kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī』』ti. Bhagavā idhatthaññeva jānāti kammābhisaṅkhāravasena – 『『ayaṃ puggalo suppaṭipanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī』』ti.

Vuttañhetaṃ bhagavatā – 『『idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『tathāyaṃ puggalo paṭipanno, tathā ca iriyati, tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī』ti.

『『Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatī』ti.

『『Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatī』ti.

『『Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā manussesu uppajjissatī』ti.

『『Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī』ti.

『『Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – 『tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī』』』ti – tiṭṭhantamenaṃ jānāti.

"知其住立"，即世尊就在此處依業行而知："此人身壞命終后，將生於惡趣、苦趣、墮處、地獄。"世尊就在此處依業行而知："此人身壞命終后，將生於畜生道。"世尊就在此處依業行而知："此人身壞命終后，將生於餓鬼界。"世尊就在此處依業行而知："此人身壞命終后，將生於人間。"世尊就在此處依業行而知："此人行善，身壞命終后，將生於善趣天界。" 此即是世尊所說："舍利弗，我於此以心觀察某人之心而知：'此人如是行道，如是舉止，踏上如是道路，身壞命終后，將生於惡趣、苦趣、墮處、地獄。' "舍利弗，我於此以心觀察某人之心而知：'此人如是行道，如是舉止，踏上如是道路，身壞命終后，將生於畜生道。' "舍利弗，我於此以心觀察某人之心而知：'此人如是行道，如是舉止，踏上如是道路，身壞命終后，將生於餓鬼界。' "舍利弗，我於此以心觀察某人之心而知：'此人如是行道，如是舉止，踏上如是道路，身壞命終后，將生於人間。' "舍利弗，我於此以心觀察某人之心而知：'此人如是行道，如是舉止，踏上如是道路，身壞命終后，將生於善趣天界。' "舍利弗，我於此以心觀察某人之心而知：'此人如是行道，如是舉止，踏上如是道路，將滅盡諸漏，于現法中自證知、作證、具足住于無漏心解

Dhimuttaṃ tapparāyaṇanti. Dhimuttanti ākiñcaññāyatanaṃ. Dhimuttanti vimokkhena dhimuttaṃ tatrādhimuttaṃ tadadhimuttaṃ tadādhipateyyaṃ. Atha vā, bhagavā jānāti – 『『ayaṃ puggalo rūpādhimutto saddādhimutto gandhādhimutto rasādhimutto phoṭṭhabbādhimutto kulādhimutto gaṇādhimutto āvāsādhimutto lābhādhimutto yasādhimutto pasaṃsādhimutto sukhādhimutto cīvarādhimutto piṇḍapātādhimutto senāsanādhimutto gilānapaccayabhesajjaparikkhārādhimutto suttantādhimutto vinayādhimutto abhidhammādhimutto āraññakaṅgādhimutto piṇḍapātikaṅgādhimutto paṃsukūlikaṅgādhimutto tecīvarikaṅgādhimutto sapadānacārikaṅgādhimutto khalupacchābhattikaṅgādhimutto nesajjikaṅgādhimutto yathāsanthatikaṅgādhimutto paṭhamajjhānādhimutto dutiyajjhānādhimutto tatiyajjhānādhimutto catutthajjhānādhimuttoākāsānañcāyatanasamāpattādhimutto viññāṇañcāyatanasamāpattādhimutto ākiñcaññāyatanasamāpattādhimutto nevasaññānāsaññāyatanasamāpattādhimutto』』tidhimuttaṃ.

Tapparāyaṇanti ākiñcaññāyatanamayaṃ tapparāyaṇaṃ kammaparāyaṇaṃ vipākaparāyaṇaṃ kammagarukaṃ paṭisandhigarukaṃ . Atha vā, bhagavā jānāti – 『『ayaṃ puggalo rūpaparāyaṇo…pe… nevasaññānāsaññāyatanasamāpattiparāyaṇo』』ti – dhimuttaṃ tapparāyaṇaṃ. Tenāha bhagavā –

『『Viññāṇaṭṭhitiyo sabbā, [posālāti bhagavā]

Abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, dhimuttaṃ tapparāyaṇa』』nti.

"傾向於彼，以彼為歸趣"。"傾向於"指無所有處。"傾向於"即以解脫而傾向，于彼傾向，向彼傾向，以彼為主。或者，世尊知道："此人傾向於色、傾向於聲、傾向於香、傾向於味、傾向於觸、傾向於家族、傾向於群眾、傾向於住處、傾向於利養、傾向於名聲、傾向於讚譽、傾向於安樂、傾向於衣服、傾向於飲食、傾向於臥具、傾向於病者所需醫藥資具、傾向於經、傾向於律、傾向於論、傾向於林住支、傾向於乞食支、傾向於糞掃衣支、傾向於三衣支、傾向於次第乞食支、傾向於不作后食支、傾向於常坐不臥支、傾向於隨處住支、傾向於初禪、傾向於第二禪、傾向於第三禪、傾向於第四禪、傾向於空無邊處定、傾向於識無邊處定、傾向於無所有處定、傾向於非想非非想處定" - 傾向於。 "以彼為歸趣"即以無所有處為歸趣，以業為歸趣，以果報為歸趣，以業為重，以結生為重。或者，世尊知道："此人以色為歸趣...乃至...以非想非非想處定為歸趣" - 傾向於彼，以彼為歸趣。因此世尊說： "一切識住，[波沙羅！世尊說] 如來皆證知； 知其住立者，傾向與歸趣。"

84.

Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato.

Ākiñcaññāsambhavaṃ ñatvāti ākiñcaññāsambhavoti vuccati ākiñcaññāyatanasaṃvattaniko kammābhisaṅkhāro. Ākiñcaññāyatanasaṃvattanikaṃ kammābhisaṅkhāraṃ ākiñcaññāsambhavoti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ākiñcaññāsambhavaṃ ñatvā.

Nandisaṃyojanaṃ itīti nandisaṃyojanaṃ vuccati arūparāgo. Arūparāgena taṃ kammaṃ laggaṃ laggitaṃ palibuddhaṃ arūparāgaṃ nandisaṃyojananti ñatvā, laggananti ñatvā, bandhananti ñatvā, palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti – nandisaṃyojanaṃ iti.

Evametaṃ abhiññāyāti evaṃ etaṃ abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – evametaṃ abhiññāya.

Tato tattha vipassatīti. Tatthāti ākiñcaññāyatanaṃ samāpajjitvā tato vuṭṭhahitvā tattha jāte cittacetasike dhamme aniccato vipassati, dukkhato vipassati, rogato…pe… nissaraṇato vipassati dakkhati oloketi nijjhāyati upaparikkhatīti – tato tattha vipassati.

Etaṃ ñāṇaṃ tathaṃ tassāti etaṃ ñāṇaṃ tacchaṃ bhūtaṃ yāthāvaṃ aviparītaṃ tassāti – etaṃ ñāṇaṃ tathaṃ tassa.

Brāhmaṇassavusīmatoti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo…pe… asito tādi pavuccate sa brahmāti. Brāhmaṇassa vusīmatoti puthujjanakalyāṇaṃ upādāya satta sekkhā appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya vasanti saṃvasanti āvasanti parivasanti; arahā vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto; so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro; natthi tassa punabbhavoti – brāhmaṇassa vusīmato. Tenāha bhagavā –

『『Ākiñcaññāsambhavaṃ ñatvā, nandisaṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato』』ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Posālamāṇavapucchāniddeso cuddasamo.

1. Mogharājamāṇavapucchāniddeso

84. 知無所有生起，及以喜為結縛； 如是已覺知此，從彼于彼觀察； 此為彼如實智，圓滿婆羅門者。 "知無所有生起"中，"無所有生起"是指導向無所有處的業行。應知導向無所有處的業行為"無所有生起"，應知是執著，應知是束縛，應知是障礙，即已知、已衡量、已判斷、已明瞭、已顯明。 - "知無所有生起"。 "及以喜為結縛"中，"喜結"是指無色貪。由無色貪，彼業被執著、被束縛、被障礙，應知無色貪為"喜結"，應知是執著，應知是束縛，應知是障礙，即已知、已衡量、已判斷、已明瞭、已顯明。"及"是句的連線、句的結合、句的圓滿、字的和合、文的順適、句的次第。- "及以喜為結縛"。 "如是已覺知此"即如是已覺知此，已知、已衡量、已判斷、已明瞭、已顯明。- "如是已覺知此"。 "從彼于彼觀察"中，"于彼"即入無所有處定后，從彼出定，觀察彼處所生的心心所法為無常，觀察為苦，觀察為病...乃至...觀察為出離，見、觀、省察、伺察。- "從彼于彼觀察"。 "此為彼如實智"即此智是真實、如實、如理、不顛倒的彼之智。- "此為彼如實智"。 "圓滿婆羅門者"中，"婆羅門"因已除去七法而為婆羅門...乃至...無依止者即稱為婆羅門。"圓滿婆羅門者"，除了善凡夫，七有學為證得未證，為獲得未獲，為作證未作證而住、共住、安住、遍住；阿羅漢是已住、已作所作、已卸重擔、已達自利、已盡有結、正智解脫者；他是已住、已行...乃至...生死輪迴；他無再有。- "圓滿婆羅門者"。因此世尊說： "知無所有生起，及以喜為結縛； 如是已覺知此，從彼于彼觀察； 此為彼如實智，圓滿婆羅門者。" 隨偈頌終...乃至..."大德世尊是我師，我是弟子。" 波沙羅學童問記別釋第十四竟。 十五、摩伽羅阇學童問記別釋

85.

Dvāhaṃsakkaṃ apucchissaṃ, [iccāyasmā mogharājā]

Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi[devisi (syā.)], byākarotīti me sutaṃ.

Dvāhaṃ sakkaṃ apucchissanti so brāhmaṇo dvikkhattuṃ buddhaṃ bhagavantaṃ pañhaṃ apucchi. Tassa bhagavā pañhaṃ puṭṭho na byākāsi – 『『tadantarā [cakkhusamanantarā (syā.)] imassa brāhmaṇassa indriyaparipāko bhavissatī』』ti. Sakkanti sakko. Bhagavā sakyakulā pabbajitotipi sakko. Atha vā, aḍḍho mahaddhano dhanavātipi sakko. Tassimāni dhanāni, seyyathidaṃ – saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ satipaṭṭhānadhanaṃ sammappadhānadhanaṃ iddhipādadhanaṃ indriyadhanaṃ baladhanaṃ bojjhaṅgadhanaṃ maggadhanaṃ phaladhanaṃ nibbānadhanaṃ. Imehi anekavidhehi dhanaratanehi aḍḍho mahaddhano dhanavātipi sakko. Atha vā, sakko pahu visavī alamatto sūro vīro vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃsotipi sakko. Dvāhaṃ sakkaṃ apucchissanti dvāhaṃ sakkaṃ apucchissaṃ ayācissaṃ ajjhesissaṃ pasādayissanti – dvāhaṃ sakkaṃ apucchissaṃ.

Iccāyasmā mogharājāti. Iccāti padasandhi…pe… āyasmāti piyavacanaṃ…pe… mogharājāti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā mogharājā.

Na me byākāsi cakkhumāti. Na me byākāsīti na me byākāsi na ācikkhi na desesi na paññapesi na paṭṭhapesi na vivari na vibhaji na uttānīakāsi na pakāsesi. Cakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi [dibbena cakkhunāpi (ka.)] 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. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ [ummārapupphasamānaṃ (syā.) mahāni. 156]. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato ca akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ siniddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ [aḷāriṭṭhakasamānaṃ (syā.)]. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ. Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca . Yadā hi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato [atthaṅgamito (syā. ka.)] hoti; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho [akālamegho (syā. ka.) passa mahāni. 156] abbhuṭṭhito hoti. Evarūpe caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekaṃ ce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taṃyeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikaṃ maṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā.

85. "我曾兩次請問釋迦，[尊者摩伽羅阇說] 具眼者未為我解說； 聞說若第三次請問，天仙即為開示。" "我曾兩次請問釋迦"中，那位婆羅門兩次向佛世尊請問。世尊對他所問未作解說 - "在此期間[眼識生起間]，此婆羅門的諸根將成熟。""釋迦"即具德者。世尊從釋迦族出家故稱釋迦。或者，富有、大富、具財故稱釋迦。他有這些財富，即：信財、戒財、慚財、愧財、聞財、施財、慧財、念處財、正勤財、神足財、根財、力財、覺支財、道財、果財、涅槃財。以這些種種財寶富有、大富、具財故稱釋迦。或者，能、有力、勝任、勇猛、英勇、無畏、無懼、無恐、不逃避、已斷怖畏、離身毛豎立故稱釋迦。"我曾兩次請問釋迦"即我曾兩次請問釋迦、祈求、乞請、使之信樂。 "尊者摩伽羅阇說"中，"說"是句的連線...乃至..."尊者"是愛語...乃至..."摩伽羅阇"是那位婆羅門的名字...乃至...稱呼。 "具眼者未為我解說"中，"未為我解說"即未為我解說、未說明、未開示、未施設、未建立、未開啟、未分別、未顯示、未宣說。"具眼者"，世尊以五眼具眼 - 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？世尊的肉眼有五種顏色 - 青色、黃色、赤色、黑色和白色。眼睫毛所在處是青色，深青、悅意、可見、如青蓮花。其外是黃色，金黃、悅意、可見、如迦尼迦拉花。世尊的兩眼角是赤色，深赤、悅意、可見、如因陀羅蟲。中間是黑色，深黑、不粗糙、光滑、悅意、可見、如阿達利吒迦。其外是白色，純白、潔白、清凈、悅意、可見、如晨星。以此生得肉眼，屬己身所攝，由宿世善業所生，世尊能見四周一由旬，無論晝夜。即使具足四種黑暗：日已落山，是黑月十五日，密林茂密，大云密佈。在如是具足四種黑暗時，亦能見四周一由旬。無有墻壁、門扇、圍墻、山嶽、灌木、藤蔓能障礙見色。若取一粒芝麻作記號放入芝麻堆中，也能取出那粒芝麻。如是清凈是世尊的生得肉眼。如是世尊以肉眼具眼。

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

Kathaṃ bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño javanapañño hāsapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhidappatto catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā 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 [dhammasāmi (syā. ka.)] tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ [aphusitaṃ (syā. ka.)] paññāya. Atītaṃ anāgataṃ paccuppannaṃ [atītānāgatapaccuppannaṃ (syā.)] upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (ka.)] attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā [paramattho vā attho (ka.)], sabbaṃ taṃ anto buddhañāṇe parivattati.

世尊如何以天眼具眼？世尊以清凈超人的天眼見諸有情死時、生時，見卑賤、高貴、善色、惡色、善趣、惡趣，隨業而往的有情。他了知："這些尊貴的有情具身惡行、具語惡行、具意惡行、誹謗聖者、持邪見、受持邪見業，他們身壞命終後生于惡趣、苦趣、墮處、地獄；或者這些尊貴的有情具身善行、具語善行、具意善行、不誹謗聖者、持正見、受持正見業，他們身壞命終後生于善趣天界。"如是以清凈超人的天眼見諸有情死時、生時，見卑賤、高貴、善色、惡色、善趣、惡趣，了知諸有情隨業而往。若世尊願意，能見一世界、二世界、三世界、四世界、五世界、十世界、二十世界、三十世界、四十世界、五十世界、百世界、小千世界、中千世界、三千世界、大千世界，或隨其所欲見多少即能見多少。如是清凈是世尊的天眼。如是世尊以天眼具眼。 世尊如何以慧眼具眼？世尊是大慧者、廣慧者、速慧者、利慧者、銳慧者、抉擇慧者、善於慧辨別者、已破智者、已得無礙解者、已證四無畏者、持十力者、人牡牛、人獅子、人龍象、人良馬、人牛王、具無量智、無量威力、無量名稱、富有、大富、具財、引導者、教導者、隨順引導者、使了知者、使領悟者、使觀察者、使信樂者。世尊實是未生道的使生者、未起道的使起者、未說道的說者、知道者、曉道者、達道者，如今諸弟子隨道而住，後來具足。 世尊實是知者而知、見者而見、具眼者、具智者、具法者、梵行者、說者、開演者、義的引導者、甘露的施與者、法主、如來。對世尊無有不知、不見、不了、不證、不觸的法。過去、未來、現在一切法皆以一切行相現於佛世尊智前。凡應知之法，若自利、若利他、若兩利，若現法義、若后法義、若顯義、若深義、若隱義、若密義、若導義、若已導義、若無過義、若無染義、若清凈義、若最上義，一切皆轉于佛智中。

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

Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesañca sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte jānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ [timitipiṅgalaṃ (ka.)] upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako loko sabrahmako loko sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya samannāgatā tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati.

Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā [te bhindantā (syā. ka.)] maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni. Kathitā visajjitā ca te pañhā bhagavatā [bhagavato (ka.)] honti niddiṭṭhakāraṇā. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati – yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā.

一切身業隨順佛世尊之智，一切語業隨順智，一切意業隨順智。佛世尊對過去無障礙智，對未來無障礙智，對現在無障礙智，所有應知即是智，所有智即是應知。智以應知為邊際，應知以智為邊際，不超過應知而智轉起，不超過智而有應知之道。彼等諸法互相為邊際而住。譬如兩個盒蓋善相合，下盒蓋不超過上盒蓋，上盒蓋不超過下盒蓋，互相為邊際而住；如是佛世尊的應知與智互相為邊際而住。所有應知即是智，所有智即是應知，智以應知為邊際，應知以智為邊際，不超過應知而智轉起，不超過智而有應知之道。彼等諸法互相為邊際而住。 佛世尊之智於一切法中轉起。一切法系屬於佛世尊的轉向、期望、作意、心生。佛世尊之智於一切有情中轉起。世尊知一切有情的意向、隨眠、行為、勝解，知少塵者、多塵者、利根者、鈍根者、善相者、惡相者、易教者、難教者、能者不能者。包含天、魔、梵的世界，包含沙門、婆羅門的眾生界，包含天、人，皆轉于佛智中。 如任何魚和龜乃至大魚轉于大海中，如是包含天、魔、梵的世界，包含沙門、婆羅門的眾生界，包含天、人，皆轉于佛智中。如任何鳥乃至金翅鳥轉于虛空之域，如是即使像舍利弗那樣具慧者，也只轉于佛智之域；佛智遍覆並超越天人之慧而住。 那些剎帝利賢者、婆羅門賢者、居士賢者、沙門賢者，精細、善於論難、能裂毫毛者，似乎以慧行破除諸見。他們準備問題后往詣如來請問隱秘和覆藏的。彼等問題為世尊所說、所答、所示因由。彼等即歸依世尊。其時世尊實在以慧而勝出。如是世尊以慧眼具眼。;

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

『『Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko, avekkhassu jātijarābhibhūta』』nti.

Evaṃ bhagavā buddhacakkhunāpi cakkhumā.

Kathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato.

『『Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

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

Evaṃ bhagavā samantacakkhunāpi cakkhumāti – na me byākāsi cakkhumā.

Yāvatatiyañca devīsi, byākarotīti me sutanti yāvatatiyaṃ buddho sahadhammikaṃ pañhaṃ puṭṭho byākaroti no saṃsāretīti [sampāyatīti (syā.)] – evaṃ mayā uggahitaṃ, evaṃ mayā upadhāritaṃ, evaṃ mayā upalakkhitaṃ. Devīsīti bhagavā ceva isi cāti – devīsi. Yathā rājā pabbajitā vuccanti rājisayo, brāhmaṇā pabbajitā vuccanti brāhmaṇisayo, evameva bhagavā devo ceva isi cāti – devīsi.

世尊如何以佛眼具眼？世尊以佛眼觀察世間，見諸有情少塵者、多塵者、利根者、鈍根者、善相者、惡相者、易教者、難教者，有些住于見後世過失怖畏者。譬如在青蓮池、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、沉於水中而滋養，有些青蓮、紅蓮、白蓮生於水中、長於水中、與水面齊，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；如是世尊以佛眼觀察世間，見諸有情少塵者、多塵者、利根者、鈍根者、善相者、惡相者、易教者、難教者，有些住于見後世過失怖畏者。世尊知道："此人是貪行者，此人是瞋行者，此人是癡行者，此人是尋行者，此人是信行者，此人是智行者。"世尊對貪行者說不凈觀；對瞋行者說慈心修習；世尊令癡行者住于誦習、詢問、適時聞法、適時法談、親近師長；世尊對尋行者說入出息念；對信行者說能生信之相：佛之正覺、法之善法性、僧之善行道及諸戒；對自己智行者，世尊說觀相：無常相、苦相、無我相。 "如立於山巔石上，能普見眾生四方； 如是具慧者登上，法所成樓普眼者； 無憂者觀察陷於，憂者為生老所敗。" 如是世尊以佛眼具眼。 世尊如何以普眼具眼？"普眼"即是一切知智。世尊具足、完具、達到、完達、獲得、完獲、具備一切知智。 "此處無有他未見，亦無未識應未知； 一切應知皆已知，故如來為普眼者。" 如是世尊以普眼具眼 - "具眼者未為我解說"。 "直至第三次，天仙為開示，如是我所聞"中，佛被問到第三次即解說如法之問，不轉移[不圓滿] - 如是我所領受，如是我所憶持，如是我所觀察。"天仙"中，世尊既是天又是仙故為天仙。如出家的王稱為王仙，出家的婆羅門稱為婆羅門仙，如是世尊既是天又是仙故為天仙。

Atha vā, bhagavā pabbajitotipi isi. Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesītipi isi. Mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesītipi isi. Mahato tamokāyassa padālanaṃ esī gavesī pariyesītipi isi. Mahato vipallāsassa pabhedanaṃ esī gavesī pariyesītipi isi. Mahato taṇhāsallassa abbahanaṃ… mahato diṭṭhisaṅghāṭassa viniveṭhanaṃ… mahato mānaddhajassa papātanaṃ… mahato abhisaṅkhārassa vūpasamaṃ… mahato oghassa nittharaṇaṃ… mahato bhārassa nikkhepanaṃ… mahato saṃsāravaṭṭassa upacchedaṃ… mahato santāpassa nibbāpanaṃ… mahato pariḷāhassa paṭippassaddhiṃ… mahato dhammaddhajassa ussāpanaṃ esī gavesī pariyesītipi isi. Mahante satipaṭṭhāne… mahante sammappadhāne… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesītipi isi. Mahesakkhehi vā sattehi esito gavesito pariyesito – 『『kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho』』tipi isīti – yāvatatiyañca devīsi byākarotīti me sutaṃ. Tenāha so brāhmaṇo –

『『Dvāhaṃ sakkaṃ apucchissaṃ, [iccāyasmā mogharājā]

Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi, byākarotīti me suta』』nti.

86.

Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.

Ayaṃ loko paro lokoti. Ayaṃ lokoti manussaloko. Paro lokoti manussalokaṃ ṭhapetvā sabbo paro lokoti – ayaṃ loko paro loko.

Brahmaloko sadevakoti sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussāti – brahmaloko sadevako.

Diṭṭhiṃ te nābhijānātīti tuyhaṃ diṭṭhiṃ khantiṃ ruciṃ laddhiṃ ajjhāsayaṃ adhippāyaṃ loko na jānāti – 『『ayaṃ evaṃdiṭṭhiko evaṃkhantiko evaṃruciko evaṃladdhiko evaṃajjhāsayo evaṃadhippāyo』』ti na jānāti na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – diṭṭhiṃ te nābhijānāti.

Gotamassa yasassinoti bhagavā yasappattoti yasassī. Atha vā, bhagavā sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānantipi yasassīti – gotamassa yassino. Tenāha so brāhmaṇo –

『『Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino』』ti.

87.

Evaṃabhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

Evaṃ abhikkantadassāvinti evaṃ abhikkantadassāviṃ aggadassāviṃ seṭṭhadassāviṃ viseṭṭhadassāviṃ pāmokkhadassāviṃ uttamadassāviṃ paramadassāvinti – evaṃ abhikkantadassāviṃ.

Atthi pañhena āgamanti pañhena atthiko āgatomhi…pe… vahassetaṃ bhāranti, evampi atthi pañhena āgamaṃ.

Kathaṃ lokaṃ avekkhantanti kathaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – kathaṃ lokaṃ avekkhantaṃ.

Maccurājā na passatīti maccurājā na passati na dakkhati nādhigacchati na vindati na paṭilabhatīti – maccurājā na passati. Tenāha so brāhmaṇo –

『『Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī』』ti.

或者，世尊出家故為仙。尋求、遍求大戒蘊故為仙。尋求、遍求大定蘊...乃至...大慧蘊...大解脫蘊...大解脫知見蘊故為仙。尋求、遍求大暗聚的破壞故為仙。尋求、遍求大顛倒的破壞故為仙。尋求、遍求大愛箭的拔除...大見網的解開...大慢幢的摧倒...大行的止息...大暴流的度過...大重擔的捨棄...大輪迴的斷絕...大熱惱的熄滅...大燒惱的平息...大法幢的豎立故為仙。尋求、遍求大念處...大正勤...大根...大力...大覺支...大八聖道...大究竟不死涅槃故為仙。或為大威德有情所尋求、遍求："佛在何處？世尊在何處？天中天在何處？人牛王在何處？"故為仙 - "直至第三次，天仙為開示，如是我所聞。"因此那婆羅門說： "我曾兩次請問釋迦，[尊者摩伽羅阇說] 具眼者未為我解說； 直至第三次，天仙， 為開示，如是我所聞。" 86. 此世界他世界，梵世界及天界； 不知汝見解者，瞿曇有名聲者。 "此世界他世界"中，"此世界"是人世界。"他世界"是除人世界外一切他世界 - "此世界他世界"。 "梵世界及天界"即含天、魔、梵的世界，含沙門、婆羅門的眾生界，含天、人 - "梵世界及天界"。 "不知汝見解"即世間不知你的見、忍、喜好、所持、意向、意趣 - "他是如是見者、如是忍者、如是喜好者、如是所持者、如是意向者、如是意趣者"，不知、不見、不觀、不得、不獲、不證得 - "不知汝見解"。 "瞿曇有名聲者"，世尊得名聲故有名聲。或者，世尊受尊敬、尊重、崇敬、供養、恭敬，得衣服、飲食、臥具、病者所需醫藥資具，故有名聲 - "瞿曇有名聲者"。因此那婆羅門說： "此世界他世界，梵世界及天界； 不知汝見解者，瞿曇有名聲者。" 87. "如是殊勝見者，我帶問題而來； 如何觀察世間，死王不得見者？" "如是殊勝見者"即如是殊勝見者、最上見者、最勝見者、特勝見者、最上首見者、最高見者、最上最高見者 - "如是殊勝見者"。 "我帶問題而來"即我帶問題需求而來...乃至...請擔此重擔，如是"我帶問題而來"。 "如何觀察世間"即如何觀察世間、省察、衡量、判斷、明瞭、顯明 - "如何觀察世間"。 "死王不得見"即死王不見、不觀、不得、不獲、不證得 - "死王不得見"。因此那婆羅門說： "如是殊勝見者，我帶問題而來； 如何觀察世間，死王不得見者？"

88.

Suññatolokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

Suññatolokaṃ avekkhassūti. Lokoti nirayaloko tiracchānaloko pettivisayaloko manussaloko devaloko khandhaloko dhātuloko āyatanaloko ayaṃ loko paro loko brahmaloko sadevako [sadevako loko (ka.)]. Aññataro bhikkhu bhagavantaṃ etadavoca – 『『loko lokoti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī』』ti? 『『Lujjatīti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho bhikkhu lujjati, rūpā lujjanti, cakkhuviñāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ [yamidaṃ (ka.) passa saṃ. ni. 4.82] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati; sotaṃ lujjati, gandhā lujjanti…pe… kāyo lujjati , phoṭṭhabbā lujjanti; mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccati』』.

Suññato lokaṃ avekkhassūti dvīhi kāraṇehi suññato lokaṃ avekkhati – avasiyapavattasallakkhaṇavasena [avassiyapavatta … (syā.)] vā tucchasaṅkhārasamanupassanāvasena vā. Kathaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati? Rūpe vaso na labbhati, vedanāya vaso na labbhati, saññāya vaso na labbhati, saṅkhāresu vaso na labbhati, viññāṇe vaso na labbhati. Vuttañhetaṃ bhagavatā [passa saṃ. ni.

88. "當以空觀察世間，摩伽羅阇常正念； 拔除我見執取者，如是得度于死者； 如是觀察於世間，死王不得見此者。" "當以空觀察世間"中，"世間"即地獄世間、畜生世間、餓鬼世間、人世間、天世間、蘊世間、界世間、處世間、此世界、他世界、梵世界及天界。有一比丘對世尊如是說："大德，所說'世間、世間'，以何義故說為世間？""比丘，因破壞故說為世間。什麼破壞？比丘，眼破壞，色破壞，眼識破壞，眼觸破壞，凡緣此眼觸所生之受，或樂或苦或不苦不樂，彼亦破壞；耳破壞，聲破壞...乃至...身破壞，觸破壞；意破壞，法破壞，意識破壞，意觸破壞；凡緣此意觸所生之受，或樂或苦或不苦不樂，彼亦破壞。比丘，因破壞故說為世間。" "當以空觀察世間"，以二因以空觀察世間：以無主運轉相觀察或以空行觀察。如何以無主運轉相觀察世間為空？於色不得主，于受不得主，于想不得主，於行不得主，于識不得主。世尊說此：;

3.59] – 『『rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya; labbhetha ca rūpe – 『evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī』ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati na ca labbhati rūpe – 『evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī』ti.

『『Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya; labbhetha ca vedanāya – 『evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī』ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – 『evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī』ti.

『『Saññā anattā. Saññā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ saññā ābādhāya saṃvatteyya; labbhetha ca saññāya – 『evaṃ me saññā hotu, evaṃ me saññā mā ahosī』ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṃvattati, na ca labbhati saññāya – 『evaṃ me saññā hotu, evaṃ me saññā mā ahosī』ti.

『『Saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ; labbhetha ca saṅkhāresu – 『evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu』nti. Yasmā ca kho, bhikkhave , saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – 『evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesu』nti.

『『Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya; labbhetha ca viññāṇe – 『evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī』ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – 『evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī』』』ti.

Vuttañhetaṃ bhagavatā – 『『nāyaṃ, bhikkhave, kāyo tumhākaṃ, napi aññesaṃ [paresaṃ (syā.) passa saṃ. ni.

"諸比丘，色是無我。諸比丘，若此色是我，則此色不應導致病苦；於色應得'愿我色如是，愿我色不如是'。諸比丘，因色是無我，故色導致病苦，於色不得'愿我色如是，愿我色不如是'。" "受是無我。諸比丘，若此受是我，則此受不應導致病苦；于受應得'愿我受如是，愿我受不如是'。諸比丘，因受是無我，故受導致病苦，于受不得'愿我受如是，愿我受不如是'。" "想是無我。諸比丘，若此想是我，則此想不應導致病苦；于想應得'愿我想如是，愿我想不如是'。諸比丘，因想是無我，故想導致病苦，于想不得'愿我想如是，愿我想不如是'。" "諸行是無我。諸比丘，若此諸行是我，則此諸行不應導致病苦；于諸行應得'愿我諸行如是，愿我諸行不如是'。諸比丘，因諸行是無我，故諸行導致病苦，于諸行不得'愿我諸行如是，愿我諸行不如是'。" "識是無我。諸比丘，若此識是我，則此識不應導致病苦；于識應得'愿我識如是，愿我識不如是'。諸比丘，因識是無我，故識導致病苦，于識不得'愿我識如是，愿我識不如是'。" 世尊說此："諸比丘，此身不是你們的，也不是其他人的[他人的]。"

2.37]. Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ. Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – 『iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti』』』.

『『Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho …pe… jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti , evametassa kevalassa dukkhakkhandhassa nirodho hotī』』ti. Evaṃ avasiyapavattasallakkhaṇavasena suññato lokaṃ avekkhati.

Kathaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati? Rūpe sāro na labbhati, vedanāya sāro na labbhati, saññāya sāro na labbhati, saṅkhāresu sāro na labbhati, viññāṇe sāro na labbhati; rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo assāro nissāro sārāpagato, yathā ca eraṇḍo…pe… yathā ca udumbaro assāro nissāro sārāpagato, yathā ca setagaccho [setavaccho (ka.)] assāro nissāro sārāpagato, yathā ca pālibhaddako [pāḷibhaddako (ka.)] assāro nissāro sārāpagato, yathā ca pheṇapiṇḍo [pheṇupiṇḍo (syā.)] assāro nissāro sārāpagato, yathā ca udakapubbuḷaṃ [pubbulakaṃ (syā.)] assāraṃ nissāraṃ sārāpagataṃ, yathā ca marīci assārā nissārā sārāpagatā, yathā kadalikkhandho assāro nissāro sārāpagato, yathā māyā assārā nissārā sārāpagatā – evameva rūpaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā assārā nissārā sārāpagatā…pe… saññā assārā nissārā sārāpagatā… saṅkhārā assārā nissārā sārāpagatā… viññāṇaṃ assāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ tucchasaṅkhārasamanupassanāvasena suññato lokaṃ avekkhati. Imehi dvīhi kāraṇehi suññato lokaṃ avekkhati.

"諸比丘，此是舊業，已造作，已思量，應受，應見。諸比丘，於此多聞聖弟子善作緣起如理作意：'此有故彼有，此生故彼生；此無故彼無，此滅故彼滅。即是 - 緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老死憂悲苦惱憂惱生起 - 如是此全苦蘊集起。'" "由無明無餘離滅故行滅，由行滅故識滅...乃至...由生滅故老死憂悲苦惱憂惱滅，如是此全苦蘊滅。"如是以無主運轉相觀察世間為空。 如何以空行觀察觀察世間為空？於色不得實，于受不得實，于想不得實，于諸行不得實，于識不得實；色無實、無堅實、離實，以常堅實或樂堅實或我堅實或常或恒或永或不變法。受無實、無堅實、離實...乃至...想無實、無堅實、離實...諸行無實、無堅實、離實...識無實、無堅實、離實，以常堅實或樂堅實或我堅實或常或恒或永或不變法。如蘆無實、無堅實、離實，如蓖麻...乃至...如無花果無實、無堅實、離實，如白豆無實、無堅實、離實，如波羅蜜無實、無堅實、離實，如泡沫無實、無堅實、離實，如水泡無實、無堅實、離實，如陽焰無實、無堅實、離實，如芭蕉干無實、無堅實、離實，如幻無實、無堅實、離實；如是色無實、無堅實、離實，以常堅實或樂堅實或我堅實或常或恒或永或不變法。受無實、無堅實、離實...乃至...想無實、無堅實、離實...諸行無實、無堅實、離實...識無實、無堅實、離實，以常堅實或樂堅實或我堅實或常或恒或永或不變法。如是以空行觀察觀察世間為空。以此二因觀察世間為空。

Api ca, chahākārehi suññato lokaṃ avekkhati. Cakkhu suññaṃ [syā. … potthake imasmiṃ ṭhāne aññathā dissati] attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Rūpā suññā…pe… saddā suññā… gandhā suññā… rasā suññā… phoṭṭhabbā suññā… dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā . Cakkhuviññāṇaṃ suññaṃ…pe… manoviññāṇaṃ suññaṃ… cakkhusamphasso suñño … manosamphasso suñño… cakkhusamphassajā vedanā suññā… manosamphassajā vedanā suññā… rūpasaññā suññā… dhammasaññā suññā… rūpasañcetanā suññā… dhammasañcetanā suññā… rūpataṇhā suññā… rūpavitakko suñño… rūpavicāro suñño… dhammavicāro suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Evaṃ chahākārehi suññato lokaṃ avekkhati.

Api ca, dasahākārehi suññato lokaṃ avekkhati. Rūpaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato; vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cutiṃ… upapattiṃ… paṭisandhiṃ… bhavaṃ… saṃsāravaṭṭaṃ rittato tucchato suññato anattato asārakato vadhakato vibhavato aghamūlato sāsavato saṅkhatato. Evaṃ dasahākārehi suññato lokaṃ avekkhati.

Api ca, dvādasahākārehi suññato lokaṃ avekkhati. Rūpaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci; vedanā…pe… saññā… saṅkhārā… viññāṇaṃ na satto na jīvo na naro na māṇavo na itthī na puriso na attā na attaniyaṃ nāhaṃ na mama na koci na kassaci. Evaṃ dvādasahākārehi suññato lokaṃ avekkhati.

Vuttañhetaṃ bhagavatā – 『『yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti. Viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Seyyathāpi [taṃ kiṃ maññatha (syā. ka.) passa saṃ. ni.

又以六行相觀察世間為空。眼空於我或我所、常或恒、永或不變法，耳空...乃至...鼻空...舌空...身空...意空於我或我所、常或恒、永或不變法。色空...乃至...聲空...香空...味空...觸空...法空於我或我所、常或恒、永或不變法。眼識空...乃至...意識空...眼觸空...意觸空...眼觸生受空...意觸生受空...色想空...法想空...色思空...法思空...色愛空...色尋空...色伺空...法伺空於我或我所、常或恒、永或不變法。如是以六行相觀察世間為空。 又以十行相觀察世間為空。色以空虛、虛、空、無我、無實、殺者、壞滅、禍根、有漏、有為；受...乃至...想...行...識...死...生...結生...有...輪迴以空虛、虛、空、無我、無實、殺者、壞滅、禍根、有漏、有為。如是以十行相觀察世間為空。 又以十二行相觀察世間為空。色非有情、非命、非男子、非少年、非女人、非男人、非我、非我所、非我、非我的、非任何、非任何者的；受...乃至...想...行...識非有情、非命、非男子、非少年、非女人、非男人、非我、非我所、非我、非我的、非任何、非任何者的。如是以十二行相觀察世間為空。 世尊說此："諸比丘，不是你們的，應舍離它。舍離它將長久有利、安樂。諸比丘，什麼不是你們的？色不是你們的，應舍離它。舍離它將長久有利、安樂。受不是你們的，應舍離它。舍離它將長久有利、安樂。想不是你們的，應舍離它。舍離它將長久有利、安樂。諸行不是你們的，應舍離它們。舍離它們將長久有利、安樂。識不是你們的，應舍離它。舍離它將長久有利、安樂。譬如[

3.33], bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – 『amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī』ti? 『No hetaṃ, bhante』. 『Taṃ kissa hetu』? 『Na hi no etaṃ, bhante, attā vā attaniyaṃ vā』ti. Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī』』ti. Evampi suññato lokaṃ avekkhati.

Āyasmā ānando bhagavantaṃ etadavoca – 『『『suñño [suññato (ka.) passa saṃ. ni. 4.85] loko, suñño loko』ti, bhante, vuccati. Kittāvatā nu kho, bhante, suñño lokoti vuccatī』』ti? 『『Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccati. Kiñcānanda, suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā…pe… cakkhuviññāṇaṃ suññaṃ… cakkhusamphasso suñño… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Sotaṃ suññaṃ… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño … phoṭṭhabbā suññā… mano suñño… dhammā suññā… manoviññāṇaṃ suññaṃ… manosamphasso suñño… yampidaṃ suññaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā. Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī』』ti. Evampi suññato lokaṃ avekkhati.

『『Suddhaṃ dhammasamuppādaṃ, suddhasaṅkhārasantatiṃ;

Passantassa yathābhūtaṃ, na bhayaṃ hoti gāmaṇi.

『『Tiṇakaṭṭhasamaṃ lokaṃ, yadā paññāya passati;

Nāññaṃ [na aññaṃ (sī. syā. ka.)] patthayate kiñci, aññatrappaṭisandhiyā』』ti.

Evampi suññato lokaṃ avekkhati.

Vuttañhetaṃ bhagavatā [passa saṃ. ni.

諸比丘]如在此祇園中的草木枝葉，人們可能會拿去或燒掉或隨意處置。你們會不會想:'人們在拿我們去或燒我們或隨意處置'？""不會，大德。""為什麼？""因為，大德，那不是我們的我或我所。""同樣地，諸比丘，不是你們的，應舍離它；舍離它將長久有利、安樂。諸比丘，什麼不是你們的？色不是你們的，應舍離它。舍離它將長久有利、安樂。受...乃至...想...行...識不是你們的，應舍離它。舍離它將長久有利、安樂。"如是觀察世間為空。 尊者阿難對世尊說："大德，所說'空世間、空世間'，以何義故說為空世間？""阿難，因空於我或我所，故說為空世間。阿難，什麼空於我或我所？阿難，眼空於我或我所。色空...乃至...眼識空...眼觸空...凡緣此眼觸所生之受，或樂或苦或不苦不樂，彼亦空於我或我所。耳空...聲空...鼻空...香空...舌空...味空...身空...觸空...意空...法空...意識空...意觸空...凡緣此意觸所生之受，或樂或苦或不苦不樂，彼亦空於我或我所。阿難，因空於我或我所，故說為空世間。"如是觀察世間為空。 "見清凈法生起，清凈諸行相續； 如實見者實無畏，村長實是如此。 當以慧見世間如，草木無有差別時； 更不希求于其他，唯除不再結生者。" 如是觀察世間為空。 世尊說此[見相應部];

4.246] – 『『evameva kho, bhikkhave, bhikkhu rūpaṃ samannesati yāvatā rūpassa gati, vedanaṃ samannesati yāvatā vedanāya gati, saññaṃ samannesati yāvatā saññāya gati, saṅkhāre samannesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samannesati yāvatā viññāṇassa gati . Tassa rūpaṃ [tassa bhikkhuno rūpaṃ (syā.)] samannesato yāvatā rūpassa gati, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ samannesato yāvatā viññāṇassa gati, yampissa taṃ hoti ahanti vā mamanti vā asmīti vā, tampi tassa na hotī』』ti. Evampi suññato lokaṃ avekkhati.

Suññato lokaṃ avekkhassūti suññato lokaṃ avekkhassu paccavekkhassu dakkhassu tulehi tīrehi vibhāvehi vibhūtaṃ karohīti – suññato lokaṃ avekkhassu.

Mogharāja sadā satoti. Mogharājāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Sadāti sabbakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – mogharāja sadā sato.

Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhi vuccati vīsativatthukā sakkāyadiṭṭhi. Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni, ayaṃ attānudiṭṭhi. Attānudiṭṭhiṃ ūhaccāti attānudiṭṭhiṃ ūhacca samūhacca [uhacca samuhacca (ka.) saddanītiyā pana sameti] uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – attānudiṭṭhiṃ ūhacca.

Evaṃ maccutaro siyāti evaṃ maccupi tareyyāsi, jarāpi tareyyāsi, maraṇampi tareyyāsi uttareyyāsi patareyyāsi samatikkameyyāsi vītivatteyyāsīti – evaṃ maccutaro siyā.

Evaṃlokaṃ avekkhantanti evaṃ lokaṃ avekkhantaṃ paccavekkhantaṃ tulayantaṃ tīrayantaṃ vibhāvayantaṃ vibhūtaṃ karontanti – evaṃ lokaṃ avekkhantaṃ.

Maccurājā na passatīti maccupi maccurājā, māropi maccurājā, maraṇampi maccurājā. Na passatīti maccurājā na passatī na dakkhati nādhigacchati na vindati na paṭilabhati. Vuttañhetaṃ bhagavatā – 『『seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho [vissaṭṭho (ka.)] tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato [anāpātagato (ka.)], bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi [antamakāsi (ka.) passa ma. ni.

"諸比丘，同樣地，比丘觀察色乃至色之行處，觀察受...乃至...觀察想...觀察諸行...觀察識乃至識之行處。當他如是觀察色乃至色之行處，觀察受...乃至...觀察想...觀察諸行...觀察識乃至識之行處時，凡其有'我'或'我所'或'我是'之念，彼亦不存在。"如是觀察世間為空。 "當以空觀察世間"即應以空觀察世間、省察、見、衡量、判斷、明瞭、顯明 - "當以空觀察世間"。 "摩伽羅阇常正念"中，"摩伽羅阇"是世尊以名呼彼婆羅門。"常"即一切時...乃至...最後命階。"正念"由四因而正念 - 修身隨觀念處而正念...乃至...所說為正念 - "摩伽羅阇常正念"。 "拔除我見"中，"我見"即二十事有身見。此處無聞凡夫，不見聖者，不知聖法，不善巧聖法，不善巧于聖法，不見善人，不知善人法，不善巧善人法，觀色為我，或有色之我，或我中有色，或色中有我；受...乃至...想...行...識觀為我，或有識之我，或我中有識，或識中有我。凡如是見、見趣、見叢、見野、見曲、見動、見結、執、取、執著、偏執、邪道、邪路、邪性、外道處、顛倒執、倒執、亂執、邪執、非如實為如實執、乃至六十二見趣，此是我見。"拔除我見"即拔除、根除、拔出、連根拔出、捨棄、除去、滅盡、令不存在 - "拔除我見"。 "如是應度死"即如是應度死、應度老、應度死亡、應超越、應渡過、應超過、應超出 - "如是應度死"。 "如是觀察世間"即如是觀察世間、省察、衡量、判斷、明瞭、顯明 - "如是觀察世間"。 "死王不見"中，死亦是死王，魔亦是死王，死亡亦是死王。"不見"即死王不見、不觀、不得、不獲、不證得。世尊說此："諸比丘，譬如林鹿在林野中行走，無畏而行，無畏而住，無畏而坐，無畏而臥。為什麼？諸比丘，不在獵人視域內。同樣地，諸比丘，比丘離欲、離不善法，有尋有伺，由離生喜樂，成就初禪而住。諸比丘，此稱為'比丘令魔目盲[;

1.271] māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato』.

『『Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato』.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato』.

『『Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati…pe….

『『Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati…pe….

『『Puna caparaṃ, bhikkhave, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati…pe….

『『Puna caparaṃ, bhikkhave, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato, tiṇṇo loke visattika』nti. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato bhikkhu pāpimato』』ti – maccurājā na passati. Tenāha bhagavā –

『『Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī』』ti.

Saha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti.

Mogharājamāṇavapucchāniddeso pannarasamo.

1. Piṅgiyamāṇavapucchāniddeso

我來將這段巴利文完整翻譯成簡體中文： [1.271] 使魔羅成為瞎子，殺其令其失去腳，使邪惡者失去視覺。 再者，諸比丘，比丘通過平息尋與伺，內心清凈，心一境性，無尋無伺，由定所生喜樂，進入第二禪⋯⋯第三禪⋯⋯第四禪而安住。諸比丘，這稱為'比丘使魔羅成為瞎子，殺其令其失去腳，使邪惡者失去視覺'。 再者，諸比丘，比丘完全超越色想，滅除對立想，不作意種種想，思維'虛空無邊'，進入空無邊處而安住。諸比丘，這稱為'比丘使魔羅成為瞎子，殺其令其失去腳，使邪惡者失去視覺'。 再者，諸比丘，比丘完全超越空無邊處，思維'識無邊'，進入識無邊處而安住⋯⋯。 再者，諸比丘，完全超越識無邊處，思維'無所有'，進入無所有處而安住⋯⋯。 再者，諸比丘，完全超越無所有處，進入非想非非想處而安住⋯⋯。 再者，諸比丘，完全超越非想非非想處，進入想受滅盡定而安住；以智慧觀察，諸漏滅盡。諸比丘，這稱為'比丘使魔羅成為瞎子，殺其令其失去腳，使邪惡者失去視覺，超越世間的執著'。他無礙地行走，無礙地站立，無礙地坐下，無礙地躺臥。為何如此？因為比丘已超越邪惡者的領域，死王看不見他。因此世尊說： "空觀世間，摩伽羅惹，常具正念； 拔除我見，如是度死； 如是觀世，死王不見。" 偈頌終了⋯⋯"大德世尊是我的導師，我是弟子。" 第十五 摩伽羅惹學童問記別。 第十六 賓耆耶學童問記別。

89.

Jiṇṇohamasmiabalo vītavaṇṇo[vivaṇṇo (syā.)], [iccāyasmā piṅgiyo]

Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva[antarāya (syā. ka.)], ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ.

Jiṇṇohamasmiabalo vītavaṇṇoti. Jiṇṇohamasmīti jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto vīsavassasatiko jātiyā. Abaloti dubbalo appabalo appathāmo. Vītavaṇṇoti vītavaṇṇo vigatavaṇṇo vigacchitavaṇṇo. Yā sā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti – jiṇṇohamasmi abalo vītavaṇṇo.

Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe…. Āyasmāti piyavacanaṃ…pe…. Piṅgiyoti tassa brāhmaṇassa nāmaṃ…pe… abhilāpoti – iccāyasmā piṅgiyo.

Nettāna suddhā savanaṃ na phāsūti nettā asuddhā avisuddhā aparisuddhā avodātā. No tathā cakkhunā rūpe passāmīti – nettā na suddhā. Savanaṃ na phāsūti sotaṃ asuddhaṃ avisuddhaṃ aparisuddhaṃ avodātaṃ. No tathā sotena saddaṃ suṇomīti – nettā na suddhā savanaṃ na phāsu.

Māhaṃnassaṃ momuho antarāvāti. Māhaṃ nassanti māhaṃ nassa māhaṃ vinassaṃ māhaṃ panassaṃ. Momuhoti mohamuho avijjāgato aññāṇī avibhāvī duppañño. Antarāvāti tuyhaṃ dhammaṃ diṭṭhiṃ paṭipadaṃ maggaṃ anaññāya anadhigantvā aviditvā appaṭilabhitvā aphassayitvā asacchikaritvā antarāyeva kālaṅkareyyanti – māhaṃ nassaṃ momuho antarāva.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – ācikkha dhammaṃ. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Jātijarāya idha vippahānanti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

『『Jiṇṇohamasmi abalo vītavaṇṇo, [iccāyasmā piṅgiyo]

Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāva, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahāna』』nti.

我來將這段巴利文完整翻譯成簡體中文： [89] "我已衰老無力失去光彩，"[尊者賓耆耶說] "眼睛不清耳朵不適； 愿我不要中途迷失愚昧，請說法使我能夠了知； 在此斷除生老。" "我已衰老無力失去光彩"中，"我已衰老"指已老邁、年長、高齡、年事已高、已活了一百二十歲。"無力"指虛弱、少力、少氣力。"失去光彩"指失去色澤、離去光彩、褪去光彩。那往昔美好的容色已消失，過患已顯現—— "我已衰老無力失去光彩"。 "尊者賓耆耶說"中，"說"是句子連線詞。"尊者"是親切的稱呼。"賓耆耶"是那位婆羅門的名字，是稱謂。 "眼睛不清耳朵不適"中，眼睛不清凈、不明凈、不純凈、不潔白。不能如實以眼見色——"眼睛不清"。"耳朵不適"指耳朵不清凈、不明凈、不純凈、不潔白。不能如實以耳聞聲——"眼睛不清耳朵不適"。 "愿我不要中途迷失愚昧"中，"愿我不要迷失"指愿我不要迷失、不要消失、不要滅亡。"愚昧"指愚癡、無明、無知、不明瞭、愚鈍。"中途"指在未知、未證、未解、未得、未觸、未證悟你的法、見、道路、道時即死去——"愿我不要中途迷失愚昧"。 "請說法使我能夠了知"中，"法"指初善、中善、后善，有義有文，圓滿清凈的梵行，四念處、四正勤、四神足、五根、五力、七覺支、八聖道分，涅槃及趣向涅槃之道，請宣說、教導、安立、開顯、分別、顯明、闡釋——"請說法"。"使我能夠了知"指使我能知、能解、能明瞭、能通達、能獲得、能觸證、能現證——"請說法使我能夠了知"。 "在此斷除生老"指在此處斷除、止息、舍離、平息生老死，[證得]不死、涅槃——"在此斷除生老"。因此那婆羅門說： "我已衰老無力失去光彩，[尊者賓耆耶說] 眼睛不清耳朵不適； 愿我不要中途迷失愚昧，請說法使我能夠了知； 在此斷除生老。"

90.

Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]

Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāya.

Disvāna rūpesu vihaññamāneti. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti [upaghātayanti (syā. ka.)]. Rūpe sati vividhakammakāraṇā [vividhakammakaraṇāni (ka.)] kārenti. Kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi [khārāpaṭicchikampi (ka.)] karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Evaṃ sattā rūpahetu rūpappaccayā rūpakāraṇā haññanti vihaññanti upahaññanti upaghātiyanti. Evaṃ haññamāne vihaññamāne upahaññamāne upaghātiyamāne disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – disvāna rūpesu vihaññamāne.

Piṅgiyāti bhagavāti. Piṅgiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

Ruppantirūpesu janā pamattāti. Ruppantīti ruppanti kuppanti pīḷayanti [pīḷiyanti (syā. ka.)] ghaṭṭayanti, byādhitā domanassitā honti. Cakkhurogena ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā honti. Sotarogena…pe… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassehi ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – ruppanti rūpesu.

Atha vā, cakkhusmiṃ hīyamāne hāyamāne parihāyamāne vemāne [vihāyamāne (ka.)] vigacchamāne antaradhāyamāne ruppanti…pe… domanassitā honti. Sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… rūpasmiṃ… saddasmiṃ… gandhasmiṃ… rasasmiṃ… phoṭṭhabbasmiṃ… kulasmiṃ… gaṇasmiṃ… āvāsasmiṃ… lābhasmiṃ… yasasmiṃ… pasaṃsāya… sukhasmiṃ… cīvarasmiṃ… piṇḍapātasmiṃ… senāsanasmiṃ… gilānapaccayabhesajjaparikkhārasmiṃ hīyamāne hāyamāne parihāyamāne vemāne vigacchamāne antaradhāyamāne ruppanti kuppanti pīḷayanti ghaṭṭayanti, byādhitā domanassitā hontīti – evampi ruppanti rūpesu.

我來將這段巴利文完整翻譯成簡體中文： [90] "見到在諸色中受苦，"[世尊對賓耆耶說] "放逸的人們在諸色中煩惱； 因此賓耆耶你要不放逸，舍離色以不再受生。" "見到在諸色中受苦"中，"色"指四大種及四大種所造色。眾生因色、緣色、以色為因而受傷害、受苦惱、受損害、受打擊。因有色而遭受各種刑罰：被鞭打、被杖打、被短棍打，砍斷手、砍斷腳、砍斷手腳，割耳、割鼻、割耳鼻，施以鍋刑、斷髮刑、羅睺口刑、火鬘刑、手炬刑、草衣刑、樹皮衣刑、羚羊刑、鉤肉刑、錢刑、堿浴刑、扭轉刑、草蓆刑，澆熱油，令狗咬食，活著被刺穿，以劍斬首。如是眾生因色、緣色、以色為因而受傷害、受苦惱、受損害、受打擊。見到、觀察、權衡、判斷、了知、明瞭如是受傷害、受苦惱、受損害、受打擊——"見到在諸色中受苦"。 "世尊對賓耆耶說"中，"賓耆耶"是世尊以名字呼喚那位婆羅門。"世尊"是尊敬的稱呼⋯⋯是真實的施設，即所謂"世尊"。 "放逸的人們在諸色中煩惱"中，"煩惱"指煩惱、動搖、壓迫、損害，成為病苦、憂惱。因眼病而煩惱、動搖、壓迫、損害，成為病苦、憂惱。因耳病⋯⋯因身病⋯⋯因虻蚊風熱爬蟲觸惱而煩惱、動搖、壓迫、損害，成為病苦、憂惱——"在諸色中煩惱"。 或者，當眼衰退、損減、衰減、消退、消失、隱沒時煩惱⋯⋯成為憂惱。當耳⋯⋯鼻⋯⋯舌⋯⋯身⋯⋯色⋯⋯聲⋯⋯香⋯⋯味⋯⋯觸⋯⋯親族⋯⋯團體⋯⋯住處⋯⋯利養⋯⋯名聲⋯⋯稱讚⋯⋯樂⋯⋯衣服⋯⋯飲食⋯⋯床座⋯⋯病人所需藥品衰退、損減、衰減、消退、消失、隱沒時煩惱、動搖、壓迫、損害，成為病苦、憂惱——如是"在諸色中煩惱"

Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pamattāti pamādo vattabbo kāyaduccaritena vā vacīduccaritena vā manoduccaritena vā pañcasu kāmaguṇesu cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ vā dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ [abahulikammaṃ (ka.)] anadhiṭṭhānaṃ ananuyogo pamādo. Yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo. Iminā pamādena samannāgatā janā pamattāti – ruppanti rūpesu janā pamattā.

Tasmā tuvaṃ piṅgiya appamattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno rūpesūti – tasmā tuvaṃ piṅgiya. Appamattoti sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

Jahassu rūpaṃ apunabbhavāyāti. Rūpanti cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Jahassu rūpanti jahassu rūpaṃ, pajahassu rūpaṃ, vinodehi rūpaṃ, byantīkarohi rūpaṃ, anabhāvaṃ gamehi rūpaṃ. Apunabbhavāyāti yathā te rūpaṃ idheva nirujjheyya, punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, puna gatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu rūpaṃ apunabbhavāya. Tenāha bhagavā –

『『Disvāna rūpesu vihaññamāne, [piṅgiyāti bhagavā]

Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto, jahassu rūpaṃ apunabbhavāyā』』ti.

我來將這段巴利文完整翻譯成簡體中文： "人們"指剎帝利、婆羅門、吠舍、首陀羅、在家者、出家者、天神和人類。"放逸"指以身惡行、語惡行、意惡行放逸，對五欲功德放縱心意，繼續放縱，對善法的修習不恭敬而行、不持續而行、不堅定而行、懈怠而行、捨棄意願、捨棄責任，不修習、不培育、不多作、不確立、不努力，這就是放逸。具足此放逸的人們稱為放逸者——"放逸的人們在諸色中煩惱"。 "因此賓耆耶你要不放逸"中，"因此"指因為這個原因、這個緣由、這個因緣、這個緣起，看見在諸色中如是過患——"因此你賓耆耶"。"不放逸"指恭敬而行、持續而行⋯⋯于善法中不放逸——"因此賓耆耶你要不放逸"。 "舍離色以不再受生"中，"色"指四大種及四大種所造色。"舍離色"指舍離色、完全舍離色、去除色、斷除色、使色消失。"以不再受生"指使你的色在此處滅盡，不再結生於欲界、色界或無色界，不再生於欲有、色有或無色有，不再生於想有、無想有或非想非非想有，不再生於一蘊有、四蘊有或五蘊有，不再生於趣、生處、結生、有、輪迴或輪轉中，在此處滅盡、止息、消失、平息——"舍離色以不再受生"。因此世尊說： "見到在諸色中受苦，[世尊對賓耆耶說] 放逸的人們在諸色中煩惱； 因此賓耆耶你要不放逸，舍離色以不再受生。"

91.

Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahānaṃ.

Disācatasso vidisā catasso, uddhaṃ adho dasa disā imāyoti dasa disā.

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loketi na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ aviññātaṃ kiñci 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 natthi na sati na saṃvijjati nupalabbhatīti – na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke.

Ācikkha dhammaṃ yamahaṃ vijaññanti. Dhammanti ādikalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehi. Yamahaṃ vijaññanti yamahaṃ jāneyyaṃ ājāneyyaṃ vijāneyyaṃ paṭivijāneyyaṃ paṭivijjheyyaṃ adhigaccheyyaṃ phasseyyaṃ sacchikareyyanti – ācikkha dhammaṃ yamahaṃ vijaññaṃ.

Jātijarāya idha vippahānanti idheva jātijarāmaraṇassa pahānaṃ vūpasamaṃ paṭinissaggaṃ paṭippassaddhiṃ amataṃ nibbānanti – jātijarāya idha vippahānaṃ. Tenāha so brāhmaṇo –

『『Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ assutaṃ amutaṃ, atho aviññātaṃ kiñci namatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahāna』』nti.

我來將這段巴利文完整翻譯成簡體中文： [91] "四方四隅，上下十方； 世間沒有你未見未聞未覺未知之事； 請說法使我能夠了知，在此斷除生老。" "四方四隅，上下十方"指十個方向。 "世間沒有你未見未聞未覺未知之事"指對你而言，無論是自利或利他或兩利，現世利益或來世利益，顯淺或深奧，隱藏或遮蔽，應引導或已引導，無過或離垢，清凈或最上義利，都沒有未見未聞未覺未知之事，不存在，不出現，不可得——"世間沒有你未見未聞未覺未知之事"。 "請說法使我能夠了知"中，"法"指初善⋯⋯涅槃及趣向涅槃之道，請宣說、教導、安立、開顯、分別、顯明、闡釋。"使我能夠了知"指使我能知、能解、能明瞭、能通達、能獲得、能觸證、能現證——"請說法使我能夠了知"。 "在此斷除生老"指在此處斷除、止息、舍離、平息生老死，[證得]不死、涅槃——"在此斷除生老"。因此那婆羅門說： "四方四隅，上下十方； 世間沒有你未見未聞未覺未知之事； 請說法使我能夠了知，在此斷除生老。"

92.

Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]

Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassutaṇhaṃ apunabbhavāya.

Taṇhādhipanne manuje pekkhamānoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhādhipanneti taṇhādhipanne [taṇhāya adhipanne (ka.)] taṇhānuge taṇhānugate taṇhānusaṭe taṇhāya panne paṭipanne abhibhūte pariyādinnacitte. Manujeti sattādhivacanaṃ. Pekkhamānoti pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – taṇhādhipanne manuje pekkhamāno. Piṅgiyāti bhagavāti. Piṅgiyāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – piṅgiyāti bhagavā.

Santāpajāte jarasā pareteti. Santāpajāteti jātiyā santāpajāte, jarāya santāpajāte, byādhinā santāpajāte, maraṇena santāpajāte, sokaparidevadukkhadomanassupāyāsehi santāpajāte, nerayikena dukkhena santāpajāte…pe… diṭṭhibyasanena dukkhena santāpajāte ītijāte upaddavajāte upasaggajāteti – santāpajāte. Jarasā pareteti jarāya phuṭṭhe parete samohite samannāgate. Jātiyā anugate jarāya anusaṭe byādhinā abhibhūte maraṇena abbhāhate atāṇe aleṇe asaraṇe asaraṇībhūteti – santāpajāte jarasā parete.

Tasmā tuvaṃ piṅgiya appamattoti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā evaṃ ādīnavaṃ sampassamāno taṇhāyāti – tasmā tuvaṃ piṅgiya. Appamattoti sakkaccakārī…pe… appamādo kusalesu dhammesūti – tasmā tuvaṃ piṅgiya appamatto.

Jahassu taṇhaṃ apunabbhavāyāti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Jahassu taṇhanti jahassu taṇhaṃ pajahassu taṇhaṃ vinodehi taṇhaṃ byantīkarohi taṇhaṃ anabhāvaṃ gamehi taṇhaṃ. Apunabbhavāyāti yathā te…pe… punapaṭisandhiko bhavo na nibbatteyya kāmadhātuyā vā rūpadhātuyā vā arūpadhātuyā vā, kāmabhave vā rūpabhave vā arūpabhave vā, saññābhave vā asaññābhave vā nevasaññānāsaññābhave vā, ekavokārabhave vā catuvokārabhave vā pañcavokārabhave vā, punagatiyā vā upapattiyā vā paṭisandhiyā vā bhave vā saṃsāre vā vaṭṭe vā na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyya, idheva nirujjheyya vūpasameyya atthaṃ gaccheyya paṭippassambheyyāti – jahassu taṇhaṃ apunabbhavāya. Tenāha bhagavā –

『『Taṇhādhipanne manuje pekkhamāno, [piṅgiyāti bhagavā]

Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāyā』』ti.

Saha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti. Tassa ca brāhmaṇassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti. Saha dhammacakkhussa paṭilābhā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – 『『satthā me bhante bhagavā, sāvakohamasmī』』ti.

Piṅgiyamāṇavapucchāniddeso [siṅgiyapañhaṃ (ka.)] soḷasamo.

1. Pārāyanatthutigāthāniddeso

我將為您直譯這段巴利文。這是《小部》中的一段經文，主要是關於貪愛和解脫的教導： 世尊觀看被貪愛所困的人們，[世尊對毘衹耶說] 被生起的熱惱所苦，為衰老所侵。 因此，毘衹耶啊，你要保持不放逸，爲了不再輪迴，應當斷除貪愛。 "觀看被貪愛所困的人們"中：貪愛，即對色的貪愛...乃至...對法的貪愛。"被貪愛所困"是指被貪愛所困擾，隨貪愛而行，被貪愛所追隨，被貪愛所纏繞，陷入貪愛，被貪愛征服，心被貪愛所佔據。"人們"是指有情的別稱。"觀看"是指看見、注視、觀察、思考、審視。 "世尊對毘衹耶說"中：世尊以名字稱呼那位婆羅門為毘衹耶。"世尊"是尊敬的稱呼...乃至...是真實的命名，即所謂的"世尊"。 "被生起的熱惱所苦，為衰老所侵"中："被熱惱所苦"是指被生所苦，被老所苦，被病所苦，被死所苦，被憂悲苦惱所苦，被地獄之苦所苦...乃至...被邪見之苦所苦，被災難所生，被禍患所生，被困擾所生。"為衰老所侵"是指被衰老所觸，所侵襲，所具足。被生所追隨，被老所纏繞，被病所征服，被死所打擊，無有保護，無有庇護，無有歸依，成為無歸依者。 "因此，毘衹耶啊，你要保持不放逸"中："因此"是指因為這個原因，因為這個緣故，因為這個因緣，因為這個根由，看見貪愛的這種過患。"不放逸"是指認真實行者...乃至...對善法不放逸。 "爲了不再輪迴，應當斷除貪愛"中：貪愛，即對色的貪愛...乃至...對法的貪愛。"斷除貪愛"是指應當斷除貪愛，應當捨棄貪愛，應當驅除貪愛，應當滅除貪愛，應當使貪愛趨向無有。"爲了不再輪迴"是指使你...乃至...不再生起欲界、色界或無色界的輪迴，不再生起欲有、色有或無色有，不再生起想有、無想有或非想非非想有，不再生起一蘊有、四蘊有或五蘊有，不再生起趣處、投生、結生、有、輪迴或輪轉，不再產生，不再生起，不再出現，不再顯現，就在此處滅盡，平息，趨向滅沒，止息。 因此世尊說： "世尊觀看被貪愛所困的人們，[世尊對毘衹耶說] 被生起的熱惱所苦，為衰老所侵。 因此，毘衹耶啊，你要保持不放逸，爲了不再輪迴，應當斷除貪愛。" 當偈頌結束時，那些與婆羅門志同道合、同一目標、同一意向、同一熏習的幾千生命，生起了遠離塵垢、清凈無染的法眼，[了知]："凡是有生起性質的，一切都是滅盡性質的。"那位婆羅門也生起了遠離塵垢、清凈無染的法眼，[了知]："凡是有生起性質的，一切都是滅盡性質的。"當得到法眼的同時，他的羚羊皮、結髻、樹皮衣、手杖、水瓶以及鬚髮都消失了，變成了剃髮身著袈裟衣的比丘，披著僧伽梨、持著衣缽，如法實踐，合掌禮敬世尊而坐，說道："世尊是我的導師，我是弟子。" 第十六毘衹耶學童問記解終。 第十七 彼岸道讚頌偈記解

93.Idamavocabhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ[paricāritasoḷasannaṃ (syā. ka.)]brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi.

Idamavoca bhagavāti idaṃ pārāyanaṃ avoca. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – idamavoca bhagavā. Magadhesu viharantoti magadhanāmake janapade viharanto iriyanto vattento pālento yapento yāpento. Pāsāṇake cetiyeti pāsāṇakacetiyaṃ vuccati buddhāsananti – magadhesu viharanto pāsāṇake cetiye. Paricārakasoḷasānaṃ brāhmaṇānanti piṅgiyo [siṅgiyo (ka.)] brāhmaṇo bāvarissa brāhmaṇassa paddho paddhacaro paricārako [paricāriko (syā. ka.)] sisso. Piṅgiyena [tena (ka.)] te soḷasāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ. Atha vā, te soḷasa brāhmaṇā buddhassa bhagavato paddhā paddhacarā paricārakā sissāti – evampi paricārakasoḷasānaṃ brāhmaṇānaṃ.

Ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsīti. Ajjhiṭṭhoti ajjhiṭṭho ajjhesito. Puṭṭho puṭṭhoti puṭṭho puṭṭho pucchito pucchito yācito yācito ajjhesito ajjhesito pasādito pasādito. Pañhaṃ byākāsīti pañhaṃ byākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīākāsi pakāsesīti – ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi. Tenetaṃ vuccati –

『『Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsī』』ti.

我來直譯這段巴利文：世尊住在摩揭陀國（現今印度比哈爾邦）的石窟寺時說了這些話，應十六位侍奉的婆羅門的請求，一一回答了他們所問的問題。 "世尊說這些話"中："這些話"是指說了這個《彼岸道》。"世尊"是尊敬的稱呼...乃至...是真實的命名，即所謂的"世尊"。"住在摩揭陀國"是指在名為摩揭陀的地方居住、活動、生活、守護、維持、度過。"在石窟寺"中：石窟寺被稱為佛陀的座處。 "十六位侍奉的婆羅門"中：毘衹耶婆羅門是婆跋利婆羅門的隨從、侍者、服侍者、弟子。由於有毘衹耶，他們成為十六位 - 如此稱為十六位侍奉的婆羅門。或者，那十六位婆羅門是佛世尊的隨從、侍者、服侍者、弟子 - 如此也稱為十六位侍奉的婆羅門。 "應請求一一回答了問題"中："應請求"是指被請求、被懇求。"一一"是指一個接一個地被問、被請求、被懇求、被勸請、被使生信。"回答了問題"是指解答了問題，宣說、開示、建立、揭示、分別、闡明、說明。因此這樣說： "世尊住在摩揭陀國的石窟寺時說了這些話，應十六位侍奉的婆羅門的請求，一一回答了他們所問的問題。"

94.Ekamekassacepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅga manīyā ime dhammāti. Tasmā imassa dhammapariyāyassa 『『pārāyana』』nteva adhivacanaṃ.

Ekamekassa cepi pañhassāti ekamekassa cepi ajitapañhassa, ekamekassa cepi tissametteyyapañhassa, ekamekassa cepi puṇṇakapañhassa, ekamekassa cepi mettagūpañhassa, ekamekassa cepi dhotakapañhassa, ekamekassa cepi upasīvapañhassa, ekamekassa cepi nandakapañhassa, ekamekassa cepi hemakapañhassa, ekamekassa cepi todeyyapañhassa, ekamekassa cepi kappapañhassa, ekamekassa cepi jatukaṇṇipañhassa, ekamekassa cepi bhadrāvudhapañhassa, ekamekassa cepi udayapañhassa, ekamekassa cepi posālapañhassa, ekamekassa cepi mogharājapañhassa, ekamekassa cepi piṅgiyapañhassāti – ekamekassa cepi pañhassa.

Atthamaññāya dhammamaññāyāti sveva pañho dhammo, visajjanaṃ [vissajjanaṃ (ka.)] atthoti atthaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – atthamaññāya. Dhammamaññāyāti dhammaṃ aññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – dhammamaññāyāti – atthamaññāya dhammamaññāya. Dhammānudhammaṃ paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – dhammānudhammaṃ paṭipajjeyya. Gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gaccheyyeva jarāmaraṇassa pāranti jarāmaraṇassa pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ adhiphasseyya, pāraṃ sacchikareyyāti – gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti ime dhammā pāraṅgamanīyā. Pāraṃ pāpenti pāraṃ sampāpenti pāraṃ samanupāpenti, jarāmaṇassa taraṇāya [tāraṇāya (syā.)] saṃvattantīti – pāraṅgamanīyā ime dhammāti.

Tasmā imassa dhammapariyāyassāti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānāti – tasmā. Imassa dhammapariyāyassāti imassa pārāyanassāti – tasmā imassa dhammapariyāyassa. Pārāyananteva adhivacananti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Adhivacananti saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – pārāyananteva adhivacanaṃ. Tenetaṃ vuccati –

『『Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti. Tasmā imassa dhammapariyāyassa 『pārāyana』nteva adhivacana』』nti.

95.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

96.

Todeyyakappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

我來直譯這段巴利文： 如果對每一個問題，理解其意義，瞭解其法，如法修行，就必定能到達老死的彼岸。這些法能令人到達彼岸。因此這個法門被稱為"彼岸道"。 "每一個問題"中：每一個阿耆多的問題，每一個帝須彌勒的問題，每一個富那迦的問題，每一個彌多求的問題，每一個多陀迦的問題，每一個優波私婆的問題，每一個難陀的問題，每一個黑摩迦的問題，每一個刀提耶的問題，每一個劫波的問題，每一個阇都干耳的問題，每一個跋陀羅富陀的問題，每一個優陀耶的問題，每一個布娑羅的問題，每一個摩伽羅阇的問題，每一個賓祇耶的問題。 "理解其意義，瞭解其法"中：問題即是法，解答即是義。"理解其意義"是指了知、衡量、判斷、明瞭、明白其義。"瞭解其法"是指了知、衡量、判斷、明瞭、明白其法。 "如法修行"是指修行正道、隨順道、不違道、相應道、法隨法道。"必定能到達老死的彼岸"中：老死的彼岸指的是不死、涅槃，即是一切行的止息、一切執取的舍離、愛盡、離欲、滅、涅槃。"必定能到達老死的彼岸"是指能夠到達老死的彼岸，能夠證得彼岸，能夠觸及彼岸，能夠實現彼岸。"這些法能令人到達彼岸"是指這些法能令人到達彼岸，能使人抵達彼岸，能使人完全到達彼岸，能令人渡過老死。 "因此這個法門"中："因此"是指因為這個原因，因為這個緣故，因為這個因緣，因為這個根由。"這個法門"是指這個彼岸道。"被稱為'彼岸道'"中：彼岸指的是不死、涅槃...乃至...滅、涅槃。"道"指的是道路，即正見...乃至...正定。"稱為"是指稱號、名稱、施設、言說、名字、命名、命名、語詞、文字、表述。因此這樣說： "如果對每一個問題，理解其意義，瞭解其法，如法修行，就必定能到達老死的彼岸。這些法能令人到達彼岸。因此這個法門被稱為'彼岸道'。" 阿耆多與帝須彌勒、富那迦與彌多求， 多陀迦與優波私婆、難陀與黑摩迦。 刀提耶與劫波二人、智者阇都干耳， 跋陀羅富陀與優陀耶、婆羅門布娑羅， 有智慧的摩伽羅阇、及大仙人賓祇耶。

97.

Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamuṃ.

Ete buddhaṃ upāgacchunti. Eteti soḷasa pārāyaniyā brāhmaṇā. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, abhiññeyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupalepasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhāti buddho. Buddhoti 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 buddhoti. Ete buddhaṃ upāgacchunti ete buddhaṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – ete buddhaṃ upāgacchuṃ.

Sampannacaraṇaṃisinti caraṇaṃ vuccati sīlācāranibbatti. Sīlasaṃvaropi caraṇaṃ, indriyasaṃvaropi caraṇaṃ, bhojane mattaññutāpi caraṇaṃ, jāgariyānuyogopi caraṇaṃ, sattapi saddhammā caraṇaṃ, cattāripi jhānāni caraṇaṃ. Sampannacaraṇanti sampannacaraṇaṃ seṭṭhacaraṇaṃ viseṭṭhacaraṇaṃ [visiṭṭhacaraṇaṃ (ka.)] pāmokkhacaraṇaṃ uttamacaraṇaṃ pavaracaraṇaṃ. Isīti isi bhagavā mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti isi…pe… mahesakkhehi vā sattehi esito gavesito pariyesito – 『『kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo kahaṃ narāsabho』』ti – isīti – sampannacaraṇaṃ isiṃ.

Pucchantā nipuṇe pañheti. Pucchantāti pucchantā yācantā ajjhesantā pasādentā. Nipuṇe pañheti gambhīre duddase duranubodhe sante paṇīte atakkāvacare nipuṇe paṇḍitavedanīye pañheti – pucchantā nipuṇe pañhe.

Buddhaseṭṭhaṃ upāgamunti. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Seṭṭhanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ buddhaṃ upāgamuṃ upāgamiṃsu upasaṅkamiṃsu payirupāsiṃsu paripucchiṃsu paripañhiṃsūti – buddhaseṭṭhaṃ upāgamuṃ. Tenetaṃ vuccati –

『『Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamu』』nti.

我來直譯這段巴利文： 他們走近佛陀，具足行持的仙人， 詢問微妙的問題，來到最勝佛前。 "他們走近佛陀"中："他們"指十六位彼岸道的婆羅門。"佛陀"是指世尊，自覺者，無師者，於前所未聞之法自證諸諦，于其中獲得一切知性，于諸力得自在。"佛陀"以何義為佛陀？因覺悟諸諦故為佛陀，因令眾生覺悟故為佛陀，以一切知性故為佛陀，以一切見性故為佛陀，以應證知性故為佛陀，以展開故為佛陀，以稱為漏盡故為佛陀，以稱為無染故為佛陀，因完全離貪故為佛陀，因完全離嗔故為佛陀，因完全離癡故為佛陀，因完全離煩惱故為佛陀，因已行獨一道故為佛陀，因獨自證得無上正等菩提故為佛陀，因破除無覺性而得覺性故為佛陀。"佛陀"此名非母所作，非父所作，非兄所作，非姐妹所作，非朋友親信所作，非親族血親所作，非沙門婆羅門所作，非天神所作。這是諸佛世尊在菩提樹下獲得一切知智時的解脫終極真實施設，即所謂"佛陀"。"他們走近佛陀"是指他們走近、接近、親近、請教、詢問佛陀。 "具足行持的仙人"中：行持是指戒行的成就。戒律防護是行持，根的防護是行持，飲食知量是行持，警寤修習是行持，七種善法是行持，四種禪那是行持。"具足行持"是指具足行持、最上行持、殊勝行持、最勝行持、最上等行持、最勝妙行持。"仙人"中：世尊尋求、探求、遍求大戒蘊故為仙人...乃至...或為大威德眾生所尋求、探求、遍求："佛在何處？世尊在何處？天中天在何處？人中牛王在何處？"故為仙人。 "詢問微妙的問題"中："詢問"是指詢問、請求、懇求、使生信。"微妙的問題"是指深奧、難見、難解、寂靜、勝妙、非尋思所及、微妙、智者所知的問題。 "來到最勝佛前"中："佛陀"是指世尊...乃至...真實施設，即所謂"佛陀"。"最勝"是指最上、最勝、殊勝、最勝、最上等、最勝妙。他們走近、接近、親近、請教、詢問最勝佛。因此這樣說： "他們走近佛陀，具足行持的仙人， 詢問微妙的問題，來到最勝佛前。"

98.

Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe muni.

Tesaṃ buddho pabyākāsīti. Tesanti soḷasānaṃ pārāyaniyānaṃ brāhmaṇānaṃ. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Pabyākāsīti tesaṃ buddho pabyākāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – tesaṃ buddho pabyākāsi.

Pañhaṃ puṭṭho yathātathanti. Pañhaṃ puṭṭhoti pañhaṃ puṭṭho pucchito yācito ajjhesito pasādito. Yathātathanti yathā ācikkhitabbaṃ tathā ācikkhi , yathā desitabbaṃ tathā desesi, yathā paññapetabbaṃ tathā paññapesi, yathā paṭṭhapetabbaṃ tathā paṭṭhapesi, yathā vivaritabbaṃ tathā vivari , yathā vibhajitabbaṃ tathā vibhaji, yathā uttānīkātabbaṃ tathā uttānīakāsi, yathā pakāsitabbaṃ tathā pakāsesīti – pañhaṃ puṭṭho yathātathaṃ.

Pañhānaṃ veyyākaraṇenāti pañhānaṃ veyyākaraṇena ācikkhanena desanena paññapanena paṭṭhapanena vivaraṇena vibhajanena uttānīkammena pakāsanenāti – pañhānaṃ veyyākaraṇena.

Tosesi brāhmaṇe munīti. Tosesīti tosesi vitosesi pasādesi ārādhesi attamane akāsi. Brāhmaṇeti soḷasa pārāyaniye brāhmaṇe. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so munīti – tosesi brāhmaṇe muni. Tenetaṃ vuccati –

『『Tesaṃ buddho pabyākāsi, pañhaṃ puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe munī』』ti.

99.

Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike.

Te tositā cakkhumatāti. Teti soḷasa pārāyaniyā brāhmaṇā. Tositāti tositā vitositā pasāditā ārādhitā attamanā katāti – te tositā. Cakkhumatāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. Kathaṃ bhagavā maṃsacakkhunāpi cakkhumā…pe… evaṃ bhagavā samantacakkhunāpi cakkhumāti – te tositā cakkhumatā.

Buddhenādiccabandhunāti. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti. Ādiccabandhunāti ādicco vuccati sūriyo. So gotamo gottena, bhagavāpi gotamo gottena, bhagavā sūriyassa gottañātako gottabandhu. Tasmā buddho ādiccabandhūti – buddhenādiccabandhunā.

Brahmacariyamacariṃsūti brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī viramaṇaṃ akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto. Api ca, nippariyāyavasena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Brahmacariyamacariṃsūti brahmacariyaṃ cariṃsu acariṃsu samādāya vattiṃsūti – brahmacariyamacariṃsu.

Varapaññassa santiketi varapaññassa aggapaññassa seṭṭhapaññassa viseṭṭhapaññassa pāmokkhapaññassa uttamapaññassa pavarapaññassa. Santiketi santike sāmantā āsanne avidūre upakaṭṭheti – varapaññassa santike. Tenetaṃ vuccati –

『『Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike』』ti.

我來直譯這段巴利文： 佛陀對他們，如實回答所問的問題， 牟尼以解答諸問，使婆羅門們歡喜。 "佛陀對他們回答"中："他們"是指十六位彼岸道的婆羅門。"佛陀"是指世尊...乃至...真實施設，即所謂"佛陀"。"回答"是指佛陀對他們解答、宣說、開示、建立、揭示、分別、闡明、說明。 "如實回答所問的問題"中："所問的問題"是指被問、被請求、被懇求、被使生信的問題。"如實"是指應當如何解答就如何解答，應當如何宣說就如何宣說，應當如何開示就如何開示，應當如何建立就如何建立，應當如何揭示就如何揭示，應當如何分別就如何分別，應當如何闡明就如何闡明，應當如何說明就如何說明。 "以解答諸問"是指以解答、宣說、開示、建立、揭示、分別、闡明、說明諸問題。 "牟尼使婆羅門們歡喜"中："使歡喜"是指使歡喜、使滿意、使生信、使愉悅、使心滿意足。"婆羅門們"是指十六位彼岸道婆羅門。"牟尼"中：牟尼是指智慧...乃至...超越繫縛之網故為牟尼。因此這樣說： "佛陀對他們，如實回答所問的問題， 牟尼以解答諸問，使婆羅門們歡喜。" 他們得到具眼者，日族親屬佛陀的滿足， 在具最勝慧者的面前，修行梵行。 "他們得到具眼者的滿足"中："他們"是指十六位彼岸道婆羅門。"得到滿足"是指得到滿足、得到歡喜、得到信樂、得到愉悅、得到心滿意足。"具眼者"中：世尊具有五眼 - 肉眼、天眼、慧眼、佛眼、普眼。世尊如何具有肉眼...乃至...如是世尊具有普眼。 "日族親屬佛陀"中："佛陀"是指世尊...乃至...真實施設，即所謂"佛陀"。"日族親屬"中：日是指太陽。太陽屬瞿曇族，世尊也屬瞿曇族，世尊是太陽的族親、族屬。因此佛陀是日族親屬。 "修行梵行"中：梵行是指遠離、禁止、避免、克制、停止、不作、不為、不犯、不超越界限、斷除橋樑的非法行為。或者，以無比喻的方式，梵行是指八支聖道，即：正見、正思維、正語、正業、正命、正精進、正念、正定。"修行梵行"是指實踐、修習、受持而行梵行。 "在具最勝慧者的面前"中：具最勝慧者是指具最上慧、具最勝慧、具殊勝慧、具最勝慧、具最上等慧、具最勝妙慧者。"面前"是指附近、鄰近、不遠、接近。因此這樣說： "他們得到具眼者，日族親屬佛陀的滿足， 在具最勝慧者的面前，修行梵行。"

100.

Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathāyo paṭipajjeyya, gacche pāraṃ apārato.

Ekamekassa pañhassāti ekamekassa ajitapañhassa, ekamekassa tissametteyyapañhassa…pe… ekamekassa piṅgiyapañhassāti – ekamekassa pañhassa.

Yathā buddhena desitanti. Buddhoti yo so bhagavā sayambhū…pe… sacchikā paññatti, yadidaṃ buddhoti. Yathā buddhena desitanti yathā buddhena ācikkhitaṃ desitaṃ paññapitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ [vibhattaṃ (syā.)] uttānīkataṃ pakāsitanti – yathā buddhena desitaṃ.

Tathā yo paṭipajjeyyāti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ anvatthapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipajjeyyāti – tathā yo paṭipajjeyya.

Gacche pāraṃ apāratoti pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ; apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Gacche pāraṃ apāratoti apārato pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – gacche pāraṃ apārato. Tenetaṃ vuccati –

『『Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathā yo paṭipajjeyya, gacche pāraṃ apārato』』ti.

101.

Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggoso pāraṃ gamanāya, tasmā pārāyanaṃ iti.

Apārā pāraṃ gaccheyyāti apāraṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca; pāraṃ vuccati amataṃ nibbānaṃ…pe… taṇhakkhayo virāgo nirodho nibbānaṃ. Apārā pāraṃ gaccheyyāti apārā pāraṃ gaccheyya, pāraṃ adhigaccheyya, pāraṃ phasseyya, pāraṃ sacchikareyyāti – apārā pāraṃ gaccheyya.

Bhāvento maggamuttamanti maggamuttamaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Maggamuttamanti maggaṃ aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ. Bhāventoti bhāvento āsevanto bahulīkarontoti – bhāvento maggamuttamaṃ.

Maggo so pāraṃ gamanāyāti –

Maggo pantho patho pajjo [addho (ka.)], añjasaṃ vaṭumāyanaṃ;

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo [saṅgamo (syā. ka.) passa-dhātumālāyaṃ maggadhātuvaṇṇanāyaṃ].

Pāraṃ gamanāyāti pāraṃ gamanāya pāraṃ sampāpanāya pāraṃ samanupāpanāya jarāmaraṇassa taraṇāyāti – maggo so pāraṃ gamanāya.

Tasmā pārāyanaṃ itīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā. Pāraṃ vuccati amataṃ nibbānaṃ…pe… nirodho nibbānaṃ. Ayanaṃ vuccati maggo. Itīti padasandhi…pe… padānupubbatāpetaṃ itīti – tasmā pārāyanaṃ iti. Tenetaṃ vuccati –

『『Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ itī』』ti.

Pārāyanatthutigāthāniddeso sattarasamo.

1. Pārāyanānugītigāthāniddeso

我來直譯這段巴利文： 對於每一個問題，如佛所教導， 若有人如是修行，必從此岸到彼岸。 "對於每一個問題"是指每一個阿耆多的問題，每一個帝須彌勒的問題...乃至...每一個賓祇耶的問題。 "如佛所教導"中："佛陀"是指世尊，自覺者...乃至...真實施設，即所謂"佛陀"。"如佛所教導"是指如佛所解說、宣示、開示、建立、揭示、分別、闡明、說明。 "若有人如是修行"是指修行正道、隨順道、不違道、相應道、法隨法道。 "必從此岸到彼岸"中：彼岸是指不死、涅槃...乃至...滅、涅槃；此岸是指煩惱、諸蘊和諸行。"必從此岸到彼岸"是指從此岸到達彼岸，證得彼岸，觸及彼岸，實現彼岸。因此這樣說： "對於每一個問題，如佛所教導， 若有人如是修行，必從此岸到彼岸。" 修習最上道，從此岸到彼岸， 此道通往彼岸，故名為彼岸道。 "從此岸到彼岸"中：此岸是指煩惱、諸蘊和諸行；彼岸是指不死、涅槃...乃至...愛盡、離欲、滅、涅槃。"從此岸到彼岸"是指從此岸到達彼岸，證得彼岸，觸及彼岸，實現彼岸。 "修習最上道"中：最上道是指八支聖道，即：正見...乃至...正定。"最上道"是指最上、最勝、殊勝、最勝、最上等、最勝妙之道。"修習"是指修習、實踐、多作。 "此道通往彼岸"中： 道、路、徑、途、道路、通道、 船、渡筏、橋、竹筏、筏、渡口。 "通往彼岸"是指為到達彼岸，為抵達彼岸，為完全到達彼岸，為渡越老死。 "故名為彼岸道"中："故"是指因為這個原因，因為這個緣故，因為這個因緣，因為這個根由。彼岸是指不死、涅槃...乃至...滅、涅槃。道是指道路。"名為"是詞的連線...乃至...詞的次序。因此這樣說： "修習最上道，從此岸到彼岸， 此道通往彼岸，故名為彼岸道。" 第十七 彼岸道讚頌偈記解終。 第十八 彼岸道隨誦偈記解

102.

Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]

Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe.

Pārāyanamanugāyissanti gītamanugāyissaṃ kathitamanukathayissaṃ [kathitamanugāyissaṃ (syā.) evaṃ sabbapadesu anugāyissanti āgataṃ] bhaṇitamanubhaṇissaṃ lapitamanulapissaṃ bhāsitamanubhāsissanti – pārāyanamanugāyissaṃ. Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Piṅgiyoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā piṅgiyo.

Yathāddakkhi tathākkhāsīti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. 『『Sabbe saṅkhārā aniccā』』ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. 『『Sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yathāddakkhi tathākkhāsi.

Vimalo bhūrimedhasoti. Vimaloti rāgo malaṃ, doso malaṃ, moho malaṃ, kodho… upanāho…pe… sabbākusalābhisaṅkhārā malā. Te malā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Amalo buddho vimalo nimmalo malāpagato malavippahīno malavimutto sabbamalavītivatto. Bhūri vuccati pathavī. Bhagavā tāya [bhagavā imāya (syā.)] pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – vimalo bhūrimedhaso.

Nikkāmonibbano nāgoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā kilesakāmā pahīnā vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Ye kāme kāmenti kāme icchanti kāme patthenti kāme pihenti kāme abhijappanti te kāmakāmino rāgarāgino saññasaññino. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – nikkāmo.

我來直譯這段巴利文： "我將誦唱彼岸道，"[尊者賓祇耶說] 如其所見如是說，無垢廣慧者， 離欲無煩惱聖者，何因會說妄？ "我將誦唱彼岸道"是指我將誦唱其歌，重述其言，重說其語，重複其話，重講其說。"尊者賓祇耶說"中："說"是詞的連線...乃至...詞的次序。"尊者"是親切語、尊重語、帶有恭敬尊重的稱呼。"賓祇耶"是那位長老的名字、稱號、施設、言說、名稱、命名、命名、語詞、文字、稱呼。 "如其所見如是說"是指如其所見而說、解說、宣示、開示、建立、揭示、分別、闡明、說明。"一切行無常"，如其所見而說、解說、宣示、開示、建立、揭示、分別、闡明、說明。"一切行是苦"...乃至..."一切法無我"..."凡是有生起性質的，一切都是滅盡性質的"，如其所見而說、解說、宣示、開示、建立、揭示、分別、闡明、說明。 "無垢廣慧者"中："無垢"：貪是垢，嗔是垢，癡是垢，忿...恨...乃至...一切不善行都是垢。這些垢對佛世尊來說已斷除、根除、如截斷多羅樹般使之不復存在、令其不生、未來不再生起。佛陀無垢、離垢、清凈、離垢、舍垢、解脫垢、超越一切垢。"廣"指大地。世尊具有如大地般廣大、廣闊、寬廣的智慧。"慧"指智慧，即是了知...乃至...無癡、擇法、正見。世尊具足、成就、獲得、完全獲得、具有此慧智，因此佛陀具大慧。 "離欲無煩惱聖者"中："欲"概括而言有兩種：事欲和煩惱欲...乃至...這些稱為事欲...乃至...這些稱為煩惱欲。佛世尊已遍知事欲，已斷煩惱欲。因已遍知事欲，已斷煩惱欲，世尊不貪慾、不希欲、不求欲、不羨欲、不渴求欲。那些貪慾、希欲、求欲、羨欲、渴求欲的人，他們是貪慾者、貪染者、有想者。世尊不貪慾、不希欲、不求欲、不羨欲、不渴求欲。因此佛陀無慾、離欲、舍欲、吐欲、脫欲、斷欲、離欲，無貪、離貪、舍貪、吐貪、脫貪、斷貪、離貪，無渴、寂滅、清涼，以自己成為梵而安住，感受快樂。如是"離欲"。

Nibbanoti rāgo vanaṃ, doso vanaṃ, moho vanaṃ, kodho vanaṃ, upanāho vanaṃ…pe… sabbākusalābhisaṅkhārā vanā. Te vanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho avano vivano nibbano vanāpagato vanavippahīno vanavimutto sabbavanavītivattoti – nibbano. Nāgoti nāgo; bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na āgacchatīti nāgoti – nikkāmo nibbano nāgo.

Kissa hetu musā bhaṇeti. Kissa hetūti kissa hetu kiṃhetu kiṃkāraṇā kiṃnidānā kiṃpaccayāti – kissa hetu. Musā bhaṇeti musā bhaṇeyya katheyya dīpeyya vohareyya; musā bhaṇeti mosavajjaṃ bhaṇeyya, musāvādaṃ bhaṇeyya, anariyavādaṃ bhaṇeyya. Idhekacco sabhāgato [sabhaggato (syā.)] vā parisāgato [parisaggato (syā.)] vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – 『『ehambho [ehi bho (syā.) passa ma. ni. 3.112] purisa, yaṃ jānāsi taṃ vadehī』』ti, so ajānaṃ vā āha – 『『jānāmī』』ti , jānaṃ vā āha – 『『na jānāmī』』ti, apassaṃ vā āha – 『『passāmī』』ti, passaṃ vā āha – 『『na passāmī』』ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati, idaṃ vuccati mosavajjaṃ.

Api ca, tīhākārehi musāvādo hoti. Pubbevassa hoti – 『『musā bhaṇissa』』nti, bhaṇantassa hoti – 『『musā bhaṇāmī』』ti, bhaṇitassa hoti – 『『musā mayā bhaṇita』』nti – imehi tīhākārehi musāvādo hoti. Api ca, catūhākārehi musāvādo hoti. Pubbevassa hoti – 『『musā bhaṇissa』』nti, bhaṇantassa hoti – 『『musā bhaṇāmī』』ti, bhaṇitassa hoti – 『『musā mayā bhaṇita』』nti, vinidhāya diṭṭhiṃ – imehi catūhākārehi musāvādo hoti. Api ca, pañcahākārehi…pe… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – 『『musā bhaṇissa』』nti, bhaṇantassa hoti – 『『musā bhaṇāmī』』ti, bhaṇitassa hoti – 『『musā mayā bhaṇita』』nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti mosavajjaṃ. Kissa hetu musā bhaṇeyya katheyya dīpeyya vohareyyāti – kissa hetu musā bhaṇe. Tenāha thero piṅgiyo –

『『Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo]

Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe』』ti.

我來直譯這段巴利文： "無煩惱"中：貪是煩惱，嗔是煩惱，癡是煩惱，忿是煩惱，恨是煩惱...乃至...一切不善行都是煩惱。這些煩惱對佛世尊來說已斷除、根除、如截斷多羅樹般使之不復存在、令其不生、未來不再生起。因此佛陀無煩惱、離煩惱、脫煩惱、離煩惱、斷煩惱、解脫煩惱、超越一切煩惱。"聖者"中：世尊是聖者；因不造惡故為聖者，因不去故為聖者，因不來故為聖者...乃至...如是世尊不來故為聖者。 "何因會說妄"中："何因"是指以何因，何緣由，何理由，何根據，何緣。"說妄"是指會說妄語、講妄語、表妄語、言妄語；"說妄"是指會說虛妄語，說虛假語，說非聖語。在此，有人在集會中、在眾會中、在親屬中、在團體中、在王宮中被帶來作證問道："來，善人，你知道什麼就說什麼"，他不知而說"我知道"，知道而說"我不知道"，不見而說"我見到"，見到而說"我沒見到"。如是爲了自己、爲了他人、爲了些微利益而故意說妄語，這稱為虛妄語。 而且，妄語有三種形態：在說之前想"我要說妄語"，正說時想"我正在說妄語"，說了之後想"我說了妄語" - 以這三種形態構成妄語。而且，妄語有四種形態：在說之前想"我要說妄語"，正說時想"我正在說妄語"，說了之後想"我說了妄語"，歪曲見解 - 以這四種形態構成妄語。而且，以五種形態...乃至...以六種形態...以七種形態...以八種形態構成妄語：在說之前想"我要說妄語"，正說時想"我正在說妄語"，說了之後想"我說了妄語"，歪曲見解，歪曲忍受，歪曲愛好，歪曲想法，歪曲本性 - 以這八種形態構成妄語虛妄。"何因會說妄語"是指為何因會說、講、表、言妄語。 因此長老賓祇耶說： "我將誦唱彼岸道，"[尊者賓祇耶說] 如其所見如是說，無垢廣慧者， 離欲無煩惱聖者，何因會說妄？";

103.

Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhitaṃ.

Pahīnamalamohassāti . Malanti rāgo malaṃ, doso malaṃ, moho malaṃ, māno malaṃ, diṭṭhi malaṃ, kileso malaṃ, sabbaduccaritaṃ malaṃ, sabbabhavagāmikammaṃ malaṃ.

Mohoti yaṃ dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vuccati moho. Malañca moho ca buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho pahīnamalamohoti – pahīnamalamohassa.

Mānamakkhappahāyinoti. Mānoti ekavidhena māno – yā cittassa unnati [uṇṇati (syā. ka.)]. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. Catubbidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – lābhimhi manāpikānaṃ rūpānanti mānaṃ janeti, lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbānanti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – māno, atimāno, mānātimāno, omāno, avamāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti , dukkhena omānaṃ janeti. Navavidhena māno – seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamassīti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena [vijjāṭhānena (ka.)] vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno.

Makkhoti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ [nitthuriyakammaṃ (ka.) passa vibha. 892] – ayaṃ vuccati makkho. Buddhassa bhagavato māno ca makkho ca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho mānamakkhappahāyīti – mānamakkhappahāyino.

Handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitanti. Handāhanti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – handāhanti. Kittayissāmi giraṃ vaṇṇūpasaṃhitanti vaṇṇena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ vācaṃ giraṃ byappathaṃ udīraṇaṃ [odīraṇaṃ (syā.)] kittayissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitaṃ. Tenāha thero piṅgiyo –

『『Pahīnamalamohassa, mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhita』』nti.

我來直譯這段巴利文： 已斷垢與癡者，已舍慢與覆者， 且讓我來稱頌，具美德之言語。 "已斷垢與癡者"中："垢"：貪是垢，嗔是垢，癡是垢，慢是垢，見是垢，煩惱是垢，一切惡行是垢，一切導向有的業是垢。 "癡"是指對苦的無知...乃至...無明遮蔽、癡、不善根。這稱為癡。垢與癡對佛世尊來說已斷除、根除、如截斷多羅樹般使之不復存在、令其不生、未來不再生起。因此佛陀是已斷垢與癡者。 "已舍慢與覆者"中："慢"：一種慢 - 是心的高舉。二種慢 - 抬高自己的慢，貶低他人的慢。三種慢 - "我勝"的慢，"我等"的慢，"我劣"的慢。四種慢 - 以得利生慢，以名聲生慢，以讚譽生慢，以快樂生慢。五種慢 - 我得可意色而生慢，我得可意聲...乃至...香...味...觸而生慢。六種慢 - 以眼圓滿生慢，以耳圓滿...乃至...以鼻圓滿...以舌圓滿...以身圓滿...以意圓滿生慢。七種慢 - 慢、過慢、慢過慢、卑慢、下慢、我慢、邪慢。八種慢 - 以得利生慢，以無利生卑慢，以名聲生慢，以無名聲生卑慢，以讚譽生慢，以譭謗生卑慢，以快樂生慢，以痛苦生卑慢。九種慢 - 對勝者的"我勝"慢，對勝者的"我等"慢，對勝者的"我劣"慢，對等者的"我勝"慢，對等者的"我等"慢，對等者的"我劣"慢，對劣者的"我勝"慢，對劣者的"我等"慢，對劣者的"我劣"慢。十種慢 - 在此有人以生、族姓、良家子、容貌、財富、學問、工作、技藝、學識、聞法、辯才或其他任何事物生起慢。如是種種慢、慢性、慢狀、高舉、高揚、舉旗、自取、欲立旗幟於心中 - 這稱為慢。 "覆"是指那種覆藏、覆藏性、覆藏狀態、強硬、強硬行為 - 這稱為覆。佛世尊的慢與覆已斷除、根除、如截斷多羅樹般使之不復存在、令其不生、未來不再生起。因此佛陀是已舍慢與覆者。 "且讓我來稱頌具美德之言語"中："且讓我"是詞的連線、詞的結合、詞的圓滿、字的和合、詞的優美、詞的次序。"稱頌具美德之言語"是指我將稱頌、宣說、開示、建立、揭示、分別、闡明、說明具有、成就、獲得、完全獲得、具足美德的言語、語言、言辭、表述。 因此長老賓祇耶說： "已斷垢與癡者，已舍慢與覆者， 且讓我來稱頌，具美德之言語。"

104.

Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me.

Tamonudobuddho samantacakkhūti. Tamonudoti rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Buddhoti yo so bhagavā…pe… sacchikā paññatti; yadidaṃ buddhoti. Samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – tamonudo buddho samantacakkhu.

Lokantagū sabbabhavātivattoti. Lokoti eko loko – bhavaloko. Dve lokā – bhavaloko ca sambhavaloko ca; sampattibhavaloko ca sampattisambhavaloko ca; vipattibhavaloko ca vipattisambhavaloko ca [dve lokā sampatti ca bhavaloko vipatti ca bhavaloko (syā.)]. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – sattaviññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasa āyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Lokantagūti bhagavā lokassa antagato antappatto koṭigato koṭippatto… nibbānagato nibbānappatto. So vutthavāso ciṇṇacaraṇo… jātimaraṇasaṃsāro natthi tassa punabbhavoti – lokantagū.

Sabbabhavātivattoti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpā vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhagavā kammabhavañca paṭisandhikañca punabbhavaṃ ativatto [upātivatto (ka.)] atikkanto vītivattoti – lokantagū sabbabhavātivatto.

Anāsavo sabbadukkhappahīnoti. Anāsavoti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavo. Sabbadukkhappahīnoti sabbaṃ tassa paṭisandhikaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ …pe… diṭṭhibyasanadukkhaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ. Tasmā buddho sabbadukkhappahīnoti – anāsavo sabbadukkhappahīno.

Saccavhayobrahme upāsito meti. Saccavhayoti saccavhayo sadisanāmo sadisavhayo saccasadisavhayo. Vipassī bhagavā, sikhī bhagavā, vessabhū bhagavā, kakusandho bhagavā, koṇāgamano bhagavā, kassapo bhagavā. Te buddhā bhagavanto sadisanāmā sadisavhayā. Bhagavāpi sakyamuni tesaṃ buddhānaṃ bhagavantānaṃ sadisanāmo sadisavhayoti – tasmā buddho saccavhayo.

Brahme upāsito meti so mayā bhagavā āsito upāsito payirupāsito paripucchito paripañhitoti – saccavhayo brahme upāsito me. Tenāha thero piṅgiyo –

『『Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me』』ti.

我來直譯這段巴利文： 破除黑暗佛普眼，到達世邊超一切有， 無漏斷盡諸苦者，實名婆羅門我所事。 "破除黑暗佛普眼"中："破除黑暗"是指破除、驅除、斷除、消除、滅除、令不存在貪暗、嗔暗、癡暗、慢暗、見暗、煩惱暗、惡行暗、令盲暗、令無知、障礙智慧、屬於痛惱、不導向涅槃的黑暗。"佛陀"是指世尊...乃至...真實施設，即所謂"佛陀"。"普眼"是指一切知智...乃至...如來因

105.

Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto[ajja patto (ka.)].

Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyyāti . Dijo vuccati pakkhī. Kiṃkāraṇā dijo vuccati pakkhī? Dvikkhattuṃ jāyatīti dijo, mātukucchimhā ca aṇḍakosamhā ca. Taṃkāraṇā dijo vuccati pakkhīti – dijo. Yathā kubbanakaṃ pahāyāti yathā dijo kubbanakaṃ parittavanakaṃ appaphalaṃ appabhakkhaṃ appodakaṃ pahāya jahitvā atikkamitvā samatikkamitvā vītivattetvā aññaṃ bahupphalaṃ bahubhakkhaṃ bahūdakaṃ [bahurukkhaṃ (syā.)] mahantaṃ kānanaṃ vanasaṇḍaṃ adhigaccheyya vindeyya paṭilabheyya, tasmiñca vanasaṇḍe vāsaṃ kappeyyāti – dijo yathā kubbanakaṃ pahāya bahupphalaṃ kānanaṃ āvaseyya.

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapattoti. Evanti opammasampaṭipādanaṃ. Appadasse pahāyāti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā buddhaṃ bhagavantaṃ upādāya appadassā parittadassā thokadassā omakadassā lāmakadassā chatukkadassā [jatukkadassā (syā.), jatukadassā (sī. aṭṭha.)] vā. Te appadasse parittadasse thokadasse omakadasse lāmakadasse chatukkadasse pahāya pajahitvā atikkamitvā samatikkamitvā vītivattetvā buddhaṃ bhagavantaṃ appamāṇadassaṃ aggadassaṃ seṭṭhadassaṃ viseṭṭhadassaṃ pāmokkhadassaṃ uttamadassaṃ pavaradassaṃ asamaṃ asamasamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭipuggalaṃ devātidevaṃ narāsabhaṃ purisasīhaṃ purisanāgaṃ purisājaññaṃ purisanisabhaṃ purisadhorayhaṃ dasabaladhāriṃ [dasabalaṃ tādiṃ (syā.)] adhigacchiṃ vindiṃ paṭilabhiṃ. Yathā ca haṃso mahantaṃ mānasakaṃ [mānusakataṃ (syā.)] vā saraṃ anotattaṃ vā dahaṃ mahāsamuddaṃ vā akkhobhaṃ amitodakaṃ jalarāsiṃ adhigaccheyya vindeyya paṭilabheyya, evameva buddhaṃ bhagavantaṃ akkhobhaṃ amitatejaṃ pabhinnañāṇaṃ vivaṭacakkhuṃ paññāpabhedakusalaṃ adhigatapaṭisambhidaṃ catuvesārajjappattaṃ suddhādhimuttaṃ setapaccattaṃ advayabhāṇiṃ tādiṃ tathāpaṭiññaṃ aparittaṃ mahantaṃ gambhīraṃ appameyyaṃ duppariyogāhaṃ pahūtaratanaṃ sāgarasamaṃ chaḷaṅgupekkhāya samannāgataṃ atulaṃ vipulaṃ appameyyaṃ, taṃ tādisaṃ pavadataṃ maggavādinaṃ [pavaramaggavādinaṃ (ka.)] merumiva nagānaṃ garuḷamiva dijānaṃ sīhamiva migānaṃ udadhimiva aṇṇavānaṃ adhigacchiṃ, taṃ satthāraṃ jinapavaraṃ mahesinti – evamahaṃ appadasse pahāya mahodadhiṃ haṃsoriva ajjhapatto. Tenāha thero piṅgiyo –

『『Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto』』ti.

我來直譯這段巴利文： 如鳥棄小林，而居多果林； 我舍淺見者，如鵝到大海。 "如鳥棄小林，而居多果林"中："鳥"是指有翼者。為何稱為"鳥"？因兩次出生故為鳥，從母胎和從蛋殼。因此稱有翼者為鳥。"棄小林"是指如鳥捨棄、離開、超越、完全超越、度過小林、少果林、少食林、少水林，而到達、獲得、證得另一個多果、多食、多水的大林、森林，並在那森林中安住。 "我舍淺見者，如鵝到大海"中："如"是比喻的成就。"舍淺見者"是指婆羅門跋婆利和其他諸位導師，相對於佛世尊來說是淺見者、少見者、微見者、劣見者、下見者、卑見者。捨棄、離開、超越、完全超越、度過這些淺見者、少見者、微見者、劣見者、下見者、卑見者，而到達、獲得、證得佛世尊這位無量見者、最上見者、最勝見者、殊勝見者、最勝見者、最上等見者、最勝妙見者、無等者、等無等者、無比者、無譬者、無對者、天中天、人中牡牛、人中獅子、人中龍象、人中良馬、人中公牛、人中負重者、具十力者。如鵝到達、獲得、證得大曼薩羅湖或無熱惱池或大海這樣的不動、無量水的水聚，如是我到達具足不動、無量威力、智慧圓滿、眼目開明、善巧智慧、證得無礙解、得四無畏、凈信解脫、白凈、無二語、如如、如實語、無小、廣大、甚深、無量、難測、多寶、如海、具足六支舍、無等、廣大、無量的導師、說道者、如山中須彌、如鳥中金翅鳥、如獸中獅子、如水中大海的勝者、大仙。 因此長老賓祇耶說： "如鳥棄小林，而居多果林； 我舍淺見者，如鵝到大海。"

106.

Ye me pubbe viyākaṃsu,

Huraṃ gotamasāsanā 『iccāsi iti bhavissati』;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ.

Ye me pubbe viyākaṃsūti. Yeti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu.

Huraṃ gotamasāsanāti huraṃ gotamasāsanā, paraṃ gotamasāsanā, pure gotamasāsanā, paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā [tathāgatasāsanā devasāsanā (syā. ka.)] arahantasāsanāti – huraṃ gotamasāsanā.

Iccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati.

Sabbaṃtaṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paramparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ.

Sabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ. Tenāha thero piṅgiyo –

『『Ye me pubbe viyākaṃsu, huraṃ gotamasāsanā;

『Iccāsi iti bhavissa』ti;

Sabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhana』』nti.

106. 那些人從前向我預言， 在喬達摩教法以前說： "過去是這樣，未來將這樣"； 這一切都是傳聞，這一切都是增益妄想。 "那些人從前向我預言"是指：這裡的"那些人"指婆羅門跋婆利及其他的老師們，他們宣說、闡述、開示、建立、安排、解釋、分別、闡明、宣佈了自己的見解、意願、喜好、教義、傾向和目的。這就是"那些人從前向我預言"的意思。 "在喬達摩教法以前"是指：在喬達摩教法之前，在喬達摩教法之外，在喬達摩教法之先，在佛陀教法之前，在勝者教法之前，在如來教法之前，在阿羅漢教法之前。這就是"在喬達摩教法以前"的意思。 "過去是這樣，未來將這樣"是指：據說過去是這樣，據說未來將這樣。這就是"過去是這樣，未來將這樣"的意思。 "這一切都是傳聞"是指：這一切都是傳說，是傳承，是經典傳承，是推理的結果，是推論的結果，是思辨的結果，是見解推敲的結果，而不是自己親身證知，不是自己親眼所見之法。這就是"這一切都是傳聞"的意思。 "這一切都是增益妄想"是指：這一切都是增長妄想，增長尋思，增長思惟，增長欲尋，增長恚尋，增長害尋，增長親屬尋，增長國土尋，增長不死尋，增長憐憫他人相關的尋思，增長獲得尊重名譽相關的尋思，增長不被輕視相關的尋思。這就是"這一切都是增益妄想"的意思。因此長老賓其耶說： "那些人從前向我預言， 在喬達摩教法以前說： '過去是這樣，未來將這樣'； 這一切都是傳聞， 這一切都是增益妄想。"

107.

Eko tamonudāsīno, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso.

Eko tamonudāsīnoti. Ekoti bhagavā pabbajjasaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Kathaṃ bhagavā pabbajjasaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rodantānaṃ vilapantānaṃ ñātisaṅghaṃ sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ bhagavā pabbajjasaṅkhātena eko.

Kathaṃ bhagavā adutiyaṭṭhena eko? Evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (syā. ka.)] paṭisallānasāruppāni [paṭisallāṇasāruppāni (ka.)]. So eko gacchati, eko tiṭṭhati, eko nisīdati , eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vatteti 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 [taṇhaṃ jāliniṃ (syā.)] visaṭaṃ [saritaṃ (syā.) mahāni. 191] visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃ gamesi.

『『Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

『『Etamādīnavaṃ [evamādīnavaṃ (ka.) passa itivu. 15] ñatvā, taṇhaṃ [taṇhā (syā. ka.) mahāni. 191] 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…pe… ariyo aṭṭhaṅgiko maggo.

『『Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu [atariṃsu (ka.) passa saṃ. ni.

107. 他獨一驅除黑暗，光明普照， 喬達摩具廣大智慧，喬達摩具廣大覺慧。 "獨一驅除黑暗"中的"獨一"是指：世尊因出家而獨一，因無二而獨一，因斷除貪愛而獨一，因完全離貪而獨一，因完全離瞋而獨一，因完全離癡而獨一，因完全無煩惱而獨一，因行一乘道而獨一，因獨自證得無上正等覺而獨一。 世尊如何因出家而獨一？世尊年少之時，烏髮茂密，正值青春年華，處於人生第一階段，違背不情願的父母——他們流淚哭泣悲嘆，割斷一切親族羈絆，割斷一切家居羈絆，割斷子女妻室羈絆，割斷親戚羈絆，割斷朋友知己羈絆，剃除鬚髮，披上袈裟衣，從在家出家為無家者，進入無所有狀態，獨自行走、安住、活動、生活、護持、維持、度日。這樣世尊因出家而獨一。 世尊如何因無二而獨一？如此出家后，他獨自親近寂靜的林野邊地住處，那裡少聲少響，遠離人煙，適合獨處。他獨自行走，獨自站立，獨自坐下，獨自臥息，獨自入村托缽，獨自前進，獨自返回，獨自靜坐，獨自經行，獨自行走、安住、活動、生活、護持、維持、度日。這樣世尊因無二而獨一。 世尊如何因斷除貪愛而獨一？他如此獨自無二，不放逸，精進，專注，住于尼連禪河（現在的法爾戈河）岸邊菩提樹下，作大精進時，擊敗魔羅及其軍隊、黑暗者、那姆支、放逸之友，斷除、驅散、滅盡、令不復存在那遍佈、執著的貪愛之網。 "與貪愛為伴的人，長久輪迴， 此有他有的輪迴，無法超越。 知道這過患，貪愛是苦因， 離貪無執取，比丘正念而行。" 這樣世尊因斷除貪愛而獨一。 世尊如何因完全離貪而獨一？因斷除貪慾而完全離貪獨一，因斷除瞋恚而完全離瞋獨一，因斷除愚癡而完全離癡獨一，因斷除煩惱而完全無煩惱獨一。 世尊如何因行一乘道而獨一？一乘道是指四念處......乃至......八聖道。 "見盡生死者知一乘道，悲憫利益眾生， 經由此道， [這段經文似乎未完，建議檢查原文是否有後續內容]

5.409; mahāni. 191] pubbe, tarissanti ye ca taranti ogha』』nti.

Evaṃ bhagavā ekāyanamaggaṃ gatoti eko.

Kathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. Bodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi . Bhagavā tena bodhiñāṇena 『『sabbe saṅkhārā aniccā』』ti bujjhi, 『『sabbe saṅkhārā dukkhā』』ti bujjhi, 『『sabbe dhammā anattā』』ti bujjhi…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti bujjhi. Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko.

Tamonudoti bhagavā rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Āsīnoti nisinno bhagavā pāsāṇake cetiyeti – āsīno [āsino (ka.)].

Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyinoti.

Evampi bhagavā āsīno…pe… atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti, evampi bhagavā āsīnoti – eko tamonudāsīno.

Jutimā so pabhaṅkaroti. Jutimāti jutimā matimā paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Pabhaṅkaroti pabhaṅkaro ālokakaro obhāsakaro dīpaṅkaro padīpakaro ujjotakaro pajjotakaroti – jutimā so pabhaṅkaro.

Gotamobhūripaññāṇoti gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo.

Dhajo rathassa paññāṇaṃ, dhūmo [dhumo (syā.)] paññāṇamaggino;

Rājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyāti.

Evameva gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – gotamo bhūripaññāṇo.

Gotamo bhūrimedhasoti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti [bhūrimedhasoti (syā.) evamuparipi] – gotamo bhūrimedhaso. Tenāha thero piṅgiyo –

『『Eko tamonudāsīno, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso』』ti.

[繼續上文的翻譯] 過去的人已渡過，現在正在渡過瀑流的人也將渡過。" 這樣世尊因行一乘道而獨一。 世尊如何因獨自證得無上正等覺而獨一？覺悟指在四道中的智、慧、慧根、慧力、擇法覺支、思擇、觀察、正見。世尊以此覺悟智了知"一切行無常"，了知"一切行是苦"，了知"一切法無我"......乃至......"凡有生起之法，皆是滅盡之法"。或者說，凡應覺悟、隨覺悟、現覺悟、正覺悟、證得、觸及、實現的，他都以此覺悟智覺悟、隨覺悟、現覺悟、正覺悟、證得、觸及、實現。這樣世尊因獨自證得無上正等覺而獨一。 "驅除黑暗"指世尊驅除、除去、斷除、消滅、使不存在貪慾之暗、瞋恚之暗、愚癡之暗、見解之暗、煩惱之暗、惡行之暗，使人盲目、使人無眼、使人無知、障礙智慧、屬於痛苦、不導向涅槃的黑暗。"安坐"指世尊坐于石廟。 "坐于山腰的牟尼，已渡過苦海， 具三明、超越死亡的弟子們親近他。" 如此世尊安坐......乃至......或者說，世尊因一切熱忱已息而安坐，他已住于[清凈]，已完成[修行]......乃至......對他來說不再有生死輪迴。如此世尊安坐——這就是"獨一驅暗安坐"。 "光明普照"中的"光明"指他具光明、具智慧、具學識、具覺悟、具智、有分辨、有智慧。"普照"指他是光明者、照明者、發光者、放光者、點燈者、照耀者、光輝者。 "喬達摩具廣大智慧"指喬達摩具廣大智慧，以智為標識，以智為旗幟，以智為主導，多作觀察，多作詳察，多作省察，多作思維之法，明顯地安住，以此為行，以此為多，以此為重，傾向於此，偏向於此，倚重於此，信解於此，以此為主。 "旗幟是車乘的標識，煙是火的標識， 國王是國土的標識，丈夫是女人的標識。" 同樣地，喬達摩具廣大智慧，以智為標識，以智為旗幟，以智為主導，多作觀察，多作詳察，多作省察，多作思維之法，明顯地安住，以此為行，以此為多，以此為重，傾向於此，偏向於此，倚重於此，信解於此，以此為主。 "喬達摩具廣大覺慧"中的"廣大"指大地。世尊具有如大地般廣闊、寬廣的智慧。"覺慧"指智慧，即是了知......乃至......無癡、擇法、正見。世尊具足、完全具足、達到、完全達到、成就、完全成就、具有此覺慧，因此佛陀具廣大覺慧。因此長老賓其耶說： "他獨一驅除黑暗，光明普照， 喬達摩具廣大智慧，喬達摩具廣大覺慧。"

108.

Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Yo me dhammadesesīti. Yoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Taṇhakkhayamanītikanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

『『Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī』』ti.

108. 他為我說法，現見無時滯， 滅愛無災患，無處能比擬。 "他為我說法"中的"他"指世尊，他是自覺者，無師自通，于先前未聞之法自證諸諦，于其中得一切智，于諸力得自在。"說法"是指：開始善、中間善、結尾善，有義有文，完整圓滿清凈的梵行，四念處......乃至......八聖道，涅槃及趨向涅槃之道，他宣說、開示、建立、安立、開啟、分別、顯明、闡明。這就是"他為我說法"。 "現見無時滯"中的"現見"指：可見、無時滯、來見、導向、智者各自證知 - 如是現見。或者說，若人于現法中修習八聖道，他在修道之後立即、緊接著就證得、獲得、得到果報，如是也是現見。"無時滯"指：如人借出有時限的錢財，不能立即收回，必須等待時間，此法不是這樣。若人于現法中修習八聖道，他在修道之後立即、緊接著就證得、獲得、得到果報，不是來世，不是後世，如是無時滯。這就是"現見無時滯"。 "滅愛無災患"中的"愛"指：色愛......乃至......法愛。"滅愛"指：滅愛、滅貪、滅瞋、滅癡、滅趣、滅生、滅結生、滅有、滅輪迴、滅輪轉。"無災患"中的災患指煩惱、蘊與行。[無災患指]災患的斷除、災患的止息、滅患的舍離、災患的平靜，即不死、涅槃。這就是"滅愛無災患"。 "無處能比擬"中的"其"指涅槃。"無比擬"指：無有譬喻，無有類比，無有相似，無有對等，不存在，不出現，不可得。"無處"指：在任何處所，在任何地方，在內在或外在或內外。這就是"無處能比擬"。因此長老賓其耶說： "他為我說法，現見無時滯， 滅愛無災患，無處能比擬。"

109.

Kiṃ nu tamhā vippavasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

Kiṃ nu tamhā vippavasīti kiṃ nu buddhamhā vippavasi apesi apagacchi [apagacchasi (syā. ka.)] vinā hosīti – kiṃ nu tamhā vippavasi.

Muhuttamapi piṅgiyāti muhuttampi khaṇampi layampi vayampi addhampīti – muhuttamapi. Piṅgiyāti bāvarī taṃ nattāraṃ nāmena ālapati.

Gotamābhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

Gotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha so brāhmaṇo –

『『Kiṃnu tamhā vippavasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā』』ti.

110.

Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Yo te dhammamadesesīti yo so bhagavā…pe… tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo te dhammamadesesi.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti – evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti; tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Taṇhakkhayamanītikanti . Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Yassanatthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha so brāhmaṇo –

『『Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī』』ti.

109. "為何你離開他，即使片刻，賓其耶？ 離開具廣大智慧的喬達摩，具廣大覺慧的喬達摩？" "為何你離開他"是指：為何你離開佛陀，遠離，離去，分開。 "即使片刻，賓其耶"中的"片刻"指：一剎那、一瞬間、一時、一刻、一會兒。"賓其耶"是跋婆利對他外甥的稱呼。 "具廣大智慧的喬達摩"指：喬達摩具廣大智慧，以智為標識，以智為旗幟，以智為主導，多作觀察，多作詳察，多作省察，多作思維之法，明顯地安住，以此為行，以此為多，以此為重，傾向於此，偏向於此，倚重於此，信解於此，以此為主。 "具廣大覺慧的喬達摩"中的"廣大"指大地。世尊具有如大地般廣闊、寬廣的智慧。"覺慧"指智慧，即是了知......乃至......無癡、擇法、正見。世尊具足、完全具足、達到、完全達到、成就、完全成就、具有此覺慧，因此佛陀具廣大覺慧。因此那婆羅門說： "為何你離開他，即使片刻，賓其耶？ 離開具廣大智慧的喬達摩，具廣大覺慧的喬達摩？" 110. "他為你說法，現見無時滯， 滅愛無災患，無處能比擬。" "他為你說法"中的"他"指世尊......乃至......于其中得一切智，于諸力得自在。"說法"指：開始善、中間善......乃至......涅槃及趨向涅槃之道，他宣說、開示、建立、安立、開啟、分別、顯明、闡明。 "現見無時滯"中的"現見"指：可見、無時滯、來見、導向、智者各自證知 - 如是現見。或者說，若人于現法中修習八聖道，他在修道之後立即、緊接著就證得、獲得、得到果報，如是也是現見。"無時滯"指：如人借出有時限的錢財，不能立即收回，必須等待時間，此法不是這樣。若人于現法中修習八聖道，他在修道之後立即、緊接著就證得、獲得、得到果報，不是來世，不是後世，如是無時滯。 "滅愛無災患"中的"愛"指：色愛......乃至......法愛。"滅愛"指：滅愛、滅貪、滅瞋、滅癡、滅趣、滅生、滅結生、滅有、滅輪迴、滅輪轉。"無災患"中的災患指煩惱、蘊與行。[無災患指]災患的斷除、災患的止息、滅患的舍離、災患的平靜，即不死、涅槃。 "無處能比擬"中的"其"指涅槃。"無比擬"指：無有譬喻，無有類比，無有相似，無有對等，不存在，不出現，不可得。"無處"指：在任何處所，在任何地方，在內在或外在或內外。因此那婆羅門說： "他為你說法，現見無時滯， 滅愛無災患，無處能比擬。"

111.

Nāhaṃtamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

Nāhaṃ tamhā vippavasāmīti nāhaṃ buddhamhā vippavasāmi apemi apagacchāmi vinā homīti – nāhaṃ tamhā vippavasāmi.

Muhuttamapi brāhmaṇāti muhuttampi khaṇampi layampi vayampi addhampīti muhuttamapi. Brāhmaṇāti gāravena mātulaṃ ālapati.

Gotamā bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā.

Gotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha thero piṅgiyo –

『『Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā』』ti.

111. "婆羅門啊，我不離開他，即使片刻， 不離具廣大智慧的喬達摩，具廣大覺慧的喬達摩。" "我不離開他"是指：我不離開佛陀，不遠離，不離去，不分開。 "即使片刻，婆羅門"中的"片刻"指：一剎那、一瞬間、一時、一刻、一會兒。"婆羅門"是他恭敬地稱呼舅舅。 "具廣大智慧的喬達摩"指：喬達摩具廣大智慧，以智為標識，以智為旗幟，以智為主導，多作觀察，多作詳察，多作省察，多作思維之法，明顯地安住，以此為行，以此為多，以此為重，傾向於此，偏向於此，倚重於此，信解於此，以此為主。 "具廣大覺慧的喬達摩"中的"廣大"指大地。世尊具有如大地般廣闊、寬廣的智慧。"覺慧"指智慧，即是了知......乃至......無癡、擇法、正見。世尊具足、完全具足、達到、完全達到、成就、完全成就、具有此覺慧，因此佛陀具廣大覺慧。因此長老賓其耶說： "婆羅門啊，我不離開他，即使片刻， 不離具廣大智慧的喬達摩，具廣大覺慧的喬達摩。"

112.

Yome dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

Yo me dhammamadesesīti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne cattāro sammappadhāne cattāro iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi.

Sandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ.

Taṇhakkhayamanītikanti . Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ.

Yassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na atthi na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo –

『『Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvacī』』ti.

112. "他為我說法，現見無時滯， 滅愛無災患，無處能比擬。" "他為我說法"中的"他"指世尊，他是自覺者，無師自通，于先前未聞之法自證諸諦，于其中得一切智，于諸力得自在。"說法"是指：開始善、中間善、結尾善，有義有文，完整圓滿清凈的梵行，四念處、四正勤、四神足、五根、五力、七覺支、八聖道，涅槃及趨向涅槃之道，他宣說、開示、建立、安立、開啟、分別、顯明、闡明。這就是"他為我說法"。 "現見無時滯"中的"現見"指：可見、無時滯、來見、導向、智者各自證知 - 如是現見。或者說，若人于現法中修習八聖道，他在修道之後立即、緊接著就證得、獲得、得到果報，如是也是現見。"無時滯"指：如人借出有時限的錢財，不能立即收回，必須等待時間，此法不是這樣。若人于現法中修習八聖道，他在修道之後立即、緊接著就證得、獲得、得到果報，不是來世，不是後世，如是無時滯。這就是"現見無時滯"。 "滅愛無災患"中的"愛"指：色愛......乃至......法愛。"滅愛"指：滅愛、滅貪、滅瞋、滅癡、滅趣、滅生、滅結生、滅有、滅輪迴、滅輪轉。"無災患"中的災患指煩惱、蘊與行。[無災患指]災患的斷除、災患的止息、滅患的平靜，即不死、涅槃。這就是"滅愛無災患"。 "無處能比擬"中的"其"指涅槃。"無比擬"指：無有譬喻，無有類比，無有相似，無有對等，不存在，不出現，不可得。"無處"指：在任何處所，在任何地方，在內在或外在或內外。這就是"無處能比擬"。因此長老賓其耶說： "他為我說法，現見無時滯， 滅愛無災患，無處能比擬。"

113.

Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi[namassamānova vasemi (sī. aṭṭha.) … vivasāmi (syā.)]rattiṃ, teneva maññāmi avippavāsaṃ.

Passāmi naṃ manasā cakkhunāvāti yathā cakkhumā puriso āloke rūpagatāni passeyya dakkheyya olokeyya nijjhāyeyya upaparikkheyya, evamevāhaṃ buddhaṃ bhagavantaṃ manasā passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi naṃ manasā cakkhunāva.

Rattindivaṃ brāhmaṇa appamattoti rattiñca divā ca buddhānussatiṃ manasā bhāvento appamattoti – rattindivaṃ brāhmaṇa appamatto.

Namassamāno vivasemi rattinti. Namassamānoti kāyena vā namassamāno, vācāya vā namassamāno, cittena vā namassamāno, anvatthapaṭipattiyā vā namassamāno, dhammānudhammapaṭipattiyā vā namassamāno sakkāramāno garukāramāno mānayamāno pūjayamāno rattindivaṃ vivasemi atināmemi atikkamemīti – namassamāno vivasemi rattiṃ.

Teneva maññāmi avippavāsanti tāya buddhānussatiyā bhāvento avippavāsoti taṃ maññāmi, avippavuṭṭhoti taṃ maññāmi jānāmi. Evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – teneva maññāmi avippavāsaṃ. Tenāha thero piṅgiyo –

『『Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsa』』nti.

114.

Saddhāca pīti ca mano sati ca,nāpentimegotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi.

Saddhā ca pīti ca mano sati cāti. Saddhāti yā ca bhagavantaṃ ārabbha saddhā saddahanā [saddhahanā (ka.)] okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ. Pītīti yā bhagavantaṃ ārabbha pīti pāmojjaṃ [pāmujjaṃ (syā.)] modanā āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṃ attamanatā cittassa. Manoti yañca bhagavantaṃ ārabbha cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Satīti yā bhagavantaṃ ārabbha sati anussati sammāsatīti – saddhā ca pīti ca mano sati ca.

Nāpentime gotamasāsanamhāti ime cattāro dhammā gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanā nāpenti na gacchanti na vijahanti na vināsentīti – nāpentime gotamasāsanamhā.

Yaṃ yaṃ disaṃ vajati bhūripaññoti. Yaṃ yaṃ disanti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ dakkhiṇaṃ vā disaṃ uttaraṃ vā disaṃ vajati gacchati kamati abhikkamati. Bhūripaññoti bhūripañño mahāpañño tikkhapañño puthupañño hāsapañño javanapañño nibbedhikapañño . Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – yaṃ yaṃ disaṃ vajati bhūripañño.

Sa tena teneva natohamasmīti so yena buddho tena teneva nato tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – sa tena teneva natohamasmi. Tenāha thero piṅgiyo –

『『Saddhā ca pīti ca mano sati ca, nāpentime gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmī』』ti.

113. "婆羅門啊，我以意如以眼見他，日夜不放逸，

115.

Jiṇṇassa me dubbalathāmakassa,teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.

Jiṇṇassa me dubbalathāmakassāti jiṇṇassa vuḍḍhassa mahallakassa addhagatassa vayoanuppattassa. Dubbalathāmakassāti dubbalathāmakassa appathāmakassa parittathāmakassāti – jiṇṇassa me dubbalathāmakassa.

Tenevakāyo na paleti tatthāti kāyo yena buddho tena na paleti na vajati na gacchati nātikkamatīti – teneva kāyo na paleti tattha.

Saṅkappayantāyavajāmi niccanti saṅkappagamanena vitakkagamanena ñāṇagamanena paññāgamanena buddhigamanena vajāmi gacchāmi atikkamāmīti – saṅkappayantāya vajāmi niccaṃ.

Mano hi me brāhmaṇa tena yuttoti. Manoti yaṃ cittaṃ mano mānasaṃ…pe… tajjā manoviññāṇadhātu. Mano hi me brāhmaṇa tena yuttoti mano yena buddho tena yutto payutto saṃyuttoti – mano hi me brāhmaṇa tena yutto. Tenāha thero piṅgiyo –

『『Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

Saṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto』』ti.

115. "我已衰老體力微弱， 因此身體不能到彼處； 我常以思惟而前往， 婆羅門啊，我心與彼相應。" "我已衰老體力微弱"是指：衰老、年邁、高齡、年事已高、達到老年。"體力微弱"是指：體力微弱、力量微小、力量有限。 "因此身體不能到彼處"是指：身體不能到達、不能前往、不能行進、不能超越佛陀所在之處。 "我常以思惟而前往"是指：以思惟而行、以尋思而行、以智而行、以慧而行、以覺而行、前往、行進、超越。 "婆羅門啊，我心與彼相應"中的"心"指：心、意、意識......乃至......相應的意識界。"婆羅門啊，我心與彼相應"是指：我的心與佛陀相應、結合、相連。因此長老賓其耶說： "我已衰老體力微弱， 因此身體不能到彼處； 我常以思惟而前往， 婆羅門啊，我心與彼

116.

Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ.

Paṅkesayāno pariphandamānoti. Paṅke sayānoti kāmapaṅke kāmakaddame kāmakilese kāmabaḷise kāmapariḷāhe kāmapalibodhe semāno sayamāno vasamāno āvasamāno parivasamāno [avasemāno parisemāno (syā.)] ti – paṅke sayāno. Pariphandamānoti taṇhāphandanāya phandamāno, diṭṭhiphandanāya phandamāno , kilesaphandanāya phandamāno, payogaphandanāya phandamāno, vipākaphandanāya phandamāno, manoduccaritaphandanāya phandamāno, ratto rāgena phandamāno, duṭṭho dosena phandamāno, mūḷho mohena phandamāno, vinibandho mānena phandamāno, parāmaṭṭho diṭṭhiyā phandamāno, vikkhepagato uddhaccena phandamāno, aniṭṭhaṅgato vicikicchāya phandamāno, thāmagato anusayehi phandamāno, lābhena phandamāno, alābhena phandamāno, yasena phandamāno, ayasena phandamāno, pasaṃsāya phandamāno, nindāya phandamāno, sukhena phandamāno, dukkhena phandamāno, jātiyā phandamāno, jarāya phandamāno, byādhinā phandamāno, maraṇena phandamāno, sokaparidevadukkhadomanassupāyāsehi phandamāno, nerayikena dukkhena phandamāno, tiracchānayonikena dukkhena phandamāno, pettivisayikena dukkhena phandamāno, mānusikena dukkhena…pe… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… oṭṭharogena dukkhena… kāsena… sāsena… pināsena… ḍāhena [dāhena (ka.) mahāni. 11] … jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena … dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitapittena [lohitena. pittena (syā. ka.)] … madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (syā.)] … 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… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamāno pariphandamāno pavedhamāno sampavedhamānoti – paṅke sayāno pariphandamāno.

Dīpā dīpaṃ upallavinti satthārato satthāraṃ dhammakkhānato dhammakkhānaṃ gaṇato gaṇaṃ diṭṭhiyā diṭṭhiṃ paṭipadāya paṭipadaṃ maggato maggaṃ pallaviṃ upallaviṃ sampallavinti – dīpā dīpaṃ upallaviṃ.

116. "我臥于泥沼中掙扎，從洲到洲漂浮， 然後我見到正覺者，渡過暴流無漏者。" "臥于泥沼中掙扎"中的"臥于泥沼"指：躺在、安住在、居住在、停留在、棲息在慾望的泥沼、慾望的污泥、慾望的煩惱、慾望的鉤餌、慾望的熱惱、慾望的障礙中。"掙扎"指：以貪愛而掙扎，以邪見而掙扎，以煩惱而掙扎，以造作而掙扎，以果報而掙扎，以意惡行而掙扎，被貪染而掙扎，被瞋惱而掙扎，被癡迷而掙扎，被慢束縛而掙扎，被見執持而掙扎，被掉舉散亂而掙扎，被疑惑而掙扎，被隨眠力量而掙扎，因得而掙扎，因失而掙扎，因名聲而掙扎，因惡名而掙扎，因讚譽而掙扎，因誹謗而掙扎，因樂而掙扎，因苦而掙扎，因生而掙扎，因老而掙扎，因病而掙扎，因死而掙扎，因愁悲苦憂惱而掙扎，因地獄之苦而掙扎，因畜生道之苦而掙扎

Athaddasāsiṃ sambuddhanti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Addasāsinti addasaṃ addakkhiṃ apassiṃ paṭivijjhiṃ. Buddhoti yo so bhagavā sayambhū anācariyako…pe… sacchikā paññatti, yadidaṃ buddhoti – athaddasāsiṃ sambuddhaṃ.

Oghatiṇṇamanāsavanti. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto, so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – oghatiṇṇaṃ. Anāsavanti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavāti – oghatiṇṇamanāsavaṃ. Tenāha thero piṅgiyo –

『『Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsava』』nti.

117.

Yathā ahū vakkali muttasaddho,bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ, gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ.

Yathāahū vakkali muttasaddho, bhadrāvudho āḷavigotamo cāti yathā vakkalitthero [vakkali (syā.)] saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā bhadrāvudho thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā āḷavigotamo thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappattoti – yathā ahū vakkali muttasaddho bhadrāvudho āḷavigotamo ca.

Evameva tvampi pamuñcassu saddhanti evameva tvaṃ saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. 『『Sabbe saṅkhārā aniccā』』ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. 『『Sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti saddhaṃ muñcassu pamuñcassu, sampamuñcassu adhimuñcassu okappehīti – evameva tvampi pamuñcassu saddhaṃ.

Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti maccudheyyaṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Maccudheyyassa pāraṃ vuccati amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti tvaṃ pāraṃ gamissasi, pāraṃ adhigamissasi, pāraṃ phassissasi, pāraṃ sacchikarissasīti – gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. Tenāha bhagavā –

『『Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca;

Evameva tvampi pamuñcassu saddhaṃ,

Gamissasi tvaṃ piṅgiya maccudheyyassa pāra』』nti.

我繼續翻譯剩餘部分： "然後我見到正覺者"中的"然後"是句子的連線詞、結合詞、補充詞、音節的協調、文字的流暢、句子的順序。"我見到"是指：我看見、目睹、觀察、洞察。"佛陀"是指：世尊是自覺者、無師自通......乃至......這就是佛陀的稱號。 "渡過暴流無漏者"中的"渡過暴流"是指：世尊已渡過欲流、有流、見流、無明流,已超越一切輪迴之道,已度過、已超出、已越過、已超越、已度越,他已住所應住、已行所應行......乃至......對他而言沒有再生。"無漏"是指：四漏—欲漏、有漏、見漏、無明漏。這些漏對佛陀世尊已斷除、根除、如截斷多羅樹般使之不復存在、令其不生,未來不再生起。因此佛陀是無漏者。因此長老賓其耶說： "我臥于泥沼中掙扎，從洲到洲漂浮， 然後我見到正覺者，渡過暴流無漏者。" 117. "如瓦嘎利具解脫信心，跋陀羅烏陀和阿拉維喬達摩， 你也當如是生起信心，賓其耶啊，你將到達死魔領域的彼岸。" "如瓦嘎利具解脫信心，跋陀羅烏陀和阿拉維喬達摩"是指：如瓦嘎利長老以信為重、以信為先導、以信為傾向、以信為主而證得阿羅漢果；如跋陀羅烏陀長老以信為重、以信為先導、以信為傾向、以信為主而證得阿羅漢果；如阿拉維喬達摩長老以信為重、以信為先導、以信為傾向、以信為主而證得阿羅漢果。 "你也當如是生起信心"是指：你也當如是生信、起信、升起信心、傾向信心、確立信心。對"一切行無常"生信、起信、升起信心、傾向信心、確立信心。對"一切行是苦"......乃至......"一切法無我"生信、起信、升起信心、傾向信心、確立信心......"凡是生起之法都是滅法"生信、起信、升起信心、傾向信心、確立信心。 "賓其耶啊，你將到達死魔領域的彼岸"中的"死魔領域"指煩惱、蘊和行。"死魔領域的彼岸"指不死、涅槃，即是一切行的止息、一切依的舍離、愛盡、離貪、滅、涅槃。"賓其耶啊，你將到達"是指：你將到達彼岸，將證得彼岸，將觸及彼岸，將實現彼岸。因此世尊說： "如瓦嘎利具解脫信心，跋陀羅烏陀和阿拉維喬達摩， 你也當如是生起信心， 賓其耶啊，你將到達死魔領域的彼

118.

Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭacchado[vivaṭacchadano (ka.) saddanītipadamālā oloketabbā]sambuddho, akhilo paṭibhānavā[paṭibhāṇavā (syā.)].

Esa bhiyyo pasīdāmīti esa bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; 『『sabbe saṅkhārā aniccā』』ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi , bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; 『『sabbe saṅkhārā dukkhā』』ti bhiyyo bhiyyo pasīdāmi…pe… 『『sabbe dhammā anattā』』ti bhiyyo bhiyyo pasīdāmi…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmīti – esa bhiyyo pasīdāmi.

Sutvāna munino vacoti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sutvāna munino vacoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvāna uggahetvāna upadhārayitvāna upalakkhayitvānāti – sutvāna munino vaco.

Vivaṭacchado sambuddhoti. Chadananti pañca chadanāni – taṇhāchadanaṃ, diṭṭhichadanaṃ, kilesachadanaṃ, duccaritachadanaṃ, avijjāchadanaṃ. Tāni chadanāni buddhassa bhagavato vivaṭāni viddhaṃsitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho vivaṭacchado. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti – vivaṭacchado sambuddho.

Akhilo paṭibhānavāti. Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho…pe… sabbākusalābhisaṅkhārā khilā. Te khilā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho akhilo.

Paṭibhānavāti tayo paṭibhānavanto – pariyatti paṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ [pakatiyā (ka.)] pariyāputaṃ [pariyāpuṭaṃ (syā. ka.)] hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti [paṭibhāyati (ka.)] – ayaṃ pariyattipaṭibhānavā.

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.

Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha abhiññāyo. Tassa attho ñāto, dhammo ñāto, nirutti ñātā. Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Bhagavā imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – akhilo paṭibhānavā . Tenāha thero piṅgiyo –

『『Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭacchado sambuddho, akhilo paṭibhānavā』』ti.

118. "我更加凈信，聽聞牟尼之語； 正覺者已揭開遮蔽，無荒穢具辯才。" "我更加凈信"是指：我更加凈信，更加更加相信，更加更加確信，更加更加傾心；對"一切行無常"更加更加凈信，更加更加相信，更加更加確信，更加更加傾心；對"一切行是苦"更加更加凈信......乃至......"一切法無我"更加更加凈信......乃至......"凡是生起之法都是滅法"更加更加凈信，更加更加相信，更加更加確信，更加更加傾心。 "聽聞牟尼之語"中的"牟尼"：牟那被稱為智慧......乃至......他是超越粘著網的牟尼。"聽聞牟尼之語"是指：聽聞、領受、思維、觀察你的言語、言說、教導、教誡、教示。 "正覺者已揭開遮蔽"中的"遮蔽"有五種：貪慾遮蔽、邪見遮蔽、煩惱遮蔽、惡行遮蔽、無明遮蔽。這些遮蔽對佛陀世尊已揭開、已破壞、已根除、已斷、已斷根、已平息、已止息、已不能生起、已被智火燒盡。因此佛陀是揭開遮蔽者。"佛陀"是指：世尊是......乃至......這就是佛陀的稱號。 "無荒穢具辯才"中的"荒穢"：貪是荒穢，瞋是荒穢，癡是荒穢，怒是荒穢，怨恨......乃至......一切不善行是荒穢。這些荒穢對佛陀世尊已斷、已根除、如截斷多羅樹般使之不復存在、令其不生、未來不再生起。因此佛陀是無荒穢者。 "具辯才"有三種辯才：學習辯才、詢問辯才、證得辯才。什麼是學習辯才？這裡有人熟知佛語：經、應頌、記說、偈、自說、如是語、本生、未曾有法、方廣。依其所學而生辯才 - 這是學習辯才。 什麼是詢問辯才？這裡有人善於詢問義理、方法、特相、因緣、合理不合理。依其詢問而生辯才 - 這是詢問辯才。 什麼是證得辯才？這裡有人已證得四念處、四正勤、四神足、五根、五力、七覺支、八聖道、四聖道、四沙門果、四無礙解、六神通。他已知義，已知法，已知詞。知義則義明瞭，知法則法明瞭，知詞則詞明瞭。對這三種智的智就是無礙解辯才。世尊具足、完全具足、達到、完全達到、成就、完全成就、具有此辯才無礙解。因此佛陀具辯才。若人無學習、無詢問、無證得，他如何能有辯才？因此長老賓其耶說： "我更加凈信，聽聞牟尼之語； 正覺者已揭開遮蔽，無荒穢具辯才。"

119.

Adhideve[atideve (ka.)]abhiññāya, sabbaṃ vedi paroparaṃ[parovaraṃ (sī. aṭṭha.)];

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ.

Adhideve abhiññāyāti. Devāti tayo devā – sammutidevā [sammabhidevā (syā.)], upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno [katame sammatidevā rājāno (syā.) evamuparipi] ca rājakumāro ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā…pe… brahmakāyikā devā, ye ca devā taduttari. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatā tathāgatasāvakā arahanto khīṇāsavā, ye ca paccekasambuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutideve adhidevāti abhiññāya upapattideve adhidevāti abhiññāya, visuddhideve adhidevāti abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – adhideve abhiññāya.

Sabbaṃvedi paroparanti bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhi. Katame attano adhidevakarā dhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti attano adhidevakarā dhammā.

Katame paresaṃ adhidevakarā dhammā? Sammāpaṭipadā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti paresaṃ adhidevakarā dhammā. Evaṃ bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhīti – sabbaṃ vedi paroparaṃ.

Pañhānantakaro satthāti bhagavā pārāyanikapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sabhiyapañhānaṃ [parisapañhānaṃ (syā.), piṅgiyapañhānaṃ (ka.)] antakaro pariyantakaro paricchedakaro parivaṭumakaro; sakkapañhānaṃ…pe… suyāmapañhānaṃ… bhikkhupañhānaṃ… bhikkhunīpañhānaṃ… upāsakapañhānaṃ… upāsikāpañhānaṃ… rājapañhānaṃ… khattiyapañhānaṃ… brāhmaṇapañhānaṃ… vessapañhānaṃ… suddapañhānaṃ… devapañhānaṃ… brahmapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaroti – pañhānantakaro. Satthāti bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nitthāreti [nittāreti (syā. ka.)] patāreti, khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ…pe… byādhikantāraṃ… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti, rāgakantāraṃ tāreti, dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ tāreti, mohagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nitthāreti patāreti; khemantaṃ amataṃ nibbānaṃ sampāpetīti – evampi bhagavā satthavāho.

119. "知曉超越諸天，了知一切高下； 導師終結諸問，對於疑惑認知者。" "知曉超越諸天"中的"天"有三種：世俗天、化生天、清凈天。什麼是世俗天？世俗天是指國王、王子和王后。這些稱為世俗天。什麼是化生天？化生天是指四大王天、三十三天......乃至......梵眾天，以及更高的諸天。這些稱為化生天。什麼是清凈天？清凈天是指如來、如來弟子、阿羅漢漏盡者，以及辟支佛。這些稱為清凈天。世尊知曉超越世俗天，知曉超越化生天，知曉超越清凈天，已知、已衡量、已判斷、已明瞭、已使明白。 "了知一切高下"是指：世尊已知、已瞭解、已觸及、已通達自己和他人的超越性法。什麼是自己的超越性法？正確的修行、隨順的修行、不違逆的修行、相應的修行、法隨法行、戒的圓滿、根門的防護、飲食知量、警寤的修習、念與正知、四念處......乃至......八聖道。這些稱為自己的超越性法。 什麼是他人的超越性法？正確的修行......乃至......八聖道。這些稱為他人的超越性法。如是世尊已知、已瞭解、已觸及、已通達自己和他人的超越性法。 "導師終結諸問"是指：世尊是波羅延那問的終結者、限制者、界定者、周遍者；是薩比雅問的終結者、限制者、界定者、周遍者；是帝釋問......乃至......須夜摩問......比丘問......比丘尼問......優婆塞問......優婆夷問......王問......剎帝利問......婆羅門問......吠舍問......首陀問......天問......梵問的終結者、限制者、界定者、周遍者。"導師"是指：世尊是領路者。如同商隊領路者引導商隊度過危險之地、盜賊危險之地、野獸危險之地、饑荒危險之地、無水危險之地，使渡過、超越、度過、到達安穩之地；同樣地，世尊是領路者，引導眾生度過生的危險之地、老的危險之地......乃至......病的危險之地......死的危險之地......愁悲苦憂惱的危險之地，度過貪的危險之地、瞋的危險之地、癡的危險之地、慢的危險之地、見的危險之地、煩惱的危險之地、惡行的危險之地，度過貪的叢林、瞋的叢林、癡的叢林、見的叢林、煩惱的叢林、惡行的叢林，使渡過、超越、度過，到達安穩處、不死、涅槃 - 如是世尊是領路者。

Atha vā, bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhatā pasādetāti, evaṃ 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 – pañhānantakaro satthā.

Kaṅkhīnaṃ paṭijānatanti sakaṅkhā āgantvā nikkaṅkhā sampajjanti, sallekhā āgantvā nillekhā sampajjanti, sadveḷhakā āgantvā nidveḷahakā sampajjanti, savicikicchā āgantvā nibbicikicchā sampajjanti, sarāgā āgantvā vītarāgā sampajjanti, sadosā āgantvā vītadosā sampajjanti, samohā āgantvā vītamohā sampajjanti, sakilesā āgantvā nikkilesā sampajjantīti – kaṅkhīnaṃ paṭijānataṃ. Tenāha thero piṅgiyo –

『『Adhideve abhiññāya, sabbaṃ vedi paroparaṃ;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānata』』nti.

繼續翻譯： 或者說，世尊是引導者、教導者、勸導者、宣說者、使領悟者、觀察者、使凈信者，如是世尊是領路者。或者說，世尊是未生起道路的生起者，未產生道路的產生者，未宣說道路的宣說者，知道路者、明道路者、善巧道路者，而現在諸弟子住于隨道而行，後來隨順 - 如是世尊是領路者。 "對於疑惑認知者"是指：有疑來到變成無疑，有垢來到變成無垢，有迷惑來到變成無迷惑，有疑慮來到變成無疑慮，有貪來到變成離貪，有瞋來到變成離瞋，有癡來到變成離癡，有煩惱來到變成無煩惱。因此長老賓其耶說： "知曉超越諸天，了知一切高下； 導師終結諸問，對於疑惑認知者。"

120.

Asaṃhīraṃ asaṃkuppaṃ,yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacittaṃ.

Asaṃhīraṃ asaṃkuppanti asaṃhīraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Asaṃhīranti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṃhāriyaṃ nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ.

Asaṃkuppanti asaṃkuppaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho…pe… nirodho nibbānaṃ. Nibbānassa [yassa (syā.)] na uppādo paññāyati, vayo natthi, na tassa aññathattaṃ [tassa aññadatthu (syā.)] paññāyati. Nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ asaṃkuppaṃ.

Yassanatthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi, na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci.

Addhā gamissāmi na mettha kaṅkhāti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Gamissāmīti gamissāmi adhigamissāmi phassissāmi sacchikarissāmīti – addhā gamissāmi. Na mettha kaṅkhāti. Etthāti nibbāne kaṅkhā natthi, vicikicchā natthi, dveḷhakaṃ natthi, saṃsayo natthi, na sati na saṃvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍhoti – addhā gamissāmi na mettha kaṅkhā.

Evaṃ maṃ dhārehi adhimuttacittanti. Evaṃ maṃ dhārehīti evaṃ maṃ upalakkhehi. Adhimuttacittanti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ nibbānādhimuttanti – evaṃ maṃ dhārehi adhimuttacittanti. Tenāha thero piṅgiyo –

『『Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta』』nti.

Pārāyanānugītigāthāniddeso aṭṭhārasamo.

120. "不可奪不可動，無有任何可比； 我必定將到達無有疑惑，如是記住我心已決定。" "不可奪不可動"中的"不可奪"指不死、涅槃。就是一切行的止息、一切依的舍離、愛盡、離貪、滅、涅槃。"不可奪"是指：不能被貪、瞋、癡、忿、恨、覆、惱、嫉、慳、誑、諂、慢、過慢、憍、放逸、一切煩惱、一切惡行、一切熱惱、一切漏、一切惱害、一切苦惱、一切不善行所奪取的涅槃，是常、堅固、恒久、不變易法。 "不可動"中的"不可動"指不死、涅槃。就是一切行的止息......乃至......滅、涅槃。涅槃無生可見，無滅存在，無有變異可見。涅槃是常、堅固、恒久、不變易法。 "無有任何可比"中的"無有"是指涅槃。"可比"是指：無有比喻、無有度量、無有相似、無有類比，不存在、不出現、不可得。"任何"是指：在任何處、任何地、內在或外在或內外。 "我必定將到達無有疑惑"中的"必定"是確定語、無疑語、無惑語、不二語、不迷語、限定語、確切語、無誤語、決定語。"將到達"是指：我將到達、將證得、將觸及、將實現。"無有疑惑"中的"此中"指在涅槃中無有疑、無有疑慮、無有迷惑、無有猶豫，不存在、不出現、不可得，已斷、已根除、已止息、已平息、已不能生起、已被智火燒盡。 "如是記住我心已決定"中的"如是記住我"是指：如是了知我。"心已決定"是指：傾向涅槃、趣向涅槃、臨入涅槃、決定於涅槃。因此長老賓其耶說： "不可奪不可動，無有任何可比； 我必定將到達無有疑惑，如是記住我心已決定。" 波羅延那隨誦詩之義釋第十八品終。

Pārāyanavaggo samatto.

波羅延那品完結。