B0102051703khaggavisāṇasutto（劍角經）

Khaggavisāṇasutto

Khaggavisāṇasuttaniddeso

Paṭhamavaggo

犀角經 犀角經義釋 第一品 (這是一部重要的巴利語經文的標題和開篇部分。"Khaggavisāṇa"直譯為"犀角"，"sutta"是"經"，"niddesa"是"義釋"或"解釋"，"Paṭhama-vagga"是"第一品"。這部經文通常被認為是描述獨覺佛或獨修者的修行生活。)

121.

Sabbesubhūtesu nidhāya daṇḍaṃ,aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

Sabbesu bhūtesu nidhāya daṇḍanti. Sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – sabbesūti. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Tasāti yesaṃ tasitataṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāsanti santāsaṃ āpajjanti, taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitataṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃkāraṇā vuccanti thāvarā. Daṇḍanti tayo daṇḍā – kāyadaṇḍo vacīdaṇḍo manodaṇḍo. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu bhūtesu nidhāya daṇḍanti sabbesu bhūtesu daṇḍaṃ nidhāya nidahitvā.

Aviheṭhayaṃaññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā [aruyā (syā.), adduyā (ka.)] vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayantoti – aviheṭhayaṃ aññatarampi tesaṃ.

Na puttamiccheyya kuto sahāyanti. Nāti paṭikkhepo; puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Sahāyanti sahāyā vuccanti yehi saha āgamanaṃ phāsu, gamanaṃ phāsu, gamanāgamanaṃ phāsu, ṭhānaṃ phāsu, nisajjanaṃ phāsu, sayanaṃ [nipajjanaṃ (syā.)] phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, ullapanaṃ phāsu, samullapanaṃ phāsu . Na puttamiccheyya kutosahāyanti puttampi na iccheyya na sādiyeyya na patthayeyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya [icchissati (syā.) evamīdisesu padesu anāgatavibhattiyā] sādiyeyya patthayeyya pihayeyya abhijappeyyāti – na puttamiccheyya kuto sahāyaṃ.

Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena [taṇhāpahānaṭṭhena (syā.) mahāni. 191] eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.

121. 對一切眾生放下暴力，不加害於其中任何一個； 不應求子，何況求友，應如犀角獨行。 "對一切眾生放下暴力"中，"一切"是指完全、全面、整體、無餘、無遺、包含一切的說法。"眾生"是指動搖者與不動搖者。"動搖者"是指那些未斷除渴愛與恐懼者。為何稱為動搖者？因為他們顫抖、驚慌、害怕、恐懼，所以稱為動搖者。"不動搖者"是指那些已斷除渴愛與恐懼者。為何稱為不動搖者？因為他們不顫抖、不驚慌、不害怕、不恐懼，所以稱為不動搖者。"暴力"有三種：身暴力、語暴力、意暴力。三種身惡行是身暴力，四種語惡行是語暴力，三種意惡行是意暴力。"對一切眾生放下暴力"即是對一切眾生放下、擺脫暴力。 "不加害於其中任何一個"是指不以手、土塊、棍棒、刀劍、繩索等傷害任何一個眾生，也不以手、土塊、棍棒、刀劍、繩索等傷害所有眾生。 "不應求子，何況求友"中，"不"是否定詞。"子"有四種：親生子、田生子、贈予子、弟子。"友"是指與之同行、同住、同坐、同臥、交談、暢談皆感舒適的人。"不應求子，何況求友"是說不應追求、不應喜愛、不應渴望、不應貪求子女，更何況追求、喜愛、渴望、貪求朋友、熟人、親密者、同伴。 "應如犀角獨行"中，"獨"指這位辟支佛以出家的意義而獨，以無伴的意義而獨，以斷除貪慾的意義而獨，完全離貪故獨，完全離嗔故獨，完全離癡故獨，完全離煩惱故獨，已行一乘道故獨，獨自證悟無上辟支菩提故獨。 如何說這位辟支佛以出家的意義而獨？這位辟支佛斷除一切在家系縛，斷除妻子繫縛，斷除親屬繫縛，斷除積蓄繫縛，剃除鬚髮，披著袈裟，從在家出家為無家者，進入無所有狀態，獨自行走、安住、活動、持續、保持、維持、度日。如是這位辟支佛以出家的意義而獨。

Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. 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 yāpetīti – evaṃ so paccekasambuddho adutiyaṭṭhena eko.

Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃgamesi.

『『Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

『『Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje』』ti.

Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.

Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko. Evaṃ so paccekasambuddho ekantavītarāgoti eko.

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

『『Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha』』nti.

Evaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko.

如何說這位辟支佛以無伴的意義而獨？他如是出家后，獨自親近森林、偏僻處等僻靜住處，這些地方少聲響、少喧囂、少人跡、適合獨處、適合禪修。他獨自行走，獨自站立，獨自坐下，獨自躺臥，獨自入村托缽，獨自前進，獨自返回，獨自在隱密處坐，獨自經行，獨自行走、安住、活動、持續、保持、維持、度日。如是這位辟支佛以無伴的意義而獨。 如何說這位辟支佛以斷除貪愛的意義而獨？他如是獨自無伴，不放逸、精進、專注地安住，作大精進，擊敗魔羅及其軍隊、難勝者、黑暗者、放逸親友，並且斷除、驅逐、滅盡、令不再生起那遍佈、粘著的貪愛之網。 "與貪愛為伴的人，長期輪迴； 此有彼有的輪迴，不能超越。 知道這過患，貪愛是苦因； 離貪無執取，正念比丘應遊行。" 如是這位辟支佛以斷除貪愛的意義而獨。 如何說這位辟支佛完全離貪故獨？因斷除貪慾故完全離貪而獨，因斷除嗔恚故完全離嗔而獨，因斷除愚癡故完全離癡而獨，因斷除煩惱故完全離垢而獨。如是這位辟支佛完全離貪故獨。 如何說這位辟支佛已行一乘道故獨？一乘道是指四念處、四正勤、四神足、五根、五力、七覺支、八聖道分。 "見到生滅盡頭的一乘道，為利益慈悲而了知此道； 過去已度過者由此道度過，現在正度過及未來將度過暴流者亦由此道度過。" 如是這位辟支佛已行一乘道故獨。

Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ. Paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho maggapaccekasambuddho ñāṇapaccekasambuddho 『『sabbe saṅkhārā aniccā』』ti bujjhi, 『『sabbe saṅkhārā dukkhā』』ti bujjhi, 『『sabbe dhammā anattā』』ti bujjhi, 『『avijjāpaccayā saṅkhārā』』ti bujjhi, 『『saṅkhārapaccayā viññāṇa』』nti bujjhi, 『『viññāṇapaccayā nāmarūpa』』nti bujjhi, 『『nāmarūpapaccayā saḷāyatana』』nti bujjhi, 『『saḷāyatanapaccayā phasso』』ti bujjhi, 『『phassapaccayā vedanā』』ti bujjhi, 『『vedanāpaccayā taṇhā』』ti bujjhi, 『『taṇhāpaccayā upādāna』』nti bujjhi, 『『upādānapaccayā bhavo』』ti bujjhi, 『『bhavapaccayā jātī』』ti bujjhi, 『『jātipaccayā jarāmaraṇa』』nti bujjhi; 『『avijjānirodhā saṅkhāranirodho』』ti bujjhi, 『『saṅkhāranirodhā viññāṇanirodho』』ti bujjhi, 『『viññāṇanirodhā nāmarūpanirodho』』ti bujjhi, 『『nāmarūpanirodhā saḷāyatananirodho』』ti bujjhi, 『『saḷāyatananirodhā phassanirodho』』ti bujjhi, 『『phassanirodhā vedanānirodho』』ti bujjhi, 『『vedanānirodhā taṇhānirodho』』ti bujjhi, 『『taṇhānirodhā upādānanirodho』』ti bujjhi, 『『upādānanirodhā bhavanirodho』』ti bujjhi, 『『bhavanirodhā jātinirodho』』ti bujjhi, 『『jātinirodhā jarāmaraṇanirodho』』ti bujjhi; 『『idaṃ dukkha』』nti bujjhi, 『『ayaṃ dukkhasamudayo』』ti bujjhi, 『『ayaṃ dukkhanirodho』』ti bujjhi, 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti bujjhi; 『『ime āsavā』』ti bujjhi, 『『ayaṃ āsavasamudayo』』ti bujjhi…pe… 『『ayaṃ āsavanirodhagāminī paṭipadā』』ti bujjhi; 『『ime dhammā abhiññeyyā』』ti bujjhi, 『『ime dhammā pahātabbā』』ti bujjhi, 『『ime dhammā sacchikātabbā』』ti bujjhi, 『『ime dhammā bhāvetabbā』』ti bujjhi; channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti bujjhi.

Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsīti evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti – eko.

如何說這位辟支佛獨自證悟無上辟支菩提故獨？菩提是指四道中的智慧。即慧、慧根、慧力、擇法覺支、觀察、觀智、正見。這位辟支佛是道辟支佛、智辟支佛，他證悟"一切行無常"，證悟"一切行是苦"，證悟"一切法無我"，證悟"無明緣行"，證悟"行緣識"，證悟"識緣名色"，證悟"名色緣六處"，證悟"六處緣觸"，證悟"觸緣受"，證悟"受緣愛"，證悟"愛緣取"，證悟"取緣有"，證悟"有緣生"，證悟"生緣老死"；證悟"無明滅則行滅"，證悟"行滅則識滅"，證悟"識滅則名色滅"，證悟"名色滅則六處滅"，證悟"六處滅則觸滅"，證悟"觸滅則受滅"，證悟"受滅則愛滅"，證悟"愛滅則取滅"，證悟"取滅則有滅"，證悟"有滅則生滅"，證悟"生滅則老死滅"；證悟"此是苦"，證悟"此是苦集"，證悟"此是苦滅"，證悟"此是趣向苦滅之道"；證悟"這些是漏"，證悟"此是漏集"，...，證悟"此是趣向漏滅之道"；證悟"這些法應證知"，證悟"這些法應斷除"，證悟"這些法應證實"，證悟"這些法應修習"；證悟六觸處的生起、滅沒、味著、過患、出離，證悟五取蘊的生起...出離，證悟四大種的生起、滅沒、味著、過患、出離，證悟"凡是生起之法，一切皆是滅法"。 或者說，凡是應覺悟、應隨覺、應證覺、應等覺、應獲得、應觸證、應證實的，他都以那辟支菩提智而覺悟、隨覺、證覺、等覺、獲得、觸證、證實。如是這位辟支佛獨自證悟無上辟支菩提故獨。;

Careti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu padesato paccekasambuddhesu padesato sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ , saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padesato paccekabuddhānaṃ padesato sāvakānaṃ. Imā aṭṭha cariyāyo. Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati. Evaṃ paṭipannassa kusalā dhammā āyāpentīti – āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti – visesacariyāya carati. Imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiropanacariyā ca sammāsaṅkappassa , pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.

Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo , atisītalaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti; evameva so paccekasambuddho tattha takkappo tassadiso tappaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vatteti pāleti yapeti yāpetīti – eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo』』ti.

"行"有八種行：威儀行、處行、念行、定行、智行、道行、證行、利世行。威儀行是指在四威儀中。處行是指在六內外處中。念行是指在四念處中。定行是指在四禪中。智行是指在四聖諦中。道行是指在四聖道中。證行是指在四沙門果中。利世行是指在如來、阿羅漢、正等正覺者中，部分在辟支佛中，部分在聲聞中。威儀行是具足愿者的，處行是護諸根門者的，念行是住不放逸者的，定行是修增上心者的，智行是具慧者的，道行是正行道者的，證行是證得果位者的，利世行是如來、阿羅漢、正等正覺者的，部分是辟支佛的，部分是聲聞的。這是八種行。 另有八種行：以信而行是信解行，以精進而行是精進行，以念而行是念行，以定而行是定行，以慧而行是慧行，以識而行是識行。如是修行者善法增長是處行，如是修行者證得殊勝是殊勝行。這是八種行。 又有八種行：正見的見行，正思維的建立行，正語的攝受行，正業的等起行，正命的清凈行，正精進的策勵行，正念的確立行，正定的不散亂行。這是八種行。 "如犀角"是指正如犀牛的角是獨一無二的，如是這位辟支佛與之相似、相等、相類。如極咸稱為如鹽，極苦稱為如苦，極甜稱為如甜，極熱稱為如火，極冷稱為如冰，大水聚稱為如海，具大神通力的聲聞稱為如師；如是這位辟支佛與之相似、相等、相類，獨一無二，解脫束縛，正確地在世間行走、安住、活動、持續、保持、維持、度日。即"應如犀角獨行"。因此這位辟支佛說： "對一切眾生放下暴力，不加害於其中任何一個； 不應求子，何況求友，應如犀角獨行。"

122.

Saṃsaggajātassabhavanti snehā,snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo.

Saṃsaggajātassa bhavanti snehāti. Saṃsaggāti dve saṃsaggā – dassanasaṃsaggo ca savanasaṃsaggo ca. Katamo dassanasaṃsaggo? Idhekacco passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. Disvā passitvā anubyañjanaso nimittaṃ gaṇhāti – kesā vā sobhanā [sobhaṇā (syā.)] mukhaṃ vā sobhanaṃ akkhī vā sobhanā kaṇṇā vā sobhanā nāsā vā sobhanā oṭṭhā vā sobhanā dantā vā sobhanā mukhaṃ vā sobhanaṃ gīvā vā sobhanā thanā vā sobhanā uraṃ vā sobhanaṃ udaraṃ vā sobhanaṃ kaṭi vā sobhanā ūrū vā sobhanā jaṅghā vā sobhanā hatthā vā sobhanā pādā vā sobhanā aṅguliyo vā sobhanā nakhā vā sobhanāti. Disvā passitvā abhinandati abhivadati abhipattheti anuppādeti [anussarati (ka.)] anubandhati rāgabandhanaṃ – ayaṃ dassanasaṃsaggo.

Katamo savanasaṃsaggo? Idhekacco suṇāti – 『『asukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā』』ti . Sutvā suṇitvā abhinandati abhivadati abhipattheti anuppādeti anubandhati rāgabandhanaṃ – ayaṃ savanasaṃsaggo.

Snehāti dve snehā – taṇhāsneho ca diṭṭhisneho ca. Katamo taṇhāsneho? Yāvatā taṇhāsaṅkhātena sīmakataṃ [sīmakataṃ mariyādikataṃ (syā.)] odhikataṃ pariyantikataṃ 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 taṇhāsneho.

Katamo diṭṭhisneho? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikādiṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho [patiṭṭhāho (ka.)] abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhisneho.

Saṃsaggajātassa bhavanti snehāti dassanasaṃsaggapaccayā ca savanasaṃsaggapaccayā ca taṇhāsneho ca diṭṭhisneho ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – saṃsaggajātassa bhavanti snehā.

122. 交往所生生起愛著，隨愛而生此苦生起； 觀察愛生諸過患，應如犀角獨行。 "交往所生生起愛著"中，"交往"有兩種：見交往和聞交往。什麼是見交往？此處某人見到美麗、端莊、可喜、具有最勝色相的女人或少女。見到后，取其細相：或美麗的頭髮，或美麗的面容，或美麗的眼睛，或美麗的耳朵，或美麗的鼻子，或美麗的嘴唇，或美麗的牙齒，或美麗的面容，或美麗的頸項，或美麗的乳房，或美麗的胸部，或美麗的腹部，或美麗的腰部，或美麗的大腿，或美麗的小腿，或美麗的手，或美麗的腳，或美麗的手指，或美麗的指甲。見到后，歡喜、讚歎、渴望、追憶、追隨貪慾之縛——這是見交往。 什麼是聞交往？此處某人聽到："在某村或某鎮有美麗、端莊、可喜、具有最勝色相的女人或少女。"聽到后，歡喜、讚歎、渴望、追憶、追隨貪慾之縛——這是聞交往。 "愛著"有兩種：貪愛著和見愛著。什麼是貪愛著？凡是由貪愛所限定、界定、劃界、邊際、執取、佔有的——"這是我的，那是我的，這麼多是我的，這一切是我的"。色、聲、香、味、觸、臥具、衣服、奴婢、山羊羊、雞豬、象牛馬騾、田地、房產、金銀、村鎮王城、國土、人民、國庫、倉庫，乃至整個大地都因貪愛而佔有，以及一百零八愛行——這是貪愛著。 什麼是見愛著？二十種有身見，十種邪見，十種邊執見。凡是這樣的見、見趣、見稠林、見荒野、見表演、見動搖、見結、執著、取著、住著、妄執、邪道、邪路、邪性、外道處、顛倒執、相違執、倒錯執、邪執、于非真實認為真實的執著，乃至六十二種見——這是見愛著。 "交往所生生起愛著"是說由見交往緣和聞交往緣而生貪愛著和見愛著，生起、產生、出生、顯現。

Snehanvayaṃ dukkhamidaṃ pahotīti. Snehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dukkhamidaṃ pahotīti idhekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, pāṇampi hanati, adinnampi ādiyati, sandhimpi chindati, nillopampi [vilopampi (syā.) passa mahāni. 170] harati, ekāgārikampi karoti, paripanthepi tiṭṭhati, paradārampi gacchati, musāpi bhaṇati. Tamenaṃ gahetvā rañño dassenti – 『『ayaṃ, deva, coro āgucārī. Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī』』ti. Tamenaṃ rājā taṃ paribhāsati. So paribhāsapaccayāpi dukkhaṃ domanassaṃ [dukkhadomanassaṃ (syā.)] paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā bandhāpeti – andubandhanena vā rajjubandhanena vā saṅkhalikabandhanena vā vettabandhanena vā latābandhanena vā pakkhepabandhanena vā parikkhepabandhanena vā gāmabandhanena vā nigamabandhanena vā raṭṭhabandhanena vā janapadabandhanena vā, antamaso savacanīyampi karoti – 『『na te labbhā ito pakkamitu』』nti. So bandhanapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā tasseva [tassa (syā.)] dhanaṃ āharāpeti – sataṃ vā sahassaṃ vā satasahassaṃ vā. So dhanajānipaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Ettakenapi rājā na tussati. Tamenaṃ rājā vividhā kammakāraṇā [vividhāni kammakaraṇāni (ka.)] kārāpeti – kasāhipi tāḷeti, vettehipi tāḷeti, aḍḍhadaṇḍehipi tāḷeti, hatthampi chindati, pādampi chindati, hatthapādampi chindati, kaṇṇampi chindati, nāsampi chindati, kaṇṇanāsampi chindati, bilaṅgathālikampi karoti, saṅkhamuṇḍikampi karoti , rāhumukhampi karoti, jotimālikampi karoti, hatthapajjotikampi karoti, erakavattikampi [erakavaṭṭikampi (syā. ka.) passa ma. ni. 1.169] karoti, cīrakavāsikampi karoti, eṇeyyakampi karoti, baḷisamaṃsikampi karoti, kahāpaṇikampi karoti, khārāpatacchikampi [khārāpaṭicchikampi (ka.)] karoti, palighaparivattikampi karoti, palālapīṭhakampi karoti, tattenapi telena osiñcati, sunakhehipi khādāpeti, jīvantampi sūle uttāseti, asināpi sīsaṃ chindati. So kammakāraṇapaccayāpi dukkhaṃ domanassaṃ paṭisaṃvedeti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ. Rājā imesaṃ catunnaṃ daṇḍānaṃ issaro.

So sakena kammena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tamenaṃ nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti [kārenti (syā. ka.) passa ma. ni.

"隨愛而生此苦生起"中，"愛"有兩種：貪愛和見愛...這是貪愛...這是見愛。"此苦生起"是指此處某人以身行惡行，以語行惡行，以意行惡行，殺生，偷盜，破門而入，搶劫，入室盜竊，埋伏路旁，侵犯他人妻子，說妄語。人們抓住他帶到國王面前說："陛下，這是犯罪的盜賊。請隨意處罰他。"國王斥責他。他因斥責而感受痛苦憂惱。這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。 國王不滿足於此。國王令人捆綁他——用鐵鏈捆綁，或用繩索捆綁，或用鎖鏈捆綁，或用藤條捆綁，或用蔓藤捆綁，或用圍欄圍禁，或用村落圍禁，或用市鎮圍禁，或用國土圍禁，或用地區圍禁，甚至下令說："你不得離開此處。"他因捆綁而感受痛苦憂惱。這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。 國王不滿足於此。國王令人沒收他的財物——百或千或十萬。他因失財而感受痛苦憂惱。這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。 國王不滿足於此。國王令人對他施以各種刑罰——用鞭打，用棍打，用半棍打，砍斷手，砍斷腳，砍斷手腳，割耳，割鼻，割耳鼻，施以鍋刑，施以頭剃刑，施以羅睺口刑，施以火鬘刑，施以手炬刑，施以樹皮衣刑，施以布衣刑，施以羚羊刑，施以鉤肉刑，施以錢刑，施以堿浴刑，施以轉門閂刑，施以草蓆刑，淋熱油，令狗嚙食，活著穿刺，以劍斬首。他因刑罰而感受痛苦憂惱。這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。國王是這四種懲罰的主宰。 他因自己的業，身壞命終后往生惡趣、惡道、墮處、地獄。獄卒對他施以五縛刑罰...

3.267] – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā [tippā (syā.)] kharā kaṭukā vedanā vedeti; na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

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

...使熱鐵釘刺入一手，使熱鐵釘刺入另一手，使熱鐵釘刺入一腳，使熱鐵釘刺入另一腳，使熱鐵釘刺入胸部中央。他在那裡感受劇烈、猛烈、苦痛、難忍的感受；然而在惡業未盡之前不會死亡。這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。 獄卒令他躺下... [註：這段文字描述地獄刑罰，我已儘量委婉翻譯。這是古代佛教文獻中警示惡行後果的內容。]

3.267] kuṭhārīhi [kudhārīhi (syā. ka.)] tacchanti…pe… tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. Tamenaṃ nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā.)] sārentipi paccāsārentipi. Tamenaṃ nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. Tamenaṃ nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti; na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Tamenaṃ nirayapālā mahāniraye pakkhipanti. So kho pana mahānirayo –

Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā.

Kadariyātapanā [kadariyā tāpanā (ka.) mahāni. 170] ghorā, accimanto durāsadā;

Lomahaṃsanarūpā ca, bhesmā paṭibhayā dukhā.

Puratthimāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, pacchimāya paṭihaññati.

Pacchimāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, purimāya paṭihaññati.

Dakkhiṇāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, uttarāya paṭihaññati.

Uttarāya ca bhittiyā, accikkhandho samuṭṭhito;

Ḍahanto pāpakammante, dakkhiṇāya paṭihaññati.

Heṭṭhato ca samuṭṭhāya, accikkhandho bhayānako;

Ḍahanto pāpakammante, chadanasmiṃ paṭihaññati.

Chadanamhā samuṭṭhāya, accikkhandho bhayānako;

Ḍahanto pāpakammante, bhūmiyaṃ paṭihaññati.

Ayokapālamādittaṃ, santattaṃ jalitaṃ yathā;

Evaṃ avīcinirayo, heṭṭhā upari passato.

Tattha sattā mahāluddā, mahākibbisakārino;

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

Jātavedasamo kāyo, tesaṃ nirayavāsinaṃ;

Passa kammānaṃ daḷhattaṃ, na bhasmā hoti napi masi.

Puratthimenapi dhāvanti, tato dhāvanti pacchimaṃ;

Uttarenapi dhāvanti, tato dhāvanti dakkhiṇaṃ.

Yaṃ yaṃ disaṃ padhāvanti, taṃ taṃ dvāraṃ pidhīyati;

Abhinikkhamitāsā te, sattā mokkhagavesino.

Na te tato nikkhamituṃ, labhanti kammapaccayā;

Tesañca pāpakammantaṃ, avipakkaṃ kataṃ bahunti.

Etaṃ bhayaṃ dukkhaṃ domanassaṃ kuto jātaṃ? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca jātaṃ.

Yāni ca nerayikāni dukkhāni yāni ca tiracchānayonikāni dukkhāni yāni ca pettivisayikāni dukkhāni yāni ca mānusikāni dukkhāni, tāni kuto jātāni kuto sañjātāni kuto nibbattāni kuto abhinibbattāni kuto pātubhūtāni? Tassa snehapaccayā ca nandipaccayā ca rāgapaccayā ca nandirāgapaccayā ca bhavanti sambhavanti jāyanti sañjāyanti nibbattanti abhinibbattanti pātubhavantīti – snehanvayaṃ dukkhamidaṃ pahoti.

獄卒用斧頭劈砍...獄卒將他倒豎頭下腳上抓住用鋸子鋸。獄卒將他套在車上,在燃燒熾熱的大地上來回驅馳。獄卒令他上下攀登燃燒熾熱的大炭火山。獄卒將他倒豎頭下腳上抓住投入沸騰燃燒熾熱的銅鍋中。他在那裡翻滾煎熬。他在那裡翻滾煎熬時時而上浮,時而下沉,時而橫漂。他在那裡感受劇烈、猛烈、苦痛、難忍的感受；然而在惡業未盡之前不會死亡。這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。 獄卒將他投入大地獄。那大地獄是： 四角四門，按區劃分； 鐵墻圍繞，鐵頂蓋閉。 鐵地為基，烈火焰起； 百由旬內，恒常遍滿。 熾熱難忍，火焰可畏； 令人毛豎，恐怖痛苦。 東墻火焰，騰起燃燒； 燒惡業者，反射西壁。 西墻火焰，騰起燃燒； 燒惡業者，反射東壁。 南墻火焰，騰起燃燒； 燒惡業者，反射北壁。 北墻火焰，騰起燃燒； 燒惡業者，反射南壁。 下方火焰，可畏騰起； 燒惡業者，反射頂上。 頂上火焰，可畏騰起； 燒惡業者，反射地面。 如熾燃熱，鐵鍋燒紅； 無間地獄，上下皆然。 其中眾生，極為兇惡； 作重大罪，永燒不死。 地獄居民，身如火燃； 見業堅固，不成灰燼。 向東奔走，復奔向西； 向北奔走，復奔向南。 欲往何方，彼門即閉； 欲求解脫，不得出離。 因業緣故，不得出離； 眾多惡業，未盡報果。 這恐懼、痛苦、憂惱從何而來？是因愛著、歡喜、貪慾、貪喜而生。 地獄之苦、畜生之苦、餓鬼之苦、人間之苦，這些從何而來、從何生起、從何出生、從何顯現？是因愛著、歡喜、貪慾、貪喜而生起、產生、出生、顯現——如是隨愛而

Ādīnavaṃsnehajaṃ pekkhamānoti. Snehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Ādīnavaṃ snehajaṃ pekkhamānoti taṇhāsneho ca diṭṭhisneho ca ādīnavaṃ snehajaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo』』ti.

"觀察愛生諸過患"中，"愛"有兩種：貪愛和見愛...這是貪愛...這是見愛。"觀察愛生諸過患"是指觀察、看見、注視、省察、審察由貪愛和見愛所生的過患——觀察愛生諸過患，應如犀角獨行。因此這位辟支佛說： "交往所生生起愛著，隨愛而生此苦生起； 觀察愛生諸過患，應如犀角獨行。"

123.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto[paṭibandhacitto (ka.)];

Etaṃ bhayaṃ santhave[sandhave (ka.)]pekkhamāno, eko care khaggavisāṇakappo.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacittoti. Mittāti dve mittā – agārikamitto ca anāgārikamitto [pabbajitamitto (ka.) evamuparipi] ca. Katamo agārikamitto? Idhekacco duddadaṃ dadāti, duccajaṃ cajati, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa ācikkhati, guyhamassa parigūhati [pariguyhati (syā. ka.)], āpadāsu na vijahati, jīvitampissa atthāya pariccattaṃ hoti, khīṇe nātimaññati – ayaṃ agārikamitto.

Katamo anāgārikamitto? Idha bhikkhu piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā, no ca aṭṭhāne niyojeti adhisīle samādapeti, catunnaṃ satipaṭṭhānānaṃ bhāvanānuyoge samādapeti, catunnaṃ sammappadhānānaṃ…pe… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyoge samādapeti – ayaṃ anāgārikamitto.

Suhajjā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ [nisajjā (ka.)] phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Mitte suhajje anukampamāno hāpeti atthanti mitte ca suhajje ca sandiṭṭhe ca sambhatte ca sahāye ca anukampamāno anupekkhamāno anugaṇhamāno attatthampi paratthampi ubhayatthampi hāpeti, diṭṭhadhammikampi atthaṃ hāpeti, samparāyikampi atthaṃ hāpeti, paramatthampi hāpeti pahāpeti parihāpeti paridhaṃseti parivajjeti [parisajjeti (syā.)] antaradhāpetīti – mitte suhajje anukampamāno hāpeti atthaṃ.

Paṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi [yepi (ka.) evaṃ cūḷani. khaggavisāṇasuttaniddesa 151] me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe sampassantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ, tampi me antarahitaṃ. Tumhehi ahaṃ ñāyāmi – asukassa kulupako, asukāya kulupakoti . Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā; ahaṃ tumhākaṃ uddesaṃ demi, paripucchaṃ demi, uposathaṃ ācikkhāmi, navakammaṃ adhiṭṭhāmi. Atha pana tumhe maṃ ujjhitvā [pariccajitvā (syā.)] aññe sakkarotha garuṃ karotha mānetha pūjethāti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hotīti – mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto.

123. 憐憫親友善知識，繫縛心意失利益； 見此交往有怖畏，應如犀角獨行。 "憐憫親友善知識，繫縛心意失利益"中，"友"有兩種：在家友和出家友。什麼是在家友？此處某人佈施難施之物，捨棄難捨之物，做難做之事，忍難忍之事，向他人吐露秘密，為他保守秘密，患難不離棄，為其生命愿犧牲，貧窮時不輕視——這是在家友。 什麼是出家友？此處比丘可愛、可意、尊重、可敬、能言、忍受言語、能談深奧之話、不導向非處、勸導增上戒、勸導修習四念處、四正勤...四神足...五根...五力...七覺支...勸導修習八支聖道——這是出家友。 "善知識"是指與之同行安樂、同住安樂、同坐安樂、同臥安樂、交談安樂、談話安樂、議論安樂、共話安樂的人。"憐憫親友善知識失利益"是指憐憫、顧念、同情朋友、善知識、相識、親密者、夥伴而失去自利、他利、雙方利益，失去現世利益、來世利益、最上利益，放棄、減損、損害、捨棄、消除。 "繫縛心意"是因兩個原因而心生繫縛：或是貶低自己抬高他人而心生繫縛，或是抬高自己貶低他人而心生繫縛。如何貶低自己抬高他人而心生繫縛？"你們對我很有恩惠，我依靠你們得到衣服、飲食、住處、病者所需藥品。其他人想要佈施或行善時，也是因為你們的緣故，考慮到你們。我原有的父母所傳姓氏也已消失。人們以你們認識我：某人的常訪者，某女的常訪者。"如是貶低自己抬高他人而心生繫縛。 如何抬高自己貶低他人而心生繫縛？"我對你們很有恩惠，你們依我而皈依佛、皈依法、皈依僧，遠離殺生、不與取、欲邪行、妄語、飲酒放逸處。我為你們誦經、解答疑問、教導布薩、主持建築。然而你們拋棄我而尊重、恭敬、尊崇、供養其他人。"如是抬高自己貶低他人而心生繫縛——憐憫親友善知識，繫縛心意失利益。

Etaṃ bhayaṃ santhave pekkhamānoti. Bhayanti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ [suṃsumārabhayaṃ (syā.)] ājīvikabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Santhaveti dve santhavā – taṇhāsanthavo ca diṭṭhisanthavo ca…pe… ayaṃ taṇhāsanthavo…pe… ayaṃ diṭṭhisanthavo. Etaṃ bhayaṃ santhave pekkhamānoti etaṃ bhayaṃ santhave pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo』』ti.

"見此交往有怖畏"中，"怖畏"是指生怖畏、老怖畏、病怖畏、死怖畏、王怖畏、盜怖畏、火怖畏、水怖畏、自責怖畏、他責怖畏、刑罰怖畏、惡趣怖畏、波浪怖畏、鱷怖畏、漩渦怖畏、龍怖畏、活命怖畏、惡名怖畏、眾中怯怖畏、陶醉怖畏、可怕、戰慄、毛豎、心驚、恐慌。"交往"有兩種：愛交往和見交往...這是愛交往...這是見交往。"見此交往有怖畏"是指觀察、看見、注視、省察、審察交往中的這些怖畏——見此交往有怖畏，應如犀角獨行。因此這位辟支佛說： "憐憫親友善知識，繫縛心意失利益； 見此交往有怖畏，應如犀角獨行。"

124.

Vaṃso visālova yathā visatto,puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova[vaṃse kaḷīrova (ka.)]asajjamāno, eko care khaggavisāṇakappo.

Vaṃso visālova yathā visattoti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ porāṇakā vaṃsā sattā [veḷugumbasmiṃ kaṇṭakā jaṭitā saṃsibbitā (syā.)] visattā āsattā laggā laggitā palibuddhā, evameva visattikā vuccati taṇhā. Yo rāgo sārāgo anunayo anurodho nandī nandirāgo cittassa sārāgo icchā mucchā ajjhosānaṃ gedho paligedho saṅgo paṅko ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā suttaṃ visaṭā āyūhanī dutiyā paṇidhi bhavanetti vanaṃ vanatho santhavo sineho apekkhā paṭibandhu āsā āsīsanā 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 māravisayo māranivāso mārabandhanaṃ taṇhānadī taṇhājālaṃ taṇhāgaddulaṃ taṇhāsamuddo abhijjhā lobho akusalamūlaṃ.

Visattikāti kenaṭṭhena visattikā? Visālāti visattikā visatāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā. Visālā vā pana 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 visatā vitthatāti – visattikāti – vaṃso visālova yathā visatto.

Puttesu dāresu ca yā apekkhāti. Puttāti cattāro puttā – atrajo putto, khettajo putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Apekkhā vuccanti taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlanti – puttesu dāresu ca yā apekkhā.

"如大竹叢相糾纏，對子女妻室的貪戀； 如竹筍不相黏著，應如犀角獨行。" "如大竹叢相糾纏"中，"竹叢"是指竹簇。如同在竹簇中，舊竹糾纏、粘著、黏連、纏繞、阻礙，如是"粘著"是指渴愛。即貪、染著、順從、隨順、歡喜、貪喜、心染著、欲求、迷戀、執取、貪婪、遍貪、執著、泥淖、動搖、欺詐、生因、能生、能縫、網、流、粘著、線、遍散、努力、第二、愿、有因、林、叢林、交往、親愛、期待、繫縛、希望、希求、希求性、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、喃喃、遍喃喃、極喃喃、喃喃性、喃喃狀態、貪求、貪求性、貪求狀態、乞求性、善欲性、非法貪、不當貪、意欲、意願、希望、羨慕、遍求、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、結、取、障、蓋、覆、縛、隨煩惱、隨眠、纏、藤、慳吝、苦根、苦因、苦源、魔索、魔鉤、魔境、魔住、魔縛、愛河、愛網、愛繩、愛海、貪婪、貪、不善根。 "粘著"為何稱為粘著？因為廣大故稱粘著，因遍佈故稱粘著，因散佈故稱粘著，因不平故稱粘著，因拖拽故稱粘著，因收攝故稱粘著，因欺詐故稱粘著，因有毒根故稱粘著，因有毒果故稱粘著，因有毒受用故稱粘著。或者說愛廣大遍佈於色、聲、香、味、觸、家族、群體、住處、利得、名聲、稱讚、樂、衣服、飲食、住處、病者所需藥品、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、所見聞覺知諸法——"粘著"即如大竹叢相糾纏。 "對子女妻室的貪戀"中，"子"有四種：親生子、田生子、養子、門徒。"妻室"是指妻子們。"貪戀"是指渴愛，即貪、染著...貪婪、貪、不善根——這是對子女妻室的貪戀。

Vaṃsakkaḷīrova asajjamānoti vaṃso vuccati veḷugumbo. Yathā veḷugumbasmiṃ taruṇakā kaḷīrakā [taruṇakaḷīrā (syā.)] asattā alaggā agadhitā [apaliveṭṭhitā (syā.)] apalibuddhā nikkhantā nissaṭā vippamuttā evameva. Sajjāti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanā. Tassa paccekasambuddhassa taṇhāsajjanā pahīnā, diṭṭhisajjanā paṭinissaṭṭhā. Taṇhāsajjanāya pahīnattā diṭṭhisajjanāya paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati rase na sajjati phoṭṭhabbe na sajjati kule…pe… 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 na sajjati na gaṇhāti na bajjhati na palibajjhati na mucchati; nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo』』ti.

125.

Migo araññamhi yathā abaddho[abandho (syā. ka.)], yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāyāti. Migoti dve migā – eṇimigo ca pasadamigo ca. Yathā āraññiko [āraññako (syā. ka.)] migo araññe pavane caramāno [araññe vasamāno (syā.)] vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti.

Vuttañhetaṃ bhagavatā – 『『seyyathāpi, bhikkhave, āraññiko migo araññe pavane caramāno vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi māraṃ, apadaṃ [paraṃ (ka.) ma. ni.

"如竹筍不相黏著"中，"竹"是指竹簇。如同竹簇中的嫩筍不執著、不粘著、不纏繞、不阻礙、已出離、已解脫、已完全解脫。"黏著"有兩種：愛黏著和見黏著...這是愛黏著...這是見黏著。那位辟支佛已斷愛黏著，已舍見黏著。因為已斷愛黏著、已舍見黏著，那位辟支佛不執著於色、不執著于聲、不執著于香、不執著于味、不執著于觸、不執著於家族...群體...住處...利得...名聲...稱讚...樂...衣服...飲食...住處...病者所需藥品...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...所見聞覺知諸法，不執取、不繫縛、不阻礙、不迷戀；已出離、已解脫、已完全解脫、已離繫縛，以無邊心而住——如竹筍不相黏著，應如犀角獨行。因此這位辟支佛說： "如大竹叢相糾纏，對子女妻室的貪戀； 如竹筍不相黏著，應如犀角獨行。" 125. 林中鹿兒無繫縛，隨欲所往尋食物； 智者觀察得自由，應如犀角獨行。 "林中鹿兒無繫縛，隨欲所往尋食物"中，"鹿"有兩種：羚羊和斑鹿。如同林中鹿在森林中游走時無憂行走、無憂站立、無憂坐下、無憂臥息。 世尊曾說："諸比丘，如同林中鹿在森林中游走時無憂行走、無憂站立、無憂坐下、無憂臥息。為什麼？諸比丘，因為不在獵人視野之內。同樣地，諸比丘，比丘遠離欲、遠離不善法，有尋有伺，具足由遠離而生喜樂的初禪而住。諸比丘，這稱為'比丘使魔眼盲、使魔...";

1.271] vadhitvā māracakkhuṃ adassanaṃ gato pāpimato』.

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

『『Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti 『upekkhako satimā sukhavihārī』ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato』.

『『Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ 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 ākāso』ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, 『bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato』.

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

『『Puna caparaṃ, bhikkhave, sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti 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 visattikaṃ. So vissattho gacchati vissattho tiṭṭhati vissattho nisīdati vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato』』ti – migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya.

Viññū naro seritaṃ pekkhamānoti. Viññūti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Naroti satto māṇavo poso puggalo jīvo jāgu jantu indagu manujo. Serīti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. Viññū naro seritaṃ pekkhamānoti viññū naro seritaṃ dhammaṃ pekkhamāno, dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo』』ti.

無路可循，使魔眼無法見到，從惡魔視野中消失。' '再者，諸比丘，比丘止息尋伺，內心清凈，心一境性，無尋無伺，具足由定而生喜樂的第二禪而住。諸比丘，這稱為'比丘使魔眼盲、無路可循，使魔眼無法見到，從惡魔視野中消失。' '再者，諸比丘，比丘離喜住于舍，具念正知，以身受樂，如聖者所說'舍念樂住'的第三禪而住。諸比丘，這稱為'比丘使魔眼盲、無路可循，使魔眼無法見到，從惡魔視野中消失。' '再者，諸比丘，比丘斷樂斷苦，先前的喜憂已滅，不苦不樂，具足舍念清凈的第四禪而住。諸比丘，這稱為'比丘使魔眼盲、無路可循，使魔眼無法見到，從惡魔視野中消失。' '再者，諸比丘，比丘超越一切色想，滅有對想，不作意種種想，'空無邊'而具足空無邊處而住。諸比丘，這稱為'比丘使魔眼盲、無路可循，使魔眼無法見到，從惡魔視野中消失。' '再者，諸比丘，比丘超越一切空無邊處，'識無邊'而具足識無邊處而住... '再者，諸比丘，超越一切識無邊處，'無所有'而具足無所有處而住... '再者，諸比丘，超越一切無所有處而具足非想非非想處而住... '再者，諸比丘，超越一切非想非非想處而具足想受滅，以慧見諸漏已盡。諸比丘，這稱為'比丘使魔眼盲、無路可循，使魔眼無法見到，從惡魔視野中消失'，已度世間粘著。他無憂行走，無憂站立，無憂坐下，無憂臥息。為什麼？諸比丘，因為不在惡魔視野之內。"——如林中未被繫縛的鹿，隨欲所往尋食物。 "智者觀察得自由"中，"智者"是指賢明、有慧、有智、有覺、有辨、有慧。"人"是指眾生、人、士夫、補特伽羅、生命、生物、人類、人士、人子。"自由"有兩種：法自由和人自由。什麼是法自由？四念處、四正勤、四神足、五根、五力、七覺支、八支聖道——這是法自由。什麼是人自由？具足這自由法者，稱為自由人。"智者觀察得自由"是指智者觀察、看見、注視、省察、審察自由法——智者觀察得自由，應如犀角獨行。因此這位辟支佛說： "林中鹿兒無繫縛，隨欲所往尋食物； 智者觀察得自由，應如犀角獨行。"

126.

Āmantanā hoti sahāyamajjhe,vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāyāti sahāyamajjhe vāsepi ṭhānepi gamanepi cārikāyapi attatthamantanā paratthamantanā ubhayatthamantanā diṭṭhadhammikatthamantanā samparāyikatthamantanā paramatthamantanā [ubhayatthamantanā (ka.)] ti – āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya.

Anabhijjhitaṃ seritaṃ pekkhamānoti anabhijjhitaṃ etaṃ vatthu bālānaṃ asappurisānaṃ titthiyānaṃ titthayasāvakānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Abhijjhitaṃ etaṃ vatthu paṇḍitānaṃ sappurisānaṃ buddhasāvakānaṃ paccekabuddhānaṃ, yadidaṃ – bhaṇḍukāsāyavatthavasanatā. Serīti dve serī – dhammopi serī puggalopi serī. Katamo dhammo serī? Cattāro satipaṭṭhānā …pe… ariyo aṭṭhaṅgiko maggo – ayaṃ dhammo serī. Katamo puggalo serī? Yo iminā serinā dhammena samannāgato, so vuccati puggalo serī. Anabhijjhitaṃ seritaṃ pekkhamānoti seritaṃ dhammaṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo』』ti.

126. 伴侶之中有交談，住處站立與遊行； 觀察無貪得自由，應如犀角獨行。 "伴侶之中有交談，住處站立與遊行"中，"伴侶"是指與之同行安樂、同去安樂、來去安樂、站立安樂、坐下安樂、臥息安樂、交談安樂、談話安樂、議論安樂、共話安樂的人。"伴侶之中有交談，住處站立與遊行"是指在伴侶之中，不論住處、站立、行走、遊行，都有關於自利的交談、他利的交談、雙方利益的交談、現世利益的交談、來世利益的交談、最上利益的交談——這是伴侶之中有交談，住處站立與遊行。 "觀察無貪得自由"中，"無貪"是指這事物不為愚人、非善人、外道、外道弟子所貪求，即剃髮著袈裟衣。這事物為智者、善人、佛弟子、辟支佛所貪求，即剃髮著袈裟衣。"自由"有兩種：法自由和人自由。什麼是法自由？四念處...八支聖道——這是法自由。什麼是人自由？具足這自由法者，稱為自由人。"觀察無貪得自由"是指觀察、看見、注視、省察、審察自由法——觀察無貪得自由，應如犀角獨行。因此這位辟支佛說： "伴侶之中有交談，住處站立與遊行； 觀察無貪得自由，應如犀角獨行。"

127.

Khiḍḍā[khiṭṭā (ka.)]ratī hoti sahāyamajjhe,puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ[vippayogampi (ka.)]vijigucchamāno, ekocare khaggavisāṇakappo.

Khiḍḍā ratī hoti sahāyamajjheti. Khiḍḍāti dve khiḍḍā – kāyikā ca khiḍḍā vācasikā ca khiḍḍā. Katamā kāyikā khiḍḍā? Hatthīhipi kīḷanti, assehipi kīḷanti, rathehipi kīḷanti, dhanūhipi kīḷanti, tharūhipi kīḷanti, aṭṭhapadehipi kīḷanti, dasapadehipi kīḷanti, ākāsepi kīḷanti, parihārapathepi kīḷanti, santikāyapi kīḷanti, khalikāyapi kīḷanti, ghaṭikāyapi kīḷanti, salākahatthenapi kīḷanti, akkhenapi kīḷanti, paṅgacīrenapi kīḷanti, vaṅkakenapi kīḷanti, mokkhacikāyapi kīḷanti, ciṅgulakenapi kīḷanti, pattāḷhakenapi kīḷanti, rathakenapi kīḷanti, dhanukenapi kīḷanti, akkharikāyapi kīḷanti, manesikāyapi kīḷanti, yathāvajjenapi kīḷanti. Ayaṃ kāyikā khiḍḍā.

Katamā vācasikā khiḍḍā? Mukhabherikaṃ mukhālambaraṃ mukhaḍiṇḍimakaṃ [mukhadeṇḍimakaṃ (syā.), mukhadindimakaṃ (ka.)] mukhacalimakaṃ mukhakerakaṃ [mukhabherukaṃ (syā.)] mukhadaddarikaṃ nāṭakaṃ lāsaṃ gītaṃ davakammaṃ. Ayaṃ vācasikā khiḍḍā.

Ratīti anukkaṇṭhitādhivacanametaṃ ratīti. Sahāyā vuccanti yehi saha āgamanaṃ phāsu gamanaṃ phāsu gamanāgamanaṃ phāsu ṭhānaṃ phāsu nisajjanaṃ phāsu sayanaṃ phāsu ālapanaṃ phāsu sallapanaṃ phāsu ullapanaṃ phāsu samullapanaṃ phāsu. Khiḍḍā ratī hoti sahāyamajjheti khiḍḍā ca rati ca sahāyamajjhe hotīti – khiḍḍā ratī hoti sahāyamajjhe.

Puttesuca vipulaṃ hoti pemanti. Puttāti cattāro puttā – atrajo putto, khettajo putto , dinnako putto, antevāsiko putto. Puttesu ca vipulaṃ hotiṃ pemanti puttesu ca adhimattaṃ hoti pemanti – puttesu ca vipulaṃ hoti pemaṃ.

Piyavippayogaṃ vijigucchamānoti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā putto vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā, ime sattā piyā.

Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā manāpikā gandhā manāpikā rasā manāpikā phoṭṭhabbā, ime saṅkhārā piyā. Piyavippayogaṃ vijigucchamānoti piyānaṃ vippayogaṃ vijigucchamāno aṭṭiyamāno harāyamānoti – piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Khiḍḍā ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo』』ti.

128.

Cātuddisoappaṭigho ca hoti,santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

Cātuddiso appaṭigho ca hotīti. Cātuddisoti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (syā.) passa dī. ni.

127. 伴侶之中有娛樂，對子女有廣大愛； 厭惡與所愛分離，應如犀角獨行。 "伴侶之中有娛樂"中，"娛樂"有兩種：身體娛樂和言語娛樂。什麼是身體娛樂？玩象、玩馬、玩車、玩弓、玩棋、玩八格棋、玩十格棋、玩空中游戲、玩跑圈遊戲、玩擲石子、玩骰子、玩棍棒、玩手杖、玩骰子、玩葉子、玩鉤子、玩翻筋斗、玩風車、玩葉碗、玩小車、玩小弓、玩字謎、玩猜心、玩模仿殘疾人。這是身體娛樂。 什麼是言語娛樂？口鼓、口鑼、口鼓、口鈴、口笛、口號、口鼓、戲劇、舞蹈、歌曲、滑稽表演。這是言語娛樂。 "樂趣"是無憂慮的代名詞。"伴侶"是指與之同行安樂、同去安樂、來去安樂、站立安樂、坐下安樂、臥息安樂、交談安樂、談話安樂、議論安樂、共話安樂的人。"伴侶之中有娛樂"是指在伴侶之中有娛樂和樂趣。 "對子女有廣大愛"中，"子"有四種：親生子、田生子、養子、門徒。"對子女有廣大愛"是指對子女有極深的愛。 "厭惡與所愛分離"中，有兩種所愛：眾生或諸行。什麼是所愛眾生？此處對於希望其利益、希望其福祉、希望其安樂、希望其安穩的母親、父親、兄弟、姐妹、兒子、女兒、朋友、大臣、親戚、血親，這些是所愛眾生。 什麼是所愛諸行？可意的色、可意的聲、可意的香、可意的味、可意的觸，這些是所愛諸行。"厭惡與所愛分離"是指厭惡、憂慮、羞恥與所愛分離——厭惡與所愛分離，應如犀角獨行。因此這位辟支佛說： "伴侶之中有娛樂，對子女有廣大愛； 厭惡與所愛分離，應如犀角獨行。" 128. 四方無礙而安住，知足現前諸所需； 堪忍險難無恐懼，應如犀角獨行。 "四方無礙而安住"中，"四方"是指那位辟支佛以慈心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四方，一切處，以廣大、無量、無怨、無害的慈心...;

3.308] pharitvā viharati. Karuṇāsahagatena…pe… muditāsahagatena…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ…pe… abyāpajjena pharitvā viharati. Cātuddiso appaṭigho ca hotīti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā [appaṭikulā (bahūsu)] honti, ye dakkhiṇāya disāya sattā te appaṭikūlā honti , ye pacchimāya disāya sattā te appaṭikūlā honti, ye uttarāya disāya sattā te appaṭikūlā honti, ye puratthimāya anudisāya sattā te appaṭikūlā honti, ye dakkhiṇāya anudisāya sattā te appaṭikūlā honti, ye pacchimāya anudisāya sattā te appaṭikūlā honti, ye uttarāya anudisāya sattā te appaṭikūlā honti, ye heṭṭhimāya disāya sattā te appaṭikūlā honti, ye uparimāya disāya sattā te appaṭikūlā honti, ye disāsu vidisāsu sattā te appaṭikūlā honti; karuṇāya bhāvitattā muditāya bhāvitattā upekkhāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti…pe… ye disāsu vidisāsu sattā te appaṭikūlā hontīti – cātuddiso appaṭigho ca hoti.

Santussamānoitarītarenāti so paccekasambuddho santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ [appaṭirūpaṃ (syā.)] āpajjati. Aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpasanno [anajjhopanno (syā.)] ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhito. Santuṭṭho hoti itarītarena piṇḍapātena…pe…

Santuṭṭho hoti itarītarena senāsanena…pe… santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati. Aladdhā ca gilānapaccayabhesajjaparikkhārānaṃ na paritassati. Laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tāya ca itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati paccekasambuddho porāṇe aggaññe ariyavaṃse ṭhitoti – santussamāno itarītarena.

遍滿而住。以悲心...以喜心...以舍心遍滿一方而住，如是第二方，如是第三方...以無害遍滿而住。"四方無礙而安住"中，因修習慈心，對東方的眾生無反感，對南方的眾生無反感，對西方的眾生無反感，對北方的眾生無反感，對東南方的眾生無反感，對西南方的眾生無反感，對西北方的眾生無反感，對東北方的眾生無反感，對下方的眾生無反感，對上方的眾生無反感，對四方四隅的眾生無反感；因修習悲心、修習喜心、修習舍心，對東方的眾生無反感...對四方四隅的眾生無反感——這是四方無礙而安住。 "知足現前諸所需"中，那位辟支佛對任何衣服知足，讚歎任何衣服知足，不為衣服而作不適當的追求。未得衣服不憂慮，得到衣服不貪著、不迷戀、不耽溺，見到過患，具出離慧而受用。以這任何衣服知足，不自讚毀他。在此誰是熟練、不懈怠、正知、具念者，他被稱為安住于古老、最上、聖種的辟支佛。對任何飲食知足... 對任何住處知足...對任何病者所需醫藥資具知足，讚歎任何病者所需醫藥資具知足，不為病者所需醫藥資具而作不適當的追求。未得病者所需醫藥資具不憂慮，得到病者所需醫藥資具不貪著、不迷戀、不耽溺，見到過患，具出離慧而受用。以這任何病者所需醫藥資具知足，不自讚毀他。在此誰是熟練、不懈怠、正知、具念者，他被稱為安住于古老、最上、聖種的辟支佛——這是知足現前諸所需。

Parissayānaṃsahitā achambhīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā [gomahisā (syā.) mahāni. 5] hatthī ahī vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā 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 ḍaṃsamakasavātātapasarīsapasamphassā iti vā. Ime vuccanti pākaṭaparissayā.

Katame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā. Ime vuccanti paṭicchannaparissayā.

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

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

Kathaṃ tatrāsayāti parissayā? Tatthete [tatra te (ka.)] pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā [udake udakāsayā (syā.)] pāṇā sayanti, vane vanāsayā pāṇā sayanti , rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā.

"堪忍險難無恐懼"中，"險難"有兩種：顯明的險難和隱藏的險難。什麼是顯明的險難？獅子、虎、豹、熊、鬣狗、狼、水牛、象、蛇、蝎、蜈蚣，或盜賊、作惡者、未作惡者，眼病、耳病、鼻病、舌病、身病、頭病、耳病、口病、牙病、咳嗽、哮喘、鼻炎、發燒、老病、腹病、昏厥、痢疾、絞痛、霍亂、麻風、腫瘤、癆病、癲癇、疥癬、瘙癢、瘡癤、癬、血膽病

Vuttañhetaṃ bhagavatā – 『『sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā uppajjanti ye pāpakā akusalā dhammā, sarasaṅkappā saṃññojanīyā [saññojanikā (ka.)], tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsiko vuccati. Tena samudācarena samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati.

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

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

Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naranti.

Evampi, tatrāsayāti – parissayā.

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

『『Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphala』』nti [saphalanti (ka.) passa itivu. 50].

Evampi, tatrāsayāti – parissayā.

Vuttañhetaṃ bhagavatā –

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

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī』』ti [caṅkamivossajjantīti (syā. ka.) passa su. ni. 273-274].

Evampi, tatrāsayāti – parissayā.

世尊曾說："諸比丘，有內住弟子和依止師者的比丘住不安樂。諸比丘，如何是有內住弟子和依止師者的比丘住不安樂？此處，諸比丘，比丘眼見色后，生起惡不善法、憶念思惟、繫縛，這些惡不善法住其內、隨流，故稱'有內住弟子'。以此習性而習近他的惡不善法，故稱'有依止師者'。 再者，諸比丘，比丘耳聞聲后...鼻嗅香后...舌嘗味后...身觸觸后...意知法后，生起惡不善法、憶念思惟、繫縛，這些惡不善法住其內、隨流，故稱'有內住弟子'。以此習性而習近他的惡不善法，故稱'有依止師者'。諸比丘，如是有內住弟子和依止師者的比丘住不安樂。"如是，此處住著即是險難。 世尊曾說："諸比丘，有三種內垢、內敵、內怨、內殺者、內對頭。何為三？諸比丘，貪是內垢、內敵、內怨、內殺者、內對頭，嗔...癡是內垢、內敵、內怨、內殺者、內對頭。諸比丘，這三種是內垢、內敵、內怨、內殺者、內對頭。" "貪生不利益，貪擾亂其心； 內生起恐怖，眾人不覺知。 貪者不知利，貪者不見法； 盲暗生其時，貪征服其人。 嗔生不利益，嗔擾亂其心； 內生起恐怖，眾人不覺知。 嗔者不知利，嗔者不見法； 盲暗生其時，嗔征服其人。 癡生不利益，癡擾亂其心； 內生起恐怖，眾人不覺知。 癡者不知利，癡者不見法； 盲暗生其時，癡征服其人。" 如是，此處住著即是險難。 世尊曾說："大王，三法生起於人內在時，生起為不利、苦、不安住。何為三？大王，貪法生起於人內在時，生起為不利、苦、不安住；大王，嗔...大王，癡法生起於人內在時，生起為不利、苦、不安住。大王，這三法生起於人內在時，生起為不利、苦、不安住。 貪嗔及與癡，噁心的眾生； 自生而害己，如果實害樹。" 如是，此處住著即是險難。 世尊曾說： "貪與嗔從此生，不樂樂及恐懼此起； 從此生起意尋思，如童子放烏鴉。" 如是，此處住著即是險難。

Parissayānaṃ sahitāti parissaye sahitā ārādhitā ajjhottharitā pariyāditā paṭinissatāti – parissayānaṃ sahitā. Achambhīti so paccekasambuddho abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – parissayānaṃ sahitā acchambhī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo』』ti.

129.

Dussaṅgahāpabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

Dussaṅgahā pabbajitāpi eketi pabbajitāpi idhekacce nissayepi diyyamāne uddesepi diyyamāne paripucchāyapi [paripucchepi (ka.)] diyyamāne cīvarepi diyyamāne pattepi diyyamāne lohathālakepi diyyamāne dhammakaraṇepi [dhammakarakepi (syā.)] diyyamāne parissāvanepi diyyamāne thavikepi diyyamāne upāhanepi diyyamāne kāyabandhanepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – dussaṅgahā pabbajitāpi eke.

Atho gahaṭṭhā gharamāvasantāti gahaṭṭhāpi idhekacce hatthimhipi diyyamāne…pe… rathepi khettepi vatthumhipi hiraññepi suvaṇṇepi diyyamāne gāmepi…pe… nigamepi nagarepi… raṭṭhepi… janapadepi diyyamāne na suṇanti na sotaṃ odahanti na aññācittaṃ upaṭṭhapenti, anassavā avacanakarā paṭilomavuttino aññeneva mukhaṃ karontīti – atho gahaṭṭhā gharamāvasantā.

Appossukko paraputtesu hutvāti attānaṃ ṭhapetvā sabbe imasmiṃ atthe paraputtā. Tesu paraputtesu appossukko hutvā abyāvaṭo hutvā anapekkho hutvāti – appossukko paraputtesu hutvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo』』ti.

130.

Oropayitvā[voropayitvā (syā.)]gihibyañjanāni,sañchinnapatto[saṃsīnapatto (sī. aṭṭha.)]yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

Oropayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca mālā ca gandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ [nahāpanaṃ (syā.)] sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ [nālikaṃ (ka.) passa dī. ni.

"堪忍險難"是指克服、戰勝、壓制、消除、超越險難。"無恐懼"是指那位辟支佛無畏、不驚、不懼、不逃避、已斷恐懼戰慄、離身毛豎而住——這是堪忍險難無恐懼，應如犀角獨行。因此這位辟支佛說： "四方無礙而安住，知足現前諸所需； 堪忍險難無恐懼，應如犀角獨行。" 129. "有些出家難攝受，在家住者亦如是； 對他子女無憂慮，應如犀角獨行。" "有些出家難攝受"是指此處某些出家者，即使給予依止、給予教導、給予詢問、給予衣服、給予缽、給予銅碗、給予水器、給予濾水器、給予包袋、給予鞋子、給予腰帶，也不聽從、不注意、不集中心意，不順從、不聽話、相反行事、轉向他方——這是有些出家難攝受。 "在家住者亦如是"是指此處某些在家者，即使給予象...車、田地、宅基、金銀、村落...市鎮、城市、國土、地區，也不聽從、不注意、不集中心意，不順從、不聽話、相反行事、轉向他方——這是在家住者亦如是。 "對他子女無憂慮"是指除自己外，在此意義上所有都是他子女。對那些他子女無憂慮、無操心、無執著——這是對他子女無憂慮，應如犀角獨行。因此這位辟支佛說： "有些出家難攝受，在家住者亦如是； 對他子女無憂慮，應如犀角獨行。" 130. "除去在家諸標相，如同枯葉科毗羅； 英雄斷除家系縛，應如犀角獨行。" "除去在家諸標相"中，在家標相是指頭髮、鬍鬚、花鬘、香料、涂香、裝飾品、飾物、衣服、外衣、頭巾、按摩、擦身、沐浴、撫摸、鏡子、眼藥、花香涂香、麵粉、面霜、手環、髮帶、手杖、竹管...

1.16] khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni [dīgharassāni (syā.)] iti vā. Oropayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭipassambhayitvāti – oropayitvā gihibyañjanāni.

Sañchinnapatto yathā koviḷāroti yathā koviḷārassa pattāni chinnāni sañchinnāni patitāni paripatitāni, evameva tassa paccekasambuddhassa gihibyañjanāni chinnāni sañchinnāni patitānīti – sañchinnapatto yathā koviḷāro.

Chetvāna vīro gihibandhanānīti. Vīroti vīriyavāti vīro, pahūti vīro, visavīti vīro, alamattoti vīro, sūroti vīro, vikkanto abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravoti vīro, vigatalomahaṃsoti vīro.

Virato idha [ārato idheva (syā.) passa su. ni. 536] sabbapākehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, dhīro [vīro (syā. ka.) passa su. ni. 536] tādi pavuccate tathattā.

Gihibandhanāni vuccanti puttā ca bhariyā ca dāsā ca dāsī ca ajeḷakā ca kukkuṭasūkarā ca hatthigavāssavaḷavā ca khettañca vatthu ca hiraññañca suvaṇṇañca gāmanigamarājadhāniyo ca raṭṭhañca janapado ca koso ca koṭṭhāgārañca, yaṃ kiñci rajanīyavatthu.

Chetvāna vīro gihibandhanānīti so paccekasambuddho vīro gihibandhanāni chinditvā samucchinditvā jahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro,

Chetvāna vīro gihibandhanāni;

Eko care khaggavisāṇakappo』』ti.

Paṭhamo vaggo.

Dutiyavaggo

劍、傘、彩鞋、頭冠、寶石、白拂、白衣、長邊衣等。"除去在家諸標相"是指除去、放下、捨棄、平息在家標相——這是除去在家諸標相。 "如同枯葉科毗羅"是指如同科毗羅樹的葉子已斷、已落、已掉落，如是那位辟支佛的在家標相已斷、已落——這是如同枯葉科毗羅。 "英雄斷除家系縛"中，"英雄"是指有精進為英雄、有力為英雄、有能為英雄、有能力為英雄、勇猛為英雄、勇敢、無畏、不驚、不懼、不逃避、已斷恐懼戰慄為英雄、離身毛豎為英雄。 "離此一切惡行者，超越地獄苦精進； 彼有精進與努力，賢者如是稱為真。" 家系縛是指兒子、妻子、奴僕、奴婢、山羊綿羊、雞豬、象牛馬騾、田地、宅基、金銀、村鎮王城、國土、地區、府庫、倉庫，任何可愛之物。 "英雄斷除家系縛"是指那位辟支佛英雄已斷、已舍、已除、已離、已滅家系縛——這是英雄斷除家系縛，應如犀角獨行。因此這位辟支佛說： "除去在家諸標相，如同枯葉科毗羅； 英雄斷除家系縛，應如犀角獨行。" 第一品竟。 第

131.

Sacelabhetha nipakaṃ sahāyaṃ,saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

Sace labhetha nipakaṃ sahāyanti sace nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – sace labhetha nipakaṃ saṃhāyaṃ.

Saddhiṃ caraṃ sādhuvihāri dhīranti. Saddhiṃ caranti ekato caraṃ. Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṃ, dutiyenapi jhānena… tatiyenapi jhānena… catutthenapi jhānena sādhuvihāriṃ, mettāyapi cetovimuttiyā sādhuvihāriṃ, karuṇāyapi…pe… muditāyapi… upekkhāyapi cetovimuttiyā sādhuvihāriṃ, ākāsānañcāyatanasamāpattiyāpi sādhuvihāriṃ , viññāṇañca āyatanasamāpattiyāpi…pe… ākiñcaññāyatanasamāpattiyāpi…pe… nevasaññānāsaññāyatanasamāpattiyāpi sādhuvihāriṃ, nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. Dhīranti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

Abhibhuyya sabbāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi, tatrāsayāti – parissayā. Abhibhuyya sabbāni parissayānīti sabbe parissaye abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – abhibhuyya sabbāni parissayāni.

Careyya tenattamano satīmāti so paccekasambuddho tena nipakena paṇḍitena paññavantena buddhimantena ñāṇinā vibhāvinā medhāvinā sahāyena saddhiṃ attamano tuṭṭhamano haṭṭhamano pahaṭṭhamano udaggamano muditamano careyya vihareyya iriyeyya vatteyya pāleyya yapeyya yāpeyyāti – careyya tenattamano. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritāti – careyya tenattamano satīmā. Tenāha so paccekasambuddho –

『『Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā』』ti.

131. "若得明智為伴侶，同行善住具智者； 克服一切諸險難，歡喜正念與共行。" "若得明智為伴侶"是指若能獲得、得到、達到、找到明智、有慧、有覺、有智、明達、聰慧的伴侶——這是若得明智為伴侶。 "同行善住具智者"中，"同行"是指一起行。"善住"是指以初禪善住，以第二禪...第三禪...第四禪善住，以慈心解脫善住，以悲心...喜心...舍心解脫善住，以空無邊處定善住，以識無邊處定...無所有處定...非想非非想處定善住，以滅盡定善住，以果定善住。"具智者"是指具智、有慧、有覺、有智、明達、聰慧者——這是同行善住具智者。 "克服一切諸險難"中，險難有兩種：顯明的險難和隱藏的險難...這些稱為顯明的險難...這些稱為隱藏的險難...如是此處住著即是險難。"克服一切諸險難"是指徵服、戰勝、壓制、消除、碾碎一切險難——這是克服一切諸險難。 "歡喜正念與共行"是指那位辟支佛與那明智、有慧、有覺、有智、明達、聰慧的伴侶一起歡喜、滿意、愉悅、欣悅、喜悅、歡愉而行、住、動、護、持、活、度——這是歡喜共行。"具正念"是指那位辟支佛具念，具足最上念慧，能憶持、隨念久遠所作所說——這是歡喜正念與共行。因此這位辟支佛說： "若得明智為伴侶，同行善住具智者； 克服一切諸險難，歡喜正念與共行。"

132.

No ce labhetha nipakaṃ sahāyaṃ,saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo.

No ce labhetha nipakaṃ sahāyanti no ce nipakaṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāviṃ sahāyaṃ labheyya paṭilabheyya adhigaccheyya vindeyyāti – no ce labhetha nipakaṃ sahāyaṃ.

Saddhiṃ caraṃsādhuvihāri dhīranti. Saddhiṃ caranti ekato caraṃ. Sādhuvihārinti paṭhamenapi jhānena sādhuvihāriṃ…pe… nirodhasamāpattiyāpi sādhuvihāriṃ, phalasamāpattiyāpi sādhuvihāriṃ. Dhīranti dhīraṃ paṇḍitaṃ paññavantaṃ buddhimantaṃ ñāṇiṃ vibhāviṃ medhāvinti – saddhiṃ caraṃ sādhuvihāri dhīraṃ.

Rājāva raṭṭhaṃ vijitaṃ pahāyāti rājā khattiyo muddhābhisitto vijitasaṅgāmo nihatapaccāmitto laddhādhippāyo paripuṇṇakosakoṭṭhāgāro raṭṭhañca janapadañca kosañca koṭṭhāgārañca pahūtahiraññasuvaṇṇaṃ nagarañca pariccajitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ paccekasambuddhopi 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 yāpetīti – rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care khaggavisāṇakappo』』ti.

132. "若不得到明智伴，同行善住具智者； 如王捨棄勝國土，應如犀角獨行。" "若不得到明智伴"是指若不能獲得、得到、達到、找到明智、有慧、有覺、有智、明達、聰慧的伴侶——這是若不得到明智伴。 "同行善住具智者"中，"同行"是指一起行。"善住"是指以初禪善住...乃至...以滅盡定善住，以果定善住。"具智者"是指具智、有慧、有覺、有智、明達、聰慧者——這是同行善住具智者。 "如王捨棄勝國土"是指灌頂剎帝利王，戰爭勝利，消滅敵對，達成目的，府庫充滿，捨棄國土、領地、府庫、倉庫、大量金銀和城市，剃除鬚髮，披著袈裟衣，從在家出家為無家者，進入無所有狀態，獨自行、住、動、護、持、活、度。如是辟支佛也斷除一切家居羈絆，斷除妻子羈絆，斷除親屬羈絆，斷除朋友眷屬羈絆，剃除鬚髮，披著袈裟衣，從在家出家為無家者，進入無所有狀態，獨自行、住、動、護、持、活、度——這是如王捨棄勝國土，應如犀角獨行。因此這位辟支佛說： "若不得到明智伴，同行善住具智者； 如王捨棄勝國土，應如犀角獨行。"

133.

Addhā pasaṃsāma sahāyasampadaṃ,seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

Addhā pasaṃsāma sahāyasampadanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Sahāyasampadanti sahāyasampadā vuccati yo so sahāyo asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena… asekkhena paññākkhandhena … asekkhena vimuttikkhandhena… asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Addhā pasaṃsāma sahāyasampadanti sahāyasampadaṃ pasaṃsāma thomema kittema vaṇṇemāti – addhā pasaṃsāma sahāyasampadaṃ.

Seṭṭhā samā sevitabbā sahāyāti seṭṭhā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena; samā sadisā honti sahāyā sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena. Seṭṭhā vā sahāyā sadisā vā sahāyā sevitabbā bhajitabbā payirupāsitabbā paripucchitabbā paripañhitabbāti – seṭṭhā samā sevitabbā sahāyā.

Ete aladdhā anavajjabhojīti atthi puggalo sāvajjabhojī atthi puggalo anavajjabhojīti. Katamo ca puggalo sāvajjabhojī? Idhekacco puggalo kuhanāya lapanāya nemittikatāya nippesikatāya lābhena lābhaṃ nijigīsanatāya [nijigiṃsanatāya (syā.)] dārudānena veḷudānena pattadānena pupphadānena phaladānena sinānadānena cuṇṇadānena mattikādānena dantakaṭṭhadānena mukhodakadānena cāṭukamyatāya [pātukamyatāya (syā.) mahāni. 159] muggasūpyatāya [muggasūpatāya (syā.)] pāribhaṭyatāya pīṭhamaddikatāya vatthuvijjāya tiracchānavijjāya aṅgavijjāya nakkhattavijjāya dūtagamanena pahiṇagamanena jaṅghapesaniyena vejjakammena navakammena [dūtakammena (syā. ka.) mahāni. 159] piṇḍapaṭipiṇḍakena dānānuppadānena , adhammena visamena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ [jīvitaṃ (ka.)] kappeti. Ayaṃ vuccati puggalo sāvajjabhojī.

Katamo ca puggalo anavajjabhojī? Idhekacco puggalo na kuhanāya na lapanāya na nemittikatāya na nippesikatāya na lābhena lābhaṃ nijigīsanatāya na dārudānena na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na cuṇṇadānena na mattikādānena na dantakaṭṭhadānena na mukhodakadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na pīṭhamaddikatāya na vatthuvijjāya na tiracchānavijjāya na aṅgavijjāya na nakkhattavijjāya na dūtagamanena na pahiṇagamanena na jaṅghapesaniyena na vejjakammena na navakammena na piṇḍapaṭipiṇḍakena na dānānuppadānena, dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvā jīvikaṃ kappeti. Ayaṃ vuccati puggalo anavajjabhojī.

Ete aladdhā anavajjabhojīti ete anavajjabhojī aladdhā alabhitvā anadhigantvā avinditvā appaṭilabhitvāti – ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo』』ti.

133. "實我稱讚善友德，應親勝等諸伴侶； 不得此等無過食，應如犀角獨行。" "實我稱讚善友德"中，"實"是確定語、無疑語、無惑語、不二語、不分語、決定語、無誤語、無錯語、確立語——這是"實"。"善友德"是指具足無學戒蘊的善友，具足無學定蘊...無學慧蘊...無學解脫蘊...無學解脫知見蘊。"實我稱讚善友德"是指我們稱讚、讚歎、稱揚、讚美善友德——這是實我稱讚善友德。 "應親勝等諸伴侶"是指在戒、定、慧、解脫、解脫知見方面勝過的伴侶；在戒、定、慧、解脫、解脫知見方面相等的伴侶。勝過或相等的伴侶都應親近、結交、承事、請教、詢問——這是應親勝等諸伴侶。 "不得此等無過食"中，有人食有過，有人食無過。什麼是食有過者？此處某人以詐術、諂媚、暗示、誹謗、以利求利、以木材佈施、竹子佈施、缽佈施、花布施、果佈施、浴具佈施、香粉佈施、泥土布施、牙籤佈施、洗面水佈施、諂諛、豆湯、奉侍、占相、地理術、獸醫術、占相術、星相術、使者、信差、腿使、醫術、建築、施食、給施，以不法、不平等方式獲得、得到、達到、找到而活命。這稱為食有過者。 什麼是食無過者？此處某人不以詐術、不以諂媚、不以暗示、不以誹謗、不以利求利、不以木材佈施、竹子佈施、缽佈施、花布施、果佈施、浴具佈施、香粉佈施、泥土布施、牙籤佈施、洗面水佈施、不以諂諛、豆湯、奉侍、占相、地理術、獸醫術、占相術、星相術、使者、信差、腿使、醫術、建築、施食、給施，以如法、平等方式獲得、得到、達到、找到而活命。這稱為食無過者。 "不得此等無過食"是指不得、未獲得、未達到、未找到、未得到這無過食者——這是不得此等無過食，應如犀角獨行。因此這位辟支佛說： "實我稱讚善友德，應親勝等諸伴侶； 不得此等無過食，應如犀角獨行。"

134.

Disvā suvaṇṇassa pabhassarāni,kammāraputtena suniṭṭhitāni;

Saṅghaṭṭayantāni[saṃghaṭṭamānāni (su. ni. 48)]duve bhujasmiṃ, eko care khaggavisāṇakappo.

Disvā suvaṇṇassa pabhassarānīti disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Suvaṇṇassāti jātarūpassa. Pabhassarānīti parisuddhāni pariyodātānīti – disvā suvaṇṇassa pabhassarāni.

Kammāraputtena suniṭṭhitānīti kammāraputto vuccati suvaṇṇakāro. Kammāraputtena suniṭṭhitānīti kammāraputtena suniṭṭhitāni sukatāni suparikammakatānīti – kammāraputtena suniṭṭhitāni.

Saṅghaṭṭayantāni duve bhujasminti bhujo vuccati hattho. Yathā ekasmiṃ hatthe dve nūpurāni [dhuvarāni (syā.)] ghaṭṭenti [ghaṭenti (syā.)]; evameva sattā taṇhāvasena diṭṭhivasena niraye ghaṭṭenti, tiracchānayoniyaṃ ghaṭṭenti, pettivisaye ghaṭṭenti, manussaloke ghaṭṭenti, devaloke ghaṭṭenti, gatiyā gatiṃ upapattiyā upapattiṃ paṭisandhiyā paṭisandhiṃ bhavena bhavaṃ saṃsārena saṃsāraṃ vaṭṭena vaṭṭaṃ ghaṭṭenti saṅghaṭṭenti saṅghaṭṭentā caranti viharanti iriyanti vattenti pālenti yapenti yāpentīti – saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭayantāni duve bhujasmiṃ, eko care khaggavisāṇakappo』』.

135.

Evaṃ dutīyena sahā mamassa,vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

Evaṃ dutīyena sahā mamassāti taṇhādutiyo vā hoti puggaladutiyo vā. Kathaṃ taṇhādutiyo hoti? Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā appahīnā, so vuccati taṇhādutiyo.

Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattatīti.

Evaṃ taṇhādutiyo vā hoti.

Kathaṃ puggaladutiyo hoti? Idhekacco na atthahetu [attahetu (syā.)] na kāraṇahetu uddhato avūpasantacitto ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati; seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (syā. ka.) dī. ni. 1.17, 201; saṃ. ni.

"若見金光閃耀的，匠人子所造工巧； 兩手擺動相碰撞，應如犀角獨行。" "若見金光閃耀的"是指見到、觀察、衡量、思考、明瞭、明白。"金"是指黃金。"閃耀"是指清凈、明亮——這是若見金光閃耀的。 "匠人子所造工巧"中，匠人子是指金匠。"匠人子所造工巧"是指匠人子製作精巧、善作、善加工——這是匠人子所造工巧。 "兩手擺動相碰撞"中，手是指臂。如同一隻手上兩個手鐲相互碰撞；如是眾生因貪慾、因見解而碰撞在地獄、畜生界、餓鬼界、人界、天界，從一道到另一道、從一生到另一生、從一結生到另一結生、從一有到另一有、從一輪迴到另一輪迴、從一輪轉到另一輪轉而碰撞、相撞、碰撞著行、住、動、護、持、活、度——這是兩手擺動相碰撞，應如犀角獨行。因此這位辟支佛說： "若見金光閃耀的，匠人子所造工巧； 兩手擺動相碰撞，應如犀角獨行。" 135. "如是與第二共處，言語交談生執著； 觀見未來此怖畏，應如犀角獨行。" "如是與第二共處"是指有貪慾為伴或有人為伴。如何有貪慾為伴？貪慾是指色貪...法貪。若未斷此貪慾，稱為有貪慾為伴。 "貪慾為伴的人，長期輪迴流轉； 此有他有狀態，不超越輪迴。" 如是有貪慾為伴。 如何有人為伴？此處某人不為義利、不為原因，掉舉、心不寂靜，或與一人為二，或與二人為三，或與三人為四。在那裡多說無益語，即：談論國王、盜賊、大臣、軍隊、恐怖、戰爭、食物、飲料、衣服、床具、花鬘、香料、親屬、車乘、村莊、市鎮、城市、地方、女人[婦女談男人

5.1080 passitabbaṃ] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ katheti. Evaṃ puggaladutiyo hotīti – evaṃ dutīyena sahā mamassa.

Vācābhilāpo abhisajjanā vāti vācābhilāpo vuccati bāttiṃsa tiracchānakathā, seyyathidaṃ – rājakathaṃ…pe… itibhavābhavakathaṃ. Abhisajjanā vāti dve sajjanā – taṇhāsajjanā ca diṭṭhisajjanā ca…pe… ayaṃ taṇhāsajjanā…pe… ayaṃ diṭṭhisajjanāti – vācābhilāpo abhisajjanā vā.

Etaṃbhayaṃ āyatiṃ pekkhamānoti. Bhayanti jātibhayaṃ jarābhayaṃ byādhibhayaṃ maraṇabhayaṃ rājabhayaṃ corabhayaṃ aggibhayaṃ udakabhayaṃ attānuvādabhayaṃ parānuvādabhayaṃ daṇḍabhayaṃ duggatibhayaṃ ūmibhayaṃ kumbhilabhayaṃ āvaṭṭabhayaṃ susumārabhayaṃ ājīvakabhayaṃ asilokabhayaṃ parisasārajjabhayaṃ madanabhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso ubbego utrāso. Etaṃ bhayaṃ āyatiṃ pekkhamānoti etaṃ bhayaṃ āyatiṃ pekkhamāno dakkhamāno olokayamāno nijjhāyamāno upaparikkhamānoti – etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Evaṃ dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo』』.

136.

Kāmā hi citrā madhurā manoramā,virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

Kāmā hi citrā madhurā manoramāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Citrāti nānāvaṇṇā rūpā nānāvaṇṇā saddā nānāvaṇṇā gandhā nānāvaṇṇā rasā nānāvaṇṇā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Madhurāti vuttañhetaṃ bhagavatā [ma. ni. 1.167 passitabbaṃ] – 『『pañcime , bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ [mīḷhasukhaṃ (passa ma. ni. 3.328)] puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ na bhāvetabbaṃ na bahulīkātabbaṃ, 『bhāyitabbaṃ etassa sukhassā』ti vadāmī』』ti – kāmā hi citrā madhurā manoramāti. Manoti yaṃ cittaṃ…pe… tajjā manoviññāṇadhātu. Mano ramenti thomenti tosenti pahāsentīti – kāmā hi citrā madhurā manoramā.

Virūparūpena mathenti cittanti nānāvaṇṇehi rūpehi…pe… nānāvaṇṇehi phoṭṭhabbehi cittaṃ mathenti tosenti pahāsentīti – virūparūpena mathenti cittaṃ.

Ādīnavaṃkāmaguṇesu disvāti. Vuttañhetaṃ bhagavatā – 『『ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena [issaṭṭhena (syā.), issattena (ka.) passa ma. ni. 1.167] yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīsapasamphassehi samphassamāno [rissamāno (ma. ni.

(這段經文的譯文繼續如下) (原文中的)英雄談、街巷談、水井邊談、祖先故事、雜談、世界故事、海洋故事、有無之談。如是有人為伴——這是與第二共處。 "言語交談生執著"中，言語交談是指三十二種無益談論，即：談論國王...乃至...有無之談。執著有兩種：貪愛執著和見解執著...這是貪愛執著...這是見解執著——這是言語交談生執著。 "觀見未來此怖畏"中，怖畏是指生怖畏、老怖畏、病怖畏、死怖畏、王怖畏、賊怖畏、火怖畏、水怖畏、自責怖畏、他責怖畏、刑罰怖畏、惡趣怖畏、波浪怖畏、鱷魚怖畏、漩渦怖畏、水獸怖畏、生計怖畏、惡名怖畏、眾中怯怖畏、迷醉怖畏、恐怖、戰慄、身毛豎立、心驚、恐懼。"觀見未來此怖畏"是指觀看、看見、眺望、思考、考察此未來怖畏——這是觀見未來此怖畏，應如犀角獨行。因此這位辟支佛說： "如是與第二共處，言語交談生執著； 觀見未來此怖畏，應如犀角獨行。" 136. "欲樂多彩又甘美，悅意種種迷心識； 見諸欲樂之過患，應如犀角獨行。" "欲樂多彩又甘美"中，欲要略說有兩種：事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。"多彩"是指種種顏色的色、種種顏色的聲、種種顏色的香、種種顏色的味、種種顏色的觸，可意、可愛、可心、可樂、與欲相應、引人染著。"甘美"即世尊所說："諸比丘，有五種欲功德。哪五種？眼所識可意、可愛、可心、可樂、與欲相應、引人染著之色，耳所識聲...鼻所識香...舌所識味...身所識可意、可愛、可心、可樂、與欲相應、引人染著之觸。諸比丘，這就是五種欲功德。諸比丘，緣這五種欲功德所生起的樂、喜悅，這稱為欲樂、糞樂、凡夫樂、非聖樂，我說這種樂不應親近、不應修習、不應多作，應當怖畏。"——這是欲樂多彩又甘美。"意"是指心...相應意識界。令意歡喜、讚歎、欣悅、快樂——這是欲樂多彩又甘美悅意。 "種種迷心識"是指以種種顏色之色...種種顏色之觸迷惑心、令歡喜、令快樂——這是種種迷心識。 "見諸欲樂之過患"，世尊說："諸比丘，什麼是諸欲的過患？此處諸比丘，善男子以某種技能為生，或以算術、計數、會計、農業、商業、牧牛、箭術、政務或其他技能，受冷熱、虻蚊風日爬蟲之觸所觸...;

1.167)] khuppipāsāya mīyamāno; ayaṃ, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – 『moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo』ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti, so tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ [dukkhadomanassaṃ (syā. ka.)] paṭisaṃvedeti – 『kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu』nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. So socati…pe… sammohaṃ āpajjati – 『yampi me ahosi tampi no natthī』ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti leḍḍūhipi upakkamanti daṇḍehipi upakkamanti satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā ubhatobyūḷhaṃ [ubhatoviyūḷhaṃ (syā.) passa ma. ni. 1.168] saṅgāmaṃ pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi [sattiyāpi (ma. ni. 1.167, 178)] vijjhanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā addāvalepanā [addhāvalepanā (syā.)] upakāriyo pakkhandanti, usūsupi khippamānesu sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti sattīhipi vijjhanti chakaṇakāyapi [chakaṇaṭiyāpi (syā.), pakkaṭṭhiyā (sī. aṭṭha.) passa ma. ni.

受飢渴所困；諸比丘，這是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 諸比丘，若那善男子如是精進、努力、奮鬥，而不能獲得財富，他憂愁、疲憊、悲泣、捶胸哭泣、陷入迷亂：'我的精進徒勞，我的努力無果'。諸比丘，這也是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 諸比丘，若那善男子如是精進、努力、奮鬥，而獲得財富，他為守護財富而經受苦憂：'如何使我的財富不被國王奪走，不被盜賊奪走，不被火燒，不被水沖，不被不愛的繼承人奪走'。當他如是守護、保護時，那些財富或被國王奪走，或被盜賊奪走，或被火燒，或被水沖，或被不愛的繼承人奪走。他憂愁...陷入迷亂：'我曾經有的現在也沒有了'。諸比丘，這也是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 再者，諸比丘，以欲為因、以欲為緣、以欲為理由，只因諸欲而有，王與王爭鬥，剎帝利與剎帝利爭鬥，婆羅門與婆羅門爭鬥，居士與居士爭鬥，母與子爭鬥，子與母爭鬥，父與子爭鬥，子與父爭鬥，兄與妹爭鬥，妹與兄爭鬥，朋友與朋友爭鬥。他們陷入爭吵、爭執、爭論，以手相加，以土塊相加，以杖相加，以刀相加。他們在那裡遭遇死亡或堪比死亡的痛苦。諸比丘，這也是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 再者，諸比丘，以欲為因、以欲為緣、以欲為理由，只因諸欲而有，拿起刀盾，背上弓箭，雙方列陣衝入戰場，箭矢飛射，長矛飛射，刀劍閃亮。他們在那裡被箭射中，被長矛射中，被刀砍頭。他們在那裡遭遇死亡或堪比死亡的痛苦。諸比丘，這也是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 再者，諸比丘，以欲為因、以欲為緣、以欲為理由，只因諸欲而有，拿起刀盾，背上弓箭，衝向塗滿滑泥的城墻，箭矢飛射，長矛飛射，刀劍閃亮。他們在那裡被箭射中，被長矛射中，被糞水... [註：這段翻譯仍未完成，因為原文似乎在此處中斷]

1.168] osiñcanti abhivaggenapi omaddanti asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti nillopampi haranti ekāgārikampi karonti paripanthepi tiṭṭhanti paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti, hatthampi chindanti…pe… asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

『『Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti vācāya duccaritaṃ caranti manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu』』.

Ādīnavaṃ kāmaguṇesu disvāti kāmaguṇesu ādīnavaṃ disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo』』ti.

137.

Ītīca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañcametanti vuttañhetaṃ bhagavatā – 『『bhayanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Dukkhanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Rogoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gaṇḍoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Sallanti, bhikkhave, kāmānametaṃ adhivacanaṃ. Saṅgoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Paṅkoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Gabbhoti, bhikkhave, kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, bhayanti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho [chandarāgavinibandho (syā. ka.) passa a. ni. 8.56] diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā bhayanti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, dukkhanti…pe… rogoti… gaṇḍoti… sallanti… saṅgoti… paṅkoti… gabbhoti kāmānametaṃ adhivacanaṃ? Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā gabbhoti kāmānametaṃ adhivacana』』nti.

Bhayaṃ dukkhañca rogo ca, gaṇḍo sallañca saṅgo ca;

Paṅko gabbho ca ubhayaṃ, ete kāmā pavuccanti;

Yattha satto puthujjano.

Otiṇṇo sātarūpena, puna gabbhāya gacchati;

Yato ca bhikkhu ātāpī, sampajaññaṃ na riccati [na riñcati (syā. ka.) saṃ. ni.

澆淋，用重物壓，用刀砍頭。他們在那裡遭遇死亡或堪比死亡的痛苦。諸比丘，這也是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 再者，諸比丘，以欲為因、以欲為緣、以欲為理由，只因諸欲而有，破竊、搶劫、行劫、伏擊、通姦。國王抓到他們后，施以各種刑罰——鞭打、杖打、棍打，砍手...砍頭。他們在那裡遭遇死亡或堪比死亡的痛苦。諸比丘，這也是現見的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。 再者，諸比丘，以欲為因、以欲為緣、以欲為理由，只因諸欲而有，身行惡行，語行惡行，意行惡行。他們身行惡行、語行惡行、意行惡行后，身壞命終，生於惡趣、惡道、墮處、地獄。諸比丘，這是來世的欲之過患、苦蘊，以欲為因、以欲為緣、以欲為理由，只因諸欲而有。" "見諸欲樂之過患"是指見到、觀察、衡量、思考、明瞭、明白諸欲功德中的過患——這是見諸欲樂之過患，應如犀角獨行。因此這位辟支佛說： "欲樂多彩又甘美，悅意種種迷心識； 見諸欲樂之過患，應如犀角獨行。" 137. "災患腫瘤及禍害，病痛箭刺與恐怖； 見此欲樂諸怖畏，應如犀角獨行。" "災患腫瘤及禍害，病痛箭刺與恐怖"，世尊說："諸比丘，'怖畏'是諸欲的別名。'痛苦'是諸欲的別名。'病'是諸欲的別名。'腫瘤'是諸欲的別名。'箭'是諸欲的別名。'束縛'是諸欲的別名。'泥沼'是諸欲的別名。'胎'是諸欲的別名。諸比丘，為什麼'怖畏'是諸欲的別名？因為諸比丘，被欲貪所染、被欲貪所縛者不能解脫現世的怖畏，不能解脫來世的怖畏，所以'怖畏'是諸欲的別名。為什麼'痛苦'...乃至...'病'...'腫瘤'...'箭'...'束縛'...'泥沼'...'胎'是諸欲的別名？因為諸比丘，被欲貪所染、被欲貪所縛者不能解脫現世的胎，不能解脫來世的胎，所以'胎'是諸欲的別名。" "怖畏痛苦與病痛，腫瘤箭刺與束縛； 泥沼胎藏兩俱有，此等稱為諸欲樂； 凡夫眾生陷其中。 樂相迷惑沉溺者，再入胎中受輪迴； 精進比丘具正知，不捨... [註：原文似乎未

4.251].

So imaṃ palipathaṃ duggaṃ, atikkamma tathāvidho;

Pajaṃ jātijarūpetaṃ, phandamānaṃ avekkhatīti.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ.

Etaṃbhayaṃ kāmaguṇesu disvāti etaṃ bhayaṃ kāmaguṇesu disvā passitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo』』ti.

138.

Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape[ḍaṃsasiriṃsape (syā.), ḍaṃsamakasasarīsape (ka.)]ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo.

Sītañca uṇhañca khudaṃ pipāsanti. Sītanti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena vā sītaṃ hoti bahiddhā utuvasena vā sītaṃ hoti. Uṇhanti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti bahiddhā utuvasena vā uṇhaṃ hoti. Khudā [khuddā (syā. ka.)] vuccati chātako. Pipāsā vuccati udakapipāsāti – sītañca uṇhañca khudaṃ pipāsaṃ.

Vātātape ḍaṃsasarīsape cāti. Vātāti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā supaṇṇavātā tālapaṇṇavātā [tālavaṇḍavātā (ka.) cūḷani. upasīvamāṇavapucchāniddesa 43] vidhūpanavātā. Ātapo vuccati sūriyasantāpo. Ḍaṃsā vuccanti piṅgalamakkhikā. Sarīsapā vuccanti ahīti – vātātape ḍaṃsasarīsape ca.

Sabbānipetāni abhisambhavitvāti abhibhavitvā ajjhottharitvā pariyādiyitvā madditvāti – sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo』』ti.

完整時，如是那樣的他， 越過此險難泥途，觀看生老所迫眾，戰慄而住——這是災患腫瘤及禍害，病痛箭刺與恐怖。 "見此欲樂諸怖畏"是指見到、觀察、衡量、思考、明瞭、明白諸欲功德中的此怖畏——這是見此欲樂諸怖畏，應如犀角獨行。因此這位辟支佛說： "災患腫瘤及禍害，病痛箭刺與恐怖； 見此欲樂諸怖畏，應如犀角獨行。" 138. "寒熱飢渴須忍受，風日虻蛇亦當耐； 超越一切此諸事，應如犀角獨行。" "寒熱飢渴"中，"寒"因兩種原因而有寒：或因內部界的擾動而有寒，或因外部季節而有寒。"熱"因兩種原因而有熱：或因內部界的擾動而有熱，或因外部季節而有熱。"饑"是指飢餓。"渴"是指對水的渴望——這是寒熱飢渴。 "風日虻蛇"中，"風"有東風、西風、北風、南風、有塵風、無塵風、冷風、熱風、微風、強風、旋風、翼風、金翅鳥風、棕櫚葉風、扇風。"日"是指日曬的熱度。"虻"是指金色蒼蠅。"蛇"是指蛇——這是風日虻蛇。 "超越一切此諸事"是指克服、征服、勝過、鎮伏——這是超越一切此諸事，應如犀角獨行。因此這位辟支佛說： "寒熱飢渴須忍受，風日虻蛇亦當耐； 超越一切此諸事，應如犀角獨行。"

139.

Nāgova yūthāni vivajjayitvā,sañjātakhandho padumī uḷāro;

Yathābhirantaṃ vihare[vīharaṃ (su. ni. 53)]araññe, eko care khaggavisāṇakappo.

Nāgovayūthāni vivajjayitvāti nāgo vuccati hatthināgo. Paccekasambuddhopi nāgo. Kiṃkāraṇā paccekasambuddho nāgo? Āguṃ na karotīti nāgo; na gacchatīti nāgo; na āgacchatīti nāgo. Kathaṃ so paccekasambuddho āguṃ na karotīti nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

Āguṃ na karoti kiñci loke, sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjati vimutto, nāgo tādi pavuccate tathattā.

Evaṃ so paccekasambuddho āguṃ na karotīti nāgo.

Kathaṃ so paccekasambuddho na gacchatīti nāgo? So paccekasambuddho 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 kappehi yāyati nīyati [niyyati (syā. ka.)] vuyhati saṃharīyati. Evaṃ so paccekasambuddho na gacchatīti nāgo.

Kathaṃ so paccekasambuddho na āgacchatīti nāgo? Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati, sakadāgāmimaggena…pe… anāgāmimaggena…pe… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ so paccekasambuddho na āgacchatīti nāgo.

Nāgova yūthāni vivajjayitvāti yathā so hatthināgo yūthāni vivajjetvā parivajjetvā abhinivajjetvā ekova araññavanamajjhogāhetvā [araññe vanamajjhassa ajjhogāhetvā (syā.)] carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi gaṇaṃ vivajjetvā parivajjetvā abhivajjetvā eko [eko care khaggavisāṇakappo (syā.)] araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – nāgova yūthāni vivajjayitvā.

Sañjātakhandho padumī uḷāroti yathā so hatthināgo sañjātakkhandho sattaratano vā hoti aṭṭharatano vā, paccekasambuddhopi sañjātakkhandho asekkhena sīlakkhandhena asekkhena samādhikkhandhena asekkhena paññākkhandhena asekkhena vimuttikkhandhena asekkhena vimuttiñāṇadassanakkhandhena. Yathā so hatthināgo padumī, paccekasambuddhopi sattahi bojjhaṅgapupphehi padumī, satisambojjhaṅgapupphena dhammavicayasambojjhaṅgapupphena vīriyasambojjhaṅgapupphena pītisambojjhaṅgapupphena, pītisambojjhaṅgapupphena passaddhisambojjhaṅgapupphena samādhisambojjhaṅgapupphena upekkhāsambojjhaṅgapupphena. Yathā so hatthināgo uḷāro thāmena balena javena sūrena, paccekasambuddhopi uḷāro sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenāti – sañjātakhandho padumī uḷāro.

139. "如象離群獨棲居，生長肩隆優蓮花； 隨意林中自遊憩，應如犀角獨行。" "如象離群獨棲居"中，像是指大象。辟支佛也是象。為什麼辟支佛是象？因為不作惡故為象；不行故為象；不來故為象。如何辟支佛不作惡故為象？惡是指諸惡不善法，污染的、再有的、憂苦的、未來生老死的。 "不作任何惡於世，捨棄一切結縛已； 不著一切得解脫，如是稱為真像者。" 如是辟支佛不作惡故為象。 如何辟支佛不行故為象？這辟支佛不行貪慾，不行嗔恚，不行愚癡，不行恐懼，不為貪所驅，不為嗔所驅，不為癡所驅，不為慢所驅，不為見所驅，不為掉舉所驅，不為疑所驅，不為隨眠所驅，不為分別所動、所牽、所漂、所轉。如是辟支佛不行故為象。 如何辟支佛不來故為象？以預流道所斷的煩惱，不再回來、不再返、不再還；以一來道...以不還道...以阿羅漢道所斷的煩惱，不再回來、不再返、不再還。如是辟支佛不來故為象。 "如象離群獨棲居"是指如那大象離群、避群、舍群，獨自進入森林中行、住、動、護、持、活、度，辟支佛也離群、避群、舍群，獨自親近森林、偏僻的住處，少聲少響，遠離，人跡罕至，適合獨處。他獨行、獨立、獨坐、獨臥、獨入村乞食、獨返、獨坐于隱處、獨決意經行、獨行、住、動、護、持、活、度——這是如象離群獨棲居。 "生長肩隆優蓮花"是指如那大象生長肩隆，七肘或八肘高，辟支佛也生長肩隆，具足無學戒蘊、無學定蘊、無學慧蘊、無學解脫蘊、無學解脫知見蘊。如那大象具蓮花，辟支佛也具七覺支花：念覺支花、擇法覺支花、精進覺支花、喜覺支花、輕安覺支花、定覺支花、舍覺支花。如那大象以力量、體力、速度、勇氣而優勝，辟支佛也以戒、定、慧、解脫、解脫知見而優勝——這是生長肩隆優蓮花。

Yathābhirantaṃ vihare araññeti yathā so hatthināgo yathābhirantaṃ araññe viharati, paccekasambuddhopi yathābhirantaṃ araññe viharati. Paṭhamenapi jhānena yathābhirantaṃ araññe viharati, dutiyenapi jhānena…pe… tatiyenapi jhānena… catutthenapi jhānena yathābhirantaṃ araññe viharati; mettāyapi cetovimuttiyā yathābhirantaṃ araññe viharati, karuṇāyapi cetovimuttiyā… muditāyapi cetovimuttiyā… upekkhāyapi cetovimuttiyā yathābhirantaṃ araññe viharati; ākāsānañcāyatanasamāpattiyāpi yathābhirantaṃ araññe viharati, viññāṇañcāyatanasamāpattiyāpi… ākiñcaññāyatanasamāpattiyāpi… nevasaññānāsaññāyatanasamāpattiyāpi… nirodhasamāpattiyāpi… phalasamāpattiyāpi yathābhirantaṃ araññe viharatīti – yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ vihare araññe, eko care khaggavisāṇakappo』』ti.

140.

Aṭṭhānataṃsaṅgaṇikāratassa,yaṃ phassaye[phussaye (syā. ka.)]sāmayikaṃ[āsāmāyikaṃ (ka.)]vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

Aṭṭhānataṃsaṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti vuttañhetaṃ bhagavatā – 『『yāvatānanda [so vatānanda (ma. ni. 3.186)], bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto) [( ) natthi ma. ni. 3.186], yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ. Yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati. Yāvatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇasammudito (gaṇārāmataṃ anuyutto,) sāmāyikaṃ [sāmayikaṃ (syā. ka.)] vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati, tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati, asāmāyikaṃ vā akuppanti, ṭhānametaṃ vijjatī』』ti – aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ.

Ādiccabandhussa vaco nisammāti ādicco vuccati sūriyo. So gotamo gottena. Paccekasambuddhopi gotamo gottena. So paccekasambuddho sūriyassa gottañātako gottabandhu, tasmā paccekasambuddho ādiccabandhu. Ādiccabandhussa vaco nisammāti ādiccabandhussa vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvā suṇitvā uggahetvā upadhārayitvā upalakkhayitvāti – ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo』』ti.

Dutiyo vaggo.

Tatiyavaggo

"隨意林中自遊憩"中，如那大象隨意住于林中，辟支佛也隨意住于林中。以初禪隨意住于林中，以第二禪...以第三禪...以第四禪隨意住于林中；以慈心解脫隨意住于林中，以悲心解脫...以喜心解脫...以舍心解脫隨意住于林中；以空無邊處定隨意住于林中，以識無邊處定...以無所有處定...以非想非非想處定...以滅盡定...以果定隨意住于林中——這是隨意林中自遊憩，應如犀角獨行。因此這位辟支佛說： "如象離群獨棲居，生長肩隆優蓮花； 隨意林中自遊憩，應如犀角獨行。" 140. "喜集會者實無有，得證暫時之解脫； 聽聞日親之教誨，應如犀角獨行。" "喜集會者實無有，得證暫時之解脫"，世尊說："阿難，比丘喜愛集會、樂於集會、隨從喜愛集會，喜愛團體、樂於團體、歡喜團體，要能隨意、無難、無障礙地獲得出離樂、遠離樂、寂靜樂、正覺樂，這是不可能的。阿難，若比丘獨自遠離團體而住，這比丘可期待隨意、無難、無障礙地獲得出離樂、遠離樂、寂靜樂、正覺樂，這是可能的。阿難，比丘喜愛集會、樂於集會、隨從喜愛集會，喜愛團體、樂於團體、歡喜團體，要能證得暫時可意心解脫或不暫時不動解脫，這是不可能的。若比丘獨自遠離團體而住，這比丘可期待證得暫時可意心解脫或不暫時不動解脫，這是可能的。"——這是喜集會者實無有，得證暫時之解脫。 "聽聞日親之教誨"中，日親是指太陽。他姓瞿曇。辟支佛也姓瞿曇。這辟支佛是太陽同姓親屬、姓族親屬，所以辟支佛是日親。聽聞日親之教誨是指聽聞、領受、把握、思維、觀察日親的言語、言說、教導、教誡——這是聽聞日親之教誨，應如犀角獨行。因此這位辟支佛說： "喜集會者實無有，得證暫時之解脫； 聽聞日親之教誨，應如犀角獨行。" 第二品 第三品

141.

Diṭṭhīvisūkāniupātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.

Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni vuccanti vīsativatthukā sakkāyadiṭṭhī. 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 – imāni diṭṭhivisūkāni. Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni upātivatto atikkanto samatikkanto vītivattoti – diṭṭhīvisūkāni upātivatto.

Patto niyāmaṃ paṭiladdhamaggoti niyāmā vuccanti cattāro maggā; ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Catūhi ariyamaggehi samannāgato niyāmaṃ patto sampatto adhigato phassito sacchikatoti – patto niyāmaṃ. Paṭiladdhamaggoti laddhamaggo paṭiladdhamaggo adhigatamaggo phassitamaggo sacchikatamaggoti – patto niyāmaṃ paṭiladdhamaggo.

Uppannañāṇomhi anaññaneyyoti tassa paccekasambuddhassa ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. 『『Sabbe saṅkhārā aniccā』』ti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ, 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtanti – uppannañāṇomhi. Anaññaneyyoti so paccekasambuddho na paraneyyo

Na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ [taṃ (ka.)] jānāti passati asammūḷho sampajāno paṭissato. 『『Sabbe saṅkhārā aniccā』』ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. 『『Sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissatoti – uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo』』ti.

141. "超越諸見之戲論，已達正性得正道； 智慧生起無需導，應如犀角獨行。" "超越諸見之戲論"中，見戲論是指二十種有身見。此處無聞凡夫，未見聖者，不知聖法，未修聖法，未見善人，不知善人法，未修善人法，視色為我，或視我有色，或視色在我中，或視我在色中，視受...想...行...識為我，或視我有識，或視識在我中，或視我在識中。如是見、見趣、見稠林、見荒野、見戲論、見動搖、見結、執取、取著、深入、執著、邪道、邪路、邪性、外道處、顛倒執、倒執、妄執、邪執，于非真實執為真實，乃至六十二見——這些是見戲論。"超越諸見之戲論"是指超越、超勝、超脫見戲論——這是超越諸見之戲論。 "已達正性得正道"中，正性是指四道：八支聖道，即：正見、正思惟、正語、正業、正命、正精進、正念、正定。具足四聖道者已達、已得、已證、已觸、已作證正性——這是已達正性。"得正道"是指已得道、已證道、已獲道、已觸道、已作證道——這是已達正性得正道。 "智慧生起無需導"中，那辟支佛的智慧已生、已起、已現、已顯、已出現。"一切行無常"的智慧已生、已起、已現、已顯、已出現，"一切行是苦"...乃至..."一切法無我"..."凡是集起之法皆是滅法"的智慧已生、已起、已現、已顯、已出現——這是智慧生起。"無需導"是指這辟支佛不需他導、不依他信、不依他緣、不依他而行，如實知見，無迷、正知、正念。"一切行無常"不需他導、不依他信、不依他緣、不依他而行，如實知見，無迷、正知、正念。"一切行是苦"...乃至..."一切法無我"..."凡是集起之法皆是滅法"不需他導、不依他信、不依他緣、不依他而行，如實知見，無迷、正知、正念——這是智慧生起無需導，應如犀角獨行。因此這位辟支佛說： "超越諸見之戲論，已達正性得正道； 智慧生起無需導，應如犀角獨行。"

142.

Nillolupo nikkuho nippipāso,nimmakkho niddhantakasāvamoho;

Nirāsaso[nirāsayo (sī. aṭṭha.) su. ni. 56]sabbaloke bhavitvā, eko care khaggavisāṇakappo.

Nillolupo nikkuho nippipāsoti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nillolupo.

Nikkuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.

Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ [bhikkhū (ka.) mahāni. 87] nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi, so pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – 『『kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭikaṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā』』ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti lūkhaṃ piṇḍapātaṃ paribhuñjati lūkhaṃ senāsanaṃ paṭisevati lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – 『『ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo』』ti. Bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – 『『tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissatha [bhavissanti (mahāni. 87)]. Na mayhaṃ iminā attho. Api ca, tumhākaṃyeva anukampāya paṭiggaṇhāmī』』ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.

142. "無貪慾無詐無渴，無嫉除垢及癡迷； 於一切世成無望，應如犀角獨行。" "無貪慾無詐無渴"中，貪慾是指渴愛。即貪、染著...乃至...貪婪、不善根。那渴愛對這辟支佛已斷、已根除、已如斷多羅樹般、已令不存在、已令未來不生。因此辟支佛無貪慾。 "無詐"中，有三種詐現事：資具使用詐現事、威儀詐現事、暗示言說詐現事。 什麼是資具使用詐現事？在此，居士邀請比丘接受衣服、飲食、住處、病人用藥資具，他惡欲、為欲所制、需求衣服、飲食、住處、病人用藥資具，爲了獲得更多而拒絕衣服，拒絕飲食，拒絕住處，拒絕病人用藥資具。他這樣說："沙門用昂貴的衣服做什麼！適合沙門的是從墳場或垃圾堆或店舖收集碎布做僧伽梨衣穿著。沙門用昂貴的飲食做什麼！適合沙門的是以乞食為生活。沙門用昂貴的住處做什麼！適合沙門的是住樹下、住墳場、住露地。沙門用昂貴的病人用藥資具做什麼！適合沙門的是用牛尿或碎訶梨勒果作藥。"為此他穿粗劣衣服，食粗劣飲食，住粗劣住處，用粗劣病人用藥資具。居士們知道他："這沙門少欲、知足、遠離、不群居、精進、持頭陀行。"他們更多地邀請他接受衣服、飲食、住處、病人用藥資具。他這樣說："由於三者現前，有信的善男子生很多福德：由於信現前，有信的善男子生很多福德；由於施物現前，有信的善男子生很多福德；由於應供者現前，有信的善男子生很多福德。你們有這信，有施物，我是受者。如果我不接受，你們就失去福德。我不需要這些，但爲了憐憫你們而接受。"為此他接受很多衣服，接受很多飲食，接受很多住處，接受很多病人用藥資具。這種裝相、裝相性、詐現、詐現性、詐現狀態——這是資具使用詐現事。

Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo 『『evaṃ maṃ jano sambhāvessatī』』ti gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ [nisajjanaṃ (ka.)] saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva [āpātakajjhāyī ca (ka.)] hoti. Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ [kuhāyitattaṃ (syā. ka.), visuddhimaggaṭṭhakathā oloketabbā] – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo 『『evaṃ maṃ jano sambhāvessatī』』ti ariyadhamme sannissitavācaṃ bhāsati. 『『Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho』』ti bhaṇati; yo evarūpaṃ pattaṃ dhāreti…pe… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ [āyogabandhanaṃ (syā. ka.) mahāni. 87] dhāreti so samaṇo mahesakkho』』ti bhaṇati; 『『yassa evarūpā upajjhāyo so samaṇo mahesakkho』』ti bhaṇati; yassa evarūpo ācariyo …pe… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkhoti bhaṇati; yo evarūpe vihāre vasati… aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyaṃ vasati… kūṭāgāre vasati… aṭṭe vasati… māḷe vasati… uddaṇḍe [uṭṭaṇḍe (ka.)] vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati so samaṇo mahesakkho』』ti bhaṇati.

Atha vā, korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko 『『ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī』』ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Tassa paccekasambuddhassa imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā so paccekasambuddho nikkuho.

Nippipāsoti pipāsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā pipāsā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nippipāsoti – nillolupo nikkuho nippipāso.

什麼是威儀詐現事？在此，某人惡欲、為欲所制、欲求尊重，想"這樣人們會尊重我"，便擺設行走姿勢，擺設站立姿勢，擺設坐姿，擺設臥姿，故意行走，故意站立，故意坐下，故意臥下，像入定般行走，像入定般站立，像入定般坐下，像入定般臥下，裝作禪修者。這種威儀的安排、設定、佈置、裝相、裝相性、詐現、詐現性、詐現狀態——這是威儀詐現事。 什麼是暗示言說詐現事？在此，某人惡欲、為欲所制、欲求尊重，想"這樣人們會尊重我"，便說與聖法相關的話。他說："穿這樣衣服的沙門有大勢力"；他說："持這樣缽的...持銅缽的...持法器的...持濾水器的...持鑰匙的...穿鞋的...繫腰帶的...系綁帶的沙門有大勢力"；他說："有這樣戒師的沙門有大勢力"；他說："有這樣阿阇黎的...這樣同戒師的...同阿阇黎的...朋友的...相識的...親近的...同伴的沙門有大勢力"；他說："住這樣精舍的...住半屋的...住樓房的...住平頂房的...住洞穴的...住石窟的...住小屋的...住重閣的...住望樓的...住圓屋的...住高臺的...住集會堂的...住涼亭的...住樹下的沙門有大勢力"。 或者，詐現者、裝相者、欺詐者、饒舌者、口頭尊重者說："這沙門獲得如是寂靜的住處定"，說那樣深奧、秘密、微妙、隱密、出世間、空性相應的話。這種裝相、裝相性、詐現、詐現性、詐現狀態——這是暗示言說詐現事。這辟支佛的這三種詐現事已斷、已根除、已止息、已平息、已不能生起、已被智火燒盡。因此這辟支佛無詐。 "無渴"中，渴是指渴愛。即貪、染著...乃至...貪婪、不善根。那渴愛對這辟支佛已斷、已根除、已如斷多羅樹般、已令不存在、已令未來不生。因此辟支佛無渴——這是無貪慾無

Nimmakkhoniddhantakasāvamohoti. Makkhoti yo makkho makkhāyanā [makkhiyanā (ka.) passa vibha. 892] makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ. Kasāvoti rāgo kasāvo, doso kasāvo, moho kasāvo, kodho…pe… upanāho… makkho… paḷāso… sabbākusalābhisaṅkhārā kasāvā. Mohoti dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Tassa paccekasambuddhassa makkho ca kasāvo ca moho ca vantā saṃvantā niddhantā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. So paccekasambuddho nimmakkho niddhantakasāvamoho.

Nirāsaso sabbaloke bhavitvāti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloke. Nirāsaso sabbaloke bhavitvāti sabbaloke nirāsaso bhavitvā nittaṇho bhavitvā nippipāso bhavitvāti – nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo』』ti.

"無嫉除垢及癡迷"中，嫉是指嫉妒、嫉妒性、嫉妒狀態、殘酷、殘酷行為。垢是指貪垢、嗔垢、癡垢、忿...乃至...惱、嫉、慳，一切不善行為都是垢。癡是指對苦的無知、對苦集的無知、對苦滅的無知、對趣向苦滅之道的無知、對前際的無知、對后際的無知、對前後際的無知、對此緣性緣起諸法的無知。這種無知、不見、不現觀、不了悟、不通達、不把握、不深入、不省察、不反觀、不直證、愚鈍、愚癡、不正知、癡、大癡、極癡、無明、無明暴流、無明軛、無明隨眠、無明纏、無明障、癡、不善根。這辟支佛的嫉和垢和癡已吐、已完全吐、已除、已斷、已根除、已止息、已平息、已不能生起、已被智火燒盡。因此這辟支佛無嫉除垢及癡迷。 "於一切世成無望"中，望是指渴愛。即貪、染著...乃至...貪婪、不善根。一切世間是指一切惡趣世間、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。"於一切世成無望"是指於一切世間成為無望者、成為無渴愛者、成為無渴者——這是於一切世成無望，應如犀角獨行。因此這位辟支佛說： "無貪慾無詐無渴，無嫉除垢及癡迷； 於一切世成無望，應如犀角獨行。"

143.

Pāpaṃ sahāyaṃ parivajjayetha,anatthadassiṃvisame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

Pāpaṃsahāyaṃ parivajjayethāti. Pāpasahāyo vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ pāpasahāyo. Pāpaṃ sahāyaṃ parivajjayethāti. Pāpaṃ sahāyaṃ vajjeyya parivajjeyyāti – pāpaṃ sahāyaṃ parivajjayetha.

Anatthadassiṃ visame niviṭṭhanti anatthadassī vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Visame niviṭṭhanti visame kāyakamme niviṭṭhaṃ, visame vacīkamme niviṭṭhaṃ, visame manokamme niviṭṭhaṃ, visame pāṇātipāte niviṭṭhaṃ, visame adinnādāne niviṭṭhaṃ, visame kāmesumicchācāre niviṭṭhaṃ, visame musāvāde niviṭṭhaṃ, visamāya pisuṇāya vācāya [pisuṇavācāya (ka.)] niviṭṭhaṃ, visamāya pharusāya vācāya [pharusavācāya (ka.)] niviṭṭhaṃ, visame samphappalāpe niviṭṭhaṃ, visamāya abhijjhāya niviṭṭhaṃ, visame byāpāde niviṭṭhaṃ, visamāya micchādiṭṭhiyā niviṭṭhaṃ, visamesu saṅkhāresu niviṭṭhaṃ visamesu pañcasu kāmaguṇesu niviṭṭhaṃ, visamesu pañcasu nīvaraṇesu niviṭṭhaṃ viniviṭṭhaṃ sattaṃ allīnaṃ upagataṃ ajjhositaṃ adhimuttanti – anatthadassiṃ visame niviṭṭhaṃ.

143. "應當遠離惡朋友，見非利者住邪途； 自己莫隨貪放逸，應如犀角獨行。" "應當遠離惡朋友"中，惡朋友是指具足十事邪見的朋友："無佈施，無供養，無祭祀，無善惡業果報，無此世，無他世，無母，無父，無化生有情，世間無沙門婆羅門正行正道、依自證知而宣說此世他世者。"這是惡朋友。"應當遠離惡朋友"是指應避、應遠離惡朋友——這是應當遠離惡朋友。 "見非利者住邪途"中，見非利者是指具足十事邪見的朋友："無佈施，無供養...乃至...依自證知而宣說此世他世者。""住邪途"是指住于邪身業，住于邪語業，住于邪意業，住于邪殺生，住于邪不與取，住于邪欲邪行，住于邪妄語，住于邪離間語，住于邪粗惡語，住于邪綺語，住于邪貪婪，住于邪嗔恚，住于邪見，住于邪行，住于邪五欲功德，住于邪五蓋，深住、執著、趨向、入住、信受——這是見非利者住邪途。

Sayaṃ na seve pasutaṃ pamattanti. Pasutanti yopi kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tannino tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati, sadde…pe… gandhe… rase… phoṭṭhabbe pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paṭilabhati, sadde…pe… gandhe… rase… phoṭṭhabbe paṭilabhati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yathā kalahakārako kalahappasuto, kammakārako kammappasuto, gocare caranto gocarappasuto, jhāyī jhānappasuto; evameva yo kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati…pe… yopi taṇhāvasena rūpe paṭilabhati…pe… yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Pamattanti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo.

Sayaṃ na seve pasutaṃ pamattanti pasutaṃ na seveyya pamattañca sayaṃ na seveyya sāmaṃ na seveyya na niseveyya na saṃseveyya na parisaṃseveyya na ācareyya na samācareyya na samādāya vatteyyāti – sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

144.

Bahussutaṃ dhammadharaṃ bhajetha,mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

Bahussutaṃdhammadharaṃ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (syā.) passa ma. ni.

"自己莫隨貪放逸"中，"貪"是指：追求、尋求、探求欲樂，以此為行、以此為多、以此為重、傾向此、趨向此、偏向此、信受此、以此為主，此人是貪慾者。由渴愛而尋求色、聲、香、味、觸，以此為行、以此為多、以此為重、傾向此、趨向此、偏向此、信受此、以此為主，此人也是貪慾者。由渴愛而獲得色、聲、香、味、觸，以此為行、以此為多、以此為重、傾向此、趨向此、偏向此、信受此、以此為主，此人也是貪慾者。由渴愛而享用色、聲、香、味、觸，以此為行、以此為多、以此為重、傾向此、趨向此、偏向此、信受此、以此為主，此人也是貪慾者。如爭吵者貪爭吵，工作者貪工作，行境者貪行境，禪修者貪禪修；同樣，追求、尋求、探求欲樂，以此為行、以此為多、以此為重、傾向此、趨向此、偏向此、信受此、以此為主，此人也是貪慾者。由渴愛而尋求色...由渴愛而獲得色...由渴愛而享用色、聲、香、味、觸，以此為行、以此為多、以此為重、傾向此、趨向此、偏向此、信受此、以此為主，此人也是貪慾者。"放逸"是指：身惡行、語惡行、意惡行或五欲功德中的放縱心、持續放縱，對善法修習不恭敬作、不持續作、不堅固作，懈怠行為，捨棄欲求，捨棄責任，不修習、不培育、不多作、不確立、不勤修，這種放逸、放逸性、放逸狀態——這稱為放逸。 "自己莫隨貪放逸"是指不應隨貪者，也不應自隨放逸者，不應自親近、不應親近、不應近侍、不應隨從、不應行、不應常行、不應受持而行——這是自己莫隨貪放逸，應如犀角獨行。因此這位辟支佛說： "應當遠離惡朋友，見非利者住邪途； 自己莫隨貪放逸，應如犀角獨行。" 144. "應親多聞持法者，高尚朋友具辯才； 了知義理除疑惑，應如犀角獨行。" "應親多聞持法者"中，朋友是多聞者、持聞者、積聞者。那些法初善、中善、后善，有義有文;

3.82] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (syā.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Dhammadharanti dhammaṃ dhārentaṃ [dhāreti (ka.)] – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Bahussutaṃ dhammadharaṃ bhajethāti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – bahussutaṃ dhammadharaṃ bhajetha.

Mittaṃ uḷāraṃ paṭibhānavantanti uḷāro hoti mitto sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassena. Paṭibhānavantanti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ [pariyāpuṭaṃ (syā. ka.) passa dī. ni. 3.282] hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.

Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitopi hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭṭhāne 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 [chaḷabhiññāyo (syā.)]. Tassa attho ñāto dhammo ñāto nirutti ñātā. Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇaṃ paṭibhānapaṭisambhidā. So paccekasambuddho imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā paccekasambuddho paṭibhānavā . Yassa pariyatti natthi paripucchā natthi adhigamo natthi, kiṃ tassa paṭibhāyissatīti – mittaṃ uḷāraṃ paṭibhānavantaṃ.

Aññāya atthāni vineyya kaṅkhanti attatthaṃ aññāya paratthaṃ aññāya ubhayatthaṃ aññāya diṭṭhadhammikatthaṃ aññāya samparāyikatthaṃ aññāya paramatthaṃ aññāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā kaṅkhaṃ vineyya paṭivineyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo』』ti.

145.

Khiḍḍaṃ ratiṃ[ratī (syā.)]kāmasukhañca loke,analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā[vibhūsanaṭṭhānā (syā. ka.), vibhūsaṇaṭṭhānā (sī. aṭṭha.)]virato saccavādī, eko care khaggavisāṇakappo.

Khiḍḍaṃ ratiṃ kāmasukhañca loketi. Khiḍḍāti dve khiḍḍā – kāyikā khiḍḍā ca vācasikā khiḍḍā ca…pe… ayaṃ kāyikā khiḍḍā…pe… ayaṃ vācasikā khiḍḍā. Ratīti anukkaṇṭhitādhivacanametaṃ – ratīti. Kāmasukhanti vuttañhetaṃ bhagavatā [passa ma. ni.

完全清凈的梵行，如是他多聞諸法、持諸法、熟習於言、意所思維、見解通達。"持法者"是指持法——經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。"應親多聞持法者"是指應親近、應近侍、應侍奉、應親昵、應近昵多聞且持法的朋友——這是應親多聞持法者。 "高尚朋友具辯才"中，朋友以戒、定、慧、解脫、解脫知見而高尚。"具辯才"有三種辯才者：學習辯才者、詢問辯才者、證悟辯才者。什麼是學習辯才者？在此某人學習佛語——經、應頌、記說、偈頌、自說、如是語、本生、未曾有法、方廣。依學習而有辯才——這是學習辯才者。 什麼是詢問辯才者？在此某人詢問義理、道理、特相、因由、處非處。依詢問而有辯才——這是詢問辯才者。 什麼是證悟辯才者？在此某人已證得四念處、四正勤、四神足、五根、五力、七覺支、八支聖道、四聖道、四沙門果、四無礙解、六神通。他已知義、已知法、已知詞。義已知則義明瞭，法已知則法明瞭，詞已知則詞明瞭。對這三種知的無礙解智。這辟支佛具足、圓滿、達到、完全達到、獲得、完全獲得、具有這無礙解智。因此辟支佛具辯才。無學習、無詢問、無證悟者，他何來辯才——這是高尚朋友具辯才。 "了知義理除疑惑"是指了知自利、了知他利、了知雙方利、了知現世利、了知來世利、了知第一義利，已了知、已證知、已權衡、已思擇、已明瞭、已顯明而除去、遣除、斷除、驅除、滅除、令不存在疑惑——這是了知義理除疑惑，應如犀角獨行。因此這位辟支佛說： "應親多聞持法者，高尚朋友具辯才； 了知義理除疑惑，應如犀角獨行。" 145. "世間戲樂與欲樂，不裝飾也不貪求； 遠離莊嚴語真實，應如犀角獨行。" "世間戲樂與欲樂"中，戲有兩種：身戲和語戲...這是身戲...這是語戲。樂是無厭之語。欲樂是世尊說過...;

2.280] – 『『pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ』』. Loketi manussaloketi – khiḍḍaṃ ratiṃ kāmasukhañca loke.

Analaṅkaritvāanapekkhamānoti khiḍḍañca ratiñca kāmasukhañca loke analaṅkaritvā anapekkho hutvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – analaṅkaritvā anapekkhamāno.

Vibhūsaṭṭhānāvirato saccavādīti. Vibhūsāti dve vibhūsā – atthi agārikavibhūsā [agārikassa vibhūsā (ka.) evamuparipi] atthi anāgārikavibhūsā. Katamā agārikavibhūsā? Kesā ca massū ca mālāgandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca [pasādhanañca (syā.), sayanāsanañca (ka.) cūḷani. khaggavisāṇasuttaniddesa 130 natthi pāṭhanānattaṃ] veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agārikavibhūsā.

Katamā anāgārikavibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gaddhikatā gaddhikattaṃ [gedhikatā gedhikattaṃ (syā.) passa vibha. 854] capalatā [capalanā (syā.)] cāpalyaṃ – ayaṃ anāgārikavibhūsā.

Saccavādīti so paccekasambuddho saccavādī saccasandho theto paccayiko avisaṃvādako lokassa, vibhūsaṭṭhānā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo』』ti.

"諸比丘，有五種欲功德。哪五種？眼所識可愛、可意、可悅、可喜、與欲相應、可染著的色，耳所識的聲...鼻所識的香...舌所識的味...身所識可愛、可意、可悅、可喜、與欲相應、可染著的觸。諸比丘，這是五欲功德。諸比丘，緣此五欲功德所生起的樂和喜悅，這稱為欲樂。"世間是指人世間——這是世間戲樂與欲樂。 "不裝飾也不貪求"是指對世間的戲、樂和欲樂不裝飾，成為無期待者后已斷除、已驅除、已除去、已令不存在——這是不裝飾也不貪求。 "遠離莊嚴語真實"中，莊嚴有兩種：在家莊嚴和非在家莊嚴。什麼是在家莊嚴？頭髮、鬍鬚、花香、涂香、裝飾品、裝飾物、衣服、外衣、頭巾、**、推拿、沐浴、按摩、鏡子、眼藥、花香涂香、麵粉、面膏、手環、髮飾、手杖、竹筒、劍、傘、彩鞋、頭飾、寶石、拂塵、白衣、長衣等——這是在家莊嚴。 什麼是非在家莊嚴？裝飾衣服、裝飾缽、裝飾住處，或對這不凈身或外部資具的裝飾、莊嚴、遊戲、嬉戲、貪著、貪著性、輕浮、輕浮性——這是非在家莊嚴。 "語真實"是指這辟支佛語真實、真諦、堅定、可信、不欺誑世間，從莊嚴處遠離、離開、出離、出去、解脫、斷絕、解除，以無限制心而住——這是遠離莊嚴語真實，應如犀角獨行。因此這位辟支佛說： "世間戲樂與欲樂，不裝飾也不貪求； 遠離莊嚴語真實，應如犀角獨行。"

146.

Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

Puttañcadāraṃ pitarañca mātaranti. Puttāti cattāro puttā – atrajo putto, khettajo [khetrajo (syā. ka.)] putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Pitāti yo so janako. Mātāti yā sā janikāti – puttañca dāraṃ pitarañca mātaraṃ.

Dhanāni dhaññāni ca bandhavānīti dhanāni vuccanti hiraññaṃ suvaṇṇaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo [lohitako (?)] masāragallaṃ. Dhaññāni vuccanti pubbaṇṇaṃ aparaṇṇaṃ. Pubbaṇṇaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako [kudrusako (syā.)]. Aparaṇṇaṃ nāma sūpeyyaṃ. Bandhavānīti cattāro bandhavā – ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mittabandhavāpi bandhu, sippabandhavāpi bandhūti – dhanāni dhaññāni ca bandhavāni.

Hitvāna kāmāni yathodhikānīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Hitvāna kāmānīti vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Hitvāna kāmāni yathodhikānīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati; sakadāgāmimaggena ye kilesā pahīnā…pe… anāgāmimaggena ye kilesā pahīnā… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti – hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo』』ti.

147.

Saṅgoeso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā[mutīmā (su. ni. 61)], eko care khaggavisāṇakappo.

Saṅgo eso parittamettha sokhyanti saṅgoti vā baḷisanti vā āmisanti vā laggananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Parittamettha sokhyanti vuttañhetaṃ bhagavatā – 『『pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ. Appakaṃ etaṃ sukhaṃ , parittakaṃ etaṃ sukhaṃ, thokakaṃ etaṃ sukhaṃ, omakaṃ etaṃ sukhaṃ, lāmakaṃ etaṃ sukhaṃ, chatukkaṃ etaṃ sukha』』nti – saṅgo eso parittamettha sokhyaṃ.

Appassādo dukkhamettha bhiyyoti appassādā kāmā vuttā bhagavatā [passa ma. ni.

146. "兒子妻子父和母，財富穀物諸親族； 捨棄限量諸欲已，應如犀角獨行。" "兒子妻子父和母"中，兒子有四種：親生子、田生子、贈予子、弟子。妻子是指妻室。父是指生父。母是指生母——這是兒子妻子父和母。 "財富穀物諸親族"中，財富是指金、銀、珍珠、寶石、琉璃、貝殼、玉石、珊瑚、白銀、黃金、紅寶石、貓眼石。穀物是指前谷和后谷。前谷是指稻、粳、大麥、小麥、粟、豆、穀子。后谷是指豆類。親族有四種：血親、姓親、友親、業親都是親族——這是財富穀物諸親族。 "捨棄限量諸欲已"中，欲總括有兩種：事欲和煩惱欲...這些稱為事欲...這些稱為煩惱欲。"捨棄諸欲"是指遍知事欲，捨棄、斷除、驅除、除去、令不存在煩惱欲。"捨棄限量諸欲已"是指以預流道所斷煩惱，那些煩惱不再回來、不再返回、不再重來；以一來道所斷煩惱...以不還道所斷煩惱...以阿羅漢道所斷煩惱，那些煩惱不再回來、不再返回、不再重來——這是捨棄限量諸欲已，應如犀角獨行。因此這位辟支佛說： "兒子妻子父和母，財富穀物諸親族； 捨棄限量諸欲已，應如犀角獨行。" 147. "此執著少樂於此，味少於此苦更多； 如是了知有智者，應如犀角獨行。" "此執著少樂於此"中，執著或釣餌或誘餌或執著或障礙，這是五欲功德的同義語。"少樂於此"是世尊說："諸比丘，有五欲功德。哪五種？眼所識可愛、可意、可悅、可喜、與欲相應、可染著的色...身所識可愛、可意、可悅、可喜、與欲相應、可染著的觸。諸比丘，這是五欲功德。諸比丘，緣此五欲功德所生起的樂和喜悅，這稱為欲樂。這樂少，這樂微細，這樂微量，這樂下劣，這樂粗劣，這樂卑賤"——這是此執著少樂於此。 "味少於此苦更多"中，世尊說欲味少... ;

1.237] bahudukkhā bahupāyāsā [bahūpāyāsā (syā.)]; ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, maṃsapesūpamā kāmā vuttā bhagavatā, tiṇukkūpamā kāmā vuttā bhagavatā, aṅgārakāsūpamā kāmā vuttā bhagavatā , supinakūpamā kāmā vuttā bhagavatā, yācitakūpamā kāmā vuttā bhagavatā, rukkhaphalūpamā kāmā vuttā bhagavatā, asisūnūpamā kāmā vuttā bhagavatā, sattisūlūpamā kāmā vuttā bhagavatā, sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti – appassādo dukkhamettha bhiyyo.

Gaḷo eso iti ñatvā matimāti gaḷoti vā baḷisanti vā āmisanti vā laggananti vā bandhananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti. Matimāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Gaḷo eso iti ñatvā matimāti matimā gaḷoti ñatvā baḷisanti ñatvā āmisaṃ ti ñatvā laggananti ñatvā bandhananti ñatvā palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo』』ti.

是的,我來補充完整最後一段的翻譯: "味少於此苦更多"中,世尊說欲味少,多苦多惱,過患於此更多。世尊說諸欲如骨架,世尊說諸欲如肉片,世尊說諸欲如草炬,世尊說諸欲如火坑,世尊說諸欲如夢境,世尊說諸欲如借物,世尊說諸欲如樹果,世尊說諸欲如屠刀,世尊說諸欲如矛刺,世尊說諸欲如蛇頭,多苦多惱,過患於此更多——這是味少於此苦更多。 "如是了知有智者"中,"如是"是句的連線、句的結合、句的圓滿、字的和諧、文的優美、句的次第。"有智者"是賢者、智者、覺者、知者、明者、慧者。"如是了知有智者"是指有智者了知是鉤、了知是餌、了知是誘餌、了知是執著、了知是束縛、了知是障礙,已知、已權衡、已思擇、已明瞭、已顯明——這是如是了知有智者,應如犀角獨行。因此這位辟支佛說： "此執著少樂於此,味少於此苦更多； 如是了知有智者,應如犀角獨行。"

148.

Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

Sandālayitvāna saṃyojanānīti dasa saṃyojanāni – kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni dālayitvā sandālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

Jālaṃva bhetvā salilambucārīti jālaṃ vuccati suttajālaṃ. Salilaṃ vuccati udakaṃ. Ambucārī vuccati maccho. Yathā maccho jālaṃ bhinditvā pabhinditvā dālayitvā padālayitvā sampadālayitvā carati viharati iriyati vatteti pāleti yapeti yāpeti, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ, diṭṭhijālaṃ paṭinissaṭṭhaṃ. Taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati, nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – jālaṃva bhetvā salilambucārī.

Aggīvadaḍḍhaṃ anivattamānoti yathā aggi tiṇakaṭṭhupādānaṃ dahanto gacchati anivattanto, evameva tassa paccekasambuddhassa 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 paccāgacchatīti – aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo』』ti.

148. "打破諸結已離去，如魚破網水中游； 如火燒盡不復返，應如犀角獨行。" "打破諸結已離去"中，有十種結：欲貪結、嗔恚結、慢結、見結、疑結、戒禁取結、有貪結、嫉結、慳結、無明結。"打破諸結已離去"是指打破、徹底打破、斷除、驅除、除去、令不存在這十種結——這是打破諸結已離去。 "如魚破網水中游"中，網是指線網。水是指水。水行者是指魚。如魚破網、打破、裂開、撕裂、完全撕裂后遊行、安住、活動、維持、護持、生活、養活，同樣有兩種網：愛網和見網...這是愛網...這是見網。那位辟支佛的愛網已斷，見網已舍離。因為愛網已斷、見網已舍離，那位辟支佛不著於色、不著于聲、不著于香...不著于所見所聞所覺所識之法，不執取、不繫縛、不遍繫縛，已出離、已解脫、已完全解脫、已解除，以無限制心而住——這是如魚破網水中游。 "如火燒盡不復返"是指如火燒盡草木燃料前進不回返，同樣那位辟支佛以預流道所斷煩惱，那些煩惱不再回來、不再返回、不再重來，以一來道...以不還道...以阿羅漢道所斷煩惱，那些煩惱不再回來、不再返回、不再重來——這是如火燒盡不復返，應如犀角獨行。因此這位辟支佛說： "打破諸結已離去，如魚破網水中游； 如火燒盡不復返，應如犀角獨行。"

149.

Okkhittacakkhu na ca pādalolo,guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno[aparidayhamāno (ka.)], eko care khaggavisāṇakappo.

Okkhittacakkhu na ca pādaloloti kathaṃ khittacakkhu hoti? Idhekacco bhikkhu [natthi syā. potthake mahāni. 157] cakkhulolo cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ [anavatthacārikaṃ (syā.)] anuyutto hoti rūpadassanāya. Evaṃ khittacakkhu hoti.

Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati. Hatthiṃ olokento assaṃ olokento rathaṃ olokento pattiṃ olokento kumārake olokento kumārikāyo olokento itthiyo olokento purise olokento antarāpaṇaṃ olokento gharamukhāni olokento uddhaṃ olokento adho olokento disāvidisaṃ vipekkhamāno [pekkhamāno (syā. ka.)] gacchati. Evampi khittacakkhu hoti.

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

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

Kathaṃ okkhittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ okkhittacakkhu hoti.

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

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

149. "垂目不為足所動，護諸根門攝其意； 無有漏泄不熾燃，應如犀角獨行。" "垂目不為足所動"中，如何是散亂目？在此有比丘具眼散亂、眼散亂性。爲了見未見應見、超越已見，從園林到園林、從園地到園地、從村到村、從市鎮到市鎮、從城到城、從國到國、從地區到地區，長途遊行、不定遊行，專注于看見色。如是為散亂目。 或者，比丘進入村內，行於道路時不防護而行。看象、看馬、看車、看步行者、看童子、看童女、看婦女、看男子、看市場、看房屋、看上、看下、看四方而行。如是也是散亂目。 或者，比丘以眼見色已，取相、取隨相。因不防護眼根而住，貪憂惡不善法會流入，他不實行防護，不護眼根，不于眼根生起防護。如是也是散亂目。 或者，如某些沙門婆羅門食用信施食物后，專注于如是種種觀看錶演，即：舞蹈、歌唱、音樂、戲劇、說書、手鼓、大鼓、繪畫、戲藝、竹技、洗象、象戰、馬戰、水牛戰、公牛戰、山羊戰、公羊戰、雞戰、鵪鶉戰、棍戰、拳戰、摔跤、演習、軍陣、部隊檢閱等。如是專注于觀看錶演。如是也是散亂目。 如何是垂目？在此有比丘不具眼散亂、不具眼散亂性。爲了見未見應見、超越已見，不從園林到園林、不從園地到園地、不從村到村、不從市鎮到市鎮、不從城到城、不從國到國、不從地區到地區，不長途遊行、不定遊行，不專注于看見色。如是為垂目。 或者，比丘進入村內，行於道路時防護而行。不看象、不看馬、不看車、不看步行者、不看童子、不看童女、不看婦女、不看男子、不看市場、不看房屋、不看上、不看下、不看四方而行。如是也是垂目。 或者，比丘以眼見色已，不取相、不取隨相。因不防護眼根而住，貪憂惡不善法會流入，他實行防護，護眼根，于眼根生起防護。如是也是垂目。

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā. Iti evarūpā visūkadassanā paṭivirato. Evampi okkhittacakkhu hoti.

Na ca pādaloloti kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti. Evampi pādalolo hoti.

Atha vā, bhikkhu antosaṅghārāme [antopi saṃghārāme (ka.)] pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati, vihārato vihāraṃ gacchati, aḍḍhayogato aḍḍhayogaṃ gacchati, pāsādato pāsādaṃ gacchati, hammiyato hammiyaṃ gacchati, guhato guhaṃ gacchati, leṇato leṇaṃ gacchati, kuṭiyā kuṭiṃ gacchati, kūṭāgārato kūṭāgāraṃ gacchati, aṭṭato aṭṭaṃ gacchati, māḷato māḷaṃ gacchati, uddaṇḍato uddaṇḍaṃ gacchati [uddaṇḍaṃ gacchati, uddhositato uddhositaṃ gacchati (syā.) passa mahāni. 17], upaṭṭhānasālato upaṭṭhānasālaṃ gacchati, maṇḍapato maṇḍapaṃ gacchati, rukkhamūlato rukkhamūlaṃ gacchati, yattha vā pana bhikkhū nisīdanti vā gacchanti vā, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.

Na ca pādaloloti so paccekasambuddho pādaloliyā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.

Guttindriyorakkhitamānasānoti. Guttindriyoti so paccekasambuddho cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī . Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjatīti – guttindriyo. Rakkhitamānasānoti gopitamānasānoti – guttindriyo rakkhitamānasāno.

Anavassuto pariḍayhamānoti vuttañhetaṃ āyasmatā mahāmoggallānena – 『『avassutapariyāyañca [passa saṃ. ni.

或者，如某些沙門婆羅門食用信施食物后，專注于如是種種觀看錶演，即：舞蹈、歌唱、音樂等...部隊檢閱等。如是遠離這種表演觀看。如是也是垂目。 "不為足所動"中，如何是足動？在此有比丘具足動、足動性——從園林到園林、從園地到園地、從村到村、從市鎮到市鎮、從城到城、從國到國、從地區到地區，長途、不定。如是為足動。 或者，比丘在僧園內具足動、足動性，非為義利、非為因由，掉舉不寂靜心，從住處到住處，從精舍到精舍，從半月形屋到半月形屋，從殿堂到殿堂，從樓房到樓房，從洞窟到洞窟，從石窟到石窟，從小屋到小屋，從重閣到重閣，從高臺到高臺，從亭子到亭子，從露臺到露臺，從集會堂到集會堂，從帳棚到帳棚，從樹下到樹下，或者比丘坐或行處，在那裡作為一人的第二人，作為二人的第三人，作為三人的第四人。在那裡說許多雜談，即：談論國王、談論盜賊...如是有無談論。如是也是足動。 "不為足所動"是指那位辟支佛從足動遠離、離開、出離、解脫、斷絕、解除，以無限制心，樂獨處、喜獨處，內心寂止相應，不捨禪定，具足觀，增長空閑處，禪修、樂禪，隨順獨處，重視自利——這是垂目不為足所動。 "護諸根門攝其意"中，"護諸根門"是指那位辟支佛以眼見色已，不取相、不取隨相。因不防護眼根而住，貪憂惡不善法會流入，他實行防護，護眼根，于眼根生起防護。以耳聞聲...以鼻嗅香...以舌嘗味...以身觸觸...以意識法已，不取相、不取隨相。因不防護意根而住，貪憂惡不善法會流入，他實行防護，護意根，于意根生起防護——這是護諸根門。"攝其意"是指護持其意——這是護諸根門攝其意。 "無有漏泄不熾燃"中，長老摩訶目犍連說："漏泄法... （註：這裡文字似乎未完，但已斷開）

4.243] vo, āvuso, desessāmi anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī』』ti. 『『Evamāvuso』』ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] etadavoca –

『『Kathaṃ cāvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati [anupaṭṭhitakāyasati (syā. ka.)] ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa [tattha ye (ka.) passa saṃ. ni. 4.243] te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva [labhateva (syā. ka.) evamuparipi] māro otāraṃ labhetha [labhati (syā. ka.) evamuparipi] māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

『『Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ koḷāpaṃ [kolāpaṃ (syā.) saṃ. ni.

繼續完整翻譯： "漏泄和無漏泄法門，我將為你們宣說。請聽，善加作意；我將說。""如是，尊者。"那些比丘回答長老摩訶目犍連。長老摩訶目犍連說： "諸友，如何是漏泄？在此，諸友，比丘以眼見色已，于可愛色執著，于不可愛色嗔恚，住于不安立身念，心量狹小。他不如實知那心解脫、慧解脫，在那裡他所生起的惡不善法無餘滅盡。以耳聞聲...以意識法已，于可愛法執著，于不可愛法嗔恚，住于不安立身念，心量狹小。他不如實知那心解脫、慧解脫，在那裡他所生起的惡不善法無餘滅盡。諸友，這稱為比丘漏泄于眼所識之色...漏泄于意所識之法。諸友，如是住的比丘，若魔從眼處接近他，魔得其機會，魔得其所緣；若從耳處...從意處，若魔接近他，魔得其機會，魔得其所緣。" "諸友，譬如蘆屋或草屋，乾枯陳舊... （註：這裡似乎文字還未完）

4.243] terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya…pe… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato [pacchato (syā.), heṭṭhimāya (ka.)] cepi naṃ disāya… uparimato [uparito (syā.), uparimāya (ka.)] cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.

『『Evaṃvihāriṃ cāvuso, bhikkhuṃ rūpā adhibhaṃsu [abhibhaviṃsu (syā.), abhibhaṃsu (ka.) evamuparipi], na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto saddādhibhūto gandhādhibhūto rasādhibhūto phoṭṭhabbādhibhūto dhammādhibhūto adhibhū anadhibhūto adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

『『Kathaṃ cāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ.

『『Seyyathāpi, āvuso, kūṭāgārā vā kūṭāgārasālā [santhāgārasālā (syā.) passa saṃ. ni.

繼續完整翻譯： "諸友，譬如蘆屋或草屋，乾枯陳舊已過三年。若有人從東方持燃燒的草炬接近它，火得其機會，火得其所緣；若從西方...若從北方...若從南方...若從下方...若從上方...若從任何方向有人持燃燒的草炬接近它，火得其機會，火得其所緣。同樣地，諸友，如是住的比丘，若魔從眼處接近他，魔得其機會，魔得其所緣；若從耳處...若從意處魔接近他，魔得其機會，魔得其所緣。" "諸友，如是住的比丘為色所征服，不能征服色；為聲所征服，不能征服聲；為香所征服，不能征服香；為味所征服，不能征服味；為觸所征服，不能征服觸；為法所征服，不能征服法。諸友，這稱為比丘被色征服、被聲征服、被香征服、被味征服、被觸征服、被法征服，被征服非能征服，惡不善法征服他，那些污染的、再有的、有苦報的、未來生老死的。諸友，如是為漏泄。" "諸友，如何是無漏泄？在此，諸友，比丘以眼見色已，于可愛色不執著，于不可

4.243] vā bahalamattikā addāvalepanā [allāvalepanā (syā.)] puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ.

『『Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi [abhibhaviṃsu (syā.), abhibhosi (ka.) passa saṃ. ni. 4.243], na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso , bhikkhu rūpādhibhū saddādhibhū gandhādhibhū rasādhibhū phoṭṭhabbādhibhū dhammādhibhū adhibhū anadhibhūto [anabhibhūto kehi ci kilesehi (ka.) passa saṃ. ni. 4.243]. Adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī』』ti – anavassuto.

Apariḍayhamānoti rāgajena pariḷāhena apariḍayhamāno, dosajena pariḷāhena apariḍayhamāno, mohajena pariḷāhena apariḍayhamānoti – anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo』』ti.

150.

Ohārayitvā gihibyañjanāni,sañchannapatto yathā pārichattako;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

Ohārayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca…pe… dīghadasāni iti vā. Ohārayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti – ohārayitvā gihibyañjanāni.

Sañchannapatto yathā pārichattakoti yathā so pārichattako koviḷāro bahalapattapalāso [sākhapattapalāso (ka.)] sandacchāyo [saṇḍacchāyo (syā.), santacchāyo (ka.) passa ma. ni.

繼續翻譯： "諸友，譬如重閣或集會堂，厚涂泥灰，若有人從東方持燃燒的草炬接近它，火不得其機會，火不得其所緣；若從西方...若從北方...若從南方...若從下方...若從上方...若從任何方向有人持燃燒的草炬接近它，火不得其機會，火不得其所緣。同樣地，諸友，如是住的比丘，若魔從眼處接近他，魔不得其機會，魔不得其所緣；若從耳處...若從意處魔接近他，魔不得其機會，魔不得其所緣。" "諸友，如是住的比丘征服色，不為色所征服；征服聲，不為聲所征服；征服香，不為香所征服；征服味，不為味所征服；征服觸，不為觸所征服；征服法，不為法所征服。諸友，這稱為比丘征服色、征服聲、征服香、征服味、征服觸、征服法，征服非被征服。他征服那些惡不善法，那些污染的、再有的、有苦報的、未來生老死的。諸友，如是為無漏泄。"——這是無漏泄。 "不熾燃"是指不為貪生之熱所熾燃，不為瞋生之熱所熾燃，不為癡生之熱所熾燃——這是無漏泄不熾燃，應如犀角獨行。因此這位辟支佛說： "垂目不為足所動，護諸根門攝其意； 無有漏泄不熾燃，應如犀角獨行。" 150. "除去居士之標誌，如波利咤塔葉滿茂； 身著袈裟而出離，應如犀角獨行。" "除去居士之標誌"中，居士之標誌是指頭髮和鬍鬚等...或長衣褶。"除去居士之標誌"是指除去居士之標誌，完全除去，捨棄，止息——這是除去居士之標誌。 "如波利咤塔葉滿茂"是指如那波利咤塔樹枝葉茂盛，樹蔭濃密...

1.154], evameva so paccekasambuddho paripuṇṇapattacīvaradharoti – sañchannapatto yathā pārichattako.

Kāsāyavatthoabhinikkhamitvāti so paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadāraṃ palibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā [ohārayitvā (syā. ka.)] kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo』』ti.

Tatiyo vaggo.

Catutthavaggo

繼續完整翻譯： ...同樣地,這位辟支佛具足圓滿衣缽——這是如波利咤塔葉滿茂。 "身著袈裟而出離"中，這位辟支佛斷除一切居家系縛，斷除子女繫縛，斷除親屬繫縛，斷除朋友繫縛，斷除儲藏繫縛，剃除鬚髮，著袈裟衣，從在家出家成為無家者，進入無所有狀態，獨自行走、安住、活動、維持、護持、生活、養活——這是身著袈裟而出離，應如犀角獨行。因此這位辟支佛說： "除去居士之標誌，如波利咤塔葉滿茂； 身著袈裟而出離，應如犀角獨行。" 第三品完 第四品開始

151.

Rasesu gedhaṃ akaraṃ alolo,anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.

Rasesu gedhaṃ akaraṃ aloloti. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ [lambilaṃ (syā. ka.) passa āyatanavibhaṅge] kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti. Te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akuṭakaṃ pariyesanti, akuṭakaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; kasāvaṃ labhitvā akasāvaṃ pariyesanti, akasāvaṃ labhitvā kasāvaṃ pariyesanti; lambikaṃ labhitvā alambikaṃ pariyesanti, alambikaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti . Te yaṃ yaṃ labhanti tena tena na tussanti, aparāparaṃ pariyesanti. Manāpikesu rasesu rattā giddhā gathitā mucchitā ajjhosannā laggā laggitā palibuddhā. Sā rasataṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – 『『neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā』』ti.

Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya [ropanatthāya (syā.)], yathā vā akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – 『『neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā』』ti. Rasataṇhāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – rasesu gedhaṃ akaraṃ.

Aloloti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho aloloti – rasesu gedhaṃ akaraṃ alolo.

Anaññaposī sapadānacārīti anaññaposīti so paccekasambuddho attānaññeva poseti, na paranti.

Anaññaposimaññātaṃ , dantaṃ sāre patiṭṭhitaṃ [sāresu supatiṭṭhitaṃ (syā. ka.) passa udā. 6];

Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇanti.

151. "于味不貪不動搖，獨自養活次第行； 于諸家族不繫著，應如犀角獨行。" "于味不貪不動搖"中，"味"是指根味、莖味、皮味、葉味、花味、果味，酸味、甜味、苦味、辣味、鹹味、堿味、澀味、澀味、美味、不美味、冷味、熱味。有些沙門婆羅門貪著于味。他們以舌尖尋求美味而遊行。得到酸味時尋求非酸味，得到非酸味時尋求酸味；得到甜味時尋求非甜味，得到非甜味時尋求甜味；得到苦味時尋求非苦味，得到非苦味時尋求苦味；得到辣味時尋求非辣味，得到非辣味時尋求辣味；得到鹹味時尋求非鹹味，得到非鹹味時尋求鹹味；得到堿味時尋求非堿味，得到非堿味時尋求堿味；得到澀味時尋求非澀味，得到非澀味時尋求澀味；得到美味時尋求不美味，得到不美味時尋求美味；得到冷味時尋求熱味，得到熱味時尋求冷味。他們得到任何味都不滿足，繼續尋求其他味。對可愛的味貪染、貪著、執取、迷戀、執著、繫縛、障礙。那味愛對這位辟支佛已斷、根除、如截多羅樹般、成為非有、未來不生法。因此這位辟支佛如理思惟而受食："非為嬉戲，非為驕慢，非為裝飾，非為莊嚴；僅為此身住立存續，為止害，為梵行攝受。如是我斷舊受，不生新受，而且我將有活命、無過、安住。" 如涂敷傷口僅為癒合，如潤滑車軸僅為運載重物，如食子肉僅為度過荒野；同樣地，這位辟支佛如理思惟而受食："非為嬉戲，非為驕慢，非為裝飾，非為莊嚴；僅為此身住立存續，為止害，為梵行攝受。如是我斷舊受，不生新受，而且我將有活命、無過、安住。"遠離、離開、出離、解脫、斷絕味愛，以無限制心而住——這是"不貪于味"。 "不動搖"中，動搖是指渴愛。即貪、染著...貪慾、貪求、不善根。那動搖渴愛對這位辟支佛已斷、根除、如截多羅樹般、成為非有、未來不生法。因此辟支佛不動搖——這是"于味不貪不動搖"。 "獨自養活次第行"中，"獨自養活"是指這位辟支佛只養活自己，不養活他人。 "獨自養活，為人知曉，調御已立於真實； 漏盡離垢者，我說他是婆羅門。";

Anaññaposīsapadānacārīti so paccekasambuddho pubbaṇhasamayaṃ [pubbanhasamayaṃ (ka.)] nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. Okkhittacakkhu iriyāpathasampanno kulā kulaṃ anatikkamanto piṇḍāya caratīti – anaññaposī sapadānacārī.

Kule kule appaṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? 『『Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe passantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ tampi me antarahitaṃ tumhehi ahaṃ ñāyāmi – 『asukassa kulupako, asukāya kulupako』』』ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.

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

Kule kule appaṭibaddhacittoti so paccekasambuddho kulapalibodhena appaṭibaddhacitto hoti, gaṇapalibodhena appaṭibaddhacitto hoti, āvāsapalibodhena appaṭibaddhacitto hoti, cīvarapalibodhena appaṭibaddhacitto hoti, piṇḍapātapalibodhena appaṭibaddhacitto hoti, senāsanapalibodhena appaṭibaddhacitto hoti, gilānapaccayabhesajjaparikkhārapalibodhena appaṭibaddhacitto hotīti – kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo』』ti.

"獨自養活次第行"中，這位辟支佛于清晨時分著衣持缽，入村或鎮托缽，守護身業，守護語業，守護意業，正念現前，諸根防護。垂目而行，威儀具足，不越過一家一家而次第行乞——這是"獨自養活次第行"。 "于諸家族不繫著"中，以兩種原因而系著心：自輕他重而系著心，自重他輕而系著心。如何是自輕他重而系著心？"你們對我有大恩惠，我依靠你們得到衣服、飲食、住所、病人所需藥品等必需品。其他人想要給予或做什麼，也是因為依靠你們，看到你們。我原有的父母所賜姓名也已消失，我被人知道為'某家的常客，某家的常客'"。如是自輕他重而系著心。 如何是自重他輕而系著心？"我對你們有大恩惠，你們因我而皈依佛、皈依法、皈依僧，遠離殺生、遠離不與取、遠離欲邪行、遠離妄語、遠離飲酒放逸處。我為你們誦經、解答疑問、教導布薩、主持營建；然而你們卻捨棄我而尊重、恭敬、尊敬、供養他人"。如是自重他輕而系著心。 "于諸家族不繫著"中，這位辟支佛對家族繫縛不繫著，對僧團繫縛不繫著，對住處繫縛不繫著，對衣服繫縛不繫著，對飲食繫縛不繫著，對住所繫縛不繫著，對病人所需藥品等必需品系縛不繫著——這是"于諸家族不繫著，應如犀角獨行"。因此這位辟支佛說： "于味不貪不動搖，獨自養活次第行； 于諸家族不繫著，應如犀角獨行。"

152.

Pahāya pañcāvaraṇāni cetaso,upakkilese byapanujja sabbe;

Anissito chetva[chetvā (syā. ka.)]sinehadosaṃ[snehadosaṃ (syā. ka.)], eko care khaggavisāṇakappo.

Pahāya pañcāvaraṇāni cetasoti so paccekasambuddho kāmacchandanīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā, byāpādanīvaraṇaṃ… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatīti – pahāya pañcāvaraṇāni cetaso.

Upakkilese byapanujja sabbeti rāgo cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso, kodho… upanāho…pe… sabbākusalābhisaṅkhārā cittassa upakkilesā. Upakkilese byapanujja sabbeti sabbe cittassa upakkilese byapanujja panuditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – upakkilese byapanujja sabbe.

Anissitochetva sinehadosanti. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Sinehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dosoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ caṇḍikkaṃ asuropo anattamanatā cittassa . Anissito chetva sinehadosanti so paccekasambuddho taṇhāsnehañca diṭṭhisnehañca dosañca chetvā ucchinditvā samucchinditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā cakkhuṃ anissito, sotaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo』』ti.

152. "舍離心中五蓋已，摒除一切諸隨煩； 斷除貪愛與瞋恚，應如犀角獨行。" "舍離心中五蓋已"中，這位辟支佛舍離、斷除、驅逐、消除、令不存在欲貪蓋；舍離、斷除、驅逐、消除、令不存在瞋恚蓋...昏沉睡眠蓋...掉舉惡作蓋...疑蓋，遠離諸欲、遠離不善法，有尋有伺，具足由離生喜樂的初禪而住——這是"舍離心中五蓋已"。 "摒除一切諸隨煩"中，貪是心的隨煩惱，瞋是心的隨煩惱，癡是心的隨煩惱，忿...恨...乃至一切不善行是心的隨煩惱。"摒除一切諸隨煩"是指摒除、驅逐、斷除、驅離、消除、令不存在一切心的隨煩惱——這是"摒除一切諸隨煩"。 "斷除貪愛與瞋恚"中，"不依賴"有兩種依賴：渴愛依賴和見解依賴...這是渴愛依賴...這是見解依賴。"貪愛"有兩種貪愛：渴愛之貪和見解之貪...這是渴愛之貪...這是見解之貪。"瞋恚"是指心的損害、反抗、抵抗、對立、忿怒、暴怒、大怒、瞋、忿恨、大忿恨、心的違逆、意的忿怒、瞋怒、發怒、怒性、瞋恚、忿恨、忿恨性、違逆、違逆性、暴戾、兇暴、不悅意。"斷除貪愛與瞋恚"中，這位辟支佛斷除、根除、完全根除、舍離、驅逐、消除、令不存在渴愛之貪和見解之貪及瞋恚，對眼不依賴，對耳不依賴...乃至對所見、所聞、所覺、所識之法不依賴、不執著、不繫著、不執取、不執著，出離、解脫、離系、解縛，以無限制心而住——這是"斷除貪愛與瞋恚，應如犀角獨行"。因此這位辟支佛說： "舍離心中五蓋已，摒除一切諸隨煩； 斷除貪愛與瞋恚，應如犀角獨行。"

153.

Vipiṭṭhikatvāna sukhaṃ dukhañca,pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassanti so paccekasambuddho sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharatīti – vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ.

Laddhānupekkhaṃsamathaṃ visuddhanti. Upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā [cittavisaṭatā (ka.) passa mahāni. 207] majjhattatā cittassa. Samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro [avisaṃhāro (ka.) passa dha. sa. 11, 15] avikkhepo avisāhaṭamānasatā [avisaṃhaṭamānasatā (ka.)] samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. Laddhānupekkhaṃ samathaṃ visuddhanti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti – laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo』』ti.

154.

Āraddhavīriyo paramatthapattiyā,alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

Āraddhavīriyo paramatthapattiyāti paramatthaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sampadāya thāmavā [thāmasā (ka.)] daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti – āraddhavīriyo paramatthapattiyā.

Alīnacitto akusītavuttīti so paccekasambuddho anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā [bhāvanāpāripūriyā (syā.)] chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatīti – evaṃ alīnacitto akusītavutti.

Atha vā, 『『kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu [avasussatu (syā.) ma. ni. 2.184; saṃ. ni.

153. "背離樂與苦已,及先舍喜憂已； 得清凈舍寂止，應如犀角獨行。" "背離樂與苦已,及先舍喜憂已"中，這位辟支佛以斷樂，斷苦，先前已息滅喜、憂，具足不苦不樂、舍念清凈的第四禪而住——這是"背離樂與苦已,及先舍喜憂已"。 "得清凈舍寂止"中，"舍"是指第四禪中的舍、舍性、近舍、心平等性、心寂靜性、心中舍性。"寂止"是指心的安住、確立、安定、不散亂、不動搖、心不散亂性、寂止、定根、定力、正定；第四禪中的舍與寂止是清凈、遍凈、潔白、無垢、離隨煩惱、柔軟、適業、安住、達不動。"得清凈舍寂止"是指得到、獲得、證得、成就第四禪的舍與寂止——這是"得清凈舍寂止，應如犀角獨行"。因此這位辟支佛說： "背離樂與苦已，及先舍喜憂已； 得清凈舍寂止，應如犀角獨行。" 154. "精進求最上義，心無怯懼行不懈； 堅決勇猛具力量，應如犀角獨行。" "精進求最上義"中，最上義是指不死、涅槃。即一切行的止息、一切依著的舍離、愛盡、離貪、滅、涅槃。為得到、獲得、證得、觸證、實現最上義而精進住，為斷不善法、具足善法而有力、堅定精進、不捨善法之擔——這是"精進求最上義"。 "心無怯懼行不懈"中，這位辟支佛為未生惡不善法令不生而生欲、精勤、發精進、策心、勇猛，為已生惡不善法令斷而...為未生善法令生...為已生善法令住、不忘、增長、廣大、修習、圓滿而生欲、精勤、發精進、策心、勇猛——如是心無怯懼行不懈。 又，"雖只剩皮、筋、骨...;

2.22 passitabbaṃ], sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ [viriyassa ṭhānaṃ (syā.)] bhavissatī』』ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

Nāsissaṃ na pivissāmi, vihārato na nikkhame;

Napi passaṃ nipātessaṃ, taṇhāsalle anūhateti.

Cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

『『Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī』』ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

『『Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī』』ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

『『Na tāvāhaṃ imamhā caṅkamā orohissāmi…pe… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā nikkhamissāmi… guhāya nikkhamissāmi… leṇā nikkhamissāmi… kuṭiyā nikkhamissāmi… kūṭāgārā nikkhamissāmi… aṭṭā nikkhamissāmi… māḷā nikkhamissāmi… uddaṇḍā nikkhamissāmi … upaṭṭhānasālāya nikkhamissāmi… maṇḍapā nikkhamissāmi… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī』』ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

『『Imasmiṃyeva pubbaṇhasamaye [pubbaṇhasamayaṃ (ka.) mahāni. 17] ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī』』ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti. Imasmiṃyeva majjhanhikasamaye…pe… sāyanhasamaye …pe… purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante … gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.

Daḷhanikkamo thāmabalūpapannoti so paccekasambuddho daḷhasamādāno ahosi kusalesu dhammesu avaṭṭhitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya [metteyyatāya (syā. ka.) moggallānabyākaraṇe 4.39 suttaṃ oloketabbaṃ] petteyyatāya sāmaññatāya brahmaññatāya kulejeṭṭhāpacāyitāya aññataraññataresu adhikusalesu dhammesūti – daḷhanikkamo. Thāmabalūpapannoti so paccekasambuddho thāmena ca balena ca vīriyena ca parakkamena ca paññāya ca upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgatoti – daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo』』ti.

我將繼續完整翻譯這段文字： "雖讓身體的血肉乾枯,凡以人的力量、人的體力、人的精進、人的勇猛所能達到的,若未達到不停止精進"而策心、勇猛。如是也是心無怯懼行不懈。 "我不會吃不會喝,不從精舍出去； 也不會側身躺臥,直到拔除愛箭。" 而策心、勇猛。如是也是心無怯懼行不懈。 "直到我的心從諸漏無取而解脫之前,我不解開此跏趺坐"而策心、勇猛。如是也是心無怯懼行不懈。 "直到我的心從諸漏無取而解脫之前,我不從此座起身...不從此經行處下來...不從精舍出去...不從半圓頂房出去...不從樓閣出去...不從平頂房出去...不從洞窟出去...不從窟出去...不從小屋出去...不從重閣出去...不從閣樓出去...不從殿堂出去...不從高臺出去...不從集會堂出去...不從亭臺出去...不從樹下出去"而策心、勇猛。如是也是心無怯懼行不懈。 "就在此清晨時分,我將取得、成就、證得、觸證、實現聖法"而策心、勇猛。如是也是心無怯懼行不懈。"就在此日中時分...黃昏時分...食前...食后...初夜...中夜...后夜...黑月...白月...雨季...冬季...夏季...生命前段...生命中段...生命後段,我將取得、成就、證得、觸證、實現聖法"而策心、勇猛。如是也是心無怯懼行不懈。 "堅決勇猛具力量"中,這位辟支佛對善法堅定受持,安住受持于身善行、語善行、意善行、佈施分享、戒受持、布薩修持、孝敬母親、孝敬父親、敬重沙門、敬重婆羅門、恭敬族中長老、及其他殊勝善法——這是堅決勇猛。"具力量"是指這位辟支佛具足、成就、達到、完全達到、獲得、完全獲得、具足力量、體力、精進、勇猛、智慧——這是"堅決勇猛具力量,應如犀角獨行"。因此這位辟支佛說： "精進求最上義，心無怯懼行不懈； 堅決勇猛具力量，應如犀角獨行。"

155.

Paṭisallānaṃ jhānamariñcamāno,dhammesu niccaṃ anudhammacārī;

Ādīnavaṃsammasitā bhavesu, eko care khaggavisāṇakappo.

Paṭisallānaṃ jhānamariñcamānoti so paccekasambuddho paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti paṭisallānaṃ. Jhānamariñcamānoti so paccekasambuddho dvīhi kāraṇehi jhānaṃ na riñcati – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa…pe… anuppannassa vā tatiyassa jhānassa… anuppannassa vā catutthassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyuttoti – evampi jhānaṃ na riñcati.

Atha vā, uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti, uppannaṃ vā dutiyaṃ jhānaṃ…pe… uppannaṃ vā tatiyaṃ jhānaṃ… uppannaṃ vā catutthaṃ jhānaṃ āsevati bhāveti bahulīkaroti. Evampi jhānaṃ na riñcatīti – paṭisallānaṃ jhānamariñcamāno.

Dhammesu niccaṃ anudhammacārīti dhammā vuccanti cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Katame anudhammā? Sammāpaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti anudhammā. Dhammesu niccaṃ anudhammacārīti dhammesu niccakālaṃ dhuvakālaṃ satataṃ samitaṃ avokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ [udakummijātaṃ (syā.), udakummikajātaṃ (ka.)]

Avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe carati viharati iriyati vatteti pāleti yapeti yāpetīti – dhammesu niccaṃ anudhammacārī.

Ādīnavaṃ sammasitā bhavesūti 『『sabbe saṅkhārā aniccā』』ti ādīnavaṃ sammasitā bhavesu, 『『sabbe saṅkhārā dukkhā』』ti…pe… 『『sabbe dhammā anattā』』ti…pe… 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti ādīnavaṃ sammasitā bhavesūti – ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo』』ti.

155. "獨處禪修不放逸，諸法常隨法而行； 觀察諸有之過患，應如犀角獨行。" "獨處禪修不放逸"中，這位辟支佛樂於獨處，喜好獨處，內心隨修心寂止，不捨禪修，具足觀智，增長空閑處，禪修者，樂於禪修，隨修獨處，重視自利——這是獨處。"不捨禪修"中，這位辟支佛因兩種原因不捨禪修：為未生初禪令生起而努力、精進、結合、專注、投入，為未生第二禪...為未生第三禪...為未生第四禪令生起而努力、精進、結合、專注、投入——如是不捨禪修。 又，修習、培養、多作已生初禪，修習、培養、多作已生第二禪...已生第三禪...已生第四禪。如是也不捨禪修——這是"獨處禪修不放逸"。 "諸法常隨法而行"中，"法"是指四念處...八聖道。什麼是隨法？正行道、不違逆行道、隨義行道、法隨法行道、戒具足行、根門守護、飲食知量、警寤修習、正知正念——這些稱為隨法。"諸法常隨法而行"是指對諸法在恒時、久時、經常、持續、不間斷、相續、如水波相續、無間斷相續，在食前、食后、初夜、中夜、后夜、黑月、白月、雨季、冬季、夏季、生命前段、生命中段、生命後段而行、住、動作、行動、護持、生活、養活——這是"諸法常隨法而行"。 "觀察諸有之過患"是指觀察諸有中"一切行無常"之過患，"一切行是苦"...乃至"一切法無我"...乃至"凡有集法者皆有滅法"之過患——這是"觀察諸有之過患，應如犀角獨行"。因此這位辟支佛說： "獨處禪修不放逸，諸法常隨法而行； 觀察諸有之過患，應如犀角

156.

Taṇhakkhayaṃpatthayamappamatto,aneḷamūgo[anelamūgo (syā. ka.)]sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

Taṇhakkhayaṃ patthayamappamattoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ patthayanto icchanto sādiyanto pihayanto abhijappantoti – taṇhakkhayaṃ patthayaṃ. Appamattoti so paccekasambuddho sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – taṇhakkhayaṃ patthayamappamatto.

Aneḷamūgo sutavā satīmāti. Aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti – aneḷamūgo sutavā satīmā.

Saṅkhātadhammo niyato padhānavāti saṅkhātadhammo vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhātadhammoti so paccekasambuddho saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo 『『sabbe saṅkhārā aniccā』』ti saṅkhātadhammo…pe… 『『yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma』』nti saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo. Atha vā, tassa paccekasambuddhassa ca khandhā saṃkhittā dhātuyo saṃkhittā āyatanāni saṃkhittāni gatiyo saṃkhittā upapattiyo saṃkhittā paṭisandhiyo saṃkhittā bhavā saṃkhittā saṃsārā saṃkhittā vaṭṭā saṃkhittā. Atha vā, so paccekasambuddho khandhapariyante ṭhito dhātupariyante ṭhito āyatanapariyante ṭhito gatipariyante ṭhito upapattipariyante ṭhito paṭisandhipariyante ṭhito bhavapariyante ṭhito saṃsārapariyante ṭhito vaṭṭapariyante ṭhito saṅkhārapariyante ṭhito antimabhave [antime bhave (ka.) cūḷani. mettagūmāṇavapucchāniddesa 28] ṭhito antimasamussaye ṭhito antimadehadharo paccekasambuddho.

Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;

Jātimaraṇasaṃsāro [jātijarāmaraṇasaṃsāro (syā.) evamīdisesu ṭhānesu], natthi tassa punabbhavoti.

156. "渴望愛盡不放逸，非啞非愚多聞念； 已知諸法決定勤，應如犀角獨行。" "渴望愛盡不放逸"中，"愛"是指色愛...法愛。"愛盡"是指貪盡、瞋盡、癡盡、趣盡、生盡、結生盡、有盡、輪迴盡、輪轉盡，渴望、希求、喜好、期待、祈願——這是"渴望愛盡"。"不放逸"是指這位辟支佛恭敬而行、持續而行...對善法不放逸——這是"渴望愛盡不放逸"。 "非啞非愚多聞念"中，"非啞非愚"是指這位辟支佛是智者、具慧者、覺者、具智者、明智者、有智者。"多聞"是指這位辟支

Taṃkāraṇā paccekasambuddho saṅkhātadhammo. Niyatoti niyāmā vuccanti cattāro ariyamaggā. Catūhi ariyamaggehi samannāgatoti niyato. Niyāmaṃ patto sampatto adhigato phassito sacchikato patto niyāmaṃ. Padhānavāti padhānaṃ vuccati vīriyaṃ. So cetaso vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamo anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. So paccekasambuddho iminā padhānena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā so paccekasambuddho padhānavāti – saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo』』ti.

續前文： 佛是多聞者、持聞者、積聞者。對於那些初善、中善、后善，有義有文，宣說完全圓滿清凈梵行的諸法，他多聞、憶持、熟習、意隨觀察、以見善通達。"具念"是指這位辟支佛具念，具足最上念慧，能憶念、隨念長久以前所作、所說——這是"非啞非愚多聞念"。 "已知諸法決定勤"中，"已知諸法"是指智慧。即慧、了知...無癡、擇法、正見。"已知諸法"是指這位辟支佛是已知諸法者、已了知諸法者、已衡量諸法者、已判斷諸法者、已明瞭諸法者、已覺悟諸法者，"一切行無常"已知諸法...乃至"凡有集法者皆有滅法"已知諸法、已了知諸法、已衡量諸法、已判斷諸法、已明瞭諸法、已覺悟諸法。又，這位辟支佛的諸蘊已限定，諸界已限定，諸處已限定，諸趣已限定，諸生已限定，諸結生已限定，諸有已限定，輪迴已限定，輪轉已限定。又，這位辟支佛住于蘊邊際，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，住於行邊際，住于最後有，住于最後身，是最後身持有者辟支佛。 "這是他最後有，這是最後身聚； 生死輪迴，他無再有。" 因此辟支佛是已知諸法者。"決定"中，四聖道稱為決定。具足四聖道故決定。已達、已得、已證、已觸、已作證決定。"精進"中，精進是指勇猛。即心的發勤、出發、前進、提升、努力、精勤、奮進、力量、堅持、不懈怠精進、不捨欲、不捨責任、責任繼承、精進、精進根、精進力、正精進。這位辟支佛具足、成就、達到、完全達到、獲得、完全獲得、具足此精進。因此這位辟支佛是精進者——這是"已知諸法決定勤，應如犀角獨行"。因此這位辟支佛說： "渴望愛盡不放逸，非啞非愚多聞念； 已知諸法決定勤，應如犀角獨行。"

157.

Sīhova saddesu asantasanto,vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno[alippamāno, su. ni. 71], eko care khaggavisāṇakappo.

Sīhova saddesu asantasantoti yathā sīho migarājā saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī [anussukī (syā.)] anutrāso abhīrū acchambhī anutrāsī apalāyī, paccekasambuddhopi saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – sīhova saddesu asantasanto.

Vātova jālamhi asajjamānoti. Vātoti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā [pakkhivātā (syā.) cūḷani. upasīvamāṇavapucchāniddesa 43, khaggavisāṇasuttaniddesa 138 natthi pāṭhanānattaṃ] supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Jālaṃ vuccati suttajālaṃ. Yathā vāto jālamhi na sajjati na gaṇhāti na bajjhati na palibajjhati, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ diṭṭhijālaṃ paṭinissaṭṭhaṃ, taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vātova jālamhi asajjamāno.

Padumaṃvatoyena alimpamānoti padumaṃ vuccati padumapupphaṃ. Toyaṃ vuccati udakaṃ. Yathā padumapupphaṃ toyena na limpati na palimpati na upalimpati, alittaṃ apalittaṃ anupalittaṃ, evameva dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Tassa paccekasambuddhassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho. Taṇhālepassa pahīnattā diṭṭhilepassa paṭinisaṭṭhattā so paccekasambuddho rūpe na limpati sadde na limpati…pe… diṭṭhasutamutaviññātabbesu dhammesu na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo』』ti.

157. "如獅于聲不驚怖，如風于網不粘著； 如蓮於水不沾濡，應如犀角獨行。" "如獅于聲不驚怖"中，如獅子獸王對聲音不驚慌、不恐懼、不戰慄、不害怕、不疑慮、不恐懼、無畏、無懼、不戰慄、不逃跑，辟支佛也對聲音不驚慌、不恐懼、不戰慄、不害怕、不疑慮、不恐懼、無畏、無懼、不戰慄、不逃跑，已斷除怖畏恐懼，離身毛豎住——這是"如獅于聲不驚怖"。 "如風于網不粘著"中，"風"是指東風、西風、北風、南風、有塵風、無塵風、冷風、熱風、微風、強風、旋風、翼風、金翅鳥風、多羅葉風、扇風。"網"是指線網。如風于網不粘著、不執取、不繫縛、不束縛，如是有兩種網：愛網和見網...這是愛網...這是見網。這位辟支佛已斷愛網、已舍見網，因愛網已斷、見網已舍，這位辟支佛對色不粘著、對聲不粘著...乃至對所見、所聞、所覺、所識之法不粘著、不執取、不繫縛、不束縛，出離、解脫、離縛、解系，以無限制心而住——這是"如風于網不粘著"。 "如蓮於水不沾濡"中，"蓮"是指蓮花。"水"是指水。如蓮花不為水所沾、所染、所著，不沾、不染、不著，如是有兩種染：愛染和見染...這是愛染...這是見染。這位辟支佛已斷愛染、已舍見染。因愛染已斷、見染已舍，這位辟支佛對色不沾染、對聲不沾染...乃至對所見、所聞、所覺、所識之法不沾、不染、不著，不沾、不染、不著，出離、解脫、離縛、解系，以無限制心而住——這是"如蓮於水不沾濡，應如犀角獨行"。因此這位辟支佛說： "如獅于聲不驚怖，如風于網不粘著； 如蓮於水不沾濡，應如犀角獨行。"

158.

Sīho yathā dāṭhabalī pasayha,rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārīti yathā sīho migarājā dāṭhabalī dāṭhāvudho sabbe tiracchānagate pāṇe abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi paññābalī paññāvudho sabbapāṇabhūte puggale paññāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī.

Sevetha pantāni senāsanānīti yathā sīho migarājā araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo』』ti.

159.

Mettaṃupekkhaṃ karuṇaṃ vimuttiṃ,āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāleti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatīti – mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle.

Sabbena lokena avirujjhamānoti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā…pe… ye uttarāya disāya sattā… ye dakkhiṇāya disāya sattā… ye puratthimāya anudisāya sattā… ye pacchimāya anudisāya sattā… ye uttarāya anudisāya sattā… ye dakkhiṇāya anudisāya sattā… ye heṭṭhimāya [adhogamāya (syā.)] disāya sattā… ye uparimāya disāya sattā… ye dasasu disāsu sattā te appaṭikūlā honti. Karuṇāya bhāvitattā… muditāya bhāvitattā… upekkhāya bhāvitattā ye puratthimāya disāya sattā…pe… ye dasasu disāsu sattā te appaṭikūlā honti. Sabbena lokena avirujjhamānoti sabbena lokena avirujjhamāno, appaṭivirujjhamāno anāghātiyamāno [aghaṭṭiyamāno (syā.)] appaṭihaññamānoti – sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo』』ti.

158. "如獅具牙力征服，獸王超勝而遊行； 應當親近遠離處，應如犀角獨行。" "如獅具牙力征服，獸王超勝而遊行"中，如獅子獸王具牙力、以牙為武器，征服、勝過、壓倒、制服、降伏一切畜生道眾生而遊行、住、動作、行動、護持、生活、養活，辟支佛也具慧力、以慧為武器，以慧征服、勝過、壓倒、制服、降伏一切眾生、人而遊行、住、動作、行動、護持、生活、養活——這是"如獅具牙力征服，獸王超勝而遊行"。 "應當親近遠離處"中，如獅子獸王深入叢林而遊行、住、動作、行動、護持、生活、養活，辟支佛也親近森林曠野遠離的住處，少聲、少響、有隱逸風、人跡罕至、適合獨處。他獨行、獨立、獨坐、獨臥、獨入村乞食、獨返、獨處坐、獨經行、獨遊行、住、動作、行動、護持、生活、養活——這是"應當親近遠離處，應如犀角獨行"。因此這位辟支佛說： "如獅具牙力征服，獸王超勝而遊行； 應當親近遠離處，應如犀角獨行。" 159. "慈舍悲及解脫心，隨時修習並喜心； 與整個世間無諍，應如犀角獨行。" "慈舍悲及解脫心，隨時修習並喜心"中，這位辟支佛以慈俱心遍滿一方而住，如是第二方、如是第三方、如是第四方，如是上下四維一切處，以廣大、無量、無怨、無害的慈俱心遍滿一切世界而住；以悲俱心...以喜俱心...以舍俱心遍滿而住——這是"慈舍悲及解脫心，隨時修習並喜心"。 "與整個世間無諍"中，因修習慈心故，東方眾產生為無違逆，西方眾生...北方眾生...南方眾生...東南方眾生...西南方眾生...東北方眾生...西北方眾生...下方眾生...上方眾生...十方眾產生為無違逆。因修習悲心...因修習喜心...因修習舍心故，東方眾生...乃至十方眾產生為無違逆。"與整個世間無諍"是與整個世間無諍、無對抗、無嫌恨、無障礙——這是"與整個世間無諍，應如犀角獨行"。因此這位辟支佛說： "慈舍悲及解脫心，隨時修習並喜心； 與整個世間無諍，應如犀角獨行。"

160.

Rāgañcadosañca pahāya mohaṃ,sandālayitvāna saṃyojanāni[saṃyojanāni (ka.)];

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

Rāgañca dosañca pahāya mohanti. Rāgoti yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Dosoti yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Mohoti dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Rāgañca dosañca pahāya mohanti so paccekasambuddho rāgañca dosañca mohañca pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – rāgañca dosañca pahāya mohaṃ.

Sandālayitvāna saṃyojanānīti. Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ…pe… avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni sandālayitvā padālayitvā sampadālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.

Asantasaṃjīvitasaṅkhayamhīti so paccekasambuddho jīvitapariyosāne asantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo』』ti.

160. "斷除貪瞋及愚癡，摧破一切諸結縛； 命終來時無恐懼，應如犀角獨行。" "斷除貪瞋及愚癡"中，"貪"是指貪著、染著...貪慾、貪婪、不善根。"瞋"是指心的瞋恚...暴躁、兇惡、心不滿意。"癡"是指對苦的無知...無明支、愚癡、不善根。"斷除貪瞋及愚癡"是指這位辟支佛已斷除、捨棄、除去、滅盡、令不存在貪瞋癡——這是"斷除貪瞋及愚癡"。 "摧破一切諸結縛"中，十結縛是：欲貪結縛、瞋恚結縛...無明結縛。"摧破一切諸結縛"是指摧破、破壞、完全破壞、捨棄、除去、滅盡、令不存在十結縛——這是"摧破一切諸結縛"。 "命終來時無恐懼"中，這位辟支佛在生命終盡時無驚慌、不戰慄、不害怕、不疑慮、無恐懼、無畏、無懼、不戰慄、不逃跑，已斷除怖畏恐懼，離身毛豎而住——這是"命終來時無恐懼，應如犀角獨行"。因此這位辟支佛說： "斷除貪瞋及愚癡，摧破一切諸結縛； 命終來時無恐懼，應如犀角獨行。";

161.

Bhajanti sevanti ca kāraṇatthā,nikkāraṇā dullabhā ajja mittā;

Attatthapaññā[attaṭṭhapaññā (ka.)]asucī manussā, eko care khaggavisāṇakappo.

Bhajantisevanti ca kāraṇatthāti attatthakāraṇā paratthakāraṇā ubhayatthakāraṇā diṭṭhadhammikatthakāraṇā samparāyikatthakāraṇā paramatthakāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevantīti – bhajanti sevanti ca kāraṇatthā.

Nikkāraṇādullabhā ajja mittāti dve mittā – agārikamitto ca anāgārikamitto ca…pe… ayaṃ agārikamitto…pe… ayaṃ anāgārikamitto. Nikkāraṇā dullabhā ajja mittāti ime dve mittā akāraṇā nikkāraṇā ahetū appaccayā dullabhā (dulladdhā sudulladdhā) [( ) natthi syā. potthake] ti – nikkāraṇā dullabhā ajja mittā.

Attatthapaññā asucī manussāti. Attatthapaññāti attano atthāya attano hetu attano paccayā attano kāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevanti ācaranti samācaranti payirupāsanti paripucchanti paripañhantīti – attatthapaññā. Asucī manussāti asucinā kāyakammena samannāgatāti asucī manussā, asucinā vacīkammena samannāgatāti asucī manussā, asucinā manokammena samannāgatāti asucī manussā, asucinā pāṇātipātena…pe… asucinā adinnādānena… asucinā kāmesumicchācārena… asucinā musāvādena… asuciyā pisuṇāya vācāya samannāgatā… asuciyā pharusāya vācāya samannāgatā… asucinā samphappalāpena samannāgatā… asuciyā abhijjhāya samannāgatā… asucinā byāpādena samannāgatāti asucī manussā, asuciyā micchādiṭṭhiyā samannāgatāti asucī manussā, asuciyā cetanāya samannāgatāti asucī manussā, asuciyā patthanāya samannāgatāti asucī manussā, asucinā paṇidhinā samannāgatāti asucī manussā, asucī hīnā nihīnā omakā lāmakā chatukkā parittāti – attatthapaññā asucī manussā.

Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko…pe… careti aṭṭha cariyāyo…pe… khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ…pe… eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –

『『Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attatthapaññā asucī manussā, eko care khaggavisāṇakappo』』ti.

Catuttho vaggo.

Khaggavisāṇasuttaniddeso niṭṭhito.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Soḷasānaṃ [soḷasannaṃ (syā. ka.)] panetesaṃ, brāhmaṇānaṃva sāsanaṃ;

Pārāyanānaṃ niddesā, tattakā ca bhavanti hi [vā (ka.)].

Khaggavisāṇasuttānaṃ, niddesāpi tatheva ca;

Niddesā duvidhā ñeyyā, paripuṇṇā sulakkhitāti.

161. "因利而來相親近，無因難得今日友； 為己智者不凈人，應如犀角獨行。" "因利而來相親近"中，因自利、因他利、因雙方利、因現世利、因來世利、因最上利而親近、完全親近、侍奉、親奉、完全侍奉、隨侍——這是"因利而來相親近"。 "無因難得今日友"中，有兩種友：在家友和出家友...這是在家友...這是出家友。"無因難得今日友"是指這兩種友無因、無緣、無因由、無緣由而難得（極難得、極為難得）——這是"無因難得今日友"。 "為己智者不凈人"中，"為己智者"是指為自己利益、為自己因、為自己緣、為自己理由而親近、完全親近、侍奉、親奉、完全侍奉、隨侍、修習、完全修習、親近、詢問、請教——這是"為己智者"。"不凈人"是指具足不凈身業故是不凈人，具足不凈語業故是不凈人，具足不凈意業故是不凈人，具足不凈殺生...不凈不與取...不凈邪淫...不凈妄語...具足不凈離間語...具足不凈粗惡語...具足不凈綺語...具足不凈貪慾...具足不凈瞋恚故是不凈人，具足不凈邪見故是不凈人，具足不凈思故是不凈人，具足不凈願望故是不凈人，具足不凈決意故是不凈人，不凈、低劣、下賤、卑微、差劣、微小——這是"為己智者不凈人"。 "應如犀角獨行"中，"獨"是指這位辟支佛以出家故為獨...行八種行...如犀牛角為獨一無二...應如犀角獨行。因此這位辟支佛說： "因利而來相親近，無因難得今日友； 為己智者不凈人，應如犀角獨行。" 第四品竟。 犀角經義釋竟。 阿耆多與彌勒，布難迦與彌多求； 陀多迦與優婆私婆，難陀以及醯摩迦。 都提耶與雙迦巴，賈都干尼賢智者； 跋陀羅布陀與優陀耶，以及婆羅門波沙羅。 摩伽羅阇具智慧，及大仙人賓祇耶。 這十六位婆羅門，教導之義釋如是； 波羅延經之義釋，總數亦復如是多。 犀角經之義釋，亦復如是。 義釋當知有兩種，圓滿善於標記者。

Cūḷaniddesapāḷi niṭṭhitā.

小義釋圓滿。 以上是對整部《小義釋》(Cūḷaniddesa)的完整翻譯。這部經文主要包括對《波羅延經》16個婆羅門的教導以及《犀角經》的詳細解釋。全文按照序次逐一註釋,解說了每一個重要詞句的含義,保持了嚴謹的解經傳統。