<title>Mahāniddesa</title> # north 義 釋 10.在崩解前經的說明 (5/11/2020初稿 ) # nikaya 10.**在崩解前經**的說明 ᅟᅟ其次，在崩解前經的說明將說： ᅟᅟ83.**怎樣的看見者怎樣的戒，被稱為「寂靜者」？ ᅟᅟᅟ喬答摩！請你為我講述那個，被詢問的最上人。** ᅟᅟ「怎樣的看見者怎樣的戒，被稱為『寂靜者』」：「『怎樣的看見者』，『具備什麼樣子的、什麼樣樹立的、什麼樣種類的、什麼樣對比的看見。』為怎樣的看見者。『怎樣的戒』，『具備什麼樣子的、什麼樣樹立的、什麼樣種類的、什麼樣對比的戒。』為怎樣的看見者怎樣的戒。『被稱為「寂靜者」』，『被稱、被說、被講述、被談說、被說明、被言說為寂靜者、寂止者、平靜下來者、冷卻者、止息者。』『怎樣的看見者』為詢問增上慧；『怎樣的戒』為詢問增上戒；『寂靜者』為詢問增上心。」為怎樣的看見者怎樣的戒，被稱為「寂靜者」？ ᅟᅟ「喬答摩！請你為我講述那個」：「『那個』，凡我詢問的；凡我乞求的；凡我請求的；凡使我明淨的。『喬答摩』，那位化人[^1]以姓稱呼佛、世尊。『請你講述』，請你講述、請你講解、請你教導、請你告知、請你建立、請你揭開、請你解析、請你闡明、請你說明。」為喬答摩！請你為我講述那個。 ᅟᅟ「被詢問的最上人」：「『被詢問的』，被質問的；被詢問的；被要求的；被請求的；使之被明淨的。『最上人』，第一的、最勝的、殊勝的、上首的、最上的、最頂尖的人。」為被詢問的最上人。 ᅟᅟ因為那樣，化人說： ᅟᅟ「怎樣的看見者怎樣的戒，被稱為『寂靜者』？ ᅟᅟᅟ喬答摩！請你為我講述那個，被詢問的最上人。」 ᅟᅟ84.**[像這樣世尊：]在崩解前離渴愛者，不依止前際者， ᅟᅟᅟ在中間無應該被計入者，他沒有重視的。** ᅟᅟ「在崩解前離渴愛者」：「在身體崩解前；在自體崩解前；在屍體被捨棄前；在命根斷絕前為已離渴愛的、已無渴愛的、已捨棄渴愛的、已排除渴愛的、已解脫渴愛的、已捨斷渴愛的、已斷念渴愛的、已離貪的、已無貪的、已捨棄貪的、已排除貪的、已解脫貪的、已捨斷貪的、已斷念貪的、不饑渴的、已冷卻的、已變清涼的、感受快樂的、以自己為梵已生者而住。 ᅟᅟ『世尊』，敬重的同義語。此外，『已破壞貪者』為世尊；『已破壞瞋者』為世尊；『已破壞癡者』為世尊；『已破壞慢者』為世尊；『已破壞見者』為世尊；『已破壞荊棘者』為世尊；『已破壞污染者』為世尊；『概分、分析、區別法寶者』為世尊；『有的結束者』為世尊；『身已修習、戒已修習、心已修習、慧已修習者』為世尊；或『世尊親近林野、荒林、邊地臥坐處：少聲音的、安靜的、離人之氛圍的、人獨住的、適合獨坐的』為世尊；或『世尊是衣服、施食、臥坐處、病人需物、醫藥必需品的有分者』為世尊；或『世尊是義味、法味、解脫味、增上戒、增上心、增上慧的有分者』為世尊；或『世尊是四種禪、四無量、四無色等至的有分者』為世尊；或『世尊是八解脫、八勝處、九次第住處等至的有分者』為世尊；或『世尊是十慧[十想?]之修習、十遍處等至、入出息念等至、不淨等至的有分者』為世尊；或『世尊是四念住、四正勤、四神足、五根、五力、七覺支、八支聖道的有分者』為世尊；或『世尊是十如來力、四無畏、四無礙解、六神通、六覺法的有分者』為世尊。『世尊』，這個名字非母親所給(所作)的；非父親所給的；非兄弟所給的；非姊妹所給的；非朋友所給的；非親族所給的；非沙門、婆羅門所給的；非天所給的，這是佛、世尊的究竟解脫：在菩提樹下連同一切知之智的獲得與作證的安立(假名)，即世尊。」為[像這樣世尊：]在崩解前離渴愛者。 ᅟᅟ「不依止前際者」：前際被稱為過去世，關於過去世的渴愛已被捨斷，見已被斷念，以渴愛已被捨斷的狀態，見已被斷念的狀態，這樣是不依止前際者。另外，「我過去世有這樣的色」在那裡不找尋歡喜\[[MN.132](MN132)]；我過去世有這樣的受……我過去世有這樣的想……我過去世有這樣的行……「我過去世有這樣的識」在那裡不找尋(引導)歡喜，這樣也是不依止前際者。另外，「我的眼過去時是像那樣的，色是像那樣的。」在那裡，識不被欲貪束縛；當識不被欲貪束縛時，則不歡喜它；當不歡喜它時，這樣也是不依止前際者。「我的耳過去時是像那樣的，聲音是像那樣的。」……（中略）「我的鼻過去時是像那樣的，氣味是像那樣的。」……「我的舌過去時是像那樣的，味道是像那樣的。」……「我的身過去時是像那樣的，所觸是像那樣的。」……「我的意過去時是像那樣的，法是像那樣的。」在那裡，識不被欲貪束縛；當識不被欲貪束縛時，則不歡喜它；當不歡喜它時\[[MN.133](MN133)]，這樣也是不依止前際者。或者，凡以前與婦女一起戲笑、說話、嬉戲的，他不樂味它、不欲求它，[[note8#879|且不因它而來到幸福]]\[[AN7.50](AN1306)]，這樣也是不依止前際者。 ᅟᅟ「在中間無應該被計入者」：「中間被稱為現在時，關於現在時的渴愛已被捨斷，見已被斷念，以渴愛已被捨斷的狀態，見已被斷念的狀態，不應該被計入為『染者』，不應該被計入為『惡心者』，不應該被計入為『愚昧者』，不應該被計入為『被繫縛者』，不應該被計入為『執取者』，不應該被計入為『來到散亂者』，不應該被計入為『來到不合意者』，不應該被計入為『來到剛毅者』，那些行作(造作)已被捨斷，當諸行作(造作)已被捨斷時，不應該被計入諸趣：為『墮地獄者』，或『墮畜生界者』，或『墮餓鬼界者』，或『人』，或『天』，或『有色者』，或『無色者』，或『有想者』，或『無想者』，或『既非有想者也非無想者』，他沒有因、沒有緣、沒有因素以那個會走到稱呼。」為在中間無應該被計入者。 ᅟᅟ「他沒有重視的」：「他的」，阿羅漢的；諸漏已滅盡者的。「被重視的」，有二種重視：[因]渴愛的重視與[因]見的重視……（中略）這是渴愛重視的……（中略）這是見重視的。他渴愛的重視已被捨斷、見的重視已被斷念，以渴愛的重視之已被捨斷的狀態、見的重視之已被斷念的狀態，他不置(作)渴愛或見在前面後而行，渴愛不為旗、渴愛不為幢、渴愛不為增上，見不為旗、見不為幢、見不為增上，不被渴愛或見跟隨而行，這樣是他沒有重視的。另外，「我未來世會有這樣的色」在那裡不找尋歡喜；會有這樣的受……會有這樣的想……會有這樣的行……「我未來世會有這樣的識」在那裡不找尋(引導)歡喜，這樣也是他沒有重視的。另外，「我的眼未來時是像那樣的，色是像那樣的。」對未得到的得到心不寄望，緣於心的無寄望，則不歡喜它；當不歡喜它時，這樣也是他沒有重視的。「我的耳未來時是像那樣的，聲音是像那樣的。」……「我的鼻未來時是像那樣的，氣味是像那樣的。」……「我的舌未來時是像那樣的，味道是像那樣的。」……「我的身未來時是像那樣的，所觸是像那樣的。」……「我的意未來時是像那樣的，法是像那樣的。」對未得到的得到心不寄望，緣於心的無寄望，則不歡喜它；當不歡喜它時，這樣也是他沒有重視的。另外，「我將以這個戒，或禁戒，或苦行，或梵行成為天神，或某位天神。\[[MN.16](MN016)]」對未得到的得到心不寄望，緣於心的無寄望，則不歡喜它；當不歡喜它時，這樣也是他沒有重視的。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「[像這樣世尊：]在崩解前離渴愛者，不依止前際者， ᅟᅟᅟ在中間無應該被計入者，他沒有重視的。」 ᅟᅟ85.**不易憤怒者、不害怕者，不炫耀者、不後悔者， ᅟᅟᅟ深思說話者、不掉舉者，他確實是言語抑制的牟尼。** ᅟᅟ「不易憤怒者、不害怕者」：「凡被稱為『不易憤怒者』，但就只那些憤怒能被說。以十種行相憤怒被生起：『他已對我行不利。\[[AN9.29](AN1482)]』憤怒被生起；『他對我行不利。』憤怒被生起；『他將對我行不利。』憤怒被生起；『他已對我所愛的、合意的行不利……行不利……將行不利。』憤怒被生起；『他已對我所不愛的、不合意的行有利(有利益)……行有利……將行有利。』憤怒被生起；又或在無道理處憤怒被生起。凡像這樣心的瞋害、敵意、嫌惡、敵對、瞋怒、憤怒、激怒、瞋恚、瞋怒、邪惡，心的瞋害、瞋意、忿怒、發怒、已發怒的狀態、瞋恚、生氣、生氣的狀態、瞋害、激怒、激怒的狀態、反對、敵意、殘暴的憤怒、暴怒、心的不悅意，這被稱為憤怒。 ᅟᅟ此外，憤怒的極度與少量狀態應該被感知：有時憤怒只是心混濁所作的程度，但未及撇嘴皺眉[^2]那樣的程度；有時憤怒只是撇嘴皺眉的程度，但未及咬牙那樣的程度；有時憤怒只是咬牙的程度，但未及粗惡語出聲那樣的程度；有時憤怒只是粗惡語出聲的程度，但未及四面八方環顧(隨觀察)[刀杖]的程度；有時憤怒只是四面八方環顧的程度，但未及刀杖之拿取的程度；有時憤怒只是刀杖之拿取的程度，但未及刀杖之拔出的程度；有時憤怒只是刀杖之拔出的程度，但未及刀杖之擊打的程度；有時憤怒只是刀杖之擊打的程度，但未及切斷打斷所作的程度；有時憤怒只是切斷打斷所作的程度，但未及破裂遍破裂的程度；有時憤怒只是破裂遍破裂的程度，但未及每個肢體拉開的程度；有時憤怒只是每個肢體拉開的程度，但未及奪命的程度；有時憤怒只是奪命的程度，但未及捨棄遍捨棄已住立的程度。當憤怒者殺害他人後殺害自己，這個情形是憤怒更進一步到達增盛的、更進一步到達增長的。『凡他的那個憤怒被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不易憤怒者。以他的憤怒已捨斷狀態為不易憤怒者；以對憤怒事已遍知狀態為不易憤怒者；以對憤怒因已斷絕狀態為不易憤怒者。』為不易憤怒者。 ᅟᅟ『不害怕者』，這裡，一類人是害怕者、有恐懼者、有恐怖者，他顫抖、{不?}恐懼、恐怖、害怕、來到畏懼：『我沒得到家，或我沒得到團體(眾)，或我沒得到住所，或我沒得到利得，或我沒得到名聲，或我沒得到稱讚，或我沒得到樂，或我沒得到衣服，或我沒得到團食，或我沒得到床座，或我沒得到病人需要物、醫藥必需品，或我沒得到看護，或我是不被知道者。』他顫抖、恐懼、恐怖、害怕、來到畏懼。 ᅟᅟ這裡，比丘是不害怕者、無恐懼者、無恐怖者，他不顫抖、不恐懼、不恐怖、不害怕、不來到畏懼：『我沒得到家，或我沒得到團體(眾)，或我沒得到住所，或我沒得到利得，或我沒得到名聲，或我沒得到稱讚，或我沒得到樂，或我沒得到衣服，或我沒得到團食，或我沒得到床座，或我沒得到病人需要物、醫藥必需品，或我沒得到看護，或我是不被知道者。』他不顫抖、不恐懼、不恐怖、不害怕、不來到畏懼。」為不易憤怒者、不害怕者。 ᅟᅟ「不炫耀者、不後悔者」：「『這裡，某一類人是自誇者、炫耀者，他自誇、炫耀：我是「戒具足者」，或「禁制具足者」，或「戒與禁制具足者」，或「以出生，或以姓氏，或以良家子，或以容色美如蓮花，或以財產，或以研究(習得)，或以業處，或以工巧處，或以明處(學術)，或以所聞，或以辯才，或以某事，或從貴家族出家者」，或「從大家族家出家者」，或「從大財富家出家者」，或「從富有財富家族出家者」，或「同在家、出家的皆為知名者、有名聲者」，或「在衣服、施食、臥坐處、病人需物、醫藥必需品上的利得者」，或「經師」，或「律師(持律者)」，或「說法者」，或「住林野者」，或「常乞食者」，或「穿糞掃衣者」，或「但三衣者」，或「次第乞食者」，或「食後不受食者」，或「常坐不臥者」，或「隨處住者」，或「初禪的得到者」，或「第二禪的得到者」，或「第三禪的得到者」，或「第四禪的得到者……虛空無邊處等至……識無邊處等至……無所有處等至……或非想非非想處等至的得到者」，他自誇、炫耀。像這樣他不自誇、不炫耀。已從自誇、炫耀分離、已戒絕、已戒除、已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。』為不炫耀者。 ᅟᅟ『不後悔者』，『後悔』，手的不行為(惡作不安)為後悔，腳的不行為也為後悔，手腳的不行為也為後悔，不適當的被想(考慮)為適當的，適當的被想為不適當的，不適時的被想為適時的，適時的被想為不適時的，無罪過的被想為罪過的，罪過的被想為無罪過的，凡像這樣的後悔、後悔的路徑、已後悔的狀態、心的後悔、意的混亂，這被稱為後悔。 ᅟᅟ此外，以二個因素生起不安、心的後悔、意的混亂：被作的事與沒被作的事。怎樣是被作的事與沒被作的事生起不安、心的後悔、意的混亂？『身惡行被我做了，身善行沒被我做。』他生起不安、心的後悔、意的混亂；『語惡行被我做了，語善行沒被我做……意惡行被我做了，意善行沒被我做。』他生起不安、心的後悔、意的混亂；『殺生被我做了，殺生的戒絕沒被我做。』他生起不安、心的後悔、意的混亂；『未被給與的拿取被我做了，未被給與的拿取的戒絕沒被我做。』他生起不安、心的後悔、意的混亂；『邪淫被我做了，邪淫的戒絕沒被我做。』他生起不安、心的後悔、意的混亂；『妄語被我做了，妄語的戒絕沒被我做。』……『離間語被我做了，離間語的戒絕沒被我做。』……『粗惡語被我做了，粗惡語的戒絕沒被我做。』……『雜穢語被我做了，雜穢語的戒絕沒被我做。』……『貪婪被我做了，不貪婪沒被我做。』……『惡意被我做了，無惡意沒被我做。』……『邪見被我做了，正見沒被我做。』他生起不安、心的後悔、意的混亂，這樣是被作的事與沒被作的事生起不安、心的後悔、意的混亂。 ᅟᅟ或者，『我在戒上不是完全的實行者。』他生起不安、心的後悔、意的混亂；『我不是在諸根上守護門者。』……『我不是在飲食上知適量者。』……『我不是專修清醒者。』……『我不具備念與正知。』……『四念住未被我修習。』……『四正勤未被我修習。』……『四神足未被我修習。』……『五根未被我修習。』……『五力未被我修習。』……『七覺支未被我修習。』……『八支聖道未被我修習。』……『苦未被我遍知。』……『集未被我捨斷。』……『道未被我修習。』……『滅未被我作證。』他生起不安、心的後悔、意的混亂。凡他的這個後悔已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不後悔者。」為不炫耀者、不後悔者。 ᅟᅟ「深思說話者、不掉舉者」：「『考量後被稱為慧，那是慧、知解……（中略）無癡、擇法、正見。當講述許多時；當談說許多時；當說明許多時；當言說許多時，他考量後、探索再探索後說話，他不說被惡講述的、被惡談的、被惡講的，被惡言說的、被惡講說的話。』為深思說話者。『不掉舉者』，在那裡，什麼是掉舉？凡心的掉舉、不寂靜；心的散亂；心的混亂，這被稱為掉舉。凡他的這個掉舉已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不掉舉者。」為深思說話者、不掉舉者。 ᅟᅟ「他確實是言語抑制的牟尼」：「這裡，比丘捨斷妄語後，他是離妄語者、真實語者、真實者、可靠者、能信賴者、對世間無詐欺者。捨斷離間語後，是離離間語者：從這裡聽聞後，不是為了這些的分裂在那裡說者，或從那裡聽聞後，不是為了那些的分裂在這裡說者，像這樣，是分裂的調解者，或和睦的隨給與者、樂於和合者、愛好和合者、喜歡和合者、作和合言語之說者。捨斷粗惡語後，是離粗惡語者：凡那個柔和的、悅耳的、可愛的、動心的、優雅的、眾人合意的、眾人可意的言語，是像這樣言語之說者。捨斷雜穢語後，是離雜穢語者：適當時機之說者、事實之說者、有益之說者、如法之說者、如律之說者、有價值(有貯藏)的言語之說者：在適當時機的、有理由的、有節制的、伴隨利益的\[[AN4.198](AN0780)]。他具備四種語善行，說四種無過失的話。應該已從三十二種畜生論分離、已戒絕、已戒除、已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。 ᅟᅟ他說十種談論之事，即：說少欲論、說知足論……獨居論……不交際論……活力激發論……戒論……定論……慧論……解脫論……解脫智見論……念住論……正勤論……神足論……根論……力論……覺支論……道論……果論、說涅槃論。『言語已自制的』為謹慎的、遍謹慎的、守護的、保護的、守衛的、寂滅的。『牟尼』，[[note1#125|牟那]]被稱為智，那是慧、知解……（中略）無癡、擇法、正見……（中略）超越染著網後他是牟尼。」為他確實是言語抑制的牟尼。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「不易憤怒者、不害怕者，不炫耀者、不後悔者， ᅟᅟᅟ深思說話者、不掉舉者，他確實是言語抑制的牟尼。」 ᅟᅟ86.**於未來無縛著者，不悲嘆過去， ᅟᅟᅟ在觸上看見遠離者，且在諸見上不被引導。** ᅟᅟ「於未來無縛著者」：執著被稱為渴愛，那是貪、貪欲(完全貪)……（中略）貪婪、貪不善根。凡他的這個執著、渴愛被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，這樣是於未來無縛著者。另外，「我未來世會有這樣的色」在那裡不找尋(引導)歡喜；會有這樣的受……會有這樣的想……會有這樣的行……「我未來世會有這樣的識」在那裡不找尋歡喜，這樣也是於未來無縛著者。另外，「我的眼未來時是像那樣的，色是像那樣的。」對未得到的得到心不寄望，緣於心的無寄望，則不歡喜它；當不歡喜它時，這樣也是於未來無縛著者。「我的耳未來時是像那樣的，聲音是像那樣的。」……（中略）「我的意未來時是像那樣的，法是像那樣的。」對未得到的得到心不寄望，緣於心的無寄望，則不歡喜它；當不歡喜它時，這樣也是於未來無縛著者。另外，「我將以這個戒，或禁戒，或苦行，或梵行成為天神，或某位天神。」對未得到的得到心不寄望，緣於心的無寄望，則不歡喜它；當不歡喜它時，這樣也是於未來無縛著者。 ᅟᅟ「不悲嘆過去」：「他不悲傷已變易的事，或不悲傷在變易中的事：『我的眼已變易。』他不悲傷；我的耳……我的鼻……我的舌……我的身……我的色……我的聲音……我的氣味……我的味道……我的所觸……我的家……我的團體(眾)……我的住所……我的利得……我的名聲……我的稱讚……我的樂……我的衣服……我的施食……我的床座……我的病人需要物、醫藥必需品……我的母親……我的父親……我的兄弟……我的姊妹……我的兒子……我的女兒……我的朋友……我的同事……我的親族……『我的有血緣者已變易。』他不憂愁、不疲累、不悲泣、不搥胸地號哭，不來到迷亂。」為不悲嘆過去。 ᅟᅟ「在觸上看見遠離者」：眼觸、耳觸、鼻觸、舌觸、身觸、意觸、名稱觸、有對觸\[[DN.15](DN15)]、應該感受樂的觸、應該感受苦的觸、應該感受不苦不樂的觸、善的觸、不善的觸、無記觸、欲界觸、色界觸、無色界觸、空觸、無相觸、無願觸、世間的觸、出世間的觸、過去觸、未來觸、現在觸，凡像這樣的觸、接觸、完全接觸、完全接觸的狀態，這被稱為觸。 ᅟᅟ「在觸上看見遠離者」：「以我，或以我所，或以常，或以恆久，或以常恆，或以不變易法他看見眼觸為遠離的……他看見耳觸為遠離的……他看見鼻觸為遠離的……他看見舌觸為遠離的……他看見身觸為遠離的……他看見意觸為遠離的……他看見名稱觸為遠離的……他看見有對觸為遠離的……應該感受樂的觸……應該感受苦的觸……應該感受不苦不樂的觸……善的觸……不善的觸……無記觸……欲界觸……色界觸……無色界觸……以我，或以我所，或以常，或以恆久，或以常恆，或以不變易法他看見世間的觸為遠離的。 ᅟᅟ又或他看見過去觸被未來與現在觸遠離；他看見未來觸被過去與現在觸遠離；他看見現在觸被過去與未來觸遠離，又或凡那些聖、無漏、出世間、空關聯的觸，那些觸以貪他看見遠離的；以瞋、以癡、以憤怒、以怨恨、以藏惡、以專橫、以嫉妒、以慳吝、以偽詐、以狡猾、以頑固、以激情、以慢、以極慢、以憍慢、以放逸、以一切污染、以一切惡行、以一切惱患、以一切焦熱、以一切熱惱、以一切不善造作他看見遠離的。」為在觸上看見遠離者。 ᅟᅟ「且在諸見上不被引導」：「他的六十二惡見已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒，他不被見載走、帶走、運載、搬運，也不退回、不回到那個惡見為核心。」為且在諸見上不被引導。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「於未來無縛著者，不悲嘆過去， ᅟᅟᅟ在觸上看見遠離者，且在諸見上不被引導。」 ᅟᅟ87.**已退出者、非詭計者，不熱望者、不慳吝者， ᅟᅟᅟ不傲慢者、不嫌惡者，以及在離間語上不熱衷者。** ᅟᅟ「已退出者、非詭計者」：「『已退出者』，『貪的已捨斷狀態為已退出者；瞋的已捨斷狀態為已退出者；癡的已捨斷狀態為已退出者；憤怒的……怨恨的……藏惡的……專橫的……嫉妒的……慳吝的……（中略）一切不善造作的已捨斷狀態為已退出者。這被世尊說：「比丘們！而怎樣比丘是已退出者？比丘們！這裡，比丘的我是之慢已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，比丘們！這樣，比丘是已退出者。\[[AN4.38](AN0620)]」』為已退出者。 ᅟᅟ『非詭計者』，有三種詭計事：資具受用計的詭計事、舉止行為計的詭計事、周邊語計的詭計事。 ᅟᅟ什麼是資具受用計的詭計事？這裡，[[note1#103|屋主]]們以衣服、[[note1#196|施食]]、臥坐處、病人需物、醫藥必需品邀請比丘，他是惡欲求者、有欲求本性者、希求者，對衣服、施食、臥坐處、病人需物、醫藥必需品期望更多而拒絕衣服、拒絕施食、拒絕住處、拒絕病人需要物、醫藥必需品，他這麼說：『以高價值的衣服對沙門有什麼！凡沙門應該穿上從塚間或垃圾堆或店門前挑選破布後作大衣，這是適當的。以高價值的施食對沙門有什麼！凡沙門應該以拾落穗而行的一點點團食維生，這是適當的。以高價值的住處對沙門有什麼！凡沙門應該是住樹下者或住塚間者或住露地者，這是適當的。以高價值的病人需要物、醫藥必需品對沙門有什麼！凡沙門應該以牛尿發酵的藥或碎呵利勒作藥，這是適當的。』執取那個後，他穿粗的衣服；受用粗的施食；住粗的住處；用粗的病人需要物、醫藥必需品。屋主們這麼知道他：『這位沙門是少欲者、知足者、獨住者、離群眾者、活力已發動者、說頭陀者。』他們更多更多地以衣服、施食、臥坐處、病人需物、醫藥必需品邀請。他這麼說：『三個的現前狀態有信善男子產生許多福德：信的現前狀態有信善男子產生許多福德、施物的現前狀態有信善男子產生許多福德、值得供養者的現前狀態有信善男子產生許多福德。你們就是這位有信者，且施物存在(被發現)，而我是接受者，如果我不接受，這樣你們將成為福德的局外者，這個對我沒有需要，但就為了憐愍你們，我接受。』執取那個後，他接受許多衣服，也接受許多施食[，也接受許多住處]，也接受許多病人需要物、醫藥必需品。凡像這樣皺眉者的皺眉；詭計者的詭計路徑、詭計的狀態，這是資具受用計的詭計事。 ᅟᅟ什麼是舉止行為計的詭計事？這裡，某一類惡欲求者、有欲求本性者、欲求尊敬者[心想]：『這樣，人們將會尊敬我。』他安置行走、安置站立、安置坐下、安置躺臥，為了願求而行走、為了願求而站立、為了願求而坐下、為了願求而躺臥，如入定者而行走、如入定者而站立、如入定者而坐下、如入定者而躺臥，成為可看見的如禪者[^3]。凡像這樣舉止行為的安置、加強安置、完全安置；皺眉者的皺眉；詭計者的詭計路徑、詭計的狀態，這是舉止行為計的詭計事。 ᅟᅟ什麼是周邊語計的詭計事？這裡，某類惡欲求者、有欲求本性者、欲求尊敬者[心想]：『這樣，人們將會尊敬我。』他依據聖法說話，他說：『凡像這樣穿衣者他是大影響力的沙門。』他說：『凡像這樣持鉢者……持銅碗……持濾水罐……持濾水囊……持鑰匙……穿鞋……繫腰帶……繫帶……他是大影響力的沙門。』他說：『凡他的[[note1#108|和尚]]像這樣者他是大影響力的沙門。』他說：『凡他的[[note1#100|老師]]像這樣者……等同和尚者像這樣……等同老師者……朋友……熟人……親近者……同伴……他是大影響力的沙門。』他說：『凡住在像這樣住處者他是大影響力的沙門。』他說：『凡住在像這樣半屋頂的屋子者……住在高樓……住在平屋……住在洞窟……住在洞穴……住在小屋(孤邸)……住在重閣……住在瞭望台……住在圓形屋……住在棚屋……住在講堂……住在帳棚……住在樹下……他是大影響力的沙門。』 ᅟᅟ或者，不斷皺臉者；不斷皺眉者；不斷詭計者；不斷嘮叨者；因嘴而被尊敬者，他說像那樣甚深的、秘密的、微妙的、隱密的、出世間的、[[note6#637|空關聯的]]談論：『這位沙門得到這像這樣寂靜的住處[[note1#129|等至]]。』凡像這樣皺眉者的皺眉；詭計者的詭計路徑、詭計的狀態，這是周邊語計的詭計事。凡他的這三種詭計事：資具受用計的詭計事、舉止行為計的詭計事、周邊語計的詭計事已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為非詭計者。」為已退出者、非詭計者。 ᅟᅟ「不熱望者、不慳吝者」：「『熱望被稱為渴愛，那是貪、貪欲……（中略）貪婪、貪不善根。凡他的這個熱望、渴愛已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不熱望者，諸色他不熱望……諸聲音……諸氣味……諸味道……諸所觸[……諸法]……家……團體(眾)……住所……利得……名聲……稱讚……樂……衣服……施食……住處……病人需要物、醫藥必需品……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……所聞……所覺……能被識知的諸法他不熱望、不想要、不接受、不祈望、不欲求。』為不熱望者。『不慳吝者』，有五種慳吝：[對]住處的慳吝、家的慳吝、利得的慳吝、稱讚的慳吝、法的慳吝，凡像這樣的慳吝、慳吝樣子、慳吝狀態、慳貪、吝嗇、小氣、心緊握狀態，這被稱為慳吝。此外，蘊慳吝也是慳吝；界慳吝也是慳吝；處慳吝也是慳吝之執見，這被稱為慳吝。凡他的這個慳吝已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不慳吝者。」為不熱望者、不慳吝者。 ᅟᅟ「不傲慢者、不嫌惡者」：「『傲慢』，有三種傲慢：身體的傲慢、言語的傲慢、心的傲慢。什麼是身體的傲慢？這裡，某一類人來到僧團中展現身體的傲慢，來到團體中也展現身體的傲慢，在食堂中也展現身體的傲慢，在浴室中也展現身體的傲慢，在浴場中也展現身體的傲慢，當進入俗家內時也展現身體的傲慢，已進入俗家內時也展現身體的傲慢。 ᅟᅟ怎樣是來到僧團中展現身體的傲慢？這裡，某一類人來到僧團中是不作尊敬者，當碰觸長老比丘們時他站立，當碰觸時他坐下，在[長老比丘們]前面站立，在前面坐下，在高座位上坐下，裹覆著頭坐下，他站著說話，揮舞手臂說話，這樣是來到僧團中展現身體的傲慢。 ᅟᅟ怎樣是來到團體中展現身體的傲慢？這裡，某一類人來到團體中是不作尊敬者，對沒穿鞋經行的長老比丘們他穿鞋經行，對在低處經行者他在高處經行，對在土地處經行者他在經行處經行，當碰觸時他站立，當碰觸時他坐下，在前面站立，在前面坐下，在高座位上坐下，裹覆著頭坐下，他站著說話，揮舞手臂說話，這樣是來到團體中展現身體的傲慢。 ᅟᅟ怎樣是在食堂中展現身體的傲慢？這裡，某一類人在食堂中是不作尊敬者，他侵入長老比丘們後坐下，以座位擋住新比丘們，當碰觸時他站立，當碰觸時他坐下，在前面站立，在前面坐下，在高座位上坐下，裹覆著頭坐下，他站著說話，揮舞手臂說話，這樣是在食堂中展現身體的傲慢。 ᅟᅟ怎樣是在浴室中展現身體的傲慢？這裡，某一類人在浴室中是不作尊敬者，當碰觸長老比丘們時他站立，當碰觸時他坐下，在前面站立，在前面坐下，在高座位上坐下，沒詢問後放入薪木，沒被請求而關門，揮舞手臂說話，這樣是在浴室中展現身體的傲慢。 ᅟᅟ怎樣是在浴場中展現身體的傲慢？這裡，某一類人在浴場中是不作尊敬者，當碰觸長老比丘們時他跳入，在前面跳入，當碰觸時他沐浴，在前面沐浴，在上方沐浴，當碰觸時他從水中出來，在前面從水中出來，在上方從水中出來，這樣是在浴場中展現身體的傲慢。 ᅟᅟ怎樣是當進入俗家內時展現身體的傲慢？這裡，某一類人當進入俗家內時是不作尊敬者，當碰觸長老比丘們時他行走，在前面行走，脫離正道後一再從長老比丘們的前面[超越]行走，這樣是當進入俗家內時展現身體的傲慢。 ᅟᅟ怎樣是已進入俗家內時展現身體的傲慢？這裡，某一類人已進入俗家內時，當『大德！請你不[要]進入』被說時他進入，當『大德！請你不[要]站立』被說時他站立，當『大德！請你不[要]坐下』被說時他坐下，沒空間他也進入，沒空間他也站立，沒空間他也坐下，凡俗家的內室、被隱藏的、隱密的：俗家婦女、俗家女子、俗家媳婦、俗家女童坐下處，在那裡他也粗暴地進入，男童的頭他也觸摸，這樣是已進入俗家內時展現身體的傲慢。這是展現身體的傲慢。 ᅟᅟ什麼是展現言語的傲慢？這裡，某一類人來到僧團中展現言語的傲慢，來到團體中也展現言語的傲慢，已進入俗家內時也展現言語的傲慢。 ᅟᅟ怎樣是來到僧團中展現言語的傲慢？這裡，某一類人來到僧團中是不作尊敬者，沒詢問長老比丘們後，或沒被請求而對入僧園的比丘們說法、回答問題、誦說波羅提木叉，他站著說話，揮舞手臂說話，這樣是來到僧團中展現言語的傲慢。 ᅟᅟ怎樣是來到團體中展現言語的傲慢？這裡，某一類人來到團體中是不作尊敬者，沒詢問長老比丘們後，或沒被請求而對入僧園的比丘們說法、回答問題，他站著說話，揮舞手臂說話，對入僧園的比丘尼們、優婆塞們、優婆夷們說法、回答問題，他站著說話，揮舞手臂說話，這樣是來到團體中展現言語的傲慢。 ᅟᅟ怎樣是已進入俗家內時展現言語的傲慢？這裡，某一類人已進入俗家內時對婦女或女童這麼說：『名叫這樣的、姓叫這樣的有什麼：有乳粥、有食物、有硬食嗎？我們將喝什麼？我們將吃什麼？我們將嚼什麼？或者有什麼：你們將施與我什麼？』他嘟噥，凡像這樣的言語、無益的話、嘟噥、冗言、多話、冗言的狀態者，這樣是已進入俗家內時展現言語的傲慢。這是言語的傲慢。 ᅟᅟ什麼是心的傲慢？這裡，某一類非從貴族家出家的有慢者以心置(視)自己與貴族家出家者一起等同的，非從大家族家出家的有慢者以心置(視)自己與大家族家出家者一起等同的，非從大財富家出家的有慢者以心置(視)自己與大財富家出家者一起等同的，非從富有財富家出家的有慢者……非經師的有慢者以心置(視)自己與經師一起等同的，非持律的有慢者……非說法的有慢者……非住林野的有慢者……非常乞食的有慢者……非穿糞掃衣的有慢者……非但三衣的有慢者……非次第乞食的有慢者……非食後不受食的有慢者……非常坐[不臥]的有慢者……非隨處住的有慢者……非得到初禪的有慢者以心置(視)自己與得到初禪者一起等同的……（中略）非得到非想非非想處等至的有慢者以心置(視)自己與得到非想非非想處等至者一起等同的，這是心的傲慢。『凡他的這三種傲慢被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不傲慢者。』為不傲慢者。 ᅟᅟ『不嫌惡者』，有嫌惡的人，有不嫌惡者。什麼是嫌惡的人？這裡，某一類人是[[note7#708|破戒者]]、[[note6#601|惡法者]]、[[note6#602|不淨的可疑行為者]]、[[note4#426|隱密行為者]]、非沙門自稱沙門者、非[[note3#381|梵行]]者自稱梵行者、內部腐爛的流漏者、壞性格者\[[AN7.72](AN1328)]，這被稱為嫌惡的人。或者，他是易憤怒者、被憤怒征服者，當被稍微說一下時，他生氣、發怒、瞋害、反抗，顯露憤怒、瞋恚、不滿\[[AN3.25](AN0448)]，這被稱為嫌惡的人。或者，他是易憤怒者、懷怨恨者，是[[note9#999|藏惡]]者、專橫者，是嫉妒者、慳吝者，是狡猾者、偽詐者，是剛愎者、極慢者，是惡欲求者、邪見者，是執取己見者、固執者、難棄捨者\[[AN6.36](AN1167)]，這被稱為嫌惡的人。 ᅟᅟ什麼是不嫌惡的人？這裡，比丘是持戒者，住於被[[note2#289|波羅提木叉]]的[[note2#217|自制]]自制，[[note4#418|具足正行行境]]，在諸微罪中看見可怕的，[[note3#382|在諸學處上受持後學習]]\[[AN2.37](AN0265)]，這被稱為不嫌惡的人。或者，他是不易憤怒者、常無惱者，當被多說時，不變不高興、不發怒、不瞋害、不反抗，不顯出憤恨與瞋恚及不滿\[[MN.135](MN135)]，這被稱為不嫌惡的人。或者，他是不易憤怒者、不懷怨恨者，是不藏惡者、不專橫者，是不嫉妒者、不慳吝者，是不狡猾者、不偽詐者，是不剛愎者、不極慢者，是不惡欲求者、非邪見者，是不執取己見者、不固執者、容易棄捨者，這被稱為不嫌惡的人。一切無知凡夫是嫌惡者，善凡夫，包括八種聖人是不嫌惡者。」為不傲慢者、不嫌惡者。 ᅟᅟ「以及在離間語上不熱衷者」：「『離間語」，這裡，某一類人是離間語者，他從這裡聽聞後，為了對這些人離間而在那裡說，或者，他從那裡聽聞後，為了對那些人離間而在這裡說，像這樣，他是和合的破壞者、分裂的散播者、樂於不和合者、愛好不和合者、喜歡不和合者、作不和合之言說者，這被稱為離間語者。 ᅟᅟ此外，以二種原因產生離間語：以欲求成為可愛的，或以分裂的欲求。怎樣是以欲求成為可愛的產生離間語？『對這位，我將成為可愛的，我將成為合意的，我將成為親密的，我將成為密友，我將成為親切的。』這樣是以欲求成為可愛的產生離間語。怎樣是以分裂的欲求產生離間語？『這些怎樣會成為種種，會成為分離，會成為分裂，會成為二種，會成為矛盾，會成為二派，令破裂，不令會合，令住於苦、不安樂。』這樣是以分裂的欲求產生離間語。凡他的這個離間語被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他在離間語上是不熱衷者、不上軛者、不強上軛者[、不完全上軛者、不朝向上軛者]、不完全朝向上軛者。」為以及在離間語上不熱衷者。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「已退出者、非詭計者，不熱望者、不慳吝者， ᅟᅟᅟ不傲慢者、不嫌惡者，以及在離間語上不熱衷者。」 ᅟᅟ88.**在諸愉快的上無流漏者，以及在極慢上不熱衷者， ᅟᅟᅟ柔軟者與有辯才者，非信者、非離染。** ᅟᅟ「在諸愉快的上無流漏者」：「令人滿意的被稱為五種欲。以什麼理由令人滿意的被稱為五種欲？以大多數天-人們想要、接受、祈望、熱望、欲求五種欲，以那個理由令人滿意的被稱為五種欲。凡他的這個愉快的渴愛未捨斷者，其由於眼之色的渴愛流出、產生(泰國版)、流動、轉起；由於耳之聲音的渴愛……由於鼻之氣味的渴愛……由於舌之味道的渴愛……由於身之所觸的渴愛……由於意之法的渴愛流出、產生、流動、轉起。凡他的這個愉快的渴愛被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，其由於眼之色的渴愛不流出、不產生、不流動、不轉起；由於耳之聲音的渴愛……（中略）由於意之法的渴愛不流出、不產生、不流動、不轉起。」為在諸愉快的上無流漏者。 ᅟᅟ「以及在極慢上不熱衷者」：「什麼是極慢？這裡，某一類人或以出生，或以姓氏……（中略）或以某事輕蔑他人，凡像這樣心的慢、認為、認為的情況、貢高、高慢、旗幟、高揚、心的虛榮者，這被稱為極慢。凡他的這個極慢被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他在極慢上是不熱衷者、不上軛者、不強上軛者[、不完全上軛者、不朝向上軛者]、不完全朝向上軛者。」為以及在極慢上不熱衷者。 ᅟᅟ「柔軟者與有辯才者」：「『柔軟者』，『具備柔軟的身業』為柔軟者，柔軟的語業……『具備柔軟的意業』為柔軟的，『具備柔軟的諸念住』為柔軟者，柔軟的諸正勤……柔軟的諸神足……柔軟的諸根……柔軟的諸力……『具備柔軟的諸覺支』為柔軟者，『具備柔軟的八支聖道』為柔軟者。 ᅟᅟ『與有辯才者』，有三種有辯才者：學得的辯才者、遍問的辯才者、證得的辯才者。什麼是學得的辯才者？這裡，某一類人本來是學得者：修多羅、祇夜、記說、伽陀、優陀那、如是語、本生、未曾有法、[[note7#740|毘富羅]]，依止他的學得後被答辯，這是學得的辯才者。什麼是遍問的辯才者？這裡，某一類人在自己的利益、正理的利益、特相、理由、可能與不可能(處非處)上是遍問者，依止他的那個遍問後被答辯，這是遍問的辯才者。什麼是證得的辯才者？這裡，某一類人是四念住、四正勤、四神足、五根、五力、七覺支、八支聖道、四沙門果、四辯才、六神通的證得者，對他是已知道理者、已知法者、已知詞者，在已知道理上道理被答辯，在已知法上法被答辯，在已知詞上詞被答辯，關於這三種智是辯才無礙解智，具有、完全具有、到達、完全到達、具足、完全具足、具備這辯才無礙解智，他被稱為有辯才者。沒有學得、沒有遍問、沒有證得，他將答辯什麼？」為柔軟者與有辯才者。 ᅟᅟ「非信者、非離染」：「不信者」，被自己親自證知、自我現證的法對任何其他沙門，或婆羅門，或天，或人，或梵天不相信：「一切行是無常的」被自己證知……（中略）「一切行是苦的」……「一切法是無我」……「以無明為緣有諸行(而諸行存在)」……（中略）「以生為緣有老死」……「以無明滅有行滅(而行滅存在)」……（中略）「以生滅有老死滅」……「這是苦」……（中略）「這是導向苦滅道跡」……「這些是[[note1#188|漏]]」……（中略）「這是導向漏滅道跡」……「這些法應該被證知」……（中略）「這些法應該被作證」被自己證知……（中略）六觸處的集起、滅沒、樂味、過患、出離……五取蘊的集起……（中略）四大的集起、滅沒、樂味、過患、出離被自己證知……（中略）「凡任何集法那個全部是滅法」被自己證知、自我現證的法自己對任何其他沙門，或婆羅門，或天，或人，或梵天不相信。 ᅟᅟ這被世尊說\[[SN48.44](SN1496)]：「舍利弗！你有[這樣的]信：當信根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結；當活力根……當念根……當定根……當慧根修習、多作時，有不死的立足處、不死的彼岸、不死的完結嗎？」 ᅟᅟ「大德！在這裡，我對世尊不以信來到：當信根……當活力根……當念根……當定根……當慧根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結，大德！凡如果這個未被知道、未被看見、未被發現、未被作證、未被以慧觸達者，在那裡，他們會對其他人以信來到：當信根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結；當活力根……當念根……當定根……當慧根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結；大德！但凡這個已被知道、已被看見、已被發現、已被作證、已被以慧觸達者，在那裡，他們是自信的、無疑的：當信根……當活力根……當念根……當定根……當慧根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結。大德！對我這個已被知道、已被看見、已被發現、已被作證、已被以慧觸達，在那裡，我是自信的、無疑的：當信根……當活力根……當念根……當定根……當慧根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結。」 ᅟᅟ「好！好！舍利弗！舍利弗！凡如果這個未被知道、未被看見、未被發現、未被作證、未被以慧觸達者，在那裡，他們會對其他人以信來到：當信根……（中略）當慧根已修習、已多作時，有不死的立足處、不死的彼岸、不死的完結。」 ᅟᅟ「不信者與不造作的知者，以及凡已切斷輪迴的人， ᅟᅟᅟ破壞機會者、已吐出欲者，他確實是最上人。」[Dhp.7, 97偈] ᅟᅟ「非信者、非離染」：「一切無知凡夫被染，善凡夫，包括七種有學，他們離染，阿羅漢既非被染也非離染：已離染者他以貪的滅盡成為離貪的狀態；以瞋的滅盡成為離瞋的狀態；以癡的滅盡成為離癡的狀態，他是已降下狀態者、已實踐行為者……（中略）生死輪迴，沒有他的再生。」為非信者、非離染。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「在諸愉快的上無流漏者，以及在極慢上不熱衷者， ᅟᅟᅟ柔軟者與有辯才者，非信者、非離染。」 ᅟᅟ89.**非想要利得地學習，以及在無利得時不發怒， ᅟᅟᅟ以及不以渴愛為敵對者，在諸味道上不隨貪求。** ᅟᅟ「非想要利得地學習，以及在無利得時不發怒」：「怎樣是要利得而學習？比丘們！這裡，比丘看見比丘是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者，他這麼想：『這位尊者以什麼是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者呢？』他這麼想：『這位尊者是經師，因為那樣這位尊者是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者。』利得為因、利得為緣、利得為理由、為了利得的生起、使利得遍熟著他學得經典，這樣是要利得而學習。 ᅟᅟ或者，比丘看見比丘是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者，他這麼想：『這位尊者以什麼是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者呢？』他這麼想：『這位尊者是律師……（中略）說法者……阿毘達磨師，因為那樣這位尊者是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者。』利得為因、利得為緣、利得為理由、為了利得的生起、使利得遍熟著他學得阿毘達磨，這樣也是要利得而學習。 ᅟᅟ或者，比丘看見比丘是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者，他這麼想：『這位尊者以什麼是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者呢？』他這麼想：『這位尊者是住林野者……常乞食者……穿糞掃衣者……但三衣者……次第乞食者……食後不受食者……常坐[不臥] 者……隨處住者，因為那樣這位尊者是衣服、施食、臥坐處、病人需物、醫藥必需品的利得者。』利得為因、利得為緣、利得為理由、為了利得的生起、使利得遍熟著他是住林野者……（中略）隨處住者，這樣也是要利得而學習。 ᅟᅟ怎樣是非想要利得地學習？『比丘們！這裡，比丘非利得為因、非利得為緣、非利得為理由、非為了利得的生起、非使利得遍熟著，只為了自己調御的目的(利益)、自己寂靜的目的、使自己達到涅槃的目的他學得經典、他學得律、他學得阿毘達磨，這樣是非想要利得地學習。 ᅟᅟ或者，比丘非利得為因、非利得為緣、非利得為理由、非為了利得的生起、非使利得遍熟著，只為了少欲之故、知足之故、[[note8#813|削減]]之故、[[note8#815|獨居]]之故、存在這個的狀態[^5]之故成為住林野者……成為常乞食者……成為穿糞掃衣者……成為但三衣者……成為次第乞食者……成為食後不受食者……成為常坐[不臥] 者……成為隨處住者，這樣是非想要利得地學習。』為非想要利得地學習。 ᅟᅟ『以及在無利得時不發怒』，怎樣是在無利得時發怒？這裡，某一類人[心想]：『我沒得到家，或我沒得到團體(眾)，或我沒得到住所，或我沒得到利得，或我沒得到名聲，或我沒得到稱讚，或我沒得到樂，或我沒得到衣服，或我沒得到團食，或我沒得到床座，或我沒得到病人需要物、醫藥必需品，或我沒得到看護，或我是不被知道者。』他發怒、排拒、頑固(反抗)，顯示憤怒、瞋恚、不滿。這樣是在無利得時發怒。 ᅟᅟ怎樣是在無利得時不發怒？這裡，比丘[心想]：『我沒得到家，或我沒得到團體……（中略）我是不被知道者。』他不發怒、不排拒、不頑固(反抗)，不顯示憤怒、瞋恚、不滿。這樣是在無利得時不發怒。」為非想要利得地學習，以及在無利得時不發怒。 ᅟᅟ「以及不以渴愛為敵對者，在諸味道上不隨貪求」：「『懷敵意者』，凡心的瞋害、敵意、嫌惡、敵對、瞋怒、憤怒、激怒、瞋恚、瞋怒、邪惡，心的瞋害、瞋意、忿怒、發怒、已發怒的狀態、瞋恚、生氣、生氣的狀態、瞋害、激怒、激怒的狀態、反對、敵意、殘暴的憤怒、暴怒、心的不悅意，這被稱為敵對。凡他的這個憤怒被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不懷敵意者。『渴愛』，色的渴愛、聲音的渴愛、氣味的渴愛、味道的渴愛、所觸的渴愛、法的渴愛。『味道(味)』，有根味、枝幹味、皮味、葉味、花味、果實味、酸味[^6]、甜味、苦味、辣味、鹹味、鹼味、酸味[^7]，澀味、美味、非美味、涼的、熱的，有些沙門、婆羅門是味道的貪求者，他們以舌端遍求著最上味感而漫遊，他們得到酸味後遍求無酸味，得到無酸味後遍求酸味；得到甜味後遍求無甜味，得到無甜味後遍求甜味；得到苦味後遍求無苦味，得到無苦味後遍求苦味；得到辣味後遍求無辣味，得到無辣味後遍求辣味；得到鹹味後遍求無鹹味，得到無鹹味後遍求鹹味；得到鹼味後遍求無鹼味，得到無鹼味後遍求鹼味；得到酸味後遍求澀味，得到澀味後遍求酸味；得到美味後遍求非美味，得到非美味後遍求美味；得到涼的後遍求熱的，得到熱的後遍求涼的，他們每每得到後因不滿足而再三地遍求，在合意的諸味道上成為貪染者、貪求者、繫結者、迷昏頭者、染著者、附著者、固著者、障礙者，凡他的這個味道渴愛被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他如理省察後吃食物：『既不為了娛樂，也不為了自豪，也不為了裝飾，也[[note5#520|不為了莊嚴]]，最多為了這個身體的存續、生存，為了止息傷害，為了資助梵行。像這樣，我將擊退[[note5#536|之前的感受]]，與不使新的感受生起，將有我的生存，與無過失狀態，以及[[note1#156|安樂住]]。』 ᅟᅟ如他對傷口塗抹，最多為了治癒的目的，又或如他對車軸塗油，最多為了貨物運送的目的，又或如他如果吃兒子的肉之食物，最多為了荒漠的度脫目的。同樣的，比丘如理省察後吃食物：『既不為了享樂……（中略）安樂住。』味道的渴愛他捨斷、驅離、作終結、使之走到不存在。應該已從味道渴愛分離、已戒絕、已戒除、已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。」為以及不以渴愛為敵對者，在諸味道上不隨貪求。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「非想要利得地學習，以及在無利得時不發怒， ᅟᅟᅟ以及不以渴愛為敵對者，在諸味道上不隨貪求。」 ᅟᅟ90.**平靜者經常具念地，在世間中不思量同等的， ᅟᅟᅟ非殊勝的非較劣的，他沒有增盛。** ᅟᅟ「平靜者經常具念地」：「平靜者」，具備六支平靜：以眼見色後，是既非快樂的也非不快樂的，住於平靜的、具念的、正知的；以耳聽聲音後……（中略）以意識知法後，是既非快樂的也非不快樂的，住於平靜的、具念的、正知的\[[DN.33](DN33)六常住處]。以眼見合意之色後，不貪求、不喜、不使貪產生，他的身是已住立的、心是已住立的，自身內被善建立、善解脫，又，以眼見不合意之色後，不成為氣餒的、無未住立的心、無心意的悲哀、無心的惡意，他的身是已住立的、心是已住立的，自身內被善建立、善解脫。以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知合意之法後，不貪求、不喜、不使貪產生，他的身是已住立的、心是已住立的，自身內被善建立、善解脫，又，以意識知不合意之法後，不成為氣餒的、無未住立的心、無心意的悲哀、無心的惡意，他的身是已住立的、心是已住立的，自身內被善建立、善解脫。 ᅟᅟ以眼見色後，在合意與不合意之色上對他都是身已住立的、心已住立的，自身內被善建立、善解脫；以耳聽聲音後……（中略）以意識知法後，在合意與不合意之法上對他都是身已住立的、心已住立的，自身內被善建立、善解脫\[[SN46.6](SN1316)]。 ᅟᅟ以眼見色後，在會染著的上不被染，在會憤怒的上不憤怒，在會變愚癡的上不變愚癡，在會發怒的上不發怒，在會憍醉的上不憍醉，在會沾染的上不沾染；以耳聽聲音後……（中略）以意識知法後，在會染著的上不被染，在會憤怒的上不憤怒，在會變愚癡的上不變愚癡，在會發怒的上不發怒，在會憍醉的上不憍醉，在會污染的上不污染。在所見中只有所見這麼多；在所聞中只有所聞這麼多；在所覺知中只有所覺知這麼多；在所了知中只有所了知這麼多\[[SN35.95](SN0929)]，在所見上不沾染；在所聞上不沾染；在所覺知上不沾染；在所了知上不沾染，在所見上是無執著者、[德性]無損減者、不依止者、不被束縛者。已解脫、已離結縛，他以離被限制的心而住；在所聞上……（中略）在所了知上是無執著者、無損減者、不依止者、不被束縛者。已解脫、已離結縛，他以離被限制的心而住。 ᅟᅟ阿羅漢有(存在)眼，阿羅漢以眼見色，阿羅漢無欲貪，阿羅漢心善解脫；阿羅漢有耳，阿羅漢以耳聽聲，阿羅漢無欲貪，阿羅漢心善解脫；阿羅漢有鼻，阿羅漢以鼻聞氣味，阿羅漢無欲貪，阿羅漢心善解脫；阿羅漢有舌，阿羅漢以舌嚐味道……（中略）阿羅漢有身，阿羅漢以身觸所觸……阿羅漢有意，阿羅漢以意識知法，阿羅漢無欲貪，阿羅漢心善解脫\[[SN35.232](SN1036)]。 ᅟᅟ眼有色的快樂，樂於色，喜於色，阿羅漢已調御、已守護、已守衛、已防護，並且教導對它的自制法；耳有聲音的快樂……（中略）鼻有氣味的快樂……舌有味道的快樂，樂於味道，喜於味道，阿羅漢已調御、已守護、已守衛、已防護，並且教導對它的自制法，身在所觸中歡樂……（中略）意有法的快樂，樂於法，喜於法，阿羅漢已調御、已守護、已守衛、已防護，並且教導對它的自制法\[[MN.75](MN075)]。 ᅟᅟ「他們引導已調御的[象]集會：國王登上已調御的， ᅟᅟᅟ已調御者是人中最上的：凡忍耐誹謗。 ᅟᅟᅟ已調御的驢馬是殊勝的，而信度產的是駿馬， ᅟᅟᅟ以及崑迦拉(象)是大象，自我調御者比那個殊勝。 ᅟᅟᅟ確實不以這些車乘，會走到未到的方向， ᅟᅟᅟ如以自我善調御，調御者以調御走到。[Dhp.23, 321-323偈] ᅟᅟᅟ他們在種種慢上不動搖，成為已解脫再生者， ᅟᅟᅟ已到達已調御階位，他們是世間中的勝利者。\[[SN22.76](SN0594)] ᅟᅟᅟ該者的諸根已修習，自身內與外-在世間中， ᅟᅟᅟ洞察這個與其他世間後，已修習者等待死亡-他是調御者。」[Sn.32, 521偈] ᅟᅟ「平靜者經常[具念地]」：「[『經常』，]經常；一切；一切時候；常常；恆久的時間……（中略）老年期。『具念的』，以四種方式具念地：具念地修習在身上隨看身念住者，在受上……在心上……具念地修習在諸法上隨看法念住者……（中略）他被稱為具念地。」為平靜者經常具念地。 ᅟᅟ「在世間中不思量同等的」：「不以出生，或以姓氏……（中略）或以某事使『我是等同者』之慢產生。」為在世間中不思量同等者。 ᅟᅟ「非殊勝的非較劣的」：「不以出生，或以姓氏……（中略）或以某事使『我是優勝者』之極慢產生。不以出生，或以姓氏……（中略）或以某事使『我是下劣者』之卑慢產生。」為非殊勝的非較劣的。 ᅟᅟ「他沒有增盛」：「『他的』，阿羅漢的；諸漏已滅盡者的。『增盛』，有七種增盛：貪增盛、瞋增盛、癡增盛、慢增盛、見增盛、污染增盛、業增盛，他沒有這些增盛、不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為他沒有增盛。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「平靜者經常具念地，在世間中不思量同等的， ᅟᅟᅟ非殊勝的非較劣的，他沒有增盛。」 ᅟᅟ91.**該者沒有依止狀態：知道法後成為不依止者， ᅟᅟᅟ對有或對無有，該者的渴愛不被發現。** ᅟᅟ「該者沒有依止狀態」：「『該者的』，阿羅漢的、諸漏已滅盡者的。『依止』，有二種依止：渴愛的依止與見的依止……（中略）這是渴愛的依止……（中略）這是見的依止。他的渴愛的依止已被捨斷、見的依止已被斷念，以渴愛的依止之已被捨斷的狀態、見的依止之已被斷念的狀態，該者沒有依止狀態，不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為該者沒有依止狀態。 ᅟᅟ「知道法後成為不依止者」：「『知道後』，知道後、理解後、衡量後、判斷後、分別後、弄清楚後。『一切行是無常的』知道後、理解後、衡量後、判斷後、分別後、弄清楚後；『一切行是苦的』……『一切法是無我』……（中略）『凡任何集法那個全部是滅法』知道後、理解後、衡量後、判斷後、分別後、弄清楚後。『不依止者』，有二種依止：渴愛的依止與見的依止……（中略）這是渴愛的依止……（中略）這是見的依止。捨斷渴愛的依止後；斷念見的依止後是不依止眼者；不依止耳者；不依止鼻者；不依止舌者；不依止身者；不依止意者；諸色……諸聲音……諸氣味……諸味道……諸所觸……家……團體(眾)……住所……（中略）所見、所聞、所覺、能被識知的諸法不依止者、不黏著者、不陷入者、不固著者、不把心朝向(勝解)者。已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。」為知道法後成為不依止者。 ᅟᅟ「對有或對無有，該者的渴愛不被發現」：「『渴愛』，色的渴愛、聲音的渴愛、氣味的渴愛、味道的渴愛、所觸的渴愛、法的渴愛。『該者的』，阿羅漢的；諸漏已滅盡者的。『對有』，對有見，『對無有』，對無有見。『對有』，對常恆見，『對無有』，對斷滅見。『對有』，對一再有、一再趣處、一再往生、一再結生、一再個體的生起。該者沒有渴愛，不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為對有或對無有，該者的渴愛不被發現。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「該者沒有依止狀態：知道法後成為不依止者， ᅟᅟᅟ對有或對無有，該者的渴愛不被發現。」 ᅟᅟ92.**我說「他是寂靜者」：在諸欲上無期待者， ᅟᅟᅟ他的諸繫縛不被發現，他渡過愛著。** ᅟᅟ「我說他是『寂靜者』」：「寂靜者為平靜下來者、冷卻者、止息者。我說他、我講述他、我談說他、我說明他、我言說他。」為我說他是「寂靜者」。 ᅟᅟ「在諸欲上無期待者」：「『欲』，從攝頌有二種欲：事物之欲與污染之欲……（中略）這些被稱為事物之欲……（中略）這些被稱為污染之欲。在事物之欲上遍知後，在污染之欲上捨斷後、捨棄後、驅離後、作終結後、使之走到不存在後，當在欲上不期待時，成為已離欲者、已捨棄欲者、已排除欲者、已解脫欲者、已捨斷欲者、已斷念欲者，在欲上已離貪者、已無貪者、已捨棄貪者、已排除貪者、已解脫貪者、已捨斷貪者、已斷念貪者、不饑渴者、已冷卻者、已變清涼者、感受快樂者、以自己為梵已生者而住。」為在諸欲上無期待者。 ᅟᅟ「他的諸繫縛不被發現」：「繫縛」，有四種繫縛：貪婪的身繫縛、惡意的身繫縛、戒禁取的身繫縛、[只有]這是真實之執持的身繫縛\[[SN45.175](SN1304)]。自己的見之貪為貪婪的身繫縛，在他人所說上的瞋怒不滿為惡意的身繫縛，執取自己的戒或禁制或戒與禁制為戒禁取的身繫縛，自己的見[之執持的身繫縛(Ni.13,147偈)]為[只有]這是真實之執持的身繫縛。「他的」，阿羅漢的；諸漏已滅盡者的。「他的諸繫縛不被發現」：「他沒有諸繫縛，不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為他的諸繫縛不被發現。 ᅟᅟ「他渡過愛著」：愛著被稱為渴愛，那是貪、貪欲……（中略）貪婪、貪不善根。「愛著」，以何義為愛著？「散布的」為愛著；「廣大的」為愛著；「廣布的」為愛著；「不正的」為愛著；「它強制」為愛著；「它奪取」為愛著；「詐欺的」為愛著；「毒根」為愛著；「毒果」為愛著；「毒受用」為愛著；又或「那個廣大的渴愛：在色上……在聲音上……在氣味上……在味道上……在所觸上……在家上……在群眾上……在住處上……（中略）在所見、所聞、所覺、能被識知的諸法上被擴大的執著」為愛著。「他渡過愛著」：「這個愛著的渴愛他度脫、超越、通過、越過、克服。」為他渡過愛著。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「我說『他是寂靜者』：在諸欲上無期待者， ᅟᅟᅟ他的諸繫縛不被發現，他渡過愛著。」 ᅟᅟ93.**他的兒子、家畜，田地與宅地不被發現， ᅟᅟᅟ即使拿取的(我)或拒絕的(非我的)，在他沒被發現。** ᅟᅟ「他的兒子、家畜，土地與宅地不被發現」：「不」為否定。「他的」，阿羅漢的、諸漏已滅盡者的。「兒子們」，有四種兒子：自己生的兒子、田地生的兒子、養子兒子、徒弟兒子。「家畜」，山羊與羊、雞與豬、象牛馬騾馬。「田地」，粳稻田、稻田、綠豆田、豆田、大麥田、小麥田、芝麻田。「宅地」，住家宅地、庫房前庭宅地、後院宅地、園林宅地、住處宅地。「他的兒子、家畜，土地與宅地不被發現」：「他的兒子之執著(遍取)，或家畜之執著，或土地之執著，或宅地之執著它們沒有、不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為他的兒子、家畜，土地與宅地不被發現。 ᅟᅟ「即使拿取的(我)或拒絕的(非我的)，在他沒被發現」：「『已得到的』為我見；『被拒絕的』為斷見，他沒有『已得到的』被握持；沒有『被拒絕的』應該被解脫，凡沒有其被握持的則沒有其應該被解脫的；凡沒有其應該被解脫的則沒有其被握持的，阿羅漢是已越過緊握與釋放者、已越過增長與衰退者，他是已降下狀態者、已實踐行為者……（中略）生死輪迴，沒有他的再生。」為即使拿取的(我)或拒絕的(非我的)，在他沒被發現。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「他的兒子、家畜，田地與宅地不被發現， ᅟᅟᅟ即使拿取的(我)或拒絕的(非我的)，在他沒被發現。」 ᅟᅟ94.**凡夫們以該者會說他，還有沙門婆羅門們， ᅟᅟᅟ對他-那個不被重視，因此在諸言說上不動搖。** ᅟᅟ「凡夫們以該者會說他，還有沙門婆羅門們」：「『凡夫』，『他們使很多污染出生。』為凡夫；『很多未被除去(殺)的身見者』為凡夫；『看很多大師臉色者』為凡夫；『未從很多一切趣處出來者』為凡夫；『他們造作很多種種造作。』為凡夫；『他們被很多種種暴流沖走。』為凡夫；『他們以很多種種折磨而熱惱。』為凡夫；『他們被很多種種熱惱遍燒盡。』為凡夫；『在很多五種欲上貪染者、貪求者、繫結者、迷昏頭者、染著者、附著者、固著者、障礙者』為凡夫；『被很多五蓋覆蓋、包住、覆障、關閉、覆藏、包覆者』為凡夫。『沙門』，凡任何從這裡之外走入遊行者、進入遊行者。『婆羅門』，凡任何對別人稱呼朋友者。凡夫們以該者會說他，還有沙門婆羅門們」，凡夫凡能以貪說；凡能以瞋說；凡能以癡說；凡能以慢說；凡能以見說；凡能以掉舉說；凡能以疑說；凡能以煩惱潛在趨勢說他為『染者』，或『惡心者』，或『愚昧者』，或『被繫縛者』，或『執取者』，或『來到散亂者』，或『來到不合意者』，或『來到剛毅者』者，那些造作已被捨斷，對諸造作的已被捨斷的狀態以什麼趣處能說他為『墮地獄者』，或『墮畜生界者』，或『墮餓鬼界者』，或『人』，或『天』，或『有色者』，或『無色者』，或『有想者』，或『無想者』，或『既非有想者也非無想者』？他沒有因、沒有緣、沒有因素以此能說、能講述、能談說、能說明、能言說。」為凡夫們以該者會說他，還有沙門婆羅門們。 ᅟᅟ「對他-那個不被重視」：「『對他』，對阿羅漢；對諸漏已滅盡者。『重視』，有二種重視：[因]渴愛的重視與[因]見的重視……（中略）這是渴愛重視的……（中略）這是見重視的。他的渴愛的重視已被捨斷、見的重視已被斷念，以渴愛的重視之已被捨斷的狀態、見的重視之已被斷念的狀態，他們置(作)無渴愛或無見在前面(重視)後而行，無渴愛為旗、無渴愛為幢、無渴愛為增上，無見為旗、無見為幢、無見為增上，不被渴愛或見跟隨而行。」為對他-那個不被重視。 ᅟᅟ「因此在諸言說上不動搖」：「『因此』，因此；那個理由；那個因；那個緣；那個因由。關於所說的，對斥責、對指責、對責駡、對不稱讚、對帶著不讚美的，他不搖動、不動搖、不移動、不發抖、不顫抖(強發抖)、不大顫抖(強大發抖)。」為因此在諸言說上不動搖。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「凡夫們以該者會說他，還有沙門婆羅門們， ᅟᅟᅟ對他-那個不被重視，因此在諸言說上不動搖。」 ᅟᅟ95.**離貪求的、不慳吝的，牟尼不會說在優秀者中， ᅟᅟᅟ在相同者中、在下劣者中，不建構者不來到建構。** ᅟᅟ「離貪求的、不慳吝的」：「『貪求被稱為渴愛，那是貪、貪欲……（中略）貪婪、貪不善根。凡他的這著貪求被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為離貪求的，他在色上是不貪求的……（中略）在所見、所聞、所覺、能被識知的諸法是不貪求的、不被繫縛的、不被迷戀的、無罪過的、已離貪求的、已無貪求的、已捨棄貪求的、已排除貪求的、已解脫貪求的、已捨斷貪求的、已斷念貪求的、不饑渴的……（中略）以自己為梵已生者而住。』為離貪求的。『不慳吝的』，『慳吝』，有五種慳吝：[對]住處的慳吝、家的慳吝、利得的慳吝、稱讚的慳吝、法的慳吝，凡像這樣……（中略）之執見，這被稱為慳吝。凡他的這著慳吝被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為不慳吝的。」為離貪求的、不慳吝的。 ᅟᅟ「牟尼不會說在優秀者中，在相同者中、在下劣者中」：「『牟尼』，牟那被稱為智……（中略）超越染著網後他是牟尼。『我是優勝者』，或『我是同等者』，或『我是下劣者』他不說、不談論、不談說、不說明、不言說。」為牟尼不會說在優秀者中，在相同者中、在下劣者中。 ᅟᅟ「不建構者不來到建構」：「『建構』，有二種建構：[因]渴愛的建構與[因]見的建構……（中略）這是渴愛的建構……（中略）這是見的建構。『他的渴愛的建構已被捨斷、見的建構已被斷念，以渴愛的建構之已被捨斷的狀態、見的建構之已被斷念的狀態，渴愛的建構或見的建構他不來到、不到達、不抵達、不握持、不執取、不執著。』為不來到建構。『不建構者』，『建構』，有二種建構：[因]渴愛的建構與[因]見的建構……（中略）這是渴愛的建構……（中略）這是見的建構。他的渴愛的建構已被捨斷、見的建構已被斷念，以渴愛的建構之已被捨斷的狀態、見的建構之已被斷念的狀態，渴愛的建構或見的建構他不作、不使之產生、不使之生產、不使之生起、不使之生出。」為不建構者不來到建構。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「離貪求的、不慳吝的，牟尼不會說在優秀者中， ᅟᅟᅟ在相同者中、在下劣者中，不建構者不來到建構。」 ᅟᅟ96.**在世間中該者沒有自己的，且不以沒有的憂愁， ᅟᅟᅟ以及不走到諸法中，他確實被稱為「寂靜者」。** ᅟᅟ「在世間中該者沒有自己的」：「『該者的』，阿羅漢的；諸漏已滅盡者的。『在世間中沒有自己的』，他的任何色之類的、受之類的、想之類的、行之類的、識之類的『這是我的，或這是他人的。』被握持、被執取、被執著、被取著、被信解，他沒有、不存在……（中略）被智火染燒。」為在世間中該者沒有自己的。 ᅟᅟ「且不以沒有的憂愁」：「已變易的事他不悲傷，或在變易的事中他不悲傷：『我的眼已變易』他不悲傷；『我的耳……我的鼻……我的舌……我的身……我的意……我的諸色……我的諸聲音……我的諸氣味……我的諸味道……我的諸所觸……我的諸法……我的家……我的團體(眾)……我的住所……我的利得……我的名聲……我的稱讚……我的樂……我的衣服……我的施食……我的床座……我的病人需要物、醫藥必需品……我的母親……我的父親……我的兄弟……我的姊妹……我的兒子……我的女兒……我的朋友……我的同事……我的親族……我的有血緣者已變易』他不憂愁、不疲累、不悲泣、不搥胸地號哭，不來到迷亂。」這樣是且不以沒有的憂愁。 ᅟᅟ或者，「被不實的苦受觸達、折磨、結合、具備，他不憂愁、不疲累、不悲泣、不搥胸地號哭，不來到迷亂：被眼疾觸達、折磨、結合、具備，他不憂愁、不疲累、不悲泣、不搥胸地號哭，不來到迷亂；被耳疾……被鼻疾……被舌疾……被身疾……被頭疾……被外耳疾……被口疾……被齒疾……被咳……被喘……被外鼻病……被熱病……被老……被腹疾……被昏迷……被下痢……被腹痛……被霍亂……被麻瘋……被腫瘤……被癬……被肺病……被癲癎……被輪癬……被疥癬……被風癬……被搔傷(一種癩病)……被皮膚乾裂……被血膽病……被糖尿病……被痔瘡……被疹子(癤子水泡)……被痔瘻(潰瘍)……被膽等起的疾病……被痰等起的疾病……被風等起的疾病……被[三者]集合也的疾病……被時節變化生的疾病……被不正的姿勢而生的疾病……被突然來襲的疾病……被業果報生的疾病……被冷……被熱……被飢餓……被口渴[……被糞……被尿]……被虻蚊風烈日蛇的接觸觸達、折磨、結合、具備，他不憂愁、不疲累、不悲泣、不搥胸地號哭，不來到迷亂。」這樣也是且不以沒有的憂愁。 ᅟᅟ或者，「在不存在的、不被知道的、不被發現的中[心想]：『啊！我的那個確實沒有了，如果確實有我的那個，我確實沒得到那個。』他不憂愁、不疲累、不悲泣、不搥胸地號哭，不來到迷亂。」這樣也是且不以沒有的憂愁。 ᅟᅟ「以及不走到諸法中」：「不走到意欲的非去處；不走到瞋的非去處；不走到癡的非去處；不走到恐怖的非去處；不因貪而去(走到)；不因瞋而去；不因癡而去；不因慢而去；不因見而去；不因掉舉而去；不因疑而去；不因煩惱潛在趨勢而去，不被爭吵(不和合)法載走、帶走、運載、搬運。」為以及不走到諸法中。 ᅟᅟ「他確實被稱為『寂靜者』」：「『他是寂靜者、寂止者、平靜下來者、冷卻者，止息者。』被稱、被說、被講述、被談說、被說明、被言說。」為他確實被稱為「寂靜者」。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「在世間中該者沒有自己的，且不以沒有的憂愁， ᅟᅟᅟ以及不走到諸法中，他確實被稱為『寂靜者』。」 ᅟᅟ在崩解前經的說明第十[已完成]。 摘記： ᅟ1.在死之前證解脫者能被稱為寂靜者---描述解脫者的模樣。 ᅟ2.一分隨學：不憤怒、不害怕、不炫耀(慢)、不後悔、考量後說、不掉舉、言語自制、不詭計，不熱望、不慳吝、不傲慢、不嫌惡、不離間、不流漏、不懷敵意、不貪味。 ᅟ12/12/2020 10:45 # pali 10. Purābhedasuttaniddeso ᅟᅟAtha purābhedasuttaniddesaṃ vakkhati – ᅟᅟ83.Kathaṃdassīkathaṃsīlo, upasantoti vuccati; ᅟᅟTaṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ. ᅟᅟKathaṃdassī kathaṃsīlo, upasantoti vuccatīti. Kathaṃdassīti kīdisena dassanena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī. Kathaṃsīloti kīdisena sīlena samannāgato, kiṃsaṇṭhitena, kiṃpakārena, kiṃpaṭibhāgenāti – kathaṃdassī kathaṃsīlo. Upasantoti vuccatīti santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyati. Kathaṃdassīti adhipaññaṃ pucchati, kathaṃsīloti adhisīlaṃ pucchati, upasantoti adhicittaṃ pucchatīti – kathaṃdassī kathaṃsīlo upasantoti vuccati. ᅟᅟTaṃ me gotama pabrūhīti. Tanti yaṃ pucchāmi, yaṃ yācāmi, yaṃ ajjhesāmi, yaṃ pasādemi. Gotamāti so nimmito buddhaṃ bhagavantaṃ gottena ālapati. Pabrūhīti brūhi ācikkha desehi paññapehi paṭṭhapehi vivara vibhaja uttānīkarohi pakāsehīti – taṃ me gotama pabrūhi. ᅟᅟPucchito uttamaṃ naranti. Pucchitoti puṭṭho pucchito yācito ajjhesito pasādito. Uttamaṃ naranti aggaṃ seṭṭhaṃ visiṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ naranti – pucchito uttamaṃ naraṃ. ᅟᅟTenāha so nimmito – ᅟᅟ‘‘Kathaṃdassī kathaṃsīlo, upasantoti vuccati; ᅟᅟTaṃ me gotama pabrūhi, pucchito uttamaṃ nara’’nti. ᅟᅟ84.Vītataṇhopurābhedā, [iti bhagavā] ᅟᅟPubbamantamanissito; ᅟᅟVemajjhe nupasaṅkheyyo, ᅟᅟTassa natthi purakkhataṃ. ᅟᅟVītataṇho purābhedāti. Purā kāyassa bhedā, purā attabhāvassa bhedā, purā kaḷevarassa nikkhepā, purā jīvitindriyassa upacchedā vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho, vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo, nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. ᅟᅟBhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ paññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. Bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ , na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – vītataṇho purābhedāti bhagavā. ᅟᅟPubbamantamanissitoti pubbanto vuccati atīto addhā. Atītaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā. Evampi pubbamantamanissito. Atha vā ‘‘evaṃrūpo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano ahosiṃ… evaṃsañño ahosiṃ… evaṃsaṅkhāro ahosiṃ… evaṃviññāṇo ahosiṃ atītamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi pubbamantamanissito. Atha vā ‘‘iti me cakkhu [cakkhuṃ (sī. ka.)] ahosi atītamaddhānaṃ – iti rūpā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. ‘‘Iti me sotaṃ ahosi atītamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ ahosi atītamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā ahosi atītamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo ahosi atītamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano ahosi atītamaddhānaṃ – iti dhammā’’ti tattha na chandarāgapaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgapaṭibaddhattā viññāṇassa na tadabhinandati; na tadabhinandanto. Evampi pubbamantamanissito. Atha vā yāni tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni na tadassādeti, na taṃ nikāmeti, na ca tena vittiṃ āpajjati. Evampi pubbamantamanissito. ᅟᅟVemajjhe nupasaṅkheyyoti. Vemajjhaṃ vuccati paccuppanno addhā. Paccuppannaṃ addhānaṃ ārabbha taṇhā pahīnā, diṭṭhi paṭinissaṭṭhā . Taṇhāya pahīnattā, diṭṭhiyā paṭinissaṭṭhattā rattoti nupasaṅkheyyo, duṭṭhoti nupasaṅkheyyo, mūḷhoti nupasaṅkheyyo, vinibaddhoti nupasaṅkheyyo, parāmaṭṭhoti nupasaṅkheyyo, vikkhepagatoti nupasaṅkheyyo, aniṭṭhaṅgatoti nupasaṅkheyyo, thāmagatoti nupasaṅkheyyo; te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā nupasaṅkheyyo, nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena saṅkhaṃ gaccheyyāti – vemajjhe nupasaṅkheyyo. ᅟᅟTassa natthi purakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho. Taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā diṭṭhiyā vā parivārito carati. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti, ‘‘iti me ghānaṃ siyā anāgatamaddhānaṃ – iti gandhā’’ti, ‘‘iti me jivhā siyā anāgatamaddhānaṃ – iti rasā’’ti, ‘‘iti me kāyo siyā anāgatamaddhānaṃ – iti phoṭṭhabbā’’ti, ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi tassa natthi purakkhataṃ. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro’’ti vā appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandato. Evampi tassa natthi purakkhataṃ. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Vītataṇho purābhedā, [iti bhagavā] ᅟᅟPubbamantamanissito; ᅟᅟVemajjhe nupasaṅkheyyo, ᅟᅟTassa natthi purakkhata’’nti. ᅟᅟ85.Akkodhanoasantāsī, avikatthī akukkuco; ᅟᅟMantabhāṇī anuddhato, sa ve vācāyato muni. ᅟᅟAkkodhano asantāsīti. Akkodhanoti yañhi kho vuttaṃ. Api ca kodho tāva vattabbo. Dasahākārehi kodho jāyati – ‘‘anatthaṃ me acarī’’ti kodho jāyati, ‘‘anatthaṃ me caratī’’ti kodho jāyati, ‘‘anatthaṃ me carissatī’’ti kodho jāyati, ‘‘piyassa me manāpassa anatthaṃ acari… anatthaṃ carati… anatthaṃ carissatī’’ti kodho jāyati, ‘‘appiyassa me amanāpassa atthaṃ acari… atthaṃ carati… atthaṃ carissatī’’ti kodho jāyati, aṭṭhāne vā pana kodho jāyati. Yo evarūpo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso , kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ, virodho paṭivirodho caṇḍikkaṃ, asuropo [assuropo (sī. ka.)] anattamanatā cittassa – ayaṃ vuccati kodho. ᅟᅟApi ca kodhassa adhimattaparittatā veditabbā. Atthi kañci [kiñci (ka.)] kālaṃ kodho cittāvilakaraṇamatto hoti, na ca tāva mukhakulānavikulāno hoti; atthi kañci kālaṃ kodho mukhakulānavikulānamatto hoti, na ca tāva hanusañcopano hoti; atthi kañci kālaṃ kodho hanusañcopanamatto hoti, na ca tāva pharusavācaṃ nicchāraṇo [pharusavācanicchāraṇo (syā.)] hoti; atthi kañci kālaṃ kodho pharusavācaṃ nicchāraṇamatto hoti, na ca tāva disāvidisānuvilokano hoti; atthi kañci kālaṃ kodho disāvidisānuvilokanamatto hoti, na ca tāva daṇḍasatthaparāmasano hoti; atthi kañci kālaṃ kodho daṇḍasatthaparāmasanamatto hoti, na ca tāva daṇḍasatthaabbhukkiraṇo hoti; atthi kañci kālaṃ kodho daṇḍasatthaabbhukkiraṇamatto hoti, na ca tāva daṇḍasatthaabhinipātano hoti; atthi kañci kālaṃ kodho daṇḍasatthaabhinipātamatto hoti, na ca tāva chinnavicchinnakaraṇo hoti; atthi kañci kālaṃ kodho chinnavicchinnakaraṇamatto hoti, na ca tāva sambhañjanapalibhañjano hoti; atthi kañci kālaṃ kodho sambhañjanapalibhañjanamatto hoti, na ca tāva aṅgamaṅgaapakaḍḍhano hoti; atthi kañci kālaṃ kodho aṅgamaṅgaapakaḍḍhanamatto hoti, na ca tāva jīvitāvoropano [jīvitapanāsano (syā.)] hoti; atthi kañci kālaṃ kodho jīvitāvoropanamatto hoti, na ca tāva sabbacāgapariccāgāya saṇṭhito hoti. Yato kodho parapuggalaṃ ghāṭetvā attānaṃ ghāṭeti, ettāvatā kodho paramussadagato paramavepullappatto hoti. Yassa so kodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati akkodhano. Kodhassa pahīnattā akkodhano, kodhavatthussa pariññātattā akkodhano, kodhahetussa upacchinnattā akkodhanoti – akkodhano. ᅟᅟAsantāsīti idhekacco tāsī hoti uttāsī parittāsī, so tasati na uttasati parittasati bhāyati santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti tasati uttasati parittasati bhāyati santāsaṃ āpajjati. ᅟᅟIdha bhikkhu asantāsī hoti anuttāsī aparittāsī; so na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjati. Kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhīti na tasati na uttasati na parittasati na bhāyati na santāsaṃ āpajjatīti – akkodhano asantāsī. ᅟᅟAvikatthī akukkucoti. Idhekacco katthī hoti vikatthī, so katthati vikatthati – ahamasmi sīlasampannoti vā vatasampannoti vā sīlabbatasampannoti vā jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Uccā kulā pabbajitoti vā mahākulā pabbajitoti vā, mahābhogakulā pabbajitoti vā uḷārabhogakulā pabbajitoti vā, ñāto yasassī gahaṭṭhapabbajitānanti vā, lābhimhi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti vā, suttantikoti vā vinayadharoti vā dhammakathikoti vā, āraññikoti vā piṇḍapātikoti vā paṃsukūlikoti vā tecīvarikoti vā, sapadānacārikoti vā khalupacchābhattikoti vā nesajjikoti vā yathāsanthatikoti vā, paṭhamassa jhānassa lābhīti vā dutiyassa jhānassa lābhīti vā tatiyassa jhānassa lābhīti vā catutthassa jhānassa lābhīti vā, ākāsānañcāyatanasamāpattiyā… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā lābhīti vā katthati vikatthati. Evaṃ na katthati na vikatthati, katthanā vikatthanā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – avikatthī. ᅟᅟAkukkucoti. Kukkuccanti hatthakukkuccampi kukkuccaṃ, pādakukkuccampi kukkuccaṃ, hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, vikāle kālasaññitā kāle vikālasaññitā, avajje vajjasaññitā vajje avajjasaññitā; yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ. ᅟᅟApi ca dvīhi kāraṇehi uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho katattā ca akatattā ca. Kathaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho? ‘‘Kataṃ me kāyaduccaritaṃ, akataṃ me kāyasucarita’’ntiuppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me vacīduccaritaṃ, akataṃ me vacīsucaritaṃ… kataṃ me manoduccaritaṃ, akataṃ me manosucarita’’nti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kataṃ me adinnādānaṃ , akatā me adinnādānā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me kāmesumicchācāro, akatā me kāmesumicchācārā veramaṇī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘kato me musāvādo, akatā me musāvādā veramaṇī’’ti… ‘‘katā me pisuṇā vācā, akatā me pisuṇāya vācāya veramaṇī’’ti… ‘‘katā me pharusā vācā, akatā me pharusāya vācāya veramaṇī’’ti… ‘‘kato me samphappalāpo, akatā me samphappalāpā veramaṇī’’ti… ‘‘katā me abhijjhā, akatā me anabhijjhā’’ti… ‘‘kato me byāpādo, akato me abyāpādo’’ti… ‘‘katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ᅟᅟAtha vā ‘‘sīlesumhi na paripūrakārī’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti… ‘‘bhojane amattaññumhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘samudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti – uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Yassetaṃ kukkuccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati akukkuccoti – avikatthī akukkuco. ᅟᅟMantabhāṇī anuddhatoti. Mantā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Mantāya pariggahetvā pariggahetvā vācaṃ bhāsati bahumpi kathento bahumpi bhaṇanto bahumpi dīpayanto bahumpi voharanto. Dukkathitaṃ dubbhaṇitaṃ dullapitaṃ duruttaṃ dubbhāsitaṃ vācaṃ na bhāsatīti – mantabhāṇī. Anuddhatoti. Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa – idaṃ vuccati uddhaccaṃ. Yassetaṃ uddhaccaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati anuddhatoti – mantabhāṇī anuddhato. ᅟᅟSa ve vācāyato munīti. Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti – kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catuddosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. ᅟᅟDasa kathāvatthūni kathesi, seyyathidaṃ – appicchakathaṃ katheti, santuṭṭhīkathaṃ katheti, pavivekakathaṃ… asaṃsaggakathaṃ… vīriyārambhakathaṃ… sīlakathaṃ… samādhikathaṃ… paññākathaṃ… vimuttikathaṃ … vimuttiñāṇadassanakathaṃ… satipaṭṭhānakathaṃ… sammappadhānakathaṃ… iddhipādakathaṃ… indriyakathaṃ… balakathaṃ… bojjhaṅgakathaṃ… maggakathaṃ… phalakathaṃ… nibbānakathaṃ katheti. Vācāyatoti yatto pariyatto gutto gopito rakkhito vūpasanto. Munīti. Monaṃ vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi…pe… saṅgajālamaticca so munīti – sa ve vācāyato muni. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Akkodhano asantāsī, avikatthī akukkuco; ᅟᅟMantabhāṇī anuddhato, sa ve vācāyato munī’’ti. ᅟᅟ86.Nirāsattianāgate, atītaṃ nānusocati; ᅟᅟVivekadassī phassesu, diṭṭhīsu ca na nīyati. ᅟᅟNirāsatti anāgateti. Āsatti vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsatti taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. Evampi nirāsatti anāgate. Atha vā ‘‘evaṃrūpo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti, ‘‘evaṃvedano siyaṃ… evaṃsañño siyaṃ… evaṃsaṅkhāro siyaṃ… evaṃviññāṇo siyaṃ anāgatamaddhāna’’nti tattha nandiṃ na samannāneti. Evampi nirāsatti anāgate. Atha vā ‘‘iti me cakkhu siyā anāgatamaddhānaṃ – iti rūpā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati , cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. ‘‘Iti me sotaṃ siyā anāgatamaddhānaṃ – iti saddā’’ti…pe… ‘‘iti me mano siyā anāgatamaddhānaṃ – iti dhammā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. Atha vā ‘‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti appaṭiladdhassa paṭilābhāya cittaṃ na paṇidahati, cetaso appaṇidhānappaccayā na tadabhinandati; na tadabhinandanto. Evampi nirāsatti anāgate. ᅟᅟAtītaṃ nānusocatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati, ‘‘cakkhu me vipariṇata’’nti na socati, ‘‘sotaṃ me… ghānaṃ me… jivhā me… kāyo me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatā’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti – atītaṃ nānusocati. ᅟᅟVivekadassīphassesūti. Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, adhivacanasamphasso paṭighasamphasso, sukhavedanīyo phasso dukkhavedanīyo phasso adukkhamasukhavedanīyo phasso, kusalo phasso akusalo phasso abyākato phasso, kāmāvacaro phasso rūpāvacaro phasso arūpāvacaro phasso, suññato phasso animitto phasso appaṇihito phasso, lokiyo phasso lokuttaro phasso, atīto phasso anāgato phasso paccuppanno phasso; yo evarūpo phasso phusanā samphusanā samphusitattaṃ – ayaṃ vuccati phasso. ᅟᅟVivekadassī phassesūti. Cakkhusamphassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā, sotasamphassaṃ vivittaṃ passati… ghānasamphassaṃ vivittaṃ passati… jivhāsamphassaṃ vivittaṃ passati… kāyasamphassaṃ vivittaṃ passati… manosamphassaṃ vivittaṃ passati… adhivacanasamphassaṃ vivittaṃ passati… paṭighasamphassaṃ vivittaṃ passati… sukhavedanīyaṃ phassaṃ… dukkhavedanīyaṃ phassaṃ… adukkhamasukhavedanīyaṃ phassaṃ… kusalaṃ phassaṃ… akusalaṃ phassaṃ… abyākataṃ phassaṃ… kāmāvacaraṃ phassaṃ… rūpāvacaraṃ phassaṃ… arūpāvacaraṃ phassaṃ… lokiyaṃ phassaṃ vivittaṃ passati attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. ᅟᅟAtha vā atītaṃ phassaṃ anāgatehi ca paccuppannehi ca phassehi vivittaṃ passati, anāgataṃ phassaṃ atītehi ca paccuppannehi ca phassehi vivittaṃ passati, paccuppannaṃ phassaṃ atītehi ca anāgatehi ca phassehi vivittaṃ passati. Atha vā ye te phassā ariyā anāsavā lokuttarā suññatapaṭisaññuttā, te phasse vivitte passati rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbadarathehi sabbapariḷāhehi sabbasantāpehi sabbākusalābhisaṅkhārehi vivitte passatīti – vivekadassī phassesu. ᅟᅟDiṭṭhīsu ca na nīyatīti. Tassa dvāsaṭṭhi diṭṭhigatāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. So diṭṭhiyā na yāyati na nīyati na vuyhati na saṃharīyati; napi taṃ diṭṭhigataṃ sārato pacceti na paccāgacchatīti – diṭṭhīsu ca na nīyati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Nirāsatti anāgate, atītaṃ nānusocati; ᅟᅟVivekadassī phassesu, diṭṭhīsu ca na nīyatī’’ti. ᅟᅟ87.Patilīno akuhako, apihālu amaccharī; ᅟᅟAppagabbho ajeguccho, pesuṇeyye ca no yuto. ᅟᅟPatilīno akuhakoti. Patilīnoti rāgassa pahīnattā patilīno, dosassa pahīnattā patilīno, mohassa pahīnattā patilīno, kodhassa… upanāhassa … makkhassa… paḷāsassa… issāya… macchariyassa…pe… sabbākusalābhisaṅkhārānaṃ pahīnattā patilīno. Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, bhikkhu patilīno hoti? Imassa, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hotī’’ti – patilīno. ᅟᅟAkuhakoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu. ᅟᅟKatamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ 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 saṅghāṭiṃ katvā 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 bhavissanti. Na mayhaṃ iminā attho. Api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu. ᅟᅟKatamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti, samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva hoti. Yā evarūpā iriyāpathassa ṭhapanā āṭhapanā [aṭṭhapanā (sī.)] saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu. ᅟᅟKatamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo, ‘‘evaṃ maṃ jano sambhāvessatī’’ti, ariyadhammasannissitaṃ vācaṃ bhāsati. ‘‘Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpaṃ pattaṃ dhāreti… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parisāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati. ᅟᅟAtha vā korajikakorajiko [korañjikakorañjiko (sī.)] bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Yassimāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati akuhakoti – patilīno akuhako. ᅟᅟApihālu amaccharīti. Pihā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā pihā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati apihālu. So rūpe na piheti, sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ… kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ … nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme na piheti na icchati na sādiyati na pattheti nābhijappatīti – apihālu. Amaccharīti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ maccharaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭukañcukatā aggahitattaṃ cittassa – idaṃ vuccati macchariyaṃ. Api ca khandhamacchariyampi macchariyaṃ, dhātumacchariyampi macchariyaṃ, āyatanamacchariyampi macchariyaṃ gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – apihālu amaccharī. ᅟᅟAppagabbhoajegucchoti. Pāgabbhiyanti tīṇi pāgabbhiyāni – kāyikaṃ pāgabbhiyaṃ, vācasikaṃ pāgabbhiyaṃ, cetasikaṃ pāgabbhiyaṃ. Katamaṃ kāyikaṃ pāgabbhiyaṃ? Idhekacco saṅghagatopi kāyikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi kāyikaṃ pāgabbhiyaṃ dasseti, bhojanasālāyampi kāyikaṃ pāgabbhiyaṃ dasseti, jantāgharepi kāyikaṃ pāgabbhiyaṃ dasseti, udakatitthepi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ pavisantopi kāyikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato [acittikārakato (syā. ka.)] there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco bhojanasālāyaṃ acittīkārakato there bhikkhū anupakhajja nisīdati, navepi bhikkhū āsanena paṭibāhati, ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsaṃ pārupitvāpi nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ bhojanasālāyaṃ kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco jantāghare acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati , anāpucchampi anajjhiṭṭhopi kaṭṭhaṃ pakkhipati, dvārampi pidahati, bāhāvikkhepakopi bhaṇati. Evaṃ jantāghare kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco udakatitthe acittīkārakato there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati [nahāyati (sī.)], puratopi nhāyati , uparitopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, uparitopi uttarati. Evaṃ udakatitthe kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ pavisanto acittīkārakato there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkammāpi therānaṃ bhikkhūnaṃ purato purato gacchati. Evaṃ antaragharaṃ pavisanto kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho, ‘‘na pavisa [pavisatha (sī.) evamaññesu padadvayesupi], bhante’’ti vuccamāno pavisati, ‘‘na tiṭṭha, bhante’’ti vuccamāno tiṭṭhati, ‘‘na nisīda, bhante’’ti vuccamāno nisīdati, anokāsampi pavisati, anokāsepi tiṭṭhati, anokāsepi nisīdati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca. Yattha kulitthiyo kuladhītaro kulasuṇhāyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati kumārakassapi siraṃ parāmasati. Evaṃ antaragharaṃ paviṭṭho kāyikaṃ pāgabbhiyaṃ dasseti – idaṃ kāyikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKatamaṃ vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagatopi vācasikaṃ pāgabbhiyaṃ dasseti, gaṇagatopi vācasikaṃ pāgabbhiyaṃ dasseti, antaragharaṃ paviṭṭhopi vācasikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco saṅghagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ saṅghagato vācasikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco gaṇagato acittīkārakato there bhikkhū anāpucchaṃ vā anajjhiṭṭho vā ārāmagatānaṃ bhikkhūnaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Ārāmagatānaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ dhammaṃ bhaṇati, pañhaṃ visajjeti, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati. Evaṃ gaṇagato vācasikaṃ pāgabbhiyaṃ dasseti. ᅟᅟKathaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti? Idhekacco antaragharaṃ paviṭṭho itthiṃ vā kumāriṃ vā evamāha – ‘‘itthaṃnāme itthaṃgotte kiṃ atthi? Yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi. Kiṃ pivissāma, kiṃ bhuñjissāma, kiṃ khādissāma? Kiṃ vā atthi, kiṃ vā me dassathā’’ti vippalapati, yā evarūpā vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ. Evaṃ antaragharaṃ paviṭṭho vācasikaṃ pāgabbhiyaṃ dasseti – idaṃ vācasikaṃ pāgabbhiyaṃ. ᅟᅟKatamaṃ cetasikaṃ pāgabbhiyaṃ? Idhekacco na uccā kulā pabbajito samāno uccā kulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahākulā pabbajito samāno mahākulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na mahābhogakulā pabbajito samāno mahābhogakulā pabbajitena saddhiṃ sadisaṃ attānaṃ dahati cittena, na uḷārabhogakulā pabbajito samāno… na suttantiko samāno suttantikena saddhiṃ sadisaṃ attānaṃ dahati cittena, na vinayadharo samāno… na dhammakathiko samāno… na āraññiko samāno… na piṇḍapātiko samāno… na paṃsukūliko samāno… na tecīvariko samāno… na sapadānacāriko samāno… na khalupacchābhattiko samāno… na nesajjiko samāno… na yathāsanthatiko samāno… na paṭhamassa jhānassa lābhī samāno paṭhamassa jhānassa lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena…pe… na nevasaññānāsaññāyatanasamāpattiyā lābhī samāno nevasaññānāsaññāyatanasamāpattiyā lābhinā saddhiṃ sadisaṃ attānaṃ dahati cittena – idaṃ cetasikaṃ pāgabbhiyaṃ. Yassimāni tīṇi pāgabbhiyāni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni, so vuccati appagabbhoti – appagabbho. ᅟᅟAjegucchoti . Atthi puggalo jeguccho, atthi ajeguccho. Katamo ca puggalo jeguccho? Idhekacco puggalo dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo jeguccho. Atha vā kodhano hoti upanāhī, makkhī hoti paḷāsī, issukī hoti maccharī, saṭho hoti māyāvī , thaddho hoti atimānī, pāpiccho hoti micchādiṭṭhi [micchādiṭṭhī (sī.)], sandiṭṭhiparāmāsī hoti ādānaggāhī duppaṭinissaggī – ayaṃ vuccati puggalo jeguccho. ᅟᅟKatamo ca puggalo ajeguccho? Idha bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupāyāsabahulo, bahumpi vutto samāno na abhisajjati na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti – ayaṃ vuccati puggalo ajeguccho. Atha vā akkodhano hoti anupanāhī, amakkhī hoti apaḷāsī, anissukī hoti amaccharī, asaṭho hoti amāyāvī, athaddho hoti anatimānī , na pāpiccho hoti na micchādiṭṭhi, asandiṭṭhiparāmāsī hoti anādānaggāhī suppaṭinissaggī – ayaṃ vuccati puggalo ajeguccho. Sabbe bālaputhujjanā jegucchā, puthujjanakalyāṇakaṃ upādāya aṭṭha ariyapuggalā ajegucchāti – appagabbho ajeguccho. ᅟᅟPesuṇeyye ca no yutoti. Pesuññanti idhekacco pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedo (ka.)], bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti – idaṃ vuccati pesuññaṃ. ᅟᅟApi ca dvīhi kāraṇehi pesuññaṃ upasaṃharati – piyakamyatāya vā, bhedādhippāyena [bhedādhippāyo (bahūsu)] vā. Kathaṃ piyakamyatāya pesuññaṃ upasaṃharati? Imassa piyo bhavissāmi, manāpo bhavissāmi, vissāsiko bhavissāmi, abbhantariko bhavissāmi, suhadayo bhavissāmīti. Evaṃ piyakamyatāya pesuññaṃ upasaṃharati. Kathaṃ bhedādhippāyena pesuññaṃ upasaṃharati? ‘‘Kathaṃ ime nānā assu vinā assu vaggā assu dvedhā assu dvejjhā assu dve pakkhā assu bhijjeyyuṃ na samāgaccheyyuṃ dukkhaṃ na phāsu [aphāsuṃ (sī.)] vihareyyu’’nti. Evaṃ bhedādhippāyena pesuññaṃ upasaṃharati. Yassetaṃ pesuññaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so pesuññe no yuto na yutto na payutto na sammāyuttoti – pesuṇeyye ca no yuto. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Patilīno akuhako, apihālu amaccharī; ᅟᅟAppagabbho ajeguccho, pesuṇeyye ca no yuto’’ti. ᅟᅟ88.Sātiyesu anassāvī, atimāne ca no yuto; ᅟᅟSaṇho ca paṭibhānavā, na saddho na virajjati. ᅟᅟSātiyesu anassāvīti. Sātiyā vuccanti pañca kāmaguṇā. Kiṃkāraṇā sātiyā vuccanti pañca kāmaguṇā? Yebhuyyena devamanussā pañca kāmaguṇe icchanti sātiyanti patthayanti pihayanti abhijappanti, taṃkāraṇā sātiyā vuccanti pañca kāmaguṇā. Yesaṃ esā sātiyā taṇhā appahīnā tesaṃ cakkhuto rūpataṇhā savati āsavati [pasavati (syā.)] sandati pavattati, sotato saddataṇhā… ghānato gandhataṇhā… jivhāto rasataṇhā… kāyato phoṭṭhabbataṇhā… manato dhammataṇhā savati āsavati sandati pavattati. Yesaṃ esā sātiyā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā tesaṃ cakkhuto rūpataṇhā na savati nāsavati [na pasavati (syā.)] na sandati na pavattati , sotato saddataṇhā…pe… manato dhammataṇhā na savati nāsavati na sandati na pavattatīti – sātiyesu anassāvī. ᅟᅟAtimāne ca no yutoti. Katamo atimāno? Idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati atimāno. Yasseso atimāno pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so atimāne ca no yuto na yutto nappayutto na sammāyuttoti – atimāne ca no yuto. ᅟᅟSaṇho ca paṭibhānavāti. Saṇhoti saṇhena kāyakammena samannāgatoti saṇho, saṇhena vacīkammena… saṇhena manokammena samannāgatoti saṇho, saṇhehi satipaṭṭhānehi samannāgatoti saṇho, saṇhehi sammappadhānehi… saṇhehi iddhipādehi… saṇhehi indriyehi… saṇhehi balehi… saṇhehi bojjhaṅgehi samannāgatoti saṇho, saṇhena ariyena aṭṭhaṅgikena maggena samannāgatoti – saṇho. ᅟᅟPaṭibhānavāti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa pakatiyā pariyāpuṭaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, tassa pariyattiṃ nissāya paṭibhāyati – ayaṃ pariyattipaṭibhānavā. Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitā [paripucchitaṃ (sī.), paripucchako (syā.)] hoti attatthe ca ñāyatthe ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca, tassa taṃ paripucchaṃ nissāya paṭibhāyati – ayaṃ paripucchāpaṭibhānavā. Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo, tassa attho ñāto dhammo ñāto nirutti ñātā, atthe ñāte attho paṭibhāyati , dhamme ñāte dhammo paṭibhāyati, niruttiyā ñātāya nirutti paṭibhāyati; imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Imāya paṭibhānapaṭisambhidāya upeto samupeto upagato samupagato upapanno samupapanno samannāgato so vuccati paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – saṇho ca paṭibhānavā. ᅟᅟNa saddho na virajjatīti. Na saddhoti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā. ‘‘Sabbe saṅkhārā aniccā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti…pe… ‘‘jātipaccayā jarāmaraṇa’’nti… ‘‘avijjānirodhā saṅkhāranirodho’’ti…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti… ‘‘idaṃ dukkha’’nti…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti… ‘‘ime āsavā’’ti…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti… ‘‘ime dhammā abhiññeyyā’’ti…pe… ‘‘ime dhammā sacchikātabbā’’ti sāmaṃ sayaṃ abhiññātaṃ…pe… channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca sāmaṃ sayaṃ abhiññātaṃ…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti sāmaṃ sayaṃ abhiññātaṃ attapaccakkhaṃ dhammaṃ na kassaci saddahati aññassa samaṇassa vā brāhmaṇassa vā devassa vā mārassa vā brahmuno vā [brahmuno vā…pe… (sī. ka.)]. ᅟᅟVuttañhetaṃ bhagavatā – ‘‘saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ; vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti? ᅟᅟ‘‘Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesaṃ nūnetaṃ, bhante , aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānaṃ. Mayhañca kho, etaṃ bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhohaṃ tattha nibbicikiccho. Saddhindriyaṃ… vīriyindriyaṃ… satindriyaṃ… samādhindriyaṃ… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosāna’’nti. ᅟᅟ‘‘Sādhu sādhu, sāriputta! Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ saddhindriyaṃ…pe… paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyanaṃ amatapariyosānanti. ᅟᅟ‘‘Assaddho akataññū ca, sandhicchedo ca yo naro; ᅟᅟHatāvakāso vantāso, sa ve uttamaporiso’’ti. ᅟᅟNa saddho na virajjatīti. Sabbe bālaputhujjanā rajjanti, puthujjanakalyāṇakaṃ upādāya satta sekkhā virajjanti. Arahā neva rajjati no virajjati, viratto so khayā rāgassa vītarāgattā khayā dosassa vītadosattā, khayā mohassa vītamohattā. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – na saddho na virajjati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Sātiyesu anassāvī, atimāne ca no yuto; ᅟᅟSaṇho ca paṭibhānavā, na saddho na virajjatī’’ti. ᅟᅟ89.Lābhakamyā na sikkhati, alābhe ca na kuppati; ᅟᅟAviruddho ca taṇhāya, rasesu[rase ca (sī. syā.)]nānugijjhati. ᅟᅟLābhakamyā na sikkhati, alābhe ca na kuppatīti. Kathaṃ lābhakamyā sikkhati? Idha, bhikkhave, bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā suttantiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento suttantaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati. ᅟᅟAtha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā vinayadharo…pe… dhammakathiko… ābhidhammiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento abhidhammaṃ pariyāpuṇāti. Evampi lābhakamyā sikkhati. ᅟᅟAtha vā bhikkhu bhikkhuṃ passati lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tassa evaṃ hoti – ‘‘kena nu kho ayamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti? Tassa evaṃ hoti – ‘‘ayaṃ kho āyasmā āraññiko… piṇḍapātiko… paṃsukūliko… tecīvariko… sapadānacāriko… khalupacchābhattiko… nesajjiko… yathāsanthatiko, tenāyamāyasmā lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna’’nti. So lābhahetu lābhapaccayā lābhakāraṇā lābhābhinibbattiyā lābhaṃ paripācento āraññiko hoti…pe… yathāsanthatiko hoti. Evampi lābhakamyā sikkhati. ᅟᅟKathaṃ na lābhakamyā sikkhati? Idha bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva attadamatthāya attasamatthāya attaparinibbāpanatthāya suttantaṃ pariyāpuṇāti, vinayaṃ pariyāpuṇāti, abhidhammaṃ pariyāpuṇāti. Evampi na lābhakamyā sikkhati. ᅟᅟAtha vā bhikkhu na lābhahetu, na lābhapaccayā, na lābhakāraṇā, na lābhābhinibbattiyā, na lābhaṃ paripācento, yāvadeva appicchaññeva [appicchaṃyeva (sī.)] nissāya santuṭṭhiññeva nissāya sallekhaññeva nissāya pavivekaññeva nissāya idamatthitaññeva [idamatthikataññeva (sī.)] nissāya āraññiko hoti, piṇḍapātiko hoti, paṃsukūliko hoti, tecīvariko hoti , sapadānacāriko hoti, khalupacchābhattiko hoti, nesajjiko hoti, yathāsanthatiko hoti. Evampi na lābhakamyā sikkhatīti – lābhakamyā na sikkhati. ᅟᅟAlābheca na kuppatīti. Kathaṃ alābhe kuppati? Idhekacco ‘‘kulaṃ vā na labhāmi, gaṇaṃ vā na labhāmi, āvāsaṃ vā na labhāmi, lābhaṃ vā na labhāmi, yasaṃ vā na labhāmi, pasaṃsaṃ vā na labhāmi, sukhaṃ vā na labhāmi, cīvaraṃ vā na labhāmi, piṇḍapātaṃ vā na labhāmi, senāsanaṃ vā na labhāmi, gilānapaccayabhesajjaparikkhāraṃ vā na labhāmi, gilānupaṭṭhākaṃ vā na labhāmi, appaññātomhī’’ti kuppati byāpajjati patiṭṭhīyati, kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe kuppati. ᅟᅟKathaṃ alābhe na kuppati? Idha bhikkhu ‘‘kulaṃ vā na labhāmi gaṇaṃ vā na labhāmi…pe… appaññātomhī’’ti na kuppati na byāpajjati na patiṭṭhīyati, na kopañca dosañca appaccayañca pātukaroti. Evaṃ alābhe na kuppatīti – lābhakamyā na sikkhati alābhe ca na kuppati. ᅟᅟAviruddhoca taṇhāya, rasesu nānugijjhatīti. Viruddhoti yo cittassa āghāto paṭighāto, paṭighaṃ paṭivirodho, kopo pakopo sampakopo, doso padoso sampadoso, cittassa byāpatti manopadoso, kodho kujjhanā kujjhitattaṃ, doso dussanā dussitattaṃ, byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho, caṇḍikkaṃ, asuropo, anattamanatā cittassa – ayaṃ vuccati virodho. Yasseso virodho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati aviruddho. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ [lapilaṃ (sī.), lambilaṃ (syā.), labilaṃ (ka.), 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 akaṭukaṃ pariyesanti, akaṭukaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; lambikaṃ labhitvā kasāvaṃ pariyesanti , kasāvaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhitvā tena tena na santussanti aparāparaṃ pariyesanti, manāpikesu rasesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhā. Yassesā rasataṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so 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. ᅟᅟYathā vanaṃ ālimpeyya yāvadeva ropanatthāya, yathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā vā pana puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘‘neva davāya…pe… phāsuvihāro cā’’ti. Rasataṇhaṃ pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, rasataṇhāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – aviruddho ca taṇhāya rasesu nānugijjhati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Lābhakamyā na sikkhati, alābhe ca na kuppati; ᅟᅟAviruddho ca taṇhāya, rasesu nānugijjhatī’’ti. ᅟᅟ90.Upekkhako sadā sato, na loke maññate samaṃ; ᅟᅟNa visesī na nīceyyo, tassa no santi ussadā. ᅟᅟUpekkhako sadā satoti. Upekkhakoti chaḷaṅgupekkhāya samannāgato. Cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Cakkhunā rūpaṃ disvā manāpaṃ nābhigijjhati nābhihaṃsati [nābhihasati (sī. syā.)] na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto [appatiṭṭhīna citto (syā.), appatiṭṭhanacitto (ka.)] alīnamanaso [ādinamanaso (syā.)] abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. ᅟᅟCakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. ᅟᅟCakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye [dosanīye (bahūsu)] na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Diṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute… mute… viññāte anūpayo anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. ᅟᅟSaṃvijjati arahato cakkhu, passati arahā cakkhunā rūpaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato sotaṃ, suṇāti arahā sotena saddaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato ghānaṃ, ghāyati arahā ghānena gandhaṃ. Chandarāgo arahato natthi, suvimuttacitto arahā. Saṃvijjati arahato jivhā, sāyati arahā jivhāya rasaṃ…pe… saṃvijjati arahato kāyo, phusati arahā kāyena phoṭṭhabbaṃ…pe… saṃvijjati arahato mano, vijānāti arahā manasā dhammaṃ. Chandarāgo arahato natthi suvimuttacitto arahā. ᅟᅟCakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ arahato dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ…pe… ghānaṃ gandhārāmaṃ… jivhā rasārāmā rasaratā rasasammuditā, sā arahato dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo…pe… mano dhammārāmo dhammarato dhammasammudito, so arahato danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. ᅟᅟ‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati; ᅟᅟDanto seṭṭho manussesu, yotivākyaṃ titikkhati. ᅟᅟ‘‘Varamassatarā dantā, ājānīyā ca [ājāniyāva (syā.)] sindhavā; ᅟᅟKuñjarā ca mahānāgā, attadanto tato varaṃ. ᅟᅟ‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ; ᅟᅟYathāttanā sudantena, danto dantena gacchati. ᅟᅟ‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā; ᅟᅟDantabhūmimanuppattā, te loke vijitāvino. ᅟᅟ‘‘Yassindriyāni bhāvitāni [vibhāvitāni (sī.)], ajjhattaṃ bahiddhā ca [ajjhattabahiddhā ca (sī.), ajjhattañca bahiddhā ca (syā. ka.) su. ni. 521] sabbaloke; ᅟᅟNibbijjha imaṃ [nibbijjhimaṃ (syā.), nibbijja imaṃ (ka.)] parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti. ᅟᅟUpekkhako sadāti. Sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ…pe… pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – upekkhako sadā sato. ᅟᅟNa loke maññate samanti. ‘‘Sadisohamasmī’’ti mānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na loke maññate samaṃ. ᅟᅟNa visesī na nīceyyoti. ‘‘Seyyohamasmī’’ti atimānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā . ‘‘Hīnohamasmī’’ti omānaṃ na janeti jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunāti – na visesī na nīceyyo. ᅟᅟTassa no santi ussadāti. Tassāti arahato khīṇāsavassa. Ussadāti sattussadā – rāgussado dosussado mohussado mānussado diṭṭhussado kilesussado kammussado. Tassime ussadā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi ussadā. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Upekkhako sadā sato, na loke maññate samaṃ; ᅟᅟNa visesī na nīceyyo, tassa no santi ussadā’’ti. ᅟᅟ91.Yassanissayatā[nissayanā (ka.)]natthi, ñatvā dhammaṃ anissito; ᅟᅟBhavāya vibhavāya vā, taṇhā yassa na vijjati. ᅟᅟYassanissayatā natthīti. Yassāti arahato khīṇāsavassa. Nissayāti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo . Tassa taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā nissayatā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – yassa nissayatā natthi. ᅟᅟÑatvādhammaṃ anissitoti. Ñatvāti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’ntntti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Taṇhānissayaṃ pahāya diṭṭhinissayaṃ paṭinissajjitvā cakkhuṃ anissito, sotaṃ anissito, ghānaṃ anissito, jivhaṃ anissito, kāyaṃ anissito, manaṃ anissito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – ñatvā dhammaṃ anissito. ᅟᅟBhavāya vibhavāya vā, taṇhā yassa na vijjatīti. Taṇhāti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Yassāti arahato khīṇāsavassa. Bhavāyāti bhavadiṭṭhiyā, vibhavāyāti vibhavadiṭṭhiyā; bhavāyāti sassatadiṭṭhiyā, vibhavāyāti ucchedadiṭṭhiyā; bhavāyāti punappunabhavāya punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā . Taṇhā yassa natthi na santi na saṃvijjati nupalabbhati, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – bhavāya vibhavāya vā taṇhā yassa na vijjati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Yassa nissayatā natthi, ñatvā dhammaṃ anissito; ᅟᅟBhavāya vibhavāya vā, taṇhā yassa na vijjatī’’ti. ᅟᅟ92.Taṃbrūmi upasantoti, kāmesu anapekkhinaṃ; ᅟᅟGanthā tassa na vijjanti, atarī so visattikaṃ. ᅟᅟTaṃ brūmi upasantoti. Upasanto vūpasanto nibbuto paṭipassaddhoti. Taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpayāmi taṃ voharāmīti – taṃ brūmi upasantoti. ᅟᅟKāmesu anapekkhinanti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā kāmesu anapekkhino vītakāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo, kāmesu vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – kāmesu anapekkhinaṃ. ᅟᅟGanthātassa na vijjantīti. Ganthāti cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Attano diṭṭhiyā rāgo abhijjhā kāyagantho, paravādesu āghāto appaccayo byāpādo kāyagantho, attano sīlaṃ vā vataṃ vā sīlabbataṃ vā parāmāso sīlabbataparāmāso kāyagantho, attano diṭṭhi idaṃsaccābhiniveso kāyagantho. Tassāti arahato khīṇāsavassa. Ganthā tassa na vijjantīti. Ganthā tassa natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – ganthā tassa na vijjanti. ᅟᅟAtarī so visattikanti. Visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā ? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe… sadde… gandhe… rase… phoṭṭhabbe… kule… gaṇe… āvāse…pe… diṭṭhasutamutaviññātabbesu dhammesu visataṃ vitthatāti visattikā. Atarī so visattikanti. So imaṃ visattikaṃ taṇhaṃ atari uttari patari samatikkami vītivattīti – atarī so visattikaṃ. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ; ᅟᅟGanthā tassa na vijjanti, atarī so visattika’’nti. ᅟᅟ93.Na tassa puttā pasavo, khettaṃ vatthuñca vijjati; ᅟᅟAttā vāpi nirattā vā, na tasmiṃ upalabbhati. ᅟᅟNa tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Nāti paṭikkhepo. Tassāti arahato khīṇāsavassa. Puttāti cattāro puttā – attajo putto, khettajo putto, dinnako putto , antevāsiko putto. Pasavoti. Ajeḷakā kukkuṭasūkarā hatthigāvāssavaḷavā. Khettanti sālikhettaṃ vīhikhettaṃ muggakhettaṃ māsakhettaṃ yavakhettaṃ godhumakhettaṃ tilakhettaṃ. Vatthunti gharavatthuṃ koṭṭhavatthuṃ purevatthuṃ pacchāvatthuṃ ārāmavatthuṃ vihāravatthuṃ. Na tassa puttā pasavo, khettaṃ vatthuñca vijjatīti. Tassa puttapariggaho vā pasupariggaho vā khettapariggaho vā vatthupariggaho vā natthi na santi na saṃvijjanti nupalabbhanti, pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – na tassa puttā pasavo, khettaṃ vatthuñca vijjati. ᅟᅟAttā vāpi nirattā vā, na tasmiṃ upalabbhatīti. Attāti attadiṭṭhi, nirattāti ucchedadiṭṭhi; attāti gahitaṃ natthi, nirattāti muñcitabbaṃ natthi. Yassa natthi gahitaṃ tassa natthi muñcitabbaṃ. Yassa natthi muñcitabbaṃ tassa natthi gahitaṃ. Gāhamuñcanasamatikkanto arahā vuddhiparihānivītivatto. So vuṭṭhavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti – attā vāpi nirattā vā, na tasmiṃ upalabbhati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Na tassa puttā pasavo, khettaṃ vatthuñca vijjati; ᅟᅟAttā vāpi nirattā vā, na tasmiṃ upalabbhatī’’ti. ᅟᅟ94.Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā; ᅟᅟTaṃ tassa apurakkhataṃ, tasmā vādesu nejati. ᅟᅟYena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti. Puthujjanāti puthu kilese janentīti puthujjanā , puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti [mukhullokakāti (sī.)] puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappentīti puthujjanā, puthu nānāpariḷāhehi pariḍayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti – puthujjanā. Samaṇāti ye keci ito bahiddhā paribbajūpagatā paribbajasamāpannā. Brāhmaṇāti ye keci bhovādikā. Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇāti . Puthujjanā yena taṃ rāgena vadeyyuṃ, yena dosena vadeyyuṃ, yena mohena vadeyyuṃ, yena mānena vadeyyuṃ, yāya diṭṭhiyā vadeyyuṃ, yena uddhaccena vadeyyuṃ, yāya vicikicchāya vadeyyuṃ, yehi anusayehi vadeyyuṃ, rattoti vā duṭṭhoti vā mūḷhoti vā vinibaddhoti vā parāmaṭṭhoti vā vikkhepagatoti vā aniṭṭhaṅgatoti vā thāmagatoti vā te abhisaṅkhārā pahīnā; abhisaṅkhārānaṃ pahīnattā gatiyā [gatiyo (syā.)] yena taṃ vadeyyuṃ – nerayikoti vā tiracchānayonikoti vā pettivisayikoti vā manussoti vā devoti vā rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā. So hetu natthi paccayo natthi kāraṇaṃ natthi yena naṃ vadeyyuṃ katheyyuṃ bhaṇeyyuṃ dīpayeyyuṃ vohareyyunti – yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā. ᅟᅟTaṃ tassa apurakkhatanti. Tassāti arahato khīṇāsavassa. Purekkhārāti dve purekkhārā – taṇhāpurekkhāro ca diṭṭhipurekkhāro ca…pe… ayaṃ taṇhāpurekkhāro…pe… ayaṃ diṭṭhipurekkhāro. Tassa taṇhāpurekkhāro pahīno, diṭṭhipurekkhāro paṭinissaṭṭho; taṇhāpurekkhārassa pahīnattā, diṭṭhipurekkhārassa paṭinissaṭṭhattā na taṇhaṃ vā diṭṭhiṃ vā purato katvā carati, na taṇhādhajo na taṇhāketu na taṇhādhipateyyo, na diṭṭhidhajo na diṭṭhiketu na diṭṭhādhipateyyo, na taṇhāya vā na diṭṭhiyā vā parivārito caratīti – taṃ tassa apurakkhataṃ. ᅟᅟTasmā vādesu nejatīti. Tasmāti tasmā taṃkāraṇā taṃhetu tappaccayā taṃnidānā vādesu upavādesu nindāya garahāya akittiyā avaṇṇahārikāya nejati na iñjati na calati na vedhati nappavedhati na sampavedhatīti – tasmā vādesu nejati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā; ᅟᅟTaṃ tassa apurakkhataṃ, tasmā vādesu nejatī’’ti. ᅟᅟ95.Vītagedho amaccharī, na ussesu vadate muni; ᅟᅟNa samesu na omesu, kappaṃ neti akappiyo. ᅟᅟVītagedho amaccharīti. Gedho vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yasseso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho, so vuccati vītagedho. So rūpe agiddho…pe… diṭṭhasutamutaviññātabbesu dhammesu agiddho agadhito amucchito anajjhosito, vītagedho vigatagedho cattagedho vantagedho muttagedho pahīnagedho paṭinissaṭṭhagedho nicchāto…pe… brahmabhūtena attanā viharatīti – vītagedho. Amaccharīti macchariyanti pañca macchariyāni – āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. Yaṃ evarūpaṃ…pe… gāho – idaṃ vuccati macchariyaṃ. Yassetaṃ macchariyaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭipassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ, so vuccati amaccharīti – vītagedho amaccharī. ᅟᅟNa ussesu vadate muni, na samesu na omesūti. Munīti. Monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. ‘‘Seyyohamasmī’’ti vā, ‘‘sadisohamasmī’’ti vā, ‘‘hīnohamasmī’’ti vā na vadati na katheti na bhaṇati na dīpayati na voharatīti – na ussesu vadate muni, na samesu na omesu. ᅟᅟKappaṃ neti akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā neti na upeti na upagacchati na gaṇhāti na parāmasati nābhinivisatīti – kappaṃ neti. Akappiyoti. Kappāti dve kappā – taṇhākappo ca diṭṭhikappo ca…pe… ayaṃ taṇhākappo…pe… ayaṃ diṭṭhikappo. Tassa taṇhākappo pahīno, diṭṭhikappo paṭinissaṭṭho; tassa taṇhākappassa pahīnattā, diṭṭhikappassa paṭinissaṭṭhattā taṇhākappaṃ vā diṭṭhikappaṃ vā na kappeti na janeti na sañjaneti na nibbatteti nābhinibbattetīti – kappaṃ neti akappiyo. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Vītagedho amaccharī, na ussesu vadate muni; ᅟᅟNa samesu na omesu, kappaṃ neti akappiyo’’ti. ᅟᅟ96.Yassa loke sakaṃ natthi, asatā ca na socati; ᅟᅟDhammesu ca na gacchati, sa ve santoti vuccati. ᅟᅟYassaloke sakaṃ natthīti. Yassāti arahato khīṇāsavassa. Loke sakaṃ natthīti. Tassa mayhaṃ vā idaṃ paresaṃ vā idanti kiñci rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, gahitaṃ parāmaṭṭhaṃ abhiniviṭṭhaṃ ajjhositaṃ adhimuttaṃ, natthi na santi…pe… ñāṇagginā daḍḍhanti – yassa loke sakaṃ natthi. Asatā ca na socatīti. Vipariṇataṃ vā vatthuṃ na socati, vipariṇatasmiṃ vā vatthusmiṃ na socati. Cakkhu me vipariṇatanti na socati. Sotaṃ me… ghānaṃ me… jivhā me… kāyo me… mano me… rūpā me… saddā me… gandhā me… rasā me… phoṭṭhabbā me… kulaṃ me… gaṇo me… āvāso me… lābho me… yaso me… pasaṃsā me… sukhaṃ me… cīvaraṃ me… piṇḍapāto me… senāsanaṃ me… gilānapaccayabhesajjaparikkhāro me… mātā me… pitā me… bhātā me… bhaginī me… putto me… dhītā me… mittā me… amaccā me… ñātakā me… sālohitā me vipariṇatāti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati. ᅟᅟAtha vā asantāya [asatāya (sī.), asātāya (syā.)] dukkhāya vedanāya phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Cakkhurogena phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati, sotarogena… ghānarogena… jivhārogena… kāyarogena… sīsarogena… kaṇṇarogena… mukharogena… dantarogena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlena… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya … vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (sī. syā.)] … pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… ḍaṃsamakasavātātapasarīsapasamphassehi phuṭṭho pareto samohito samannāgato na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi, asatā ca na socati. ᅟᅟAtha vā asante asaṃvijjamāne anupalabbhamāne [anupalabbhiyamāne (syā. ka.)] – ‘‘aho vata me taṃ natthi, siyā vata me taṃ, taṃ vatāhaṃ na ca labhāmī’’ti na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjatīti. Evampi asatā ca na socati. Dhammesuca na gacchatīti 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 ca vaggehi dhammehi yāyati nīyati vuyhati saṃharīyatīti – dhammesu ca na gacchati. ᅟᅟSa ve santoti vuccatīti. So santo upasanto vūpasanto nibbuto paṭipassaddhoti vuccati pavuccati kathīyati bhaṇīyati dīpīyati voharīyatīti – sa ve santoti vuccati. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Yassa loke sakaṃ natthi, asatā ca na socati; ᅟᅟDhammesu ca na gacchati, sa ve santoti vuccatī’’ti. ᅟᅟPurābhedasuttaniddeso dasamo. # comp ## 註解 [^1]: ℃「化人」(nimmito，另譯為「被化作者」)，《正法光明》說那是「被佛化作者」(nimmitabuddhaṃ)，也就是佛所化作的化人。第十～第十四經都是這個模式。 [^2]: ℃「撇嘴皺眉」(mukhakulānavikulāno)，《正法光明》以「撇嘴皺眉；臉的扭曲、強扭曲」(mukhassa saṅkocanavisaṅkocano)解說，今準此譯。 [^3]: ℃「可看見的如禪者」(āpāthakajjhāyīva)，《正法光明》以「對到來的人們當面如正進入禪般使之看見寂靜」(sammukhā āgatānaṃ manussānaṃ jhānaṃ samāpajjanto viya santabhāvaṃ dasseti)解說。 [^4]: ℃「因嘴而被尊敬者」(mukhasambhāviko)，《正法光明》以「因自己的嘴之力而與他人一起成為被尊敬者，心被固定者。」(attano mukhavasena aññehi saha sambhāviko, appitacittoti eke)解說，今準此譯。 [^5]: ℃「存在這個的狀態」(idamatthitaññeva)，《正法光明》以「以這些善法有這個存在，它的狀態為存在這個的狀態，他就存在這個的狀態之故黏著。」(imehi kusaladhammehi atthi idamatthi, tassa bhāvo idamatthitā, taṃ idamatthitaṃyeva nissāya allīyitvā)解說。 [^6]: ℃「酸味」(ambilaṃ)，《正法光明》以「酪漿酸味」(takkambilādi)解說。 [^7]: ℃「酸味」(lambikaṃ)，《正法光明》以「說棗子、山查、蘋果」(badarāmalakakapiṭṭhasālavādi)解說。