<title>Mahāniddesa</title> # north 義 釋 16.舍利弗經的說明 (8/26/2020初稿 ) # nikaya 16.舍利弗經的說明 ᅟᅟ其次，舍利弗經的說明將說： ᅟᅟ190.**[像這樣尊者舍利弗：]在這之前沒被我看見，或者沒被任何人聽聞， ᅟᅟᅟ這麼妙語的大師：從兜率天來的有群眾者。** ᅟᅟ「在這之前沒被我看見」：「在此之前對我，之前沒被我以這[雙]眼睛、這個自體看見那位世尊：當世尊在三十三天領域晝度樹下黃色石雨季安居時，被一群天神圍繞，由寶石製的階梯中下來散葛色城市，這個看見是之前沒被看見的。」為在這之前沒被我看見。 ᅟᅟ「[像這樣尊者舍利弗]」：「『像這樣』，句的接續；句的連結；句的圓滿；文字的結合；辭句的連接；這是句的次第，為『像這樣』。『尊者』，這是愛語、敬語、具敬重語、具順從語，為『尊者』。『舍利弗』，那位上座的名字、名稱、稱呼、安立、俗稱、名字、命名、稱謂、語詞、辭句、稱呼。」為[像這樣尊者舍利弗]。 ᅟᅟ「或者沒被任何人聽聞」：「『沒』為否定。『或者』，句的接續；句的連結；句的圓滿；文字的結合；辭句的連接；這是句的次第，為『或者』。『任何人的』，剎帝利的，或婆羅門的，或毘舍的，或首陀羅的，或在家人的，或出家人的，或天的，或人的。」為或者沒被任何人聽聞。 ᅟᅟ「這麼妙語的大師」：「『這麼妙語、好言好語、摯愛語、愜意語、[如]美聲鳥吼叫美妙的聲音。又，那位世尊從口發出的聲音具備八支：明瞭的、能被識知的、美妙的、和雅的、簡潔的、不亂的、深沈的、宏亮的，世尊以聲音使群眾了知，發聲不在群眾之外，又，那位世尊如梵天的聲音，[[note8#835|美聲鳥誦出者]]。』為這麼妙語。 ᅟᅟ『大師』，『世尊為大師、商隊領袖，如商隊領袖使眾生渡過危險區：使之渡過盜賊危險區，使之渡過有猛獸危險區，使之渡過饑饉危險區，使之渡過無水危險區，他使之出來、使之越度、使之通過，使之到達安穩之終極地。同樣的，世尊是商隊領袖，使眾生渡過危險區：使之渡過生的危險區，使之渡過老的危險區，病的危險區……（中略）死的危險區……使之渡過愁、悲、苦、憂、絕望的危險區，使之渡過貪的危險區，瞋的危險區……癡的危險區……慢的危險區……見的危險區……污染的危險區……使之渡過惡行的危險區，使之渡過貪的險道，瞋的險道……癡的險道……慢的險道……見的險道……污染的險道……使之渡過惡行的險道，他使之出來、使之越度、使之通過，使之到達安穩、不死、涅槃。』這樣是世尊為商隊領袖。 ᅟᅟ或者，『世尊是引導者、調伏者、安撫者、告知者、使之審慮者、使之看見者、使之明淨者。』這樣也是世尊為商隊領袖。 ᅟᅟ或者，『世尊是未生起道的使生起者，未出生道的使出生者，未宣說道的宣說者、道的知者、道的熟練者、道的熟知者，大德！而且，現在弟子們住於道的跟隨者，之後為具備者。』這樣也是世尊為商隊領袖。」為這麼妙語的大師。 ᅟᅟ「從兜率天來的有群眾者」：「『世尊從兜率天死沒後，具念地、正知地進入母親子宮。』這樣是從兜率天來的有群眾者。 ᅟᅟ或者，『諸天神被稱為滿足者[^1]，祂們是知足者、善知足者、滿意者、歡喜者、已生喜與喜悅者，他來到為天界中的有群眾者。』這樣也是從兜率天來的有群眾者。或者，『諸阿羅漢被稱為滿足者，他們是知足者、善知足者、滿意者、意向圓滿的者，他來到為阿羅漢中的有群眾者。』這樣也是從兜率天來的有群眾者。『有群眾者』，世尊是有群眾者，『團體的老師』為有群眾者，『團體的大師』為有群眾者，『他照顧團體』為有群眾者，『他教誡團體』為有群眾者，『他訓誡團體』為有群眾者，『他無畏地往見團體』為有群眾者，『團體的想要聽、傾耳、使諸了知對心現起』為有群眾者，『團體出現不善的後他在善的上使之確立』為有群眾者，[他]是比丘眾(團體)的有群眾者，是比丘尼眾的有群眾者，是優婆塞眾的有群眾者，是優婆夷眾的有群眾者，是國王眾的有群眾者，是剎帝利眾的……是婆羅門眾的……是毘舍眾的……是首陀羅眾……是天眾的……是梵天眾的有群眾者，是僧團眾的有群眾者、團體的老師。『來的』，到達、完全到達、已完全到達(泰國版)散葛色城市。」為從兜率天來的有群眾者。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「[像這樣尊者舍利弗：]在這之前沒被我看見，或者沒被任何人聽聞， ᅟᅟᅟ這麼妙語的大師：從兜率天來的有群眾者。」 ᅟᅟ191.**在包括天神的世間中，如有眼者被看見， ᅟᅟᅟ驅離一切黑暗後，你就單獨到達喜樂。** ᅟᅟ「在包括天神的世間中」：「在包括天，在包括魔，在包括梵的世間；在包括沙門婆羅門，在包括天-人的世代中。」為在包括天神的世間中。 ᅟᅟ「如有眼者被看見」：「『當世尊坐在在三十三天領域晝度樹下黃色石教導法時，如天神們看見那樣人類也看見；如人類看見那樣天神們也看見，如被屬於天神們看見那樣也被屬於人類看見；如被屬於人類看見那樣也被屬於天神們也看見。』這樣是如有眼者被看見。又或『如一些沙門、婆羅門尊師們非調御者被看[作]已調御之類者；非寂靜者被看[作]已寂靜之類者；非寂止者被看[作]已寂止之類者；非到達涅槃者被看[作]已到達涅槃之類者。 ᅟᅟ「如黏土作的假耳環，如黃金包覆的金屬半分錢， ᅟᅟᅟ被隨從包覆而行於世間，內在不清淨，外在很亮麗。」\[[SN3.11](SN0122)] ᅟᅟ世尊不像這樣被看見。世尊以事實、如實、真正、正確、不顛倒、實相已調御者被看[作]已被調御之類者；已寂靜者被看[作]已寂靜之類者；已寂止者被看[作]已寂止之類者；已到達涅槃者被看[作]已到達涅槃之類者。佛、世尊不營造舉止行為，而是志向具足者。』這樣也是如有眼者被看見。 ᅟᅟ或者，『世尊有清澈的聲音，到達稱讚聲音的讚嘆：在龍的領域、金翅鳥的領域、夜叉的領域、阿修羅的領域、乾達婆的領域、大王的領域、因陀羅的領域、梵天的領域、天神的領域、像這樣的、像那樣的、從那之後更多的。』這樣也是如有眼者被看見。 ᅟᅟ或者，世尊具備十力、四無畏、四無礙解、六神通、六佛法、威光、力量、德行、活力、慧，他被看見、被知道、被了知。 ᅟᅟ『善人們在遠處[即]顯現，如喜馬拉雅山， ᅟᅟᅟ非善人們在這裡[也]不被看見，如在夜間被投擲的箭矢。』[Dhp.21, 304偈] ᅟᅟ這樣也是如有眼者被看見。 ᅟᅟ『有眼者』，世尊以五眼為有眼者：肉眼為有眼者，天眼也為有眼者，慧眼也為有眼者，佛眼也為有眼者，一切眼也為有眼者。 ᅟᅟ世尊如何以肉眼為有眼者？世尊的肉眼存在五種色澤：青色、黃色、赤色、黑色、白色。世尊的眼毛，在眼毛住立處是青的、極青的、端正的、美麗的、等同亞麻花的(斯里蘭卡版)，其它的是黃的、極黃的、金色的、端正的、美麗的、等同翅子樹花的。世尊的兩眼端是赤的、極赤的、端正的、美麗的、等同胭脂蟲的，在中間是黑的、極黑的、不粗的、潤濕的、端正的、美麗的、等同濕的無患子的，其它的是白的、極白的、白色的、黃白的、端正的、美麗的、等同太白星的。以世尊那個自然個體所屬的、之前善行業所生的肉眼，他日夜看見一由旬的一切，當具備四支的黑暗時也是：日落、黑側[月]之布薩、極密叢林、大非時雨雲(泰國版)之黑雲出現。像這樣當具備四支的黑暗時他也日夜看見一由旬的一切。沒有牆，或百葉窗，或圍牆，或山，或荒林，或葛蔓是他對於形色之看見的障礙。如果一顆芝麻作標記後放入一滿車的芝麻中，他能選出那顆芝麻。像這樣，世尊的自然肉眼是遍純淨的，世尊這樣以肉眼為有眼者。 ᅟᅟ世尊如何以天眼為有眼者？世尊以清淨、超越常人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，知道眾生依業到達的：『確實，這些尊師眾生具備身惡行、具備語惡行、具備意惡行，是對聖者斥責者、邪見者、邪見行為的受持者，他們以身體的崩解，死後已往生[[note1#109|苦界]]、[[note1#110|惡趣]]、[[note1#111|下界]]、地獄，尊師們！或者，這些眾生具備身善行、具備語善行、具備意善行，是對聖者不斥責者、正見者、正見行為的受持者，他們以身體的崩解，死後已往生[[note1#112|善趣]]、天界。』像這樣，以清淨、超越常人的天眼，看見當眾生死時、往生時，在下劣、勝妙，美、醜，幸、不幸中，知道眾生依業到達的。當他願意時，世尊能看見一個世間界，也能看見二個世間界，也能看見三個世間界，也能看見四個世間界，也能看見五個世間界，也能看見十個世間界，也能看見二十個世間界，也能看見三十個世間界，也能看見四十個世間界，也能看見五十個世間界，也能看見一百個世間界，也能看見這千個小世間界，也能看見這二千個中世間界，也能看見這三千個大千世間界(斯里蘭卡版)\[[AN3.81](AN0504)]。又或如果他願意之所及，他就能看見。像這樣，世尊的天眼是遍純淨的，世尊這樣以天眼為有眼者。 ᅟᅟ世尊如何以慧眼為有眼者？世尊是大慧者、博慧者、捷慧者、速慧者、利慧者、洞察慧者、慧種類善巧者、智已發展者、已證得無礙解者、已達四無畏者、持有十力者、像牛的人、像獅子的人、賢駿人、能負擔的人、智無邊者、光輝無邊者、名聲無邊者、富裕者、大富者、富有者、引導者、調伏者、安撫者、告知者、使之審慮者、使之看見者、使之明淨者，那位世尊確實是未生起道的使生起者，未出生道的使出生者，未宣說道的宣說者、道的知者、道的熟練者、道的熟知者，大德！而且，現在弟子們住於道的跟隨者，之後為具備者。 ᅟᅟ那位世尊確實是知道者，他知道，是看見者，他看見；是眼已生者、智已生者、法已生者、梵已生者、解說者、宣說者、義理的引導者、不死的施與者、法王、如來，沒有那位世尊所不知道、未看見、未知、未作證、未以慧觸達的，過去、未來、現在關於一切法以一切行相來到佛、世尊的智門領域，凡有任何名為應該被引導推論的[法]都能被知道：自己的義理或他人的義理或兩者的義理，或當生的義理或來世的義理或兩者的義理，或深的義理或隱藏的義理或隱密的義理，或應該被引導推論的義理或已被引導確定的義理，或無過失的義理或無污染的義理，或明淨的義理或最高利益的義理，一切都在佛智內遍轉起。 ᅟᅟ佛、世尊關於過去的智是無障礙的；[佛、世尊]關於未來的智是無障礙的；關於現在的智是無障礙的，一切身業隨佛、世尊的智轉；一切語業……一切意業隨佛、世尊的智轉，應該被引導推論的之所及即是智之所及；智之所及即是應該被引導推論的之所及，應該被引導推論的之終極為智；智之終極為應該被引導推論的，超越應該被引導推論的後智不轉起；超越智後沒有應該被引導推論的之路，這些法是住於互相限制的，如二個盒蓋被完全接觸，下面的盒蓋不越過上面的；上面的盒蓋不越過下面的，是住於互相限制的。[同樣的，]應該被引導推論的之所及即是智之所及；智之所及即是應該被引導推論的之所及，應該被引導推論的之終極為智；智之終極為應該被引導推論的，超越應該被引導推論的後智不轉起；超越智後沒有應該被引導推論的之路，這些法是住於互相限制的。 ᅟᅟ佛、世尊的智在一切法上轉起，一切法為佛、世尊的轉向繫屬、希望繫屬、作意繫屬、生起心繫屬，佛、世尊的智在一切眾生上轉起，世尊知道一切眾生的意向、知道煩惱潛在趨勢、知道行為、知道勝解(志向)，了知關於少塵的、多塵的；利根的、鈍根的；善行相的、惡行相的；易受教的、難受教的；有能力無能力的眾生，包括天、魔、梵的世間；包括沙門婆羅門，包括天-人的世代都在佛智內遍轉起。 ᅟᅟ如凡任何魚、龜乃至包括吞舟大魚在大海內遍轉起。同樣的，包括天、魔、梵的世間；包括沙門婆羅門，包括天-人的世代都在佛智內遍轉起。如凡任何鳥乃至包括威那大子孫的金翅鳥在虛空場域內遍轉起。同樣的，凡那些[具備]與舍利弗相同慧者他們也在佛智的場域內遍轉起。佛智遍佈、超越天-人們的慧後住立。凡那些賢智的剎帝利們、賢智的婆羅門們、賢智的屋主們、賢智的沙門們、聰敏的作異論者、犀利的破裂者想以慧的姿態行惡見，他們準備問題後來見如來，然後詢問隱藏與隱密的[義理]，那些問題被世尊以說明理由談論、回答，而已就近捨棄那些者他們變成世尊的[弟子]，那時，世尊在那裡即『以慧』輝耀。世尊這樣以慧眼為有眼者。 ᅟᅟ世尊如何以佛眼為有眼者？世尊以佛眼檢視世間時，看見少塵的、多塵的；利根的、鈍根的；善行相的、惡行相的；易受教的、難受教的；一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生。猶如在青蓮池、紅蓮池、白蓮池中，一些青蓮、紅蓮、白蓮生在水中，長在水中，依止於水面下，沈在水下生長；一些青蓮、紅蓮、白蓮生在水中，長在水中，與水面同高而住立；一些青蓮、紅蓮、白蓮生在水中，長在水中，升出水面而住立，不被水染著。同樣的，世尊以佛眼檢視世間時，看見少塵的、多塵的；利根的、鈍根的；善行相的、惡行相的；易受教的、難受教的；一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生\[[DN.14](DN14),69第段]。世尊知道：『這個人是貪行者，這個人是瞋行者，這個人是癡行者，這個人是尋行者，這個人是信行者，這個人是智行者。』世尊對貪行者的人說明不淨說。世尊對瞋行者的人告知慈的修習。世尊對癡行者的人使之安頓於背誦、遍問、適時之法的聽聞、適時之法的討論、老師的共住。世尊對尋行者的人告知入出息念。世尊對信行者的人告知能被歡喜的相：佛的善覺、法的善法性、僧團的善實踐與自己的戒。世尊對智行者的人告知毘婆舍那相：無常行相、苦行相、無我行相。 ᅟᅟ『如站在岩山山頂，能看見全部的人， ᅟᅟᅟ同樣的，善慧者、一切眼者登上法所成高樓， ᅟᅟᅟ已離愁者，看著陷入愁、被生與老征服的人們。 ᅟᅟᅟ請起來吧！英雄！戰場勝利者！商隊領袖、無負債者行於世間， ᅟᅟᅟ世尊！請教導法吧！將(會)有了知者的。』\[[DN.14](DN14),第70段] ᅟᅟ世尊這樣以佛眼為有眼者。 ᅟᅟ世尊如何以一切眼為有眼者？一切眼被稱為一切知的狀態智。世尊具有、完全具有、到達、完全到達、具足、完全具足、具備一切知的狀態智。 ᅟᅟ『他在這裡(這個世界)沒有任何未被看見的，還有不被識知、不能被知道的， ᅟᅟᅟ他證知一切凡存在應被引導推論的，如來因為那樣為一切眼者。[Ps.1,第121段]』 ᅟᅟ世尊這樣以一切眼為有眼者。」為如有眼者被看見。 ᅟᅟ「驅離一切黑暗後」：「一切貪的黑暗、瞋的黑暗、癡的黑暗、慢的黑暗、見的黑暗、污染的黑暗、惡行的黑暗：盲目所作的、[[note9#970|不作眼的]]、不作智的、[[note9#998|慧滅的]]、參與惱害的、不導向涅槃的，排除後、去除後、離棄後、捨斷後、驅離後、作終結後、使之走到不存在後。」為驅離一切黑暗後。 ᅟᅟ「你就單獨到達喜樂」：「『單獨』，世尊以出家之名為單獨，以無伴侶義為單獨，以渴愛之捨斷義為單獨，『一向離貪』為單獨，『一向離瞋』為單獨，『一向離癡』為單獨，『一向無污染』為單獨，『已經過[[note5#565|無岔路之道]]』為單獨，『已現正覺無上遍正覺』為獨自。 ᅟᅟ怎樣是世尊以出家之名為單獨？『當世尊年輕時，黑髮的青年，具備青春的幸福，在人生初期，即使父母是不願意的、淚滿面的、哭泣的、哀歎著，仍捨棄親族群、切斷一切居家障礙、切斷兒妻障礙、切斷親族障礙、切斷朋友障礙、切斷儲存障礙後，剃除髮鬚、裹上袈裟衣後，從在家出家成為無家者，進入無所有的狀態後單獨行、住、行動、轉起、守護、使存續、使生存。』這樣是世尊以出家之名為單獨。 ᅟᅟ怎樣是世尊以無伴侶義為單獨？『成為這樣出家者的他單獨受用林野、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；他單獨行，單獨走，單獨站，單獨坐，單獨臥，單獨為了托鉢進入村落[，單獨前進]，單獨返回，單獨坐在靜處，單獨進行經行，單獨行、住、行動、轉起、守護、使存續、使生存。』這樣是世尊以無伴侶義為單獨。 ᅟᅟ怎樣是世尊以渴愛之捨斷義為單獨？這麼住於單獨的、無伴侶的、不放逸的、熱心的、自我努力的他在尼連禪河邊的菩提樹下，大勤奮、精勤，破壞有軍隊陪伴的魔、邪惡的惡魔、放逸者的親族後，有網的、強流動的、糾纏的渴愛他捨斷、驅離、作終結、使之走到不存在。 ᅟᅟ『以渴愛為伴侶的人(男子)，長時間輪迴地， ᅟᅟᅟ在這裡存在、在他處存在，不超越輪迴。 ᅟᅟᅟ知道這個過患：渴愛有苦的生成後， ᅟᅟᅟ離渴愛地、無取著地，比丘應該具念地遊行。』[It.15/Sn.38, 745-746偈] ᅟᅟ這樣是世尊以渴愛之捨斷義為單獨。 ᅟᅟ怎樣是世尊以『一向離貪』為單獨？『以貪的捨斷狀態之一向離貪』為單獨，『以瞋的捨斷狀態之一向離瞋』為單獨，『以癡的捨斷狀態之一向離癡』為單獨，『以污染的捨斷狀態之一向無污染』為單獨。[這樣是世尊以『一向離貪』為單獨。] ᅟᅟ怎樣是世尊『已經過無岔路之道』為單獨？無岔路之道被稱為四念住、四正勤、四神足、五根、五力、七覺支、八支聖道。 ᅟᅟ『看見生的滅盡者、憐愍心者，了知無岔路之道， ᅟᅟᅟ在以前他們曾以此道渡過暴流，且凡他們將渡過、現在渡過(將來與現在都是)。』\[[SN47.18](SN1415)] ᅟᅟ這樣是世尊『已經過無岔路之道』為單獨。 ᅟᅟ怎樣是世尊『單獨已現正覺無上遍正覺』為單獨？覺被稱為在四道上的智[、慧]、慧根、慧力、擇法覺支、考察、毘婆舍那、正見。世尊以那個覺智覺『一切行是無常的』；覺『一切行是苦』；覺『一切法是無我』；覺『以無明[[note1#180|為緣]]有行之道跡』；覺『這些是[[note1#188|漏]]』……（中略）覺『這是導向漏滅道跡』；覺『這些法應該被遍知』……應該被捨斷……應該被修習……覺『[這些法]應該被作證』；覺六觸入處之集起、滅沒、樂味、過患、出離；覺五取蘊之集起、滅沒、樂味、過患、出離；覺四大之集起、滅沒、樂味、過患、出離；覺『凡任何集法那個全部是滅法』。 ᅟᅟ或者，凡任何應該被覺的、應該被隨覺的、應該被覺醒的、應該被正覺的、應該被證得的、應該被觸達的、應該被作證的，一切都被那個覺智覺、隨覺、覺醒、正覺、遍覺、證得、觸達、作證。這樣是世尊『單獨已現正覺無上遍正覺』為單獨。 ᅟᅟ『獲得喜樂』，『喜樂』，離欲的喜樂、遠離的喜樂、寂靜的喜樂、正覺的喜樂他獲得、到達、證得、觸達、作證。」為你就單獨到達喜樂。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「在包括天神的世間中，如有眼者被看見， ᅟᅟᅟ驅離一切黑暗後，你就單獨到達喜樂。」 ᅟᅟ192.**對那位覺者、不依止者、像那樣者，對非詭計者、來到有群眾者， ᅟᅟᅟ在這裡為了許多繫縛者，希求的我以問題到來。** ᅟᅟ「對那位覺者、不依止者、像那樣者」：「『覺者(佛陀)』，那是那位世尊、獨存者、無老師者在以前未聽聞過的法上自己現正覺真理，在那裡到達一切知的狀態，在力量上到達自在狀態者。『覺者』，以何義為覺者？『覺真理者』為佛陀，『使被生者覺』為覺者，以一切知的狀態為覺者，以一切見的狀態為覺者，以不會被其他引導的狀態為覺者，以流出種種的為覺者，以諸漏已滅盡者被賦予名稱的為覺者，以無隨煩惱者被賦予名稱的為覺者，『一向離貪者』為覺者，『一向離瞋者』為覺者，『一向離癡者』為覺者，『一向無污染者』為覺者，『已經過無岔路之道者』為覺者，『單獨現正覺無上遍正覺者』為覺者，覺不被殺害的狀態、覺之得到的狀態為覺者。『覺者』，『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)，即覺者。』為那位是覺者。『不依止者』，有二種依止：渴愛的依止與見的依止。什麼是渴愛的依止？以渴愛稱呼而被作為界限[、被作為境界]、被作為範圍、被作為範邊界、被緊捉住、被當作自己的之所及：這個是我的、這是我的、這麼多是我的、就這範圍是我的；我的色、聲音、氣味、味道、所觸、鋪在地上的東西、外套、女僕與男僕、山羊與羊、雞與豬、象、牛與馬、騾馬、田、宅地、黃金、金幣、村落、市鎮、王都、地方、藏庫、倉庫、全部的大地，因渴愛而把它們當做自己的，一百零八種渴愛思潮\[[AN4.199](AN0781)]之所及，這是渴愛的依止。 ᅟᅟ什麼是見的依止？有二十個依處的有身見，十個依處的邪見，十個依處的邊見，凡像這樣的見、惡見、叢林之見、荒漠之見、歪曲之見、動搖之見、結縛之見的緊握、接受、執持、執取，邪道、邪路、邪性、外道的所依處，顛倒(vipariyesa)的緊握、顛倒(viparīta)的緊握、顛倒(vipallāsa)的緊握、邪惡的緊握、『在非真實的上[視]為真實的』的緊握，來到六十二惡見之所及，這是見的依止。 ᅟᅟ『對佛、世尊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，世尊是眼的不依止者，耳……鼻……舌……身……意的不依止者，諸色……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……是所見、所聞、所覺、能被識知的諸法的不依止者、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。』為那位是覺者、不依止者。 ᅟᅟ『像那樣者』，世尊從五方面為像那樣者：在無論滿意的或不滿意的上為像那樣者、『已捨棄者』為像那樣者、『已渡過者』為像那樣者、『已解脫者』為像那樣者、那個描述為像那樣者。 ᅟᅟ怎樣是世尊在無論滿意的或不滿意的上為像那樣者？世尊在得到上為像那樣者；在沒得到上也為像那樣者；在[有]名譽上也為像那樣者；在無名譽(惡評)上也為像那樣者；在稱讚上也為像那樣者；在斥責上也為像那樣者；在樂上也為像那樣者；在苦上也為像那樣者，某些人手腕會以香料塗、某些人手腕會以斧做工作：他在像那樣上沒有貪；在像那樣上沒有嫌惡，已捨斷隨貪與嫌惡，已克服勝敗，已越過順從與反對，這樣是世尊在無論滿意的或不滿意的上為像那樣者。 ᅟᅟ怎樣是世尊『已捨棄者』為像那樣者？世尊的貪已被捨棄、吐出、釋放、捨斷、斷念；瞋……（中略）癡……憤怒……怨恨……藏惡……專橫……嫉妒……慳吝……偽詐……狡猾……頑固……激情……慢……極慢……憍慢……放逸……一切污染……一切惡行……一切惱患……一切焦熱……一切熱惱……一切不善造作已被捨棄、吐出、釋放、捨斷、斷念，這樣是世尊『已捨棄者』為像那樣者。 ᅟᅟ怎樣是世尊『已渡過者』為像那樣者？世尊欲的暴流已渡過；有的暴流已渡過；見的暴流已渡過；無明的暴流已渡過；一切輪迴路已渡過、已出來、已越度、已穿越、已越過、已克服，他是已降下狀態者、已實踐行為者、已完成旅程者、已到方向者、已到終點的者、已守護梵行者、已到達最高見者、已修習道者、已捨斷污染者、已貫通不動搖者、已作證滅者，對他苦已遍知、集已捨斷、道已修習、滅已作證，已證知應該被證知的、已遍知應該被遍知的、已捨斷應該被捨斷的、已修習應該被修習的、已作證應該被作證的。他是拔起門閂者者、填滿溝渠者者、拔除柱子者者、無門閂者、聖者降下旗幟者、負擔已卸下者、已分離者、五支捨斷者、六支具備者，有一個守護、四個倚靠，是各自真理除去者、尋求完全消散放捨者、無混濁意向者、身行已寧靜者、心善解脫者、慧善解脫者、已完全完成之最高的人、無上的人、已證得無上成就，他既不組成也不拆解，不堆積後住立；既不捨斷也不執取，捨斷後住立；既不驅散(泰國版)也不積聚，驅散後住立；既不熄滅也不點燃，熄滅後住立\[[SN22.79](SN0597)]，是具備無學戒蘊狀態的住立者，具備無學定蘊狀態的住立者，具備無學慧蘊狀態的住立者，具備無學解脫蘊狀態的住立者，具備無學解脫智見蘊狀態的住立者、完成與貫通真實(諦)後的住立者、越過擾動(動貪)後的住立者、污染火熄滅後的住立者、完全不再來狀態的住立者、已作[打勝]把握後的住立者、受用解脫狀態的住立者、慈遍純淨的住立者、悲遍純淨的住立者、喜悅遍純淨的住立者、平靜遍純淨的住立者、究竟遍純淨的住立者、無等同彼的狀態(錫蘭版)遍純淨的住立者、已解脫狀態的住立者、已滿足狀態的住立者、在蘊終極(邊界)上的住立者、在界終極上的住立者、在處終極上的住立者、在趣處終極上的住立者、在往生終極上的住立者、在結生終極上的住立者、在有之終極上的住立者、在輪迴終極上的住立者、在輪轉終極上的住立者[、在行終極的住立者]、在最後有上的住立者、在最後集聚(身體)上的住立者、持最後身的世尊。 ᅟᅟ『這是他的最後有，這是最後的集聚(身體)， ᅟᅟᅟ生死輪迴，沒有他的再生。』 ᅟᅟ這樣是世尊『已渡過者』為像那樣者。 ᅟᅟ怎樣是世尊『已解脫者』為像那樣者？世尊的心已從貪脫離、解脫、善解脫；心已從瞋……心已從癡……從憤怒……從怨恨……從藏惡……從專橫……從嫉妒……從慳吝……從偽詐……從狡猾……從頑固……從激情……從慢……從極慢……從憍慢……從放逸……從一切污染……從一切惡行……從一切惱患……從一切焦熱……從一切熱惱……心從一切不善造作脫離、解脫、善解脫，這樣是世尊『已解脫者』為像那樣者。 ᅟᅟ怎樣是世尊那個描述為像那樣者？世尊『在戒上是有戒者』那個描述為像那樣者；『在信上是有信者』那個描述為像那樣者；『在活力上是有活力者』那個描述為像那樣者；『在念上是有念者』那個描述為像那樣者；『在定上是入定者』那個描述為像那樣者；『在慧上是有慧者』那個描述為像那樣者；『在明上是有三明者』那個描述為像那樣者；『在神通上是六神通者』那個描述為像那樣者；『在十力上是十力者』那個描述為像那樣者，這樣是世尊那個描述為像那樣者。」為對那位覺者、不依止者、像那樣者。 ᅟᅟ「對非詭計者、來到有群眾者」：「『對非詭計者』，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，屋主們以衣服、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。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：『凡他的和尚像這樣者他是大影響力的沙門。』他說：『凡他的老師像這樣者……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、空關聯的談論：『這位沙門得到這像這樣[寂靜]的住處等至。』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。『對佛、世尊，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，因此佛陀是非詭計者。』為非詭計者。 ᅟᅟ『來到有群眾者』，『有群眾者』，世尊為有群眾者，『團體的老師』為有群眾者，『團體的大師』為有群眾者，『他照顧團體』為有群眾者，『他教誡團體』為有群眾者，『他訓誡團體』為有群眾者，『他無畏地往見團體』為有群眾者，『團體的想要聽、傾耳、使諸了知對心現起』為有群眾者，『團體出現不善的後他在善的上使之確立』為有群眾者，[他]是比丘眾(團體)的有群眾者，是比丘尼眾的有群眾者，是優婆塞眾的有群眾者，是優婆夷眾的有群眾者，是國王眾的有群眾者，是剎帝利眾的有群眾者，是婆羅門眾的有群眾者，是毘舍眾的有群眾者，是首陀羅眾的有群眾者，是梵天眾的有群眾者，是天眾的有群眾者，是僧團眾的有群眾者、團體的老師。『來的』，到達、完全到達、已完全到達(泰國版)散葛色城市。」為對非詭計者、來到有群眾者。 ᅟᅟ「在這裡為了許多繫縛者」：「為了許多剎帝利、婆羅門、毘舍、首陀羅、在家者、出家者、天、人的。『為了繫縛者』，為了繫縛者、為了隨侍者、為了侍奉者、為了弟子。」為在這裡為了許多繫縛者。 ᅟᅟ「希求的我以問題到來」：「以問題我有需要地到來，想要詢問問題我到來，想要聽聞問題我到來。」這樣是希求的我以問題到來。或者，「為了問題之詢問有需要的、為了想要詢問問題的、為了想要聽聞的，會有有需要的之到來、走近、接近、訪問。」這樣也是希求的我以問題到來。或者，「對你有問題的到來，你能夠、你有足夠的道理能講述、回答被我詢問的，請你擔起這個負擔。」這樣也是希求的我以問題到來。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「對那位覺者、不依止者、像那樣者，對非詭計者、來到有群眾者， ᅟᅟᅟ在這裡為了許多繫縛者，希求的我以問題到來。」 ᅟᅟ193.**對厭惡的比丘，對空的座位親近者， ᅟᅟᅟ對樹下或塚間，或在諸山洞中。** ᅟᅟ「對厭惡的比丘」：「『對比丘』，善凡夫比丘，或有學比丘。『厭惡的』，以出生厭惡的，以老厭惡的，以病……以死……以愁……以悲……以苦……以憂……以絕望厭惡的，以地獄的苦……以畜生界的苦……以餓鬼界的苦……以人的苦……以根源於入胎的苦……以根源於住胎的苦……以根源於出胎的苦……以出生繫縛的苦……以對出生其它的苦……以得到努力的苦……以其它努力的苦……以苦苦……以行苦……以變易苦……以眼疾的苦……以耳疾的苦……以鼻疾的苦……以舌疾的苦……以身疾的苦……以頭疾的苦……以外耳疾的苦……以口疾的苦……以齒疾的苦……以咳……以喘……以外鼻病……以熱病……以老……以腹疾……以昏迷……以下痢……以腹痛……以霍亂……以麻瘋……以腫瘤……以癬……以肺病……以癲癎……以輪癬……以疥癬……以風癬……以搔傷(一種癩病)……以皮膚乾裂……以血病……以膽病……以糖尿病……以痔瘡……以疹子(癤子水泡)……以痔瘻(潰瘍)……以膽等起的疾病……以痰等起的疾病……以風等起的疾病……以[三者]集合也的疾病……以時節變化生的疾病……以不正的姿勢而生的疾病……以突然來襲的疾病……以業果報生的疾病，以冷……以熱……以飢餓……以口渴……以糞……以尿，以虻蚊風烈日蛇的接觸的苦……以喪母之苦……以喪父之苦……以喪兄弟……以喪姊妹……以喪子……以喪女……以親族損失……以財物損失……以疾病損失……以德行損失……以見損失的苦厭惡的、苦惱的、焦急的、嫌惡的。」為對厭惡的比丘。 ᅟᅟ「對空的座位親近者」：「他坐下處被稱為座位：床、椅子、墊子、小墊、皮墊、草座墊、樹葉座墊、稻草座墊。那個座位，不適當形色之看見被捨除、隔離、遠離；不適當聲音之聽見被捨除、隔離、遠離；[不適當氣味之嗅聞……不適當味道之嘗味……不適當所觸之接觸……]不適當五種欲被捨除、隔離、遠離，那個遠離座位他親近著、完全親近著、依從著、彎向依從著、完全依從著、朝向依從著。」為對空的座位親近者。 ᅟᅟ「對樹下或塚間」：「就是樹下為樹下，就是塚間為塚間。」為對樹下或塚間。「或在諸山洞中」：「就是山為山，就是洞穴為洞穴，就是山窟為山窟。山的內部身被稱為山的洞窟。」為或在諸山洞中。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「對厭惡的比丘，對空的座位親近者， ᅟᅟᅟ對樹下或塚間，或在諸山洞中。」 ᅟᅟ194.**在種種臥所，在那裡有多少可怕的， ᅟᅟᅟ比丘不應該以那些發抖：在安靜的臥坐處？** ᅟᅟ「在種種臥所」：「『在種種』，在種種、在劣與勝的、純粹與惡的。房舍、住處、半屋頂的屋、高樓、平屋、洞窟被稱為臥所。」為在種種臥所。「在那裡有多少可怕的」：「『有多少』，有多少鳴叫、吼叫、產生的聲音。或者，『有多少』，那些有多少、有幾多、有幾許、多少-許多。『可怕的』：獅子、老虎、豹、熊、鬛狗、狼、野牛、象、蛇、蠍、蜈蚣，或已作壞事的或[還]未作壞事的諸強盜、諸賊。」為在那裡有多少可怕的。 ᅟᅟ「比丘不應該以那些發抖」：「『以那些』，以那些可怕的他看見後或聽聞後不應該發抖、不應該顫抖(強發抖)、不應該大顫抖(強大發抖)、不應該恐懼、不應該害怕(向上恐懼)、不應該畏怯(遍恐懼)、不應該恐怖、不應該來到畏懼，應該成為不膽怯者、不驚恐者、不驚慌者、不逃走者，應該住於已捨斷恐怖害怕、已離身毛豎立。」為比丘不應該以那些發抖。 ᅟᅟ「在安靜的臥坐處」：「在少聲音的、安靜的、離人之氛圍的、人獨住的、適合獨坐的住處。」在安靜的臥坐處。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「在種種臥所，在那裡有多少可怕的， ᅟᅟᅟ比丘不應該以那些發抖：在安靜的臥坐處？」 ᅟᅟ195.**世間中有多少危難，對未去過方向的行走者， ᅟᅟᅟ對那些比丘應該征服：在邊地臥坐處上？** ᅟᅟ「世間中有多少危難」：「『有多少』，有多少、有幾多、有幾許、多少-許多。『危難』，有二種危難：明顯的危難與隱密的危難。哪些是明顯的危難？獅子、老虎、豹、熊、鬛狗、狼、野牛、象、蛇、蠍、蜈蚣，或已作壞事的或[還]未作壞事的諸強盜、諸賊，眼疾、耳疾、鼻疾、舌疾、身疾、頭疾、外耳疾、口疾、齒疾、咳、喘、外鼻病、熱病、老、腹疾、昏迷、下痢、腹痛、霍亂、麻瘋、腫瘤、癬、肺病、癲癎、輪癬、疥癬、風癬、搔傷(一種癩病)、皮膚乾裂、血病、膽病、糖尿病、痔瘡、疹子(癤子水泡)、痔瘻(潰瘍)、膽等起的疾病……（中略）冷、熱、飢餓、口渴、糞、尿、與虻蚊風烈日蛇的接觸等，這些被稱為明顯的危難。 ᅟᅟ哪些是隱密的危難？身惡行、語惡行、意惡行，欲的意欲蓋、惡意蓋、惛沈睡眠蓋、掉舉與後悔蓋、疑蓋，貪、瞋、癡、憤怒、怨恨、藏惡、專橫、嫉妒、慳吝、偽詐、狡猾、頑固、激情、慢、極慢、憍慢、放逸、一切污染、一切惡行、一切惱患、一切焦熱、一切熱惱、一切不善造作，這些被稱為隱密的危難。 ᅟᅟ『危難』，以何義為危難？『遍征服』為危難；『導向退失』為危難；『在那裡棲息』為危難。 ᅟᅟ怎樣是『遍征服』為危難？那些危難征服、遍征服、擊敗、壓倒、終結、壓碎那個人，這樣是『遍征服』為危難。 ᅟᅟ怎樣是『導向退失』為危難？那些危難導向善法的障礙、退失，哪些善法？正確的行道、隨順的行道、不顛倒的行道、不相違的行道(無矛盾的行道)、如其含義的行道、法隨法的行道、諸戒完全、在諸根上守護門、在飲食上知適量者、專修清醒、念與正知、四念住的努力修習、四正勤……四神足……五根……五力……七覺支……八支聖道的努力修習，導向這些善法的障礙、退失，這樣是『導向退失』為危難。 ᅟᅟ怎樣是『在那裡棲息』為危難？在那裡，這些惡不善法生起共個人依止，如穴棲動物在洞穴中躺臥；水棲動物在水中躺臥；林棲動物在森林中躺臥；樹棲動物在樹上躺臥。同樣的，在那裡，這些惡不善法生起共個人依止。這樣是『在那裡棲息』為危難。 ᅟᅟ這被世尊說：\[[SN35.151](SN0985)] ᅟᅟ『比丘們！有徒弟、有師父的比丘住於苦而不安樂。比丘們！而怎樣是有徒弟、有師父的比丘住於苦而不安樂？比丘們！這裡，比丘以眼見色後，生起那些隨順於結的惡不善法之憶念與意向。 ᅟᅟ再者，比丘們！比丘以耳聽聲音後……（中略）以鼻嗅氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後，生起隨順於結的那些惡不善法之憶念與意向。『它們住於他之內；惡不善法居住、進入(占據)。』因此，他被稱為『有徒弟』。『它們征服他；惡不善法征服他。』因此，他被稱為『有師父』。比丘們！這樣，有徒弟、有師父的比丘住於苦而不安樂。』這樣也是『在那裡棲息』為危難。 ᅟᅟ這被世尊說：[It.88] ᅟᅟ『比丘們！有這三種內垢、內非友、內敵、內殺害者、內怨敵者，哪三種？比丘們！貪是內垢、內非友、內敵、內殺害者、內怨敵者；比丘們！瞋……（中略）比丘們！癡是內垢、內非友、內敵、內殺害者、內怨敵者。比丘們！這是三種內垢、內非友、內敵、內殺害者、內怨敵者。』 ᅟᅟ『貪是無利益產生者，貪是使心動搖者， ᅟᅟᅟ從內部生起可怕的，人不領悟那個。 ᅟᅟᅟ貪者不知道利益，貪者沒看見法， ᅟᅟᅟ那時是盲目暗黑者：凡貪征服人。 ᅟᅟᅟ但凡捨斷貪後，不貪求諸能被貪的， ᅟᅟᅟ從那個貪被捨斷，如水滴從蓮葉。 ᅟᅟᅟ瞋是無利益產生者，瞋是使心動搖者， ᅟᅟᅟ從內部生起可怕的，人不領悟那個。 ᅟᅟᅟ憤怒者不知道利益，憤怒者沒看見法， ᅟᅟᅟ那時是盲目暗黑者：凡瞋征服人。 ᅟᅟᅟ但凡捨斷瞋後，不憤怒諸能被瞋的， ᅟᅟᅟ從那個瞋被捨斷，如多羅樹果從結節。 ᅟᅟᅟ癡是無利益產生者，癡是使心動搖者， ᅟᅟᅟ從內部生起可怕的，人不領悟那個。 ᅟᅟᅟ愚癡者不知道利益，愚癡者沒看見法， ᅟᅟᅟ那時是盲目暗黑者：凡癡征服人。』 ᅟᅟ這樣也是『在那裡棲息』為危難。這被世尊說：\[[SN3.2](SN0113)] ᅟᅟ『大王！當男子自身內的三法生起時，生起不利、苦、不安樂住，哪三個？大王！當男子自身內的貪欲法生起時，生起不利、苦、不安樂住；大王！當男子自身內的瞋恚法生起時……（中略）大王！當男子自身內的愚癡法生起時，生起不利、苦、不安樂住，大王！當男子自身內的這三法生起時，生起不利、苦、不安樂住。』 ᅟᅟ『貪、瞋與愚，對惡心意的人， ᅟᅟᅟ諸自己產生的它們殺害，如自己果實的竹。』 ᅟᅟ這樣也是『在那裡棲息』為危難。 ᅟᅟ這被世尊說：\[[SN10.3](SN0237)] ᅟᅟ『貪與瞋從這個因由，不喜樂、喜樂、身毛豎立的是從這裡生的， ᅟᅟᅟ從這裡起來後有諸意尋，如男童們放烏鴉。』 ᅟᅟ這樣也是『在那裡棲息』為危難。『世間中』，人的世間中。」為世間中有多少危難。 ᅟᅟ「對未去過方向的行走者」：「『未去過方向』被稱為不死、涅槃，那是一切行的止，一切依著的斷念，渴愛的滅盡、離貪、滅、涅槃。之前未去過的那個方向，非之前去過的那個方向：以這個長的旅途。 ᅟᅟ如他如果運搬，完全滿到邊緣的油鉢， ᅟᅟ像這樣應該自心守護，之前未去過方向的希求者。 ᅟᅟ對之前未去過方向走去者、行走者、前進者。」為對未去過方向的行走者。 ᅟᅟ「對那些比丘應該征服」：「『對那些』，對那些危難他應該征服、應該擊敗、應該壓倒、應該終結、應該壓碎。」為對那些比丘應該征服。 ᅟᅟ「在邊地臥坐處上」：「在邊邊、在邊地、在邊界，在山邊，或在森林邊，或在河邊、或在水邊，在那裡不被耕作、不被播種，人類的極限，走過後，對人不會接近[該]臥坐處。」為在邊地臥坐處上。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「世間中有多少危難，對未去過方向的行走者， ᅟᅟᅟ對那些比丘應該征服：在邊地臥坐處上？」 ᅟᅟ196.**應該有什麼他的說話方式(語路)？這裡應該有什麼行境？ ᅟᅟᅟ應該有什麼戒與禁制：對自我努力的比丘？** ᅟᅟ「應該有什麼他的說話方式(語路)」：「『應該具備像什麼樣子的、什麼樣樹立的、什麼樣種類的、什麼樣對比的說話方式。』他詢問言語的遍清淨。什麼是言語的遍清淨？這裡，比丘捨斷妄語後，是離妄語者、說真實者、隨從真實者、可靠者、可信賴者、對世間不詐欺者。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。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。謹慎的、遍謹慎的、守護的、保護的、守衛的、自制的言語，這是言語的遍清淨。應該具備像這樣言語的遍清淨。」為應該有什麼他的說話方式(語路)。 ᅟᅟ「這裡應該有什麼行境」：「『應該具備像什麼樣子、什麼樣樹立的、什麼樣種類的、什麼樣對比的行境。』他詢問行境。有行境，有非行境。 ᅟᅟ什麼是非行境？這裡，某一類人是妓女行境者，或是寡婦行境者，或是未婚女人行境者，或是不男(半擇迦)行境者，或是比丘尼行境者\[[AN5.102](AN0962)]，或是喝酒處行境者，他住於與國王們、大官們、外道們、外道弟子們、不適當的接觸的交際者。又或凡那些對比丘、比丘尼、優婆塞、優婆夷無信的、無淨信的、不成為給水的、辱罵誹謗的、欲無利益的、欲無利的、欲無安樂的、欲不軛安穩的諸家，他親近、結交、訪問像這樣的諸家，這被稱為非行境。 ᅟᅟ或者，當比丘是俗家內的訪問者、街道的行走者時，他未防護地走：他邊走邊注視著象，注視著馬，注視著車，注視著步兵，注視著婦女，注視著男人，注視著男童，注視著女童，注視著市場，注視著住家門口，注視著上方，注視著下方，環顧著四面八方走，這也被稱為非行境。 ᅟᅟ或者，比丘以眼見色後，成為相的執取者、細相的執取者，因那個理由，……（中略）當住於意根的不防護時，貪婪、憂諸惡不善法會流入，他不依其自制而行動，不保護意根，不在意根上來到自制\[[SN35.120](SN0954)]，這也被稱為非行境。 ᅟᅟ又或，如一些沙門婆羅門尊師吃信施的食物後，他們像這樣住於從事表演的觀看，即：舞蹈、歌唱、音樂、戲劇、講古、手鈴、鐃鈸、大鼓、魔術、鐵球戲、竹棒戲、特技、象打鬥、馬打鬥、水牛打鬥、公牛打鬥、山羊打鬥、公羊打鬥、公雞打鬥、鵪鶉打鬥、棍棒打鬥、拳頭打鬥、摔角、演習、兵列、軍陣、閱兵\[[DN.1](DN01),第13段]等，像這樣是表演觀看的從事者，這也被稱為非行境。 ᅟᅟ五種欲也是非行境。這被世尊說：比丘們！不要走在不當行境、他人的領域。比丘們！走在不當行境、他人的領域者，魔將得到機會，魔將得到對象。比丘們！而什麼是比丘的不當行境、他人的領域呢？即：五種欲，哪五個？能被眼識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、貪染的色；能被耳識知的……諸聲音，能被鼻識知的……諸氣味，能被舌識知的……諸味道，能被身識知的、想要的、喜愛的、合意的、可愛形色的、伴隨欲的、貪染的所觸\[[SN47.7](SN1404)]。比丘們！這被稱為比丘的不當行境、他人的領域。這也被稱為非行境。 ᅟᅟ什麼是行境？這裡，比丘不是妓女行境者，不是寡婦行境者，不是未婚女人行境者，不是不男(半擇迦)行境者，不是比丘尼行境者，不是喝酒處行境者，他住於與國王們、大官們、外道們、外道弟子們以適當的接觸交際。又或凡那些對比丘、比丘尼、優婆塞、優婆夷有信的、淨信的、成為給水的、袈裟燈火的、仙人順逆風的[?]、欲利益的、欲有利的、欲安樂的、欲軛安穩的諸家，他親近、結交、訪問像這樣的諸家，這被稱為行境。 ᅟᅟ或者，當比丘是俗家內的訪問者、街道的行走者時，他已防護地走：他不邊走邊注視著象，不注視著馬，不注視著車，不注視著步兵……（中略）不環顧著四面八方走，這也被稱為行境。 ᅟᅟ或者，比丘以眼見色後，不成為相的執取者、細相的執取者……（中略）在意根上來到自制，這也被稱為行境。 ᅟᅟ又或，如一些沙門婆羅門尊師吃信施的食物後，他們不住於像這樣表演觀看的從事者，即：舞蹈、歌唱、音樂……（中略）閱兵等，像這樣是表演觀看的不從事者，這也被稱為行境。 ᅟᅟ四念住是行境。這被世尊說：比丘們！而什麼是比丘的適當行境、自己父親與祖父的境界呢？即：四念住，哪四個？比丘們！這裡，比丘在身上隨看身地住[：熱心的、正知的、有念的，調伏世間中的貪婪、憂後]；在受上……（中略）在心上……（中略）在諸法上隨看法地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後。比丘們！這是比丘的適當行境、自己父親與祖父的境界。這也被稱為行境。應該具備像這樣的行境。」為這裡應該有什麼行境。 ᅟᅟ「應該有什麼戒與禁制」：「『應該具備像什麼樣的、什麼樣樹立的、什麼樣種類的、什麼樣對比的戒與禁制。』他詢問戒與禁制的遍清淨。什麼是戒與禁制的遍清淨？有戒與禁制，有禁制[而]非戒。什麼是戒與禁制？這裡，比丘是持戒者，住於被波羅提木叉的自制自制，具足正行行境，在諸微罪中看見可怕的，在諸學處上受持後學習，凡在那裡抑制、自制、不違犯，這是戒；凡遵守者那是禁制。以自制義為戒；以遵守義為禁制，這被稱為戒與禁制。 ᅟᅟ什麼是禁制[而]非戒？有八頭陀支：林野支、常乞食支、糞掃衣支、但三衣支、次第乞食支、食後不受食支、常坐[不臥]支、隨處住支，這被稱為禁制[而]非戒。活力之遵守也被稱為禁制[而]非戒：『寧願剩下皮膚、肌腱、骨骸，身體中的血肉變乾，凡那個應該被人的力量、人的活力、人的努力達成的，那個沒達成後，將沒有活力的止息。\[[SN12.22](SN0293)]』他盡心、勤奮，像這樣活力之遵守也被稱為禁制[而]非戒。 ᅟᅟ『我將不吃、我將不喝，不會從住處出去， ᅟᅟᅟ我也不側臥(使脅躺下)：在渴愛箭未被除去時。』[Thag.19, 223偈] ᅟᅟ他盡心、勤奮，像這樣的活力之遵守也被稱為禁制[而]非戒。『我仍將不打破這個盤腿，直到我的心不執取後將從諸[[note1#188|漏]]被解脫。\[[MN.32](MN032)]』他盡心、勤奮，像這樣的活力之遵守也被稱為禁制[而]非戒。我將不從這座位起來……我將不從經行下來……我將不從住處出去……我將不從半屋頂的屋子出去……我將不從高樓出去……從平屋……從洞窟……從洞穴……從小屋(孤邸)……從重閣……從瞭望台……從圓形屋……從棚屋……從講堂……從帳棚……『只要我的心沒不執取後從諸[[note1#188|漏]]被解脫，我將不從樹下出去。』他盡心、勤奮，像這樣的活力之遵守也被稱為禁制[而]非戒。『就在這午前時我將取得、完全取得、證得、觸達、作證聖法。』他盡心、勤奮，像這樣的活力之遵守也被稱為禁制[而]非戒。就在這中午時……傍晚時……食前……食後……前夜……中夜……後夜……在死時……在白月時……在雨季安居時……在冬季時……在夏季時……在青年期……在中壯年期……『在老年期我將取得、完全取得、證得、觸達、作證聖法。』他盡心、勤奮，像這樣的活力之遵守也被稱為禁制[而]非戒。這是戒與禁制的遍清淨。應該具備像這樣的戒與禁制的遍清淨。」為應該有什麼戒與禁制。 ᅟᅟ「對自我努力的比丘」：「『對自我努力的』，對活力已被發動的、對來到剛毅的、對堅固努力的、對不輕忽意欲的、對在善法上不輕忽責任的。或者，對自己發出的那個目標，在自己的利益上、在正理上、在特相上、在原因上、在道理與非道理上發出的：『一切行是無常的』是對自己發出的；『一切行是苦的』是對自己發出的；『一切行是無我』是對自己發出的；『以無明為緣有諸行(而諸行存在)』是對自己發出的……（中略）『以生為緣有老死』是對自己發出的；『以無明滅有行滅(而行滅存在)』是對自己發出的……（中略）『以生滅有老死滅』是對自己發出的；『這是苦』是對自己發出的……（中略）『這是導向苦滅道跡』是對自己發出的；『這些是漏』是對自己發出的……（中略）『這是導向漏滅道跡』是對自己發出的；『這些法應該被證知』是對自己發出的……（中略）『這些法應該被作證』是對自己發出的；覺六觸入處之集起、滅沒、樂味、過患、出離是對自己發出的；五取蘊之……四大之集起、滅沒、樂味、過患、出離是對自己發出的；『凡任何集法那個全部是滅法』是對自己發出的。『對比丘的』，對善凡夫比丘的，或有學比丘的。」為對自我努力的比丘。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「應該有什麼他的說話方式(語路)？這裡應該有什麼行境？ ᅟᅟᅟ應該有什麼戒與禁制：對自我努力的比丘？」 ᅟᅟ197.**他受持什麼學後：專一地、賢明地、具念地， ᅟᅟᅟ如鍛工對銀，應該除去自己的垢穢？** ᅟᅟ「他受持什麼學後」：「執取後、受持後、拿取後、承擔後、拿起後、執取後、執著後他應該學習什麼。」為受持什麼學後。 ᅟᅟ「專一地、賢明地、具念地」：「『專一地』，心一境、不散亂的心、平穩的心意、奢摩他(止)、定根、定力……（中略）正定。『賢明地』，賢明地為賢智地、有慧地、有覺地、有智地、聰明地、有智慧地。『具念地』，『以四種方式為具念地：在身上隨看身的念住修習者為具念地、在受上……（中略）在心上……（中略）在諸法上隨看法的念住修習者為具念地，他被稱為具念者。』為具念地。『他受持什麼學後』，他問增上戒學。『專一地』，他問增上心學。『賢明地』，他問增上慧學。『具念地』，他問遍清淨。」為他受持什麼學後：專一地、賢明地、具念地。 ᅟᅟ「如鍛工對銀，應該除去自己的垢穢」：「鍛工被稱為金匠，銀被稱為黃金。如金匠對黃金，他吹風、扇火、熔解\[[AN3.102](AN0525)]粗大的垢穢，也吹風、扇火、熔解中等的垢穢，也吹風、扇火、熔解細的垢穢。同樣地，比丘吹風、扇火、熔解自己粗大的污染，捨斷、驅離、作終結、使之走到不存在。中等的污染…...（中略）也吹風、扇火、熔解細的污染，捨斷、驅離、作終結、使之走到不存在。 ᅟᅟ或者，比丘吹風、扇火、熔解自己貪的垢穢、瞋的垢穢、癡的垢穢、慢的垢穢、見的垢穢、污染的垢穢、惡行的垢穢、盲目所作、不作眼、不作智、滅慧的、惱害伴黨的、不導向涅槃的\[[AN3.72](AN0495)]，捨斷、驅離、作終結、使之走到不存在。 ᅟᅟ或者，以正見吹風、扇火、熔解邪見，捨斷、驅離、作終結、使之走到不存在。以正志……（中略）邪志……。以正語……邪語……。以正業……邪業……。以正命……邪命……。以正精進……邪精進。以正念……邪念。以正定……邪定。以正智……邪智。以正解脫吹風、扇火、熔解邪解脫，捨斷、驅離、作終結、使之走到不存在。 ᅟᅟ或者，以八支聖道吹風、扇火、熔解一切污染、一切惡行、一切惱患、一切焦熱、一切熱惱、一切不善造作，捨斷、驅離、作終結、使之走到不存在。」為如鍛工對銀，應該除去自己的垢穢。 ᅟᅟ因為那樣，上座舍利弗說： ᅟᅟ「他受持什麼學後：專一地、賢明地、具念地， ᅟᅟᅟ如鍛工對銀，應該除去自己的垢穢？」 ᅟᅟ198.**[世尊：「舍利弗！」]凡這個安樂-對厭惡者，即使對空的座位、臥所親近者， ᅟᅟᅟ對如法(如是隨法)想要正覺者，我將如知道的為你說那個。** ᅟᅟ「凡這個安樂-對厭惡者」：「『凡這個安樂-對厭惡者』，『以出生厭惡者，以老厭惡者，以病……以死……以愁……以悲……以苦……以憂……以絕望……（中略）以見損失的苦厭惡者、苦惱者、焦急者。』為凡這個安樂-對厭惡者。『凡這個安樂』，凡安樂住者將被我講述。什麼是安樂住？正確的道跡、隨順的道跡、不顛倒的道跡、不相違的道跡、如其含義的道跡、法隨法的道跡、諸戒完全、在諸根上守護門、在飲食上知適量者、專修清醒、念與正知、四念住、四正勤、四神足、五根、五力、七覺支、八支聖道、涅槃與導向涅槃的道跡，這是安樂住。」為凡這個安樂-對厭惡者。 ᅟᅟ「[世尊：『舍利弗！』]」：「以名字稱呼那位上座。『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[世尊：「舍利弗！」]。 ᅟᅟ「{確實?}[即使]對空的座位、臥所親近者」：「他坐下處被稱為座位：床、椅子、墊子、小墊、皮墊、草座墊、樹葉座墊、稻草座墊。房舍、住處、半屋頂的屋、高樓、平屋、洞窟被稱為臥處。那個坐臥處不適當形色之看見被捨除、隔離、遠離；不適當聲音之聽見……（中略）不適當的五種欲被捨除、隔離、遠離，那個坐臥處他依從著、彎向依從著、完全依從著、朝向依從著。」為對空的座位親近者、臥處確實。 ᅟᅟ「對如法想要正覺者」：「『正覺』被稱為在四道上的智、慧、慧根、慧力……（中略）擇法覺支、考察、毘婆舍那、正見，那個正覺的想要覺者、想要隨覺者、想要覺醒者、想要正覺者、想要獲得者、想要觸達者、想要作證者。」為想要正覺者。 ᅟᅟ「如法(如是隨法)」：「什麼是覺的隨法？正確的道跡、隨順的道跡、不顛倒的道跡、不相違的道跡、如其含義的道跡、法隨法的道跡、諸戒完全、在諸根上守護門、在飲食上知適量者、專修清醒、念與正知，這被稱為覺的隨法。」為對如法想要正覺者。 ᅟᅟ「我將如知道的為你說那個」：「『那個』，覺的依隨法。『我將說』，我將說、我將講解、我將教導、我將告知、我將建立、我將揭開、我將解析、我將闡明、我將說明。『如知道者』，如知道者；如了解者、了知者、了別者、確知者、貫通者，非傳聞，非從風聞，非從傳承，非從經藏之教，非從邏輯推論，非推理，非因理由的遍尋思，非因見的審慮接受，是被自己親自證知、自我現證的法，我將說那個。」為我將如知道的為你說那個。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「[世尊：『舍利弗！』]凡這個安樂-對厭惡者，即使對空的座位、臥所親近者， ᅟᅟᅟ對如法想要正覺者，我將如知道的為你說那個。」 ᅟᅟ199.**對五種恐怖(害怕)明智者不應該害怕：具念的、有界限行的比丘， ᅟᅟᅟ對虻、蛾、蛇，對人的接觸、對四腳動物。** ᅟᅟ「對五種恐怖明智者不應該害怕」：「『明智者』，明智者為賢智者、有慧者、有覺者、有智者、聰明者、有智慧者。明智者對五種恐怖不應該害怕、不應該顫抖、不應該畏懼、不應該恐懼、不應該恐怖、不應該來到畏懼，應該成為不膽怯者、不驚恐者、不驚慌者、不逃走者，應該住於已捨斷恐怖害怕、已離身毛豎立。」為對五種恐怖明智者不應該害怕。 ᅟᅟ「具念的、有界限行的比丘」：「『比丘』，善凡夫比丘或有學比丘。『具念(的)』，以四種方式為具念的：在身上隨看身的念住修習者為具念的、在受上……（中略）在心上……在諸法上隨看法的念住修習者為具念的，他被稱為具念的。『有界限行』，有四種界限：戒自制界限、根自制界限、在飲食上知適量者界限、專修清醒界限。 ᅟᅟ什麼是戒自制界限？這裡，比丘是持戒者，住於被波羅提木叉的自制自制，具足正行行境，在諸微罪中看見可怕的，在諸學處上受持後學習。當省察內部腐爛狀態時他行內部戒自制界限，不打破邊界，這是戒自制界限。 ᅟᅟ什麼是根自制界限？這裡，比丘以眼見色後，不成為相的執取者、細相的執取者……（中略）在眼根上來到自制。以耳聽聲音後……以鼻嗅氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後，不成為相的執取者、細相的執取者，因那個理由，貪婪、憂諸惡不善法會流入那位住於意根不自制者。他走向為了那個的自制，保護意根，在意根上來到自制。當省察燃燒法門時他行內部根自制界限，不打破邊界，這是根自制界限。 ᅟᅟ什麼是在飲食上知適量者界限？這裡，比丘如理省察後吃食物：『既不為了享樂，也不為了陶醉，不為了裝飾(好身材)，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，以及安樂住。當省察車軸的塗油、瘡的覆蓋\[[SN35.239](SN1043)]、兒子肉的譬喻\[[SN12.63](SN0334)]時他行內部在飲食上知適量者界限，不打破邊界，這是在飲食上知適量者界限。 ᅟᅟ什麼是專修清醒界限？這裡，比丘白天以經行、安坐，使心從障礙法淨化。在初夜分，以經行、安坐，使心從障礙法淨化。在中夜分，[左]腳放在[右]腳上、[[note5#502|作意起來想後]]，具念正知地[[note3#367|以右脅作獅子臥]]。在後夜分，起來後以經行、安坐，使心從障礙法淨化\[[SN35.120](SN0954)]。當省察賢善一夜住時\[[MN.131](MN131)]他行內部專修清醒界限，不打破邊界，這是專修清醒界限。」為具念的、有界限行的比丘。 ᅟᅟ「對虻、蛾、蛇」：「牛虻被稱為虻。一切蒼蠅被稱為蛾。以什麼理由一切蒼蠅被稱為蛾？牠們一再飛上來後叮咬，也以這個理由一切蒼蠅被稱為蛾。蛇(爬行者)被稱為蛇。」為對虻、蛾、蛇。 ᅟᅟ「對人的接觸、對四腳動物」：「已作壞事的或[還]未作壞事的諸強盜、諸賊被稱為對人的接觸。他們或會問比丘問題，或會加入議論、會辱罵、誹謗、激怒、使瞋怒、傷害、使苦惱、殺害、惱害，或作傷害。凡任何從人而有的惱害為人的接觸。『四腳動物』，獅子、老虎、豹、熊、鬛狗、狼、野牛、象，牠們會壓碎、吃、傷害、使苦惱、殺害、惱害，或作傷害比丘。從四腳動物而有的惱害為凡任何四腳動物的恐怖。」為對人的接觸、對四腳動物。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「對五種恐怖明智者不應該害怕：具念的、有界限行的比丘， ᅟᅟᅟ對虻、蛾、蛇，對人的接觸、對四腳動物。」 ᅟᅟ200.**對其他法者們也不應該驚怖：即使看見他們許多可怕的後， ᅟᅟᅟ又更進一步對諸危難應該有能力：善的隨尋求者。** ᅟᅟ「對其他法者們也不應該驚怖：即使看見他們許多可怕的後」：「除了如法的眾生外，凡任何在佛、法、僧團上未淨信者被稱為其他法者。他們或會問比丘問題，或會加入議論，或會辱罵、誹謗、激怒、使瞋怒、傷害、使苦惱、殺害、惱害，作傷害。他們許多可怕的他看見或聽聞後不應該發抖、不應該顫抖(強發抖)、不應該大顫抖(強大發抖)、不應該恐懼、不應該畏懼、不應該害怕(向上恐懼)、不應該畏怯(遍恐懼)、不應該恐怖、不應該來到畏懼，應該成為不膽怯者、不驚恐者、不驚慌者、不逃走者，應該住於已捨斷恐怖害怕、已離身毛豎立。」為對其他法者們也不應該驚怖：即使看見他們許多可怕的後。 ᅟᅟ「又更進一步對諸危難應該有能力：善的隨尋求者」：「『又更進一步』，有應該能被有囊力的、應該能被擊敗的、應該能被壓倒的、應該能被終結的、應該能被壓碎的。『諸危難』，有二種危難：明顯的危難與隱密的危難……（中略）這樣也是『在那裡棲息』為危難。『善的隨尋求者』，正確的道跡(正道)、隨順的道跡、不顛倒的道跡、不相違的道跡、如其含義的道跡……（中略）八支聖道、涅槃與導向涅槃的道跡，以尋求、以尋找、以遍求危，諸難應該能被有能力、應該能被擊敗、應該能被壓倒、應該能被終結、應該能被壓碎。」為又更進一步對諸危難應該有能力：善的隨尋求者。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「對其他法者們也不應該驚怖：即使看見他們許多可怕的後， ᅟᅟᅟ又更進一步對諸危難應該有能力：善的隨尋求者。」 ᅟᅟ201.**被病苦之接觸、饑餓觸達，應該忍受寒與熱， ᅟᅟᅟ無家的他被那些種種觸達，努力活力後應該作堅固。** ᅟᅟ「被病苦之接觸、饑餓觸達」：「病苦之接觸被稱為疾病之接觸。會被疾病之接觸觸達、折磨、結合、具備：會被眼疾觸達、折磨、結合、具備；被耳疾……被鼻疾……被舌疾……被身疾……（中略）被虻蚊風烈日蛇的接觸觸達、折磨、結合、具備。饑餓被稱為飢餓。會被飢餓觸達、折磨、結合、具備。」為被病苦的接觸、饑餓觸達。 ᅟᅟ「應該忍受寒與熱」：「『「寒」，以二個因素存在寒：因內界激動而存在寒，或因外在時節而存在寒。「熱」，以二個因素存在熱：因內界激動而存在熱，或因外在時節而存在熱。』為寒與熱。『應該忍受』，應該是寒、熱、饑餓、口渴、與虻蚊風烈日蛇的接觸的忍耐者，應該是被辱罵，誹謗語路的發生，與身體有關的苦受，激烈、猛烈、強烈不可意的、不合意的、奪命的忍住者之類的。」為應該忍受寒與熱。 ᅟᅟ「無家的他被那些種種觸達」：「『他被那些』，『會被病苦的接觸、饑餓、寒、熱觸達、折磨、結合、具備。』為他被那些觸達。『種種』，『會被各種行相觸達、折磨、結合、具備。』為他被那些種種觸達。『無家的』，『識俱行造作的機會不作。』為無家的\[≃[SN22.3](SN0521)]。或者，『身惡行、語惡行、意惡行的機會不作。』為無家的。」為無家的他被那些種種觸達。 ᅟᅟ「努力活力後應該作堅固」：凡心之活力的激發、精勤、努力、勇猛、精進、竭力、勤勇、不畏縮、剛毅、持續、不鬆弛的勇猛狀態、不放棄的意欲狀態、不輕忽責任的狀態、責任的支持、活力、活力根、活力之力、正精進被稱為活力、努力。「努力活力後應該作堅固」：「努力活力後應該作堅固、應該作牢固，應該是堅固的受持者、已確立的受持者。」為努力活力後應該作堅固。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「被病苦之接觸、饑餓觸達，應該忍受寒與熱， ᅟᅟᅟ無家的他被那些種種觸達，努力活力後應該作堅固。」 ᅟᅟ202.**不應該作偷盜、不應該虛妄地說，應該以慈觸達懦弱者與堅強者， ᅟᅟᅟ當心意混亂時應該了知，應該驅離「黑暗側」。** ᅟᅟ「不應該作偷盜、不應該虛妄地說」：「『不應該作偷盜』，『這裡，比丘捨斷未被給與的拿取後，他應該是離未被給與的拿取者、取被給與的者、被給與的應被預期者；應該以不偷盜、以自己成為乾淨者而住。』為不應該作偷盜。『不應該虛妄地說』，『這裡，比丘捨斷妄語後，他應該是離妄語者、真實語者、真實者、可靠者、能信賴者、對世間無詐欺者。』」為不應該作偷盜、不應該虛妄地說。 ᅟᅟ「應該以慈觸達懦弱者與堅強者」：「慈」，凡在眾生上有善意、慈愍、慈性、憐愍、同情、憐愍性、利他者性、憐憫、無惡意、無瞋害、無瞋、善根者。「懦弱者」，對那些顫抖、渴愛未被捨斷者，以及對那些恐怖害怕未被捨斷者。以什麼理由他們被稱為懦弱者？他們顫抖、恐懼、恐怖、害怕、來到畏懼，以這個原因他們被稱為懦弱者。「堅強者」，對那些顫抖、渴愛已被捨斷者，以及對那些恐怖害怕已被捨斷者。以什麼理由他們被稱為堅強者？他們不顫抖、不恐懼、不恐怖、不害怕、不來到畏懼，以這個原因他們被稱為堅強者。「應該以慈觸達懦弱者與堅強者」：「在懦弱者與堅強者上應該以慈觸達、佈滿，以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。」為應該以慈觸達懦弱者與堅強者。 ᅟᅟ「當心意混亂時應該了知」：「當」為每當。「心意」，凡心、意、心意、心(臟)、白的(遍淨的)、意、意處、意根、識、識蘊、對應那個意識界的。以身惡行心成為混濁的、攪動的、動的、撞擊的、波動的、旋轉的、不平靜的；以語惡行…...（中略）以意惡行……以貪……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……以一切不善造作心成為混濁的、攪動的、動的、撞擊的、波動的、旋轉的、不平靜的。「當心意混亂時應該了知」：「心的混濁狀態他應該知道、應該了知、應該了別、應該確知、應該貫通。」為當心意混亂時應該了知。 ᅟᅟ「應該驅離『黑暗側』」：「黑暗」，那是那位魔、黑暗的統治者、走到極限者、惡魔、放逸者的親族。「黑暗側為魔側、魔的捕網、魔的釣鉤、魔的餌、魔的境域、魔的住所、魔的行境、魔的繫縛，他應該捨斷、應該驅離、應該作終結、應該使之走到不存在。」這樣是應該驅離「黑暗側」。或者，「黑暗側為魔側、不善側、生起苦的、苦果報的、導向地獄的、導向畜生界的、導向餓鬼界的，他應該捨斷、應該驅離、應該作終結、應該使之走到不存在。」這樣也是應該驅離「黑暗側」。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「不應該作偷盜、不應該虛妄地說，應該以慈觸達懦弱者與堅強者， ᅟᅟᅟ當心意混亂時應該了知，應該驅離『黑暗側』。」 ᅟᅟ203.**不應該落入憤怒、極慢的控制，連它們的根挖出後應該住立， ᅟᅟᅟ還有對可愛的又或不可愛的，勝存者確實應該有能力。** ᅟᅟ「不應該落入憤怒、極慢的控制」：「憤怒」，那是心的瞋害、敵意……（中略）殘暴的憤怒、暴怒、心的不悅意。「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。「不應該落入憤怒、極慢的控制」：「不應該落入憤怒與極慢的控制，憤怒與極慢他應該捨斷、應該驅離、應該作終結、應該使之走到不存在。」為不應該落入憤怒、極慢的控制。 ᅟᅟ「連它們的根挖出後應該住立」：什麼是憤怒的根？無明是根，不如理作意是根，我是之慢是根，無慚是根，無愧是根，掉舉是根，這是憤怒的根。什麼是極慢的根？無明是根，不如理作意是根，我是之慢是根，無慚是根，無愧是根，掉舉是根，這是極慢的根。「連它們的根挖出後應該住立」：「憤怒與極慢的根他挖出後、拔出後、拔除後、拉出後、取出後、除去後、完全除去後、捨斷後、驅離後、作終結後、使之走到不存在後應該住立、應該完全住立。」為連它們的根挖出後應該住立。 ᅟᅟ「還有對可愛的又或不可愛的，勝存者確實應該有能力」：「還有」，句的接續；句的連結；句的圓滿；文字的結合；辭句的連接；這是句的次第，為「還有」。「可愛的」，有二種可愛的：眾生或諸行。什麼是可愛的眾生？這裡，凡他們是對他想要有利益的、想要有益的、想要軛安穩的母親，或父親，或兄弟，或姊妹，或兒子，或女兒，或朋友，或同事，或親族，或有血緣者，這些是可愛的眾生。什麼是可愛的諸行？合意的諸色、合意的諸聲音……諸氣味……諸味道……諸所觸，這些是可愛的諸行。「不可愛的」，有二種不可愛的：眾生或諸行。什麼是不可愛的眾生？這裡，凡他們是對他想沒有利益的、想沒有益的、想不軛安穩的、想要奪命的，這些是不可愛的眾生。什麼是不可愛的諸行？不合意的諸色、不合意的諸聲音……諸氣味……諸味道……諸所觸，這些是不可愛的諸行。「確實」，這是決定性(一向)之語、無疑之語、有自信之語、不二之語、無疑念之語、指令之語、無錯誤之語[、不失敗之語]、確定之語，為「確實」。「還有對可愛的又或不可愛的，勝存者確實應該有能力」：「可愛的、不可愛的；合意的、不合意的；樂的、苦的；喜悅、憂戚；令人想要的、不令人想要的，有能力者應該征服，或征服者應該有能力。」為還有對可愛的又或不可愛的，勝存者確實應該有能力。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「不應該落入憤怒、極慢的控制，連它們的根挖出後應該住立， ᅟᅟᅟ還有對可愛的又或不可愛的，勝存者確實應該有能力。」 ᅟᅟ204.**重視慧後有善的喜，應該鎮伏那些危難， ᅟᅟᅟ在邊地臥所應該征服不喜樂，應該征服四種悲泣法。** ᅟᅟ「重視慧後有善的喜」：「『慧』，那是慧、知解、簡擇、考察、擇法……（中略）無癡、正見。『重視慧後』，這裡，某一類人置(作)慧在前面後而行，慧為旗幟、慧為旗子、慧為增上，多檢擇，多簡擇，多深慮(斯里蘭卡版)，多完全深慮，為住於明瞭者、那個性格者、多那個者、重那個者、以那個為對象者、朝那個努力者、向那個傾斜者、向那個勝解者、向那個增上者，這樣是重視慧後。 ᅟᅟ或者，『當行走時，他知道：「我行走。」或者，當站立時，他知道：「我站立。」或者，當坐著時，他知道：「我坐著。」或者，當躺著時，他知道：「我躺著。」或者，他如身體的動向而了知。』這樣也是重視慧後。 ᅟᅟ或者，『在前進後退時是正知的行為者；在前視環視時是正知的行為者；在[肢體]屈伸時是正知的行為者；在[[note2#270|大衣]]、鉢、衣服的受持時是正知的行為者；在飲、食、嚼、嚐時是正知的行為者；在大小便動作時是正知的行為者；在行、住、坐、臥、清醒、語、默狀態時是正知的行為者。\[[MN.10](MN010)]』這樣也是重視慧後。 ᅟᅟ『善的喜』，因佛隨念而生起喜、喜悅為『善的喜』。法隨念……僧團隨念……戒隨念……施捨隨念……天隨念……入出息念……死念……因身至念而……因寂靜隨念\[[AN1.297](AN0162)]而生起喜、喜悅為『善的喜』。」為重視慧後有善的喜。 ᅟᅟ「應該鎮伏那些危難」：「諸危難」，有二種危難：明顯的危難與隱密的危難……（中略）這些被稱為明顯的危難……（中略）這些被稱為隱密的危難……（中略）這樣也是「在那裡棲息」為危難。「應該鎮伏那些危難」：「那些危難他應該鎮伏、應該打勝、應該擊敗、應該壓倒、應該終結、應該壓碎。」為應該鎮伏那些危難。 ᅟᅟ「在邊地臥所應該征服不喜樂」：「『不喜樂』，凡不喜樂、不喜樂的狀態、大不喜樂、極不喜樂、不滿的、恐怖的者。『在邊地臥所』，在邊地臥坐處，或在某個增上善法上，不喜樂他應該征服、應該打勝、應該壓倒、應該終結、應該壓碎。」為在邊地臥所應該征服不喜樂。 ᅟᅟ「應該征服四種悲泣法」：「四種能被悲泣的法他應該征服、應該遍征服、應該打勝、應該壓倒、應該終結、應該壓碎。」為應該征服四種悲泣法。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「重視慧後有善的喜，應該鎮伏那些危難， ᅟᅟᅟ在邊地臥所應該征服不喜樂，應該征服四種悲泣法。」 ᅟᅟ205.**我將吃什麼或我將在何處吃呢？確實[[note8#874|睡不好]]或今天我將睡何處？ ᅟᅟᅟ這些能被悲泣的尋，無家屋行者的有學應該調伏。** ᅟᅟ「我將吃什麼或我將在何處吃呢」：「『我將吃什麼』，『我將受用什麼：飯，或粥，或麵，或魚，或肉？』為我將吃什麼。『我將在何處吃』，我將在哪裡受用：在剎帝利家，或在婆羅門家，或在毘舍家，或在首陀羅家？」為我將吃什麼或我將在何處吃呢？ ᅟᅟ「確實睡不好或今天我將睡何處」：「這夜睡不好：在木板上，或在小墊上，或在皮墊上，或在草墊上，或在樹葉墊上，或在稻草墊上。來夜何處我將[[note5#532|睡得安樂]]：在床上，或在坐床上，或在墊布上，或在長枕上，或在僧房，或在半屋頂的屋子，或在高樓，或在平屋，或在洞窟？」為確實睡不好或今天我將睡何處？ ᅟᅟ「這些能被悲泣的尋」：「『這些尋』為二種與施食有關的尋、二種與住處有關的尋。『能被悲泣的』，能被哭泣的為能被悲泣的。」為這些能被悲泣的尋。 ᅟᅟ「無家屋行者的有學應該調伏」：「有學」，以什麼理由被稱為學人？「他學習」為學人。他學習什麼？他學習增上戒學，也學習增上心學，也學習增上慧學。什麼是學習增上戒學……（中略）這是增上慧學。這三學，當朝向(注意到)時他學習；當知道時……當看見時……當省察時……當心確立(決意)時他學習；當以信勝解時他學習；當活力努力時……當念現起時……當心定(集中)時……當以慧了知時他學習；當證知應該被證知的時他學習；當遍知應該被遍知的時……當捨斷應該被捨斷的時……當修習應該被修習的時……當作證應該被作證的時他學習、實踐、善實踐、受持後他學習。以這個理由被稱為學人。「為了調伏、排除、捨斷、平息、斷念、止息，他應該學習增上戒，也應該學習增上心，也應該學習增上慧。這三學，當朝向(注意到)時應該學習；當知道時……（中略）當作證應該被作證的時應該學習、實踐、善實踐、受持後轉起。」為學人應該調伏。 ᅟᅟ「無家屋行者」，怎樣是家屋行者？這裡，某一類人具備家的障礙，團體(眾)的障礙……住所的障礙……衣服的障礙……施食的障礙……住處的障礙……具備病人需要物、醫藥必需品的障礙，這樣是家的行者。怎樣是無家屋行者？這裡，比丘不具備家的障礙，團體(眾)的障礙……住所的障礙……衣服的障礙……施食的障礙……住處的障礙……不具備病人需要物、醫藥必需品的障礙，這樣是無家屋行者。 ᅟᅟ「到摩揭陀到憍薩羅，而某些是在跋耆地區， ᅟᅟᅟ如野鹿般無執著的行者：比丘們無家屋地住。」\[[SN9.4](SN0224)] ᅟᅟ「好的所聞、好的行為，好的經常無家屋的生活模式(住法)， ᅟᅟᅟ義理的詢問、右繞行為：無所有者有這個沙門性。」[Thag.4, 36偈] ᅟᅟ為無家屋行者的有學應該調伏。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「我將吃什麼或我將在何處吃呢？確實睡不好或今天我將睡何處？ ᅟᅟᅟ這些能被悲泣的尋，無家屋行者的有學應該調伏。」 ᅟᅟ206.**適時地得到食物與衣服後，他應該知道適量、在這裡滿足的義理， ᅟᅟᅟ他在那些上是守護者、在村落中是自制行者，即使被激怒也不應該說粗惡言語。** ᅟᅟ「適時地得到食物與衣服後」：「食物」，飯、粥、麵、魚、肉。「衣服」，有六類衣服：亞麻衣、綿衣、絹衣、毛衣、粗麻衣、大麻衣。「適時地得到食物與衣服後」：「獲得衣服後，獲得施食後：不以詭計、不以攀談、不以暗示、不以譏諷、不以利得換取其他利得、不以木材布施物、不以竹子布施物、不以葉子布施物、不以花布施物、不以沐浴布施物、不以洗粉布施物、不以粘土製的布施物、不以齒木布施物、不以洗臉水布施物、不以奉承、不以信口開河、不以逢迎、不以背後誹謗(斯里蘭卡版)、不以[[note9#955|宅地明]]、不以畜生明、不以肢體明、不以占星明、不以當使節、不以當遣使、不以跑腿、不以醫療[、不以新建工作]、不以回報的施食施食、不以布施物之給與，他以法正當地得到後、取得後、獲得後、擁有後、領受後。」為適時地得到食物與衣服後。 ᅟᅟ「他應該知道適量、在這裡滿足的義理」：「『他應該知道適量』，他應該以二方面知道適量：從接受或從使用。怎樣是從接受知道適量？即使僅有一些被施與物，出於憐愍[施主]家、守護[施主]家、憐憫[施主]家他接受；雖有許多被施與物，只保護身體的衣服他接受、保護腹部的施食他接受。這樣是從接受知道適量。怎樣是從使用知道適量？ ᅟᅟ如理省察後受用衣服：最多為了寒冷的防禦，暑熱的防禦，與虻蚊風烈日蛇接觸的防禦，最多為了陰部的覆藏目的。 ᅟᅟ如理省察後受用[[note1#196|施食]]：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如理省察後受用住處：最多為了寒冷的防禦，暑熱的防禦，與虻蚊風烈日蛇接觸的防禦，最多為了氣候(時節)危難的除去、樂於[[note0#092|獨坐]]快樂的目的。 ᅟᅟ如理省察後受用病人需要物、醫藥必需品：最多為了已生起惱害感受的防禦，[[note8#862|為了無瞋害的最大限度]]。\[[MN.2](MN002)] ᅟᅟ這樣是從使用知道適量。『他應該知道適量』，『從這二方面他應該知道、應該了知、應該識知、應該貫通適量。』為他應該知道適量。 ᅟᅟ『在這裡滿足的義理』，這裡，比丘是被無論怎樣的衣服滿足，以及是對無論怎樣的衣服之滿足的稱讚者，以及不因衣服而來到不適當的邪求，以及沒得到衣服後不[[note4#436|戰慄]]，以及得到衣服後不繫結地、不迷昏頭地、無罪過地、看見[[note2#293|過患]]地、[[note2#294|出離]]慧地受用\[[SN16.1](SN0416)]，而且既不以那個無論怎樣的衣服之滿足讚揚自己，也不輕蔑他，凡在那裡熟練、不怠惰、正知、朝向念者，這被稱為住立於往昔最高聖種姓的比丘\[[DN.33](DN33)/[AN4.28](AN0610)]。 ᅟᅟ再者，比丘們！比丘被無論怎樣的施食滿足，以及是對無論怎樣的施食之滿足的稱讚者，以及不因施食而來到不適當的邪求，以及沒得到施食後不戰慄，以及得到施食後不繫結地、不迷昏頭地、無罪過地、看見過患地、出離慧地受用，而且既不以那個無論怎樣的施食之滿足讚揚自己，也不輕蔑他，凡在那裡熟練、不怠惰、正知、朝向念者，這被稱為住立於往昔最高聖種姓的比丘。 ᅟᅟ再者，比丘們！比丘被無論怎樣的住處之滿足，以及是對無論怎樣的住處之滿足的稱讚者，以及不因住處而來到不適當的邪求，以及沒得到住處後不戰慄，以及得到住處後不繫結地、不迷昏頭地、無罪過地、看見過患地、出離慧地受用，而且既不以那個無論怎樣的住處之滿足讚揚自己，也不輕蔑他，凡在那裡熟練、不怠惰、正知、朝向念者，這被稱為住立於往昔最高聖種姓的比丘。 ᅟᅟ再者，比丘們！比丘是樂於捨斷者，愛好捨斷者；是樂於修習者，愛好修習者，又，他既不以是樂於捨斷者，愛好捨斷者；是樂於修習者，愛好修習者讚揚自己，也不輕蔑他，凡在那裡熟練、不怠惰、正知、朝向念者，這被稱為住立於往昔最高聖種姓的比丘。」為他應該知道適量、在這裡滿足的義理。 ᅟᅟ「他在那些上是守護者、在村落中是自制行者」：「『他在那些上是守護者』，『在衣服、施食、臥坐處、病人需物、醫藥必需品上他是守護者、保護者、守衛者、防護者。』這樣是他在那些上是守護者。或者，『在諸處上他是守護者、保護者、守衛者、防護者。』這樣也是他在那些上是守護者。 ᅟᅟ『在村落中是自制行者』，在村落中是自制者、謹慎者、遍謹慎者、守護者、保護者、守衛者、防護者。」為他在那些上是守護者、在村落中是自制行者。 ᅟᅟ「即使被激怒也不應該說粗惡言語」：「當被污名、被斥責、被誹謗、被惹惱、被呵責、被辱罵時他不應該粗惡地、粗暴地反說回去，不應該回爭論，不應該回罵辱罵者，不應該回激激怒者，不應該回爭爭論者\[[SN7.2](SN0188)]，不應該作爭吵，不應該作爭論，不應該作爭執，不應該作爭辯，不應該作異執，爭吵、爭論、爭執、爭辯、異執他應該捨斷、應該驅離、應該作終結、應該使之走到不存在。應該已從爭吵、爭論、爭執、爭辯、異執分離、已戒絕、已戒除、已出離、已離開、已解脫、已離結縛，他應該以離被限制的心而住。」為即使被激怒也不應該說粗惡言語。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「適時地得到食物與衣服後，他應該知道適量、在這裡滿足的義理， ᅟᅟᅟ他在那些上是守護者、在村落中是自制行者，即使被激怒也不應該說粗惡言語。」 ᅟᅟ207.**眼睛向下的與不遊蕩的，致力於禪者應該是多清醒者， ᅟᅟᅟ著手平靜後有入定狀態，應該斷絕思擇意向、不安(惡作)。** ᅟᅟ「眼睛向下的與不遊蕩的」：「『怎樣是眼睛混亂的？這裡，某一類比丘是眼不安定者，具備眼不安定者：「應該被看見的成為沒看見的，應該被越過的成為看見的。」由園林到園林，由遊園到遊園，由村落到村落，由城鎮到城鎮，由城市到城市，由國到國，由地方到地方，他是為了形色的看見長遊行、不定期遊行的從事者，這樣是眼睛混亂的。 ᅟᅟ或者，當比丘是俗家內的訪問者、街道的行走者時，他未防護地走：他邊走邊注視著象，注視著馬，注視著車，注視著步兵，注視著婦女，注視著男人，注視著男童，注視著男女，注視著市場，注視著住家門口，注視著上方，注視著下方，環顧著四面八方走，這樣也是眼睛混亂的。 ᅟᅟ或者，比丘以眼見色後，成為相的執取者、細相的執取者，因那個理由，當住於眼根的不防護時，貪婪、憂諸惡不善法會流入，他不依其自制而行動，不保護眼根，不在眼根上來到自制\[[SN35.120](SN0954)]，這樣也是眼睛混亂的。 ᅟᅟ又或，如一些沙門婆羅門尊師吃信施的食物後，他們像這樣住於從事表演的觀看，即：舞蹈、歌唱、音樂、戲劇、講古、手鈴、鐃鈸、大鼓、魔術、鐵球戲、竹棒戲、特技、象打鬥、馬打鬥、水牛打鬥、公牛打鬥、山羊打鬥、公羊打鬥、公雞打鬥、鵪鶉打鬥、棍棒打鬥、拳頭打鬥、摔角、演習、兵列、軍陣、閱兵等，像這樣，也是眼睛混亂的。 ᅟᅟ怎樣不是眼睛混亂的？這裡，某一類比丘不是眼不安定者，不具備眼不安定者：「應該被看見的成為沒看見的，應該被越過的成為看見的。」不由園林到園林，不由遊園到遊園，不由村落到村落，不由城鎮到城鎮，不由城市到城市，不由國到國，不由地方到地方，他不是為了形色的看見長遊行、不定期遊行的從事者。這樣不是眼睛混亂的。 ᅟᅟ或者，當比丘是俗家內的訪問者、街道的行走者時，他防護地走：他不邊走邊注視著象……（中略）不環顧著四面八方走，這樣也不是眼睛混亂的。 ᅟᅟ或者，比丘以眼見色後，不成為相的執取者……（中略）在眼根上來到自制，這樣也不是眼睛混亂的。 ᅟᅟ又或，如一些沙門婆羅門尊師吃信施的食物後……（中略）閱兵等，是離像這樣表演觀看的從事者，這樣也不是眼睛混亂的。』為眼睛向下的。 ᅟᅟ『與不遊蕩的』，怎樣是遊蕩的？這裡，某一類比丘是遊蕩者，具備遊蕩性：由園林到園林……（中略）他是為了形色的看見長遊行、不定期遊行的從事者，這樣是遊蕩的。 ᅟᅟ或者比丘是在僧園內的遊蕩者，具備遊蕩性：無利益之因、無理由之因掉舉地、無寂靜心地從僧房走到僧房，從住處……（中略）說如是有無論，這樣也是遊蕩的。 ᅟᅟ『與不遊蕩的』，遊蕩性他應該捨斷、應該驅離，應該作終結，應該使之走到不存在。應該已從遊蕩性分離、已戒絕、已戒除、已出離、已離開、已解脫、已離結縛，他應該以離被限制的心而住，應該成為樂於獨坐者、愛好獨坐者、內心止的實踐者，不輕視禪者，具備觀者，增益空屋者、禪修者、愛好禪者、單一性的實踐者、自己利益的崇敬者。」為眼睛向下的與不遊蕩的。 ᅟᅟ「致力於禪者應該是多清醒者」：「『致力於禪的』，以二方面為致力於禪的：『為了未生起初禪的生起成為上軛的、強上軛的、朝向上軛的、完全朝向上軛的，或為了未生起第二禪的……（中略）的第三禪的……為了未生起第四禪的生起成為上軛的、強上軛的、朝向上軛的、完全朝向上軛的。』這樣是致力於禪的。或者，『已生起初禪他練習、修習、多作，或已生起第二禪……第三禪……已生起第四禪他練習、修習、多作。』這樣也是致力於禪的。 ᅟᅟ『應該是多清醒的』，這裡，比丘白天以經行、安坐，使心從障礙法淨化。在初夜分，以經行、安坐，使心從障礙法淨化。在中夜分，[左]腳放在[右]腳上、[[note5#502|作意起來想後]]，具念正知地[[note3#367|以右脅作獅子臥]]。在後夜分，起來後以經行、安坐，使心從障礙法淨化。\[[SN35.120](SN0954)]」為致力於禪者應該是多清醒者。 ᅟᅟ「著手平靜後有入定狀態」：「平靜」，那是在第四禪中的平靜、無關心、旁觀、心的止、心的平等、心的寧靜狀態、心的中性狀態。「入定狀態」，凡心的住止、穩定、安定、均衡、不散亂、平穩的心意、奢摩他(止)、定根、定力、正定。「著手平靜後有入定狀態」：「在第四禪上著手平靜後成為心一境、心不混亂、心意平穩狀態。」為著手平靜後有入定狀態。 ᅟᅟ「應該斷絕思擇意向、不安」：「思擇」，有九種尋：欲尋、惡意尋、加害尋、親里尋、國土尋、不死尋、同情他人關聯的尋、利得恭敬名聲關聯的尋、不被輕蔑關聯的尋，這些被稱為九種尋。對諸欲尋欲想為意向，對諸惡意尋惡意想為意向，對諸加害尋加害想為意向。或者，對諸尋思、諸尋、諸思惟無明為意向；不如理作意為意向；我是之慢為意向；無愧為意向；掉舉為意向。 ᅟᅟ「不安」，手的不安為不安，腳的不安也為不安，手腳的不安也為不安，不適當的被想(考慮)為適當的，適當的被想為不適當的，無罪過的被想為罪過的，罪過的被想為無罪過的，凡像這樣的不安、不安的路徑、不安的狀態、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……意惡行被我做了……「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……邪淫被我做了……妄語被我做了……離間語被我做了……粗惡語被我做了……雜穢語被我做了……貪婪被我做了……惡意被我做了……「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。」……「苦集未被我捨斷。」……「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。「應該斷絕思擇意向、不安」：「尋與尋思的意向以及後悔他應該斷絕、切斷、破壞、斷除、應該捨斷、應該驅離、應該作終結、應該使之走到不存在。」為應該斷絕思擇意向、不安。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「眼睛向下的與不遊蕩的，致力於禪者應該是多清醒者， ᅟᅟᅟ著手平靜後有入定狀態，應該斷絕思擇意向、不安。」 ᅟᅟ208.**被言語督促的有念者應該大歡喜，在同梵行者上的[[note5#599|荒蕪]]他應該破壞， ᅟᅟᅟ應該發出不過界限的善言語，對人的爭議法不應該意圖。** ᅟᅟ「被言語督促的有念者應該大歡喜」：「督促」，親教師，或阿闍梨，或等同親教師者，或等同阿闍梨者，或朋友，或熟人，或親近者，或同伴們呵責：「學友！這對你是不適當的；這是你未達成的；這對你是不適合的；這對你是無戒的利益的。」念現起後，那個督促他應該歡喜、應該大歡喜、應該喜、應該隨喜、應該想要、應該接受、應該希求、應該祈求。如年輕而喜歡裝飾的女子或男子，頭已洗，得到青蓮花環、大茉莉花環、善思花環，以兩手領受，戴在頭頂上後\[[MN.5](MN005)]他應該歡喜、應該大歡喜、應該喜、應該隨喜、應該想要、應該接受、應該希求、應該祈求。 ᅟᅟ「應該看凡罪過看見者：如諸寶藏的指出者， ᅟᅟᅟ對斥責者、有智慧者，對像那樣的賢智者應該親近， ᅟᅟᅟ親近像那樣者，有更好的非惡的。 ᅟᅟᅟ應該教誡、應該訓誡，以及應該從卑劣的阻止， ᅟᅟᅟ他確實是善者的可愛者，是不善者的不可愛者。」[Dhp.6, 76-77偈] ᅟᅟ「被言語督促的有念者應該大歡喜，在同梵行者們上應該破壞荒蕪」：「『同梵行者』，同一行為、同一誦戒、同一學習者。『在同梵行者們上應該破壞荒蕪』，在同梵行者上的打擊之心的狀態、已生荒蕪的狀態他應該破壞。有五種心荒蕪\[[MN.16](MN016)]他應該打破，有三種荒蕪\[[SN45.166](SN1295)]他也應該打破：貪的荒蕪、瞋的荒蕪、癡的荒蕪他應該打破、應該破壞、應該完全打破。」為在同梵行者們上應該破壞荒蕪。 ᅟᅟ「應該發出不過界限的善言語」：「『他應該釋出智等起的言語，具有利益、具有法，以適當時機、有理由、有節制的言語他應該釋出、應該發出。』為他應該發出善言語。『不過長的』，『界限』，有二種界限：適當時機的界限與戒的界限。什麼是適當時機的界限？適當時機已過的言語他不應該說，界限已過的言語他不應該說，適當時機、界限已過的言語他不應該說，適當時機未來到的言語他不應該說，界限未來到的言語他不應該說，適當時機、界限未來到的言語他不應該說。 ᅟᅟ『凡確實未來到適當時機，且他超出界限地敘述， ᅟᅟᅟ這樣他被判定躺下，如杜鵑鳥之子。』[Jat.4.121偈] ᅟᅟ是為了這個的適當時機的界限。什麼是戒的界限？染著的言語他不應該說，惡心的言語他不應該說，愚昧的言語他不應該說，妄語他不應該說，離間語他不應該說，粗惡語他不應該說，雜穢語他不應該說、不應該講述、不應該談說、不應該說明、不應該言說，這是戒的界限。」為應該發出不過界限的善言語。 ᅟᅟ「對人的爭議法不應該意圖」：「『人』為剎帝利、婆羅門、毘舍、首陀羅、在家人、出家人、天、人。對人們的爭議、責駡、斥責、呵責、無稱譽、非被攜帶讚美的、戒壞失，或正行壞失，或見壞失，或生計壞失他不應該使心生起，不應該使意圖生起，不應該使作意生起。」為對人的爭議法不應該意圖。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「被言語督促的有念者應該大歡喜，在同梵行者們上應該破壞荒蕪， ᅟᅟᅟ應該發出不過界限的善言語，對人的爭議法不應該意圖。」 ᅟᅟ209.**更進一步世間中五塵，為了那些的調伏有念者應該學習， ᅟᅟᅟ在諸色、諸聲音還有諸味道上，在諸氣味、諸所觸上應該征服貪。** ᅟᅟ「更進一步世間中五塵」：「『更』，句的接續；句的連結；句的圓滿；文字的結合；辭句的連接；這是句的次第，為『更』。『五塵』，色塵、聲音塵、氣味塵、味道塵、所觸塵。 ᅟᅟ貪而非灰塵被稱為塵，『塵』這是貪的同義語， ᅟᅟ棄捨這個塵後賢智者們，他們住於離塵者的教說。 ᅟᅟ瞋而非灰塵被稱為塵……（中略）， ᅟᅟ……，他們住於離塵者的教說。 ᅟᅟ癡而非灰塵被稱為塵……（中略）， ᅟᅟ……，他們住於離塵者的教說。 ᅟᅟ『世間中』，在苦界的世間中、在人類的世間中、在天的世間中、在蘊的世間中、在界的世間中、在處的世間中。」為更進一步世間中五塵。 ᅟᅟ「為了那些的調伏有念者應該學習」：「『那些的』，色塵的、聲音塵的、氣味塵的、味道塵的、所觸塵。『有念者』，凡念、隨念、憶念，念的憶念狀態、憶持狀態、不漂浮狀態、不忘記狀態，[念的]念根、念力、正念、念覺支、無岔路之道，這被稱為念。具有、完全具有、到達、完全到達、具足、完全具足、具備這個念，他被稱為有念者。『應該學習』，有三學：增上戒學、增上心學、增上慧學。什麼是增上戒學……（中略）這是增上慧學。「為了那些的調伏有念者應該學習」：「有念的人對那些色貪、對聲音貪、對氣味貪、對味道貪、對所觸貪為了調伏、排除、捨斷、平息、斷念、止息，他應該學習增上戒，也應該學習增上心，也應該學習增上慧。這三學，當朝向(注意到)時應該學習；當知道時應該學習……（中略）當作證應該被作證的時應該學習、應該實踐、應該善實踐、受持後應該轉起。」為為了那些的調伏有念者應該學習。 ᅟᅟ「在諸色、諸聲音還有諸味道上，在諸氣味、諸所觸上應該征服貪」：「在諸色、諸聲音、諸氣味、諸味道、諸所觸上的貪他應該征服、應該遍征服、應該擊敗、應該壓倒、應該終結、應該壓碎。」為在諸色、諸聲音還有諸味道上，在諸氣味、諸所觸上應該征服貪。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「更進一步世間中五塵，為了那些的調伏有念者應該學習， ᅟᅟᅟ在諸色、諸聲音還有諸味道上，在諸氣味、諸所觸上應該征服貪。」 ᅟᅟ210.**在這些法上應該調伏意欲：有念、心善解脫的比丘， ᅟᅟᅟ那位適時正確地審慮法者，成為專一的他應該殺害黑暗。[像這樣世尊(說)]** ᅟᅟ「在這些法上應該調伏意欲」：「在這些上」，在諸色、諸聲音、諸氣味、諸味道、諸所觸上。「欲」，那是在諸欲上之欲的意欲、欲的貪、欲的歡喜、欲的渴愛、欲的情愛、欲的取著、欲的焦熱、欲的迷戀、欲的暴流、欲的軛(繫縛)、欲的執取……（中略）欲的意欲蓋。「在這些法上應該調伏意欲」：「在這些法上的欲他應該調伏、應該驅逐、應該捨斷、應該驅離、應該作終結、應該使之走到不存在。」為在這些法上應該調伏意欲。 ᅟᅟ「有念、心善解脫的比丘」：「比丘」，善凡夫比丘，或有學比丘。「有念的」，凡念、隨念……（中略）正念、念覺支、無岔路之道，這被稱為念。具有、完全具有……（中略）這個念，他被稱為有念者。 ᅟᅟ「有念、心善解脫的比丘」：「進入初禪者的心已從諸蓋脫離、解脫、善解脫，進入第二禪者的心已從諸尋伺脫離、解脫、善解脫，進入第三禪者的心已從喜脫離、解脫、善解脫，進入第四禪者的心已從樂與苦脫離、解脫、善解脫，進入虛空無邊處者的心已從色想、有對想、種種想脫離、解脫、善解脫，進入識無邊處者的心已從虛空無遍處想……進入無所有處者的心已從識無邊處想……進入非想非非想處者的心已從無所有處想脫離、解脫、善解脫，須陀洹者的心已從[[note0#093|有身見]]、疑、[[note1#194|戒禁取]]、[[note1#162|見煩惱潛在趨勢]]、[[note2#223|疑煩惱潛在趨勢]]、以及與其同存續之污染脫離、解脫、善解脫，一來者的心已從[粗的欲貪結、嫌惡結，]粗的[[note4#452|欲貪煩惱潛在趨勢]]、[[note4#453|嫌惡煩惱潛在趨勢]]、以及與其同存續之污染脫離、解脫、善解脫，不還者的心已從殘餘的欲貪結、嫌惡結，殘餘的欲貪煩惱潛在趨勢、嫌惡煩惱潛在趨勢、以及與其同存續之污染脫離、解脫、善解脫，阿羅漢的心已從色貪、無色貪、慢、掉舉、無明、[[note0#026|慢煩惱潛在趨勢]]、[[note4#429|有貪煩惱潛在趨勢]]、[[note4#454|無明煩惱潛在趨勢]]、以及與其同存續之污染與外部與一切相脫離、解脫、善解脫。」為有念、心善解脫的比丘。 ᅟᅟ「那位適時正確地審慮法者」：「適時地」，在心浮動時為了奢摩他是適當時機，當心已入定時為了毘婆舍那是適當時機。 ᅟᅟ「在適當時機他盡心，更進一步在其它[時機]他抑止， ᅟᅟᅟ適時地他喜悅，在適當時機他能集中心， ᅟᅟᅟ適時地他旁觀，他是禪者、適當時機的熟練者。 ᅟᅟᅟ何時是盡力的適當時機？何時是抑止的適當時機？ ᅟᅟᅟ何時是喜悅的適當時機？以及哪種是奢摩他的適當時機？ ᅟᅟᅟ心的平靜適當時機：怎樣對禪者表示？ ᅟᅟᅟ盡力是在心退縮時，抑止在掉舉時， ᅟᅟᅟ心來到沒興致時，他應該立刻地喜悅。 ᅟᅟᅟ每當心已歡喜時，成為不退縮、不掉舉的， ᅟᅟᅟ那是奢摩他的適當時機，自身內的意應該被喜悅。 ᅟᅟᅟ每當以這些方法，成為入定的， ᅟᅟᅟ了知心入定後，應該立刻地旁觀。 ᅟᅟᅟ明智者這樣成為適當時機的知者，適當時機的能知者、適當時機的熟知者， ᅟᅟᅟ應該經常地辨別，心的相。」 ᅟᅟ「那位適時正確地審慮法者」：正確地審慮法者：「一切行是無常的。」正確地審慮著法：「一切行是苦的。」正確地審慮著法：「一切法是無我。」……（中略）正確地審慮著法：「凡任何集法那個全部是滅法。」 ᅟᅟ「成為專一的他應該殺害黑暗。[像這樣世尊(說)]」：「『專一的』，心一境、不散亂的心、平穩的心意、奢摩他(止)、定根、定力、正定」為成為專一的。『他應該殺害黑暗』，貪的黑暗、瞋的黑暗、癡的黑暗、見的黑暗、慢的黑暗、污染的黑暗、惡行的黑暗、盲目所作的、不作眼的、不作智的、慧滅的、參與惱害的、不導向涅槃的他應該殺、應該殺害、應該捨斷、應該驅離、應該作終結、應該使之走到不存在。 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。」為成為專一的他應該殺害黑暗。[像這樣世尊(說)] ᅟᅟ因為那樣，世尊說： ᅟᅟ「在這些法上應該調伏意欲：有念、心善解脫的比丘， ᅟᅟᅟ那位適時正確地審慮法者，成為專一的他應該殺害黑暗。[像這樣世尊(說)]」 ᅟᅟ舍利弗經的說明第十六[已完成]。 ᅟᅟ八個一組的品十六個經典的說明已完全。 ᅟᅟ大義釋經典已完成。 摘記： ᅟ1.住在無人安靜處應該具備的能耐與德性。 ᅟ2.每當心意是混濁的(一切不善造作)時應該了知，應該驅離。 ᅟ3.無明/不如理作意/我是之慢/無慚/無愧/掉舉是憤怒與極慢之根。 ᅟ4.禪修者應該斷絕尋思的意向與後悔。 ᅟ12/15/2020 16:20 # pali 16. Sāriputtasuttaniddeso ᅟᅟAtha sāriputtasuttaniddesaṃ vakkhati – ᅟᅟ190.Name diṭṭho ito pubbe, [iccāyasmā sāriputto] ᅟᅟNa suto uda kassaci; ᅟᅟEvaṃ vagguvado satthā, tusitā gaṇimāgato. ᅟᅟNa me diṭṭho ito pubbeti. Ito pubbe me mayā na diṭṭhapubbo so bhagavā iminā cakkhunā iminā attabhāvena. Yadā bhagavā tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃvuttho [vassaṃvuṭṭho (syā.)] devagaṇaparivuto majjhe maṇimayena sopāṇena saṅkassanagaraṃ otiṇṇo imaṃ dassanaṃ pubbe na diṭṭhoti – na me diṭṭho ito pubbe. ᅟᅟIccāyasmā sāriputtoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissavacanametaṃ – āyasmāti. Sāriputtoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā sāriputto. ᅟᅟNa suto uda kassacīti. Nāti paṭikkhepo. Udāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – udāti. Kassacīti khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vāti – na suto uda kassaci. ᅟᅟEvaṃvagguvado satthāti. Evaṃ vagguvado madhuravado pemanīyavado hadayaṅgamavado karavīkarutamañjughoso [karavikarudamañjussaro (syā.)]. Aṭṭhaṅgasamannāgato kho pana tassa bhagavato mukhato ghoso niccharati – visaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādi ca. Yathā parisaṃ kho pana so bhagavā sarena viññāpeti, na assa bahiddhā parisāya ghoso niccharati, brahmassaro kho pana so bhagavā karavīkabhāṇīti – evaṃ vagguvado. ᅟᅟSatthāti satthā bhagavā satthavāho. Yathā satthavāho satte kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ tāreti, byādhikantāraṃ…pe… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti rāgakantāraṃ tāreti dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ… mohagahanaṃ… mānagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nittāreti patāreti khemantaṃ amataṃ nibbānaṃ sampāpetīti . Evampi bhagavā satthavāho. ᅟᅟAtha vā bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetāti. Evampi bhagavā satthavāho. ᅟᅟAtha vā bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatāti. Evampi bhagavā satthavāhoti – evaṃ vagguvado satthā. ᅟᅟTusitā gaṇimāgatoti. Bhagavā tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkantoti. Evampi tusitā gaṇimāgato. ᅟᅟAtha vā devā vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā pamuditā pītisomanassajātā devalokato gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Atha vā arahanto vuccanti tusitā. Te tuṭṭhā santuṭṭhā attamanā paripuṇṇasaṅkappā arahantānaṃ gaṇiṃ āgatoti. Evampi tusitā gaṇimāgato. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇamanusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa [gaṇossa (sī.)] sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunigaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī , rājagaṇassa gaṇī, khattiyagaṇassa… brāhmaṇagaṇassa… vessagaṇassa… suddagaṇassa… devagaṇassa… brahmagaṇassa gaṇī, saṅghī gaṇī gaṇācariyo. Āgatoti upagato samupagato samupapanno [sampatto (syā. ka.)] saṅkassanagaranti – tusitā gaṇimāgato. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Na me diṭṭho ito pubbe, [iccāyasmā sāriputto] ᅟᅟNa suto uda kassaci; ᅟᅟEvaṃ vagguvado satthā, tusitā gaṇimāgato’’ti. ᅟᅟ191.Sadevakassa lokassa, yathā dissati cakkhumā; ᅟᅟSabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā. ᅟᅟSadevakassalokassāti sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāyāti – sadevakassa lokassa. ᅟᅟYathā dissati cakkhumāti yathā bhagavantaṃ tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ nisinnaṃ dhammaṃ desentaṃ devatā passanti tathā manussā passanti . Yathā manussā passanti tathā devatā passanti. Yathā devānaṃ dissati tathā manussānaṃ dissati. Yathā manussānaṃ dissati tathā devānaṃ dissatīti. Evampi yathā dissati cakkhumā. Yathā vā paneke bhonto samaṇabrāhmaṇā adantā dantavaṇṇena dissanti, asantā santavaṇṇena dissanti, anupasantā upasantavaṇṇena dissanti, anibbutā nibbutavaṇṇena dissanti. ᅟᅟ‘‘Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova [lohamāsova (syā.)] suvaṇṇachanno; ᅟᅟCaranti loke parivārachannā, anto asuddhā bahi sobhamānā’’ti [ayaṃ gāthā saṃ. ni. 1.122 dissati]. ᅟᅟNa bhagavā evaṃ dissati. Bhagavā bhūtena tacchena tathena yāthāvena aviparītena sabhāvena danto dantavaṇṇena dissati, santo santavaṇṇena dissati, upasanto upasantavaṇṇena dissati, nibbuto nibbutavaṇṇena dissati, akappitairiyāpathā ca buddhā bhagavanto paṇidhisampannāti. Evampi yathā dissati cakkhumā. ᅟᅟAtha vā bhagavā visuddhasaddo gatakittisaddasiloko [bhaṭakittisaddasiloko (syā.)] nāgabhavane ca supaṇṇabhavane ca yakkhabhavane ca asurabhavane ca gandhabbabhavane ca mahārājabhavane ca indabhavane ca brahmabhavane ca devabhavane ca ediso ca tādiso ca tato ca bhiyyoti. Evampi yathā dissati cakkhumā. ᅟᅟAtha vā bhagavā dasahi balehi samannāgato, catūhi vesārajjehi, catūhi paṭisambhidāhi, chahi abhiññāhi, chahi buddhadhammehi, tejena ca balena ca guṇena ca vīriyena ca paññāya ca dissati ñāyati paññāyati. ᅟᅟ‘‘Dūre santo pakāsenti, himavantova pabbato; ᅟᅟAsantettha na dissanti, rattiṃ khittā [rattikhittā (sī.) dha. pa. 304] yathā sarā’’ti. ᅟᅟEvampi yathā dissati cakkhumā. ᅟᅟCakkhumāti bhagavā pañcahi cakkhūhi cakkhumā – maṃsacakkhunāpi cakkhumā, dibbacakkhunāpi cakkhumā, paññācakkhunāpi cakkhumā, buddhacakkhunāpi cakkhumā, samantacakkhunāpi cakkhumā. ᅟᅟKathaṃ bhagavā maṃsacakkhunāpi cakkhumā? Maṃsacakkhumhi bhagavato pañca vaṇṇā saṃvijjanti – nīlo ca vaṇṇo, pītako ca vaṇṇo, lohitako ca vaṇṇo, kaṇho ca vaṇṇo, odāto ca vaṇṇo. Akkhilomāni ca bhagavato. Yattha ca akkhilomāni patiṭṭhitāni taṃ nīlaṃ hoti sunīlaṃ pāsādikaṃ dassaneyyaṃ umāpupphasamānaṃ. Tassa parato pītakaṃ hoti supītakaṃ suvaṇṇavaṇṇaṃ pāsādikaṃ dassaneyyaṃ kaṇikārapupphasamānaṃ. Ubhato akkhikūṭāni bhagavato lohitakāni honti sulohitakāni pāsādikāni dassaneyyāni indagopakasamānāni. Majjhe kaṇhaṃ hoti sukaṇhaṃ alūkhaṃ suddhaṃ pāsādikaṃ dassaneyyaṃ addāriṭṭhakasamānaṃ. Tassa parato odātaṃ hoti suodātaṃ setaṃ paṇḍaraṃ pāsādikaṃ dassaneyyaṃ osadhitārakasamānaṃ . Tena bhagavā pākatikena maṃsacakkhunā attabhāvapariyāpannena purimasucaritakammābhinibbattena samantā yojanaṃ passati divā ceva rattiñca. Yadāpi caturaṅgasamannāgato andhakāro hoti sūriyo ca atthaṅgato hoti ; kāḷapakkho ca uposatho hoti, tibbo ca vanasaṇḍo hoti, mahā ca kāḷamegho abbhuṭṭhito hoti. Evarūpepi caturaṅgasamannāgate andhakāre samantā yojanaṃ passati. Natthi so kuṭṭo vā kavāṭaṃ vā pākāro vā pabbato vā gaccho vā latā vā āvaraṇaṃ rūpānaṃ dassanāya. Ekañce tilaphalaṃ nimittaṃ katvā tilavāhe pakkhipeyya, taññeva tilaphalaṃ uddhareyya. Evaṃ parisuddhaṃ bhagavato pākatikamaṃsacakkhu. Evaṃ bhagavā maṃsacakkhunāpi cakkhumā. ᅟᅟKathaṃ bhagavā dibbena cakkhunāpi cakkhumā? Bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Ākaṅkhamāno ca bhagavā ekampi lokadhātuṃ passeyya, dvepi lokadhātuyo passeyya, tissopi lokadhātuyo passeyya, catassopi lokadhātuyo passeyya, pañcapi lokadhātuyo passeyya, dasapi lokadhātuyo passeyya, vīsampi [vīsatimpi (sī.)] lokadhātuyo passeyya, tiṃsampi lokadhātuyo passeyya, cattālīsampi lokadhātuyo passeyya, paññāsampi lokadhātuyo passeyya, satampi lokadhātuṃ passeyya, sahassimpi cūḷanikaṃ lokadhātuṃ passeyya, dvisahassimpi majjhimikaṃ lokadhātuṃ passeyya, tisahassimpi lokadhātuṃ passeyya, mahāsahassimpi lokadhātuṃ passeyya, yāvatakaṃ pana ākaṅkheyya tāvatakaṃ passeyya. Evaṃ parisuddhaṃ bhagavato dibbacakkhu. Evaṃ bhagavā dibbena cakkhunāpi cakkhumā. ᅟᅟKathaṃ bhagavā paññācakkhunāpi cakkhumā? Bhagavā mahāpañño puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññapetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā. ᅟᅟSo hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi jānitabbaṃ [atthi dhammaṃ jānitabbaṃ (ka.) mahāni. 156] attattho vā, parattho vā, ubhayattho vā, diṭṭhadhammiko vā attho, samparāyiko vā attho, uttāno vā attho, gambhīro vā attho, gūḷho vā attho, paṭicchanno vā attho, neyyo vā attho, nīto vā attho, anavajjo vā attho, nikkileso vā attho, vodāno vā attho, paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati. ᅟᅟAtīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate appaṭihataṃ ñāṇaṃ, paccuppanne appaṭihataṃ ñāṇaṃ. Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ vacīkammaṃ… sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ; neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi; aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammāphusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino . Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ; neyyaṃ atikkamitvā ñāṇaṃ na pavattati, ñāṇaṃ atikkamitvā neyyapatho natthi; aññamaññapariyantaṭṭhāyino te dhammā. ᅟᅟSabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbe dhammā buddhassa bhagavato āvajjanapaṭibaddhā ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ bhagavā āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. ᅟᅟYathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti; evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhī antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti; buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā abhibhavitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhe abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitāva te pañhā bhagavatā honti niddiṭṭhakāraṇā upakkhittakā ca. Te bhagavato sampajjanti. Atha kho bhagavāva tattha atirocati , yadidaṃ paññāyāti. Evaṃ bhagavā paññācakkhunāpi cakkhumā. ᅟᅟKathaṃ bhagavā buddhacakkhunāpi cakkhumā? Bhagavā buddhacakkhunā lokaṃ volokento [olokento (sī.)] addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma tiṭṭhanti anupalittāni udakena; evamevaṃ bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante appekacce naparalokavajjabhayadassāvino viharante. Jānāti bhagavā – ‘‘ayaṃ puggalo rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito, ayaṃ vitakkacarito, ayaṃ saddhācarito, ayaṃ ñāṇacarito’’ti. Rāgacaritassa bhagavā puggalassa asubhakathaṃ katheti; dosacaritassa bhagavā puggalassa mettābhāvanaṃ ācikkhati; mohacaritassa bhagavā puggalassa uddese paripucchāya kālena dhammassavane kālena dhammasākacchāya garusaṃvāse niveseti; vitakkacaritassa bhagavā puggalassa ānāpānassatiṃ ācikkhati; saddhācaritassa bhagavā puggalassa pasādanīyaṃ nimittaṃ ācikkhati buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ sīlāni ca attano; ñāṇacaritassa bhagavā puggalassa vipassanānimittaṃ ācikkhati aniccākāraṃ dukkhākāraṃ anattākāraṃ. ᅟᅟ‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato; ᅟᅟTathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu; ᅟᅟSokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūta’’nti. ᅟᅟEvaṃ bhagavā buddhacakkhunāpi cakkhumā. ᅟᅟKathaṃ bhagavā samantacakkhunāpi cakkhumā? Samantacakkhu vuccati sabbaññutañāṇaṃ. Bhagavā sabbaññutañāṇena upeto samupeto upagato samupagato upapanno samupapanno samannāgato. ᅟᅟ‘‘Na tassa adiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ; ᅟᅟSabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhū’’ti. ᅟᅟEvaṃ bhagavā samantacakkhunāpi cakkhumāti – yathā dissati cakkhumā. ᅟᅟSabbaṃtamaṃ vinodetvāti sabbaṃ rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nuditvā panuditvā jahitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvāti – sabbaṃ tamaṃ vinodetvā. ᅟᅟEkova ratimajjhagāti. Ekoti bhagavā pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. ᅟᅟKathaṃ bhagavā pabbajjāsaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena [bhaddena (syā.)] yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ vilapantānaṃ ñātisaṅghaṃ pahāya sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā pabbajjāsaṅkhātena eko. ᅟᅟKathaṃ bhagavā adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko carati, eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vattati pāleti yapeti yāpeti – evaṃ bhagavā adutiyaṭṭhena eko. ᅟᅟKathaṃ bhagavā taṇhāya pahānaṭṭhena eko? So evaṃ eko adutiyo appamatto ātāpī pahitatto viharanto najjā nerañjarāya tīre bodhirukkhamūle mahāpadhānaṃ padahanto māraṃ sasenaṃ kaṇhaṃ namuciṃ pamattabandhuṃ vidhamitvā taṇhājāliniṃ visaritaṃ visattikaṃ pajahasi vinodesi byantiṃ akāsi anabhāvaṃ gamesi. ᅟᅟ‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ; ᅟᅟItthabhāvaññathābhāvaṃ [itthaṃ bhāvaññathābhāvaṃ (ka.) itivu. 15, 105], saṃsāraṃ nātivattati. ᅟᅟ‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ; ᅟᅟVītataṇho anādāno, sato bhikkhu paribbaje’’ti. ᅟᅟEvaṃ bhagavā taṇhāya pahānaṭṭhena eko. ᅟᅟKathaṃ bhagavā ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko. ᅟᅟKathaṃ bhagavā ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. ᅟᅟ‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī; ᅟᅟEtena maggena tariṃsu [atariṃsu (syā.)] pubbe, tarissanti ye ca taranti ogha’’nti. ᅟᅟEvaṃ bhagavā ekāyanamaggaṃ gatoti eko. ᅟᅟKathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi, ‘‘avijjāpaccayā saṅkhā paṭipadā’’ti bujjhi; ‘‘ime āsavā’’ti bujjhi…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti bujjhi; ‘‘ime dhammā pariññeyyā’’ti bujjhi… pahātabbāti… bhāvetabbāti… sacchikātabbāti bujjhi, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’ntntti bujjhi. ᅟᅟAtha vā yaṃ kiñci bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi sammābujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. ᅟᅟRatimajjhagāti. Ratinti nekkhammaratiṃ vivekaratiṃ upasamaratiṃ sambodhiratiṃ ajjhagā samajjhagā adhigacchi phassesi sacchākāsīti – ekova ratimajjhagā. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Sadevakassa lokassa, yathā dissati cakkhumā; ᅟᅟSabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā’’ti. ᅟᅟ192.Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ; ᅟᅟBahūnamidha baddhānaṃ, atthi pañhena āgamaṃ. ᅟᅟTaṃ buddhaṃ asitaṃ tādinti. Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi [patto (syā.)], balesu ca vasībhāvaṃ pāpuṇi. Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhattā buddho. Buddhoti netaṃ mātarā kataṃ na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti, yadidaṃ buddhoti – taṃ buddhaṃ. Asitanti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca. Katamo taṇhānissayo? Yāva taṇhāsaṅkhātena sīmakataṃ odhikataṃ [pariyādikataṃ (syā.)] pariyantakataṃ pariggahitaṃ mamāyitaṃ – idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama, mama rūpā saddā gandhā rasā phoṭṭhabbā, attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā, khettaṃ vatthuṃ hiraññaṃ suvaṇṇaṃ, gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca, kevalampi mahāpathaviṃ taṇhāvasena mamāyati, yāvatā aṭṭhasataṃ taṇhāvicaritaṃ – ayaṃ taṇhānissayo. ᅟᅟKatamo diṭṭhinissayo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaññojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyāsaggāho viparītaggāho vipallāsaggāho micchāgāho ‘‘ayāthāvakasmiṃ yāthāvaka’’nti gāho yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhinissayo. ᅟᅟBuddhassa bhagavato taṇhānissayo pahīno, diṭṭhinissayo paṭinissaṭṭho; taṇhānissayassa pahīnattā diṭṭhinissayassa paṭinissaṭṭhattā bhagavā cakkhuṃ asito, sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ asito, rūpe… sadde… gandhe… rase… phoṭṭhabbe… kulaṃ… gaṇaṃ… āvāsaṃ… lābhaṃ… yasaṃ… pasaṃsaṃ… sukhaṃ… cīvaraṃ… piṇḍapātaṃ… senāsanaṃ… gilānapaccayabhesajjaparikkhāraṃ… kāmadhātuṃ… rūpadhātuṃ… arūpadhātuṃ … kāmabhavaṃ… rūpabhavaṃ… arūpabhavaṃ… saññābhavaṃ… asaññābhavaṃ… nevasaññānāsaññābhavaṃ… ekavokārabhavaṃ… catuvokārabhavaṃ… pañcavokārabhavaṃ… atītaṃ… anāgataṃ… paccuppannaṃ… diṭṭhasutamutaviññātabbe dhamme asito anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – taṃ buddhaṃ asitaṃ. ᅟᅟTādinti bhagavā pañcahākārehi tādī – iṭṭhāniṭṭhe tādī, cattāvīti tādī, tiṇṇāvīti tādī, muttāvīti tādī, taṃniddesā tādī. ᅟᅟKathaṃ bhagavā iṭṭhāniṭṭhe tādī? Bhagavā lābhepi tādī, alābhepi tādī, yasepi tādī, ayasepi tādī, pasaṃsāyapi tādī nindāyapi tādī, sukhepi tādī, dukkhepi tādī; ekacce bāhaṃ gandhena limpeyyuṃ, ekacce bāhaṃ vāsiyā taccheyyuṃ, amukasmiṃ natthi rāgo , amukasmiṃ natthi paṭighaṃ, anunayapaṭighavippahīno ugghātinigghātivītivatto anurodhavirodhaṃ samatikkanto. Evaṃ bhagavā iṭṭhāniṭṭhe tādī. ᅟᅟKathaṃ bhagavā cattāvīti tādī? Bhagavatā [bhagavato (syā.)] rāgo catto vanto mutto pahīno paṭinissaṭṭho, doso…pe… moho… kodho… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe darathā… sabbe pariḷāhā… sabbe santāpā … sabbākusalābhisaṅkhārā cattā vantā muttā pahīnā paṭinissaṭṭhā. Evaṃ bhagavā cattāvīti tādī. ᅟᅟKathaṃ bhagavā tiṇṇāvīti tādī? Bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbaṃ saṃsārapathaṃ tiṇṇo uttiṇṇo nittiṇṇo atikkanto samatikkanto vītivatto. So vuṭṭhavāso ciṇṇacaraṇo gataddho gatadiso gatakoṭiyo pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ , pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaḷigho [ukkhittapaligho (syā. ka.) mahāni. 6] saṃkiṇṇaparikkho abbūḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So nevācinati, nāpacinati; apacinitvā ṭhito neva pajahati, na upādiyati; pajahitvā ṭhito neva saṃsibbati, na usineti; visinetvā ṭhito neva vidhūpeti, na sandhūpeti; vidhūpetvā ṭhito, asekhena sīlakkhandhena samannāgatattā ṭhito, asekhena samādhikkhandhena samannāgatattā ṭhito, asekhena paññākkhandhena samannāgatattā ṭhito, asekhena vimuttikkhandhena samannāgatattā ṭhito, asekhena vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito, saccaṃ sampaṭipādiyitvā ṭhito, ejaṃ samatikkamitvā ṭhito, kilesaggiṃ pariyādiyitvā ṭhito, aparigamanatāya ṭhito, kaṭaṃ samādāya ṭhito, muttapaṭisevanatāya ṭhito, mettāya pārisuddhiyā ṭhito, karuṇāya pārisuddhiyā ṭhito, muditāya pārisuddhiyā ṭhito, upekkhāya pārisuddhiyā ṭhito, accantapārisuddhiyā ṭhito, atammayatāya pārisuddhiyā ṭhito, vimuttattā ṭhito, santusitattā ṭhito, khandhapariyante ṭhito, dhātupariyante ṭhito, āyatanapariyante ṭhito, gatipariyante ṭhito, upapattipariyante ṭhito, paṭisandhipariyante ṭhito, bhavapariyante ṭhito, saṃsārapariyante ṭhito, vaṭṭapariyante ṭhito, antime bhave ṭhito, antime samussaye ṭhito, antimadehadharo bhagavā. ᅟᅟ‘‘Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo; ᅟᅟJātimaraṇasaṃsāro, natthi tassa punabbhavo’’ti. ᅟᅟEvaṃ bhagavā tiṇṇāvīti tādī. ᅟᅟKathaṃ bhagavā muttāvīti tādī? Bhagavato rāgā cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dosā cittaṃ… mohā cittaṃ… kodhā… upanāhā… makkhā… paḷāsā… issāya… macchariyā… māyāya… sāṭheyyā… thambhā… sārambhā… mānā… atimānā… madā… pamādā… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ. Evaṃ bhagavā muttāvīti tādī. ᅟᅟKathaṃ bhagavā taṃniddesā tādī? Bhagavā sīle sati sīlavāti taṃniddesā tādī, saddhāya sati saddhoti taṃniddesā tādī, vīriye sati vīriyavāti taṃniddesā tādī, satiyā sati satimāti taṃniddesā tādī, samādhismiṃ sati samāhitoti taṃniddesā tādī, paññāya sati paññavāti taṃniddesā tādī, vijjāya sati tevijjoti taṃniddesā tādī, abhiññāya sati chaḷabhiññoti taṃniddesā tādī, dasabale sati dasabaloti taṃniddesā tādī. Evaṃ bhagavā taṃniddesā tādīti – taṃ buddhaṃ asitaṃ tādiṃ. ᅟᅟAkuhaṃ gaṇimāgatanti. Akuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu. ᅟᅟKatamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So pāpiccho icchāpakato atthiko [atittiko (sī.), itthiko (syā.), purābhedasuttaniddese pāṭhanānattaṃ natthi] cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – ‘‘kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ, yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ, yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvitaṃ kappeyya . Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ, yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ gahapatikā evaṃ jānanti – ‘‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’’ti bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi . So evamāha – ‘‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sace ahaṃ na paṭiggahessāmi , evaṃ tumhe puññena paribāhirā [paṭibāhirā (ka.)] bhavissatha, na mayhaṃ iminā attho, api ca tumhākaṃyeva anukampāya paṭiggaṇhāmī’’ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti [paṭigaṇhati (sī.)], bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu. 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 āṭhapanā ṭhapanā 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 [dhammakarakaṃ (sī. syā.) abhidhānappadīpikābhinavanissayaṃ oloketabbaṃ] dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ dhāreti, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo upajjhāyo so samaṇo mahesakkho’’ti bhaṇati; ‘‘yassa evarūpo ācariyo… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe vihāre vasati, so samaṇo mahesakkho’’ti bhaṇati; ‘‘yo evarūpe aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyā vasati… kūṭāgāre vasati… aṭṭe vasati … māḷe vasati… uddaṇḍe vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati, so samaṇo mahesakkho’’ti bhaṇati. ᅟᅟAtha vā korajikakorajiko, bhākuṭikabhākuṭiko, kuhakakuhako, lapakalapako, mukhasambhāvito ‘‘ayaṃ samaṇo imāsaṃ evarūpānaṃ vihārasamāpattīnaṃ lābhī’’ti. Tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Buddhassa bhagavato imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭipassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho akuhoti – akuhaṃ. ᅟᅟGaṇimāgatanti. Gaṇīti gaṇī bhagavā. Gaṇācariyoti gaṇī, gaṇassa satthāti gaṇī, gaṇaṃ pariharatīti gaṇī, gaṇaṃ ovadatīti gaṇī, gaṇaṃ anusāsatīti gaṇī, visārado gaṇaṃ upasaṅkamatīti gaṇī, gaṇassa sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapetīti gaṇī, gaṇaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetīti gaṇī, bhikkhugaṇassa gaṇī, bhikkhunīgaṇassa gaṇī, upāsakagaṇassa gaṇī, upāsikāgaṇassa gaṇī, rājagaṇassa gaṇī, khattiyagaṇassa gaṇī, brāhmaṇagaṇassa gaṇī, vessagaṇassa gaṇī, suddagaṇassa gaṇī, brahmagaṇassa gaṇī, devagaṇassa gaṇī, saṅghiṃ [saṃghagaṇassa gaṇī (sī.)] gaṇiṃ gaṇācariyaṃ. Āgatanti upagataṃ samupagataṃ samupapannaṃ [sampattaṃ (bahūsu)] saṅkassanagaranti – akuhaṃ gaṇimāgataṃ. ᅟᅟBahūnamidha baddhānanti. Bahūnaṃ khattiyānaṃ brāhmaṇānaṃ vessānaṃ suddānaṃ gahaṭṭhānaṃ pabbajitānaṃ devānaṃ manussānaṃ. Baddhānanti baddhānaṃ baddhacarānaṃ paricārakānaṃ sissānanti – bahūnamidha baddhānaṃ. ᅟᅟAtthi pañhena āgamanti. Pañhena atthiko āgatomhi [atthikāmha āgatā (sī. ka.) evamīdisesu dvīsu padesupi bahuvacanena], pañhaṃ pucchitukāmo āgatomhi, pañhaṃ sotukāmo āgatomhīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhatthikānaṃ pañhaṃ pucchitukāmānaṃ pañhaṃ sotukāmānaṃ āgamanaṃ abhikkamanaṃ upasaṅkamanaṃ payirupāsanaṃ [payirupāsanā (syā. ka.)] siyā atthīti. Evampi atthi pañhena āgamaṃ. Atha vā pañhāgamo tuyhaṃ atthi, tvampi pahu [imāni tīṇi padāni natthi syā. potthake], tvamasi alamattho mayā pucchitaṃ kathetuṃ visajjetuṃ ‘‘vahassetaṃ bhāra’’nti. Evampi atthi pañhena āgamaṃ. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ; ᅟᅟBahūnamidha baddhānaṃ, atthi pañhena āgama’’nti. ᅟᅟ193.Bhikkhuno vijigucchato, bhajato rittamāsanaṃ; ᅟᅟRukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā. ᅟᅟBhikkhuno vijigucchatoti. Bhikkhunoti puthujjanakalyāṇassa vā bhikkhuno sekkhassa vā bhikkhuno. Vijigucchatoti jātiyā vijigucchato, jarāya… byādhinā… maraṇena… sokehi… paridevehi… dukkhehi… domanassehi… upāyāsehi vijigucchato, nerayikena dukkhena… tiracchānayonikena dukkhena… pettivisayikena dukkhena… mānusikena [mānusakena (sī. syā.) mahāni. 171] dukkhena… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… dukkhadukkhena… saṅkhāradukkhena … vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… kāsena… sāsena… pināsena… ḍāhena… jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena… dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitena… pittena… madhumehena… aṃsāya… piḷakāya… bhagandalena… pittasamuṭṭhānena ābādhena… semhasamuṭṭhānena ābādhena… vātasamuṭṭhānena ābādhena… sannipātikena ābādhena… utupariṇāmajena ābādhena… visamaparihārajena ābādhena… opakkamikena ābādhena… kammavipākajena ābādhena… sītena… uṇhena… jighacchāya… pipāsāya… uccārena … passāvena… ḍaṃsamakasavātātapasarīsapasamphassena dukkhena… mātumaraṇena dukkhena… pitumaraṇena dukkhena… bhātumaraṇena… bhaginimaraṇena… puttamaraṇena … dhītumaraṇena… ñātibyasanena… bhogabyasanena… rogabyasanena… sīlabyasanena… diṭṭhibyasanena dukkhena vijigucchato aṭṭīyato harāyato jigucchatoti – bhikkhuno vijigucchato. ᅟᅟBhajato rittamāsananti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro [palāsasanthāro (sī. syā.)]. Taṃ āsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ , asappāyasaddassavanena rittaṃ vivittaṃ pavivittaṃ, asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ pavivittaṃ āsanaṃ bhajato sambhajato sevato nisevato saṃsevato paṭisevatoti – bhajato rittamāsanaṃ. ᅟᅟRukkhamūlaṃ susānaṃ vāti. Rukkhamūlaṃyeva rukkhamūlaṃ, susānaṃyeva susānanti – rukkhamūlaṃ susānaṃ vā. Pabbatānaṃ guhāsu vāti. Pabbatāyeva pabbatā, kandarāyeva kandarā, giriguhāyeva giriguhā. Pabbatantarikāyo vuccanti pabbatapabbhārāti – pabbatānaṃ guhāsu vā. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Bhikkhuno vijigucchato, bhajato rittamāsanaṃ; ᅟᅟRukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā’’ti. ᅟᅟ194.Uccāvacesu sayanesu, kivanto[gīvanto (syā.) moggallānabyākaraṇaṃ oloketabbaṃ]tattha bheravā; ᅟᅟYe hi bhikkhu na vedheyya, nigghose sayanāsane. ᅟᅟUccāvacesusayanesūti. Uccāvacesūti uccāvacesu hīnappaṇītesu chekapāpakesu. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti – uccāvacesu sayanesu. Kivanto tattha bheravāti. Kivantoti kivanto [kuvanto (sī.), gīvanto (syā.)] kūjanto nadanto saddaṃ karonto. Atha vā kivantoti kati kittakā kīvatakā kīvabahukā te. Bheravāti sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vāti – kivanto tattha bheravā. ᅟᅟYe hi bhikkhu na vedheyyāti. Ye hīti ye hi bherave passitvā vā suṇitvā vā na vedheyya nappavedheyya na sampavedheyya na taseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī, pahīnabhayabheravo vigatalomahaṃso vihareyyāti – ye hi bhikkhu na vedheyya. ᅟᅟNigghose sayanāsaneti. Appasadde appanigghose vijanavāte manussarāhasseyyake paṭisallānasāruppe senāsaneti – nigghose sayanāsane. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Uccāvacesu sayanesu, kivanto tattha bheravā; ᅟᅟYe hi bhikkhu na vedheyya, nigghose sayanāsane’’ti. ᅟᅟ195.Kati parissayā loke, gacchato agataṃ disaṃ; ᅟᅟYe bhikkhu abhisambhave, pantamhi sayanāsane. ᅟᅟKati parissayā loketi. Katīti kati kittakā kīvatakā kīvabahukā. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca. Katame pākaṭaparissayā? Sīhā byagghā dīpī acchā taracchā kokā mahiṃsā hatthī ahi vicchikā satapadī, corā vā assu mānavā vā katakammā vā akatakammā vā, cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitaṃ pittaṃ madhumeho aṃsā piḷakā bhagandalā, pittasamuṭṭhānā ābādhā…pe… sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassā – ime vuccanti pākaṭaparissayā. ᅟᅟKatame paṭicchannaparissayā? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ rāgo doso moho kodho upanāho makkho paḷāso issā macchariyaṃ māyā sāṭheyyaṃ thambho sārambho māno atimāno mado pamādo, sabbe kilesā sabbe duccaritā sabbe darathā sabbe pariḷāhā sabbe santāpā sabbākusalābhisaṅkhārā – ime vuccanti paṭicchannaparissayā. ᅟᅟParissayāti kenaṭṭhena parissayā? Parisahantīti parissayā, parihānāya saṃvattantīti parissayā, tatrāsayāti parissayā. ᅟᅟKathaṃ parisahantīti parissayā? Te parissayā taṃ puggalaṃ sahanti parisahanti abhibhavanti ajjhottharanti pariyādiyanti maddanti. Evaṃ parisahantīti – parissayā. ᅟᅟKathaṃ parihānāya saṃvattantīti parissayā? Te parissayā kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Katamesaṃ kusalānaṃ dhammānaṃ? Sammāpaṭipadāya anulomapaṭipadāya apaccanīkapaṭipadāya aviruddhapaṭipadāya anvatthapaṭipadāya dhammānudhammapaṭipadāya sīlesu paripūrakāritāya indriyesu guttadvāratāya bhojane mattaññutāya jāgariyānuyogassa satisampajaññassa catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogassa catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogassa – imesaṃ kusalānaṃ dhammānaṃ antarāyāya parihānāya saṃvattanti. Evaṃ parihānāya saṃvattantīti – parissayā. ᅟᅟKathaṃ tatrāsayāti parissayā? Tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayā. Yathā bile bilāsayā pāṇā sayanti, dake dakāsayā pāṇā sayanti, vane vanāsayā pāṇā sayanti, rukkhe rukkhāsayā pāṇā sayanti; evameva tatthete pāpakā akusalā dhammā uppajjanti attabhāvasannissayāti. Evampi tatrāsayāti – parissayā. ᅟᅟVuttañhetaṃ bhagavatā – ᅟᅟ‘‘Sāntevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Kathañca, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā ᅟᅟ‘‘Puna caparaṃ, bhikkhave, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā, tyassa anto vasanti anvāssavanti pāpakā akusalā dhammāti. Tasmā sāntevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu sāntevāsiko sācariyako dukkhaṃ na phāsu viharatī’’ti. Evampi tatrāsayāti – parissayā. ᅟᅟVuttañhetaṃ bhagavatā – ᅟᅟ‘‘Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko, doso, bhikkhave…pe… moho , bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā’’. ᅟᅟ‘‘Anatthajanano lobho, lobho cittappakopano; ᅟᅟBhayamantarato jātaṃ, taṃ jano nāvabujjhati. ᅟᅟ‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati; ᅟᅟAndhantamaṃ [andhatamaṃ (syā. ka.) mahāni. 156; itivu. 88] tadā hoti, yaṃ lobho sahate naraṃ. ᅟᅟ‘‘Anatthajanano doso, doso cittappakopano; ᅟᅟBhayamantarato jātaṃ, taṃ jano nāvabujjhati. ᅟᅟ‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati; ᅟᅟAndhantamaṃ tadā hoti, yaṃ doso sahate naraṃ. ᅟᅟ‘‘Anatthajanano moho, moho cittappakopano; ᅟᅟBhayamantarato jātaṃ, taṃ jano nāvabujjhati. ᅟᅟ‘‘Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati; ᅟᅟAndhantamaṃ tadā hoti, yaṃ moho sahate nara’’nti. ᅟᅟEvampi tatrāsayāti – parissayā. Vuttañhetaṃ bhagavatā – ᅟᅟ‘‘Tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo ? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya; doso kho , mahārāja…pe… moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā’’ti. ᅟᅟ‘‘Lobho doso ca moho ca, purisaṃ pāpacetasaṃ; ᅟᅟHiṃsanti attasambhūtā, tacasāraṃva samphala’’nti. ᅟᅟEvampi tatrāsayāti – parissayā. ᅟᅟVuttañhetaṃ bhagavatā – ᅟᅟ‘‘Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā; ᅟᅟIto samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajantī’’ti. ᅟᅟEvampi tatrāsayāti – parissayā. Loketi manussaloketi – kati parissayā loke. ᅟᅟGacchato agataṃ disanti. Agatā disā vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Agatapubbā sā disā na sā disā gatapubbā iminā dīghena addhunā. ᅟᅟ‘‘Samatittikaṃ anavasesaṃ, telapattaṃ yathā parihareyya; ᅟᅟEvaṃ sacittamanurakkhe, patthayāno [patthayamāno (syā.)] disaṃ agatapubbaṃ’’. ᅟᅟAgatapubbaṃ disaṃ vajato gacchato abhikkamatoti – gacchato agataṃ disaṃ. ᅟᅟYe bhikkhu abhisambhaveti. Yeti ye parissaye abhisambhaveyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – ye bhikkhu abhisambhave. ᅟᅟPantamhisayanāsaneti. Ante pante pariyante selante vā vanante vā nadante vā udakante vā yattha na kasīyati na vapīyati, janantaṃ atikkamitvā manussānaṃ anupacāre senāsaneti – pantamhi sayanāsane. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Kati parissayā loke, gacchato agataṃ disaṃ; ᅟᅟYe bhikkhu abhisambhave, pantamhi sayanāsane’’ti. ᅟᅟ196.Kyāssa byappathayo assu, kyāssassu idha gocarā; ᅟᅟKāni sīlabbatānāssu, pahitattassa bhikkhuno. ᅟᅟKyāssa byappathayo assūti. Kīdisena byappathena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti vacīpārisuddhiṃ pucchati. Katamā vacīpārisuddhi? Idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Catūhi vacīsucaritehi samannāgato catudosāpagataṃ vācaṃ bhāsati, bāttiṃsāya tiracchānakathāya ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharati. Dasa kathāvatthūni katheti, seyyathidaṃ – appicchakathaṃ santuṭṭhikathaṃ pavivekakathaṃ asaṃsaggakathaṃ vīriyārambhakathaṃ sīlakathaṃ samādhikathaṃ paññākathaṃ vimuttikathaṃ vimuttiñāṇadassanakathaṃ satipaṭṭhānakathaṃ sammappadhānakathaṃ iddhipādakathaṃ indriyakathaṃ balakathaṃ bojjhaṅgakathaṃ maggakathaṃ phalakathaṃ nibbānakathaṃ katheti . Vācāya yato yatto paṭiyatto gutto gopito rakkhito saṃvuto – ayaṃ vacīpārisuddhi. Edisāya vacīpārisuddhiyā samannāgato assāti – kyāssa byappathayo assu. ᅟᅟKyāssassu idha gocarāti. Kīdisena gocarena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti gocaraṃ pucchati. Atthi gocaro, atthi agocaro. ᅟᅟKatamo agocaro? Idhekacco vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārīgocaro [thūlakumārīgocaro (syā. ka.)] vā hoti, paṇḍakagocaro vā hoti, bhikkhunīgocaro vā hoti, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakā upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayaṃ vuccati agocaro. ᅟᅟAtha vā antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati, hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārikāyo olokento, kumārake olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento [ullokento (sī. ka.) mahāni. 157 natthi pāṭhanānattaṃ], adho olokento, disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati agocaro. ᅟᅟAtha vā cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa na saṃvarāya paṭipajjati, na rakkhati manindriyaṃ manindriye na saṃvaraṃ āpajjati – ayampi vuccati agocaro. ᅟᅟYathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti, evarūpaṃ visūkadassanaṃ anuyutto hoti – ayampi vuccati agocaro. ᅟᅟPañcapi kāmaguṇā agocarā. Vuttañhetaṃ bhagavatā – ‘‘mā, bhikkhave, agocare caratha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ vuccati, bhikkhave, bhikkhuno agocaro paravisayo’’ – ayampi vuccati agocaro. ᅟᅟKatamo gocaro? Idha bhikkhu na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārīgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunīgocaro hoti, na pānāgāragocaro hoti, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena. Yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati – ayampi vuccati gocaro. ᅟᅟAtha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati, na hatthiṃ olokento, na assaṃ olokento, na rathaṃ olokento, na pattiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati – ayampi vuccati gocaro. ᅟᅟAtha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… manindriye saṃvaraṃ āpajjati – ayampi vuccati gocaro. ᅟᅟYathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ ananuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā iti, evarūpā visūkadassanā paṭivirato hoti – ayampi vuccati gocaro. ᅟᅟCattāropi satipaṭṭhānā gocaro. Vuttañhetaṃ bhagavatā – ‘‘gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati, vedanāsu…pe. … citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, bhikkhuno gocaro sako pettiko visayo – ayampi vuccati gocaro. Edisena gocarena samannāgato assā’’ti – kyāssassu idha gocarā. ᅟᅟKānisīlabbatānāssūti. Kīdisena sīlabbatena samannāgato assa kiṃsaṇṭhitena kiṃpakārena kiṃpaṭibhāgenāti sīlabbatapārisuddhiṃ pucchati. Katamā sīlabbatapārisuddhi? Atthi sīlañceva vatañca, atthi vataṃ na sīlaṃ. Katamaṃ sīlañceva vatañca? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yo tattha saññamo saṃvaro avītikkamo – idaṃ sīlaṃ. Yaṃ samādānaṃ – taṃ vataṃ . Saṃvaraṭṭhena sīlaṃ, samādānaṭṭhena vataṃ – idaṃ vuccati sīlañceva vatañca. ᅟᅟKatamaṃ vataṃ na sīlaṃ? Aṭṭha dhutaṅgāni – āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅgaṃ – idaṃ vuccati vataṃ na sīlaṃ. Vīriyasamādānampi vuccati vataṃ na sīlaṃ. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ. ᅟᅟ‘‘Nāsissaṃ na pivissāmi, vihārato na nikkhame [na nikkhamiṃ (syā.) mahāni. 17]; ᅟᅟNapi passaṃ nipātessaṃ, taṇhāsalle anūhate’’ti. ᅟᅟCittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ na sīlaṃ. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi… na tāvāhaṃ imamhā caṅkamā orohissāmi… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā… guhāya… leṇā… kuṭiyā… kūṭāgārā… aṭṭā… māḷā… uddaṇḍā… upaṭṭhānasālāya… maṇḍapā… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva pubbaṇhasamayaṃ ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ. Imasmiññeva majjhanhikasamayaṃ… sāyanhasamayaṃ … purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante… gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti – cittaṃ paggaṇhāti padahati. Evarūpampi vīriyasamādānaṃ vuccati vataṃ, na sīlaṃ – ayaṃ sīlabbatapārisuddhi. Edisāya [kīdisāya (sī.), īdisāya (syā.)] sīlabbatapārisuddhiyā samannāgato assāti – kāni sīlabbatānāssu. ᅟᅟPahitattassa bhikkhunoti. Pahitattassāti āraddhavīriyassa thāmagatassa daḷhaparakkamassa anikkhittacchandassa anikkhittadhurassa kusalesu dhammesu. Atha vā pesitattassa yassatthāya pesito attatthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. ‘‘Sabbe saṅkhārā aniccā’’ti pesitattassa, ‘‘sabbe saṅkhārā dukkhā’’ti pesitattassa, ‘‘sabbe dhammā anattā’’ti pesitattassa, ‘‘avijjāpaccayā saṅkhārā’’ti pesitattassa …pe… ‘‘jātipaccayā jarāmaraṇa’’nti pesitattassa, ‘‘avijjānirodhā saṅkhāranirodho’’ti pesitattassa…pe… ‘‘jātinirodhā jarāmaraṇanirodho’’ti pesitattassa, ‘‘idaṃ dukkha’’nti pesitattassa…pe… ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime āsavā’’ti pesitattassa…pe… ‘‘ayaṃ āsavanirodhagāminī paṭipadā’’ti pesitattassa, ‘‘ime dhammā abhiññeyyā’’ti pesitattassa…pe… ‘‘ime dhammā sacchikātabbā’’ti pesitattassa, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, pañcannaṃ upādānakkhandhānaṃ… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca pesitattassa, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’ntntti pesitattassa. Bhikkhunoti puthujjanakalyāṇakassa vā bhikkhuno sekkhassa vā bhikkhunoti – pahitattassa bhikkhuno. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Kyāssa byappathayo assu, kyāssassu idha gocarā; ᅟᅟKāni sīlabbatānāssu, pahitattassa bhikkhuno’’ti. ᅟᅟ197.Kaṃ so sikkhaṃ samādāya, ekodi nipako sato; ᅟᅟKammāro rajatasseva, niddhame malamattano. ᅟᅟKaṃso sikkhaṃ samādāyāti kaṃ so sikkhaṃ ādāya samādāya ādiyitvā samādiyitvā gaṇhitvā parāmasitvā abhinivisitvāti – kaṃ so sikkhaṃ samādāya. ᅟᅟEkodi nipako satoti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ…pe… sammāsamādhi. Nipakoti nipako paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte…pe… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato. So vuccati satoti – sato. Kaṃ so sikkhaṃ samādāyāti adhisīlasikkhaṃ pucchati. Ekodīti adhicittasikkhaṃ pucchati. Nipakoti adhipaññāsikkhaṃ pucchati. Satoti pārisuddhiṃ pucchatīti – kaṃ so sikkhaṃ samādāya, ekodi nipako sato. ᅟᅟKammārorajatasseva, niddhame malamattanoti. Kammāro vuccati suvaṇṇakāro, rajataṃ vuccati jātarūpaṃ. Yathā suvaṇṇakāro jātarūpassa oḷārikampi malaṃ dhamati sandhamati niddhamati, majjhimakampi malaṃ dhamati sandhamati niddhamati, sukhumakampi malaṃ dhamati sandhamati niddhamati; evameva bhikkhu attano oḷārikepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti, majjhimakepi kilese… sukhumakepi kilese dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. ᅟᅟAtha vā bhikkhu attano rāgamalaṃ dosamalaṃ mohamalaṃ mānamalaṃ diṭṭhimalaṃ kilesamalaṃ duccaritamalaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. ᅟᅟAtha vā sammādiṭṭhiyā micchādiṭṭhiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Sammāsaṅkappena micchāsaṅkappaṃ…pe… sammāvācāya micchāvācaṃ… sammākammantena micchākammantaṃ… sammāājīvena micchāājīvaṃ… sammāvāyāmena micchāvāyāmaṃ… sammāsatiyā micchāsatiṃ… sammāsamādhinā micchāsamādhiṃ… sammāñāṇena micchāñāṇaṃ… sammāvimuttiyā micchāvimuttiṃ dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. ᅟᅟAtha vā ariyena aṭṭhaṅgikena maggena sabbe kilese sabbe duccarite sabbe darathe sabbe pariḷāhe sabbe santāpe sabbākusalābhisaṅkhāre dhamati sandhamati niddhamati pajahati vinodeti byantiṃ karoti anabhāvaṃ gametīti – kammāro rajatasseva niddhame malamattano. ᅟᅟTenāha thero sāriputto – ᅟᅟ‘‘Kaṃ so sikkhaṃ samādāya, ekodi nipako sato; ᅟᅟKammāro rajatasseva, niddhame malamattano’’ti. ᅟᅟ198.Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā] ᅟᅟRittāsanaṃ sayanaṃ sevato ve; ᅟᅟSambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajānaṃ. ᅟᅟVijigucchamānassayadidaṃ phāsūti. Vijigucchamānassāti jātiyā vijigucchamānassa, jarāya… byādhinā… maraṇena… sokehi … paridevehi… dukkhehi… domanassehi… upāyāsehi…pe… diṭṭhibyasanena dukkhena vijigucchamānassa aṭṭīyamānassa [aṭṭiyamānassa (syā. ka.)] harāyamānassāti – vijigucchamānassa. Yadidaṃ phāsūti yaṃ phāsuvihāraṃ taṃ kathayissāmi. Katamo phāsuvihāro? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo nibbānañca nibbānagāminī ca paṭipadā – ayaṃ phāsuvihāroti – vijigucchamānassa yadidaṃ phāsu. ᅟᅟSāriputtāti bhagavāti. Taṃ theraṃ nāmenālapati. Bhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji [paṭibhaji (sī. syā.) mahāni. 50 natthi pāṭhanānattaṃ] dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhiññāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā ; bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – sāriputtāti bhagavā. ᅟᅟRittāsanaṃ sayanaṃ sevato veti. Āsanaṃ vuccati yattha nisīdati – mañco pīṭhaṃ bhisi taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthāro. Sayanaṃ vuccati senāsanaṃ vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Taṃ sayanāsanaṃ asappāyarūpadassanena rittaṃ vivittaṃ pavivittaṃ, asappāyasaddassavanena…pe… asappāyehi pañcahi kāmaguṇehi rittaṃ vivittaṃ pavivittaṃ. Taṃ sayanāsanaṃ sevato nisevato saṃsevato paṭisevatoti – rittāsanaṃ sayanaṃ sevato ve. ᅟᅟSambodhikāmassa yathānudhammanti. Sambodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Taṃ sambodhiṃ bujjhitukāmassa anubujjhitukāmassa paṭibujjhitukāmassa sambujjhitukāmassa adhigantukāmassa phassitukāmassa sacchikātukāmassāti – sambodhikāmassa. ᅟᅟYathānudhammanti katame bodhiyā anudhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā aviruddhapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti bodhiyā anudhammā. Atha vā catunnaṃ maggānaṃ pubbabhāge vipassanā – ime vuccanti bodhiyā anudhammāti – sambodhikāmassa yathānudhammaṃ. ᅟᅟTaṃte pavakkhāmi yathā pajānanti. Tanti bodhiyā anudhammaṃ. Pavakkhāmīti pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmi. Yathā pajānanti yathā pajānaṃ yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto na itihitihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhaṃ dhammaṃ, taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Vijigucchamānassa yadidaṃ phāsu, [sāriputtāti bhagavā] ᅟᅟRittāsanaṃ sayanaṃ sevato ve; ᅟᅟSambodhikāmassa yathānudhammaṃ, taṃ te pavakkhāmi yathā pajāna’’nti. ᅟᅟ199.Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī; ᅟᅟḌaṃsādhipātānaṃ sarīsapānaṃ[siriṃsapānaṃ (sī. ka.)], manussaphassānaṃ catuppadānaṃ. ᅟᅟPañcannaṃ dhīro bhayānaṃ na bhāyeti. Dhīroti dhīro paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Dhīro pañcannaṃ bhayānaṃ na bhāyeyya na taseyya na santaseyya na uttaseyya na parittaseyya na santāsaṃ āpajjeyya , abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – pañcannaṃ dhīro bhayānaṃ na bhāye. ᅟᅟBhikkhu sato sapariyantacārīti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu sekkho vā bhikkhu. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato – so vuccati sato. Sapariyantacārīti cattāro pariyantā – sīlasaṃvarapariyanto, indriyasaṃvarapariyanto, bhojane mattaññutāpariyanto, jāgariyānuyogapariyanto. ᅟᅟKatamo sīlasaṃvarapariyanto? Idha bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu . Antopūtibhāvaṃ paccavekkhamāno anto sīlasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ sīlasaṃvarapariyanto. ᅟᅟKatamo indriyasaṃvarapariyanto? Idha bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ…pe… cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ susaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Ādittapariyāyaṃ paccavekkhamāno anto indriyasaṃvarapariyante carati, mariyādaṃ na bhindati – ayaṃ indriyasaṃvarapariyanto. ᅟᅟKatamo bhojane mattaññutāpariyanto? Idha bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cāti. Akkhabbhañjanavaṇapaṭicchādanaputtamaṃsūpamaṃ paccavekkhamāno anto bhojane mattaññutāpariyante carati, mariyādaṃ na bhindati – ayaṃ bhojane mattaññutāpariyanto. ᅟᅟKatamo jāgariyānuyogapariyanto? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Bhaddekarattavihāraṃ [bhaddekarattivihāraṃ (sī. ka.)] paccavekkhamāno anto jāgariyānuyogapariyante carati, mariyādaṃ na bhindati – ayaṃ jāgariyānuyogapariyantoti – bhikkhu sato sapariyantacārī. ᅟᅟḌaṃsādhipātānaṃ sarīsapānanti. Ḍaṃsā vuccanti piṅgalamakkhikāyo. Adhipātakā vuccanti sabbāpi makkhikāyo. Kiṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo? Tā uppatitvā uppatitvā khādanti; taṃkāraṇā adhipātakā vuccanti sabbāpi makkhikāyo. Sarīsapā vuccanti ahīti – ḍaṃsādhipātānaṃ sarīsapānaṃ. ᅟᅟManussaphassānaṃcatuppadānanti. Manussaphassā vuccanti corā vā assu mānavā vā katakammā vā akatakammā vā. Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Yo koci manussato upaghāto – manussaphasso. Catuppadānanti sīhā byagghā dīpi acchā taracchā kokā mahiṃsā hatthī. Te bhikkhuṃ maddeyyuṃ khādeyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Catuppadato upaghāto yaṃ kiñci catuppadabhayanti – manussaphassānaṃ catuppadānaṃ. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī; ᅟᅟḌaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadāna’’nti. ᅟᅟ200.Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni; ᅟᅟAthāparāni abhisambhaveyya, parissayāni kusalānuesī. ᅟᅟParadhammikānampi na santaseyya, disvāpi tesaṃ bahubheravānīti. Paradhammikā vuccanti satta sahadhammike ṭhapetvā ye keci buddhe dhamme saṅghe appasannā . Te bhikkhuṃ pañhaṃ vā puccheyyuṃ vādaṃ vā āropeyyuṃ akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viroseyyuṃ hiṃseyyuṃ vihiṃseyyuṃ heṭheyyuṃ viheṭheyyuṃ ghāteyyuṃ upaghāteyyuṃ upaghātaṃ vā kareyyuṃ. Tesaṃ bahubherave passitvā vā suṇitvā vā na vedheyya na pavedheyya na sampavedheyya na taseyya na santaseyya na uttaseyya na parittaseyya na bhāyeyya na santāsaṃ āpajjeyya, abhīrū assa acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso vihareyyāti – paradhammikānampi na santaseyya disvāpi tesaṃ bahubheravāni. ᅟᅟAthāparāni abhisambhaveyya, parissayāni kusalānuesīti. Athāparānipi atthi abhisambhotabbāni abhibhavitabbāni ajjhottharitabbāni pariyādiyitabbāni madditabbāni. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… evampi tatrāsayāti – parissayā. Kusalānuesīti sammāpaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ aviruddhapaṭipadaṃ anvatthapaṭipadaṃ…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ esantena gavesantena pariyesantena parissayā abhisambhotabbā abhibhavitabbā ajjhottharitabbā pariyādiyitabbā madditabbāti – athāparāni abhisambhaveyya parissayāni kusalānuesī. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Paradhammikānampi na santaseyya, disvāpi tesaṃ bahubheravāni; ᅟᅟAthāparāni abhisambhaveyya, parissayāni kusalānuesī’’ti. ᅟᅟ201.Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ[atuṇhaṃ (sī. ka.)]adhivāsayeyya; ᅟᅟSo tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyya. ᅟᅟĀtaṅkaphassena khudāya phuṭṭhoti. Ātaṅkaphasso vuccati rogaphasso. Rogaphassena phuṭṭho pareto samohito samannāgato assa; cakkhurogena phuṭṭho pareto samohito samannāgato assa, sotarogena… ghānarogena… jivhārogena… kāyarogena…pe… ḍaṃsamakasavātātapasarīsapasamphassena phuṭṭho pareto samohito samannāgato assa. Khudā vuccati chātako. Chātakena phuṭṭho pareto samohito samannāgato assāti – ātaṅkaphassena khudāya phuṭṭho. ᅟᅟSītaṃ athuṇhaṃ adhivāsayeyyāti. Sītanti dvīhi kāraṇehi sītaṃ hoti – abbhantaradhātuppakopavasena [abbhantaradhātusaṅkopavasena (syā.)] vā sītaṃ hoti, bahiddhā utuvasena vā sītaṃ hoti. Uṇhanti dvīhi kāraṇehi uṇhaṃ hoti – abbhantaradhātuppakopavasena vā uṇhaṃ hoti, bahiddhā utuvasena vā uṇhaṃ hotīti – sītaṃ athuṇhaṃ . Adhivāsayeyyāti khamo assa sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assāti – sītaṃ athuṇhaṃ adhivāsayeyya. ᅟᅟSo tehi phuṭṭho bahudhā anokoti. So tehīti ātaṅkaphassena ca khudāya ca sītena ca uṇhena ca phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho. Bahudhāti anekavidhehi ākārehi phuṭṭho pareto samohito samannāgato assāti – so tehi phuṭṭho bahudhā . Anokoti abhisaṅkhārasahagataviññāṇassa okāsaṃ na karotītipi – anoko. Atha vā kāyaduccaritassa vacīduccaritassa manoduccaritassa okāsaṃ na karotītipi – anokoti – so tehi phuṭṭho bahudhā anoko. ᅟᅟVīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaparakkamo vuccati yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī appaṭivānī thāmo dhiti asithilaparakkamatā anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. Vīriyaparakkamaṃ daḷhaṃ kareyyāti. Vīriyaṃ parakkamaṃ daḷhaṃ kareyya thiraṃ kareyya, daḷhasamādāno assa avatthitasamādānoti – vīriyaparakkamaṃ daḷhaṃ kareyya. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Ātaṅkaphassena khudāya phuṭṭho, sītaṃ athuṇhaṃ adhivāsayeyya; ᅟᅟSo tehi phuṭṭho bahudhā anoko, vīriyaparakkamaṃ daḷhaṃ kareyyā’’ti. ᅟᅟ202.Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni; ᅟᅟYadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyya. ᅟᅟTheyyaṃna kāre na musā bhaṇeyyāti. Theyyaṃ na kāreti idha bhikkhu adinnādānaṃ pahāya adinnādānā paṭivirato assa dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihareyyāti – theyyaṃ na kāre. Na musā bhaṇeyyāti idha bhikkhu musāvādaṃ pahāya musāvādā paṭivirato assa saccavādī saccasandho theto paccayiko avisaṃvādako lokassāti – theyyaṃ na kāre na musā bhaṇeyya. ᅟᅟMettāya phasse tasathāvarānīti. Mettāti yā sattesu metti mettāyanā mettāyitattaṃ anudayā anudayanā anudayitattaṃ [anuddayā (sī.) evamīdisesu dvīsu padesupi dvibhāvavasena. anudā anudāyanā anudāyitattaṃ (syā. ka.)] hitesitā anukampā abyāpādo abyāpajjo [abyāpajjho (syā. ka.)] adoso kusalamūlaṃ. Tasāti yesaṃ tasitā taṇhā appahīnā, yesañca bhayabheravā appahīnā. Kiṃkāraṇā vuccanti tasā? Te tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti; taṃkāraṇā vuccanti tasā. Thāvarāti yesaṃ tasitā taṇhā pahīnā, yesañca bhayabheravā pahīnā. Kiṃkāraṇā vuccanti thāvarā? Te na tasanti na uttasanti na paritasanti na bhāyanti santāsaṃ na āpajjanti; taṃkāraṇā vuccanti thāvarā. Mettāya phasse tasathāvarānīti. Tase ca thāvare ca mettāya phasseyya phareyya, mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihareyyāti – mettāya phasse tasathāvarāni. ᅟᅟYadāvilattaṃ manaso vijaññāti. Yadāti yadā. Manasoti yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Kāyaduccaritena cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Vacīduccaritena…pe… manoduccaritena… rāgena… dosena… mohena… kodhena… upanāhena… makkhena… paḷāsena… issāya… macchariyena… māyāya… sāṭheyyena… thambhena… sārambhena… mānena… atimānena… madena… pamādena… sabbakilesehi… sabbaduccaritehi… sabbadarathehi… sabbapariḷāhehi… sabbasantāpehi… sabbākusalābhisaṅkhārehi cittaṃ āvilaṃ hoti luḷitaṃ eritaṃ ghaṭṭitaṃ calitaṃ bhantaṃ avūpasantaṃ. Yadāvilattaṃ manaso vijaññāti. Cittassa āvilabhāvaṃ jāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yadāvilattaṃ manaso vijaññā. ᅟᅟKaṇhassa pakkhoti vinodayeyyāti. Kaṇhoti yo so māro kaṇho adhipati antagu namuci pamattabandhu. Kaṇhassa pakkho mārapakkho mārapāso mārabaḷisaṃ mārāmisaṃ māravisayo māranivāso māragocaro mārabandhananti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya. Atha vā kaṇhassa pakkho mārapakkho akusalapakkho dukkhuddayo dukkhavipāko nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattanikoti pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti. Evampi kaṇhassa pakkhoti vinodayeyya. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni; ᅟᅟYadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyyā’’ti. ᅟᅟ203.Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe; ᅟᅟAthappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyya. ᅟᅟKodhātimānassa vasaṃ na gaccheti. Kodhoti yo cittassa āghāto paṭighāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Atimānoti idhekacco paraṃ atimaññati jātiyā vā gottena vā…pe… aññataraññatarena vā vatthunā. Kodhātimānassa vasaṃ na gaccheti. Kodhassa ca atimānassa ca vasaṃ na gaccheyya, kodhañca atimānañca pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – kodhātimānassa vasaṃ na gacche. ᅟᅟMūlampitesaṃ palikhañña tiṭṭheti. Katamaṃ kodhassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ, anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ kodhassa mūlaṃ. Katamaṃ atimānassa mūlaṃ? Avijjā mūlaṃ, ayoniso manasikāro mūlaṃ, asmimāno mūlaṃ, ahirikaṃ mūlaṃ , anottappaṃ mūlaṃ, uddhaccaṃ mūlaṃ – idaṃ atimānassa mūlaṃ. Mūlampi tesaṃ palikhañña tiṭṭheti. Kodhassa ca atimānassa ca mūlaṃ palikhaṇitvā uddharitvā samuddharitvā uppāṭayitvā samuppāṭayitvā pajahitvā vinodetvā byantiṃ karitvā anabhāvaṃ gametvā tiṭṭheyya santiṭṭheyyāti – mūlampi tesaṃ palikhañña tiṭṭhe. ᅟᅟAthappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyāti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Piyāti dve piyā – sattā vā saṅkhārā vā. Katame sattā piyā? Idha yāssa [yassa (syā.) suttamālā oloketabbā] te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā puttā vā dhītā vā mittā vā amaccā vā ñātī vā sālohitā vā – ime sattā piyā. Katame saṅkhārā piyā? Manāpikā rūpā manāpikā saddā… gandhā… rasā… phoṭṭhabbā – ime saṅkhārā piyā. Appiyāti dve appiyā – sattā vā saṅkhārā vā. Katame sattā appiyā? Idha yāssa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā jīvitā voropetukāmā – ime sattā appiyā. Katame saṅkhārā appiyā? Amanāpikā rūpā amanāpikā saddā, gandhā… rasā… phoṭṭhabbā – ime saṅkhārā appiyā. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyyānikavacanaṃ apaṇṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyāti. Piyāppiyaṃ sātāsātaṃ sukhadukkhaṃ somanassadomanassaṃ iṭṭhāniṭṭhaṃ abhisambhavanto vā abhibhaveyya adhibhavanto vā abhisambhaveyyāti – athappiyaṃ vā pana appiyaṃ vā addhā bhavanto abhisambhaveyya. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe; ᅟᅟAthappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyyā’’ti. ᅟᅟ204.Paññaṃpurakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni; ᅟᅟAratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme. ᅟᅟPaññaṃ purakkhatvā kalyāṇapītīti. Paññāti yā paññā pajānanā vicayo pavicayo dhammavicayo…pe… amoho sammādiṭṭhi. Paññaṃ purakkhatvāti idhekacco paññaṃ purato katvā carati paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo pekkhāyanabahulo [okkhāyanabahulo (bahūsu)] sampekkhāyanabahulo [samokkhāyanabahulo (sī. syā.)] vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti. Evampi paññaṃ purakkhatvā. ᅟᅟAtha vā gacchanto vā ‘‘gacchāmī’’ti pajānāti, ṭhito vā ‘‘ṭhitomhī’’ti pajānāti, nisinno vā ‘‘nisinnomhī’’ti pajānāti, sayāno vā ‘‘sayānomhī’’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānātīti. Evampi paññaṃ purakkhatvā. ᅟᅟAtha vā abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve sampajānakārī hotīti. Evampi paññaṃ purakkhatvā. ᅟᅟKalyāṇapītīti buddhānussativasena uppajjati pīti pāmojjaṃ [pāmujjaṃ (syā.)] – kalyāṇapītīti. Dhammānussati saṅghānussati sīlānussati cāgānussati devatānussati ānāpānassati maraṇassati kāyagatāsativasena upasamānussativasena uppajjati pīti pāmojjaṃ – kalyāṇapītīti – paññaṃ purakkhatvā kalyāṇapīti. ᅟᅟVikkhambhaye tāni parissayānīti. Parissayāti dve parissayā – pākaṭaparissayā ca paṭicchannaparissayā ca…pe… ime vuccanti pākaṭaparissayā…pe… ime vuccanti paṭicchannaparissayā…pe… evampi tatrāsayāti – parissayā. Vikkhambhaye tāni parissayānīti. Tāni parissayāni vikkhambheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – vikkhambhaye tāni parissayāni. ᅟᅟAratiṃ sahetha sayanamhi panteti. Aratīti yā arati aratitā anabhirati anabhiramaṇā [anabhiramanā (bahūsu) vibha. 856] ukkaṇṭhitā paritassitā. Sayanamhi panteti pantesu vā senāsanesu aññataraññataresu vā adhikusalesu dhammesu aratiṃ saheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – aratiṃ sahetha sayanamhi pante. ᅟᅟCaturo sahetha paridevadhammeti. Cattāro paridevanīye dhamme saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – caturo sahetha paridevadhamme. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni; ᅟᅟAratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme’’ti. ᅟᅟ205.Kiṃsū asissaṃ kuva vā[kuhiṃ vā (sī.), kuvaṃ vā (syā.), kutha vā (ka.)]asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ; ᅟᅟEte vitakke paridevaneyye, vinayetha sekho aniketacārī[aniketasārī (syā.)]. ᅟᅟKiṃsūasissaṃ kuva vā asissanti. Kiṃsū asissāmīti kiṃ bhuñjissāmi odanaṃ vā kummāsaṃ vā sattuṃ vā macchaṃ vā maṃsaṃ vāti – kiṃsū asissaṃ. Kuva vā asissanti kattha bhuñjissāmi khattiyakule vā brāhmaṇakule vā vessakule vā suddakule vāti – kiṃsū asissaṃ kuva vā asissaṃ. ᅟᅟDukkhaṃ vata settha kuvajja sessanti imaṃ rattiṃ dukkhaṃ sayittha phalake vā taṭṭikāya vā cammakhaṇḍe vā tiṇasanthāre vā paṇṇasanthāre vā palālasanthāre vā. Āgāmirattiṃ [āgamanarattiṃ (syā.)] kattha sukhaṃ sayissāmi mañce vā pīṭhe vā bhisiyā vā bimbohane vā vihāre vā aḍḍhayoge vā pāsāde vā hammiye vā guhāya vāti – dukkhaṃ vata settha kuvajja sessaṃ. ᅟᅟEtevitakke paridevaneyyeti. Ete vitakketi dve piṇḍapātapaṭisaññutte vitakke, dve senāsanapaṭisaññutte vitakke. Paridevaneyyeti ādevaneyye paridevaneyyeti – ete vitakke paridevaneyye. ᅟᅟVinayetha sekho aniketacārīti. Sekhoti kiṃkāraṇā vuccati sekho? Sikkhatīti – sekho. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto passanto paccavekkhanto cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto, satiṃ upaṭṭhapento, cittaṃ samādahanto, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto, pahātabbaṃ pajahanto, bhāvetabbaṃ bhāvento, sacchikātabbaṃ sacchikaronto sikkhati ācarati samācarati samādāya sikkhati. Taṃkāraṇā vuccati – sekho. Vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya, adhicittampi sikkheyya, adhipaññampi sikkheyya. Imā tisso sikkhāyo āvajjanto sikkheyya jānanto…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – vinayetha sekho. ᅟᅟAniketacārīti . Kathaṃ niketacārī hoti? Idhekacco kulapalibodhena samannāgato hoti, gaṇapalibodhena… āvāsapalibodhena… cīvarapalibodhena… piṇḍapātapalibodhena… senāsanapalibodhena… gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ niketacārī hoti. Kathaṃ aniketacārī hoti? Idha bhikkhu na kulapalibodhena samannāgato hoti, na gaṇapalibodhena… na āvāsapalibodhena… na cīvarapalibodhena… na piṇḍapātapalibodhena… na senāsanapalibodhena… na gilānapaccayabhesajjaparikkhārapalibodhena samannāgato hoti. Evaṃ aniketacārī hoti. ᅟᅟ‘‘Magadhaṃ gatā kosalaṃ gatā, ekacciyā pana vajjibhūmiyā; ᅟᅟMigā viya asaṅghacārino [māgadhā visaṅghacārino (syā.)], aniketā viharanti bhikkhavo. ᅟᅟ‘‘Sādhu caritakaṃ sādhu sucaritaṃ, sādhu sadā aniketavihāro; ᅟᅟAtthapucchanaṃ padakkhiṇaṃ kammaṃ, etaṃ sāmaññaṃ akiñcanassā’’ti. ᅟᅟVinayetha sekho aniketacārī. Tenāha bhagavā – ᅟᅟ‘‘Kiṃsū asissaṃ kuva vā asissaṃ, dukkhaṃ vata settha kuvajja sessaṃ; ᅟᅟEte vitakke paridevaneyye, vinayetha sekho aniketacārī’’ti. ᅟᅟ206.Annañca laddhā vasanañca kāle, mattaṃ sa jaññā[mattaṃ so jaññā (syā.)]idha tosanatthaṃ; ᅟᅟSo tesu gutto yatacāri gāme, rusitopi[dūsitopi (ka.)]vācaṃ pharusaṃ na vajjā. ᅟᅟAnnañca laddhā vasanañca kāleti. Annanti odano kummāso sattu maccho maṃsaṃ. Vasananti cha cīvarāni – khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅgaṃ. Annañca laddhā vasanañca kāleti. Cīvaraṃ labhitvā piṇḍapātaṃ labhitvā na kuhanāya, na lapanāya, na nemittikatāya, na nippesikatāya, na lābhena lābhaṃ nijigīsanatāya, na dārudānena, na veḷudānena, na pattadānena, na pupphadānena, na phaladānena, na sinānadānena, na cuṇṇadānena, na mattikādānena, na dantakaṭṭhadānena, na mukhodakadānena, na cātukamyatāya, na muggasūpyatāya, na pāribhaṭyatāya, na pīṭhamaddikatāya, na vatthuvijjāya, na tiracchānavijjāya, na aṅgavijjāya, na nakkhattavijjāya, na dūtagamanena, na pahiṇagamanena, na jaṅghapesanikena, na vejjakammena, na piṇḍapaṭipiṇḍakena, na dānānuppadānena dhammena samena laddhā labhitvā adhigantvā vinditvā paṭilabhitvāti – annañca laddhā vasanañca kāle. ᅟᅟMattaṃsa jaññā idha tosanatthanti. Mattaṃ sa jaññāti dvīhi kāraṇehi mattaṃ jāneyya – paṭiggahaṇato vā paribhogato vā. Kathaṃ paṭiggahaṇato mattaṃ jānāti? Thokepi diyyamāne kulānudayāya [kulānuddayāya (sī. ka.)] kulānurakkhāya kulānukampāya paṭiggaṇhāti, bahukepi diyyamāne kāyaparihārikaṃ cīvaraṃ paṭiggaṇhāti kucchiparihārikaṃ piṇḍapātaṃ paṭiggaṇhāti. Evaṃ paṭiggahaṇato mattaṃ jānāti. Kathaṃ paribhogato mattaṃ jānāti? ᅟᅟPaṭisaṅkhā yoniso cīvaraṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. ᅟᅟPaṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. ᅟᅟPaṭisaṅkhā yoniso senāsanaṃ paṭisevati yāvadeva sītassa paṭighātāya uṇhassa paṭighātāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ. ᅟᅟPaṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati yāvadeva uppannānaṃ veyyābyādhikānaṃ [veyyābādhikānaṃ (sī. syā.)] vedanānaṃ paṭighātāya abyāpajjaparamatāya. ᅟᅟEvaṃ paribhogato mattaṃ jānāti. Mattaṃ sa jaññāti. Imehi dvīhi kāraṇehi mattaṃ jāneyya ājāneyya paṭivijāneyya paṭivijjheyyāti – mattaṃ sa jaññā. ᅟᅟIdha tosanatthanti. Idha bhikkhu santuṭṭho hoti itarītarena cīvarena itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito. ᅟᅟPuna caparaṃ bhikkhu santuṭṭho hoti itarītarena piṇḍapātena itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito. ᅟᅟPuna caparaṃ bhikkhu santuṭṭho hoti itarītarena senāsanena itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati , aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhito. ᅟᅟPuna caparaṃ bhikkhu santuṭṭho hoti itarītarena gilānapaccayabhesajjaparikkhārena, itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī, na ca gilānapaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca gilānapaccayabhesajjaparikkhāraṃ na paritassati, laddhā ca gilānapaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno, ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaragilānapaccayabhesajjaparikkhārasantuṭṭhiyā nevattānukkaṃseti, na paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno paṭissato – ayaṃ vuccati bhikkhu porāṇe aggaññe ariyavaṃse ṭhitoti – mattaṃ sa jaññā idha tosanatthaṃ. ᅟᅟSotesu gutto yatacāri gāmeti. So tesu guttoti cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto. Atha vā āyatanesu gutto gopito rakkhito saṃvutoti. Evampi so tesu gutto. ᅟᅟYatacāri gāmeti gāme yato yatto paṭiyatto gutto gopito rakkhito saṃvutoti – so tesu gutto yatacāri gāme. ᅟᅟRusitopi vācaṃ pharusaṃ na vajjāti. Dūsito khuṃsito vambhito ghaṭṭito garahito upavadito pharusena kakkhaḷena nappaṭivajjā nappaṭibhaṇeyya, akkosantaṃ na paccakkoseyya, rosantaṃ nappaṭiroseyya, bhaṇḍantaṃ na paṭibhaṇḍeyya, na kalahaṃ kareyya, na bhaṇḍanaṃ kareyya, na viggahaṃ kareyya, na vivādaṃ kareyya, na medhagaṃ kareyya, kalahaṃ bhaṇḍanaṃ viggahaṃ vivādaṃ medhagaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, kalahabhaṇḍanaviggahavivādamedhagā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyyāti – rusitopi vācaṃ pharusaṃ na vajjā. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Annañca laddhā vasanañca kāle, mattaṃ sa jaññā idha tosanatthaṃ; ᅟᅟSo tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā’’ti. ᅟᅟ207.Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa; ᅟᅟUpekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde[kukkucciyūpacchinde (syā.)]. ᅟᅟOkkhittacakkhu na ca pādaloloti. Kathaṃ khittacakkhu hoti ? Idhekacco bhikkhu cakkhulolo, cakkhuloliyena samannāgato hoti, ‘‘adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabba’’nti ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto ca hoti rūpadassanāya. Evampi khittacakkhu hoti. ᅟᅟAtha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati hatthiṃ olokento, assaṃ olokento, rathaṃ olokento, pattiṃ olokento, itthiyo olokento, purise olokento, kumārake olokento, kumārikāyo olokento, antarāpaṇaṃ olokento, gharamukhāni olokento, uddhaṃ olokento, adho olokento, disāvidisaṃ vipekkhamāno [pekkhamāno (bahūsu)] gacchati. Evampi khittacakkhu hoti. ᅟᅟAtha vā bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya nappaṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi khittacakkhu hoti. ᅟᅟYathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Evampi khittacakkhu hoti. ᅟᅟKathaṃ na khittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti ‘‘adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabba’’nti na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ ananuyutto ca hoti rūpadassanāya . Evampi na khittacakkhu hoti. ᅟᅟAtha vā bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati na hatthiṃ olokento…pe… na disāvidisaṃ vipekkhamāno gacchati. Evampi na khittacakkhu hoti. ᅟᅟAtha vā bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… cakkhundriye saṃvaraṃ āpajjati. Evampi na khittacakkhu hoti. ᅟᅟYathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā…pe… anīkadassanaṃ iti vā. Evarūpā visūkadassanānuyogā paṭivirato hoti. Evampi na khittacakkhu hotīti – okkhittacakkhu. ᅟᅟNa ca pādaloloti. Kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti, ārāmena ārāmaṃ…pe… dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evampi pādalolo hoti. ᅟᅟAtha vā bhikkhu antopi saṅghārāme pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati. Vihārato…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti. ᅟᅟNa ca pādaloloti. Pādaloliyaṃ pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya, pādaloliyā ārato assa virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā vihareyya, paṭisallānārāmo assa paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo. ᅟᅟJhānānuyutto bahujāgarassāti. Jhānānuyuttoti dvīhi kāraṇehi jhānānuyutto – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa… tatiyassa jhānassa… catutthassa jhānassa uppādāya yutto payutto āyutto samāyuttoti. Evampi jhānānuyutto. Atha vā uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti [bahuliṃ karoti (ka.)], uppannaṃ vā dutiyaṃ jhānaṃ … tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ āsevati bhāveti bahulīkarotīti. Evampi jhānānuyutto. ᅟᅟBahujāgarassāti idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi katvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetīti – jhānānuyutto bahujāgarassa. ᅟᅟUpekkhamārabbha samāhitattoti. Upekkhāti yā catutthe jhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā majjhattatā cittassa. Samāhitattoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Upekkhamārabbha samāhitattoti. Catutthe jhāne upekkhaṃ ārabbha ekaggacitto avikkhittacitto avisāhaṭamānasoti – upekkhamārabbha samāhitatto. ᅟᅟTakkāsayaṃ kukkuccañcupacchindeti. Takkāti nava vitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko, ñātivitakko, janapadavitakko, amaravitakko, parānudayatāpaṭisaññutto vitakko, lābhasakkārasilokapaṭisaññutto vitakko, anavaññattipaṭisaññutto vitakko – ime vuccanti nava vitakkā. Kāmavitakkānaṃ kāmasaññāsayo, byāpādavitakkānaṃ byāpādasaññāsayo, vihiṃsāvitakkānaṃ vihiṃsāsaññāsayo. Atha vā takkānaṃ vitakkānaṃ saṅkappānaṃ avijjāsayo, ayoniso manasikāro āsayo, asmimāno āsayo, anottappaṃ āsayo, uddhaccaṃ āsayo. ᅟᅟKukkuccanti hatthakukkuccampi kukkuccaṃ pādakukkuccampi kukkuccaṃ hatthapādakukkuccampi kukkuccaṃ, akappiye kappiyasaññitā kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā. Yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekho – idaṃ vuccati kukkuccaṃ. 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’’nti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ‘‘Kataṃ me vacīduccaritaṃ… kataṃ me manoduccaritaṃ… kato me pāṇātipāto, akatā me pāṇātipātā veramaṇī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ‘‘Kataṃ me adinnādānaṃ… kato me kāmesumicchācāro… kato me musāvādo… katā me pisuṇavācā… katā me pharusavācā… kato me samphappalāpo… katā me abhijjhā… kato me byāpādo… katā me micchādiṭṭhi, akatā me sammādiṭṭhī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Evaṃ katattā ca akatattā ca uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. ᅟᅟAtha vā ‘‘sīlesumhi na paripūrakārī’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho; ‘‘indriyesumhi aguttadvāro’’ti… ‘‘bhojane amattaññūmhī’’ti… ‘‘jāgariyaṃ ananuyuttomhī’’ti… ‘‘na satisampajaññena samannāgatomhī’’ti… ‘‘abhāvitā me cattāro satipaṭṭhānā’’ti… ‘‘abhāvitā me cattāro sammappadhānā’’ti… ‘‘abhāvitā me cattāro iddhipādā’’ti… ‘‘abhāvitāni me pañcindriyānī’’ti… ‘‘abhāvitāni me pañca balānī’’ti… ‘‘abhāvitā me satta bojjhaṅgā’’ti… ‘‘abhāvito me ariyo aṭṭhaṅgiko maggo’’ti… ‘‘dukkhaṃ me apariññāta’’nti… ‘‘dukkhasamudayo me appahīno’’ti… ‘‘maggo me abhāvito’’ti… ‘‘nirodho me asacchikato’’ti uppajjati kukkuccaṃ cetaso vippaṭisāro manovilekho. Takkāsayaṃ kukkuccañcupacchindeti. Takkañca takkāsayañca kukkuccañca upacchindeyya chindeyya ucchindeyya samucchindeyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – takkāsayaṃ kukkuccañcupacchinde. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Okkhittacakkhu na ca pādalolo, jhānānuyutto bahujāgarassa; ᅟᅟUpekkhamārabbha samāhitatto, takkāsayaṃ kukkuccañcupacchinde’’ti. ᅟᅟ208.Cuditovacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde; ᅟᅟVācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyya. ᅟᅟCudito vacībhi satimābhinandeti. Cuditoti upajjhāyā vā ācariyā vā samānupajjhāyakā vā samānācariyakā vā mittā vā sandiṭṭhā vā sambhattā vā sahāyā vā codenti – ‘‘idaṃ te, āvuso, ayuttaṃ, idaṃ te appattaṃ, idaṃ te asāruppaṃ, idaṃ te asīlaṭṭha’’nti. Satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. Yathā itthī vā puriso vā daharo yuvā maṇḍanajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpetvā nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya; evameva satiṃ upaṭṭhapetvā taṃ codanaṃ nandeyya abhinandeyya modeyya anumodeyya iccheyya sādiyeyya patthayeyya pihayeyya abhijappeyya. ᅟᅟ‘‘Nidhīnaṃva [nidhinaṃva (ka.) dha. pa. 76] pavattāraṃ, yaṃ passe vajjadassinaṃ; ᅟᅟNiggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje. ᅟᅟ‘‘Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo; ᅟᅟOvadeyyānusāseyya, asabbhā ca nivāraye; ᅟᅟSatañhi so piyo hoti, asataṃ hoti appiyo’’ti. ᅟᅟCudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. Sabrahmacārīsu khilaṃ pabhindeti. Sabrahmacārīsu āhatacittataṃ khilajātataṃ pabhindeyya , pañcapi cetokhile bhindeyya, tayopi cetokhile bhindeyya, rāgakhilaṃ dosakhilaṃ mohakhilaṃ bhindeyya pabhindeyya sambhindeyyāti – sabrahmacārīsu khilaṃ pabhinde. ᅟᅟVācaṃpamuñce kusalaṃ nātivelanti. Ñāṇasamuṭṭhitaṃ vācaṃ muñceyya, atthūpasaṃhitaṃ dhammūpasaṃhitaṃ kālena sāpadesaṃ pariyantavatiṃ vācaṃ muñceyya pamuñceyyāti – vācaṃ pamuñce kusalaṃ. Nātivelanti. Velāti dve velā – kālavelā ca sīlavelā ca. Katamā kālavelā? Kālātikkantaṃ vācaṃ na bhāseyya, velātikkantaṃ vācaṃ na bhāseyya, kālavelātikkantaṃ vācaṃ na bhāseyya, kālaṃ asampattaṃ vācaṃ na bhāseyya, velaṃ asampattaṃ vācaṃ na bhāseyya, kālavelaṃ asampattaṃ vācaṃ na bhāseyya. ᅟᅟ‘‘Yo ve [ca (syā.)] kāle asampatte, ativelañca bhāsati; ᅟᅟEvaṃ so nihato seti, kokilāyeva [kokiliyāva (syā.)] atrajo’’ti. ᅟᅟAyaṃ kālavelā. Katamā sīlavelā? Ratto vācaṃ na bhāseyya, duṭṭho vācaṃ na bhāseyya, mūḷho vācaṃ na bhāseyya, musāvādaṃ na bhāseyya, pisuṇavācaṃ na bhāseyya, pharusavācaṃ na bhāseyya, samphappalāpaṃ na bhāseyya na katheyya na bhaṇeyya na dīpayeyya na vohareyya. Ayaṃ sīlavelāti – vācaṃ pamuñce kusalaṃ nātivelaṃ. ᅟᅟJanavādadhammāya na cetayeyyāti. Janāti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Janassa vādāya upavādāya nindāya garahāya akittiyā avaṇṇahārikāya sīlavipattiyā vā ācāravipattiyā vā diṭṭhivipattiyā vā ājīvavipattiyā vā na cetayeyya cetanaṃ na uppādeyya cittaṃ na uppādeyya saṅkappaṃ na uppādeyya manasikāraṃ na uppādeyyāti – janavādadhammāya na cetayeyya. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde; ᅟᅟVācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyyā’’ti. ᅟᅟ209.Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe; ᅟᅟRūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṃ. ᅟᅟAthāparaṃpañca rajāni loketi. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Pañca rajānīti rūparajo, saddarajo, gandharajo, rasarajo, phoṭṭhabbarajo. ᅟᅟ‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti; ᅟᅟEtaṃ rajaṃ vippajahitvā [paṭivinoditvā (ka.)] paṇḍitā, viharanti te vigatarajassa sāsane. ᅟᅟ‘‘Doso rajo na ca pana reṇu vuccati…pe…; ᅟᅟViharanti te vigatarajassa sāsane. ᅟᅟ‘‘Moho rajo na ca pana reṇu vuccati…pe…; ᅟᅟViharanti te vigatarajassa sāsane’’. ᅟᅟLoketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloketi – athāparaṃ pañca rajāni loke. ᅟᅟYesaṃ satīmā vinayāya sikkheti. Yesanti rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa. Satīmāti yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā satindriyaṃ satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto upagato samupagato upapanno samupapanno samannāgato. So vuccati satimā . Sikkheti tisso sikkhā – adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. Katamā adhisīlasikkhā…pe… ayaṃ adhipaññāsikkhā. Yesaṃ satīmā vinayāya sikkheti. Satimā puggalo yesaṃ rūparāgassa saddarāgassa gandharāgassa rasarāgassa phoṭṭhabbarāgassa vinayāya paṭivinayāya pahānāya vūpasamāya paṭinissaggāya paṭipassaddhiyā adhisīlampi sikkheyya adhicittampi sikkheyya adhipaññampi sikkheyya, imā tisso sikkhāyo āvajjanto sikkheyya, jānanto sikkheyya…pe… sacchikātabbaṃ sacchikaronto sikkheyya ācareyya samācareyya samādāya vatteyyāti – yesaṃ satīmā vinayāya sikkhe. ᅟᅟRūpesusaddesu atho rasesu, gandhesu phassesu sahetha rāganti. Rūpesu saddesu gandhesu rasesu phoṭṭhabbesu rāgaṃ saheyya parisaheyya abhibhaveyya ajjhotthareyya pariyādiyeyya maddeyyāti – rūpesu saddesu atho rasesu gandhesu phassesu sahetha rāgaṃ. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe; ᅟᅟRūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāga’’nti. ᅟᅟ210.Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto; ᅟᅟKāle so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so. [iti bhagavā] ᅟᅟEtesu dhammesu vineyya chandanti. Etesūti rūpesu saddesu gandhesu rasesu phoṭṭhabbesu. Chandoti yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ kāmogho kāmayogo kāmupādānaṃ…pe… kāmacchandanīvaraṇaṃ. Etesu dhammesu vineyya chandanti. Etesu dhammesu chandaṃ vineyya paṭivineyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyyāti – etesu dhammesu vineyya chandaṃ. ᅟᅟBhikkhu satimā suvimuttacittoti. Bhikkhūti puthujjanakalyāṇako vā bhikkhu, sekho vā bhikkhu. Satimāti yā sati anussati…pe… sammāsati satisambojjhaṅgo ekāyanamaggo – ayaṃ vuccati sati. Imāya satiyā upeto samupeto…pe… so vuccati satimā. ᅟᅟBhikkhu satimā suvimuttacittoti. Paṭhamaṃ jhānaṃ samāpannassa nīvaraṇehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, dutiyaṃ jhānaṃ samāpannassa vitakkavicārehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, tatiyaṃ jhānaṃ samāpannassa pītiyā ca cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, catutthaṃ jhānaṃ samāpannassa sukhadukkhehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; ākāsānañcāyatanaṃ samāpannassa rūpasaññāya paṭighasaññāya nānattasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññāya cittaṃ… ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññāya cittaṃ… nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññāya cittaṃ muttaṃ vimuttaṃ suvimuttaṃ; sotāpannassa sakkāyadiṭṭhiyā vicikicchāya sīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, sakadāgāmissa oḷārikā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ , anāgāmissa anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā tadekaṭṭhehi ca kilesehi cittaṃ muttaṃ vimuttaṃ suvimuttaṃ, arahato rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā tadekaṭṭhehi ca kilesehi bahiddhā ca sabbanimittehi cittaṃ muttaṃ vimuttaṃ suvimuttanti – bhikkhu satimā suvimuttacitto. ᅟᅟKālena so sammā dhammaṃ parivīmaṃsamānoti. Kālenāti uddhate citte samathassa [samādhissa (sī.)] kālo, samāhite citte vipassanāya kālo. ᅟᅟ‘‘Kāle paggaṇhati cittaṃ, niggaṇhati punāpare [athāpare (syā.)]; ᅟᅟSampahaṃsati kālena, kāle cittaṃ samādahe. ᅟᅟ‘‘Ajjhupekkhati kālena, so yogī kālakovido; ᅟᅟKimhi kālamhi paggāho, kimhi kāle viniggaho. ᅟᅟ‘‘Kimhi pahaṃsanākālo, samathakālo ca kīdiso; ᅟᅟUpekkhākālaṃ cittassa, kathaṃ dasseti yogino. ᅟᅟ‘‘Līne cittamhi paggāho, uddhatasmiṃ viniggaho; ᅟᅟNirassādagataṃ cittaṃ, sampahaṃseyya tāvade. ᅟᅟ‘‘Sampahaṭṭhaṃ yadā cittaṃ, alīnaṃ bhavatinuddhataṃ; ᅟᅟSamathassa ca so [samathanimittassa so (sī. ka.)] kālo, ajjhattaṃ ramaye mano. ᅟᅟ‘‘Etena mevupāyena, yadā hoti samāhitaṃ; ᅟᅟSamāhitacittamaññāya, ajjhupekkheyya tāvade. ᅟᅟ‘‘Evaṃ kālavidū dhīro, kālaññū kālakovido; ᅟᅟKālena kālaṃ cittassa, nimittamupalakkhaye’’ti. ᅟᅟKālena so sammā dhammaṃ parivīmaṃsamānoti. ‘‘Sabbe saṅkhārā aniccā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe saṅkhārā dukkhā’’ti sammā dhammaṃ parivīmaṃsamāno, ‘‘sabbe dhammā anattā’’ti sammā dhammaṃ parivīmaṃsamāno…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti – sammā dhammaṃ parivīmaṃsamāno. ᅟᅟEkodibhūto vihane tamaṃ so, iti bhagavāti. Ekodīti ekaggacitto avikkhittacitto avisāhaṭamānaso samatho samādhindriyaṃ samādhibalaṃ sammāsamādhīti – ekodibhūto. Vihane tamaṃ soti rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ mānatamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ haneyya vihaneyya pajaheyya vinodeyya byantiṃ kareyya anabhāvaṃ gameyya. ᅟᅟBhagavāti gāravādhivacanaṃ. Api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā , bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti – ekodibhūto vihane tamaṃ so iti bhagavā. ᅟᅟTenāha bhagavā – ᅟᅟ‘‘Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto; ᅟᅟKālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so’’. [iti bhagavāti] ᅟᅟSāriputtasuttaniddeso soḷasamo. ᅟᅟAṭṭhakavaggamhi soḷasa suttaniddesā samattā. ᅟᅟMahāniddesapāḷi niṭṭhitā. # comp ## 註解 [^1]: ℃「滿足者」(tusitā, tussati的pp.)，tusitā的音譯為「兜率的；兜率天」，兜率天眾的特性就是滿足、知足、妙足、喜足、喜樂，所以古德也意譯為「知足天、妙足天、喜足天、喜樂天」。