<title>Cūḷaniddesa</title> # north 義 釋 19.低舍彌勒所問的說明 (9/12/2020初稿 ) # nikaya 2.低舍彌勒學生婆羅門所問的說明 ᅟᅟ9.**[像這樣尊者低舍彌勒：]在這裡誰在世間中是滿足者？誰沒有諸動搖？ ᅟᅟ誰在兩邊證知後，考量後在中間不沾染？ ᅟᅟ你說誰是「[[note5#553|大丈夫]]」？誰在這裡超越裁縫師？** ᅟᅟ「在這裡誰在世間中是滿足者」：「誰在世間中是知足者、善知足者、滿意者、意向完成者？」為在這裡誰在世間中是滿足者？ ᅟᅟ「[像這樣尊者低舍彌勒]」：「『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、具順從的同義語，為『尊者』。『低舍』，那位婆羅門的名字、名稱、稱呼、安立、俗稱、名字、命名、稱謂、語詞、辭句、稱呼。『彌勒』，那位婆羅門的姓、名稱、稱呼、安立、俗稱。」為[像這樣尊者低舍彌勒]。 ᅟᅟ「誰沒有諸動搖」：「渴愛的動搖、見的動搖、慢的動搖、污染的動搖、欲的動搖，誰的這些動搖他們沒有、不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為誰沒有諸動搖。 ᅟᅟ「誰在兩邊證知後」：「誰在兩邊證知後、理解後、衡量後、判斷後、分別後、弄清楚後。」為誰在兩邊證知後。 ᅟᅟ「考量後在中間不沾染」：「考量後在中間不沾染，已不沾染、已不緊密沾染(已不污染)。已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。」為考量後在中間不沾染。 ᅟᅟ「你說誰是『大丈夫』」：「大丈夫為『最上的人、最勝的人、殊勝的人、第一的人、最高的人、首要的人、最頂尖的人。』你說誰，你講述誰、你談說誰、你說明誰、你言說誰。」為你說誰是「大丈夫」？ ᅟᅟ「誰在這裡超越裁縫師」：「誰在這裡{到達}[超越]、征服了裁縫師、渴愛，已穿越、已越過、已克服。」為誰在這裡超越裁縫師？ ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「[像這樣尊者低舍彌勒：]在這裡誰在世間中是滿足者？誰沒有諸動搖？ ᅟᅟ誰在兩邊證知後，考量後在中間不沾染？ ᅟᅟ你說誰是『大丈夫』？誰在這裡超越裁縫師？」 ᅟᅟ10.**[世尊：「彌勒！」]在諸欲中有梵行者，離渴愛者、經常具念者， ᅟᅟᅟ考量後熄滅的比丘，他沒有諸動搖。** ᅟᅟ「在諸欲中有梵行者」：「『諸欲』，從攝頌有二種欲：事物之欲與污染之欲……（中略）這些被稱為事物之欲……（中略）這些被稱為污染之欲。梵行被稱為從非正法等至的分離、戒絕、戒除、離、無行動、不作、無犯、無越界。或者，以無差別的，梵行被稱為八支聖道，即：正見、正志、正語、正業、正命、正精進、正念、正定。凡具有、完全具有、到達、完全到達、具足、完全具足、具備這八支聖道者，他被稱為有梵行者。如以財產被稱為『有財產者』；以財富被稱為『有財富者』；以名聲被稱為『有名聲者』；以技術被稱為『有技術者』；以戒被稱為『有戒者』；以活力被稱為『有活力者』；以慧被稱為『有慧者』；以明被稱為『有明者』。同樣的，凡具有、完全具有、到達、完全到達、具足、完全具足、具備這八支聖道者，他被稱為有梵行者。」為在諸欲中有梵行者。 ᅟᅟ「『彌勒』，世尊以姓稱呼那位婆羅門。『世尊』，這是敬重的同義語……（中略）作證的安立(假名)，即世尊。」為[世尊：「彌勒！」]。 ᅟᅟ「離渴愛者、經常具念者」：「『渴愛』為色的渴愛……（中略）法的渴愛。凡對他渴愛已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為離渴愛者、捨棄渴愛者、排除渴愛者、解脫渴愛者、捨斷渴愛者、斷念渴愛者，離貪者、捨棄貪者、排除貪者、解脫貪者、捨斷貪者、斷念貪者、不饑渴者、已冷卻者、已變清涼者、感受快樂者、以自己為梵已生者而住。『經常』，經常；一切；一切時候；常常；恆久的時間；常恆地；持續地；不間斷地；接連不斷地；水波的生起無間隔地；持續伴隨使之觸達的；在午前、午後、初夜分、中夜分、後夜分；在黑月、明月、雨季安居、冬季、夏季；在青年期、中年期、老年期。『具念者』，以四種方式為具念者：修習在身上隨看身念住者為具念者、修習在諸受上隨看受念住者為具念者、修習在心上隨看心念住者為具念者、修習在諸法上隨看法念住者為具念者……（中略）他被稱為具念者。」為離渴愛者、經常具念者。 ᅟᅟ「考量後熄滅的比丘」：「考量後被稱為智，那是慧、知解、簡擇、考察……（中略）無癡、擇法、正見。『考量後』，考量後[、知道後]、理解後、衡量後、判斷後、分別後、弄清楚後：『一切行是無常的』考量後[、知道後]、理解後、衡量後、判斷後、分別後、弄清楚後；『一切行是苦的』……（中略）『一切法是無我』……『以無明為緣有諸行(而諸行存在)』……『凡任何集法那個全部是滅法』考量後[、知道後]、理解後、衡量後、判斷後、分別後、弄清楚後。 ᅟᅟ或者，[看作]是無常的考量後[、知道後]、理解後……（中略）是苦的……是病的……是腫瘤的……是箭的……（中略）是出離考量後[、知道後]、理解後、衡量後、判斷後、分別後、弄清楚後。『熄滅的』，貪的使被熄滅狀態為熄滅的；瞋的使被熄滅狀態為熄滅的；癡的使被熄滅狀態為熄滅的；憤怒的……怨恨的……藏惡的……專橫的……嫉妒的……慳吝的……偽詐的……狡猾的……頑固的……激情的……慢的……極慢的……憍慢的……放逸……一切污染的……一切惡行的……一切惱患的……一切熱惱的……一切燒熱(煎熬)的……一切不善造作的使被熄滅狀態為熄滅的。『比丘』，七法的已破壞狀態為比丘……（中略）已完成者、再有已滅盡者-他是比丘。」為考量後熄滅的比丘。 ᅟᅟ「他沒有諸動搖」：「『他的』，阿羅漢的；諸漏已滅盡者的。『諸動搖』，渴愛的動搖、見的動搖、慢的動搖、污染的動搖、欲的動搖，他的這些動搖沒有、不存在、不被知道、不被發現，已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒。」為他沒有諸動搖。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「[世尊：『彌勒！』]在諸欲中有梵行者，離渴愛者、經常具念者， ᅟᅟᅟ考量後熄滅的比丘，他沒有諸動搖。」 ᅟᅟ11.**他在兩邊證知後，考量後在中間不沾染， ᅟᅟᅟ我說他是「大丈夫」，他在這裡超越裁縫師。** \[≃[AN6.61](AN1192)] ᅟᅟ「他在兩邊證知後，考量後在中間不沾染」：「邊」，觸是一邊，觸集是第二邊，觸滅在中間；過去是一邊，未來是第二邊，現在在中間；樂受是一邊，苦受是第二邊，不苦不樂受在中間；名是一邊，色是第二邊，識在中間；六內處是一邊，六外處是第二邊，識在中間；有身是一邊，有身集是第二邊，有身滅在中間。考量後被稱為慧，那是慧、知解……（中略）無癡、擇法、正見。 ᅟᅟ「粘著」：有二種粘著：[因]渴愛的粘著與[因]見的粘著……（中略）這是渴愛的粘著……（中略）這是見的粘著。什麼是渴愛的粘著？以渴愛稱呼而被作為界限、被作為境界、被作為範圍、被作為邊界、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，這是渴愛的粘著。 ᅟᅟ什麼是見的粘著？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，這是見的粘著。 ᅟᅟ「他在兩邊證知後，考量後在中間不沾染」：「他在兩邊與中間考量後、證知後[、知道後]、理解後、衡量後、判斷後、分別後、弄清楚後不被沾染、不被塗染、不染著，已不塗染、已不完全塗染、已不染著、已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。」為他在兩邊證知後，考量後在中間不沾染。 ᅟᅟ「我說他是『大丈夫』」：「大丈夫為最上的人、最勝的人、殊勝的人、第一的人、最高的人、首要的人、最頂尖的人。我說他，我講述他、我談說他、我說明他、我言說他。 ᅟᅟ尊者舍利弗對世尊說這個：『大德！被稱為「大丈夫、大丈夫」，大德！什麼情形是大丈夫呢？』『舍利弗！我說心解脫者是「大丈夫」；我說心不解脫者是「非大丈夫」。 ᅟᅟ舍利弗！而怎樣是心解脫者？舍利弗！這裡，比丘在自身內的身上隨看身地住：熱心的、正知的、有念的，調伏世間中的貪婪、憂後，當他在身上隨看身地住時，心離染，不執取後從諸[[note1#188|漏]]被解脫；在受上……（中略）在心上……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，當他在諸法上隨看法地住時，心離染，不執取後從諸[[note1#188|漏]]被解脫。舍利弗！這樣比丘有心解脫。舍利弗！我說心解脫者是「大丈夫」；我說心不解脫者是「非大丈夫」』。」為我說他是「大丈夫」。 ᅟᅟ「他在這裡超越裁縫師」：「裁縫師被稱為渴愛，那是貪、貪欲(完全貪)……（中略）貪婪、貪不善根。凡對他，這裁縫師、渴愛被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他超越、征服了裁縫師、渴愛，已穿越、已越過、已克服。」為他在這裡超越裁縫師。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「他在兩邊證知後，考量後在中間不沾染， ᅟᅟᅟ我說他是『大丈夫』，他在這裡超越裁縫師。」 ᅟᅟ在偈頌結束同時，凡那些與婆羅門同一意欲、同一努力、同一意圖、同一住所的居住者，那數千生類的離塵、離垢之法眼生起：「凡任何集法那個全部是滅法。」不執取後那位婆羅門的心從諸[[note1#188|漏]]被解脫。伴隨著到達阿羅漢境界，羊皮衣、結髮、樹皮衣、棒杖、長口水瓶、頭髮與鬍鬚被消失，成為光頭、袈裟布衣著、持大衣、鉢、衣服者，以如其含義的行為合掌禮敬著世尊，坐下：「大德！世尊是我的老師，我是弟子。」 ᅟᅟ低舍彌勒學生婆羅門所問的說明第二[已完成]。 摘記： ᅟ1.在兩邊與中間不沾染者超越裁縫師(=渴愛)。 ᅟ2.已熄滅(=證涅槃)者總是具念、離渴愛。 ᅟ10/17/2020 15:05 # pali 2. Tissametteyyamāṇavapucchāniddeso ᅟᅟ9.Kodhasantusito loke, [iccāyasmā tissametteyyo] ᅟᅟKassa no santi iñjitā; ᅟᅟKo ubhantamabhiññāya, majjhe mantā na lippati; ᅟᅟKaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā. ᅟᅟKodha santusito loketi ko loke tuṭṭho santuṭṭho attamano paripuṇṇasaṅkappoti – kodha santusito loke. ᅟᅟIccāyasmātissametteyyoti. Iccāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Tissoti tassa brāhmaṇassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpo. Metteyyoti tassa brāhmaṇassa gottaṃ saṅkhā samaññā paññatti vohāroti – iccāyasmā tissametteyyo. ᅟᅟKassa no santi iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Kassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – kassa no santi iñjitā. ᅟᅟKo ubhantamabhiññāyāti ko ubho ante abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – ko ubhantamabhiññāya. ᅟᅟMajjhe mantā na lippatīti majjhe mantāya na lippati, alitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – majjhe mantā na lippati. ᅟᅟKaṃ brūsi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso padhānapuriso pavarapurisoti. Kaṃ brūsi kaṃ kathesi kaṃ maññasi kaṃ bhaṇasi kaṃ passati kaṃ voharasīti – kaṃ brūsi mahāpurisoti. ᅟᅟKo idha sibbinimaccagāti ko idha sibbiniṃ taṇhaṃ ajjhagā upaccagā atikkanto samatikkanto vītivattoti – ko idha sibbinimaccagā. Tenāha so brāhmaṇo – ᅟᅟ‘‘Kodha santusito loke, [iccāyasmā tissametteyyo] ᅟᅟKassa no santi iñjitā; ᅟᅟKo ubhantamabhiññāya, majjhe mantā na lippati; ᅟᅟKaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā’’ti. ᅟᅟ10.Kāmesubrahmacariyavā, [metteyyāti bhagavā] ᅟᅟVītataṇho sadā sato; ᅟᅟSaṅkhāya nibbuto bhikkhu, tassa no santi iñjitā. ᅟᅟKāmesu brahmacariyavāti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo. Api ca, nippariyāyena brahmacariyaṃ vuccati ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavā. Yathā ca dhanena dhanavāti vuccati, bhogena bhogavāti vuccati, yasena yasavāti vuccati, sippena sippavāti vuccati, sīlena sīlavāti vuccati, vīriyena vīriyavāti vuccati, paññāya paññavāti vuccati, vijjāya vijjavāti vuccati – evameva yo iminā ariyena aṭṭhaṅgikena maggena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, so vuccati brahmacariyavāti – kāmesu brahmacariyavā. ᅟᅟMetteyyāti bhagavā taṃ brāhmaṇaṃ gottena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – metteyyāti bhagavā. ᅟᅟVītataṇhosadā satoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Sadāti sadā sabbadā sabbakālaṃ niccakālaṃ dhuvakālaṃ satataṃ samitaṃ abbokiṇṇaṃ poṅkhānupoṅkhaṃ [pokhānupokhaṃ (syā.)] udakūmikajātaṃ avīcisantatisahitaṃ [avīci samaṅhisahitaṃ (syā.)] phassitaṃ [phusitaṃ (syā.)] purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu vedanānupassanāsatipaṭṭhānaṃ bhāvento sato, citte cittānupassanāsatipaṭṭhānaṃ bhāvento sato, dhammesu dhammānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati satoti – vītataṇho sadā sato. ᅟᅟSaṅkhāya nibbuto bhikkhūti saṅkhā vuccati ñāṇaṃ. Yā paññā pajānanā vicayo pavicayo…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhāyāti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘avijjāpaccayā saṅkhārā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. ᅟᅟAtha vā, aniccato saṅkhāya jānitvā…pe… dukkhato… rogato… gaṇḍato… sallato…pe… nissaraṇato saṅkhāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Nibbutoti rāgassa nibbāpitattā nibbuto, dosassa nibbāpitattā nibbuto, mohassa nibbāpitattā nibbuto, kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa… sabbakilesānaṃ… sabbaduccaritānaṃ… sabbadarathānaṃ … sabbapariḷāhānaṃ… sabbasantāpānaṃ… sabbākusalābhisaṅkhārānaṃ nibbāpitattā nibbuto. Bhikkhūti sattannaṃ dhammānaṃ bhinnattā bhikkhu…pe… vusitavā khīṇapunabbhavo sa bhikkhūti – saṅkhāya nibbuto bhikkhu. ᅟᅟTassa no santi iñjitāti. Tassāti arahato khīṇāsavassa. Iñjitāti taṇhiñjitaṃ diṭṭhiñjitaṃ māniñjitaṃ kilesiñjitaṃ kāmiñjitaṃ. Tassime iñjitā natthi na santi na saṃvijjanti nupalabbhanti pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti – tassa no santi iñjitā. Tenāha bhagavā – ᅟᅟ‘‘Kāmesu brahmacariyavā, [metteyyāti bhagavā] ᅟᅟVītataṇho sadā sato; ᅟᅟSaṅkhāya nibbuto bhikkhu, tassa no santi iñjitā’’ti. ᅟᅟ11.So ubhantamabhiññāya, majjhe mantā na lippati; ᅟᅟTaṃ brūmi mahāpurisoti, so idha sibbinimaccagā. ᅟᅟSo ubhantamabhiññāya, majjhe mantā na lippatīti. Antāti phasso eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe; atītaṃ eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe; sukhā vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe; nāmaṃ eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe; cha ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe; sakkāyo eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe. Mantā vuccati paññā, yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. ᅟᅟLepāti dve lepā – taṇhālepo ca diṭṭhilepo ca. Katamo taṇhālepo ? Yāvatā taṇhāsaṅkhātena sīmakataṃ odhikataṃ [mariyādikataṃ odhikataṃ (syā.)] pariyantakataṃ pariggahitaṃ mamāyitaṃ – ‘‘idaṃ mama, etaṃ mama, ettakaṃ mama, ettāvatā mama rūpā saddā gandhā rasā phoṭṭhabbā attharaṇā pāvuraṇā dāsidāsā ajeḷakā kukkuṭasūkarā hatthigavāssavaḷavā khettaṃ vatthu hiraññaṃ suvaṇṇaṃ gāmanigamarājadhāniyo raṭṭhañca janapado ca koso ca koṭṭhāgārañca’’. Kevalampi mahāpathaviṃ taṇhāvasena mamāyati. Yāvatā aṭṭhasatataṇhāvicaritaṃ – ayaṃ taṇhālepo. ᅟᅟKatamo diṭṭhilepo? Vīsativatthukā sakkāyadiṭṭhi, dasavatthukā micchādiṭṭhi, dasavatthukā antaggāhikā diṭṭhi, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho [vipariyesaggāho (bahūsu)] viparītaggāho vipallāsaggāho micchāgāho ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – ayaṃ diṭṭhilepo. ᅟᅟSo ubhantamabhiññāya, majjhe mantā na lippatīti so ubho ca ante majjhañca mantāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā na lippati na palippati na upalippati, alitto asaṃlitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – so ubhantamabhiññāya majjhe mantā na lippati. ᅟᅟTaṃbrūmi mahāpurisoti mahāpuriso aggapuriso seṭṭhapuriso viseṭṭhapuriso pāmokkhapuriso uttamapuriso pavarapuriso, taṃ brūmi taṃ kathemi taṃ bhaṇāmi taṃ dīpemi taṃ voharāmi. ᅟᅟĀyasmā sāriputto [passa saṃ. ni. 5.377] bhagavantaṃ etadavoca – ‘‘mahāpuriso mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī’’ti? ‘‘Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmi. ᅟᅟ‘‘Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, bhikkhu vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmi, avimuttacittattā no mahāpurisoti vadāmī’’ti – taṃ brūmi mahāpurisoti. ᅟᅟSo idha sibbinimaccagāti sibbinī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ, yassesā sibbinī taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā. So sibbiniṃ taṇhaṃ accagā upaccagā atikkanto samatikkanto vītivattoti – so idha sibbinimaccagā. Tenāha bhagavā – ᅟᅟ‘‘So ubhantamabhiññāya, majjhe mantā na lippati; ᅟᅟTaṃ brūmi mahāpurisoti, so idha sibbinimaccagā’’ti. ᅟᅟSaha gāthāpariyosānā ye te brāhmaṇena saddhiṃ ekacchandā ekapayogā ekādhippāyā ekavāsanavāsitā, tesaṃ anekapāṇasahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti. Tassa brāhmaṇassa anupādāya āsavehi cittaṃ vimucci. Saha arahattappattā ajinajaṭāvākacīratidaṇḍakamaṇḍalukesā ca massū ca antarahitā. Bhaṇḍukāsāyavatthavasano saṅghāṭipattacīvaradharo anvatthapaṭipattiyā pañjaliko bhagavantaṃ namassamāno nisinno hoti – ‘‘satthā me bhante bhagavā, sāvakohamasmī’’ti. ᅟᅟTissametteyyamāṇavapucchāniddeso dutiyo. # comp ## 註解 ：