<title>Cūḷaniddesa</title> # north 義 釋 21.彌勒固所問的說明 (9/23/2020初稿 ) # nikaya 4.彌勒固學生婆羅門所問的說明 ᅟᅟ18.**[像這樣尊者彌勒固：]世尊我問你、請你為我說那個，我認為你是通曉吠陀者、[[note6#658|已自我修習]]者， ᅟᅟᅟ從哪裡這些苦被生成呢？凡任何世間中各種不同形色。** ᅟᅟ「世尊我問你、請你為我說那個」：「『我問』，有三種詢問：未看見的之說明的詢問、所見的之合流的詢問、疑惑之切斷的詢問。什麼是未看見的之說明的詢問？本來是未被知、未被看見、未被衡量、未被判斷、不清楚、不明瞭的特相，為了他的智、看見、衡量、判斷、清楚之目的、明瞭之目的，他問問題，這是未看見的之說明的詢問。 ᅟᅟ什麼是所見的之合流的詢問？本來是已知、已看見、已衡量、已判斷、已清楚、已明瞭的特相，為了與其他賢智者共同合流之目的他問問題，這是所見的之合流的詢問。 ᅟᅟ什麼是疑惑之切斷的詢問？本來是躍入(斯里蘭卡版)懷疑者、躍入疑惑者、生起疑惑者：『是這樣嗎？不是這樣嗎？是什麼？是如何呢？』他為了疑惑之切斷之目的問問題，這是疑惑之切斷的詢問。這是三種詢問。 ᅟᅟ另外的三種詢問：人的詢問、非人的詢問、化人的詢問。什麼是人的詢問？諸人去見佛、世尊後問問題：諸比丘問，諸比丘尼問，諸優婆塞問，諸優婆夷問，諸國王問，諸剎帝利問，諸婆羅門問，諸毘舍問，諸首陀羅問，諸在家者問，諸出家者問，這是人的詢問。 ᅟᅟ什麼是非人的詢問？諸非人去見佛、世尊後問問題：諸龍問，諸金翅鳥問，諸夜叉問，諸阿修羅問，諸乾達婆問，諸大王天問，諸因陀羅問，諸梵天問，諸天神問，這是非人的詢問。 ᅟᅟ什麼是化人的詢問？[凡]世尊創造意所生的色，全部肢體與肢節，不缺諸根，那個化人去見佛、世尊後問問題，世尊回答[他]，這是化人的詢問。這是三種詢問。 ᅟᅟ另外的三種詢問：為了自己利益的詢問，為了他人利益的詢問，為了兩者利益的詢問。另外的三種詢問：當生利益的詢問，來世利益的詢問，最高利益的詢問。另外的三種詢問：無過失之利益的詢問，無污染之利益的詢問，明淨之利益的詢問。另外的三種詢問：[關於]過去的詢問，未來的詢問，現在的詢問。另外的三種詢問：[關於]自身內的詢問，自身外的詢問，自身內外的詢問。另外的三種詢問：[關於]善的詢問，不善的詢問，無記的詢問。另外的三種詢問：[關於]蘊的詢問，界的詢問，處的詢問。另外的三種詢問：[關於]念住的詢問，正勤的詢問，神足的詢問。另外的三種詢問：[關於]根的詢問，力的詢問，覺支的詢問。另外的三種詢問：道的詢問，果的詢問，涅槃的詢問。 ᅟᅟ『我問你』，『我問你；我乞求你；我請求你；你使我明淨；請你為我講述。』為我問你。『世尊』，『這是敬重的同義語……（中略）作證的安立(假名)，即世尊』。『請你為我說這個』，請你說、請你講解、請你教導、請你告知、請你建立、請你揭開、請你解析、請你闡明、請你說明。」為世尊我問你、請你為我說那個。 ᅟᅟ「[像這樣尊者彌勒固]」：「像這樣，句的接續……（中略）」為[像這樣尊者彌勒固]。 ᅟᅟ「我認為你是通曉吠陀者、已自我修習者」：我認為你是「通曉吠陀者」，我認為你是「已自我修習者」，我這麼知道；我這麼了知；我這麼同意；我這麼貫通。「通曉吠陀者、已自我修習者」，而怎樣是世尊是通曉吠陀者？吠陀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。世尊是以那些吠陀有生老死的已到終極(目標)者；已到達終極者，已到終點者；已到達終點者，已到邊界(究竟)者；已到達邊界者，已到終結者；已到達終結者，已到救護所者；已到達救護所者，已到避難所者；已到達避難所者，已到歸依處者；已到達歸依處者，已到無恐怖者；已到達無恐怖者，已到無死者；已到達無死者，已到不死者；已到達不死者，已到涅槃者；已到達涅槃者。或「已到吠陀的終極者」為通曉吠陀者，或「以吠陀已到終極者」為通曉吠陀者，或七法的已知道狀態為通曉吠陀者：有身見被知道、疑被知道、戒禁取被知道、貪[被知道]、瞋[被知道]、癡[被知道]、慢被知道，他的污染的、再有的、有恐懼的、苦果報的、未來會生老死的諸惡不善法被知道。 ᅟᅟ[世尊：「色逼亞！」] ᅟᅟ「簡別全部的吠陀後：凡在這裡沙門婆羅門們有， ᅟᅟᅟ在一切感受上離貪，超越一切吠陀後他是通曉吠陀者。」[Sn.32, 534偈] ᅟᅟ這樣是世尊是通曉吠陀者。 ᅟᅟ怎樣是世尊是已自我修習者？世尊是已修習身者、已修習心者、已修習慧者、已修習念住者、已修習正勤者、已修習神足者、已修習根者、已修習力者、已修習覺支者、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，非少的、大的、甚深的、不能被測量的、難被深入了解的、許多寶物的、如海洋，是具備六支平靜者： ᅟᅟ以眼見色後，是既非快樂的也非不快樂的，住於平靜的、具念的、正知的；以耳聽聲音後……以鼻聞氣味後……以舌嚐味道後……以身觸所觸後……以意識知法後，是既非快樂的也非不快樂的，住於平靜的、具念的、正知的\[[DN.33](DN33)六常住處]。 ᅟᅟ以眼見色後，合意的色他不貪求、不喜、不使貪產生，他的身是已住立的、心是已住立的，自身內被善建立、善解脫，又，以眼見不合意之色後，不成為氣餒的、無未住立的心、無心意的悲哀、無心的惡意，他的身是已住立的、心是已住立的，自身內被善建立、善解脫。 ᅟᅟ以眼見色後，在合意與不合意之色上都是身已住立的、心已住立的，自身內被善建立、善解脫；以耳聽聲音後……（中略）以意識知法後，在合意與不合意之法上都是身已住立的、心已住立的，自身內被善建立、善解脫\[[SN46.6](SN1316)]。 ᅟᅟ以眼見色後，在會染著的上不被染，在會憤怒的上不憤怒，在會變愚癡的上不變愚癡，在會發怒的上不發怒在會憍醉的上不憍醉，在會沾染的上不沾染；以耳聽聲音後……（中略）以意識知法後，在會染著的上不被染，在會憤怒的上不憤怒，在會變愚癡的上不變愚癡，在會發怒的上不發怒在會憍醉的上不憍醉，在會污染的上不污染。 ᅟᅟ在所見中只有所見這麼多；在所聞中只有所聞這麼多；在所覺知中只有所覺知這麼多；在所了知中只有所了知這麼多\[[SN35.95](SN0929)]，在所見上不沾染；在所聞上不沾染；在所覺知上不沾染；在所了知上不沾染，在所見上是無執著者、[德性]無損減者、不依止者、不被束縛者。已解脫、已離結縛，他以離被限制的心而住；在所聞上……（中略）在所覺知上……在所了知上是無執著者、無損減者、不依止者、不被束縛者。已解脫、已離結縛，他以離被限制的心而住。 ᅟᅟ世尊有(存在)眼，世尊以眼見色，世尊無欲貪，世尊心善解脫；世尊有耳，世尊以耳聽聲，世尊無欲貪，世尊心善解脫；世尊有鼻，世尊以鼻聞氣味，世尊無欲貪，世尊心善解脫；世尊有舌，世尊以舌嚐味道，世尊無欲貪，世尊心善解脫；世尊有身，世尊以身觸所觸，世尊無欲貪，世尊心善解脫；世尊有意，世尊以意識知法，世尊無欲貪，世尊心善解脫\[[SN35.232](SN1036)]。 ᅟᅟ眼有色的快樂，樂於色，喜於色，世尊已調御、已守護、已守衛、已防護，並且教導對它的自制法；耳有聲音的快樂，在聲音中得歡樂……（中略）鼻有氣味的快樂，在氣味中得歡樂……舌有味道的快樂，樂於味道，喜於味道，世尊已調御、已守護、已守衛、已防護，並且教導對它的自制法，身有[[note2#220|所觸]]的快樂，樂於所觸，喜於所觸……意有法的快樂，樂於法，喜於法，世尊已調御、已守護、已守衛、已防護，並且教導對它的自制法\[[MN.75](MN075)]。 ᅟᅟ「他們引導已調御的[象]集會：國王登上已調御的， ᅟᅟᅟ已調御者是人中最上的：凡忍耐誹謗。 ᅟᅟᅟ已調御的驢馬是殊勝的，而信度產的是駿馬， ᅟᅟᅟ以及崑迦拉(象)是大象，自我調御者比那個殊勝。 ᅟᅟᅟ確實不以這些車乘，會走到未到的方向， ᅟᅟᅟ如以自我善調御，調御者以調御走到。[Dhp.23, 321-323偈] ᅟᅟᅟ他們在慢類上不動搖，從再有被解脫， ᅟᅟᅟ到達已調御階位者，他們是世間中的勝利者。\[[SN22.76](SN0594)] ᅟᅟᅟ該者的諸根已修習，自身內與外-在世間中， ᅟᅟᅟ洞察這個與其他世間後，已修習者等待死亡-他是調御者。」[Sn.32, 521偈] ᅟᅟ這樣是世尊是已自我修習者。 ᅟᅟ「我認為你是通曉吠陀者、已自我修習者，從哪裡這些苦被生起」：「『從哪裡』，『疑惑之詢問、困惑之詢問、疑念之詢問、不只一個之詢問，這樣為反問詞、疑問反語、究竟為什麼、到底為什麼呢？』為從哪裡。『苦』，生苦、老苦、病苦、死苦、愁悲苦憂絕望苦、損失之苦、地獄之苦、畜生界之苦、惡鬼界之苦、人類之苦、根源於入胎之苦、根源於住在胎中之苦、根源於出胎之苦、已生者依賴之苦、已生者被他人擺布(放置)之苦、因自己行動之苦、因他人行動之苦、苦苦、行苦、變易苦、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、血膽病、糖尿病、痔瘡、疹子(癤子水泡)、痔瘻(潰瘍)、膽等起的疾病、痰等起的疾病、風等起的疾病、[三者]集合也的疾病、時節變化生的疾病、不正的姿勢而生的疾病、突然來襲的疾病、業果報生的疾病、冷、熱、飢餓、口渴、糞、尿、與虻蚊風烈日蛇的接觸之苦、亡母之苦、亡父之苦、亡兄弟之苦、亡姊妹之苦、亡子之苦、亡女之苦、親族的損失之苦[、財的損失之苦]、疾病的損失之苦、戒的衰損之苦、見的衰損之苦。從這些法的最初，生起被了知；從滅沒，滅被了知，果報是基於業的；業是基於果報的，名是基於色的；色是基於名的。被生伴隨、被老跟隨、被病征服、被死打擊、在苦上被住立、無庇護所、無避難所、無歸依所、無歸依者，這些被稱為苦。這些苦從哪裡被生成？從哪裡被生起？從哪裡被產生？從哪裡被出生？從哪裡被生出？從哪裡被出現？什麼是其因由？什麼是其集？什麼是其生？什麼根源？他詢問這些苦的根；他詢問原因；他詢問因由；他詢問生成；他詢問產生；他詢問等起；他詢問食；他詢問所緣；他詢問緣；他詢問集，他強詢問、乞求、請求、使之明淨。」為從哪裡這些苦被生成呢。 ᅟᅟ「凡任何世間中各種不同形色」：「『凡任何』，全部完全地、每一方面完全地、無剩餘地、整個地，這是遍取的言語，為『凡任何』。『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。『各種不同形色』，各種不同種類的、種種品類的苦。」為凡任何世間中各種不同形色。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「[像這樣尊者彌勒固：]世尊我問你、請你為我說那個，我認為你是通曉吠陀者、已自我修習者， ᅟᅟᅟ從哪裡這些苦被生成呢？凡任何世間中各種不同形色。」 ᅟᅟ19.**[世尊：「彌勒固！」]你確實問我苦的發生，我將如知道的為你說那個： ᅟᅟᅟ以[[note1#198|依著]]為因由諸苦發生：凡任何世間中各種不同形色。** ᅟᅟ「你確實問我苦的發生」：「『苦的』，生苦的、老苦的、病苦的、死苦的、愁悲苦憂絕望苦的。『你詢問發生』，你詢問苦的根；你詢問原因；你詢問因由；你詢問生起；你詢問發生；你詢問等起；你詢問食；你詢問所緣；你詢問緣；你詢問集，你[強詢問、]乞求、請求、使之明淨。」為你確實問我苦的發生。「『彌勒固』，世尊以名字稱呼那位婆羅門。『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：「彌勒固！」]。 ᅟᅟ「我將如知道的為你說那個」：「『那個』，『我將說苦根；我將說原因；我將說生起；我將說發生；我將說等起；我將說食；我將說所緣；我將說緣；我將說集，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。』為我將為你說那個。『如知道者』，如知道者、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個。 ᅟᅟ「以依著為因由諸苦發生」：「『依著』，有十種依著：渴愛的依著、見的依著、污染的依著、業的依著、惡行的依著、食的依著、嫌惡的依著、四執取界[^1]的依著、六內處的依著、[[note2#232|六類識]]的依著，以心苦義一切苦的依著，這些稱成為十種依著。『苦』，生苦、老苦、病苦、死苦、愁悲苦憂絕望苦[、損失之苦]、地獄之苦……（中略）見的衰損之苦。從這些法的最初，生起被了知；從滅沒，滅被了知，果報是基於業的；業是基於果報的，名是基於色的；色是基於名的。被生伴隨、被老跟隨、被病征服、被死打擊、在苦上被住立、無庇護所、無避難所、無歸依所、無歸依者，這些被稱為苦。這些苦是以依著為因由、以依著為連結因的、以依著為緣、以依著為原因它們發生、生成、被生起、被產生、出生、生出。」為以依著為因由諸苦發生。 ᅟᅟ「凡任何世間中各種不同形色」：「『凡任何』，全部完全地、每一方面完全地、無剩餘地、整個地，這是遍取的言語，為『凡任何』。『世間中』，苦界的世間、人類的世間、天的世間、蘊的世間、界的世間、處的世間中。『各種不同形色』，各種不同種類的、種種品類的苦。」為凡任何世間中各種不同形色。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「[世尊：『彌勒固！』]你確實問我苦的發生，我將如知道的為你說那個： ᅟᅟᅟ以依著為因由諸苦發生：凡任何世間中各種不同形色。」 ᅟᅟ20.**凡無知者確實作依著，愚鈍者一再來到苦， ᅟᅟᅟ因此知道者不應該作依著：苦的生、產生之隨看者。** ᅟᅟ「凡無知者確實作依著」：「『凡』，凡像什麼樣、如努力、如安排、如種類、凡已到達處、凡具備法的剎帝利，或婆羅門，或毘舍，或首陀羅，或在家者，或出家者，或天，或人。『無智者』為已進入無明者、無智者、不分別者、劣慧者。『作依著』，作渴愛的依著、作見的依著、作污染的依著、作業的依著、作惡行的依著、作食的依著、作嫌惡的依著、作四執取界的依著、作六內處的依著、作六類識的依著，使之產生、使之生產、使之生起、使之生出。」為凡無知者確實作依著。 ᅟᅟ「愚鈍者一再來到苦」：「『生苦、老苦、病苦、死苦、愁悲苦憂絕望苦一再地來、完全到達、抵達、握持、取著、執著。』為苦一再地到達。『愚鈍者』，愚鈍者、蒙昧者、無智者、已進入無明者、無智者、不分別者、劣慧者。」為愚鈍者一再來到苦。 ᅟᅟ「因此知道者不應該作依著」：「『因此』，『那個理由；那個因；那個緣；那個因由，當看見這個在依著上的過患時。』為因此。『知道者』，了解者、了知者、了別者、確知者、貫通者：『一切行是無常的』的瞭解者、了知者、了別者、確知者、貫通者。『一切行是苦』……（中略）『一切行是無我』……（中略）『凡任何集法那個全部是滅法』的了解者、了知者、了別者、確知者、貫通者。『不應該作依著』，不應該作渴愛的依著、不應該作見的依著、不應該作污染的依著[、不應該作業的依著]、不應該作惡行的依著、不應該作食的依著、不應該作嫌惡的依著、不應該作四執取界的依著、不應該作六內處的依著、不應該作六類識的依著，不應該使之產生、不應該使之生產、不應該使之生起、不應該使之生出。」為因此知道者不應該作依著。 ᅟᅟ「『苦的』：生苦的、老苦的、病苦的、死苦的、愁悲苦憂絕望苦的。『產生之隨看者』：苦的根之隨看者、原因之隨看者、因由之隨看者、生起之隨看者、產生之隨看者、等起之隨看者、食之隨看者、所緣之隨看者、緣之隨看者、集之隨看者。隨看被稱為智，那是慧、知解……（中略）無癡、擇法、正見。具有、完全具有、到達、完全到達、具足、完全具足、具備這個隨看慧，他被稱為隨看者。」為苦的生、產生之隨看者。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「凡無知者確實作依著，愚鈍者一再來到苦， ᅟᅟᅟ因此知道者不應該作依著：苦的生、產生之隨看者。」 ᅟᅟ21.**我們問凡那個-你為我們講述，我們問你其它的-來吧！請你說那個， ᅟᅟᅟ明智者們如何越度暴流，生、老與憂愁、悲泣呢？ ᅟᅟᅟ牟尼！請你為我徹底地解說那個，因為像這樣這個法被你發現。** ᅟᅟ「我們問凡那個-你為我們講述」：「凡我們問你的、我們乞求的、我們請求的、使我們明淨的。『你為我們講述』，被講述、被解說、被講解、被教導、被告知、被建立、被揭開、被解析、被闡明、被說明。」為我們問凡那個-你為我們講述。 ᅟᅟ「我們問你其它的-來吧！請你說那個」：「我們要問你其它的；我們要乞求你其它的；我們要請求你其它的；我們要你使其它的明淨；我們要詢問你更上的。『來吧！請你說那個』，來吧！請你講述；請你講解；請你教導；請你告知；請你建立；請你揭開；請你解析；請你闡明；請你說明。」為我們問你其它的-來吧！請你說那個。 ᅟᅟ「明智者們如何越度暴流，生、老與憂愁、悲泣呢」：「如何呢」，「疑惑之詢問、困惑之詢問、疑念之詢問、不只一個之詢問，這樣為反問詞、疑問反語、究竟為什麼、到底為什麼呢？」為如何呢。「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。「暴流」，欲的暴流、有的暴流、見的暴流、無明的暴流。「出生」，凡一一那些眾生中，以一一那個眾生部類的生、出生、進入[胎]、生起、[[note6#604|生出]]、諸蘊的顯現、諸處的獲得。「衰老」：凡一一那些眾生中，以一一那個眾生部類的老、老衰、齒落、髮白、皮皺、壽命的衰退、諸根的退化。「憂愁」，被親族的損失(不幸)觸達，或財物的損失觸達，或疾病的損失觸達，或戒的損失(喪失)觸達，或見的損失觸達，遭遇某些損失、接觸某些苦法者愁、憂愁、憂愁的狀態、內部的愁、內部的遍愁、內部的燃燒、內部的遍燃燒，心的遍燃燒、憂、愁箭。「悲泣」，被親族的不幸觸達……（中略）或見的不幸觸達，具備某些不幸、接觸某些苦法者有悲歎、悲、哭泣、悲泣、悲歎的狀態、悲泣的狀態、言語、無益的話、嘟噥、泣言、涕泣、泣言的狀態。 ᅟᅟ「明智者們如何越度暴流，生、老與憂愁、悲泣呢」：「明智者們如何度脫、超越、通過、越過、克服暴流、生、老、憂愁、悲泣呢？」為明智者們如何越度暴流，生、老與憂愁、悲泣呢？ ᅟᅟ「牟尼！請你為我徹底地解說那個」：「『那個』，凡我詢問的；凡我乞求的；凡我請求的；凡使我明淨的。『牟尼』，牟那被稱為智，那是慧、知解……（中略）無癡、擇法、正見，世尊具備那個智為牟尼、到達牟那。有三種牟尼行(完美德行)：身牟尼行、語牟尼行、意牟尼行。 ᅟᅟ什麼是身牟尼行？三種身惡行的捨斷為身牟尼行；三種身善行為身牟尼行；在身所緣上的智為身牟尼行；身的遍知為身牟尼行；與遍知俱行的道為身牟尼行；關於身的欲與貪之捨斷為身牟尼行；身行[出入息]滅之第四禪等至為身牟尼行，這是身牟尼行。 ᅟᅟ什麼是語牟尼行？四種語惡行的捨斷為語牟尼行；四種語善行為語牟尼行；在語所緣上的智為語牟尼行；語的遍知為語牟尼行；與遍知俱行的道為語牟尼行；關於語的欲與貪之捨斷為語牟尼行；語行[尋伺]滅之第二禪等至為語牟尼行，這是語牟尼行。 ᅟᅟ什麼是意牟尼行？三種意惡行的捨斷為意牟尼行；三種意善行為意牟尼行；在心所緣上的智為意牟尼行；心的遍知為意牟尼行；與遍知俱行的道為意牟尼行；關於心的欲與貪之捨斷為意牟尼行；心行滅之想受滅為意牟尼行，這是意牟尼行。 ᅟᅟ『身牟尼、語牟尼、意牟尼為無[[note1#188|漏]]， ᅟᅟᅟ牟尼、牟尼行具足者，[他們]說一切的捨斷者。 ᅟᅟᅟ身牟尼、語牟尼、意牟尼為無煩惱， ᅟᅟᅟ牟尼、牟尼行具足者，[他們]說惡已洗清者。[It.67]』 ᅟᅟ具備這三種牟尼行法的有六種牟尼：『在家牟尼、無家牟尼、有學牟尼、無學牟尼、辟支牟尼、牟尼[中的]牟尼。』哪些是在家牟尼？凡那些足跡之看見、已了知教誡的在家人，這些是在家牟尼。哪些是無家牟尼？凡那些足跡之看見、已了知教誡的出家人，這些是無家牟尼。七種有學為有學牟尼，阿羅漢為無學牟尼，辟支佛為辟支牟尼，如來、阿羅漢、遍正覺者為牟尼牟尼。 ᅟᅟ『非以牟那(沈默)為牟尼，癡形色的無智者， ᅟᅟᅟ凡舉起秤後，拿取最上的後成為賢智者。 ᅟᅟᅟ回避諸惡，那位牟尼因為那樣他成為牟尼， ᅟᅟᅟ凡明白世間中的[內外蘊]兩者，因為那樣被說為牟尼。 ᅟᅟᅟ知道於一切世間的內外，不善的與善的法後， ᅟᅟᅟ凡被天-人們供養(尊敬)，超越染著網後他是牟尼。』 ᅟᅟ『徹底地解說』，請你徹底地講解那個；請你教導、請你告知、請你建立、請你揭開、請你解析、請你闡明、請你說明。」為牟尼！請你為我徹底地解說那個。「因為像這樣這個法被你發現」：「因為像這樣這個法被你發現、衡量者、判斷者、清楚者、明瞭者。」為因為像這樣這個法被你發現。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「我們問凡那個-你為我們講述，我們問你其它的-來吧！請你說那個， ᅟᅟᅟ明智者們如何越度暴流，生、老與憂愁、悲泣呢？ ᅟᅟᅟ牟尼！請你為我徹底地解說那個，因為像這樣這個法被你發現。」 ᅟᅟ22.**[世尊：「彌勒固！」]我將為你講述法，[[note0#042|在當生]]而非傳聞的， ᅟᅟᅟ知道該者後具念的行者，在世間中會渡過愛著。** ᅟᅟ「我將為你講述法」：「『法』，開頭是善的、中間是善的、結尾是善的；[[note0#081|有意義的]]、[[note0#082|有文字的]]；完全圓滿、遍純淨的梵行：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，我將講述、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。」為我將為你講述法。「彌勒固」，世尊以名字稱呼那位婆羅門。 ᅟᅟ「在當生-非傳聞的」：「『在當生』，『在被看見的法上(在當生)；在被知道的法上；在被衡量的法上；在被使清楚的法上：「一切行是無常的」……（中略）「凡任何集法那個全部是滅法」為在被看見的法上(在當生)；在被知道的法上；在被衡量的法上；在被使清楚的法上，這樣是我將講述在當生的。或者，我將為你講述在被看見的苦上之苦；我將為你講述在被看見的集上之集；我將為你講述在被看見的道上之道；我將為你講述在被看見的滅上之滅，這樣也是我將講述在當生的。或者，在當生為「直接可見的、即時的、請你來看的、能引導的、應該被智者各自經驗的。」這樣也是我將講述在當生的。』為在當生。『非傳聞的』，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，我將講述那個。」為在當生-非傳聞的。 ᅟᅟ「知道該者後具念的行者」：「凡作凡知道的後、衡量後、判斷後、分別後、弄清楚後：『一切行是無常的』作凡知道的後、衡量後、判斷後、分別後、弄清楚後；『一切行是苦的』……『一切法是無我』……（中略）『凡任何集法那個全部是滅法』作凡知道的後、衡量後、判斷後、分別後、弄清楚後。『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……（中略）他被稱為具念的。『行者』，當行時、住時、行動時、轉起時、守護時、使存續時、使生存時。」為知道該者後具念的行者。 ᅟᅟ「在世間中會渡過愛著」：愛著被稱為渴愛，那是貪、貪欲(完全貪)……（中略）貪婪、貪不善根。「愛著」，以何義為愛著？「散布的」為愛著；「廣大的」為愛著；「廣布的」為愛著；「不正的」為愛著；「它強制」為愛著；「它奪取」為愛著；「詐欺的」為愛著；「毒根」為愛著；「毒果」為愛著；「毒受用」為愛著；又或「那個廣大的渴愛：在色……諸聲音……諸氣味……諸味道……諸所觸……家……群眾……住處……利得……名聲……稱讚……快樂……衣服……施食……臥坐具……病人需要物、醫藥必需品……欲界……色界……無色界……欲有……色有……無色有……想有……無想有……非想非非想有……一蘊有……四蘊有……五蘊有……過去……未來……現在……所見、所聞、所覺、能被識知的諸法中被擴大的執著」為愛著。「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。「在世間中會渡過愛著」：「世間中那個愛著，或世間中該愛著[Ni.1]，他會具念地渡過、會超越、會通過、會越過、會克服。」為在世間中會渡過愛著。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「[世尊：『彌勒固！』]我將為你講述法，在當生-非傳聞的， ᅟᅟᅟ知道該者後具念的行者，在世間中會渡過愛著。」 ᅟᅟ23.**而我大歡喜那個，大仙！最上法， ᅟᅟᅟ知道該者後具念的行者，在世間中會渡過愛著。** ᅟᅟ「而我大歡喜那個」：「『那個』，你的言語、語路、教說、告誡、教誡。『我歡喜』，我大歡喜，我欣喜，我隨喜，我想要，我受用，我乞求，我希求，我熱望，我祈求。」為而我大歡喜那個。 ᅟᅟ「大仙！最上法」：「『大仙』，為何世尊是大仙？『大戒蘊之尋求者、追求者、遍尋者』為大仙；大定蘊……（中略）大慧蘊……大解脫蘊……『大解脫智見蘊之尋求者、追求者、遍尋者』為大仙；『大闇聚集的碎破之尋求者、追求者、遍尋者』為大仙；『大顛倒的破壞之尋求者、追求者、遍尋者』為大仙；『大渴愛刺箭的拔出之尋求者、追求者、遍尋者』為大仙；『大見積聚的解開之尋求者、追求者、遍尋者』為大仙；『大慢旗的收起之尋求者、追求者、遍尋者』為大仙；『大造作的平息之尋求者、追求者、遍尋者』為大仙；『大暴流的越度之尋求者、追求者、遍尋者』為大仙；『大負擔的放下之尋求者、追求者、遍尋者』為大仙；『大輪迴輪轉的斷絕之尋求者、追求者、遍尋者』為大仙；『大熱惱的消盡之尋求者、追求者、遍尋者』為大仙；『大焦熱的止息之尋求者、追求者、遍尋者』為大仙；『使大法幟的立起之尋求者、追求者、遍尋者』為大仙；『諸大念住……（中略）諸大正勤……諸大神足……諸大根……諸大力……諸大覺支……大八支聖道……大最高利益之不死涅槃之尋求者、追求者、遍尋者』為大仙；『被大力量眾生尋求、追求、遍尋：佛陀在何處？世尊在何處？天神中的天神在何處？人中之牛王在何處？』為大仙。『最上法』，最上法被稱為不死、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。『最上(的)』，第一的、最勝的、殊勝的、上首的、最上的、最頂尖的法。」為大仙！最上法。 ᅟᅟ「知道該者後具念的行者」：「[凡]作凡知道的後、衡量後、判斷後、分別後、弄清楚後：『一切行是無常的』作凡知道的後、衡量後、判斷後、分別後、弄清楚後；『一切行是苦的』……『一切法是無我』……（中略）『凡任何集法那個全部是滅法』作凡知道的後、衡量後、判斷後、分別後、弄清楚後。『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。『行者』，當行時、住時、行動時、轉起時、守護時、使存續時、使生存時。」為知道該者後具念的行者。 ᅟᅟ「在世間中會渡過愛著」：愛著被稱為渴愛，那是貪、貪欲……（中略）貪婪、貪不善根。「愛著」，以何義為愛著？「……（中略）被擴大的執著」為愛著。「世間中」，苦界的世間中……（中略）處的世間中。「在世間中會渡過愛著」：「世間中那個愛著，或世間中該愛著，他會具念地渡過、會超越、會通過、會越過、會克服。」為在世間中會渡過愛著。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「而我大歡喜那個，大仙！最上法， ᅟᅟᅟ知道該者後具念的行者，在世間中會渡過愛著。」 ᅟᅟ24.**[世尊：「彌勒固！」]你正知凡任何的，上下還有四方中間， ᅟᅟᅟ對在這些上的歡喜與住著，除去後識在有上不會住立。** ᅟᅟ「你正知凡任何的」：「凡任何你知道的、你了解的、你了知的、你確知的、你貫通的。」為你正知凡任何的。「『彌勒固』，世尊以名字稱呼那位婆羅門。『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：「彌勒固！」]。 ᅟᅟ「上下還有四方中間」：「『上』為未來，『下』為過去，『還有四方中間』為現在；『上』為天的世間，『下』為地獄的世間，『四方中間』為人類的世間。或者，『上』為善法，『下』為不善法，『四方中間』為無記法；『上』為無色界，『下』為欲界，『四方中間』為色界；『上』為樂受，『下』為苦受，『四方中間』為不苦不樂受；『上』為在腳底以上，『下』為在頭髮以下，『四方中間』為在中間。」為上下還有四方中間。 ᅟᅟ「對在這些上的歡喜與住著，除去後識在有上不會住立」：「在這些上」，在被講解、被教導、被告知、被建立、被揭開、被解析、被闡明、被說明的上。歡喜被稱為渴愛，那是貪、貪欲……（中略）貪婪、貪不善根。「住著」，有二種住著：渴愛的住著與見的住著。怎樣是渴愛的住著？所有以渴愛稱呼的……（中略）這是渴愛的住著。什麼是見的住著？有二十個依處的有身見……（中略）這是見的住著。 ᅟᅟ「除去後識」：「福行俱行的識、非福行俱行的識、不動行俱行的識\[[SN12.51](SN0322)]。在這些上歡喜與住著行(造作)俱行的識除去後、去除後、破除後、排除後，請你捨棄、捨斷、驅離、作終結、使之走到不存在。」為對在這些上的歡喜與住著，除去後識。 ᅟᅟ「在有上不會住立」：「有」，有二種有：業有與結生再有。什麼是業有？福行、非福行、不動行，這是業有。什麼是結生再有？結生的色、受、想、行、識，這是結生再有。「在有上不會住立」：「歡喜與住著行俱行的識與業有以及結生再有之捨斷、驅離、作終結、使之走到不存在者，在業有上不會住立；在結生再有上不會住立、不會定立。」為除去後識在有上不會住立。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「[世尊：『彌勒固！』]你正知凡任何的，上下還有四方中間， ᅟᅟᅟ對在這些上的歡喜與住著，除去後識在有上不會住立。」 ᅟᅟ25.**這樣住者、具念者、不放逸者：比丘行者捨棄諸執為我所的後， ᅟᅟᅟ生、老與憂愁、悲泣，就在這裡智者會捨斷苦。** ᅟᅟ「這樣住者、具念者、不放逸者」：「『這樣住者』，『歡喜與住著行俱行的識與業有以及結生再有之捨斷、驅離、作終結、使之走到不存在者。』為這樣的住者。『具念者』，以四種方式為具念的：在身上隨看身的念住修習者……（中略）他被稱為具念的。『不放逸者』為恭敬的作者、常作者、不停住的作者、有不被黏著習慣者、不輕忽意欲者、在善法上不輕忽責任者與不放逸者；『如何我能完成未完成的戒蘊，或已完成的戒蘊能以慧到處資助？』凡在那裡他有意欲、精進、勇猛、努力、不畏縮、念、正知、熱心、勤奮、確立、實踐、不放逸的、在善法上不放逸；『如何我能完成未完成的定蘊……（中略）慧蘊……解脫蘊……如何我能完成未完成的解脫智見蘊，或已完成的解脫智見蘊能以慧到處資助？』凡在那裡他有意欲、精進、勇猛、努力、不畏縮、念、正知、熱心、勤奮、確立、實踐、不放逸的、在善法上不放逸；『如何我能遍知未遍知的苦，或能捨斷未捨斷的污染，或能修習未修習的道，或能作證未作證的滅？』凡在那裡他有意欲、精進、勇猛、努力、不畏縮、念、正知、熱心、勤奮、確立、實踐、不放逸的、在善法上不放逸。」為這樣住者、具念者、不放逸者。 ᅟᅟ「比丘行者捨棄諸執為我所的後」：「『比丘』，善凡夫比丘，或有學比丘。『行者』，當行時、住時、行動時、轉起時、守護時、使存續時、使生存時。『我所執』，有二種我所執：[因]渴愛的我所執與[因]見的我所執……（中略）這是渴愛的我所執……（中略）這是見的我所執……捨斷渴愛的我所執後；斷念見的我所執後，在我所執上捨棄後、放捨後、捨斷後、驅離後、作終結後、使之走到不存在後。」為比丘行者捨棄諸執為我所的後。 ᅟᅟ「生、老與憂愁、悲泣，就在這裡智者會捨斷苦」：「出生」，所有眾生中……（中略）。「衰老」：所有眾生中……（中略）。「憂愁」，被親族的損失(不幸)觸達……（中略）。「悲泣」，被親族的不幸觸達……（中略）。「在這裡」，屬於這個見……（中略）在這個人的世界中。「智者」為已到達明者、有智者、聰明者、有智慧者。「苦」，生苦……（中略）憂絕望苦。「生、老與憂愁、悲泣，就在這裡智者會捨斷苦」：「已到達明者、有智者、聰明者、有智慧者就在這裡生、老與憂愁、悲泣他能捨斷、能驅離、能作終結、能使之走到不存在。」為生、老與憂愁、悲泣，就在這裡智者會捨斷苦。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「這樣住者、具念者、不放逸者：比丘行者捨棄諸執為我所的後， ᅟᅟᅟ生、老與憂愁、悲泣，就在這裡智者會捨斷苦。」 ᅟᅟ26.**我大歡喜大仙的這個言語，善講述的喬答摩是無依著者， ᅟᅟᅟ世尊！因為確實你捨斷苦，因為像這樣這個法被你發現。** ᅟᅟ「我大歡喜大仙的這個言語」：「『這個』，你的言語、語路、教說、告誡、教誡。我歡喜，我大歡喜，我欣喜，我隨喜，我想要，我受用[，我乞求]，我希求，我熱望，我祈求。『大仙』，為何世尊是大仙？『大戒蘊之尋求者、追求者、遍尋者』為大仙；『……（中略）人中之牛王在何處？』為大仙。」為我大歡喜大仙的這個言語。 ᅟᅟ「善講述的喬答摩是無依著者」：「『善講述的』，『善講述的[、善解說的]、善講解的、善教導的、善告知的、善建立的、善揭開的、善解析的、善闡明的、善說明的。』為善講述的。『喬答摩是無依著者』，依著被稱為諸污染與諸蘊及諸造作。依著的捨斷、依著的平息、依著的斷念、依著的止息、不死、涅槃。」為善講述的喬答摩是無依著者。 ᅟᅟ「世尊！因為確實你捨斷苦」：「『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』。『世尊』，『這是敬重的同義語……（中略）作證的安立(假名)，即世尊』。『你捨斷了苦』，生苦、老苦、病苦、死苦、愁悲苦憂絕望苦你捨斷了、捨棄了、驅離了、作終結了、使之走到不存在了。」為世尊！因為確實你捨斷苦。 ᅟᅟ「因為像這樣這個法被你發現」：「因為像這樣這個法被你發現、被衡量、被判斷、被清楚、被明瞭。」為因為像這樣這個法被你發現。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「我大歡喜大仙的這個言語，善講述的喬答摩是無依著者， ᅟᅟᅟ世尊！因為確實你捨斷苦，因為像這樣這個法被你發現。」 ᅟᅟ27.**他們確實也會捨斷苦：牟尼！你會不斷地教誡該者們， ᅟᅟᅟ遇見你後我禮敬你：龍象！或許世尊會不斷地教誡我。** ᅟᅟ「他們確實也會捨斷苦」：「『他們』為剎帝利、婆羅門、毘舍、首陀羅、在家人、出家人、天、人。『能捨斷苦』，生苦、老苦、病苦、死苦、愁悲苦憂絕望苦他們能捨斷、能驅離、能作終結、能使之走到不存在。」為他們確實也會捨斷苦。 ᅟᅟ「牟尼！你會不斷地教誡該者們」：「『該者們』為剎帝利們、婆羅門們、毘舍們、首陀羅們、在家人、出家人、天、人。『你』，他說世尊。『牟尼』，牟那被稱為智……（中略）超越染著網後他是牟尼。『會不斷地教誡』，會不斷地教誡、會徹底地教誡、會連續地教誡、會一再地教誡、會訓誡。」為牟尼！你會不斷地教誡該者們。 ᅟᅟ「遇見你後我禮敬你：龍象」：「『你』，他說世尊。『我禮敬』，我以身體禮敬，或我以言語禮敬，或我以心禮敬，或我以如其含義行禮敬，或我以法隨法行禮敬、恭敬、尊重、尊敬、崇敬[、敬重]。『遇見後』，遇見後、完全遇見後、見面後、完全見面後，我從你面前禮敬。『龍象』，『龍象與世尊不作罪行』為龍象；『不去』為龍象；『不來』為龍象。怎樣是『世尊不作罪行』為龍象？罪行被稱為污染的、再有的、有恐懼的、苦果報的、未來會生老死的惡不善法。 ᅟᅟ[世尊：『色逼亞！』] ᅟᅟ『在世間中不作任何罪行，捨離一切結縛、繫縛後， ᅟᅟᅟ解脫者在一切處不被黏著，像這樣者以那樣的狀態被說為龍象。」』[Sn.32, 527偈] ᅟᅟ這樣是『世尊不作罪行』為龍象。 ᅟᅟ怎樣是『世尊不去』為龍象？世尊不去意欲的非去處；不去瞋的非去處；不去癡的非去處；不去恐怖的非去處；不因貪而去；不因瞋而去；不因癡而去；不因慢而去；不因見而去；不因掉舉而去；不因疑而去；不因煩惱潛在趨勢而去；不被爭吵(不和合)法載走、帶走、運載、搬運。這樣是『世尊不去』為龍象。 ᅟᅟ怎樣是『世尊不來』為龍象？凡被須陀洹道捨斷的污染，那些污染他不再經驗、不退回、不回去；被一來道……（中略）被不還道……凡被阿羅漢道捨斷的污染，那些污染他不再經驗、不退回、不回去。這樣是『世尊不來』為龍象。」為遇見你後我禮敬你：龍象。 ᅟᅟ「或許世尊會不斷地教誡我」：「或許世尊會不斷地教誡、會徹底地教誡、會連續地教誡、會一再地教誡、會訓誡我。」為或許世尊會不斷地教誡我。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「他們確實也會捨斷苦：牟尼！你會不斷地教誡該者們， ᅟᅟᅟ遇見你後我禮敬你：龍象！或許世尊會不斷地教誡我。」 ᅟᅟ28.**如果你證知凡婆羅門為通曉吠陀者，無所有者、在欲有上無執著者， ᅟᅟᅟ確實他渡過這個暴流，成為渡過彼岸者與不荒蕪者、不懷疑者。** ᅟᅟ「如果你證知凡婆羅門為通曉吠陀者」：「『婆羅門』，七法的已排除者為婆羅門：有身見被排除、疑被排除、戒禁取被排除、貪被排除、瞋被排除、癡被排除、慢被排除，他的污染的、再有的、有恐懼的、苦果報的、未來會生老死的惡不善法被排除。 ᅟᅟᅟᅟ[世尊：『色逼亞！』] ᅟᅟ排除一切惡的後，離垢者、善入定者、自我住立者， ᅟᅟ超越輪迴後那位完成者，無依止者-像這樣者被說他是婆羅門。[Sn.32, 524偈] ᅟᅟ『通曉吠陀者』：『吠陀被稱為在四道上的智……（中略）超越一切吠陀後他是通曉吠陀者。』『能證知』，能證知、能了知、能了別、能確知、能貫通。」為如果你證知凡婆羅門為通曉吠陀者。 ᅟᅟ「無所有者、在欲有上無執著者」：「無所有者」，貪是件東西(障礙)；瞋是件東西；癡是件東西；慢是件東西；見是件東西；污染是件東西；惡行是件東西，凡對他任何這些已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為無所有者。「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。「有」，有二種有：業有與結生再有……（中略）這是結生再有。「無所有者、在欲與有上不無執著者」：「無所有的人在欲[與]有上是無執著者、不被附著者、不被固著者、不被障礙者，已出離、已離開、已解脫、已離結縛，他以離被限制的心而住。」為無所有者、在欲有上無執著者。 ᅟᅟ「確實他渡過這個暴流」：「『確實』，這是決定性(一向)之語……（中略）確定之語，為『確實』。『暴流』，欲的暴流、有的暴流、見的暴流、無明的暴流。『渡過了』，他超越了、渡過了、越過了、通過了。」為確實他渡過這個暴流。 ᅟᅟ「成為渡過彼岸者與不荒蕪者、不懷疑者」：「『渡過者』，欲的暴流渡過者；有的暴流渡過者；見的暴流渡過者；無明的暴流渡過者；輪迴路渡過者、已超越、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之已住立者……無學定蘊……（中略）慧蘊……解脫蘊……具備解脫智見蘊狀態之已住立者、完成與貫通真實(諦)後之已住立者、越過擾動(動貪)後之已住立者、污染火熄滅後之已住立者、完全不再來狀態之已住立者、已作[打勝]把握後之已住立者、受用解脫狀態之已住立者、慈遍純淨之已住立者、悲……（中略）喜悅……平靜遍純淨之已住立者、究竟遍純淨之已住立者、無等同彼的狀態(錫蘭版)遍純淨之已住立者、已解脫狀態之已住立者、已滿足狀態之已住立者、在蘊邊界(究竟)上之已住立者、在界邊界上之已住立者、在處邊界上之已住立者、在去處(趣)邊界上之已住立者、在往生邊界上之已住立者、在結生邊界上之已住立者、在有之邊界上之已住立者、在輪迴邊界上之已住立者、在輪轉邊界上之已住立者、在最後有上之已住立者、在最後集聚(身體)上之已住立者、持最後身的阿羅漢。 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『渡過彼岸者』：彼岸被稱為不死、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。他是已到彼岸者；已到達彼岸者，已到終極(目標)者；已到達終極者，已到終點者；已到達終點者，已到邊界(究竟)者；已到達邊界者，已到終結者；已到達終結者，已到救護所者；已到達救護所者，已到避難所者；已到達避難所者，已到歸依處者；已到達歸依處者，已到無恐怖者；已到達無恐怖者，已到無死者；已到達無死者，已到不死者；已到達不死者，已到涅槃者；已到達涅槃者，他是已降下狀態者、已實踐行為者……（中略）生死輪迴，沒有他的再生。』為已渡過彼岸。 ᅟᅟ『不荒蕪者』：貪的荒蕪、瞋的荒蕪、癡的荒蕪、憤怒的荒蕪、怨恨的荒蕪……（中略）一切不善造作的荒蕪，對他，這些荒蕪已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒，他被稱為不荒蕪者。『不懷疑者』：在苦上的懷疑、在苦集上的懷疑、在苦滅上的懷疑、在導向苦滅道跡上的懷疑、在前際上的懷疑、在後際上的懷疑、在前後際上的懷疑、在[[note6#636|特定條件性]]與緣所生法上的懷疑，凡像這樣懷疑、疑惑、懷疑的狀態、困惑、猶豫、疑念、交叉路(疑惑)、疑、不一向緊握、疑心、躊躇、未深解、心的僵硬狀態(剛愎狀態)、心意混亂，對他，這些懷疑已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒，他被稱為不懷疑者。」為成為渡過彼岸者與不荒蕪者、不懷疑者。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「如果你證知凡婆羅門為通曉吠陀者，無所有者、在欲有上無執著者， ᅟᅟᅟ確實他渡過這個暴流，成為渡過彼岸者與不荒蕪者、不懷疑者。」 ᅟᅟ29.**凡智者凡通曉吠陀的人在這裡，在有非有上捨離這個染著後， ᅟᅟᅟ他是離渴愛者、無惱亂者、離願望者，我說「他渡過生、老。」** ᅟᅟ「凡智者凡通曉吠陀的人在這裡」：「『智者』為[智者、]已到達明者、有智者、聰明者、有智慧者。『凡』，凡像什麼樣…或人。『通曉吠陀(者)』，吠陀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。以那些吠陀有生老死的已到終極(目標)者；已到達終極者，已到終點者；已到達終點者，已到邊界(究竟)者；已到達邊界者，已到終結者；已到達終結者，已到救護所者；已到達救護所者，已到避難所者；已到達避難所者，已到歸依處者；已到達歸依處者，已到無恐怖者；已到達無恐怖者，已到無死者；已到達無死者，已到不死者；已到達不死者，已到涅槃者；已到達涅槃者。或『已到吠陀的終極者』為通曉吠陀者，或『以吠陀已到終極者』為通曉吠陀者，或七法的已知道狀態為通曉吠陀者：有身見被知道、疑……（中略）戒禁取……貪……瞋……癡……慢被知道，他的污染的、再有的、有恐懼的、苦果報的、未來會生老死的諸惡不善法被知道。 ᅟᅟ[世尊：『色逼亞！』] ᅟᅟ簡別全部的吠陀後：凡在這裡沙門婆羅門們有， ᅟᅟ在一切感受上離貪，超越一切吠陀後他是通曉吠陀者。[Sn.32, 534偈] ᅟᅟ『人』為眾生、人類、學生婆羅門、人、個人、生命、到出生者、有情、到因陀羅者、摩奴所生者。『在這裡』，屬於這個見……（中略）在這個人的世界中。」為凡智者凡通曉吠陀的人在這裡。 ᅟᅟ「在有非有上捨離這個染著後」：「『在有非有』，在業有之有非有中，在欲有之再有中；在欲有之業有中，在色有之再有中；在色有之業有中，在無色有之再有中；在無色有之業有中，在一再有之再有中；在一再趣處中，在一再往生中，在一再結生中，在一再個體的生出中。『染著』，有七種染著：貪的染著、瞋的染著、癡的染著、慢的染著、見的染著、污染的染著、惡行的染著。『捨離後』，在染著上放棄後為捨離後，或者在染著上、在束縛上、在擴大束縛上、在被糾纏的上、在被附著的上、在被固著的上、在被障礙的上、在捆綁上被震落後(?)為捨離後，如車乘，或轎子，或馬車，或貨車，或戰車應該被運送的[人、物]釋出(捨離)後他們放置、破壞。同樣的，在染著上放棄後為捨離後，或者在染著上、在束縛上、在擴大束縛上、在被糾纏的上、在被附著的上、在被固著的上、在被障礙的上、在捆綁上被震落後為捨離後。」為在有非有上捨離這個染著後。 ᅟᅟ「他是離渴愛者、無惱亂者、離願望者，我說：『他度脫生、老。』」：「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、已離渴愛者、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，他是離渴愛者。「無惱亂者」，貪是惱亂的；瞋是惱亂的；癡是惱亂的；憤怒是惱亂的；怨恨是惱亂的……（中略）一切不善造作是惱亂的，凡對他，這些惱亂被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為無惱亂者。「離願望者」，願望被稱為渴愛，那是貪、貪欲……（中略）貪婪、貪不善根。凡對他，這個願望渴愛被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒者，他被稱為離願望者。「出生」，所有眾生中……（中略）得諸處。「衰老」，所有眾生中……（中略）諸根的退化，這被稱為老。「他是離渴愛者、無惱亂者、離願望者，我說：『他度脫生、老』」：「凡他是離渴愛者、無惱亂者，以及離願望者，『生、老、死他度脫、超越、通過、越過、克服。』我說、我講解、我教導、我告知、我建立、我揭開、我解析、我闡明、我說明。」為他是離渴愛者、無惱亂者、離願望者，我說「他渡過生、老。」 ᅟᅟ因為那樣，世尊說： ᅟᅟ「凡智者凡通曉吠陀的人在這裡，在有非有上捨離這個染著後， ᅟᅟᅟ他是離渴愛者、無惱亂者、離願望者，我說：『他度脫生、老。』」 ᅟᅟ在偈頌結束同時……（中略）「大德！世尊是我的老師，我是弟子。」 ᅟᅟ彌勒固學生婆羅門所問的說明第四[已完成]。 摘記： ᅟ1.苦生成處：以依著為因由諸苦發生。 ᅟ2.十種依著：渴愛、見、污染、業、惡行、食、嫌惡、四執取界(地水火風)、六內處、六類識、以心苦義一切苦的依著。 ᅟ3.作依著者=無智者=一再苦的愚鈍者。 ᅟ4.去除在任何處歡喜、捨棄諸我所執者識在有上不會住立(=Ni.30識滅)⇒在世間中會渡過愛著。 ᅟ10/17/2020 15:50 # pali 4. Mettagūmāṇavapucchāniddeso ᅟᅟ18.Pucchāmitaṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū] ᅟᅟMaññāmi taṃ vedagū bhāvitattaṃ; ᅟᅟKuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā. ᅟᅟPucchāmitaṃ bhagavā brūhi metanti. Pucchāmīti tisso pucchā – adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā. Katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtatthāya vibhāvanatthāya pañhaṃ pucchati – ayaṃ adiṭṭhajotanā pucchā. ᅟᅟKatamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. Aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati – ayaṃ diṭṭhasaṃsandanā pucchā. ᅟᅟKatamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti? So vimaticchedanatthāya pañhaṃ pucchati – ayaṃ vimaticchedanā pucchā. Imā tisso pucchā. ᅟᅟAparāpi tisso pucchā – manussapucchā, amanussapucchā, nimmitapucchā. Katamā manussapucchā? Manussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, bhikkhū pucchanti, bhikkhuniyo pucchanti, upāsakā pucchanti, upāsikāyo pucchanti, rājāno pucchanti khattiyā pucchanti, brāhmaṇā pucchanti, vessā pucchanti, suddā pucchanti, gahaṭṭhā pucchanti, pabbajitā pucchanti – ayaṃ manussapucchā. ᅟᅟKatamā amanussapucchā? Amanussā buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, nāgā pucchanti, supaṇṇā pucchanti, yakkhā pucchanti, asurā pucchanti, gandhabbā pucchanti, mahārājāno pucchanti, indā pucchanti, brahmā pucchanti, devā pucchanti – ayaṃ amanussapucchā. ᅟᅟKatamā nimmitapucchā? Bhagavā rūpaṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. So nimmito buddhaṃ bhagavantaṃ upasaṅkamitvā pañhaṃ pucchati. Bhagavā visajjeti. Ayaṃ nimmitapucchā. Imā tisso pucchā. ᅟᅟAparāpi tisso pucchā – attatthapucchā, paratthapucchā, ubhayatthapucchā…pe… aparāpi tisso pucchā – diṭṭhadhammikatthapucchā, samparāyikatthapucchā , paramatthapucchā… aparāpi tisso pucchā – anavajjatthapucchā, nikkilesatthapucchā, vodānatthapucchā… aparāpi tisso pucchā – atītapucchā, anāgatapucchā, paccuppannapucchā… aparāpi tisso pucchā – ajjhattapucchā, bahiddhāpucchā, ajjhattabahiddhāpucchā… aparāpi tisso pucchā – kusalapucchā, akusalapucchā, abyākatapucchā… aparāpi tisso pucchā – khandhapucchā, dhātupucchā āyatanapucchā… aparāpi tisso pucchā – satipaṭṭhānapucchā, sammappadhānapucchā, iddhipādapucchā… aparāpi tisso pucchā – indriyapucchā, balapucchā, bojjhaṅgapucchā… aparāpi tisso pucchā – maggapucchā, phalapucchā, nibbānapucchā…. ᅟᅟPucchāmi tanti pucchāmi taṃ yācāmi taṃ ajjhesāmi taṃ pasādemi taṃ ‘‘kathayassu me’’ti pucchāmi taṃ. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti – yadidaṃ bhagavāti. Brūhi metanti brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – pucchāmi taṃ bhagavā brūhi metaṃ. ᅟᅟIccāyasmā mettagūti iccāti padasandhi…pe… iccāyasmā mettagū. ᅟᅟMaññāmi taṃ vedagū bhāvitattanti. Vedagūti taṃ maññāmi, bhāvitattoti taṃ maññāmi, evaṃ jānāmi, evaṃ ājānāmi evaṃ paṭijānāmi evaṃ paṭivijjhāmi. Vedagū bhāvitattoti kathañca bhagavā vedagū? Vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ…pe… dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. Bhagavā tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū; vedehi vā antagatoti vedagū; sattannaṃ vā dhammānaṃ viditattā vedagū; sakkāyadiṭṭhi viditā hoti, vicikicchā viditā hoti, sīlabbataparāmāso vidito hoti, rāgo doso moho māno vidito hoti, viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. ᅟᅟVedāni viceyya kevalāni, [sabhiyāti bhagavā] ᅟᅟSamaṇānaṃ yānīdhatthi [yāni patthi (syā.), yāni atthi (ka.) su. ni. 534] brāhmaṇānaṃ; ᅟᅟSabbavedanāsu vītarāgo; ᅟᅟSabbaṃ vedamaticca vedagū soti. ᅟᅟEvaṃ bhagavā vedagū. ᅟᅟKathaṃ bhagavā bhāvitatto? Bhagavā bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño bhāvitasatipaṭṭhāno bhāvitasammappadhāno bhāvitaiddhipādo bhāvitaindriyo bhāvitabalo bhāvitabojjhaṅgo bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho. Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ, aparitto mahanto gambhīro appameyyo duppariyogāḷho bahuratano sāgarūpamo [sāgarasamo (ka.)] chaḷaṅgupekkhāya samannāgato hoti. ᅟᅟCakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā, ghānena gandhaṃ ghāyitvā, jivhāya rasaṃ sāyitvā, kāyena phoṭṭhabbaṃ phusitvā, manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. ᅟᅟCakkhunā rūpaṃ disvā manāpaṃ rūpaṃ nābhigijjhati nābhihaṃsati [nābhipihayati (syā.) mahāni. 90] na rāgaṃ janeti. Tassa ṭhitova kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto [appatiṭṭhīnacitto (syā.)] alīnamanaso [ādinamanaso (syā.) mahāni. 90] abyāpannacetaso. Tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati nābhihaṃsati na rāgaṃ janeti. Tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasāyeva kho pana dhammaṃ viññāya amanāpaṃ na maṅku hoti. Appatiṭṭhitacitto alīnamanaso abyāpannacetaso tassa ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. ᅟᅟCakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhitova kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. ᅟᅟCakkhunā rūpaṃ disvā rajanīye na rajjati, dussanīye [dosanīye (syā. ka.) mahāni. 90] na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kopanīye na kuppati, madanīye na majjati, kilesanīye na kilissati. ᅟᅟDiṭṭhe diṭṭhamatto, sute sutamatto, mute mutamatto, viññāte viññātamatto. Diṭṭhe na limpati, sute na limpati, mute na limpati, viññāte na limpati. Diṭṭhe anūpayo [anupayo (syā.), anusayo (ka.) mahāni. 90] anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. Sute…pe… mute … viññāte anūpayo [anupayo (syā.), anusayo (ka.) mahāni. 90] anapāyo anissito appaṭibaddho vippamutto visaññutto vimariyādikatena cetasā viharati. ᅟᅟSaṃvijjati bhagavato cakkhu, passati bhagavā cakkhunā rūpaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato sotaṃ, suṇāti bhagavā sotena saddaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato ghānaṃ, ghāyati bhagavā ghānena gandhaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato jivhā, sāyati bhagavā jivhāya rasaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato kāyo, phusati bhagavā kāyena phoṭṭhabbaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. Saṃvijjati bhagavato mano, vijānāti bhagavā manasā dhammaṃ, chandarāgo bhagavato natthi, suvimuttacitto bhagavā. ᅟᅟCakkhu rūpārāmaṃ rūparataṃ rūpasammuditaṃ, taṃ bhagavato [bhagavatā (syā.) mahāni. 90] dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ; tassa ca saṃvarāya dhammaṃ deseti. Sotaṃ saddārāmaṃ saddarataṃ…pe… ghānaṃ gandhārāmaṃ gandharataṃ… jivhā rasārāmā rasaratā rasasammuditā, sā bhagavato dantā guttā rakkhitā saṃvutā; tassa ca saṃvarāya dhammaṃ deseti. Kāyo phoṭṭhabbārāmo phoṭṭhabbarato phoṭṭhabbasammudito… mano dhammārāmo dhammarato dhammasammudito, so bhagavato danto gutto rakkhito saṃvuto; tassa ca saṃvarāya dhammaṃ deseti – ᅟᅟ‘‘Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati; ᅟᅟDanto seṭṭho manussesu, yotivākyaṃ titikkhati. ᅟᅟ‘‘Varamassatarā dantā, ājānīyā ca [ājāniyāva (syā.) dha. pa. 322] sindhavā; ᅟᅟKuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ. ᅟᅟ‘‘Na hi etehi yānehi, gaccheyya agataṃ disaṃ; ᅟᅟYathāttanā sudantena, danto dantena gacchati. ᅟᅟ‘‘Vidhāsu na vikampanti, vippamuttā punabbhavā; ᅟᅟDantabhūmiṃ anuppattā, te loke vijitāvino. ᅟᅟ‘‘Yassindriyāni bhāvitāni, ajjhattañca bahiddhā ca sabbaloke; ᅟᅟNibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto’’ti [sudantoti (syā.) su. ni. 521; mahāni. 90]. ᅟᅟEvaṃ bhagavā bhāvitattoti. ᅟᅟMaññāmi taṃ vedagū bhāvitattaṃ, kuto nu dukkhā samudāgatā imeti. Kuto nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, na nu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kuto nu. Dukkhāti jātidukkhaṃ, jarādukkhaṃ, byādhidukkhaṃ, maraṇadukkhaṃ, sokaparidevadukkhadomanassupāyāsadukkhaṃ, byasanaṃ dukkhaṃ, nerayikaṃ dukkhaṃ, tiracchānayonikaṃ dukkhaṃ, pettivisayikaṃ dukkhaṃ, mānusikaṃ dukkhaṃ, gabbhokkantimūlakaṃ dukkhaṃ, gabbhaṭṭhitimūlakaṃ dukkhaṃ, gabbhavuṭṭhānamūlakaṃ dukkhaṃ, jātassūpanibandhakaṃ dukkhaṃ, jātassa parādheyyakaṃ dukkhaṃ, attūpakkamaṃ dukkhaṃ, parūpakkamaṃ dukkhaṃ, dukkhadukkhaṃ, saṅkhāradukkhaṃ, vipariṇāmadukkhaṃ , cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṃ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu rakhasā vitacchikā lohitapittaṃ madhumeho aṃsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo ḍaṃsamakasavātātapasarīsapasamphassaṃ dukkhaṃ, mātumaraṇaṃ dukkhaṃ , pitumaraṇaṃ dukkhaṃ, bhātumaraṇaṃ dukkhaṃ, bhaginimaraṇaṃ dukkhaṃ, puttamaraṇaṃ dukkhaṃ, dhītumaraṇaṃ dukkhaṃ, ñātibyasanaṃ dukkhaṃ, rogabyasanaṃ dukkhaṃ, bhogabyasanaṃ dukkhaṃ, sīlabyasanaṃ dukkhaṃ, diṭṭhibyasanaṃ dukkhaṃ; yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā kuto samudāgatā kuto jātā kuto sañjātā kuto nibbattā kuto abhinibbattā kuto pātubhūtā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavāti, imesaṃ dukkhānaṃ mūlaṃ pucchati hetuṃ pucchati nidānaṃ pucchati sambhavaṃ pucchati pabhavaṃ pucchati samuṭṭhānaṃ pucchati āhāraṃ pucchati ārammaṇaṃ pucchati paccayaṃ pucchati samudayaṃ pucchati papucchati yācati ajjhesati pasādetīti – kuto nu dukkhā samudāgatā ime. ᅟᅟYe keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānāppakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha so brāhmaṇo – ᅟᅟ‘‘Pucchāmi taṃ bhagavā brūhi metaṃ, [iccāyasmā mettagū] ᅟᅟMaññāmi taṃ vedagū bhāvitattaṃ; ᅟᅟKuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā’’ti. ᅟᅟ19.Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā] ᅟᅟTaṃ te pavakkhāmi yathā pajānaṃ; ᅟᅟUpadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā. ᅟᅟDukkhassa ve maṃ pabhavaṃ apucchasīti. Dukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavaṃ apucchasīti dukkhassa mūlaṃ pucchasi hetuṃ pucchasi nidānaṃ pucchasi sambhavaṃ pucchasi pabhavaṃ pucchasi samuṭṭhānaṃ pucchasi āhāraṃ pucchasi ārammaṇaṃ pucchasi paccayaṃ pucchasi samudayaṃ pucchasi yācasi ajjhesasi pasādesīti – dukkhassa ve maṃ pabhavaṃ apucchasi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā. ᅟᅟTaṃ te pavakkhāmi yathā pajānanti. Tanti dukkhassa mūlaṃ pavakkhāmi hetuṃ pavakkhāmi nidānaṃ pavakkhāmi sambhavaṃ pavakkhāmi pabhavaṃ pavakkhāmi samuṭṭhānaṃ pavakkhāmi āhāraṃ pavakkhāmi ārammaṇaṃ pavakkhāmi paccayaṃ pavakkhāmi samudayaṃ pavakkhāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – taṃ te pavakkhāmi. Yathā pajānanti yathā pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya [na piṭakasampadānena (ka.) mahāni. 156] na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ taṃ kathayissāmīti – taṃ te pavakkhāmi yathā pajānaṃ. ᅟᅟUpadhinidānā pabhavanti dukkhāti. Upadhīti dasa upadhī – taṇhūpadhi, diṭṭhūpadhi, kilesūpadhi, kammūpadhi, duccaritūpadhi, āhārūpadhi, paṭighūpadhi, catasso upādinnadhātuyo upadhī, cha ajjhattikāni āyatanāni upadhī, cha viññāṇakāyā upadhī, sabbampi dukkhaṃ dukkhamanaṭṭhena [dukkhaṭṭhena (syā.)] upadhi. Ime vuccanti dasa upadhī. Dukkhāti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ nerayikaṃ dukkhaṃ…pe… diṭṭhibyasanaṃ dukkhaṃ. Yesaṃ dhammānaṃ ādito samudāgamanaṃ paññāyati, atthaṅgamato nirodho paññāyati, kammasannissito vipāko, vipākasannissitaṃ kammaṃ, nāmasannissitaṃ rūpaṃ, rūpasannissitaṃ nāmaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, byādhinā abhibhūtaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ – ime vuccanti dukkhā. Ime dukkhā upadhinidānā upadhihetukā upadhipaccayā upadhikāraṇā honti pabhavanti sambhavanti jāyanti sañjāyanti nibbattanti pātubhavantīti – upadhinidānā pabhavanti dukkhā. ᅟᅟYe keci lokasmimanekarūpāti. Ye kecīti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ – ye kecīti. Lokasminti apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Anekarūpāti anekavidhā nānappakārā dukkhāti – ye keci lokasmimanekarūpā. Tenāha bhagavā – ᅟᅟ‘‘Dukkhassa ve maṃ pabhavaṃ apucchasi, [mettagūti bhagavā] ᅟᅟTaṃ te pavakkhāmi yathā pajānaṃ; ᅟᅟUpadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā’’ti. ᅟᅟ20.Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando; ᅟᅟTasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī. ᅟᅟYove avidvā upadhiṃ karotīti. Yoti yo yādiso yathāyutto yathāvihito yathāpakāro yaṃṭhānappatto yaṃdhammasamannāgato khattiyo vā brāhmaṇo vā vesso vā suddo vā gahaṭṭho vā pabbajito vā devo vā manusso vā. Avidvāti avijjāgato aññāṇī avibhāvī duppañño. Upadhiṃ karotīti taṇhūpadhiṃ karoti, diṭṭhūpadhiṃ karoti, kilesūpadhiṃ karoti, kammūpadhiṃ karoti, duccaritūpadhiṃ karoti, āhārūpadhiṃ karoti, paṭighūpadhiṃ karoti, catasso upādinnadhātuyo upadhī karoti, cha ajjhattikāni āyatanāni upadhī karoti, cha viññāṇakāye upadhī karoti janeti sañjaneti nibbatteti abhinibbattetīti – avidvā upadhiṃ karoti. ᅟᅟPunappunaṃ dukkhamupeti mandoti punappunaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ eti samupeti upagacchati gaṇhāti parāmasati abhinivisatīti – punappunaṃ dukkhamupeti. Mandoti mando momuho avidvā avijjāgato aññāṇī avibhāvī duppaññoti – punappunaṃ dukkhamupeti mando. ᅟᅟTasmā pajānaṃ upadhiṃ na kayirāti. Tasmāti taṃkāraṇā taṃhetu tappaccayā taṃnidānā etaṃ ādīnavaṃ sampassamāno upadhīsūti tasmā. Pajānanti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto, ‘‘sabbe saṅkhārā aniccā’’ti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto , ‘‘sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti pajānanto ājānanto vijānanto paṭivijānanto paṭivijjhanto. Upadhiṃ na kayirāti taṇhūpadhiṃ na kareyya, diṭṭhūpadhiṃ na kareyya, kilesūpadhiṃ na kareyya, duccaritūpadhiṃ na kareyya, āhārūpadhiṃ na kareyya, paṭighūpadhiṃ na kareyya, catasso upādinnadhātuyo upadhī na kareyya, cha ajjhattikāni āyatanāni upadhī na kareyya, cha viññāṇakāye upadhī na kareyya, na janeyya na sañjaneyya na nibbatteyya nābhinibbatteyyāti – tasmā pajānaṃ upadhiṃ na kayirā. ᅟᅟDukkhassāti jātidukkhassa jarādukkhassa byādhidukkhassa maraṇadukkhassa sokaparidevadukkhadomanassupāyāsadukkhassa. Pabhavānupassīti dukkhassa mūlānupassī hetānupassī nidānānupassī sambhavānupassī pabhavānupassī samuṭṭhānānupassī āhārānupassī ārammaṇānupassī paccayānupassī samudayānupassī. Anupassanā vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Imāya anupassanāya paññāya upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgato. So vuccati anupassīti – dukkhassa jātippabhavānupassī. Tenāha bhagavā – ᅟᅟ‘‘Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando; ᅟᅟTasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti. ᅟᅟ21.Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi; ᅟᅟKathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca; ᅟᅟTaṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo. ᅟᅟYaṃ taṃ apucchimha akittayī noti yaṃ taṃ apucchimha ayācimha ajjhesimha pasādayimha. Akittayī noti kittitaṃ [akitti taṃ (syā.) evamīdisesu padesu atītavibhattivasena mahāni. 110] pakittitaṃ ācikkhitaṃ desitaṃ paññapitaṃ [paññāpitaṃ (ka.)] paṭṭhapitaṃ vivaritaṃ vibhattaṃ uttānīkataṃ pakāsitanti – yaṃ taṃ apucchimha akittayī no. ᅟᅟAññaṃ taṃ pucchāma tadiṅgha brūhīti aññaṃ taṃ pucchāma, aññaṃ taṃ yācāma, aññaṃ taṃ ajjhesāma, aññaṃ taṃ pasādema, uttari taṃ pucchāma. Tadiṅgha brūhīti iṅgha brūhi ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – aññaṃ taṃ pucchāma tadiṅgha brūhi. ᅟᅟKathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti. Kathaṃ nūti saṃsayapucchā vimatipucchā dveḷhakapucchā anekaṃsapucchā – ‘‘evaṃ nu kho, nanu kho, kiṃ nu kho, kathaṃ nu kho’’ti – kathaṃ nu. Dhīrāti dhīrā paṇḍitā paññavanto buddhimanto ñāṇino vibhāvino medhāvino . Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Jātīti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko. Sokoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko antoḍāho antopariḍāho cetaso parijjhāyanā domanassaṃ sokasallaṃ. Paridevoti ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena vā samannāgatassa aññataraññatarena dukkhadhammena vā phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo [lāpo palāpo (syā.) dhammasaṅgaṇiye] vippalāpo lālappo lālappanā lālappitattaṃ [lālappāyanā lālappāyitattaṃ (bahūsu) jarāsuttaniddesaṭṭhakathā oloketabbā]. ᅟᅟKathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañcāti dhīrā kathaṃ oghañca jātiñca jarañca sokañca paridevañca taranti uttaranti pataranti samatikkamanti vītivattantīti – kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca. ᅟᅟTaṃ me munī sādhu viyākarohīti. Tanti yaṃ pucchāmi yaṃ yācāmi yaṃ ajjhesāmi yaṃ pasādemi. Munīti monaṃ vuccati ñāṇaṃ . Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā tena ñāṇena samannāgato muni monappatto. Tīṇi moneyyāni – kāyamoneyyaṃ vacīmoneyyaṃ manomoneyyaṃ. ᅟᅟKatamaṃ kāyamoneyyaṃ? Tividhānaṃ kāyaduccaritānaṃ pahānaṃ kāyamoneyyaṃ. Tividhaṃ kāyasucaritaṃ kāyamoneyyaṃ. Kāyārammaṇe ñāṇaṃ kāyamoneyyaṃ. Kāyapariññā kāyamoneyyaṃ. Pariññāsahagato maggo kāyamoneyyaṃ. Kāye chandarāgassa pahānaṃ kāyamoneyyaṃ. Kāyasaṅkhāranirodho catutthajjhānasamāpatti kāyamoneyyaṃ. Idaṃ kāyamoneyyaṃ. ᅟᅟKatamaṃ vacīmoneyyaṃ? Catubbidhānaṃ vacīduccaritānaṃ pahānaṃ vacīmoneyyaṃ. Catubbidhaṃ vacīsucaritaṃ vacīmoneyyaṃ. Vācārammaṇe ñāṇaṃ vacīmoneyyaṃ. Vācāpariññā vacīmoneyyaṃ. Pariññāsahagato maggo vacīmoneyyaṃ. Vācāya chandarāgassa pahānaṃ vacīmoneyyaṃ. Vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyyaṃ. Idaṃ vacīmoneyyaṃ. ᅟᅟKatamaṃ manomoneyyaṃ? Tividhānaṃ manoduccaritānaṃ pahānaṃ manomoneyyaṃ. Tividhaṃ manosucaritaṃ manomoneyyaṃ. Cittārammaṇe ñāṇaṃ manomoneyyaṃ. Cittapariññā manomoneyyaṃ. Pariññāsahagato maggo manomoneyyaṃ. Citte chandarāgassa pahānaṃ manomoneyyaṃ. Cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyyaṃ. Idaṃ manomoneyyaṃ . ᅟᅟKāyamuniṃ vacīmuniṃ [vācāmuniṃ (bahūsu) itivu. 67], manomunimanāsavaṃ; ᅟᅟMuniṃ moneyyasampannaṃ, āhu sabbappahāyinaṃ. ᅟᅟKāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ; ᅟᅟMuniṃ moneyyasampannaṃ, āhu ninhātapāpakanti. ᅟᅟImehi tīhi moneyyehi dhammehi samannāgatā. Cha munino [munayo (syā.) mahāni. 14] – agāramunino, anagāramunino, sekhamunino [sekkhamunino (syā. ka.)], asekhamunino, paccekamunino munimuninoti. Katame agāramunino? Ye te agārikā diṭṭhapadā viññātasāsanā – ime agāramunino. Katame anagāramunino? Ye te pabbajitā diṭṭhapadā viññātasāsanā – ime anagāramunino. Satta sekhā sekhamunino. Arahanto asekhamunino. Paccekasambuddhā paccekamunino. Tathāgatā arahanto sammāsambuddhā munimunino. ᅟᅟNa monena munī [muni (syā. ka.) dha. pa. 268] hoti, mūḷharūpo aviddasu; ᅟᅟYo ca tulaṃva paggayha, varamādāya paṇḍito. ᅟᅟPāpāni parivajjeti, sa munī tena so muni; ᅟᅟYo munāti ubho loke, muni tena pavuccati. ᅟᅟAsatañca satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke; ᅟᅟDevamanussehi pūjanīyo [pūjito (syā. ka.) mahāni. 14], saṅgajālamaticca [saṅga jālamaticca, su. ni. 532] so munīti. ᅟᅟSādhu viyākarohīti taṃ sādhu ācikkhāhi desehi paññapehi paṭṭhapehi vivarāhi vibhajāhi uttānīkarohi pakāsehīti – taṃ me munī sādhu viyākarohi. Tathā hi te vidito esadhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo – ᅟᅟ‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi; ᅟᅟKathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca; ᅟᅟTaṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’ti. ᅟᅟ22.Kittayissāmite dhammaṃ, [mettagūti bhagavā] ᅟᅟDiṭṭhe dhamme anītihaṃ; ᅟᅟYaṃ viditvā sato caraṃ, tare loke visattikaṃ. ᅟᅟKittayissāmi te dhammanti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde , pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ, nibbānañca, nibbānagāminiñca paṭipadaṃ kittayissāmi ācikkhissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsissāmīti – kittayissāmi te dhammaṃ. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. ᅟᅟDiṭṭhe dhamme anītihanti. Diṭṭhe dhammeti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhamme sabbe saṅkhārā aniccāti…pe… yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti diṭṭhe dhamme ñāte dhamme tulite dhamme tīrite dhamme vibhūte dhamme vibhāvite dhammeti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, dukkhe diṭṭhe dukkhaṃ kathayissāmi, samudaye diṭṭhe samudayaṃ kathayissāmi, magge diṭṭhe maggaṃ kathayissāmi, nirodhe diṭṭhe nirodhaṃ kathayissāmīti – evampi diṭṭhe dhamme kathayissāmi. Atha vā, diṭṭhe dhamme sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evampi diṭṭhe dhamme kathayissāmīti diṭṭhe dhamme. Anītihanti na itihītihaṃ na itikirāya na paramparāya na piṭakasampadāya na takkahetu na nayahetu na ākāraparivitakkena na diṭṭhinijjhānakkhantiyā, sāmaṃ sayamabhiññātaṃ attapaccakkhadhammaṃ, taṃ kathayissāmīti – diṭṭhe dhamme anītihaṃ. ᅟᅟYaṃviditvā sato caranti yaṃ viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato…pe… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ. ᅟᅟTare loke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā? Visatāti visattikā, visālāti visattikā, visaṭāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe kule gaṇe āvāse lābhe yase pasaṃsāya sukhe cīvare piṇḍapāte senāsane gilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññābhave asaññābhave nevasaññānāsaññābhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu dhammesu visaṭā vitthatāti visattikā. Loketi apāyaloke manussaloke devaloke khandhaloke dhātuloke āyatanaloke. Tare loke visattikanti loke vesā visattikā [yā sā loke visattikā (syā.) kāmasuttaniddesaṭṭhakathā oloketabbā], loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha bhagavā – ᅟᅟ‘‘Kittayissāmi te dhammaṃ, [mettagūti bhagavā] ᅟᅟDiṭṭhe dhamme anītihaṃ; ᅟᅟYaṃ viditvā sato caraṃ, tare loke visattika’’nti. ᅟᅟ23.Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ; ᅟᅟYaṃ viditvā sato caraṃ, tare loke visattikaṃ. ᅟᅟTañcāhaṃ abhinandāmīti. Tanti tuyhaṃ vacanaṃ byappathaṃ [byapathaṃ (syā. ka.)] desanaṃ anusāsanaṃ anusiṭṭhaṃ [desanaṃ anusandhi (syā.)]. Nandāmīti abhinandāmi modāmi anumodāmi icchāmi sādiyāmi yācāmi patthayāmi pihayāmi abhijappāmīti – tañcāhaṃ abhinandāmi. ᅟᅟMahesidhammamuttamanti. Mahesīti kiṃ mahesi bhagavā, mahantaṃ sīlakkhandhaṃ esī gavesī [esi gavesi (syā.) mahāni. 150] pariyesīti mahesi, mahantaṃ samādhikkhandhaṃ…pe… mahantaṃ paññākkhandhaṃ… mahantaṃ vimuttikkhandhaṃ… mahantaṃ vimuttiñāṇadassanakkhandhaṃ esī gavesī pariyesīti mahesi, mahato tamokāyassa padālanaṃ esī gavesī pariyesīti mahesi, mahato vipallāsassa pabhedanaṃ esī gavesī pariyesīti mahesi, mahato taṇhāsallassa abbahanaṃ [abbūhanaṃ (bahūsu), abbūhaṃ (sī. aṭṭha.)] esī gavesī pariyesīti mahesi, mahato diṭṭhisaṅghātassa viniveṭhanaṃ esī gavesī pariyesīti mahesi, mahato mānadhajassa papātanaṃ esī gavesī pariyesīti mahesi, mahato abhisaṅkhārassa vūpasamaṃ esī gavesī pariyesīti mahesi, mahato oghassa nittharaṇaṃ esī gavesī pariyesīti mahesi, mahato bhārassa nikkhepanaṃ esī gavesī pariyesīti mahesi, mahato saṃsāravaṭṭassa upacchedaṃ esī gavesī pariyesīti mahesi, mahato santāpassa nibbāpanaṃ esī gavesī pariyesīti mahesi, mahato pariḷāhassa paṭippassaddhiṃ esī gavesī pariyesīti mahesi, mahato dhammadhajassa ussāpanaṃ esī gavesī pariyesīti mahesi, mahante satipaṭṭhāne…pe… mahante sammappadhāne… mahante iddhipāde… mahantāni indriyāni… mahantāni balāni… mahante bojjhaṅge… mahantaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ… mahantaṃ paramatthaṃ amataṃ nibbānaṃ esī gavesī pariyesīti mahesi, mahesakkhehi sattehi esito gavesito pariyesito – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho’’ti mahesi. Dhammamuttamanti dhammamuttaṃmaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Uttamanti aggaṃ seṭṭhaṃ viseṭṭhaṃ pāmokkhaṃ uttamaṃ pavaraṃ dhammanti – mahesi dhammamuttamaṃ. ᅟᅟYaṃ viditvā sato caranti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā aniccā’’ti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā, ‘‘sabbe saṅkhārā dukkhā’’ti… ‘‘sabbe dhammā anattā’’ti…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti viditaṃ katvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento sato, vedanāsu…pe… citte… dhammesu… dhammānupassanāsatipaṭṭhānaṃ bhāvento sato… so vuccati sato. Caranti caranto viharanto iriyanto vattento pālento yapento yāpentoti – yaṃ viditvā sato caraṃ. ᅟᅟTareloke visattikanti visattikā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Visattikāti kenaṭṭhena visattikā…pe… visaṭā vitthatāti visattikā. Loketi apāyaloke…pe… āyatanaloke. Tare loke visattikanti loke vesā visattikā, loke vetaṃ visattikaṃ sato tareyya uttareyya patareyya samatikkameyya vītivatteyyāti – tare loke visattikaṃ. Tenāha so brāhmaṇo – ᅟᅟ‘‘Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ; ᅟᅟYaṃ viditvā sato caraṃ, tare loke visattika’’nti. ᅟᅟ24.Yaṃ kiñci sampajānāsi, [mettagūti bhagavā] ᅟᅟUddhaṃ adho tiriyañcāpi majjhe; ᅟᅟEtesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe. ᅟᅟYaṃ kiñci sampajānāsīti yaṃ kiñci pajānāsi ājānāsi vijānāsi paṭivijānāsi paṭivijjhasīti – yaṃ kiñci sampajānāsi. Mettagūti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti – mettagūti bhagavā. ᅟᅟUddhaṃ adho tiriyañcāpi majjheti. Uddhanti anāgataṃ [uddhaṃ vuccati anāgataṃ (syā. ka.)]; adhoti atītaṃ; tiriyañcāpi majjheti paccuppannaṃ. Uddhanti devaloko; adhoti nirayaloko; tiriyañcāpi majjheti manussaloko. Atha vā, uddhanti kusalā dhammā; adhoti akusalā dhammā; tiriyañcāpi majjheti abyākatā dhammā. Uddhanti arūpadhātu; adhoti kāmadhātu; tiriyañcāpi majjheti rūpadhātu. Uddhanti sukhā vedanā; adhoti dukkhā vedanā; tiriyañcāpi majjheti adukkhamasukhā vedanā. Uddhanti uddhaṃ pādatalā; adhoti adho kesamatthakā; tiriyañcāpi majjheti vemajjheti – uddhaṃ adho tiriyañcāpi majjhe. ᅟᅟEtesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭheti etesūti ācikkhitesu desitesu paññapitesu paṭṭhapitesu vivaritesu vibhajitesu uttānīkatesu pakāsitesu. Nandī vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Nivesananti dve nivesanā – taṇhānivesanā ca diṭṭhinivesanā ca. Katamā taṇhā nivesanā? Yāvatā taṇhāsaṅkhātena …pe… ayaṃ taṇhānivesanā. Katamā diṭṭhinivesanā? Vīsativatthukā sakkāyadiṭṭhi …pe… ayaṃ diṭṭhinivesanā. ᅟᅟPanujja viññāṇanti puññābhisaṅkhārasahagataṃ viññāṇaṃ, apuññābhisaṅkhārasahagataṃ viññāṇaṃ, āneñjābhisaṅkhārasahagataṃ viññāṇaṃ. Etesu nandiñca nivesanañca abhisaṅkhārasahagatañca viññāṇaṃ nujja panujja nuda panuda jaha pajaha vinodehi byantīkarohi anabhāvaṃ gamehīti – etesu nandiñca nivesanañca panujja viññāṇaṃ. ᅟᅟBhave na tiṭṭheti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhave na tiṭṭheti nandiñca nivesanañca abhisaṅkhārasahagataṃ viññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamento kammabhave na tiṭṭheyya paṭisandhike punabbhave na tiṭṭheyya na santiṭṭheyyāti – panujja viññāṇaṃ bhave na tiṭṭhe. Tenāha bhagavā – ᅟᅟ‘‘Yaṃ kiñci sampajānāsi, [mettagūti bhagavā] ᅟᅟUddhaṃ adho tiriyañcāpi majjhe; ᅟᅟEtesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe’’ti. ᅟᅟ25.Evaṃvihārī sato appamatto, ᅟᅟBhikkhucaraṃ hitvā mamāyitāni; ᅟᅟJātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ. ᅟᅟEvaṃvihārīsato appamattoti. Evaṃvihārīti nandiñca nivesanañca abhisaṅkhārasahagataviññāṇañca kammabhavañca paṭisandhikañca punabbhavaṃ pajahanto vinodento byantīkaronto anabhāvaṃ gamentoti – evaṃvihārī. Satoti catūhi kāraṇehi sato – kāye kāyānupassanāsatipaṭṭhānaṃ bhāvento…pe… so vuccati sato. Appamattoti sakkaccakārī sātaccakārī aṭṭhitakārī anolīnavuttī [anolīnavuttiko (ka.) mahāni. 14] anikkhittacchando anikkhittadhuro appamatto kusalesu dhammesu – ‘‘kathāhaṃ [kadāhaṃ (syā.)] aparipūraṃ vā sīlakkhandhaṃ paripūreyyaṃ, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī [appaṭivāni (ka.) mahāni. 14] ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ aparipūraṃ vā samādhikkhandhaṃ…pe… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūreyyaṃ paripūraṃ vā vimuttiñāṇadassanakkhandhaṃ tattha tattha paññāya anuggaṇheyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesu. ‘‘Kathāhaṃ apariññātaṃ vā dukkhaṃ parijāneyyaṃ, appahīne vā kilese pajaheyyaṃ , abhāvitaṃ vā maggaṃ bhāveyyaṃ, asacchikataṃ vā nirodhaṃ sacchikareyya’’nti yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca ātappaṃ padhānaṃ adhiṭṭhānaṃ anuyogo appamatto appamādo kusalesu dhammesūti – evaṃvihārī sato appamatto. ᅟᅟBhikkhu caraṃ hitvā mamāyitānīti. Bhikkhūti puthujjanakalyāṇako [kalyāṇaputhujjano (syā.), evamīdisesu ṭhānesu] vā bhikkhu sekkho vā bhikkhu. Caranti caranto viharanto iriyanto vattento pālento yapento yāpento. Mamattāti dve mamattā – taṇhāmamattañca diṭṭhimamattañca…pe… idaṃ taṇhāmamattaṃ…pe… idaṃ diṭṭhimamattaṃ… taṇhāmamattaṃ pahāya diṭṭhimamattaṃ paṭinissajjitvā mamatte jahitvā cajitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – bhikkhu caraṃ hitvā mamāyitāni. ᅟᅟJātiṃjaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… jaranti yā tesaṃ tesaṃ sattānaṃ…pe… sokoti ñātibyasanena vā phuṭṭhassa…pe… paridevoti ñātibyasanena vā phuṭṭhassa…pe… idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloke. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Dukkhanti jātidukkhaṃ…pe… domanassupāyāsadukkhaṃ. Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhanti vijjāgato ñāṇī vibhāvī medhāvī idheva jātiñca jarañca sokapariddavañca dukkhañca pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ. Tenāha bhagavā – ᅟᅟ‘‘Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni; ᅟᅟJātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkha’’nti. ᅟᅟ26.Etābhinandāmivaco mahesino, sukittitaṃ gotamanūpadhīkaṃ; ᅟᅟAddhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo. ᅟᅟEtābhinandāmi vaco mahesinoti. Etanti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ nandāmi abhinandāmi modāmi anumodāmi icchāmi sādiyāmi patthayāmi pihayāmi abhijappāmi. Mahesinoti kiṃ mahesi bhagavā? Mahantaṃ sīlakkhandhaṃ esī gavesī pariyesīti mahesi…pe… kahaṃ narāsabhoti mahesīti – etābhinandāmi vaco mahesino. ᅟᅟSukittitaṃ gotamanūpadhīkanti. Sukittitanti sukittitaṃ suācikkhitaṃ sudesitaṃ supaññapitaṃ supaṭṭhapitaṃ suvivaritaṃ suvibhajitaṃ suuttānīkataṃ supakāsitanti – sukittitaṃ. Gotamanūpadhīkanti upadhī vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Upadhippahānaṃ upadhivūpasamaṃ upadhipaṭinissaggaṃ upadhipaṭipassaddhaṃ amataṃ nibbānanti – sukittitaṃ gotamanūpadhīkaṃ. ᅟᅟAddhāhi bhagavā pahāsi dukkhanti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhāvacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ nirodhavacanaṃ appaṇakavacanaṃ avatthāpanavacanametaṃ – addhāti. Bhagavāti gāravādhivacanametaṃ…pe… sacchikā paññatti, yadidaṃ bhagavāti. Pahāsidukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pahāsi pajahi vinodesi byantīkarosi anabhāvaṃ gamesīti – addhā hi bhagavā pahāsi dukkhaṃ. ᅟᅟTathā hi te vidito esa dhammoti tathā hi te vidito tulito tīrito vibhūto vibhāvito esa dhammoti – tathā hi te vidito esa dhammo. Tenāha so brāhmaṇo – ᅟᅟ‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ; ᅟᅟAddhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo’’ti. ᅟᅟ27.Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya; ᅟᅟTaṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya. ᅟᅟTecāpi nūnappajaheyyu dukkhanti. Te cāpīti khattiyā ca brāhmaṇā ca vessā ca suddā ca gahaṭṭhā ca pabbajitā ca devā ca manussā ca. Pajaheyyu dukkhanti jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ pajaheyyuṃ vinodeyyuṃ byantīkareyyuṃ anabhāvaṃ gameyyunti – te cāpi nūnappajaheyyu dukkhaṃ. ᅟᅟYetvaṃ munī aṭṭhitaṃ ovadeyyāti. Yeti khattiye ca brāhmaṇe ca vesse ca sudde ca gahaṭṭhe ca pabbajite ca deve ca manusse ca. Tvanti bhagavantaṃ bhaṇati. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Aṭṭhitaṃ ovadeyyāti aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – ye tvaṃ munī aṭṭhitaṃ ovadeyya. ᅟᅟTaṃ taṃ namassāmi samecca nāgāti. Tanti bhagavantaṃ bhaṇati. Namassāmīti kāyena vā namassāmi, vācāya vā namassāmi, cittena vā namassāmi, anvatthapaṭipattiyā vā namassāmi, dhammānudhammapaṭipattiyā vā namassāmi, sakkaromi garuṃ karomi [garukaromi (syā.)] mānemi pūjemi. Sameccāti samecca abhisamecca samāgantvā abhisamāgantvā sammukhā taṃ namassāmi. Nāgāti nāgo ca bhagavā āguṃ na karotīti – nāgo, na gacchatīti – nāgo, na āgacchatīti – nāgo. Kathaṃ bhagavā āguṃ na karotīti – nāgo? Āgu vuccati pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. ᅟᅟĀguṃ na karoti kiñci loke, [sabhiyāti bhagavā] ᅟᅟSabbasaṃyoge [sabbayoge (ka.), su. ni. 527] visajja bandhanāni; ᅟᅟSabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattāti. ᅟᅟEvaṃ bhagavā āguṃ na karotīti – nāgo. ᅟᅟKathaṃ bhagavā na gacchatīti – nāgo. Bhagavā na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, na rāgavasena gacchati, na dosavasena gacchati, na mohavasena gacchati, na mānavasena gacchati, na diṭṭhivasena gacchati, na uddhaccavasena gacchati, na vicikicchāvasena gacchati, na anusayavasena gacchati, na vaggehi dhammehi yāyati nīyati [niyyati (syā. ka.)] vuyhati saṃharīyati. Evaṃ bhagavā na gacchatīti – nāgo. ᅟᅟKathaṃ bhagavā na āgacchatīti – nāgo. Sotāpattimaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Sakadāgāmimaggena…pe… anāgāmimaggena… arahattamaggena ye kilesā pahīnā te kilese na puneti na pacceti na paccāgacchati. Evaṃ bhagavā na āgacchatīti nāgoti – taṃ taṃ namassāmi samecca nāga. ᅟᅟAppeva maṃ bhagavā aṭṭhitaṃ ovadeyyāti appeva maṃ bhagavā aṭṭhitaṃ ovadeyya sakkaccaṃ ovadeyya abhiṇhaṃ ovadeyya punappunaṃ ovadeyya anusāseyyāti – appeva maṃ bhagavā aṭṭhitaṃ ovadeyya. Tenāha so brāhmaṇo – ᅟᅟ‘‘Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ munī aṭṭhitaṃ ovadeyya; ᅟᅟTaṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyyā’’ti. ᅟᅟ28.Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ; ᅟᅟAddhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho. ᅟᅟYaṃ brāhmaṇaṃ vedagumābhijaññāti. Brāhmaṇoti sattannaṃ dhammānaṃ bāhitattā brāhmaṇo. Sakkāyadiṭṭhi bāhitā hoti, vicikicchā bāhitā hoti, sīlabbataparāmāso bāhito hoti, rāgo bāhito hoti, doso bāhito hoti, moho bāhito hoti, māno bāhito hoti. Bāhitāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. ᅟᅟBāhitvā sabbapāpakāni, [sabhiyāti bhagavā] ᅟᅟVimalo sādhusamāhito ṭhitatto; ᅟᅟSaṃsāramaticca kevalī so, asito [anissito (syā.) su. ni. 524] tādi pavuccate sa brahmā. ᅟᅟVedagūti vedo vuccati catūsu maggesu ñāṇaṃ…pe… sabbaṃ vedamaticca vedagū soti. Abhijaññāti abhijāneyya ājāneyya vijāneyya paṭivijāneyya paṭivijjheyyāti – yaṃ brāhmaṇaṃ vedagumābhijaññā. ᅟᅟAkiñcanaṃkāmabhave asattanti. Akiñcananti rāgakiñcanaṃ dosakiñcanaṃ mohakiñcanaṃ mānakiñcanaṃ diṭṭhikiñcanaṃ kilesakiñcanaṃ duccaritakiñcanaṃ, yassete kiñcanā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati akiñcano. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo …pe… ayaṃ paṭisandhiko punabbhavo. Akiñcanaṃ kāmabhave asattanti akiñcanaṃ puggalaṃ kāmabhave ca asattaṃ alaggaṃ alaggitaṃ apalibuddhaṃ nikkhantaṃ nissaṭaṃ vippamuttaṃ visaññuttaṃ vimariyādikatena cetasā viharantanti – akiñcanaṃ kāmabhave asattaṃ. ᅟᅟAddhā hi so oghamimaṃ atārīti. Addhāti ekaṃsavacanaṃ…pe… avatthāpanavacanametaṃ – addhāti. Oghanti kāmoghaṃ bhavoghaṃ diṭṭhoghaṃ avijjoghaṃ. Atārīti uttari patari samatikkami vītivattayīti – addhā hi so oghamimaṃ atāri. ᅟᅟTiṇṇo ca pāraṃ akhilo akaṅkhoti. Tiṇṇoti kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, saṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo [nittiṇṇo (syā.)] atikkanto samatikkanto vītivatto. So vutthavāso [vuṭṭhavāso (syā.) mahāni. 6] ciṇṇacaraṇo gataddho gatadiso gatakoṭiko pālitabrahmacariyo uttamadiṭṭhippatto bhāvitamaggo, pahīnakileso paṭividdhākuppo sacchikatanirodho . Dukkhaṃ tassa pariññātaṃ, samudayo pahīno, maggo bhāvito, nirodho sacchikato, abhiññeyyaṃ abhiññātaṃ, pariññeyyaṃ pariññātaṃ, pahātabbaṃ pahīnaṃ, bhāvetabbaṃ bhāvitaṃ, sacchikātabbaṃ sacchikataṃ. So ukkhittapaligho saṃkiṇṇaparikkho abbuḷhesiko niraggaḷo ariyo pannaddhajo pannabhāro visaññutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno panuṇṇapaccekasacco [paṇunnapaccekasacco (ka.)] samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño kevalī vusitavā uttamapuriso paramapuriso paramapattippatto. So neva ācināti na apacināti, apacinitvā ṭhito. Neva pajahati na upādiyati, pajahitvā ṭhito. Neva visineti na ussineti, visinetvā ṭhito. Neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito. Asekkhena sīlakkhandhena samannāgatattā ṭhito. Asekkhena samādhikkhandhena…pe… paññākkhandhena… vimuttikkhandhena… vimuttiñāṇadassanakkhandhena samannāgatattā ṭhito. Saccaṃ sampaṭipādayitvā [paṭipādayitvā (syā.)] ṭhito. Ejaṃ samatikkamitvā ṭhito. Kilesaggiṃ pariyādiyitvā ṭhito. Aparigamanatāya ṭhito. Kathaṃ [kaṭaṃ (syā.) kāmasuttaniddesaṭṭhakathā oloketabbā] samādāya ṭhito? Vimuttipaṭisevanatāya ṭhito . Mettāya pārisuddhiyā ṭhito. Karuṇāya …pe… muditāya… upekkhāya pārisuddhiyā ṭhito. Accantapārisuddhiyā ṭhito. Atammayatāya [akammaññatāya (syā.)] pārisuddhiyā ṭhito. Vimuttattā ṭhito. Santussitattā ṭhito. Khandhapariyante ṭhito. Dhātupariyante ṭhito. Āyatanapariyante ṭhito. Gatipariyante ṭhito. Upapattipariyante ṭhito. Paṭisandhipariyante ṭhito. Bhavapariyante ṭhito. Saṃsārapariyante ṭhito. Vaṭṭapariyante ṭhito. Antimabhave ṭhito. Antime samussaye ṭhito. Antimadehadharo arahā. ᅟᅟTassāyaṃ pacchimako bhavo, carimoyaṃ samussayo; ᅟᅟJātimaraṇasaṃsāro, natthi tassa punabbhavoti. ᅟᅟTiṇṇo ca pāranti pāraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. So pāragato pārappatto antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. So vuttavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – tiṇṇo ca pāraṃ. ᅟᅟAkhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho khilo…pe… sabbākusalābhisaṅkhārā khilā. Yassete khilā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akhilo. Akaṅkhoti dukkhe kaṅkhā, dukkhasamudaye kaṅkhā, dukkhanirodhe kaṅkhā, dukkhanirodhagāminiyā paṭipadāya kaṅkhā, pubbante kaṅkhā, aparante kaṅkhā, pubbantāparante kaṅkhā, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhā, yā evarūpā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvedhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhanā chambhitattaṃ cittassa manovilekho. Yassete kaṅkhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā so vuccati akaṅkhoti – tiṇṇo ca pāraṃ akhilo akaṅkho. Tenāha bhagavā – ᅟᅟ‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ; ᅟᅟAddhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho’’ti. ᅟᅟ29.Vidvāca yo vedagū naro idha,bhavābhave saṅgamimaṃ visajja; ᅟᅟSo vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. ᅟᅟVidvā ca yo vedagū naro idhāti. Vidvāti vijjāgato ñāṇī vibhāvī medhāvī. Yoti yo yādiso…pe… manusso vā. Vedagūti vedā vuccanti catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi [ñāṇaṃ…pe… sabbavedamaticca vedagū soti. (syā.) passa mahāni. 81]. Tehi vedehi jātijarāmaraṇassa antagato antappatto koṭigato koṭippatto pariyantagato pariyantappatto vosānagato vosānappatto tāṇagato tāṇappatto leṇagato leṇappatto saraṇagato saraṇappatto abhayagato abhayappatto accutagato accutappatto amatagato amatappatto nibbānagato nibbānappatto. Vedānaṃ vā antagatoti vedagū, vedehi vā antagatoti vedagū, sattannaṃ vā dhammānaṃ viditattā vedagū. Sakkāyadiṭṭhi viditā hoti, vicikicchā…pe… sīlabbataparāmāso… rāgo… doso… moho… māno vidito hoti. Viditāssa honti pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. ᅟᅟVedāni viceyya kevalāni, [sabhiyāti bhagavā] ᅟᅟSamaṇānaṃ yānīdhatthi brāhmaṇānaṃ; ᅟᅟSabbavedanāsu vītarāgo, sabbaṃ vedamaticca vedagū so. ᅟᅟNaroti satto naro mānavo poso puggalo jīvo jāgu [jātu (syā.)] jantu indagu [indagū (syā.)] manujo. Idhāti imissā diṭṭhiyā…pe… imasmiṃ manussaloketi – vidvā ca yo vedagū naro idha. ᅟᅟBhavābhave saṅgamimaṃ visajjāti. Bhavābhaveti bhavābhave kammabhave punabbhave kāmabhave, kammabhave kāmabhave punabbhave rūpabhave, kammabhave rūpabhave punabbhave arūpabhave, kammabhave arūpabhave punabbhave punappunabhave, punappunagatiyā punappunaupapattiyā punappunapaṭisandhiyā punappunaattabhāvābhinibbattiyā. Saṅgāti satta saṅgā – rāgasaṅgo, dosasaṅgo, mohasaṅgo, mānasaṅgo, diṭṭhisaṅgo, kilesasaṅgo, duccaritasaṅgo. Visajjāti saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā [mocayitvā (syā.)] vā visajja. Yathā yānaṃ vā vayhaṃ vā rathaṃ vā sakaṭaṃ vā sandamānikaṃ vā sajjaṃ visajjaṃ karonti vikopenti – evameva te saṅge vosajjetvā vā visajja. Atha vā, saṅge bandhe vibandhe ābandhe lagge laggite palibuddhe bandhane phoṭayitvā vā visajjāti – bhavābhave saṅgamimaṃ visajja. ᅟᅟSo vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti. Taṇhāti rūpataṇhā…pe… dhammataṇhā… yassesā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati vītataṇho vigatataṇho cattataṇho vantataṇho muttataṇho pahīnataṇho paṭinissaṭṭhataṇho vītarāgo cattarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – so vītataṇho. Anīghoti rāgo nīgho, doso nīgho, moho nīgho, kodho nīgho, upanāho nīgho…pe… sabbākusalābhisaṅkhārā nīghā. Yassete nīghā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati anīgho. Nirāsoti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Yassesā āsā taṇhā pahīnā samucchinnā vūpasantā paṭipassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, so vuccati nirāso. Jātīti yā tesaṃ tesaṃ sattānaṃ…pe… āyatanānaṃ paṭilābho. Jarāti yā tesaṃ tesaṃ sattānaṃ …pe… indriyānaṃ paripāko. Ayaṃ vuccati jarā. So vītataṇho anīgho nirāso, atāri so jātijaranti brūmīti yo so vītataṇho anīgho ca nirāso ca, so kho jātijarāmaraṇaṃ atari uttari patari samatikkami vītivattayīti brūmi ācikkhāmi desemi paññapemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi pakāsemīti – so vītataṇho anīgho nirāso, atāri so jātijaranti brūmi. Tenāha bhagavā – ᅟᅟ‘‘Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja; ᅟᅟSo vītataṇho anīgho nirāso, atāri so jātijaranti brūmī’’ti. ᅟᅟSaha gāthāpariyosānā…pe… satthā me, bhante bhagavā, sāvakohamasmīti. ᅟᅟMettagūmāṇavapucchāniddeso catuttho. # comp ## 註解 [^1]: ℃「四執取界」(catasso upādinnadhātuyo)，《正法光明》以「就是四界」(catasso dhātuyova)解說。按：此即「地、水、火、風」四界。