<title>Cūḷaniddesa</title> # north 義 釋 35.隨誦偈的說明 (11/12/2020初稿 ) # nikaya 18.彼岸道隨誦偈的說明 ᅟᅟ102.**[像這樣尊者賓其亞：]我將隨誦彼岸道，如他看見-像這樣他告知， ᅟᅟᅟ離垢者、廣大聰明者，離欲的、無欲林的龍象， ᅟᅟᅟ什麼因會虛妄地說？** ᅟᅟ「我將隨誦彼岸道」：「我將隨誦已被誦的，我將隨講述已被講述的，我將隨說已被說的，我將隨談說已被談說的，我將隨講已被講的。」為我將隨誦彼岸道。 ᅟᅟ「[像這樣尊者賓其亞]」：「『像這樣』，句的接續……（中略）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』。『賓其亞』，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。」為[像這樣尊者賓其亞]。 ᅟᅟ「如他看見-像這樣他告知」：「如他看見-像這樣他告知、講解、教導、告知、建立、揭開、解析、闡明、說明：『一切行是無常的』如他看見-像這樣他告知、講解、教導、告知、建立、揭開、解析、闡明、說明；『一切行是苦的』……（中略）『一切法是無我』……『凡任何集法那個全部是滅法』如他看見-像這樣他告知、講解、教導、告知、建立、揭開、解析、闡明、說明。」為如他看見-像這樣他告知。 ᅟᅟ「離垢者、廣大聰明者」：「『離垢者』，貪是垢；瞋是垢；癡是垢；憤怒……怨恨……（中略）一切不善造作是垢，那些垢對佛、世尊已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物。無垢者，佛陀是離垢者、出垢者、已扔下垢者、已捨棄垢者、已解脫垢者、已克服一切垢者。大地被稱為廣，世尊具備與那大地相同廣大擴展的慧。聰明被稱為慧，那是慧、知解……（中略）無癡、擇法、正見，世尊具有、完全具有、到達、完全到達、具足、完全具足、具備這聰明、慧，因此，佛陀是極聰明者。」為離垢者、廣大聰明者。 ᅟᅟ「離欲的、無欲林的龍象」：「『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。對佛、世尊，事物之欲已被遍知，污染之欲已被捨斷，以對事物之欲的已遍知的狀態，以對污染之欲已捨斷的狀態，世尊在欲上不欲求；在欲上不想要；在欲上不祈望；在欲上不熱望；在欲上不祈求。凡在欲上欲求；在欲不想要；在欲上祈望；在欲上熱望；在欲上祈求者，他們是對欲有欲者、對貪有貪者、對想有想者。世尊在欲上不欲求；在欲上不想要；在欲上不祈望；在欲上不熱望；在欲上不祈求，因此，佛陀是無欲者、離欲者、已捨棄欲者、已排除欲者、已解脫欲者、已捨斷欲者、已斷念欲者，已離貪者、已無貪者、已捨棄貪者、已排除貪者、已解脫貪者、已捨斷貪者、已斷念貪者、不饑渴者、已熄滅者、已變清涼者、感受快樂者、以自己為梵已生者而住。』為離欲的。 ᅟᅟ『無欲林的』，貪是欲林；瞋是欲林；癡是欲林；憤怒是欲林；怨恨是欲林……（中略）一切不善造作是欲林，那些欲林對佛、世尊已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，因此，佛陀是無欲林者、離欲林者、出欲林者、已扔下欲林者、已捨棄欲林者、已解脫欲林者、已克服一切欲林者。』為無欲林的。『龍象』，『龍象[與]世尊不作罪行』為龍象；『不去』為龍象；『不來』為龍象……（中略）這樣是『世尊不來』為龍象。」為離欲的、無欲林的龍象。 ᅟᅟ「什麼因會虛妄地說」：「『什麼因』，『什麼因？什麼是其因？什麼是其理由？什麼是其因由？什麼是其緣？』為什麼因。『會虛妄地說』，會虛妄地說、講述、說明、言說。『會虛妄地說』，會說虛妄語；會說妄語；會說非聖語：這裡，某一類人到會堂，或到集會處，或到親族中，或到團體中，或到王宮中，被帶來作為被詢問的證人：『喂！來！男子！凡你知道，請你說那個。』他不知道的說：『我知道。』或者，他知道的說：『我不知道。』他沒看見的說：『我看見。』或者，他看見的說：『我沒看見。』像這樣，他以為了自己，或為了他人，或為了些微物質而故意虛妄地說，這被稱為虛妄語。 ᅟᅟ或者，以三個行相為妄語：就在[說]之前[心想]：『我將說妄語。』說時[心想]：『我說妄語。』當已說時[心想]：『妄語已被我說了。』以這三種行相為妄語。或者，以四個行相為妄語：就在[說]之前[心想]：『我將說妄語。』說時[心想]：『我說妄語。』當已說時[心想]：『妄語已被我說了。』有異執(錯誤)之見，以這四種行相為妄語。或者，以五個行相……（中略）以六個行相……以七個行相……以八個行相為妄語：就在[說]之前[心想]：『我將說妄語。』說時[心想]：『我說妄語。』當已說時[心想]：『妄語已被我說了。』有異執(錯誤)之見、有異執之喜歡、有異執之愛好、有異執之想、有異執之本性，以這八種行相為妄語、虛妄語。什麼因會虛妄地說、講述、說明、言說。」為什麼因會虛妄地說？ ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「[像這樣尊者賓其亞：]我將隨誦彼岸道，如他看見-像這樣他告知， ᅟᅟᅟ離垢者、廣大聰明者，離欲的、無欲林的龍象， ᅟᅟᅟ什麼因會虛妄地說？」 ᅟᅟ103.**對捨斷垢、癡者，對慢、藏惡捨斷者， ᅟᅟᅟ來吧！我將講述，伴隨稱讚的話語。** ᅟᅟ「對捨斷垢、癡者」：「『垢』，貪是垢；瞋是垢；癡是垢；慢是垢；見是垢；污染是垢；一切惡行是垢；一切導向有的業是垢。 ᅟᅟ『癡』，在苦上的無知……（中略）無明的柵欄、癡不善根，這被稱為癡。癡與垢對佛、世尊已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，因此，佛陀是已捨斷垢、癡者。」為對捨斷垢、癡者。 ᅟᅟ「對慢、藏惡捨斷者」：「『慢』，以單一種為慢：那是心的高慢，以二種為慢：自我的讚揚為慢、對他人的輕蔑為慢，以三種為慢：『我是優勝者』為慢、『我是同等者』為慢、『我是下劣者』為慢，以四種為慢：以得到使之產生慢、以名聲使之產生慢、以稱讚使之產生慢、以樂使之產生慢，以五種為慢：『我確實得到合意的色。』使之產生慢、『我確實得到合意的聲音……（中略）氣味……味道……所觸。』使之產生慢，以六種為慢：以眼之具足使之產生慢，以耳之具足……（中略）以鼻之具足……以舌之具足……以身之具足……以意之具足使之產生慢，以七種為慢：慢、極慢、慢與極慢、卑慢、增上慢、我是之慢、邪慢，以八種為慢：以得到使之產生慢、以沒得到使之產生卑慢、以名聲使之產生慢、以無名聲使之產生卑慢、以稱讚使之產生慢、以斥責使之產生卑慢、以樂使之產生慢、以苦使之產生卑慢，以九種為慢：優勝者心想：『我是優勝者』為慢、優勝者心想：『我是同等者』為慢、優勝者心想：『我是下劣者』為慢、同等者心想：『我是優勝者』為慢、同等者心想：『我是同等者』為慢、同等者心想：『我是下劣者』為慢、下劣者心想：『我是優勝者』為慢、下劣者心想：『我是同等者』為慢、下劣者心想：『我是下劣者』為慢，以十種為慢：這裡，某些以出生，或以姓氏，或以良家子，或以容色美如蓮花，或以財產，或以研究(習得)，或以業處，或以工巧處，或以明處(學術)，或以所聞，或以辯才，或以某事使之產生慢，凡像這樣的慢、認為、認為的情況、貢高、高慢、旗幟、高揚、心的虛榮者，這被稱為慢。 ᅟᅟ『藏惡』，凡藏惡、偽善、偽善的情況、嫉視、嫉視的行為，這被稱為藏惡。對佛、世尊慢與藏惡已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，因此，佛陀是捨斷慢、藏惡者。」為對慢、藏惡捨斷者。 ᅟᅟ「來吧！我將講述，伴隨稱讚的話語」：「『來吧』，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『來吧』。『我將講述，伴隨稱讚的話語』，具有、完全具有、到達、完全到達、具足、完全具足、具備稱讚的言語、話語、語路、說話，我將講述、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。」為來吧！我將講述，伴隨稱讚的話語。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「對捨斷垢、癡者，對慢、藏惡捨斷者， ᅟᅟᅟ來吧！我將講述，伴隨稱讚的話語。」 ᅟᅟ104.**驅散黑暗者、覺者、一切眼者，已達世界邊者、超越一切有者， ᅟᅟᅟ無漏者、捨斷一切苦者，真實稱呼者、婆羅門！被我侍奉。** ᅟᅟ「驅散黑暗者、覺者、一切眼者」：「『驅散黑暗者』，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、去除、捨斷、驅離、作終結、使之走到不存在。『覺者』，『那是那位世尊……（中略）作證的安立(假名)，即覺者。』一切眼被稱為一切知的狀態智……（中略）如來因為那樣為一切眼者。」為驅散黑暗者、覺者、一切眼者。 ᅟᅟ「已達世界邊者、超越一切有者」：「『世界』，一世界：有的世界，二世界：有的世界與生成的世界；有之得成世間與生成之得成世間；有之壞失世間與生成之壞失世間。三世界：三受。四世界：四食。五世界：五取蘊。六世界：六內處。七世界：七識住。八世界：八世界法(八世間法)。九世界：九眾生住處。十世界：十處。十二世界：十二處。十八世界：十八界。『已達世界邊者』，『世尊是世界的已達邊者；已到達邊者，已到終點者；已到達終點者……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……生死輪迴，沒有他的再生。』為已達世界邊者。 ᅟᅟ『超越一切有者』，『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。世尊是業有與結生再有的超越者、已穿越者、已克服者。」為已達世界邊者、超越一切有者。 ᅟᅟ「無漏者、捨斷一切苦者」：「『諸漏』，有四種漏：欲漏、有漏、見的煩惱、無明漏。那些煩惱對佛、世尊已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，因此佛陀是無漏者。『捨斷一切苦者』，對他一切屬於結生的生苦、老苦、病苦、死苦、愁悲苦憂絕望苦……（中略）見的衰損之苦已被捨斷、被斷絕、被平靜下來、被止息、不能生起、被智火燃燒，因此佛陀是捨斷一切苦者。」為無漏者、捨斷一切苦者。 ᅟᅟ「真實稱呼者、婆羅門！被我侍奉」：「『真實稱呼者』，『真實稱呼者、等同名字者、等同稱呼者、真實等同稱呼者，毘婆尸世尊、尸棄世尊、毘舍婆世尊、拘樓孫世尊、拘那含世尊、迦葉世尊，那些佛、世尊是等同名字者、等同稱呼者，釋迦牟尼世尊也屬於那些佛、世尊是等同名字者、等同稱呼者。』因此佛陀是真實稱呼者。 ᅟᅟ『婆羅門！被我侍奉』：那位世尊被我依靠、侍奉、敬奉、遍詢問、遍提問。」為真實稱呼者、婆羅門！被我侍奉。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「驅散黑暗者、覺者、一切眼者，已達世界邊者、超越一切有者， ᅟᅟᅟ無漏者、捨斷一切苦者，真實稱呼者、婆羅門！被我侍奉。」 ᅟᅟ105.**如鳥捨棄小樹林後，會住多果實的森林， ᅟᅟᅟ像這樣我捨棄諸少見者後，如鵝已到達大湖。** ᅟᅟ「如鳥捨棄小樹林後，會住多果實的森林」：「『鳥(兩次生的)被稱為鳥(有翼的)，以什麼理由兩次生的被稱為有翼的？『被兩次出生』為兩次生的：『從母親的子宮與從蛋殼，也以這個理由兩次生的被稱為有翼的。』為鳥(兩次生的)。『如捨棄小樹林後』，如鳥，少果實的、少食物的、少水的小樹林、小山林捨棄後、拋棄後、超過後、超越後、越過後，會獲得、會找到、會得到其它多果實的、多食物的、多水的大森林、叢林，且會在那個叢林中建造住所。」為如鳥捨棄小樹林後，會住多果實的森林。 ᅟᅟ「像這樣我捨棄諸少見者後，如鵝已到達大湖」：「『像這樣』為譬喻的安排。『捨棄諸少見者後』，凡巴窪利婆羅門及其他的阿闍梨與佛、世尊比較是少見者、微不足道見者、一點點見者、較低見者、劣等見者、非最上見者[^1]，那些少見者、微不足道見者、一點點見者、較低見者、劣等見者、非最上見者捨棄後、拋棄後、超過後、超越後、越過後，獲得、找到、得到佛、世尊：無量見者、最頂尖見者、無相等者、無完全無相等者、無對比者、無類比者、無與倫比者、天中天、人中之牛王、人中的獅子、人中的龍象、賢駿人、人中的牛王、人中忍耐強的牛、十力的保持者。如鵝會獲得、會找到、會得到大人造的(泰國版)，或阿耨達池，或大海湖之不動搖的、無量水的水集聚。同樣的，佛、世尊是不動搖者、無量光輝者、智已發展者、明眼者、慧種類善巧者、已證得無礙解者、已達四無畏者、純淨志向者[^2]、單獨白淨者、不二說者、像那樣者、自稱像那樣者、非小者、偉大者、甚深者、不能計量者、難深入者、有廣大寶物者、等同海洋者、具備六支平靜者[^3]、無可比者、廣大者、不能計量者，他是像那樣說者，道之說者，如山中的須彌山，如鳥中的金翅鳥，如野獸中的獅子，如河流到達海，他是大師、勝利者、最頂尖者、大仙。」為像這樣我捨棄諸少見者後，如鵝已到達大湖。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「如鳥捨棄小樹林後，會住多果實的森林， ᅟᅟᅟ像這樣我捨棄諸少見者後，如鵝已到達大湖。」 ᅟᅟ106.**凡他們之前告知我：在喬答摩的教誡之前-「它曾是」、「它將是」， ᅟᅟᅟ那全部是傳聞，那全部是思索的增大。** ᅟᅟ「凡之前他們告知我」：「『凡』，凡巴窪利婆羅門與凡其他的阿闍梨，他們解說、講解、教導、告知、建立、揭開、解析、闡明、說明那些自己的見、自己的喜歡、自己的愛好、自己的主張、自己的意向、自己的意圖。」為凡之前他們告知我。 ᅟᅟ「在喬答摩的教誡前」：「在喬答摩的教誡前，在喬答摩的教誡另一邊，在喬答摩的教誡之前；在喬答摩的教誡、佛陀的教誡、勝利者的教誡、如來的教誡、阿羅漢的教誡之最初。」為在喬答摩的教誡前。 ᅟᅟ「『它曾是』、『它將是』」：「傳說那是這樣，傳說那將是這樣。」為「它曾是」、「它將是」。 ᅟᅟ「那全部是傳聞」：「那全部是傳聞、風聞、傳承、經藏之教、邏輯推論、推理、因理由的遍尋思、因見的審慮接受，他們講述非被自己親自證知、非自我現證的法。」為那全部是傳聞。 ᅟᅟ「那全部是思索的增大」：「那全部是思索的增大、尋的增大、思惟的增大、欲尋的增大、惡意尋的增大、加害尋的增大、親里尋的增大、國土尋的增大、不死尋的增大、同情他人關聯的尋的增大、利得恭敬名聲關聯的尋的增大、不被輕蔑關聯的尋的增大。」為那全部是思索的增大。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「凡他們之前告知我：在喬答摩的教誡之前-「它曾是」、「它將是」， ᅟᅟᅟ那全部是傳聞，那全部是思索的增大。」 ᅟᅟ107.**獨自者、黑暗驅散者、坐下者，他是光輝者、光明的作者， ᅟᅟᅟ喬答摩是廣慧者，喬答摩是廣大聰明者。** ᅟᅟ「獨自者、黑暗驅散者、坐下者」：「『獨自』，世尊以出家之名為獨自，以無伴侶義為獨自，以渴愛之捨斷義為獨自，『一向離貪』為獨自，『一向離瞋』為獨自，『一向離癡』為獨自，『一向無污染』為獨自，『已經過無岔路之道』為獨自，『已現正覺無上遍正覺』為獨自。 ᅟᅟ怎樣是世尊以出家之名為獨自？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，切斷一切居家障礙後、切斷兒妻障礙後、切斷親族障礙後、切斷朋友障礙後[、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獨自行、住、行動、轉起、守護、使存續、使生存。這樣是世尊以出家之名為獨自。 ᅟᅟ怎樣是世尊以無伴侶義為獨自？成為這樣出家者[的他]獨自受用林野、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[獨自行，]獨自走，獨自站，獨自坐，獨自臥，獨自為了托鉢進入村落，獨自前進，獨自返回，獨自坐在靜處，獨自進行經行，獨自行、住、行動、轉起、守護、使存續、使生存。這樣是世尊以無伴侶義為獨自。 ᅟᅟ怎樣是世尊以渴愛之捨斷義為獨自？這麼住於獨自的、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獨自。 ᅟᅟ怎是世尊以『一向離貪』為獨自？『以貪的捨斷狀態之一向離貪』為獨自，『以瞋的捨斷狀態之一向離瞋』為獨自，『以癡的捨斷狀態之一向離癡』為獨自，『以污染的捨斷狀態之一向無污染』為獨自。[這樣是世尊以『一向離貪』為獨自。] ᅟᅟ怎樣是世尊『已經過無岔路之道』為獨自？無岔路之道被稱為四念住……（中略）八支聖道。 ᅟᅟ『看生的滅盡之看見者、有益的憐愍者，知道無岔路之道， 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』為獨自。 ᅟᅟ怎樣是世尊『獨自已現正覺無上遍正覺』為獨自？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『一切行是苦的』；覺『一切法是無我』……（中略）覺『凡任何集法那個全部是滅法』。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、證得、觸達、作證。這樣是世尊『獨自已現正覺無上遍正覺』為獨自。 ᅟᅟ『驅散黑暗者』，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、不作眼的、不作智的、慧滅的、參與惱害的、不導向涅槃的，世尊已排除、去除、離棄、捨斷、驅離、作終結、使之走到不存在。『坐下者』，『世尊坐在玻沙領葛塔廟。』為坐下者。 ᅟᅟ『對坐在山坡者，對到達苦的彼岸的牟尼， ᅟᅟᅟ弟子們侍奉：三明者、死亡的捨棄者們。\[[SN8.10](SN0218)]』 ᅟᅟ這樣也是世尊是坐下者。或者，『以一切努力已止息狀態世尊是坐下者、已降下狀態者、已實踐行為者……（中略）生死輪迴，沒有他的再生。』這樣也是世尊是坐下者。」為獨自者、黑暗驅散者、坐下者。 ᅟᅟ「他是光輝者、光明的作者」：「『光輝者』，光輝者為聰明者、賢智者、有慧者、有覺者、有智者、聰明者、有智慧者。『光明的作者』，光明的作者為放光者、光亮的作者、點燈者、燈火的作者、光輝的作者、光的作者。」為他是光輝者、光明的作者。 ᅟᅟ「喬答摩是廣慧者」：「喬答摩是廣大為標誌者(廣慧者)、智為標誌者、慧為旗幟者、慧為旗子者、慧為增上者、多檢擇者、多簡擇者、多深慮者、完全深慮性質者、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。 ᅟᅟ『旗幟是車的表徵，煙是火的表徵， ᅟᅟᅟ國王是國家的表徵，丈夫是女人的表徵。』\[[SN1.72](SN0072)] ᅟᅟ同樣的，喬答摩是廣大為標誌者(廣慧者)、智為標誌者、慧為旗幟者、慧為旗子者、慧為增上者、多檢擇者、多簡擇者、多深慮者、完全深慮性質者、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。」為喬答摩是廣慧者。 ᅟᅟ「喬答摩是廣大聰明者」：「大地被稱為廣，世尊具備與那大地相同廣大擴展的慧。聰明被稱為慧，那是慧、知解……（中略）無癡、擇法、正見。世尊具有、完全具有、到達、完全到達、具足、完全具足、具備這個聰明[、慧]，因此，佛陀為極聰明者。」為喬答摩是廣大聰明者。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「獨自者、黑暗驅散者、坐下者，他是光輝者、光明的作者， ᅟᅟᅟ喬答摩是廣慧者，喬答摩是廣大聰明者」 ᅟᅟ108.**凡為我教導法：直接可見的、即時的， ᅟᅟᅟ渴愛的滅盡、無災難的，該者無論在哪裡沒有比喻。** ᅟᅟ「凡為我教導法」：「『凡』，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與在力量上自在狀態者。『教導法』，『法』，開頭是善的、中間是善的、結尾是善的；有意義的、有文字的；完全圓滿、遍純淨的梵行：四念住……（中略）八支聖道、涅槃與導向涅槃的道跡，他講解、教導、告知、建立、揭開、解析、闡明、說明。」為凡為我教導法。 ᅟᅟ「直接可見的、即時的」：「『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。』這樣是直接可見的。或者，『他在當生修習八支聖道，他就無間地、立即地證得那個道，他找到、得到果。』這樣也是直接可見的。『即時的』，如人們某時間施與財物後，[果報]他們不無間地得到，他們等待時間，法確實不是這個，凡在當生修習八支聖道者，他就無間地、立即地證得那個道，他找到、得到果，非在他處(來世)，非在他世界(來世)，這樣是即時的。」為直接可見的、即時的。 ᅟᅟ「渴愛的滅盡、無災難的」：「『渴愛』，色的渴愛……（中略）法的渴愛。『渴愛的滅盡』，渴愛的滅盡、貪的滅盡、瞋的滅盡、癡的滅盡、趣處的滅盡、往生的滅盡、結生的滅盡、有的滅盡、輪迴的滅盡、輪轉的滅盡。『無災難的』，污染與蘊以及造作被稱為災難，災難的捨斷、災難的平息、災難的斷念、災難的止息、不死、涅槃。」為渴愛的滅盡、無災難的。 ᅟᅟ「該者無論在哪裡沒有比喻」：「『該者』，涅槃。『沒有比喻』，沒有比喻、沒有比較、沒有等同的、沒有相似的，它不存在、不被知道、不被發現。『無論在哪裡』，無論在哪裡、在任何處、在某處，自身內或外或內外。」為該者無論在哪裡沒有比喻。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「凡為我教導法：直接可見的、即時的， ᅟᅟᅟ渴愛的滅盡、無災難的，該者無論在哪裡沒有比喻。」 ᅟᅟ109.**為何你從那位遠離呢？賓其亞！即使是片刻： ᅟᅟᅟ從廣慧的喬答摩，從廣大聰明的喬答摩。** ᅟᅟ「為何你從那位遠離呢」：「為何你遠離、離去、離開、別離佛陀呢？」為為何你從那位遠離呢？ ᅟᅟ「賓其亞！即使是片刻」：「即使是片刻、即使是瞬時、即使是頃刻、即使是部分時間[^4]、即使是半日時間[^5]。」為即使是片刻。「賓其亞」，巴窪利以名字稱呼那位後輩[^6]。 ᅟᅟ「從廣慧的喬答摩」：「從喬答摩之廣大為標誌者(廣慧者)，從智為標誌者，從慧為旗幟者，從慧為旗子者，從慧為增上者，從多檢擇者，從多簡擇者，從多深慮者，從完全深慮性質者，從住於明瞭者，從那個性格者，從多那個者，從重那個者，從以那個為對象者，從朝那個努力者，從向那個傾斜者，從向那個勝解者，從向那個增上者。」為從廣慧的喬答摩。 ᅟᅟ「從廣大聰明的喬答摩」：「大地被稱為廣，世尊具備與那大地相同廣大擴展的慧。聰明被稱為慧，那是慧、知解……（中略）無癡、擇法、正見。世尊具有、完全具有、到達、完全到達、具足、完全具足、具備這個聰明、慧，因此，佛陀為極聰明者。」為從廣大聰明的喬答摩。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「為何你從那位遠離呢？賓其亞！即使是片刻： ᅟᅟᅟ從廣慧的喬答摩，從廣大聰明的喬答摩。」 ᅟᅟ110.**凡為你教導法：直接可見的、即時的， ᅟᅟᅟ渴愛的滅盡、無災難的，該者無論在哪裡沒有比喻。** ᅟᅟ「凡為你教導法」：「[『凡』，]那是那位世尊……（中略）在那裡到達一切知的狀態與在力量上自在狀態者。『教導法』，『法』，開頭是善、中間是善……（中略）涅槃與導向涅槃的道跡，他講解、教導、告知、建立、揭開、解析、闡明、說明。」為凡為你教導法。 ᅟᅟ「直接可見的、即時的」：「『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。』這樣是直接可見的。或者，『他在當生修習八支聖道，他就無間地、立即地證得那個道，他找到、得到果。』這樣也是直接可見的。『即時的』，如人們某時間施與財物後，[果報]他們不無間地得到，他們等待時間，法確實不是這個，凡在當生修習八支聖道者，他就無間地、立即地證得那個道，他找到、得到果，非在他處(來世)，非在他世界(來世)，這樣是即時的。」為直接可見的、即時的。 ᅟᅟ「渴愛的滅盡、無災難的」：「『渴愛』，色的渴愛……（中略）法的渴愛。『渴愛的滅盡』，渴愛的滅盡、貪的滅盡、瞋的滅盡、癡的滅盡、趣處的滅盡、往生的滅盡、結生的滅盡、有的滅盡、輪迴的滅盡、輪轉的滅盡。『無災難的』，污染與蘊以及造作被稱為災難，災難的捨斷、災難的平息、災難的止息、不死、涅槃。」為渴愛的滅盡、無災難的。 ᅟᅟ「該者無論在哪裡沒有比喻」：「『對那個』，對涅槃。『沒有比喻』，沒有比喻、沒有比較、沒有等同的、沒有相似的，它不存在、不被知道、不被發現。『不管在何處』，不管在何處、在哪裡、在某處，自身內或外或內外。」為該者無論在哪裡沒有比喻。 ᅟᅟ因為那樣，那位婆羅門說： ᅟᅟ「凡為你教導法：直接可見的、即時的， ᅟᅟᅟ渴愛的滅盡、無災難的，該者無論在哪裡沒有比喻。」 ᅟᅟ111.**我沒從那位遠離，婆羅門！即使是片刻： ᅟᅟᅟ從廣慧的喬答摩，從廣大聰明的喬答摩。** ᅟᅟ「我沒從那位遠離」：「我沒遠離、離去、離開、別離佛陀。」為我沒從那位遠離。 ᅟᅟ「婆羅門！即使是片刻」：「即使是片刻、即使是瞬時、即使是頃刻、即使是部分時間、即使是半日時間。」為即使是片刻。「婆羅門」，他尊敬地稱呼舅舅。 ᅟᅟ「從廣慧的喬答摩」：「從喬答摩之廣大為標誌者(廣慧者)，從智為標誌者，從慧為旗幟者，從慧為旗子者，從慧為增上者，從多檢擇者，從多簡擇者，從多深慮者，從完全深慮性質者，從住於明瞭者，從那個性格者，從多那個者，從重那個者，從以那個為對象者，從朝那個努力者，從向那個傾斜者，從向那個勝解者，從向那個增上者。」為從廣慧的喬答摩。 ᅟᅟ「從廣大聰明的喬答摩」：「大地被稱為廣，世尊具備與那大地相同廣大擴展的慧。聰明被稱為慧，那是慧、知解……（中略）無癡、擇法、正見。世尊具有、完全具有、到達、完全到達、具足、完全具足、具備這個聰明、慧，因此，佛陀為極聰明者。」為從廣大聰明的喬答摩。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「我沒從那位遠離，婆羅門！即使是片刻： ᅟᅟᅟ從廣慧的喬答摩，從廣大聰明的喬答摩。」 ᅟᅟ112.**凡為我教導法：直接可見的、即時的， ᅟᅟᅟ渴愛的滅盡、無災難的，該者無論在哪裡沒有比喻。** ᅟᅟ「凡為我教導法」：「[『凡』，]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與在力量上自在狀態者。『教導法』，『法』，開頭是善的、中間是善的、結尾是善的；有意義的、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，他講解、教導、告知、建立、揭開、解析、闡明、說明。」為凡為我教導法。 ᅟᅟ「直接可見的、即時的」：「『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。』這樣是直接可見的。或者，『他在當生修習八支聖道，他就無間地、立即地證得那個道，他找到、得到果。』這樣也是直接可見的。『即時的』，如人們某時間施與財物後，[果報]他們不無間地得到，他們等待時間，法確實不是這個，凡在當生修習八支聖道者，他就無間地、立即地證得那個道，他找到、得到果，非在他處(來世)，非在他世界(來世)，這樣是即時的。」為直接可見的、即時的。 ᅟᅟ「渴愛的滅盡、無災難的」：「『渴愛』，色的渴愛……（中略）法的渴愛。『渴愛的滅盡』，渴愛的滅盡、貪的滅盡、瞋的滅盡、癡的滅盡、趣處的滅盡、往生的滅盡、結生的滅盡、有的滅盡、輪迴的滅盡、輪轉的滅盡。『無災難的』，污染與蘊以及造作被稱為災難，災難的捨斷、災難的平息[、災難的斷念]、災難的止息、不死、涅槃。」為渴愛的滅盡、無災難的。 ᅟᅟ「該者無論在哪裡沒有比喻」：「『對那個』，對涅槃。『沒有比喻』，沒有比喻、沒有比較、沒有等同的、沒有相似的，它不存在、不被知道、不被發現。『不管在何處』，不管在何處、在哪裡、在某處，自身內或外或內外。」為該者無論在哪裡沒有比喻。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「凡為我教導法：直接可見的、即時的， ᅟᅟᅟ渴愛的滅盡、無災難的，該者無論在哪裡沒有比喻。」 ᅟᅟ113.**我以意如眼般看見他，婆羅門！日夜不放逸地， ᅟᅟᅟ我禮敬地度過夜晚，就因為那樣我認為沒遠離。** ᅟᅟ「我以意如眼般看見他」：「如有眼的男子在光中能看見、看到、注視、靜觀、觀察色之類的。同樣的，我以意看見、看到、注視、靜觀、觀察佛、世尊。」為我以意如眼般看見他。 ᅟᅟ「婆羅門！日夜不放逸地」：「日夜不放逸地以意修習著佛隨念。」為婆羅門！日夜不放逸地。 ᅟᅟ「我禮敬地度過夜晚」：「『禮敬地』，以身禮敬地，或以語禮敬地，或以心禮敬地，或以如其含義之行禮敬地，或以法隨法行禮敬地，恭敬地、尊重地、尊敬地[、敬禮地]、崇敬地我度過、渡過、經過日夜。」為我禮敬地度過夜晚。 ᅟᅟ「就因為那樣我認為沒遠離」：「當以那個佛隨念修習時，我認為那是『沒遠離』，我認為、我知道那是『沒遠離』。我這麼知道；我這麼了知；我這麼了別；我這麼確知；我這麼貫通。」為就因為那樣我認為沒遠離。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「我以意如眼般看見他，婆羅門！日夜不放逸地， ᅟᅟᅟ我禮敬地度過夜晚，就因為那樣我認為沒遠離。」 ᅟᅟ114.**信、喜、意、念，這些沒從喬答摩的教誡離開， ᅟᅟᅟ任何廣慧者走去的方向，以各個那個我就是禮敬(彎向)者。** ᅟᅟ「信、喜、意、念」：「『信』，凡關於對世尊的信、相信、信賴、極淨信、信、信根、信力。『喜』，凡關於對世尊的喜、欣悅、歡喜、欣喜、喜悅、笑、歡笑、幸福、滿足、心的踊躍。『意』：凡關於對世尊的心、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。『念』，凡關於對世尊的念、隨念(憶念)、正念。」為信、喜、意、念。 ᅟᅟ「這些沒從喬答摩的教誡離開」：「這四法沒從喬答摩的教誡、佛陀的教誡、勝利者的教誡、如來的教誡、阿羅漢的教誡離開、行去、離去、消失。」為這些沒從喬答摩的教誡離開。 ᅟᅟ「任何廣慧者走去的方向」：「『任何方向』，東方或西方，或南方或北方，他走去、行去、走、走向。『廣慧者』，廣慧者為大慧者、利慧者、博慧者、捷慧者、速慧者、洞察慧者，大地被稱為廣，世尊具備與那大地相同廣大擴展的慧。」為任何廣慧者走去的方向。 ᅟᅟ「以各個那個我就是禮敬(彎向)者」：「就是向佛陀的方向禮敬者、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。」為以各個那個我就是禮敬(彎向)者。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「信、喜、意、念，這些沒從喬答摩的教誡離開， ᅟᅟᅟ任何廣慧者走去的方向，以各個那個我就是禮敬(彎向)者。」 ᅟᅟ115.**對衰老的、弱力的我，就因為那樣身體沒行走到那裡， ᅟᅟᅟ我乘思惟經常地走去，婆羅門！因為我的意與他結合。** ᅟᅟ「對衰老的、弱力的我」：「由於衰老、年老、高齡而年邁、已到了老人期。『由於弱力』，由於弱力、由於少力、由於小力。」為對衰老的、弱力的我。 ᅟᅟ「就因為那樣身體沒行走到那裡」：「身體沒行走、走去、行去、前進到佛陀那裡。」為就因為那樣身體沒行走到那裡。 ᅟᅟ「我乘思惟經常地走去」：「我乘思惟走去；以尋走去；以智走去；以覺走去；以去走去、行去、前進。」為我乘思惟經常地走去。 ᅟᅟ「婆羅門！因為我的意與他結合」：「意」：凡心、意、心意……（中略）對應那個意識界的。「婆羅門！因為我的意與他結合」：「意與佛陀結合、繫縛、完全繫縛。」為婆羅門！因為我的意與他結合。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「對衰老的、弱力的我，就因為那樣身體沒行走到那裡， ᅟᅟᅟ我乘思惟經常地走去，婆羅門！因為我的意與他結合。」 ᅟᅟ116.**躺在泥中遍顫抖地，我從洲島漂浮到洲島， ᅟᅟᅟ然後看見正覺者：渡過暴流者、無漏者。** ᅟᅟ「躺在泥中遍顫抖地」：「『躺在泥中』，『在欲的泥中、欲的泥潭中、欲的污染中、欲的釣鉤中、欲的焦熱中、欲的障礙中臥著、躺著、住著、居住著。』為躺在泥中。『遍顫抖地』，以渴愛的悸動而悸動著；以見的顫抖顫抖地；以污染的顫抖顫抖地；以努力的顫抖顫抖地；以果報的顫抖顫抖地；以意惡行的顫抖顫抖地；以貪之染著顫抖地；以瞋之憤怒顫抖地；以癡之愚癡顫抖地；以慢之被繫縛顫抖地；以見之被執取顫抖地；以掉舉之來到散亂顫抖地；以疑之未達依止顫抖地；以煩惱潛在趨勢之來到強力顫抖地；以利得顫抖地；以無利得顫抖地；以名聲顫抖地；以無名聲顫抖地；以稱讚顫抖地；以斥責顫抖地；以樂顫抖地；以苦顫抖地；以生顫抖地；以老顫抖地；以病顫抖地；以死顫抖地；以愁悲苦憂絕望顫抖地；以墮地獄之苦顫抖地；以墮畜生界之苦顫抖地；以墮惡鬼界之苦顫抖地；以人間之苦……（中略）以根源於入胎之苦……以根源於住在胎中之苦……以根源於出胎之苦……以已生者依賴之苦……以已生者被他人擺布(放置)之苦……以自己行動之苦……以他人行動之苦……[以苦苦……]以行苦……以變易苦……以眼疾之苦……以耳疾之苦……以鼻疾之苦……以舌疾之苦……以身疾之苦……以頭疾之苦……以外耳疾之苦……以口疾之苦……以齒疾之苦……以唇疾之苦……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……以與虻蚊風烈日蛇的接觸之苦……以亡母之苦……以亡父之苦……[以亡兄弟之苦……以亡姊妹之苦……]以亡子之苦……以亡女之苦……以親族的損失之苦……以財的損失之苦……以疾病的損失之苦……以戒的衰損之苦……以見的衰損之苦顫抖地、顫動地、顫抖地、大顫抖地。」為躺在泥中遍顫抖地。 ᅟᅟ「我從洲島漂浮到洲島」：「從大師到大師，從法的講述到法的講述，從團體到團體，從見到見，從道跡到道跡，從道到道，我漂浮、漂流(上漂浮)、完全漂浮。」為我從洲島漂浮到洲島。 ᅟᅟ「然後看見正覺者」：「『然後』，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『然後』。『看見』，看見、看到、見到、通達。『覺者(佛陀)』，那是那位世尊、獨存者……（中略）作證的安立(假名)，即覺者(佛陀)。」為然後看見正覺者。 ᅟᅟ「渡過暴流者、無漏者」：「『渡過暴流者』，『世尊是渡過欲的暴流者，渡過有的暴流者，渡過見的暴流者，渡過無明的暴流者，一切輪迴路已渡過、已超越、已越度、已穿越、已越過、已克服者，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。』為渡過暴流者。『無漏者』，有四種煩惱：欲漏、有漏、見的煩惱、無明漏。那些煩惱對佛、世尊已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，因此，佛陀被稱為無漏者。」為渡過暴流者、無漏者。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「躺在泥中遍顫抖地，我從洲島漂浮到洲島， ᅟᅟᅟ然後看見正覺者：渡過暴流者、無漏者。」 ᅟᅟ117.**如跋迦梨是信解者(放出信者)，以及玻朵吳大、阿羅毘喬答摩， ᅟᅟᅟ同樣的請你也發出信，賓其亞！你將走到死神領域的彼岸。** ᅟᅟ「如跋迦梨是信解者(放出信者)，以及玻朵吳大、阿羅毘喬答摩」：「如跋迦梨上座是有信者、重信者、以信為先導者、信勝解者、信增上者、到達阿羅漢狀態者；如玻朵吳大上座是有信者、重信者、以信為先導者、信勝解者、信增上者、到達阿羅漢狀態者；如阿羅毘喬答摩上座是有信者、重信者、以信為先導者、信勝解者、信增上者、到達阿羅漢狀態者。」為如跋迦梨是信解者(放出信者)，以及玻朵吳大、阿羅毘喬答摩。 ᅟᅟ「同樣的請你也發出信」：「同樣的你應該釋出、發出、完全發出、增上發出、固定住信：『一切行是無常的』你應該釋出、發出、完全發出、增上發出、固定住信；『一切行是苦的』……（中略）『一切法是無我』你應該釋出、發出、完全發出、增上發出、固定住信……『凡任何集法那個全部是滅法』你應該釋出、發出、完全發出、增上發出、固定住信。」為同樣的請你也發出信。 ᅟᅟ「賓其亞！你將走到死神領域的彼岸」：死神的領域被稱為諸污染與諸蘊及諸造作；死神的領域之彼岸被稱為[[note1#123|不死]]、涅槃，那是[[note0#055|一切行的止]]，一切依著的[[note2#211|斷念]]，渴愛的滅盡、[[note0#077|離貪]]、[[note0#068|滅]]、涅槃。「賓其亞！你將走到死神領域的彼岸」：「你將走到彼岸；你將到達彼岸；你將觸達彼岸；你將作證彼岸。」為賓其亞！你將走到死神領域的彼岸。 ᅟᅟ因為那樣，世尊說： ᅟᅟ「如跋迦梨是信解者(放出信者)，以及玻朵吳大、阿羅毘喬答摩， ᅟᅟᅟ同樣的請你也發出信，賓其亞！你將走到死神領域的彼岸。」 ᅟᅟ118.**這個我更加變得自信：聽聞牟尼的言語後， ᅟᅟᅟ已打開覆蓋者、正覺者，不荒蕪者、有辯才者。** ᅟᅟ「這個我更加變得自信」：「這個我更加變得自信，我更加更加有信心，我更加更加信賴(固定住)，我更加更加勝解：『一切行是無常的』我更加更加有信心，我更加更加信賴(固定住)，我更加更加勝解；『一切行是苦的』我更加更加有信心……（中略）『一切法是無我』我更加更加有信心……（中略）『凡任何集法那個全部是滅法』我更加更加有信心，我更加更加信賴(固定住)，我更加更加勝解。」為這個我更加變得自信。 ᅟᅟ「聽聞牟尼的言語後」：「牟尼」，牟那被稱為智……（中略）超越染著網後他是牟尼。「聽聞牟尼的言語後」：「你的言語、語路、教說、告誡、教誡聽聞後、把握後、理解後、辨別後。」為聽聞牟尼的言語後。 ᅟᅟ「已打開覆蓋者、正覺者」：「『覆蓋』，有五種覆蓋：渴愛的覆蓋、見的覆蓋、污染的覆蓋、惡行的覆蓋、無明的覆蓋，那些覆蓋對佛、世尊是已被打開、已被破壞[、已被解開]、已被完全解開、已被捨斷、已被斷絕、已被平靜下來、已被止息、不能生起、已被智火燃燒，因此，佛陀是已打開覆蓋者。『覺者』，那是那位世尊……（中略）作證的安立(假名)，即覺者。」為已打開覆蓋者、正覺者。 ᅟᅟ「不荒蕪者、有辯才者」：「『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，那些荒蕪對佛、世尊已被捨斷，根已被切斷，[如]已斷根的棕櫚樹，成為非有，為未來不生之物，因此，佛陀為不荒蕪者。 ᅟᅟ『有辯才者』，有三種有辯才者：學得的辯才者、遍問的辯才者、證得的辯才者。什麼是學得的辯才者？這裡，某一類人是佛語(佛陀的言教)的學得者：修多羅、祇夜、記說、伽陀、優陀那、如是語、本生、未曾有法、毘富羅，依止他的學得後出現，這是學得的辯才者。 ᅟᅟ什麼是遍問的辯才者？這裡，某一類人在[自己的]利益、正理[的利益]、特相、理由、可能與不可能(處非處)上是遍問者，依止他的[那個]遍問後出現，這是遍問的辯才者。 ᅟᅟ什麼是證得的辯才者？這裡，某一類人是四念住、四正勤、四神足、五根、五力、七覺支、八支聖道、四沙門果、四辯才、六神通的證得者，對他是已知道理者、已知法者、已知詞者，在已知道理上道理被答辯，在已知法上法被答辯，在已知詞上詞出現，關於這三種智是辯才無礙解智，世尊具有、完全具有、到達、完全到達、具足、完全具足、具備這辯才無礙解智，因此佛陀為有辯才者。沒有學得、沒有遍問、沒有證得，他將答辯什麼？」為不荒蕪者、有辯才者。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「這個我更加變得自信：聽聞牟尼的言語後， ᅟᅟᅟ已打開覆蓋者、正覺者，不荒蕪者、有辯才者。」 ᅟᅟ119.**證知諸在上的天神後，感知一切優劣的， ᅟᅟᅟ大師是諸問題的作終結者：對疑惑者們、認同者們。** ᅟᅟ「證知諸在上的天神後」：「『天』，有三種天：世俗天、往生天、清淨天。什麼是世俗天？國王與王子以及皇后被稱為世俗天，這些被稱為世俗天。什麼是往生天？四大王天、三十三天……（中略）梵眾天以及凡在那個之上的諸天被稱為往生天，這些被稱為往生天。什麼是清淨天？如來、如來弟子之諸漏已滅盡阿羅漢以及凡諸辟支佛被稱為清淨天，這些被稱為清淨天。世尊證知世俗天的『在上的天神』後，證知往生天的『在上的天神』後，證知清淨天的『在上的天神』後，理解後、衡量後、判斷後、分別後、弄清楚後。」為證知諸在上的天神後。 ᅟᅟ「感知一切優劣的」：「世尊感知、知道、觸達、貫通自己與他人的在上的天神應該作之法。什麼是自己的在上的天神應該被作的法？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……（中略）八支聖道，這些被稱為自己的在上的天神應該被作的法。 ᅟᅟ什麼是他人的在上的天神應該被作的法？正確的行道……（中略）八支聖道，這些被稱為他人的在上的天神應該被作的法。這樣，世尊理解、知道、觸達、貫通自己與他人的在上的天神應該被作的法。」為感知一切優劣的。 ᅟᅟ「大師是諸問題的作終結者」：「『世尊是彼岸道問題的結束者、作終極者、作限界(極限)者、作圓周(結論)者；色逼亞問題的結束者、作終極者、作限界者、作圓周者；帝釋問題的……（中略）善耶摩問題的……比丘問題的……比丘尼問題的……優婆塞問題的……優婆夷問題的……國王問題的……剎帝利問題的……婆羅門問題的……毘舍問題的……首陀羅問題的……天神問題的……梵天問題的結束者、作終極者、作限界者、作圓周者。』為問題的結束者。『大師』，『世尊為商隊領袖，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，老的危險區……（中略）病的危險區……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。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。」為大師是諸問題的作終結者。 ᅟᅟ「對疑惑者們、認同者們」：「有疑惑者到來後變成無疑惑者；有刻痕到來後變成無刻痕者；有疑念者到來後變成無疑念者；有疑者到來後變成無疑者；有貪者到來後變成離貪者；有瞋者到來後變成離瞋者；有癡者到來後變成離癡者；有污染者到來後變成無污染者。」為對疑惑者們、認同者們。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「證知諸在上的天神後，感知一切優劣的， ᅟᅟᅟ大師是諸問題的作終結者：對疑惑者們、認同者們。」 ᅟᅟ120.**不能被移動者、不能被動搖者，該者無論在哪裡沒有比喻， ᅟᅟᅟ確實我將去、我在這裡沒有懷疑，這樣請你憶持我為勝解心者。** ᅟᅟ「不能被移動者、不能被動搖者」：「不能被移動者被稱為不死、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。『不能被移動者』，『不能被貪、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、一切焦熱、一切煩惱、一切惱患、一切熱惱、一切不善造作移動的涅槃是常的、堅固的、永恆的、不變易法。』為不能被移動者。 ᅟᅟ『不能被動搖者』，不能被動搖者被稱為不死、涅槃，那是一切行的止……（中略）滅、涅槃。對涅槃生起不被知道，它沒有消散，它的變異不被知道，涅槃是常的、堅固的、永恆的、不變易法。」為不能被移動者、不能被動搖者。 ᅟᅟ「該者無論在哪裡沒有比喻」：「『該者』，涅槃。『沒有比喻』，沒有比喻、沒有比較、沒有等同的、沒有相似的，它不存在、不被知道、不被發現。『不管在何處』，不管在何處、在哪裡、在某處，自身內或外或內外。」為該者無論在哪裡沒有比喻。 ᅟᅟ「確實我將去、我在這裡沒有懷疑」：「『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』。『我將去』，『我將去，我將到達、我將觸達、我將作證。』為確實我將去。『我在這裡沒有懷疑』，『在這裡』，在涅槃上沒有懷疑、沒有猶豫、沒有疑念、沒有疑，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。」為確實我將去、我在這裡沒有懷疑。 ᅟᅟ「這樣請你憶持我為勝解心者」：「『這樣請你憶持我』，這樣請你辨別我。『為勝解心者』，為傾向涅槃者、斜向涅槃者、坡斜向涅槃者、向涅槃勝解者。」為這樣請你憶持我為勝解心者。 ᅟᅟ因為那樣，上座賓其亞說： ᅟᅟ「不能被移動者、不能被動搖者，該者無論在哪裡沒有比喻， ᅟᅟᅟ確實我將去、我在這裡沒有懷疑，這樣請你憶持我為勝解心者。」 ᅟᅟ彼岸道隨誦偈的說明第十八[已完成]。 ᅟᅟ彼岸道品已完成。 摘記： ᅟ1.世尊教導的法是直接可見的、即時的，其他老師教導的法全部都是傳聞、理論的增大。 ᅟ2.信行人的情愛：我以意如眼般看見他，日夜不放逸地，我禮敬地度過夜晚，任何廣慧者走去的方向，以各個那個我就是禮敬者，我的意與他結合。 ᅟ3.涅槃：渴愛的滅盡、無災難的、不能被移動者、不能被動搖者，那是一切行的止，一切依著的斷念，離貪，滅，該者無論在哪裡沒有比喻 vs. 涅槃是常的、堅固的、永恆的、不變易法⇒向常樂我淨跨出第一步。 ᅟ11/12/2020 06:05 # pali 18. Pārāyanānugītigāthāniddeso ᅟᅟ102.Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo] ᅟᅟYathāddakkhi tathākkhāsi, vimalo bhūrimedhaso; ᅟᅟNikkāmo nibbano nāgo, kissa hetu musā bhaṇe. ᅟᅟPārāyanamanugāyissanti gītamanugāyissaṃ kathitamanukathayissaṃ [kathitamanugāyissaṃ (syā.) evaṃ sabbapadesu anugāyissanti āgataṃ] bhaṇitamanubhaṇissaṃ lapitamanulapissaṃ bhāsitamanubhāsissanti – pārāyanamanugāyissaṃ. Iccāyasmā piṅgiyoti. Iccāti padasandhi…pe… padānupubbatāpetaṃ – iccāti. Āyasmāti piyavacanaṃ garuvacanaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Piṅgiyoti tassa therassa nāmaṃ saṅkhā samaññā paññatti vohāro nāmaṃ nāmakammaṃ nāmadheyyaṃ nirutti byañjanaṃ abhilāpoti – iccāyasmā piṅgiyo. ᅟᅟYathāddakkhi tathākkhāsīti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā aniccā’’ti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti yathā addakkhi tathā akkhāsi ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yathāddakkhi tathākkhāsi. ᅟᅟVimalo bhūrimedhasoti. Vimaloti rāgo malaṃ, doso malaṃ, moho malaṃ, kodho… upanāho…pe… sabbākusalābhisaṅkhārā malā. Te malā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Amalo buddho vimalo nimmalo malāpagato malavippahīno malavimutto sabbamalavītivatto. Bhūri vuccati pathavī. Bhagavā tāya [bhagavā imāya (syā.)] pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – vimalo bhūrimedhaso. ᅟᅟNikkāmonibbano nāgoti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Buddhassa bhagavato vatthukāmā pariññātā kilesakāmā pahīnā vatthukāmānaṃ pariññātattā kilesakāmānaṃ pahīnattā. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Ye kāme kāmenti kāme icchanti kāme patthenti kāme pihenti kāme abhijappanti te kāmakāmino rāgarāgino saññasaññino. Bhagavā na kāme kāmeti na kāme icchati na kāme pattheti na kāme piheti na kāme abhijappati. Tasmā buddho akāmo nikkāmo cattakāmo vantakāmo muttakāmo pahīnakāmo paṭinissaṭṭhakāmo vītarāgo vigatarāgo cattarāgo vantarāgo muttarāgo pahīnarāgo paṭinissaṭṭharāgo nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatīti – nikkāmo. ᅟᅟNibbanoti rāgo vanaṃ, doso vanaṃ, moho vanaṃ, kodho vanaṃ, upanāho vanaṃ…pe… sabbākusalābhisaṅkhārā vanā. Te vanā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho avano vivano nibbano vanāpagato vanavippahīno vanavimutto sabbavanavītivattoti – nibbano. Nāgoti nāgo; bhagavā āguṃ na karotīti nāgo, na gacchatīti nāgo, na āgacchatīti nāgo…pe… evaṃ bhagavā na āgacchatīti nāgoti – nikkāmo nibbano nāgo. ᅟᅟKissa hetu musā bhaṇeti. Kissa hetūti kissa hetu kiṃhetu kiṃkāraṇā kiṃnidānā kiṃpaccayāti – kissa hetu. Musā bhaṇeti musā bhaṇeyya katheyya dīpeyya vohareyya; musā bhaṇeti mosavajjaṃ bhaṇeyya, musāvādaṃ bhaṇeyya, anariyavādaṃ bhaṇeyya. Idhekacco sabhāgato [sabhaggato (syā.)] vā parisāgato [parisaggato (syā.)] vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘‘ehambho [ehi bho (syā.) passa ma. ni. 3.112] purisa, yaṃ jānāsi taṃ vadehī’’ti, so ajānaṃ vā āha – ‘‘jānāmī’’ti , jānaṃ vā āha – ‘‘na jānāmī’’ti, apassaṃ vā āha – ‘‘passāmī’’ti, passaṃ vā āha – ‘‘na passāmī’’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsati, idaṃ vuccati mosavajjaṃ. ᅟᅟApi ca, tīhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti – imehi tīhākārehi musāvādo hoti. Api ca, catūhākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ – imehi catūhākārehi musāvādo hoti. Api ca, pañcahākārehi…pe… chahākārehi… sattahākārehi… aṭṭhahākārehi musāvādo hoti. Pubbevassa hoti – ‘‘musā bhaṇissa’’nti, bhaṇantassa hoti – ‘‘musā bhaṇāmī’’ti, bhaṇitassa hoti – ‘‘musā mayā bhaṇita’’nti, vinidhāya diṭṭhiṃ, vinidhāya khantiṃ, vinidhāya ruciṃ, vinidhāya saññaṃ, vinidhāya bhāvaṃ – imehi aṭṭhahākārehi musāvādo hoti mosavajjaṃ. Kissa hetu musā bhaṇeyya katheyya dīpeyya vohareyyāti – kissa hetu musā bhaṇe. Tenāha thero piṅgiyo – ᅟᅟ‘‘Pārāyanamanugāyissaṃ, [iccāyasmā piṅgiyo] ᅟᅟYathāddakkhi tathākkhāsi, vimalo bhūrimedhaso; ᅟᅟNikkāmo nibbano nāgo, kissa hetu musā bhaṇe’’ti. ᅟᅟ103.Pahīnamalamohassa, mānamakkhappahāyino; ᅟᅟHandāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhitaṃ. ᅟᅟPahīnamalamohassāti . Malanti rāgo malaṃ, doso malaṃ, moho malaṃ, māno malaṃ, diṭṭhi malaṃ, kileso malaṃ, sabbaduccaritaṃ malaṃ, sabbabhavagāmikammaṃ malaṃ. ᅟᅟMohoti yaṃ dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Ayaṃ vuccati moho. Malañca moho ca buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho pahīnamalamohoti – pahīnamalamohassa. ᅟᅟMānamakkhappahāyinoti. Mānoti ekavidhena māno – yā cittassa unnati [uṇṇati (syā. ka.)]. Duvidhena māno – attukkaṃsanamāno, paravambhanamāno. Tividhena māno – seyyohamasmīti māno, sadisohamasmīti māno, hīnohamasmīti māno. Catubbidhena māno – lābhena mānaṃ janeti, yasena mānaṃ janeti, pasaṃsāya mānaṃ janeti, sukhena mānaṃ janeti. Pañcavidhena māno – lābhimhi manāpikānaṃ rūpānanti mānaṃ janeti, lābhimhi manāpikānaṃ saddānaṃ…pe… gandhānaṃ… rasānaṃ… phoṭṭhabbānanti mānaṃ janeti. Chabbidhena māno – cakkhusampadāya mānaṃ janeti, sotasampadāya…pe… ghānasampadāya… jivhāsampadāya… kāyasampadāya… manosampadāya mānaṃ janeti. Sattavidhena māno – māno, atimāno, mānātimāno, omāno, avamāno, asmimāno, micchāmāno. Aṭṭhavidhena māno – lābhena mānaṃ janeti, alābhena omānaṃ janeti, yasena mānaṃ janeti, ayasena omānaṃ janeti, pasaṃsāya mānaṃ janeti, nindāya omānaṃ janeti, sukhena mānaṃ janeti , dukkhena omānaṃ janeti. Navavidhena māno – seyyassa seyyohamasmīti māno, seyyassa sadisohamasmīti māno, seyyassa hīnohamasmīti māno, sadisassa seyyohamasmīti māno, sadisassa sadisohamasmīti māno, sadisassa hīnohamasmīti māno, hīnassa seyyohamasmīti māno, hīnassa sadisohamasmīti māno, hīnassa hīnohamassīti māno. Dasavidhena māno – idhekacco mānaṃ janeti jātiyā vā gottena vā kolaputtiyena vā vaṇṇapokkharatāya vā dhanena vā ajjhenena vā kammāyatanena vā sippāyatanena vā vijjāṭṭhānena [vijjāṭhānena (ka.)] vā sutena vā paṭibhānena vā aññataraññatarena vā vatthunā. Yo evarūpo māno maññanā maññitattaṃ unnati unnamo dhajo sampaggāho ketukamyatā cittassa – ayaṃ vuccati māno. ᅟᅟMakkhoti yo makkho makkhāyanā makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ [nitthuriyakammaṃ (ka.) passa vibha. 892] – ayaṃ vuccati makkho. Buddhassa bhagavato māno ca makkho ca pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho mānamakkhappahāyīti – mānamakkhappahāyino. ᅟᅟHandāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitanti. Handāhanti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – handāhanti. Kittayissāmi giraṃ vaṇṇūpasaṃhitanti vaṇṇena upetaṃ samupetaṃ upāgataṃ samupāgataṃ upapannaṃ samupapannaṃ samannāgataṃ vācaṃ giraṃ byappathaṃ udīraṇaṃ [odīraṇaṃ (syā.)] kittayissāmi desessāmi paññapessāmi paṭṭhapessāmi vivarissāmi vibhajissāmi uttānīkarissāmi pakāsessāmīti – handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitaṃ. Tenāha thero piṅgiyo – ᅟᅟ‘‘Pahīnamalamohassa, mānamakkhappahāyino; ᅟᅟHandāhaṃ kittayissāmi, giraṃ vaṇṇūpasaṃhita’’nti. ᅟᅟ104.Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto; ᅟᅟAnāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me. ᅟᅟTamonudobuddho samantacakkhūti. Tamonudoti rāgatamaṃ dosatamaṃ mohatamaṃ mānatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Buddhoti yo so bhagavā…pe… sacchikā paññatti; yadidaṃ buddhoti. Samantacakkhu vuccati sabbaññutañāṇaṃ…pe… tathāgato tena samantacakkhūti – tamonudo buddho samantacakkhu. ᅟᅟLokantagū sabbabhavātivattoti. Lokoti eko loko – bhavaloko. Dve lokā – bhavaloko ca sambhavaloko ca; sampattibhavaloko ca sampattisambhavaloko ca; vipattibhavaloko ca vipattisambhavaloko ca [dve lokā sampatti ca bhavaloko vipatti ca bhavaloko (syā.)]. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – sattaviññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasa āyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Lokantagūti bhagavā lokassa antagato antappatto koṭigato koṭippatto… nibbānagato nibbānappatto. So vutthavāso ciṇṇacaraṇo… jātimaraṇasaṃsāro natthi tassa punabbhavoti – lokantagū. ᅟᅟSabbabhavātivattoti. Bhavāti dve bhavā – kammabhavo ca paṭisandhiko ca punabbhavo. Katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro – ayaṃ kammabhavo. Katamo paṭisandhiko punabbhavo? Paṭisandhikā rūpā vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ paṭisandhiko punabbhavo. Bhagavā kammabhavañca paṭisandhikañca punabbhavaṃ ativatto [upātivatto (ka.)] atikkanto vītivattoti – lokantagū sabbabhavātivatto. ᅟᅟAnāsavo sabbadukkhappahīnoti. Anāsavoti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavo. Sabbadukkhappahīnoti sabbaṃ tassa paṭisandhikaṃ jātidukkhaṃ jarādukkhaṃ byādhidukkhaṃ maraṇadukkhaṃ sokaparidevadukkhadomanassupāyāsadukkhaṃ …pe… diṭṭhibyasanadukkhaṃ pahīnaṃ samucchinnaṃ vūpasantaṃ paṭippassaddhaṃ abhabbuppattikaṃ ñāṇagginā daḍḍhaṃ. Tasmā buddho sabbadukkhappahīnoti – anāsavo sabbadukkhappahīno. ᅟᅟSaccavhayobrahme upāsito meti. Saccavhayoti saccavhayo sadisanāmo sadisavhayo saccasadisavhayo. Vipassī bhagavā, sikhī bhagavā, vessabhū bhagavā, kakusandho bhagavā, koṇāgamano bhagavā, kassapo bhagavā. Te buddhā bhagavanto sadisanāmā sadisavhayā. Bhagavāpi sakyamuni tesaṃ buddhānaṃ bhagavantānaṃ sadisanāmo sadisavhayoti – tasmā buddho saccavhayo. ᅟᅟBrahme upāsito meti so mayā bhagavā āsito upāsito payirupāsito paripucchito paripañhitoti – saccavhayo brahme upāsito me. Tenāha thero piṅgiyo – ᅟᅟ‘‘Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto; ᅟᅟAnāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me’’ti. ᅟᅟ105.Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya; ᅟᅟEvamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto[ajja patto (ka.)]. ᅟᅟDijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyyāti . Dijo vuccati pakkhī. Kiṃkāraṇā dijo vuccati pakkhī? Dvikkhattuṃ jāyatīti dijo, mātukucchimhā ca aṇḍakosamhā ca. Taṃkāraṇā dijo vuccati pakkhīti – dijo. Yathā kubbanakaṃ pahāyāti yathā dijo kubbanakaṃ parittavanakaṃ appaphalaṃ appabhakkhaṃ appodakaṃ pahāya jahitvā atikkamitvā samatikkamitvā vītivattetvā aññaṃ bahupphalaṃ bahubhakkhaṃ bahūdakaṃ [bahurukkhaṃ (syā.)] mahantaṃ kānanaṃ vanasaṇḍaṃ adhigaccheyya vindeyya paṭilabheyya, tasmiñca vanasaṇḍe vāsaṃ kappeyyāti – dijo yathā kubbanakaṃ pahāya bahupphalaṃ kānanaṃ āvaseyya. ᅟᅟEvamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapattoti. Evanti opammasampaṭipādanaṃ. Appadasse pahāyāti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā buddhaṃ bhagavantaṃ upādāya appadassā parittadassā thokadassā omakadassā lāmakadassā chatukkadassā [jatukkadassā (syā.), jatukadassā (sī. aṭṭha.)] vā. Te appadasse parittadasse thokadasse omakadasse lāmakadasse chatukkadasse pahāya pajahitvā atikkamitvā samatikkamitvā vītivattetvā buddhaṃ bhagavantaṃ appamāṇadassaṃ aggadassaṃ seṭṭhadassaṃ viseṭṭhadassaṃ pāmokkhadassaṃ uttamadassaṃ pavaradassaṃ asamaṃ asamasamaṃ appaṭisamaṃ appaṭibhāgaṃ appaṭipuggalaṃ devātidevaṃ narāsabhaṃ purisasīhaṃ purisanāgaṃ purisājaññaṃ purisanisabhaṃ purisadhorayhaṃ dasabaladhāriṃ [dasabalaṃ tādiṃ (syā.)] adhigacchiṃ vindiṃ paṭilabhiṃ. Yathā ca haṃso mahantaṃ mānasakaṃ [mānusakataṃ (syā.)] vā saraṃ anotattaṃ vā dahaṃ mahāsamuddaṃ vā akkhobhaṃ amitodakaṃ jalarāsiṃ adhigaccheyya vindeyya paṭilabheyya, evameva buddhaṃ bhagavantaṃ akkhobhaṃ amitatejaṃ pabhinnañāṇaṃ vivaṭacakkhuṃ paññāpabhedakusalaṃ adhigatapaṭisambhidaṃ catuvesārajjappattaṃ suddhādhimuttaṃ setapaccattaṃ advayabhāṇiṃ tādiṃ tathāpaṭiññaṃ aparittaṃ mahantaṃ gambhīraṃ appameyyaṃ duppariyogāhaṃ pahūtaratanaṃ sāgarasamaṃ chaḷaṅgupekkhāya samannāgataṃ atulaṃ vipulaṃ appameyyaṃ, taṃ tādisaṃ pavadataṃ maggavādinaṃ [pavaramaggavādinaṃ (ka.)] merumiva nagānaṃ garuḷamiva dijānaṃ sīhamiva migānaṃ udadhimiva aṇṇavānaṃ adhigacchiṃ, taṃ satthāraṃ jinapavaraṃ mahesinti – evamahaṃ appadasse pahāya mahodadhiṃ haṃsoriva ajjhapatto. Tenāha thero piṅgiyo – ᅟᅟ‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya; ᅟᅟEvamahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto’’ti. ᅟᅟ106.Ye me pubbe viyākaṃsu, ᅟᅟHuraṃ gotamasāsanā ‘iccāsi iti bhavissati’; ᅟᅟSabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ. ᅟᅟYe me pubbe viyākaṃsūti. Yeti yo ca bāvarī brāhmaṇo ye caññe tassa ācariyā, te sakaṃ diṭṭhiṃ sakaṃ khantiṃ sakaṃ ruciṃ sakaṃ laddhiṃ sakaṃ ajjhāsayaṃ sakaṃ adhippāyaṃ byākaṃsu ācikkhiṃsu desayiṃsu paññapiṃsu paṭṭhapiṃsu vivariṃsu vibhajiṃsu uttānīakaṃsu pakāsesunti – ye me pubbe viyākaṃsu. ᅟᅟHuraṃ gotamasāsanāti huraṃ gotamasāsanā, paraṃ gotamasāsanā, pure gotamasāsanā, paṭhamataraṃ gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā [tathāgatasāsanā devasāsanā (syā. ka.)] arahantasāsanāti – huraṃ gotamasāsanā. ᅟᅟIccāsi iti bhavissatīti evaṃ kira āsi, evaṃ kira bhavissatīti – iccāsi iti bhavissati. ᅟᅟSabbaṃtaṃ itihītihanti sabbaṃ taṃ itihītihaṃ itikirāya paramparāya piṭakasampadāya takkahetu nayahetu ākāraparivitakkena diṭṭhinijjhānakkhantiyā na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsūti – sabbaṃ taṃ itihītihaṃ. ᅟᅟSabbaṃ taṃ takkavaḍḍhananti sabbaṃ taṃ takkavaḍḍhanaṃ vitakkavaḍḍhanaṃ saṅkappavaḍḍhanaṃ kāmavitakkavaḍḍhanaṃ byāpādavitakkavaḍḍhanaṃ vihiṃsāvitakkavaḍḍhanaṃ ñātivitakkavaḍḍhanaṃ janapadavitakkavaḍḍhanaṃ amarāvitakkavaḍḍhanaṃ parānudayatāpaṭisaṃyuttavitakkavaḍḍhanaṃ lābhasakkārasilokapaṭisaṃyuttavitakkavaḍḍhanaṃ anavaññattipaṭisaṃyuttavitakkavaḍḍhananti – sabbaṃ taṃ takkavaḍḍhanaṃ. Tenāha thero piṅgiyo – ᅟᅟ‘‘Ye me pubbe viyākaṃsu, huraṃ gotamasāsanā; ᅟᅟ‘Iccāsi iti bhavissa’ti; ᅟᅟSabbaṃ taṃ itihītihaṃ, sabbaṃ taṃ takkavaḍḍhana’’nti. ᅟᅟ107.Eko tamonudāsīno, jutimā so pabhaṅkaro; ᅟᅟGotamo bhūripaññāṇo, gotamo bhūrimedhaso. ᅟᅟEko tamonudāsīnoti. Ekoti bhagavā pabbajjasaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. ᅟᅟKathaṃ bhagavā pabbajjasaṅkhātena eko? Bhagavā daharova samāno susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rodantānaṃ vilapantānaṃ ñātisaṅghaṃ sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadārapalibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpeti. Evaṃ bhagavā pabbajjasaṅkhātena eko. ᅟᅟKathaṃ bhagavā adutiyaṭṭhena eko? Evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (syā. ka.)] paṭisallānasāruppāni [paṭisallāṇasāruppāni (ka.)]. So eko gacchati, eko tiṭṭhati, eko nisīdati , eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko abhikkamati, eko paṭikkamati, eko raho nisīdati, eko caṅkamaṃ adhiṭṭhāti, eko carati viharati iriyati vatteti pāleti yapeti 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 [taṇhaṃ jāliniṃ (syā.)] visaṭaṃ [saritaṃ (syā.) mahāni. 191] visattikaṃ pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. ᅟᅟ‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ; ᅟᅟItthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati. ᅟᅟ‘‘Etamādīnavaṃ [evamādīnavaṃ (ka.) passa itivu. 15] ñatvā, taṇhaṃ [taṇhā (syā. ka.) mahāni. 191] 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…pe… ariyo aṭṭhaṅgiko maggo. ᅟᅟ‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī; ᅟᅟEtena maggena tariṃsu [atariṃsu (ka.) passa saṃ. ni. 5.409; mahāni. 191] pubbe, tarissanti ye ca taranti ogha’’nti. ᅟᅟEvaṃ bhagavā ekāyanamaggaṃ gatoti eko. ᅟᅟKathaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. Bodhi vuccati catūsu maggesu ñāṇaṃ paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi . Bhagavā tena bodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bujjhi. Atha vā, yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ sabbaṃ taṃ tena bodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigacchi phassesi sacchākāsi. Evaṃ bhagavā eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti eko. ᅟᅟTamonudoti bhagavā rāgatamaṃ dosatamaṃ mohatamaṃ diṭṭhitamaṃ kilesatamaṃ duccaritatamaṃ andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhikaṃ anibbānasaṃvattanikaṃ nudi panudi pajahi vinodesi byantīakāsi anabhāvaṃ gamesi. Āsīnoti nisinno bhagavā pāsāṇake cetiyeti – āsīno [āsino (ka.)]. ᅟᅟNagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ; ᅟᅟSāvakā payirupāsanti, tevijjā maccuhāyinoti. ᅟᅟEvampi bhagavā āsīno…pe… atha vā, bhagavā sabbossukkapaṭippassaddhattā āsīno so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro natthi tassa punabbhavoti, evampi bhagavā āsīnoti – eko tamonudāsīno. ᅟᅟJutimā so pabhaṅkaroti. Jutimāti jutimā matimā paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Pabhaṅkaroti pabhaṅkaro ālokakaro obhāsakaro dīpaṅkaro padīpakaro ujjotakaro pajjotakaroti – jutimā so pabhaṅkaro. ᅟᅟGotamobhūripaññāṇoti gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. ᅟᅟDhajo rathassa paññāṇaṃ, dhūmo [dhumo (syā.)] paññāṇamaggino; ᅟᅟRājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyāti. ᅟᅟEvameva gotamo bhūripaññāṇo ñāṇapaññāṇo paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanadhammo vibhūtavihārī taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – gotamo bhūripaññāṇo. ᅟᅟGotamo bhūrimedhasoti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti [bhūrimedhasoti (syā.) evamuparipi] – gotamo bhūrimedhaso. Tenāha thero piṅgiyo – ᅟᅟ‘‘Eko tamonudāsīno, jutimā so pabhaṅkaro; ᅟᅟGotamo bhūripaññāṇo, gotamo bhūrimedhaso’’ti. ᅟᅟ108.Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ; ᅟᅟTaṇhakkhayamanītikaṃ, yassa natthi upamā kvaci. ᅟᅟYo me dhammadesesīti. Yoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. Dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ, cattāro satipaṭṭhāne…pe… ariyaṃ aṭṭhaṅgikaṃ maggaṃ nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi. ᅟᅟSandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ. ᅟᅟTaṇhakkhayamanītikanti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ. ᅟᅟYassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo – ᅟᅟ‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ; ᅟᅟTaṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti. ᅟᅟ109.Kiṃ nu tamhā vippavasi, muhuttamapi piṅgiya; ᅟᅟGotamā bhūripaññāṇā, gotamā bhūrimedhasā. ᅟᅟKiṃ nu tamhā vippavasīti kiṃ nu buddhamhā vippavasi apesi apagacchi [apagacchasi (syā. ka.)] vinā hosīti – kiṃ nu tamhā vippavasi. ᅟᅟMuhuttamapi piṅgiyāti muhuttampi khaṇampi layampi vayampi addhampīti – muhuttamapi. Piṅgiyāti bāvarī taṃ nattāraṃ nāmena ālapati. ᅟᅟGotamābhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā. ᅟᅟGotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato, tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha so brāhmaṇo – ᅟᅟ‘‘Kiṃnu tamhā vippavasi, muhuttamapi piṅgiya; ᅟᅟGotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti. ᅟᅟ110.Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ; ᅟᅟTaṇhakkhayamanītikaṃ, yassa natthi upamā kvaci. ᅟᅟYo te dhammamadesesīti yo so bhagavā…pe… tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti dhammanti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… nibbānañca nibbānagāminiñca paṭipadaṃ ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo te dhammamadesesi. ᅟᅟSandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti – evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti – evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti; tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ. ᅟᅟTaṇhakkhayamanītikanti . Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭinissaggaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ. ᅟᅟYassanatthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha so brāhmaṇo – ᅟᅟ‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ; ᅟᅟTaṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti. ᅟᅟ111.Nāhaṃtamhā vippavasāmi, muhuttamapi brāhmaṇa; ᅟᅟGotamā bhūripaññāṇā, gotamā bhūrimedhasā. ᅟᅟNāhaṃ tamhā vippavasāmīti nāhaṃ buddhamhā vippavasāmi apemi apagacchāmi vinā homīti – nāhaṃ tamhā vippavasāmi. ᅟᅟMuhuttamapi brāhmaṇāti muhuttampi khaṇampi layampi vayampi addhampīti muhuttamapi. Brāhmaṇāti gāravena mātulaṃ ālapati. ᅟᅟGotamā bhūripaññāṇāti gotamā bhūripaññāṇā ñāṇapaññāṇā paññādhajā paññāketumhā paññādhipateyyamhā vicayabahulā pavicayabahulā okkhāyanabahulā samokkhāyanadhammā vibhūtavihārimhā taccaritā tabbahulā taggarukā tanninnā tappoṇā tappabbhārā tadadhimuttā tadadhipateyyamhāti – gotamā bhūripaññāṇā. ᅟᅟGotamā bhūrimedhasāti bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgato. Medhā vuccati paññā. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Bhagavā imāya medhāya paññāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho sumedhasoti – gotamā bhūrimedhasā. Tenāha thero piṅgiyo – ᅟᅟ‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa; ᅟᅟGotamā bhūripaññāṇā, gotamā bhūrimedhasā’’ti. ᅟᅟ112.Yome dhammamadesesi, sandiṭṭhikamakālikaṃ; ᅟᅟTaṇhakkhayamanītikaṃ, yassa natthi upamā kvaci. ᅟᅟYo me dhammamadesesīti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto balesu ca vasībhāvaṃ. Dhammamadesesīti. 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 ācikkhi desesi paññapesi paṭṭhapesi vivari vibhaji uttānīakāsi pakāsesīti – yo me dhammamadesesi. ᅟᅟSandiṭṭhikamakālikanti sandiṭṭhikaṃ akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhīti, evaṃ sandiṭṭhikaṃ. Atha vā, yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhatīti, evampi sandiṭṭhikaṃ. Akālikanti yathā manussā kālikaṃ dhanaṃ datvā anantarā na labhanti, kālaṃ āgamenti, nevāyaṃ dhammo. Yo diṭṭheva dhamme ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, tassa maggassa anantarā samanantarā adhigacchateva phalaṃ vindati paṭilabhati, na parattha na paraloke, evaṃ akālikanti – sandiṭṭhikamakālikaṃ. ᅟᅟTaṇhakkhayamanītikanti . Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti taṇhakkhayaṃ rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ. Anītikanti īti vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Ītippahānaṃ ītivūpasamaṃ ītipaṭippassaddhiṃ amataṃ nibbānanti – taṇhakkhayamanītikaṃ. ᅟᅟYassa natthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi na atthi na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. Tenāha thero piṅgiyo – ᅟᅟ‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ; ᅟᅟTaṇhakkhayamanītikaṃ, yassa natthi upamā kvacī’’ti. ᅟᅟ113.Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto; ᅟᅟNamassamāno vivasemi[namassamānova vasemi (sī. aṭṭha.) … vivasāmi (syā.)]rattiṃ, teneva maññāmi avippavāsaṃ. ᅟᅟPassāmi naṃ manasā cakkhunāvāti yathā cakkhumā puriso āloke rūpagatāni passeyya dakkheyya olokeyya nijjhāyeyya upaparikkheyya, evamevāhaṃ buddhaṃ bhagavantaṃ manasā passāmi dakkhāmi olokemi nijjhāyāmi upaparikkhāmīti – passāmi naṃ manasā cakkhunāva. ᅟᅟRattindivaṃ brāhmaṇa appamattoti rattiñca divā ca buddhānussatiṃ manasā bhāvento appamattoti – rattindivaṃ brāhmaṇa appamatto. ᅟᅟNamassamāno vivasemi rattinti. Namassamānoti kāyena vā namassamāno, vācāya vā namassamāno, cittena vā namassamāno, anvatthapaṭipattiyā vā namassamāno, dhammānudhammapaṭipattiyā vā namassamāno sakkāramāno garukāramāno mānayamāno pūjayamāno rattindivaṃ vivasemi atināmemi atikkamemīti – namassamāno vivasemi rattiṃ. ᅟᅟTeneva maññāmi avippavāsanti tāya buddhānussatiyā bhāvento avippavāsoti taṃ maññāmi, avippavuṭṭhoti taṃ maññāmi jānāmi. Evaṃ jānāmi evaṃ ājānāmi evaṃ vijānāmi evaṃ paṭivijānāmi evaṃ paṭivijjhāmīti – teneva maññāmi avippavāsaṃ. Tenāha thero piṅgiyo – ᅟᅟ‘‘Passāmi naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto; ᅟᅟNamassamāno vivasemi rattiṃ, teneva maññāmi avippavāsa’’nti. ᅟᅟ114.Saddhāca pīti ca mano sati ca,nāpentimegotamasāsanamhā; ᅟᅟYaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi. ᅟᅟSaddhā ca pīti ca mano sati cāti. Saddhāti yā ca bhagavantaṃ ārabbha saddhā saddahanā [saddhahanā (ka.)] okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ. Pītīti yā bhagavantaṃ ārabbha pīti pāmojjaṃ [pāmujjaṃ (syā.)] modanā āmodanā pamodanā hāso pahāso vitti tuṭṭhi odagyaṃ attamanatā cittassa. Manoti yañca bhagavantaṃ ārabbha cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Satīti yā bhagavantaṃ ārabbha sati anussati sammāsatīti – saddhā ca pīti ca mano sati ca. ᅟᅟNāpentime gotamasāsanamhāti ime cattāro dhammā gotamasāsanā buddhasāsanā jinasāsanā tathāgatasāsanā arahantasāsanā nāpenti na gacchanti na vijahanti na vināsentīti – nāpentime gotamasāsanamhā. ᅟᅟYaṃ yaṃ disaṃ vajati bhūripaññoti. Yaṃ yaṃ disanti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ dakkhiṇaṃ vā disaṃ uttaraṃ vā disaṃ vajati gacchati kamati abhikkamati. Bhūripaññoti bhūripañño mahāpañño tikkhapañño puthupañño hāsapañño javanapañño nibbedhikapañño . Bhūri vuccati pathavī. Bhagavā tāya pathavisamāya paññāya vipulāya vitthatāya samannāgatoti – yaṃ yaṃ disaṃ vajati bhūripañño. ᅟᅟSa tena teneva natohamasmīti so yena buddho tena teneva nato tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyoti – sa tena teneva natohamasmi. Tenāha thero piṅgiyo – ᅟᅟ‘‘Saddhā ca pīti ca mano sati ca, nāpentime gotamasāsanamhā; ᅟᅟYaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmī’’ti. ᅟᅟ115.Jiṇṇassa me dubbalathāmakassa,teneva kāyo na paleti tattha; ᅟᅟSaṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto. ᅟᅟJiṇṇassa me dubbalathāmakassāti jiṇṇassa vuḍḍhassa mahallakassa addhagatassa vayoanuppattassa. Dubbalathāmakassāti dubbalathāmakassa appathāmakassa parittathāmakassāti – jiṇṇassa me dubbalathāmakassa. ᅟᅟTenevakāyo na paleti tatthāti kāyo yena buddho tena na paleti na vajati na gacchati nātikkamatīti – teneva kāyo na paleti tattha. ᅟᅟSaṅkappayantāyavajāmi niccanti saṅkappagamanena vitakkagamanena ñāṇagamanena paññāgamanena buddhigamanena vajāmi gacchāmi atikkamāmīti – saṅkappayantāya vajāmi niccaṃ. ᅟᅟMano hi me brāhmaṇa tena yuttoti. Manoti yaṃ cittaṃ mano mānasaṃ…pe… tajjā manoviññāṇadhātu. Mano hi me brāhmaṇa tena yuttoti mano yena buddho tena yutto payutto saṃyuttoti – mano hi me brāhmaṇa tena yutto. Tenāha thero piṅgiyo – ᅟᅟ‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha; ᅟᅟSaṅkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto’’ti. ᅟᅟ116.Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ; ᅟᅟAthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ. ᅟᅟPaṅkesayāno pariphandamānoti. Paṅke sayānoti kāmapaṅke kāmakaddame kāmakilese kāmabaḷise kāmapariḷāhe kāmapalibodhe semāno sayamāno vasamāno āvasamāno parivasamāno [avasemāno parisemāno (syā.)] ti – paṅke sayāno. Pariphandamānoti taṇhāphandanāya phandamāno, diṭṭhiphandanāya phandamāno , kilesaphandanāya phandamāno, payogaphandanāya phandamāno, vipākaphandanāya phandamāno, manoduccaritaphandanāya phandamāno, ratto rāgena phandamāno, duṭṭho dosena phandamāno, mūḷho mohena phandamāno, vinibandho mānena phandamāno, parāmaṭṭho diṭṭhiyā phandamāno, vikkhepagato uddhaccena phandamāno, aniṭṭhaṅgato vicikicchāya phandamāno, thāmagato anusayehi phandamāno, lābhena phandamāno, alābhena phandamāno, yasena phandamāno, ayasena phandamāno, pasaṃsāya phandamāno, nindāya phandamāno, sukhena phandamāno, dukkhena phandamāno, jātiyā phandamāno, jarāya phandamāno, byādhinā phandamāno, maraṇena phandamāno, sokaparidevadukkhadomanassupāyāsehi phandamāno, nerayikena dukkhena phandamāno, tiracchānayonikena dukkhena phandamāno, pettivisayikena dukkhena phandamāno, mānusikena dukkhena…pe… gabbhokkantimūlakena dukkhena… gabbhaṭṭhitimūlakena dukkhena… gabbhavuṭṭhānamūlakena dukkhena… jātassūpanibandhakena dukkhena… jātassa parādheyyakena dukkhena… attūpakkamena dukkhena… parūpakkamena dukkhena… saṅkhāradukkhena… vipariṇāmadukkhena… cakkhurogena dukkhena… sotarogena dukkhena… ghānarogena dukkhena… jivhārogena dukkhena… kāyarogena dukkhena… sīsarogena dukkhena… kaṇṇarogena dukkhena… mukharogena dukkhena… dantarogena dukkhena… oṭṭharogena dukkhena… kāsena… sāsena… pināsena… ḍāhena [dāhena (ka.) mahāni. 11] … jarena… kucchirogena… mucchāya… pakkhandikāya… sūlāya… visūcikāya… kuṭṭhena… gaṇḍena… kilāsena… sosena… apamārena … dadduyā… kaṇḍuyā… kacchuyā… rakhasāya… vitacchikāya… lohitapittena [lohitena. pittena (syā. ka.)] … madhumehena… aṃsāya… piḷakāya… bhagandalena [bhagandalāya (syā.)] … 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… puttamaraṇena dukkhena… dhītumaraṇena dukkhena… ñātibyasanena dukkhena… bhogabyasanena dukkhena… rogabyasanena dukkhena… sīlabyasanena dukkhena… diṭṭhibyasanena dukkhena phandamāno pariphandamāno pavedhamāno sampavedhamānoti – paṅke sayāno pariphandamāno. ᅟᅟDīpā dīpaṃ upallavinti satthārato satthāraṃ dhammakkhānato dhammakkhānaṃ gaṇato gaṇaṃ diṭṭhiyā diṭṭhiṃ paṭipadāya paṭipadaṃ maggato maggaṃ pallaviṃ upallaviṃ sampallavinti – dīpā dīpaṃ upallaviṃ. ᅟᅟAthaddasāsiṃ sambuddhanti. Athāti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ – athāti. Addasāsinti addasaṃ addakkhiṃ apassiṃ paṭivijjhiṃ. Buddhoti yo so bhagavā sayambhū anācariyako…pe… sacchikā paññatti, yadidaṃ buddhoti – athaddasāsiṃ sambuddhaṃ. ᅟᅟOghatiṇṇamanāsavanti. Oghatiṇṇanti bhagavā kāmoghaṃ tiṇṇo, bhavoghaṃ tiṇṇo, diṭṭhoghaṃ tiṇṇo, avijjoghaṃ tiṇṇo, sabbasaṃsārapathaṃ tiṇṇo uttiṇṇo nitthiṇṇo atikkanto samatikkanto vītivatto, so vutthavāso ciṇṇacaraṇo…pe… jātimaraṇasaṃsāro, natthi tassa punabbhavoti – oghatiṇṇaṃ. Anāsavanti cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Te āsavā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho anāsavāti – oghatiṇṇamanāsavaṃ. Tenāha thero piṅgiyo – ᅟᅟ‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upallaviṃ; ᅟᅟAthaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsava’’nti. ᅟᅟ117.Yathā ahū vakkali muttasaddho,bhadrāvudho āḷavigotamo ca; ᅟᅟEvameva tvampi pamuñcassu saddhaṃ, gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. ᅟᅟYathāahū vakkali muttasaddho, bhadrāvudho āḷavigotamo cāti yathā vakkalitthero [vakkali (syā.)] saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā bhadrāvudho thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappatto, yathā āḷavigotamo thero saddho saddhāgaruko saddhāpubbaṅgamo saddhādhimutto saddhādhipateyyo arahattappattoti – yathā ahū vakkali muttasaddho bhadrāvudho āḷavigotamo ca. ᅟᅟEvameva tvampi pamuñcassu saddhanti evameva tvaṃ saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā aniccā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi. ‘‘Sabbe saṅkhārā dukkhā’’ti…pe… ‘‘sabbe dhammā anattā’’ti saddhaṃ muñcassu pamuñcassu sampamuñcassu adhimuñcassu okappehi… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti saddhaṃ muñcassu pamuñcassu, sampamuñcassu adhimuñcassu okappehīti – evameva tvampi pamuñcassu saddhaṃ. ᅟᅟGamissasi tvaṃ piṅgiya maccudheyyassa pāranti maccudheyyaṃ vuccanti kilesā ca khandhā ca abhisaṅkhārā ca. Maccudheyyassa pāraṃ vuccati amataṃ nibbānaṃ, yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Gamissasi tvaṃ piṅgiya maccudheyyassa pāranti tvaṃ pāraṃ gamissasi, pāraṃ adhigamissasi, pāraṃ phassissasi, pāraṃ sacchikarissasīti – gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ. Tenāha bhagavā – ᅟᅟ‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavigotamo ca; ᅟᅟEvameva tvampi pamuñcassu saddhaṃ, ᅟᅟGamissasi tvaṃ piṅgiya maccudheyyassa pāra’’nti. ᅟᅟ118.Esa bhiyyo pasīdāmi, sutvāna munino vaco; ᅟᅟVivaṭacchado[vivaṭacchadano (ka.) saddanītipadamālā oloketabbā]sambuddho, akhilo paṭibhānavā[paṭibhāṇavā (syā.)]. ᅟᅟEsa bhiyyo pasīdāmīti esa bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā aniccā’’ti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi , bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmi; ‘‘sabbe saṅkhārā dukkhā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘sabbe dhammā anattā’’ti bhiyyo bhiyyo pasīdāmi…pe… ‘‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamma’’nti bhiyyo bhiyyo pasīdāmi, bhiyyo bhiyyo saddahāmi, bhiyyo bhiyyo okappemi, bhiyyo bhiyyo adhimuccāmīti – esa bhiyyo pasīdāmi. ᅟᅟSutvāna munino vacoti. Munīti monaṃ vuccati ñāṇaṃ…pe… saṅgajālamaticca so muni. Sutvāna munino vacoti tuyhaṃ vacanaṃ byappathaṃ desanaṃ anusāsanaṃ anusiṭṭhaṃ sutvāna uggahetvāna upadhārayitvāna upalakkhayitvānāti – sutvāna munino vaco. ᅟᅟVivaṭacchado sambuddhoti. Chadananti pañca chadanāni – taṇhāchadanaṃ, diṭṭhichadanaṃ, kilesachadanaṃ, duccaritachadanaṃ, avijjāchadanaṃ. Tāni chadanāni buddhassa bhagavato vivaṭāni viddhaṃsitāni samugghāṭitāni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā buddho vivaṭacchado. Buddhoti yo so bhagavā…pe… sacchikā paññatti, yadidaṃ buddhoti – vivaṭacchado sambuddho. ᅟᅟAkhilo paṭibhānavāti. Akhiloti rāgo khilo, doso khilo, moho khilo, kodho khilo, upanāho…pe… sabbākusalābhisaṅkhārā khilā. Te khilā buddhassa bhagavato pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā buddho akhilo. ᅟᅟPaṭibhānavāti tayo paṭibhānavanto – pariyatti paṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ [pakatiyā (ka.)] pariyāputaṃ [pariyāpuṭaṃ (syā. ka.)] hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti [paṭibhāyati (ka.)] – ayaṃ pariyattipaṭibhānavā. ᅟᅟKatamo paripucchāpaṭibhānavā? Idhekacco paripucchitā hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā. ᅟᅟKatamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri sāmaññaphalāni, catasso paṭisambhidāyo, cha abhiññāyo. Tassa attho ñāto, dhammo ñāto, nirutti ñātā. Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Bhagavā imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā buddho paṭibhānavā. Yassa pariyatti natthi, paripucchā natthi, adhigamo natthi, kiṃ tassa paṭibhāyissatīti – akhilo paṭibhānavā . Tenāha thero piṅgiyo – ᅟᅟ‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco; ᅟᅟVivaṭacchado sambuddho, akhilo paṭibhānavā’’ti. ᅟᅟ119.Adhideve[atideve (ka.)]abhiññāya, sabbaṃ vedi paroparaṃ[parovaraṃ (sī. aṭṭha.)]; ᅟᅟPañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ. ᅟᅟAdhideve abhiññāyāti. Devāti tayo devā – sammutidevā [sammabhidevā (syā.)], upapattidevā, visuddhidevā. Katame sammutidevā? Sammutidevā vuccanti rājāno [katame sammatidevā rājāno (syā.) evamuparipi] ca rājakumāro ca deviyo ca. Ime vuccanti sammutidevā. Katame upapattidevā? Upapattidevā vuccanti cātumahārājikā devā tāvatiṃsā devā…pe… brahmakāyikā devā, ye ca devā taduttari. Ime vuccanti upapattidevā. Katame visuddhidevā? Visuddhidevā vuccanti tathāgatā tathāgatasāvakā arahanto khīṇāsavā, ye ca paccekasambuddhā. Ime vuccanti visuddhidevā. Bhagavā sammutideve adhidevāti abhiññāya upapattideve adhidevāti abhiññāya, visuddhideve adhidevāti abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – adhideve abhiññāya. ᅟᅟSabbaṃvedi paroparanti bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhi. Katame attano adhidevakarā dhammā? Sammāpaṭipadā anulomapaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti attano adhidevakarā dhammā. ᅟᅟKatame paresaṃ adhidevakarā dhammā? Sammāpaṭipadā…pe… ariyo aṭṭhaṅgiko maggo. Ime vuccanti paresaṃ adhidevakarā dhammā. Evaṃ bhagavā attano ca paresañca adhidevakare dhamme vedi aññāsi aphassi paṭivijjhīti – sabbaṃ vedi paroparaṃ. ᅟᅟPañhānantakaro satthāti bhagavā pārāyanikapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaro; sabhiyapañhānaṃ [parisapañhānaṃ (syā.), piṅgiyapañhānaṃ (ka.)] antakaro pariyantakaro paricchedakaro parivaṭumakaro; sakkapañhānaṃ…pe… suyāmapañhānaṃ… bhikkhupañhānaṃ… bhikkhunīpañhānaṃ… upāsakapañhānaṃ… upāsikāpañhānaṃ… rājapañhānaṃ… khattiyapañhānaṃ… brāhmaṇapañhānaṃ… vessapañhānaṃ… suddapañhānaṃ… devapañhānaṃ… brahmapañhānaṃ antakaro pariyantakaro paricchedakaro parivaṭumakaroti – pañhānantakaro. Satthāti bhagavā satthavāho. Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti uttāreti nitthāreti [nittāreti (syā. ka.)] patāreti, khemantabhūmiṃ sampāpeti; evameva bhagavā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāreti, jarākantāraṃ…pe… byādhikantāraṃ… maraṇakantāraṃ… sokaparidevadukkhadomanassupāyāsakantāraṃ tāreti, rāgakantāraṃ tāreti, dosakantāraṃ… mohakantāraṃ… mānakantāraṃ… diṭṭhikantāraṃ… kilesakantāraṃ… duccaritakantāraṃ tāreti, rāgagahanaṃ tāreti, dosagahanaṃ tāreti, mohagahanaṃ… diṭṭhigahanaṃ… kilesagahanaṃ… duccaritagahanaṃ tāreti uttāreti nitthāreti patāreti; khemantaṃ amataṃ nibbānaṃ sampāpetīti – evampi bhagavā satthavāho. ᅟᅟAtha vā, bhagavā netā vinetā anunetā paññapetā nijjhāpetā pekkhatā pasādetāti, evaṃ bhagavā satthavāho. Atha 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 – pañhānantakaro satthā. ᅟᅟKaṅkhīnaṃ paṭijānatanti sakaṅkhā āgantvā nikkaṅkhā sampajjanti, sallekhā āgantvā nillekhā sampajjanti, sadveḷhakā āgantvā nidveḷahakā sampajjanti, savicikicchā āgantvā nibbicikicchā sampajjanti, sarāgā āgantvā vītarāgā sampajjanti, sadosā āgantvā vītadosā sampajjanti, samohā āgantvā vītamohā sampajjanti, sakilesā āgantvā nikkilesā sampajjantīti – kaṅkhīnaṃ paṭijānataṃ. Tenāha thero piṅgiyo – ᅟᅟ‘‘Adhideve abhiññāya, sabbaṃ vedi paroparaṃ; ᅟᅟPañhānantakaro satthā, kaṅkhīnaṃ paṭijānata’’nti. ᅟᅟ120.Asaṃhīraṃ asaṃkuppaṃ,yassa natthi upamā kvaci; ᅟᅟAddhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacittaṃ. ᅟᅟAsaṃhīraṃ asaṃkuppanti asaṃhīraṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Asaṃhīranti rāgena dosena mohena kodhena upanāhena makkhena paḷāsena issāya macchariyena māyāya sāṭheyyena thambhena sārambhena mānena atimānena madena pamādena sabbakilesehi sabbaduccaritehi sabbapariḷāhehi sabbāsavehi sabbadarathehi sabbasantāpehi sabbākusalābhisaṅkhārehi asaṃhāriyaṃ nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ. ᅟᅟAsaṃkuppanti asaṃkuppaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho…pe… nirodho nibbānaṃ. Nibbānassa [yassa (syā.)] na uppādo paññāyati, vayo natthi, na tassa aññathattaṃ [tassa aññadatthu (syā.)] paññāyati. Nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti – asaṃhīraṃ asaṃkuppaṃ. ᅟᅟYassanatthi upamā kvacīti. Yassāti nibbānassa. Natthi upamāti upamā natthi, upanidhā natthi, sadisaṃ natthi, paṭibhāgo natthi, na sati na saṃvijjati nupalabbhati. Kvacīti kvaci kimhici katthaci ajjhattaṃ vā bahiddhā vā ajjhattabahiddhā vāti – yassa natthi upamā kvaci. ᅟᅟAddhā gamissāmi na mettha kaṅkhāti. Addhāti ekaṃsavacanaṃ nissaṃsayavacanaṃ nikkaṅkhavacanaṃ advejjhavacanaṃ adveḷhakavacanaṃ niyogavacanaṃ apaṇṇakavacanaṃ aviraddhavacanaṃ avatthāpanavacanametaṃ – addhāti. Gamissāmīti gamissāmi adhigamissāmi phassissāmi sacchikarissāmīti – addhā gamissāmi. Na mettha kaṅkhāti. Etthāti nibbāne kaṅkhā natthi, vicikicchā natthi, dveḷhakaṃ natthi, saṃsayo natthi, na sati na saṃvijjati nupalabbhati, pahīno samucchinno vūpasanto paṭippassaddho abhabbuppattiko ñāṇagginā daḍḍhoti – addhā gamissāmi na mettha kaṅkhā. ᅟᅟEvaṃ maṃ dhārehi adhimuttacittanti. Evaṃ maṃ dhārehīti evaṃ maṃ upalakkhehi. Adhimuttacittanti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ nibbānādhimuttanti – evaṃ maṃ dhārehi adhimuttacittanti. Tenāha thero piṅgiyo – ᅟᅟ‘‘Asaṃhīraṃ asaṃkuppaṃ, yassa natthi upamā kvaci; ᅟᅟAddhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti. ᅟᅟPārāyanānugītigāthāniddeso aṭṭhārasamo. ᅟᅟPārāyanavaggo samatto. # comp ## 註解 [^1]: ℃「非最上見者」(chatukkadassā)，《正法光明》以「非最上見者」(na uttamadassino) 解說，今準此譯。 [^2]: ℃「純淨志向者」(suddhādhimuttaṃ)，《正法光明》作「信勝解者」(Saddhādhimutta)，以「在遍純淨果等至心上勝解，在那裡進入者」(parisuddhe phalasamāpatticitte adhimuttaṃ, tattha paviṭṭhaṃ)解說。 [^3]: ℃「具備六支平靜者」(chaḷaṅgupekkhāya samannāgataṃ)，《正法光明》以「眼看見色後既不高興也不難過」(‘‘cakkhunā rūpaṃ disvā neva sumano hoti na dummano’’ti)等解說，參看Ni.10,90偈。 [^4]: ℃「即使是部分時間」(vayampi)，vaya原意是「年齡，或消散、衰滅」，《正法光明》以「即使是部分」(koṭṭhāsampi)解說，今依此譯。 [^5]: ℃「即使是半日時間」(addhampīti)，addha原意是「一半」，《正法光明》以「即使是白天」(divasampi)解說，今依此譯。 [^6]: ℃「後輩」(nattāraṃ)，nattā原意為「孫子，後裔」，羅馬拼音版作「女婿」(jāmātaraṃ)，但不論「孫子」或「女婿」，均與下文解說中，說尊者賓其亞稱呼舅舅巴窪利為婆羅門不合，也與〈賓其亞所問的解說〉中說尊者賓其亞當時已一百二十歲不合，今依「孫子，後裔」轉譯為「後輩」。