小義釋 3.3 Tatiyavagga 第三品
3.3 Tatiyavagga 第三品
141.
Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;
Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.
Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni vuccanti vīsativatthukā sakkāyadiṭṭhī. Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho paṭiggāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho viparītaggāho vipallāsaggāho micchāgāho, ayāthāvakasmiṃ yāthāvakanti gāho, yāvatā dvāsaṭṭhi diṭṭhigatāni – imāni diṭṭhivisūkāni. Diṭṭhivisūkāni upātivattoti diṭṭhivisūkāni upātivatto atikkanto samatikkanto vītivattoti – diṭṭhīvisūkāni upātivatto.
Patto niyāmaṃ paṭiladdhamaggoti niyāmā vuccanti cattāro maggā; ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Catūhi ariyamaggehi samannāgato niyāmaṃ patto sampatto adhigato phassito sacchikatoti – patto niyāmaṃ. Paṭiladdhamaggoti laddhamaggo paṭiladdhamaggo adhigatamaggo phassitamaggo sacchikatamaggoti – patto niyāmaṃ paṭiladdhamaggo.
Uppannañāṇomhi anaññaneyyoti tassa paccekasambuddhassa ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ. “Sabbe saṅkhārā aniccā”ti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ, “sabbe saṅkhārā dukkhā”ti…pe… “sabbe dhammā anattā”ti… “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti ñāṇaṃ uppannaṃ samuppannaṃ nibbattaṃ abhinibbattaṃ pātubhūtanti – uppannañāṇomhi. Anaññaneyyoti so paccekasambuddho na paraneyyo
Na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ [taṃ (ka.)] jānāti passati asammūḷho sampajāno paṭissato. “Sabbe saṅkhārā aniccā”ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissato. “Sabbe saṅkhārā dukkhā”ti…pe… “sabbe dhammā anattā”ti…pe… “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti na paraneyyo na parappattiyo na parappaccayo na parapaṭibaddhagū, yathābhūtaṃ jānāti passati asammūḷho sampajāno paṭissatoti – uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;
Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo”ti.
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二一 超越戰鬥邪見事 達正決定獲得道
不被導我起〔覺〕智 應可獨行如犀角 （五五）
「超越戰邪見事」〔之句中〕者，「戰見事」者是二十事有身見。
〔即〕於無聞之凡夫不見諸聖者，不熟達聖法，不受教導於聖法中，不見諸善人，不熟達善人法，不受教導於善人法中，（一）觀我是色，（二）〔觀〕我是有色，（三）〔觀〕我中有色，（四）〔觀〕色中有我，（五）─（八）受，
（九）─（十二）想，（十三）─（十六）行，（十七）觀識是我，（十八）〔觀〕我是有識，（十九）〔觀〕我中有識，
（二十）〔觀〕識中有我。
所有如斯類之見、惡見、見執、見難所、見曲邪、見異動、見結、執、執取、住著、取、邪道、邪路、邪性、
異學處、邪倒執、違邪執、顛倒執、邪執、對於不如實之如實執，乃至為六十二惡見。此是戰見事。
「超越」者，是超越戰見事，越度、正越、離越。此是「超越戰邪見事」〔之義〕。
「達正決定獲得道」〔之句中〕，「決定」者，是四〔沙門〕道、八支聖道。所謂正見、正思惟、正語、正業、正命、
正精進、正念、正定。具備四聖道、正達、得達、觸達、作證是「達於決定」。
獲得道者，是得道，獲得道，得達道，觸達道。此是「達正決定獲得道」〔之義〕。
「不被他導我起智」者，彼辟支佛起智、生起、生、發生、現前。
〔即〕起「一切行是無常」之智、生起、生、發生、現前。
「一切行是苦」……乃至（一九頁以下參照）……起「所有集法皆是此滅法」之智、生起、生、發生、現前。
此是「我起智」〔之義〕。
「不為他導」，彼辟支佛不被他導，由他不能得，不緣於他，不行結縛於他，
〔自〕如鬘知、見、不蒙昧、有正知、有念慮。
〔即〕「一切行是無常」……乃至（二八頁以下參照）……「所有集法皆是此滅法」不被他導，由他不能得，
不緣於他，不行結縛於他，自如實知、見、不蒙昧、有正知、有念慮。此是「不被他導我起智」〔之義〕。
「應可獨行如犀角」。故彼辟支佛言：
超越戰邪惡見事 達正決定獲得道
不被導我起〔受〕智 應可獨行如犀角
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142.
Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;
Nirāsaso [nirāsayo (sī. aṭṭha.) su. ni. 56] sabbaloke bhavitvā, eko care khaggavisāṇakappo.
Nillolupo nikkuho nippipāsoti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nillolupo.
Nikkuhoti tīṇi kuhanavatthūni – paccayapaṭisevanasaṅkhātaṃ kuhanavatthu, iriyāpathasaṅkhātaṃ kuhanavatthu, sāmantajappanasaṅkhātaṃ kuhanavatthu.
Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ [bhikkhū (ka.) mahāni. 87] nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi, so pāpiccho icchāpakato atthiko cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti, piṇḍapātaṃ paccakkhāti, senāsanaṃ paccakkhāti, gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. So evamāha – “kiṃ samaṇassa mahagghena cīvarena! Etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭikaṃ karitvā dhāreyya. Kiṃ samaṇassa mahagghena piṇḍapātena! Etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. Kiṃ samaṇassa mahagghena senāsanena! Etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa sosāniko vā abbhokāsiko vā. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena! Etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā haritakīkhaṇḍena vā osadhaṃ kareyyā”ti. Tadupādāya lūkhaṃ cīvaraṃ dhāreti lūkhaṃ piṇḍapātaṃ paribhuñjati lūkhaṃ senāsanaṃ paṭisevati lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati. Tamenaṃ gahapatikā evaṃ jānanti – “ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo”ti. Bhiyyo bhiyyo nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. So evamāha – “tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, deyyadhammassa sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati, dakkhiṇeyyānaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako. Sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissatha [bhavissanti (mahāni. 87)]. Na mayhaṃ iminā attho. Api ca, tumhākaṃyeva anukampāya paṭiggaṇhāmī”ti. Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti, bahumpi piṇḍapātaṃ paṭiggaṇhāti, bahumpi senāsanaṃ paṭiggaṇhāti, bahumpi gilānapaccayabhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ – idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu.
Katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo “evaṃ maṃ jano sambhāvessatī”ti gamanaṃ saṇṭhapeti ṭhānaṃ saṇṭhapeti nisajjaṃ [nisajjanaṃ (ka.)] saṇṭhapeti sayanaṃ saṇṭhapeti, paṇidhāya gacchati paṇidhāya tiṭṭhati paṇidhāya nisīdati paṇidhāya seyyaṃ kappeti samāhito viya gacchati samāhito viya tiṭṭhati samāhito viya nisīdati samāhito viya seyyaṃ kappeti, āpāthakajjhāyīva [āpātakajjhāyī ca (ka.)] hoti. Yā evarūpā iriyāpathassa āṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ [kuhāyitattaṃ (syā. ka.), visuddhimaggaṭṭhakathā oloketabbā] – idaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.
Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo “evaṃ maṃ jano sambhāvessatī”ti ariyadhamme sannissitavācaṃ bhāsati. “Yo evarūpaṃ cīvaraṃ dhāreti so samaṇo mahesakkho”ti bhaṇati; yo evarūpaṃ pattaṃ dhāreti…pe… lohathālakaṃ dhāreti… dhammakaraṇaṃ dhāreti… parissāvanaṃ dhāreti… kuñcikaṃ dhāreti… upāhanaṃ dhāreti… kāyabandhanaṃ dhāreti… āyogaṃ [āyogabandhanaṃ (syā. ka.) mahāni. 87] dhāreti so samaṇo mahesakkho”ti bhaṇati; “yassa evarūpā upajjhāyo so samaṇo mahesakkho”ti bhaṇati; yassa evarūpo ācariyo …pe… evarūpā samānupajjhāyakā… samānācariyakā… mittā… sandiṭṭhā… sambhattā… sahāyā so samaṇo mahesakkhoti bhaṇati; yo evarūpe vihāre vasati… aḍḍhayoge vasati… pāsāde vasati… hammiye vasati… guhāyaṃ vasati… leṇe vasati… kuṭiyaṃ vasati… kūṭāgāre vasati… aṭṭe vasati… māḷe vasati… uddaṇḍe [uṭṭaṇḍe (ka.)] vasati… upaṭṭhānasālāyaṃ vasati… maṇḍape vasati… rukkhamūle vasati so samaṇo mahesakkho”ti bhaṇati.
Atha vā, korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko “ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī”ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaññuttaṃ kathaṃ katheti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu. Tassa paccekasambuddhassa imāni tīṇi kuhanavatthūni pahīnāni samucchinnāni vūpasantāni paṭippassaddhāni abhabbuppattikāni ñāṇagginā daḍḍhāni. Tasmā so paccekasambuddho nikkuho.
Nippipāsoti pipāsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā pipāsā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho nippipāsoti – nillolupo nikkuho nippipāso.
Nimmakkho niddhantakasāvamohoti. Makkhoti yo makkho makkhāyanā [makkhiyanā (ka.) passa vibha. 892] makkhāyitattaṃ niṭṭhuriyaṃ niṭṭhuriyakammaṃ. Kasāvoti rāgo kasāvo, doso kasāvo, moho kasāvo, kodho…pe… upanāho… makkho… paḷāso… sabbākusalābhisaṅkhārā kasāvā. Mohoti dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante aññāṇaṃ, pubbantāparante aññāṇaṃ, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṃ. Yaṃ evarūpaṃ aññāṇaṃ adassanaṃ anabhisamayo ananubodho appaṭivedho asaṃgāhanā apariyogāhanā asamapekkhanā apaccavekkhaṇā apaccakkhakammaṃ dummejjhaṃ bālyaṃ asampajaññaṃ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjālaṅgī moho akusalamūlaṃ. Tassa paccekasambuddhassa makkho ca kasāvo ca moho ca vantā saṃvantā niddhantā pahīnā samucchinnā vūpasantā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhāti. So paccekasambuddho nimmakkho niddhantakasāvamoho.
Nirāsaso sabbaloke bhavitvāti āsā vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sabbaloketi sabbaapāyaloke sabbamanussaloke sabbadevaloke sabbakhandhaloke sabbadhātuloke sabbaāyatanaloke. Nirāsaso sabbaloke bhavitvāti sabbaloke nirāsaso bhavitvā nittaṇho bhavitvā nippipāso bhavitvāti – nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;
Nirāsaso sabbaloke bhavitvā, eko care khaggavisāṇakappo”ti.
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二二 動貪詭詐渴欲無 除覆（偽善）惡濁痴
無意樂〔渴愛〕於世間 應可獨行如犀角 （五六）
「動貪、詭詐、渴欲無」〔之句中〕，「動貪」者是渴愛。即所有貪、染貪……乃至（一三頁參照）……貪欲、貪、不善根。
彼動貪、貪是彼辟支佛所捨斷、根絕，如截頂之多羅樹成為滅無，於未來不生起者。故在辟支佛是不動貪。
「無詭詐」者，〔詭詐〕有三詭詐事。
〔即〕（一）稱為資具受用之詭詐，（二）稱為威儀之詭詐，（三）稱為周邊語之詭詐。
（一）稱為資具受用之詭詐者云何？於此諸居士為〔佈施〕衣服、食物、臥坐所、病者之資具藥品而招待比丘。
彼比丘有惡欲而敗於欲，有欲求，由欲得更多衣服、食物、臥坐所、病者資具藥品之欲念而〔更〕拒絕衣服、食物、
臥坐所、病者之資具藥品，彼斯言：「於沙門高價衣服有何用」？
沙門由塚墓或又由塵堆，或又由店前拾集襤褸而作僧伽梨衣方為應著，若此乃相應。
於沙門上等之食物有何用？沙門行乞，由團食而營生活，若此乃相應。
於沙門上等之臥坐有何用？沙門是樹下住者又或露地住者，若此乃相應。
於沙門高價之病者資具藥品有何用？沙門以〔牛之〕腐尿又或阿梨勒果片藥，若此乃相應。
為此著粗糙之衣服，攝粗糙之食物，受用粗糙之臥坐所，受用粗糙之病者資具藥品。
諸居士如斯思考此彼「此沙門少欲而知足，獨居而不雜〔於眾〕，是勵精進之頭陀行者」，愈益將〔佈施〕衣服、
食物、臥坐所、病者之資具藥品而招待。彼如斯言：「由三者之現前而有信善男子生多福」。
〔即〕由信之現前而有信善男子生多福。由施物現前而有信善男子生多福。
由應施者（聖者）之現前而有信善男子生多福。於汝等有此之信。又此施物之存在。而我是受者。
若我不受，汝等將失福。於我此之〔施物〕無用。然為憐愍汝等故我受〔施物〕。
由此而多之衣服亦受，多之食物亦受，多之臥坐所亦受，多之病者資具藥品亦受。
（而彼時示澀面而似有麻煩之態度）。如斯所有澀面、顰蹙、詭詐、詭瞞、詐欺，此言為「稱資具受用之詭詐」。
（二）稱威儀之詭詐者云何？於此某者有惡欲敗於欲，意欲〔由他之〕尊敬，「若為斯，人人將尊敬我，
為裝〔如得阿羅漢果〕而步行，裝而立，裝而坐，裝而臥，願求〔將見得阿羅漢果人〕而步行，願求而立，願求而坐，
願求而臥，如入定者而步行，如入定者而立，如入定而坐，如入定者而臥，為欲使他見而為禪定」。
如斯所有威儀之假立、建立、澀面、顰蹙、詭詐、詭瞞、詐欺，此言「稱為威儀之詭詐」。
（三）稱周邊語之詭詐者云何？於此某者有惡欲而敗於欲，意欲〔由他之〕尊敬，「若如斯者人人將尊敬我」，
依據聖法而言詐。〔即〕語：「著如斯衣服之沙門，此是大有能者」。
語：「持如斯缽、銅碗、水瓶、濾水器、犍，履履物，著帶，著腰紐之沙門，此是大有能者」。
語：「有如斯和尚有如斯沙門此是大有能者」。
語：「有如斯同於阿闍梨和尚者(弟子兄弟)、伺阿闍梨者(同門)、有友人知己、同輩、朋友之沙門，此是大有能者」。
語：「如斯住精舍之沙門此是大有能者」。
語：「如斯住於單屋頂家、住於臺觀、住於平屋、住於山窟、住於洞穴、住於小屋、住於重閣、住於樓房、住於圓屋、
住於寶庫、住於集會所、住於假屋、住於樹下所之沙門，此是大有能者」。
或又有惡染之心而屢屢澀面，為大詭詐，為大多言，由口〔巧言〕而得〔他之〕尊敬者如言：
「此沙門(我)如斯寂靜住等至(禪定)，為甚深、秘密、微妙、隱蔽、為出世間而與空相應之論〕。
如斯所有澀面、顰蹙、詭詐、詐欺，此言為「稱為周邊語之詭詐」。
彼辟支佛捨斷此等三詭詐，正斷、寂滅、安息、不得生起，以智火燒之。故彼辟支佛是無詭詐。
「無渴欲」〔之句中〕，渴欲者，是渴愛。即所有貪、染貪……至(一三頁參照)……貪欲、貪、不善根。
此渴慾愛為彼辟支佛所捨斷、正斷、寂滅、安息、不得生起，以智火燒之。故彼辟支佛是無渴欲。
此是「無動貪、詭詐、渴欲」〔之義〕。
「無覆除去惡濁、痴」〔之句中〕，「覆」者，是所有覆、覆偽、為善、嫉視、嫉視業。
「惡濁」者，貪是惡濁，瞋是惡濁，痴是惡濁，忿、恨、覆、惱……乃至(三九頁參照)……一切不善行是惡濁。
痴者，是對苦而無智、對苦集而無智、對苦滅而無智、對至苦滅之道而無智、對前際無智、對後際無智、
對前後際無智、對此緣性之緣起諸法無智，所有如斯無智、不見、不現觀、 不隨覺、不正覺、不通達、
不潛入、不沉潛、不正觀、不觀察、不現見業、惡慧、愚、痴、痴蒙、痴昧、無明、無明流、無明軛、無明隨眠、
無明纏、無明閂、痴、不善根。彼辟支佛覆、惡濁、痴亦已唾棄、除去、捨斷、正斷、寂滅、安息、不得生起，
以智火燒之。故彼辟支佛已「無覆、除去惡濁與痴」。
「無有意樂於一切世間」〔之句中〕，意樂者，是渴愛。即所有貪、染貪……乃至(一三頁參照)……貪欲、貪、不善根。
「於一切世間」者，是於一切惡趣世間、一切人世間、一切天世間、一切蘊世間、一切界世間、一切處世間。
「無有意樂於一切世間」，於一切世間而無有意樂，無有渴愛，無有渴欲。
此是「無有意樂於一切世間」〔之義〕。「應可獨行如犀角」。故彼辟支佛言：
動貪詭詐渴欲無 除覆〔偽善〕惡濁痴
無意樂〔渴愛〕於世間 應可獨行如犀角
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143.
Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;
Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.
Pāpaṃ sahāyaṃ parivajjayethāti. Pāpasahāyo vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ pāpasahāyo. Pāpaṃ sahāyaṃ parivajjayethāti. Pāpaṃ sahāyaṃ vajjeyya parivajjeyyāti – pāpaṃ sahāyaṃ parivajjayetha.
Anatthadassiṃ visame niviṭṭhanti anatthadassī vuccati yo so sahāyo dasavatthukāya micchādiṭṭhiyā samannāgato – natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Visame niviṭṭhanti visame kāyakamme niviṭṭhaṃ, visame vacīkamme niviṭṭhaṃ, visame manokamme niviṭṭhaṃ, visame pāṇātipāte niviṭṭhaṃ, visame adinnādāne niviṭṭhaṃ, visame kāmesumicchācāre niviṭṭhaṃ, visame musāvāde niviṭṭhaṃ, visamāya pisuṇāya vācāya [pisuṇavācāya (ka.)] niviṭṭhaṃ, visamāya pharusāya vācāya [pharusavācāya (ka.)] niviṭṭhaṃ, visame samphappalāpe niviṭṭhaṃ, visamāya abhijjhāya niviṭṭhaṃ, visame byāpāde niviṭṭhaṃ, visamāya micchādiṭṭhiyā niviṭṭhaṃ, visamesu saṅkhāresu niviṭṭhaṃ visamesu pañcasu kāmaguṇesu niviṭṭhaṃ, visamesu pañcasu nīvaraṇesu niviṭṭhaṃ viniviṭṭhaṃ sattaṃ allīnaṃ upagataṃ ajjhositaṃ adhimuttanti – anatthadassiṃ visame niviṭṭhaṃ.
Sayaṃ na seve pasutaṃ pamattanti. Pasutanti yopi kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tannino tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati, sadde…pe… gandhe… rase… phoṭṭhabbe pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paṭilabhati, sadde…pe… gandhe… rase… phoṭṭhabbe paṭilabhati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yathā kalahakārako kalahappasuto, kammakārako kammappasuto, gocare caranto gocarappasuto, jhāyī jhānappasuto; evameva yo kāme esati gavesati pariyesati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Yopi taṇhāvasena rūpe pariyesati…pe… yopi taṇhāvasena rūpe paṭilabhati…pe… yopi taṇhāvasena rūpe paribhuñjati, sadde…pe… gandhe… rase… phoṭṭhabbe paribhuñjati taccarito tabbahulo taggaruko tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo, sopi kāmappasuto. Pamattanti. Pamādo vattabbo kāyaduccarite vā vacīduccarite vā manoduccarite vā pañcasu kāmaguṇesu vā cittassa vosaggo vosaggānuppadānaṃ kusalānaṃ dhammānaṃ bhāvanāya asakkaccakiriyatā asātaccakiriyatā anaṭṭhitakiriyatā olīnavuttitā nikkhittacchandatā nikkhittadhuratā anāsevanā abhāvanā abahulīkammaṃ anadhiṭṭhānaṃ ananuyogo, yo evarūpo pamādo pamajjanā pamajjitattaṃ – ayaṃ vuccati pamādo.
Sayaṃ na seve pasutaṃ pamattanti pasutaṃ na seveyya pamattañca sayaṃ na seveyya sāmaṃ na seveyya na niseveyya na saṃseveyya na parisaṃseveyya na ācareyya na samācareyya na samādāya vatteyyāti – sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;
Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.
☸---------------------------------------------------------------------
二三 住著邪曲不見義 〔十事〕惡友應迴避
依著放逸不可習 應可獨行如犀角 (五七)
「惡友應迴避」〔之句中〕，惡友者，是(一)不佈施，(二)不獻供，(三)不祭祀，(四)無善作、惡作諸業之果報，
(五)無此世，(六)無他世，(七)無母，(八)無父，(九)無化生有情，(十)無正生活於世間、正行道、
且無自通達作證於此世他世而向(世人)宣說之沙門、婆羅門，所具備十事邪見之彼朋友。此是「惡朋友」。
惡友應迴避者，是須迴避惡朋友、離避、迴避。此是「惡友應迴避」〔之義〕。
「住著邪曲不見義」〔之句中〕，「不見義」者，是不佈施、不獻供……乃至(前方參照)……無自通達、
作證此世他世〔向世人〕宣說之沙門、婆羅門，所具備十事邪見彼朋友。此是「不見義」。
「住著於邪曲」者，住著邪曲之身業，住著邪曲之語業，住著邪曲之意業，住著邪曲之殺生，住著邪曲之偷盜，
住著邪曲之邪欲行，住著邪曲之妄語，住著邪曲之兩舌，住著邪曲之惡口，住著邪曲之綺語，住著邪曲之貪欲，
住著邪曲之瞋恚，住著邪曲之邪見，住著邪曲之諸行，住著邪曲之五種欲，著、繫著、近著、縛著而信解。
此是「住著邪曲不見義」〔之義〕。
「依著、放逸不可習」〔之句中〕，「依著」者，是求諸欲、覓求、遍求、行此、屢屢為此，重此，向於此、傾於此、
赴於此、信解此，以此為主者。此是欲依著者。
又由渴愛而求諸色所遍求者，由渴愛而所獲得者，由渴愛而所受用諸色者，受用諸聲、香、味、觸、行此，
屢屢為此，重此，向於此，傾於此，赴於此，信解此，以此為主者亦是此欲依著者。
「放逸」〔之句中〕，放逸者是對身惡行、語惡行、意惡行，又謂對五種欲心之放縱、放縱之遂行，
又對諸善法之修習不作恭敬、不作永續、不作持續、委縮行、將行欲放棄、責任之放棄、不習行、不修習、
不多作、不受持、不專念，放逸。即如斯所有放逸、放慢、放慢性。此言為放逸。
自依著、放逸不可習者，不可習於依著者，不可向放逸者習〔彼等之行為〕，不可習行、不可常習、不可行、
不可共行、不可正持而動作。此是「自依著、放逸不可習」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
住著邪曲不見義 〔十事〕惡友應迴避
依著放逸不可習 應可獨行如犀角
☸.....................................................................
144.
Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;
Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.
Bahussutaṃ dhammadharaṃ bhajethāti bahussuto hoti mitto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (syā.) passa ma. ni. 3.82] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (syā.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Dhammadharanti dhammaṃ dhārentaṃ [dhāreti (ka.)] – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Bahussutaṃ dhammadharaṃ bhajethāti bahussutañca dhammadharañca mittaṃ bhajeyya saṃbhajeyya seveyya niseveyya saṃseveyya paṭiseveyyāti – bahussutaṃ dhammadharaṃ bhajetha.
Mittaṃ uḷāraṃ paṭibhānavantanti uḷāro hoti mitto sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassena. Paṭibhānavantanti tayo paṭibhānavanto – pariyattipaṭibhānavā, paripucchāpaṭibhānavā, adhigamapaṭibhānavā. Katamo pariyattipaṭibhānavā? Idhekaccassa buddhavacanaṃ pariyāputaṃ [pariyāpuṭaṃ (syā. ka.) passa dī. ni. 3.282] hoti suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Tassa pariyattiṃ nissāya paṭibhāti – ayaṃ pariyattipaṭibhānavā.
Katamo paripucchāpaṭibhānavā? Idhekacco paripucchitopi hoti atthe ca ñāye ca lakkhaṇe ca kāraṇe ca ṭhānāṭṭhāne ca. Tassa paripucchaṃ nissāya paṭibhāti – ayaṃ paripucchāpaṭibhānavā.
Katamo adhigamapaṭibhānavā? Idhekaccassa adhigatā honti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo cattāro ariyamaggā cattāri sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo [chaḷabhiññāyo (syā.)]. Tassa attho ñāto dhammo ñāto nirutti ñātā. Atthe ñāte attho paṭibhāti, dhamme ñāte dhammo paṭibhāti, niruttiyā ñātāya nirutti paṭibhāti. Imesu tīsu ñāṇaṃ paṭibhānapaṭisambhidā. So paccekasambuddho imāya paṭibhānapaṭisambhidāya upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā paccekasambuddho paṭibhānavā. Yassa pariyatti natthi paripucchā natthi adhigamo natthi, kiṃ tassa paṭibhāyissatīti – mittaṃ uḷāraṃ paṭibhānavantaṃ.
Aññāya atthāni vineyya kaṅkhanti attatthaṃ aññāya paratthaṃ aññāya ubhayatthaṃ aññāya diṭṭhadhammikatthaṃ aññāya samparāyikatthaṃ aññāya paramatthaṃ aññāya abhiññāya jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā kaṅkhaṃ vineyya paṭivineyya pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyyāti – aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;
Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
二四 應交持法多聞友 交具偉大應辯友
調伏疑惑了知義 應可獨行如犀角 （五八）
「應交持法多聞友」〔之句中〕，「多聞」者，是多聞而持聞，以積聞。
〔即〕說完全圓滿遍淨梵行之初善、中善、後善、有義有文彼諸法，多聞(憶)持斯諸法，以語通曉，
以意觀察，以見通達。
持「法」者，是持契經、祇夜、記說、偈、自說、如是語、本生、未曾有法、毘陀羅之法者。
「應交持法多聞〔友〕，應交多聞而且持法之友，應習、應習作、應常習」。
此是「應交持法多聞〔友〕」〔之義〕。「交具偉大應辯友」〔之句中〕，由戒、定、慧、解脫、解脫智見而偉大之友。
具應辯者，是(一)對教說而具應辯者、(二)對遍問而具應辯者、(三)對證得而具應辯者之三具應辯者。
(一)對教說而具應辯者云何？於此某者學得佛語，〔即〕契經、祇夜、記說、偈、 自說、如是語、本生、未曾有法、
毘陀羅，彼依〔其〕教說而〔具應辯者〕應辯。此是對教說之具應辯者。
(二)對遍問而具應辯者云何？於此某者有關義、所知相、原因、處非處、遍問而依彼之其遍問而〔具應辯者〕應辯。
此是對遍問之具應辯者。
(三)對證得而具應辯者云何？於此某者證得四念住、四正勤、四神足、五根、五力、七覺支、八支聖道、四沙門果、
四無礙解、六神通、彼若知義、知法、知詞(文法)者應說法，知詞者應詞。
對此等〔義、法、詞〕三者，智是應辯無礙解。
彼辟支佛具此應辯無礙解，正具、達、正達、成、正成、具備故，辟支佛是「具應辯者」。
亦無有教說，亦不遍問，亦無所證得者，〔具應辯者〕將何以應辯？此是「交具偉大應辯友」〔之義〕。
「調伏疑惑了知義」，了知自義者，是了知他義，了知俱義，了知現世之義，「了知」者是了知來世之義、知通、知、
考量、度知、辯知、明暸，調伏疑惑者，是折伏、捨斷、除去、滅除、令之滅無。此是「調伏疑惑了知義」〔之義〕。
「應可獨行如犀角」。
故彼辟支佛言：
應交持法多聞友 交具偉大應辯友
調伏疑惑了知義 應可獨行如犀角
☸.....................................................................
145.
Khiḍḍaṃ ratiṃ [ratī (syā.)] kāmasukhañca loke, analaṅkaritvā anapekkhamāno;
Vibhūsaṭṭhānā [vibhūsanaṭṭhānā (syā. ka.), vibhūsaṇaṭṭhānā (sī. aṭṭha.)] virato saccavādī, eko care khaggavisāṇakappo.
Khiḍḍaṃ ratiṃ kāmasukhañca loketi. Khiḍḍāti dve khiḍḍā – kāyikā khiḍḍā ca vācasikā khiḍḍā ca…pe… ayaṃ kāyikā khiḍḍā…pe… ayaṃ vācasikā khiḍḍā. Ratīti anukkaṇṭhitādhivacanametaṃ – ratīti. Kāmasukhanti vuttañhetaṃ bhagavatā [passa ma. ni. 2.280] – “pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ”. Loketi manussaloketi – khiḍḍaṃ ratiṃ kāmasukhañca loke.
Analaṅkaritvā anapekkhamānoti khiḍḍañca ratiñca kāmasukhañca loke analaṅkaritvā anapekkho hutvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – analaṅkaritvā anapekkhamāno.
Vibhūsaṭṭhānā virato saccavādīti. Vibhūsāti dve vibhūsā – atthi agārikavibhūsā [agārikassa vibhūsā (ka.) evamuparipi] atthi anāgārikavibhūsā. Katamā agārikavibhūsā? Kesā ca massū ca mālāgandhañca vilepanañca ābharaṇañca pilandhanañca vatthañca pārupanañca [pasādhanañca (syā.), sayanāsanañca (ka.) cūḷani. khaggavisāṇasuttaniddesa 130 natthi pāṭhanānattaṃ] veṭhanañca ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ khaggaṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vāḷabījaniṃ odātāni vatthāni dīghadasāni iti vā – ayaṃ agārikavibhūsā.
Katamā anāgārikavibhūsā? Cīvaramaṇḍanā pattamaṇḍanā senāsanamaṇḍanā imassa vā pūtikāyassa bāhirānaṃ vā parikkhārānaṃ maṇḍanā vibhūsanā keḷanā parikeḷanā gaddhikatā gaddhikattaṃ [gedhikatā gedhikattaṃ (syā.) passa vibha. 854] capalatā [capalanā (syā.)] cāpalyaṃ – ayaṃ anāgārikavibhūsā.
Saccavādīti so paccekasambuddho saccavādī saccasandho theto paccayiko avisaṃvādako lokassa, vibhūsaṭṭhānā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto, vimariyādikatena cetasā viharatīti – vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;
Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo”ti.
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二五 世間戲樂與欲樂 不莊嚴而不期待
實語者離嚴飾處 應可獨行如犀角 （五九）
「世間戲樂與欲樂」〔之句中〕，「戲」者，是身戲與語戲之二戲……乃至(三三九頁參照)……此是身戲……
乃至(三三九頁參照)……此是語戲。「樂」者，此是滿悅之語。「欲樂」者，世尊即如斯說：「諸比丘！有此等五種欲。
五者云何？是好，望，適意，可愛，伴欲，可染著眼所識之色、耳所識之聲、鼻所識之香、舌所識之味，〔及〕好，
望，適意，可愛，伴欲，可染著身所識之觸。諸比丘！此是五種欲。
諸比丘！緣此五種欲而生喜樂。此是欲樂」。「世間」者，是人世間。此是「世間戲樂與欲樂」〔之義〕。
「不莊嚴而不期待」者，以世間之戲、樂與欲樂〔而自〕不莊嚴，不期待〔彼〕而捨斷、除去、滅除、令之滅無。
此是「不莊嚴而不期待」。「實語者離嚴飾處」〔之句中〕，「嚴飾」者，是二嚴飾。〔即〕(一)在家者之嚴飾，
(二)非家者之嚴飾。
(一)在家者之嚴飾者云何？是髮鬚、華鬘、薰香、塗料、瓔珞、飾物、衣服、裝飾、頭巾、塗香、按摩、沐浴、
洗髮劑、鏡、眼藥、華鬘塗油、白粉、口紅、腕環、髮飾、杖、棒、傘蓋、有彩色履物、頭巾、扇、長短之白衣等。
此是「在家者之嚴飾」。
(二)出家者之嚴飾者云何？是美飾之衣服、美飾之缽、美食、臥坐所，又此污穢身外部諸資具之美飾、嚴飾、奢侈、
貪求、貪求性、浮薄、輕佻。此是「出家者之嚴飾」。
「實語者」，彼辟支佛是實語者、遵真實人、鬘直人、世人可信賴人〔辟支佛是實語者〕而遠離嚴飾處，離去、捨遣、
離脫、離縛，以不限定之心而住。此是「實語者離嚴飾處」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
世間戲樂與欲樂 不莊嚴而不期待
實語者離嚴飾處 應可獨行如犀角
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146.
Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;
Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.
Puttañca dāraṃ pitarañca mātaranti. Puttāti cattāro puttā – atrajo putto, khettajo [khetrajo (syā. ka.)] putto, dinnako putto, antevāsiko putto. Dārā vuccanti bhariyāyo. Pitāti yo so janako. Mātāti yā sā janikāti – puttañca dāraṃ pitarañca mātaraṃ.
Dhanāni dhaññāni ca bandhavānīti dhanāni vuccanti hiraññaṃ suvaṇṇaṃ muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo [lohitako (?)] masāragallaṃ. Dhaññāni vuccanti pubbaṇṇaṃ aparaṇṇaṃ. Pubbaṇṇaṃ nāma sāli vīhi yavo godhumo kaṅgu varako kudrūsako [kudrusako (syā.)]. Aparaṇṇaṃ nāma sūpeyyaṃ. Bandhavānīti cattāro bandhavā – ñātibandhavāpi bandhu, gottabandhavāpi bandhu, mittabandhavāpi bandhu, sippabandhavāpi bandhūti – dhanāni dhaññāni ca bandhavāni.
Hitvāna kāmāni yathodhikānīti. Kāmāti uddānato dve kāmā – vatthukāmā ca kilesakāmā ca…pe… ime vuccanti vatthukāmā…pe… ime vuccanti kilesakāmā. Hitvāna kāmānīti vatthukāme parijānitvā, kilesakāme pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā. Hitvāna kāmāni yathodhikānīti sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati; sakadāgāmimaggena ye kilesā pahīnā…pe… anāgāmimaggena ye kilesā pahīnā… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti – hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;
Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
二六 亦子亦妻亦父母 財寶穀物亦親類
各各諸欲亦捨斷 應可獨行如犀角 (六○)
「亦子亦妻亦父母」〔之句中〕，子者，是自所生子、乳母所育子、領養之子、徒
弟子之〔四種〕子。妻者，妻也。父者，所有之男親。母者，是所有之女親。此是「亦子亦妻亦父母」〔之義〕。
「財寶穀物亦親類」〔之句中〕，財寶者，是真珠、寶珠(摩尼)、瑙璃、螺貝(車渠)、寶石、珊瑚、銀、金、赤珠、瑪瑙。
穀物者，是言前食與後食。前食者，是米、粳、麥、小麥、稷、荳、稗。後食者，是羹湯〔之蔬菜〕。
親類者，是四親類。〔即〕
(一)親戚亦是親類。(二)同姓者亦是親類。(三)友人亦是親類。(四)同習藝者亦是親類。此是「財寶穀物亦親類」〔之義〕。
「各各諸欲亦捨斷」〔之句中〕，「諸欲」者，概言之是事欲與煩惱欲之二欲……乃至(二七頁參照)……此等言事欲……
乃至(二七頁參照)……此等言煩惱欲。「諸欲亦捨棄」者，是遍知事欲，捨煩惱欲、捨斷、除去、滅除、令之滅無。
此是「諸欲亦捨斷」。「各各」者，是由須陀洹道所捨斷之諸煩惱，此不再來、不返、不還來。
由斯陀含道所捨斷之諸煩惱、由阿那含道所捨斷之諸煩惱、由阿羅漢道所捨斷之諸煩惱，此不再來、不返、不還來。
此是「各各諸欲亦捨斷」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
亦子亦妻亦父母 財寶穀物亦親類
各各諸欲亦捨斷 應可獨行如犀角
☸.....................................................................
147.
Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;
Gaḷo eso iti ñatvā matimā [mutīmā (su. ni. 61)], eko care khaggavisāṇakappo.
Saṅgo eso parittamettha sokhyanti saṅgoti vā baḷisanti vā āmisanti vā laggananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Parittamettha sokhyanti vuttañhetaṃ bhagavatā – “pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati kāmasukhaṃ. Appakaṃ etaṃ sukhaṃ, parittakaṃ etaṃ sukhaṃ, thokakaṃ etaṃ sukhaṃ, omakaṃ etaṃ sukhaṃ, lāmakaṃ etaṃ sukhaṃ, chatukkaṃ etaṃ sukhan”ti – saṅgo eso parittamettha sokhyaṃ.
Appassādo dukkhamettha bhiyyoti appassādā kāmā vuttā bhagavatā [passa ma. ni. 1.237] bahudukkhā bahupāyāsā [bahūpāyāsā (syā.)]; ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā, maṃsapesūpamā kāmā vuttā bhagavatā, tiṇukkūpamā kāmā vuttā bhagavatā, aṅgārakāsūpamā kāmā vuttā bhagavatā, supinakūpamā kāmā vuttā bhagavatā, yācitakūpamā kāmā vuttā bhagavatā, rukkhaphalūpamā kāmā vuttā bhagavatā, asisūnūpamā kāmā vuttā bhagavatā, sattisūlūpamā kāmā vuttā bhagavatā, sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti – appassādo dukkhamettha bhiyyo.
Gaḷo eso iti ñatvā matimāti gaḷoti vā baḷisanti vā āmisanti vā laggananti vā bandhananti vā palibodhoti vā, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Itīti padasandhi padasaṃsaggo padapāripūrī akkharasamavāyo byañjanasiliṭṭhatā padānupubbatāpetaṃ itīti. Matimāti paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Gaḷo eso iti ñatvā matimāti matimā gaḷoti ñatvā baḷisanti ñatvā āmisaṃ ti ñatvā laggananti ñatvā bandhananti ñatvā palibodhoti ñatvā jānitvā tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvāti – gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;
Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
二七 此〔受無〕縛著 茲之可樂小
〔如此〕快味少 茲有多之苦
知此為癰與 此之覺慧者
應如犀角之 可為獨遊行(六一)
「此縛著，茲之可樂小」〔之句中〕，「縛著」者亦言鉤、食啄、懸著、礙著、此是五種欲之同義語。
「茲之可樂小」〔之句中〕，「可樂」者，世尊即如斯說：「諸比丘！有此等五種欲」。
五者云何？是喜好、欲望、適意、可愛、伴欲，可染著眼所識之色、耳所識之聲、鼻所識之香、舌所識之味〔及〕喜好、
欲望、適意、可愛、伴欲？可染著身所識之觸。諸比丘！此是五種欲。此樂少。
此樂是下賤，此樂是卑賤，此樂是苦。此是「縛著，茲之可樂小」〔之義〕。
「快味少，茲有多之苦」〔之句中〕，「快味少」者，是「 世尊說慾有多苦，有多惱，於茲有多過患。世尊說欲如骨鎖。
世尊說欲如草之炬火。世尊說欲如信用物。世尊說欲如樹果。世尊說欲如屠殺場。世尊說欲如劍戟。
世尊說欲如蛇頭，有多苦，有多煩惱。於茲有多過患」。此是「快味少，茲有多苦」〔之義〕。
「知此癰與覺慧者」〔之句中〕，「癰」者亦言鉤、食味、懸著、礙著、此是五種欲之同義語。
「與〕者，是此句之接續、句之相合、句之圓滿、字之合體、文之接著、句之次第。
「知此癰與覺慧者」，「覺慧者〕者，是賢者、具慧者、有覺者、智者、辨知者、有慧者知〔此〕是癰睡，知是鉤，
知是食味，知是懸著，知是礙著，考量、度知、辨知、明暸。此是「知此癰與覺慧者」〔之義〕。
「應如犀角之，可為獨遊行」。
故彼辟支佛言：
此〔受樂〕縛著 茲之可樂小
〔如此〕快味少 茲有多之苦
知此為癰與 此之覺慧者
應如犀角之 可為獨遊行
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148.
Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;
Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.
Sandālayitvāna saṃyojanānīti dasa saṃyojanāni – kāmarāgasaṃyojanaṃ, paṭighasaṃyojanaṃ, mānasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, sīlabbataparāmāsasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ, avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni dālayitvā sandālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.
Jālaṃva bhetvā salilambucārīti jālaṃ vuccati suttajālaṃ. Salilaṃ vuccati udakaṃ. Ambucārī vuccati maccho. Yathā maccho jālaṃ bhinditvā pabhinditvā dālayitvā padālayitvā sampadālayitvā carati viharati iriyati vatteti pāleti yapeti yāpeti, evameva dve jālā – taṇhājālañca diṭṭhijālañca…pe… idaṃ taṇhājālaṃ…pe… idaṃ diṭṭhijālaṃ. Tassa paccekasambuddhassa taṇhājālaṃ pahīnaṃ, diṭṭhijālaṃ paṭinissaṭṭhaṃ. Taṇhājālassa pahīnattā diṭṭhijālassa paṭinissaṭṭhattā so paccekasambuddho rūpe na sajjati sadde na sajjati gandhe na sajjati…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati, nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – jālaṃva bhetvā salilambucārī.
Aggīva daḍḍhaṃ anivattamānoti yathā aggi tiṇakaṭṭhupādānaṃ dahanto gacchati anivattanto, evameva tassa paccekasambuddhassa 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 paccāgacchatīti – aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;
Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
二八 如水中魚破壞網 捨斷〔十〕結結破裂
如火燃燒不返已 應可獨行如犀角 (六二)
「結破裂」〔之句中〕，「結」者，是愛欲結、瞋恚結、慢結、見結、疑結、戒禁取結、有貪結、嫉結、慳結、
無明結之十結。「破裂結」者，是裂十結、破裂、捨斷、除去、滅除、令之滅無。此是「破裂結」〔之義〕。
「如水中魚破壞網」〔之句中〕，「網」者，絲之網。「水」者，水也。魚(行水中物)是魚。
如〔魚〕如斯破網、破壞、裂、割裂、破裂而行、行作、動作、活動、護持、持續、維持。
〔於網〕是愛網與見網之二網……乃至(四○頁參照)……此是愛網……乃至(四○頁參照)……此是見網。
彼辟支佛已捨斷愛網，捨遣見網，愛網之捨斷故，見網之捨遣故，彼辟支佛不著色、不著聲、不著香……
乃至(一七七頁參照)……不著見聞覺識之諸法，不執、不縛、出離此，棄遣、離脫、以不限定之心而住。
此是「如水中魚破壞網〕〔之義〕。
「如火燃燒不返已」，譬如由棻與薪有燃之火，行〔燃〕不返，如斯彼辟支佛，由須陀洹道而所捨斷之煩惱不再來，
不返，不歸來，由斯陀含道所捨斷之煩惱，由阿那含道所捨斷之煩惱，由阿羅漢道所捨斷之煩惱不再來、
不返、不歸來。此是「如火燃燒不返已」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
如水中魚破壞網 〔捨斷〕結破裂
如火燃燒不返已 應可獨行如犀角
☸.....................................................................
149.
Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;
Anavassuto apariḍayhamāno [aparidayhamāno (ka.)], eko care khaggavisāṇakappo.
Okkhittacakkhu na ca pādaloloti kathaṃ khittacakkhu hoti? Idhekacco bhikkhu [natthi syā. potthake mahāni. 157] cakkhulolo cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ [anavatthacārikaṃ (syā.)] anuyutto hoti rūpadassanāya. Evaṃ khittacakkhu hoti.
Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno asaṃvuto gacchati. Hatthiṃ olokento assaṃ olokento rathaṃ olokento pattiṃ olokento kumārake olokento kumārikāyo olokento itthiyo olokento purise olokento antarāpaṇaṃ olokento gharamukhāni olokento uddhaṃ olokento adho olokento disāvidisaṃ vipekkhamāno [pekkhamāno (syā. ka.)] gacchati. Evampi khittacakkhu hoti.
Atha vā, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Evampi khittacakkhu hoti.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ [sobhanagarakaṃ (syā.), sobhanakaraṇaṃ (ka.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (syā.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā. Iti evarūpaṃ visūkadassanaṃ anuyutto hoti. Evampi khittacakkhu hoti.
Kathaṃ okkhittacakkhu hoti? Idhekacco bhikkhu na cakkhulolo na cakkhuloliyena samannāgato hoti. Adiṭṭhaṃ dakkhitabbaṃ diṭṭhaṃ samatikkamitabbanti – na ārāmena ārāmaṃ na uyyānena uyyānaṃ na gāmena gāmaṃ na nigamena nigamaṃ na nagarena nagaraṃ na raṭṭhena raṭṭhaṃ na janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti rūpadassanāya. Evaṃ okkhittacakkhu hoti.
Atha vā, bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno saṃvuto gacchati. Na hatthiṃ olokento na assaṃ olokento na rathaṃ olokento na pattiṃ olokento na kumārake olokento na kumārikāyo olokento na itthiyo olokento na purise olokento na antarāpaṇaṃ olokento na gharamukhāni olokento na uddhaṃ olokento na adho olokento na disāvidisaṃ vipekkhamāno gacchati. Evampi okkhittacakkhu hoti.
Atha vā, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Evampi okkhittacakkhu hoti.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ…pe… anīkadassanaṃ iti vā. Iti evarūpā visūkadassanā paṭivirato. Evampi okkhittacakkhu hoti.
Na ca pādaloloti kathaṃ pādalolo hoti? Idhekacco bhikkhu pādalolo pādaloliyena samannāgato hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ gāmena gāmaṃ nigamena nigamaṃ nagarena nagaraṃ raṭṭhena raṭṭhaṃ janapadena janapadaṃ dīghacārikaṃ anavaṭṭhitacārikaṃ anuyutto hoti. Evampi pādalolo hoti.
Atha vā, bhikkhu antosaṅghārāme [antopi saṃghārāme (ka.)] pādalolo pādaloliyena samannāgato hoti, na atthahetu na kāraṇahetu uddhato avūpasantacitto pariveṇato pariveṇaṃ gacchati, vihārato vihāraṃ gacchati, aḍḍhayogato aḍḍhayogaṃ gacchati, pāsādato pāsādaṃ gacchati, hammiyato hammiyaṃ gacchati, guhato guhaṃ gacchati, leṇato leṇaṃ gacchati, kuṭiyā kuṭiṃ gacchati, kūṭāgārato kūṭāgāraṃ gacchati, aṭṭato aṭṭaṃ gacchati, māḷato māḷaṃ gacchati, uddaṇḍato uddaṇḍaṃ gacchati [uddaṇḍaṃ gacchati, uddhositato uddhositaṃ gacchati (syā.) passa mahāni. 17], upaṭṭhānasālato upaṭṭhānasālaṃ gacchati, maṇḍapato maṇḍapaṃ gacchati, rukkhamūlato rukkhamūlaṃ gacchati, yattha vā pana bhikkhū nisīdanti vā gacchanti vā, tattha ekassa vā dutiyo hoti, dvinnaṃ vā tatiyo hoti, tiṇṇaṃ vā catuttho hoti. Tattha bahuṃ samphappalāpaṃ palapati, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… iti bhavābhavakathaṃ katheti. Evampi pādalolo hoti.
Na ca pādaloloti so paccekasambuddho pādaloliyā ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti – okkhittacakkhu na ca pādalolo.
Guttindriyo rakkhitamānasānoti. Guttindriyoti so paccekasambuddho cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjatīti – guttindriyo. Rakkhitamānasānoti gopitamānasānoti – guttindriyo rakkhitamānasāno.
Anavassuto pariḍayhamānoti vuttañhetaṃ āyasmatā mahāmoggallānena – “avassutapariyāyañca [passa saṃ. ni. 4.243] vo, āvuso, desessāmi anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] etadavoca –
“Kathaṃ cāvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati [anupaṭṭhitakāyasati (syā. ka.)] ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa [tattha ye (ka.) passa saṃ. ni. 4.243] te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva [labhateva (syā. ka.) evamuparipi] māro otāraṃ labhetha [labhati (syā. ka.) evamuparipi] māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.
“Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ koḷāpaṃ [kolāpaṃ (syā.) saṃ. ni. 4.243] terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya…pe… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato [pacchato (syā.), heṭṭhimāya (ka.)] cepi naṃ disāya… uparimato [uparito (syā.), uparimāya (ka.)] cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ, sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, labhetheva māro otāraṃ labhetha māro ārammaṇaṃ.
“Evaṃvihāriṃ cāvuso, bhikkhuṃ rūpā adhibhaṃsu [abhibhaviṃsu (syā.), abhibhaṃsu (ka.) evamuparipi], na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto saddādhibhūto gandhādhibhūto rasādhibhūto phoṭṭhabbādhibhūto dhammādhibhūto adhibhū anadhibhūto adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.
“Kathaṃ cāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriṃ cāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ, na labhetha māro ārammaṇaṃ.
“Seyyathāpi, āvuso, kūṭāgārā vā kūṭāgārasālā [santhāgārasālā (syā.) passa saṃ. ni. 4.243] vā bahalamattikā addāvalepanā [allāvalepanā (syā.)] puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya… uttarāya cepi naṃ disāya… dakkhiṇāya cepi naṃ disāya… heṭṭhimato cepi naṃ disāya… uparimato cepi naṃ disāya… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ; sotato cepi naṃ…pe… manato cepi naṃ māro upasaṅkamati neva labhetha māro otāraṃ na labhetha māro ārammaṇaṃ.
“Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi [abhibhaviṃsu (syā.), abhibhosi (ka.) passa saṃ. ni. 4.243], na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū saddādhibhū gandhādhibhū rasādhibhū phoṭṭhabbādhibhū dhammādhibhū adhibhū anadhibhūto [anabhibhūto kehi ci kilesehi (ka.) passa saṃ. ni. 4.243]. Adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī”ti – anavassuto.
Apariḍayhamānoti rāgajena pariḷāhena apariḍayhamāno, dosajena pariḷāhena apariḍayhamāno, mohajena pariḷāhena apariḍayhamānoti – anavassuto apariḍayhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Okkhittacakkhu na ca pādalolo, guttindriyo rakkhitamānasāno;
Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
二九 眼向下投無彷徨 護持諸根守〔制〕意
無流漏〔而火〕不燒 應可獨行如犀角(六三)
「眼向下投無彷徨」〔之句中〕，投眼者云何？於此某者動眼，具眼之動貪。
〔即〕「可見未見之物，可超越已見之物」，為見色而由庭園向庭園，由花園向花園，由村向村，由街向街，由市向市，
由國向國，由地方向地方長途之旅行，耽於無目的地之旅行。如斯是投眼。
或又〔行乞入於村落〕家家之間，行於街路，不防護〔眼根〕而行。
〔即〕眺象〔兵〕，眺馬〔兵〕，眺車〔兵〕，眺步〔兵〕，眺女，眺男，眺男兒，眺女兒，眺店內，眺家之入口，眺上，眺下，
左顧右陌而行。如斯是投眼。或又以眼見色已而取相，取細相。
不防此眼根而住者，應為貪憂諸惡不善法所浸，彼為其防護而不行道，不護眼根，至無眼根之律儀。如斯亦是「投眼」。
又譬如有一部應尊敬之沙門、婆羅門。
為享信施之食，例如彼等耽住於觀覽舞蹈、歌謠、音樂、曲藝、歌曲、手鈴樂、鐃鈸樂、銅羅樂、奇術、鐵丸戲、
竹棒戲、輕業、象鬥、馬鬥、鬥水牛、鬥牡牛、鬥牝牛、鬥壯山羊、鬥牡羊、鬥雞、鬥鶉、鬥杖、鬥拳、角力、
模擬戰、兵列、兵團、閱兵等，如斯亦是投眼。
「眼向下投」者云何？於此有比丘。動眼，無具眼之動貪。
〔彼〕「可見未見之物，可超越已見之物」，為見色而由庭園向庭園，由花園向花園，由村向村，由街向街，由市向市，
由國向國，由地方向地方，無沉於長途之旅行、無目的地之旅行。如斯是「眼下投」。或又有比丘。
〔行乞而入村落〕之家家問，行於街路而防護〔眼根〕而行，不眺象，不眺馬，不眺車，不眺步〔兵〕，不眺女，不眺男，
不眺男兒，不眺女兒，不眺店內，不眺家之入口，不眺上，不眺下，不左顧右陌而行。如斯亦是眼下投。
或又以眼見色已而無取相，無取細相。不防護此眼根而住者，可為貪憂諸惡不善法所侵故，為防護其眼根而行道，
護眼根，至於眼根之律儀。如斯亦是眼下投。又譬如有一部應尊敬之沙門、婆羅門。
享信施之食，而彼等譬如無耽住於舞蹈、歌謠、音樂……乃至……閱兵等物之觀覽，如斯不耽於觀覽物而住，
如斯離去沉於觀覽物。如斯亦眼下投。
「無彷徨」〔之句中〕，彷徨者云何？於此某者彷徨，具備彷徨性。
〔即〕由由庭園向庭園，由花園向花園，由村向村，由街向街，由市向市，由國向國，由地方向地方，
耽住於長途之旅行、無目的地之旅行。如斯是彷徨。或又有比丘，於僧伽藍中而具備彷徨性。
〔即〕無目的，無理由，掉舉，心不寂滅而由僧房向僧房行，由精舍向精舍行，由片面屋頂家向片面屋頂家行，
由臺觀向臺觀行，由平屋向平屋行，由山窟向山窟行，由洞穴向洞穴行，由小屋向小屋行，由重閣向重閣行，
由樓房向樓房行，由圓屋向圓屋行，由寶庫向寶庫行，由集會所向集會所行，由假屋向假屋行，由樹下向樹下行。
或又諸比丘坐又於行之處而在其處比丘若一人，(自加)為第二人，若二人則成為第三人，若三人則成為第四人，
於其處而多綺語。
王論、賊論……乃至(三五七頁參照)……有無論等。如斯亦是「彷徨」。
「無彷徨」者，彼辟支佛遠離彷徨，離、離去、出離、棄遣、離脫、離縛，以不限定心而住，喜獨坐，樂獨坐，
勤勵於內心之止(奢摩他)，不輕視禪，具備觀(毘婆舍那)，常赴空閉處，為靜慮者而樂禪，專注於一境，重最上義。
此是「眼下投無彷徨」〔之義〕。「護諸根」者，彼辟支佛以眼見色已而無取相，無取細相。
不防護此之眼根而住者，可為貪憂諸惡善法所侵故，為防護其〔眼根〕而彼行道，護眼根至眼根之律儀。
以耳聞聲已，以鼻嗅香已，以舌嚐味已，以觸所觸已，以意識法已而無取相，無取細相。
不防護此〔意根〕而住者，可為貪憂諸惡不善法所侵故，為彼意根之防護而彼行道，護意根，至意根之律儀。
此是「護諸根」〔之義〕。「守意」者，是護意、守意。此是「護諸根守意」〔之義〕。
「無流漏而不燒」〔之句中〕，「無流漏」者，即由尊者大目犍連如斯說：『友等！我將示流漏之教說及無流漏之教說。
諦聽善作意。我將說之』。『唯諾，友！』彼等諸比丘應諾大目犍連。
尊者大目犍連告曰：『友等！有流漏者云何？友等！於此有比丘』。
以眼見色已可愛之色，〔喜此〕而信解，不可愛之色，〔不喜此〕而恚)怒，不現起身念，以劣小心而住，
於其處彼生起諸惡不善法，如實不知解無餘所滅彼心解脫、慧解脫。
以耳聞聲已，以鼻嗅香已，以舌嚐味已，以身觸所觸已，以意識法已而可愛之色〔喜此〕而信觸，不可愛之法，
〔不喜此〕而恚怒，不現起身念，以劣小心而住，於其處彼生起諸惡不善法，如實不知解無餘滅彼心解脫、慧觸脫。
友等！此比丘眼所識之色而有流漏，於耳所識之聲而有流漏……乃至……為於意所識之法而有流漏。
友等！如斯有流漏而住之比丘。若彼由眼近於惡魔，惡魔得機會，惡魔得所緣。
若彼由耳……乃至……若彼由意近於惡魔，惡魔得機會，惡魔得所緣。
譬如友等！乾燥，無水氣經年葦暮之家，又有莫暮之家。若由東方人持燃莫之炬火近於彼〔家〕，火得機會，火可得所緣。若由西方於彼〔之家〕，若由北方於彼〔之家〕，若由南方於彼〔之家〕，若由下方於彼〔之家〕，若由上方於彼〔之家〕，
〔即〕由何處人持燃莫之炬火近之火得機會，火可得所緣。
如斯友等！如斯有流漏而住之比丘。由眼若近彼惡魔，惡魔得機會，惡魔得所緣。
由耳若彼由意若近彼惡魔，惡魔得機會，惡魔得所緣。友等！如斯住之比丘為色所打勝，比丘不打勝於色。
比丘為所聲打勝，比丘不打勝於聲。比丘為香所打勝，比丘不打勝於香。比丘為味所打勝，比丘不打勝於味。
比丘為觸所打勝，比丘不打勝於觸，比丘為法所打勝，比丘不打勝於法。
友等！此比丘言為為色所打勝，為聲所打勝，為香所打勝，為味所打勝，為觸所打勝，為法所打勝。
彼由彼等諸煩惱所打勝，有雜染寶再有，有苦患，有苦報，寶未來之老死，不為打勝諸惡不善法。
友等！如斯是有流漏。
『於次友等！無流漏者云何？友等！於此有比丘，以眼見色已，可愛之色〔喜此〕而無信解，
不可愛之色亦〔為不喜〕而無恚怒，以無量心而住，如實知解於其處生起彼諸惡不善法，無餘滅彼心解脫、慧解脫。
以耳聞聲已……乃至……以意識法已，可愛之法〔亦喜此〕而無信解，不可愛之法〔亦不喜此〕而無恚)怒，
以無量心而住，如實知解於其處彼生起諸惡不善法，無餘滅彼之心解脫、慧解脫。
友等！言此比丘於所識之色而無流漏、於耳所識之聲而無流漏……乃至……於意所識之法而無流漏。
友等！如斯有無流漏而住之比丘。由眼若惡魔雖近於彼，惡魔不得機會，惡魔不得所緣。
由耳若於彼……乃至……由意若惡魔雖近於彼，惡魔不得機會，惡魔不得所緣。譬如友等！有以厚土堅塗之高樓闥。
若由東方人持能燃莫炬火而近於彼家，火亦不得機會，火不得所緣。
若由西方於彼〔家〕，若由北方於彼〔家〕，若由南方於彼〔家〕，若由下方於彼〔家〕，若由上方於彼〔家〕，
〔即〕由何處人持能燃莫炬火而近，火亦不得機會，火不得所緣。如斯友等！有無流漏而住之比丘。
由眼若雖惡魔近於彼，惡魔不得機會，惡魔不得所緣。
由耳若於彼……乃至……由意若雖惡魔近於彼，惡魔不得機會，惡魔不得所緣。
友等！如斯住言為不色所打勝於比丘，比丘是打勝於色。
聲不為打勝於比丘，比丘是打勝於聲……乃至……法不為打勝於比丘，比丘是打勝於法。
友等！言此之比丘打勝於色，打勝於聲，打勝於香，打勝於味，打勝於觸，打勝於法。
彼不為彼等諸煩惱打勝，打勝有雜染寶再有，有苦患，有苦報資來世之老死諸惡不善法。
友等！『如斯是無流漏』」。「火不燒」者，是於貪火不能燒，於瞋火不能燒，於痴火不能燒。
此是「無流漏而火不燒」〔之義〕。應可獨行如犀角。
故彼辟支佛言：
眼向下投無彷徨 護持諸根守〔制〕意
無流漏而火不燒 應可獨行如犀角
☸.....................................................................
150.
Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;
Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.
Ohārayitvā gihibyañjanānīti gihibyañjanāni vuccanti kesā ca massū ca…pe… dīghadasāni iti vā. Ohārayitvā gihibyañjanānīti gihibyañjanāni oropayitvā samoropayitvā nikkhipitvā paṭippassambhitvāti – ohārayitvā gihibyañjanāni.
Sañchannapatto yathā pārichattakoti yathā so pārichattako koviḷāro bahalapattapalāso [sākhapattapalāso (ka.)] sandacchāyo [saṇḍacchāyo (syā.), santacchāyo (ka.) passa ma. ni. 1.154], evameva so paccekasambuddho paripuṇṇapattacīvaradharoti – sañchannapatto yathā pārichattako.
Kāsāyavattho abhinikkhamitvāti so paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā puttadāraṃ palibodhaṃ chinditvā ñātipalibodhaṃ chinditvā mittāmaccapalibodhaṃ chinditvā sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā [ohārayitvā (syā. ka.)] kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichattako;
Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo”ti.
Tatiyo vaggo.
☸---------------------------------------------------------------------
三○ 令葉斷除如晝度 取除鬚髮世俗相
著袈裟衣而出家 應可獨行如犀角 (六四)
「取除鬚髮世俗相」〔之句中〕，世俗相者，是鬚髮……乃至(三四九頁參照)……長短之白衣等。
「取除世俗相」者，是取除、奪去i 息止、此是「取除鬚髮世間相」〔之義〕。
「令葉斷除如晝度樹」，譬如樹葉生茂蔭森晝度樹〔之落葉〕，如斯彼辟支佛〔取除世俗相〕而完全是缽、衣之保持者。
此是「令葉斷除如晝度樹」〔之義〕。
「著袈裟衣而出家」，彼辟支佛斷一切家居之障礙，斷妻子之障礙，斷親戚之障礙，斷財寶之障礙，剃除鬚髮，
纏袈裟衣，由家非家而出家，成為無一物之狀態而獨行、行作、動作、活動、護持、持續、維持、持續。
此是「著袈裟衣而出家」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
令葉斷除如晝度 取除鬚髮世俗相
著袈裟衣而出家 應可獨行如犀角