小義釋 3.4 Catutthavagga 第四品
3.4 Catutthavagga 第四品
151.
Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;
Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.
Rasesu gedhaṃ akaraṃ aloloti. Rasoti mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso, ambilaṃ madhuraṃ tittakaṃ kaṭukaṃ loṇikaṃ khārikaṃ lambikaṃ [lambilaṃ (syā. ka.) passa āyatanavibhaṅge] kasāvo sādu asādu sītaṃ uṇhaṃ. Santeke samaṇabrāhmaṇā rasagiddhā. Te jivhaggena rasaggāni pariyesantā āhiṇḍanti. Te ambilaṃ labhitvā anambilaṃ pariyesanti, anambilaṃ labhitvā ambilaṃ pariyesanti; madhuraṃ labhitvā amadhuraṃ pariyesanti, amadhuraṃ labhitvā madhuraṃ pariyesanti; tittakaṃ labhitvā atittakaṃ pariyesanti, atittakaṃ labhitvā tittakaṃ pariyesanti; kaṭukaṃ labhitvā akuṭakaṃ pariyesanti, akuṭakaṃ labhitvā kaṭukaṃ pariyesanti; loṇikaṃ labhitvā aloṇikaṃ pariyesanti, aloṇikaṃ labhitvā loṇikaṃ pariyesanti; khārikaṃ labhitvā akhārikaṃ pariyesanti, akhārikaṃ labhitvā khārikaṃ pariyesanti; kasāvaṃ labhitvā akasāvaṃ pariyesanti, akasāvaṃ labhitvā kasāvaṃ pariyesanti; lambikaṃ labhitvā alambikaṃ pariyesanti, alambikaṃ labhitvā lambikaṃ pariyesanti; sāduṃ labhitvā asāduṃ pariyesanti, asāduṃ labhitvā sāduṃ pariyesanti; sītaṃ labhitvā uṇhaṃ pariyesanti, uṇhaṃ labhitvā sītaṃ pariyesanti. Te yaṃ yaṃ labhanti tena tena na tussanti, aparāparaṃ pariyesanti. Manāpikesu rasesu rattā giddhā gathitā mucchitā ajjhosannā laggā laggitā palibuddhā. Sā rasataṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – “neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā”ti.
Yathā vaṇaṃ ālimpeyya yāvadeva āruhaṇatthāya [ropanatthāya (syā.)], yathā vā akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya, yathā puttamaṃsaṃ āhāraṃ āhareyya yāvadeva kantārassa nittharaṇatthāya; evameva so paccekasambuddho paṭisaṅkhā yoniso āhāraṃ āhāreti – “neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā”ti. Rasataṇhāya ārato virato paṭivirato nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – rasesu gedhaṃ akaraṃ.
Aloloti loluppaṃ vuccati taṇhā. Yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Sā loluppā taṇhā tassa paccekasambuddhassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā paccekasambuddho aloloti – rasesu gedhaṃ akaraṃ alolo.
Anaññaposī sapadānacārīti anaññaposīti so paccekasambuddho attānaññeva poseti, na paranti.
Anaññaposimaññātaṃ, dantaṃ sāre patiṭṭhitaṃ [sāresu supatiṭṭhitaṃ (syā. ka.) passa udā. 6];
Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇanti.
Anaññaposī sapadānacārīti so paccekasambuddho pubbaṇhasamayaṃ [pubbanhasamayaṃ (ka.)] nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. Okkhittacakkhu iriyāpathasampanno kulā kulaṃ anatikkamanto piṇḍāya caratīti – anaññaposī sapadānacārī.
Kule kule appaṭibaddhacittoti dvīhi kāraṇehi paṭibaddhacitto hoti – attānaṃ vā nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti, attānaṃ vā uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti. Kathaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti? “Tumhe me bahūpakārā, ahaṃ tumhe nissāya labhāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Yampi me aññe dātuṃ vā kātuṃ vā maññanti tumhe nissāya tumhe passantā. Yampi me porāṇaṃ mātāpettikaṃ nāmagottaṃ tampi me antarahitaṃ tumhehi ahaṃ ñāyāmi – ‘asukassa kulupako, asukāya kulupako’”ti. Evaṃ attānaṃ nīcaṃ ṭhapento paraṃ uccaṃ ṭhapento paṭibaddhacitto hoti.
Kathaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti? “Ahaṃ tumhākaṃ bahūpakāro, tumhe maṃ āgamma buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā, pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, tumhākaṃ ahaṃ uddesaṃ demi paripucchaṃ demi uposathaṃ ācikkhāmi navakammaṃ adhiṭṭhāmi; atha ca pana tumhe maṃ ujjhitvā aññe sakkarotha garuṃ karotha mānetha pūjethā”ti. Evaṃ attānaṃ uccaṃ ṭhapento paraṃ nīcaṃ ṭhapento paṭibaddhacitto hoti.
Kule kule appaṭibaddhacittoti so paccekasambuddho kulapalibodhena appaṭibaddhacitto hoti, gaṇapalibodhena appaṭibaddhacitto hoti, āvāsapalibodhena appaṭibaddhacitto hoti, cīvarapalibodhena appaṭibaddhacitto hoti, piṇḍapātapalibodhena appaṭibaddhacitto hoti, senāsanapalibodhena appaṭibaddhacitto hoti, gilānapaccayabhesajjaparikkhārapalibodhena appaṭibaddhacitto hotīti – kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;
Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo”ti.
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三一 不求諸味不動貪 次第乞食不養他
家家心無所結縛 應可獨行如犀角 (六五)
「不貪求諸味不動貪」〔之句中〕，「諸味」者，是根味、幹味、皮味、葉味、花味、果味、酸、甘、苦、辛、鹹、
鹼、收斂性、澀、美味、不味、冷熱。於世間有貪求味之沙門、婆羅門。彼等以舌端遍求最高之味而徘徊。
彼等得〔酸味〕已而遍求不〔酸味〕，得不酸味已而遍求酸〔味〕。
得甘味已而遍求不甘〔味〕，得不甘味已而遍求甘〔味〕。
得苦味已而遍求不苦〔味〕，得不苦味已而遍求苦〔味〕。
已得辛味而遍求不辛〔味〕，已得不辛味而遍求辛〔味〕。
已得鹹味而遍求不鹹〔味〕，已得不鹹味而遍求鹹〔味〕。
已得鹼味而遍求不鹼味，已得不鹼味而遍求鹼味。
已得收斂性〔味〕而遍求澀味，已得澀味而遍求收斂性味。
已得美味而遍求不味，已得不味而遍求美味。
已得冷而遍求熱，已得熱而遍求冷。
彼等已得各各之味而彼不滿足，遍求他物之他者，對諸味貪、貪求、貪覓、昏昧、縛著、戀、懸著、礙著。
彼味愛，彼辟支佛已捨斷、根絕，如截頂之多羅樹令之滅無，於未來不生起者。
故彼辟支佛如理而省察，不為戲，不為憍慢，不為裝飾，不為莊嚴，為存續此身體，為維持，為止害，
「如斯我無古之苦痛，不令生新之苦痛，又我有存命、無罪與安樂住」，為攝益梵行之限內攝食。
譬如於植林之限內燒林，或又譬如於運搬貨物之限內注油於車輛，或又譬如於度過難所(沙漠)之限內攝食子之肉，
彼辟支佛如理而省察，不為戲，不為憍慢，不為裝飾，不為莊嚴，為存續此身體，為維持，為止害，
「如斯我無舊之苦痛，不令生新之苦痛，又我為有存命、無罪與安樂住」，為於攝益梵行之限內攝食，由慾愛之遠離、
離、離去、出離、棄遣、離脫、離縛、以不限定之心而住。此是「不貪求諸味不動貪」〔之義〕。
「不動貪」〔之句中〕，動又「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。
此之動、動貪、渴愛為彼辟支佛所捨斷，所根絕，如截頂之多羅樹成為滅無，於未來不生起者。故辟支佛是不動貪。
此是「不貪求諸味不動貪」〔之義〕。「次第乞食不養他」〔之句中〕，「不養他」者，彼辟支佛只養自己，不〔養〕他。
不養他有完全智 〔漏盡〕真髓善住立
令為唾棄過惡者 彼言我為婆羅門
此是不養他〔之義〕。「次第乞食」者，彼辟支佛於晨朝著（內）衣，攜缽、衣，為行乞而入於村又街。
〔彼時彼〕護身、護語、護心、令現起念，防護諸根，眼下投，具足威儀，由家向家而行過，乞食而步履。
此是「次第乞食不養他」〔之義〕。「家家心無被結縛」者，是由二行相而心被結縛。
〔即〕(一)貶自己高揚他人而心被結縛。又(二)高揚自己貶下他人而心被結縛。
(一)貶下自己高揚他人而心被結縛者云何？言：「卿等是我大饒益者。
我依卿等而他之人人亦與我，又製作與獲得所思惟之衣服、食物、臥坐所、病者之資具藥品。」
依於卿等，為與卿等相識，請父母付我以前之姓名消失，我〔至於〕被知為某氏(貴氏)之所護者，某女(貴女)之所護者。
如斯是「貶下自己高揚他人而心被結縛」。
(二)高揚自己貶下他人而心被結縛者云何？言：「我為卿等之大饒益者。卿等由我而皈依佛、皈依法、皈依僧。
〔由於我〕而離殺生、離偷盜、離邪欲行、離妄語、離穀酒、果酒〔等〕放逸原因之酒。
我向卿等亦告(教)總說〔聖典〕，遍問〔義疏〕，戒，布薩，亦決心新業，然卿等捨去我而恭敬他之人人，
尊重、供養、敬重」。如斯是「高揚自己貶下他人而心被結縛」。
「於家家心無被結縛」者，是彼辟支佛由(施主)家之障礙而心不被結縛，由眾之障礙而心不被結縛，
由住居之障礙而心不被結縛，由衣服之障礙而心不被結縛，由食物之障礙而心不被結縛，
由臥坐所之障礙而心不被結縛，由病者之資具藥品而心不被結縛。此是「於家家心無被結縛」〔之義〕。
「應可獨行如犀角」。故彼辟支佛言：
不求諸味不動貪 次第乞食不養他
家家心無被結縛 應可獨行如犀角
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152.
Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;
Anissito chetva [chetvā (syā. ka.)] sinehadosaṃ [snehadosaṃ (syā. ka.)], eko care khaggavisāṇakappo.
Pahāya pañcāvaraṇāni cetasoti so paccekasambuddho kāmacchandanīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā, byāpādanīvaraṇaṃ… thinamiddhanīvaraṇaṃ… uddhaccakukkuccanīvaraṇaṃ… vicikicchānīvaraṇaṃ pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatīti – pahāya pañcāvaraṇāni cetaso.
Upakkilese byapanujja sabbeti rāgo cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso, kodho… upanāho…pe… sabbākusalābhisaṅkhārā cittassa upakkilesā. Upakkilese byapanujja sabbeti sabbe cittassa upakkilese byapanujja panuditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – upakkilese byapanujja sabbe.
Anissito chetva sinehadosanti. Anissitoti dve nissayā – taṇhānissayo ca diṭṭhinissayo ca…pe… ayaṃ taṇhānissayo…pe… ayaṃ diṭṭhinissayo. Sinehoti dve snehā – taṇhāsneho ca diṭṭhisneho ca…pe… ayaṃ taṇhāsneho…pe… ayaṃ diṭṭhisneho. Dosoti yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ caṇḍikkaṃ asuropo anattamanatā cittassa. Anissito chetva sinehadosanti so paccekasambuddho taṇhāsnehañca diṭṭhisnehañca dosañca chetvā ucchinditvā samucchinditvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvā cakkhuṃ anissito, sotaṃ anissito…pe… diṭṭhasutamutaviññātabbe dhamme anissito anallīno anupagato anajjhosito anadhimutto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;
Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo”ti.
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三二 〔初禪〕捨斷心五蓋 除卻一切隨煩惱
斷貪瞋恚無依止 應可獨行如犀角 (六六)
「〔初禪〕捨斷心五蓋」者，是彼辟支佛捨斷欲蓋貪，捨斷、除去、滅除、令之滅無，捨瞋恚蓋、惛沉睡眠蓋、
掉舉惡作蓋、疑蓋、捨斷、除去，滅除，令之滅無，離諸慾、離不善法、有尋，有伺，由離能生樂與喜具足初禪而住。
此是「初禪捨斷心五蓋」〔之義〕。
「除卻一切隨煩惱」〔之句中〕，貪是心之隨煩惱，瞋是心之隨煩惱，痴是心之隨煩惱，分恨……乃至(四○頁參照)……
一切不善行是心之隨煩惱。
「除卻一切隨煩惱」者，是除卻心之一切隨煩惱，除斥、捨斷、除去、滅除、令之滅無。
此是「除卻一切隨煩惱」〔之義〕。
「斷貪瞋恚）無依止」〔之句中〕，「無依止」者，是〔依止〕愛依與見依之二依……乃至（四○頁參照）……此是愛依
……乃至(四○頁參照)……此是見依。
「貪〔愛〕」者，是愛貪愛與見貪愛之二貪愛……乃至(四○頁參照)……此是愛貪愛……乃至(四○頁參照)……此是見貪愛。
「瞋恚」者，是所有心之瞋害、瞋恨、瞋恚、違逆、怒、激怒、大激怒、瞋、激瞋、心之大激瞋、恚意之激瞋、
忿、忿怒、忿怒性、瞋、瞋怒、瞋怒性、恚、恚心怒、恚怒性、違背、違逆、憤怒、憤慨、心之不快。
「斷貪瞋恚無依止」者，是彼辟支佛斷愛貪愛與見貪愛與瞋恚、斷絕、正斷、捨斷、、除去、減除、令之滅無，
不依止於眼，不依止於耳……乃至(一七七頁參照)……不依止於可見聞覺識之諸法，不繫著、不近著、不縛著、
不信解、出離、棄遣、離脫、離縛、以不限定心而住。此是「斷貪瞋恚無依止」〔之義〕。「應可如犀角獨行遊」。
故彼辟支佛言：
〔初禪〕捨斷心五蓋 除卻一切隨煩惱
斷貪瞋恚無依止 應可獨行如犀角
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153.
Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;
Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.
Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassanti so paccekasambuddho sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharatīti – vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ.
Laddhānupekkhaṃ samathaṃ visuddhanti. Upekkhāti yā catutthajjhāne upekkhā upekkhanā ajjhupekkhanā cittasamatā cittappassaddhatā [cittavisaṭatā (ka.) passa mahāni. 207] majjhattatā cittassa. Samathoti yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro [avisaṃhāro (ka.) passa dha. sa. 11, 15] avikkhepo avisāhaṭamānasatā [avisaṃhaṭamānasatā (ka.)] samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi; catutthajjhāne upekkhā ca samatho ca suddhā honti visuddhā pariyodātā anaṅgaṇā vigatūpakkilesā mudubhūtā kammaniyā ṭhitā āneñjappattā. Laddhānupekkhaṃ samathaṃ visuddhanti catutthajjhānaṃ upekkhañca samathañca laddhā labhitvā vinditvā paṭilabhitvāti – laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;
Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo”ti.
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三三 豫樂與苦令離去 〔除二三禪〕喜與憂
四禪清淨得捨止 應可獨行如犀角 (六七)
「豫樂與苦令離去，除二三禪喜與憂」，彼辟支佛捨斷樂、捨斷苦，令滅沒喜、憂故，
由捨而不苦不樂念之清淨具足第四禪而住。此是「豫樂與苦令離去(除)」〔之義〕。
「四禪清淨得捨止」〔之句中〕，「捨」者，是於第四禪所有捨，放捨、捨置、心平等性、心安息、心之中庸。
止(奢摩他)者，是心之止住、住立、均衡、不散亂、不亂意、止、定根、定力、正定。
於第四禪捨與止淨、清淨、遍白、無穢、離隨煩惱、柔軟、適業、達住立而不動。
「清淨得捨止」者，是於第四禪得獲捨與止。此是「四禪清淨得捨止」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
豫樂與苦令離去 除〔二三禪〕喜與憂
四禪清淨得捨止 應可獨行如犀角
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154.
Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;
Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.
Āraddhavīriyo paramatthapattiyāti paramatthaṃ vuccati amataṃ nibbānaṃ. Yo so sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Paramatthassa pattiyā lābhāya paṭilābhāya adhigamāya phassanāya sacchikiriyāya āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ sampadāya thāmavā [thāmasā (ka.)] daḷhaparakkamo anikkhittadhuro kusalesu dhammesūti – āraddhavīriyo paramatthapattiyā.
Alīnacitto akusītavuttīti so paccekasambuddho anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā [bhāvanāpāripūriyā (syā.)] chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatīti – evaṃ alīnacitto akusītavutti.
Atha vā, “kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu [avasussatu (syā.) ma. ni. 2.184; saṃ. ni. 2.22 passitabbaṃ], sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisabalena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ [viriyassa ṭhānaṃ (syā.)] bhavissatī”ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.
Nāsissaṃ na pivissāmi, vihārato na nikkhame;
Napi passaṃ nipātessaṃ, taṇhāsalle anūhateti.
Cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.
“Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī”ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.
“Na tāvāhaṃ imamhā āsanā vuṭṭhahissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī”ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.
“Na tāvāhaṃ imamhā caṅkamā orohissāmi…pe… vihārā nikkhamissāmi… aḍḍhayogā nikkhamissāmi… pāsādā nikkhamissāmi… hammiyā nikkhamissāmi… guhāya nikkhamissāmi… leṇā nikkhamissāmi… kuṭiyā nikkhamissāmi… kūṭāgārā nikkhamissāmi… aṭṭā nikkhamissāmi… māḷā nikkhamissāmi… uddaṇḍā nikkhamissāmi … upaṭṭhānasālāya nikkhamissāmi… maṇḍapā nikkhamissāmi… rukkhamūlā nikkhamissāmi yāva me na anupādāya āsavehi cittaṃ vimuccissatī”ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.
“Imasmiṃyeva pubbaṇhasamaye [pubbaṇhasamayaṃ (ka.) mahāni. 17] ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmī”ti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti. Imasmiṃyeva majjhanhikasamaye…pe… sāyanhasamaye …pe… purebhattaṃ… pacchābhattaṃ… purimayāmaṃ… majjhimayāmaṃ… pacchimayāmaṃ… kāḷe… juṇhe… vasse… hemante … gimhe… purime vayokhandhe… majjhime vayokhandhe… pacchime vayokhandhe ariyadhammaṃ āharissāmi samāharissāmi adhigacchissāmi phassayissāmi sacchikarissāmīti cittaṃ paggaṇhāti padahati. Evampi alīnacitto akusītavutti.
Daḷhanikkamo thāmabalūpapannoti so paccekasambuddho daḷhasamādāno ahosi kusalesu dhammesu avaṭṭhitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya [metteyyatāya (syā. ka.) moggallānabyākaraṇe 4.39 suttaṃ oloketabbaṃ] petteyyatāya sāmaññatāya brahmaññatāya kulejeṭṭhāpacāyitāya aññataraññataresu adhikusalesu dhammesūti – daḷhanikkamo. Thāmabalūpapannoti so paccekasambuddho thāmena ca balena ca vīriyena ca parakkamena ca paññāya ca upeto hoti samupeto upāgato samupāgato upapanno samupapanno samannāgatoti – daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;
Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo”ti.
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三四 精勤為達第一義 無沉滯心無懈怠
有固努力具勢力 應可獨行如犀角 (六八)
「精勤為達第一義」〔之句中〕，「第一義」者，是不死涅槃。
即所有彼一切行之止、一切依之捨遣、渴愛之盡滅、離貪、滅、涅槃。
「為達第一義」者，為得、獲得、得達、觸達、作證，「精勤」而住。
〔即〕捨斷諸不善法，成就諸善法，而對諸善法有力勢，有堅固發動，不放捨重擔(責任)。
此是「精勤為達第一義」〔之義〕。
「無沉滯心無懈怠」者，彼辟支佛未起諸惡不善法為不欲生起而精進，勵精進、策勵心、精勤。
為捨斷已起之諸惡不善法而精進、勵精進、策勵心、精勤。
已起諸善法之持續、不逸失、增大、廣大、修習圓滿而精進、勵精進、策勵心、精勤。
如斯是「無沉滯心無懈怠」〔之義〕。
或又〔雖寧皮與腱與骨乾盡，依堅固之力勢，依堅固之力，依堅固勇猛而不得可能得者我則不令精進停止」，
策勵心、精勤。如斯亦是「無沉滯心無懈怠」〔之義〕。
策勵心，精勤「無取而由諸漏至我心解脫止，我則不解此結跏趺坐」。如斯亦是「無沉滯心無懈怠」〔之義〕。
「愛箭不能拔 我不食不飲
不外出精舍 又不橫脅臥」
是策勵心，精勤。如斯亦是「無沉滯心，無懈怠之行為」〔之義〕。
「由諸漏無取，我心未解脫之問我不起此座，」以策勵心、精勤。如斯亦是「無沉滯心，無懈怠之行為」〔之義〕。
「無取而由諸漏我心未解之問我不下經行處，不外出精舍，不外出片屋頂家，不外出臺觀，不外出平屋，不外出山窟，
不外出洞穴，不外出小屋，不外出重閣，不外出樓房，不外出圓屋，不外出寶庫，不外出集會，不外出假屋，
不外出樹下」而策勵心、精勤。如斯亦是「無沉滯心無懈怠」〔之義〕。
「於此晨朝時我將取得聖法，正得、證達、觸達、作證」，策勵心、精勤。如斯亦是「無沉滯心無懈怠」〔之義〕。
「於此正午時，於日暮時，於食前，於食後，於中夜，於中夜，於後夜，於新月，於滿月，於兩期，於冬期，於夏期，
於青年期，於中年期，於老年期，我將取得聖法、正得、證達、觸達、作證」，以策勵心、精勤。
如斯亦是「無沉滯心無懈怠之行為」〔之義〕。
「有固努力具勢力」〔之句中〕，有固努力者，彼辟支佛對諸善法已堅固受持。
身善行、語善行、意善行、施物之頒與，戒之受持，布薩之遂行，向母之孝養，向父之孝養，向沙門之供養，
向婆羅門之供養，家長之敬重，對其他各各之增上善法已確固受持。此是「有固努力」〔之義〕。
「具勢、力」者，是彼辟支佛具勢、力、精進與發勤，正具、達、正達、成、正成、具備。
此是「有固努力具勢、力」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
精勤為達第一義 無沉滯心無懈怠
有固努力具勢力 應可獨行如犀角
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155.
Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;
Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.
Paṭisallānaṃ jhānamariñcamānoti so paccekasambuddho paṭisallānārāmo hoti paṭisallānarato ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgāraṃ jhāyī jhānarato ekattamanuyutto sadatthagarukoti paṭisallānaṃ. Jhānamariñcamānoti so paccekasambuddho dvīhi kāraṇehi jhānaṃ na riñcati – anuppannassa vā paṭhamassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyutto, anuppannassa vā dutiyassa jhānassa…pe… anuppannassa vā tatiyassa jhānassa… anuppannassa vā catutthassa jhānassa uppādāya yutto payutto saṃyutto āyutto samāyuttoti – evampi jhānaṃ na riñcati.
Atha vā, uppannaṃ vā paṭhamaṃ jhānaṃ āsevati bhāveti bahulīkaroti, uppannaṃ vā dutiyaṃ jhānaṃ…pe… uppannaṃ vā tatiyaṃ jhānaṃ… uppannaṃ vā catutthaṃ jhānaṃ āsevati bhāveti bahulīkaroti. Evampi jhānaṃ na riñcatīti – paṭisallānaṃ jhānamariñcamāno.
Dhammesu niccaṃ anudhammacārīti dhammā vuccanti cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo. Katame anudhammā? Sammāpaṭipadā apaccanīkapaṭipadā anvatthapaṭipadā dhammānudhammapaṭipadā sīlesu paripūrakāritā indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo satisampajaññaṃ – ime vuccanti anudhammā. Dhammesu niccaṃ anudhammacārīti dhammesu niccakālaṃ dhuvakālaṃ satataṃ samitaṃ avokiṇṇaṃ poṅkhānupoṅkhaṃ udakūmikajātaṃ [udakummijātaṃ (syā.), udakummikajātaṃ (ka.)]
Avīcisantatisahitaṃ phassitaṃ purebhattaṃ pacchābhattaṃ purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ kāḷe juṇhe vasse hemante gimhe purime vayokhandhe majjhime vayokhandhe pacchime vayokhandhe carati viharati iriyati vatteti pāleti yapeti yāpetīti – dhammesu niccaṃ anudhammacārī.
Ādīnavaṃ sammasitā bhavesūti “sabbe saṅkhārā aniccā”ti ādīnavaṃ sammasitā bhavesu, “sabbe saṅkhārā dukkhā”ti…pe… “sabbe dhammā anattā”ti…pe… “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti ādīnavaṃ sammasitā bhavesūti – ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;
Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo”ti.
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三五 獨坐與禪無遣事 常於諸法行隨法
思惟諸有之過患 應可獨行如犀角 (六九)
「獨坐與禪無遣事」，彼辟支佛喜獨坐、樂獨坐、勤勵內心之止(奢摩他)，不怠禪，不遣禪。
〔即〕為未起初禪之生起而行、加行、正行、熱心、專心，為未起第二禪、未起第三禪、未起第四禪之生起而行、
加行、正行、熱心、專心。如斯是「無遣禪事」。或又習行已起之初禪、修習、多作。
習行已起第二禪、已起第三禪、已起第四禪，修習，多作。如斯〔無遣禪事」。此是「獨坐與禪無遣事」〔之義〕。
「常於諸法行隨法」〔之句中〕，法者，是四念住……乃至……八支聖道。隨法者云何？
是正行道、隨順之行道、無害敵之行道、隨義之行道、法隨法之行道、諸戒之完成、諸根之守護、對食之知量、
向警寤之努力、念正知。此等言隨法。
「常於諸法行隨法」者，是於諸法常時，常恒引續不絕，逐次如水波之生〔不間斷〕，無間而相續、相接、於食前，
於食後，於初夜，於中夜，於後夜，於新月，於滿月，於雨季，於冬季，於夏季，於青年期，於中年期，於老年期、
行、行作、動作、活動、護持、持續、維持。此是「常於諸法行隨法」〔之義〕。
「思惟諸有之過患」者，乃「一切行為無常」以思惟諸有之過患，
「一切行是苦」，「一切法無我」……乃至(一九頁以下參照)……「所有集法皆是此滅法」，以思惟諸有之過患。
此是「思惟諸有之過患」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
獨坐與禪無遣事 常於諸法行隨法
思惟諸有之過患 應可獨行如犀角
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156.
Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo [anelamūgo (syā. ka.)] sutavā satīmā;
Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.
Taṇhakkhayaṃ patthayamappamattoti. Taṇhāti rūpataṇhā…pe… dhammataṇhā. Taṇhakkhayanti rāgakkhayaṃ dosakkhayaṃ mohakkhayaṃ gatikkhayaṃ upapattikkhayaṃ paṭisandhikkhayaṃ bhavakkhayaṃ saṃsārakkhayaṃ vaṭṭakkhayaṃ patthayanto icchanto sādiyanto pihayanto abhijappantoti – taṇhakkhayaṃ patthayaṃ. Appamattoti so paccekasambuddho sakkaccakārī sātaccakārī…pe… appamādo kusalesu dhammesūti – taṇhakkhayaṃ patthayamappamatto.
Aneḷamūgo sutavā satīmāti. Aneḷamūgoti so paccekasambuddho paṇḍito paññavā buddhimā ñāṇī vibhāvī medhāvī. Sutavāti so paccekasambuddho bahussuto hoti sutadharo sutasanniccayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Satīmāti so paccekasambuddho satimā hoti paramena satinepakkena samannāgatattā cirakatampi cirabhāsitampi saritā anussaritāti – aneḷamūgo sutavā satīmā.
Saṅkhātadhammo niyato padhānavāti saṅkhātadhammo vuccati ñāṇaṃ. Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Saṅkhātadhammoti so paccekasambuddho saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo “sabbe saṅkhārā aniccā”ti saṅkhātadhammo…pe… “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti saṅkhātadhammo ñātadhammo tulitadhammo tīritadhammo vibhūtadhammo vibhāvitadhammo. Atha vā, tassa paccekasambuddhassa ca khandhā saṃkhittā dhātuyo saṃkhittā āyatanāni saṃkhittāni gatiyo saṃkhittā upapattiyo saṃkhittā paṭisandhiyo saṃkhittā bhavā saṃkhittā saṃsārā saṃkhittā vaṭṭā saṃkhittā. Atha vā, so paccekasambuddho khandhapariyante ṭhito dhātupariyante ṭhito āyatanapariyante ṭhito gatipariyante ṭhito upapattipariyante ṭhito paṭisandhipariyante ṭhito bhavapariyante ṭhito saṃsārapariyante ṭhito vaṭṭapariyante ṭhito saṅkhārapariyante ṭhito antimabhave [antime bhave (ka.) cūḷani. mettagūmāṇavapucchāniddesa 28] ṭhito antimasamussaye ṭhito antimadehadharo paccekasambuddho.
Tassāyaṃ pacchimako bhavo, carimoyaṃ samussayo;
Jātimaraṇasaṃsāro [jātijarāmaraṇasaṃsāro (syā.) evamīdisesu ṭhānesu], natthi tassa punabbhavoti.
Taṃkāraṇā paccekasambuddho saṅkhātadhammo. Niyatoti niyāmā vuccanti cattāro ariyamaggā. Catūhi ariyamaggehi samannāgatoti niyato. Niyāmaṃ patto sampatto adhigato phassito sacchikato patto niyāmaṃ. Padhānavāti padhānaṃ vuccati vīriyaṃ. So cetaso vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamo anikkhittacchandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ sammāvāyāmo. So paccekasambuddho iminā padhānena upeto samupeto upāgato samupāgato upapanno samupapanno samannāgato. Tasmā so paccekasambuddho padhānavāti – saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo sutavā satīmā;
Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo”ti.
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三六 求滅渴愛不放逸 有聞有念非聾啞
決定有勤察悟法 應可獨行如犀角 (七○)
「求滅渴愛不放逸」〔之句中〕，渴愛者，是色愛、聲愛、香愛、味愛、觸愛。
「求滅渴愛不放逸」者，是欲求、冀求、熱望貪之盡滅，瞋之盡滅，痴之盡滅，趣之盡滅，生起之盡滅，結生之盡滅，
有之盡滅，輪迴之盡滅。此是「求滅渴望不放逸」〔之義〕。
「不放逸」者，彼辟支佛恭敬而作，常而作……乃至（九四頁參照）……是對諸善法不放逸。
此是「求滅渴愛不放逸」〔之義〕。
「有聞有念非聾啞」〔之句中〕，非聾啞者，彼辟支佛是賢者、具慧者、覺慧者、智者、辨知者、有慧者。
此是「非聾啞」〔之義〕。「有聞」者，彼辟支佛已多聞而持聞、積聞。
〔即〕完全成而圓滿所遍知梵行之初善、中善、後善、有義有文彼之諸法，多聞〔憶〕持如斯諸法，以語通曉，
以意觀察，以見善通達。此是「有聞」〔之義〕。
「有念者」，是彼辟支佛有念，具備第一念慧、憶念、隨念甚久以前所行之事、甚久以前所語之事。
此是「有聞有念非聾啞」〔之義〕。「決定有勤察悟法」〔之句中〕，法之察悟者是智。
即所有慧、知觸……乃至(一八頁參照)……不痴、擇法、正見。
「察悟法者」，是彼辟支佛察悟法，知法、考量法、度知法、辨知法、辨別法。
〔即〕「一切行是無常」……乃至(一九頁以下參照)……
「所有集法皆是此滅法」而察悟法、知法、考量法、度知法、辨知法、辨別法。
或又彼辟支佛已蘊之察悟、界之察悟、處之察悟、趣之察悟、生起之察悟、結生之察悟、有之察悟、輪迴之察悟、
輪轉之察悟。或又辟支佛在蘊之終邊，在界之終邊，在處之終邊，在趣之終邊，在生起之終邊，在結生之終邊，
在有之終邊，在輪迴之終邊，在輪轉之終邊，在最後有，在最後之身體，在最後之持身者，是辟支佛。
此是彼之最後有 此乃最終之身體
〔最後〕生老死輪迴 於彼無有再有事
此是「察悟法」。
「決定」〔之句中〕，決定者，是四聖道。具備四聖道者是「決定」。〔即〕由聖道而達決定、正達、觸達、作證。
此是「決定」〔之義〕。「有勤」〔之句中〕，「勤」者，是精進。
即所有心之勤精進、勇勤、發勤、勇猛、努力、力勢、堅固、緊張、發勤、不棄欲、不棄重擔、重擔、堅持、
精進、精進根、精進力、正精進。彼辟支佛具此之勤、正具、達、正達、成、正成、具備。故辟佛是「有勤」。
此是「決定有勤察悟法」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
求滅渴愛不放逸 有聞有念非聾啞
決定有勤察悟法 應可獨行如犀角
☸.....................................................................
157.
Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;
Padumaṃva toyena alimpamāno [alippamāno, su. ni. 71], eko care khaggavisāṇakappo.
Sīhova saddesu asantasantoti yathā sīho migarājā saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī [anussukī (syā.)] anutrāso abhīrū acchambhī anutrāsī apalāyī, paccekasambuddhopi saddesu asantāsī aparisantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – sīhova saddesu asantasanto.
Vātova jālamhi asajjamānoti. Vātoti puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā verambhavātā pakkhavātā [pakkhivātā (syā.) cūḷani. upasīvamāṇavapucchāniddesa 43, khaggavisāṇasuttaniddesa 138 natthi pāṭhanānattaṃ] supaṇṇavātā tālapaṇṇavātā vidhūpanavātā. Jālaṃ vuccati suttajālaṃ. Yathā vāto jālamhi na sajjati na gaṇhāti na bajjhati na palibajjhati, 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…pe… diṭṭhasutamutaviññātabbesu dhammesu na sajjati na gaṇhāti na bajjhati na palibajjhati nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – vātova jālamhi asajjamāno.
Padumaṃva toyena alimpamānoti padumaṃ vuccati padumapupphaṃ. Toyaṃ vuccati udakaṃ. Yathā padumapupphaṃ toyena na limpati na palimpati na upalimpati, alittaṃ apalittaṃ anupalittaṃ, evameva dve lepā – taṇhālepo ca diṭṭhilepo ca…pe… ayaṃ taṇhālepo…pe… ayaṃ diṭṭhilepo. Tassa paccekasambuddhassa taṇhālepo pahīno, diṭṭhilepo paṭinissaṭṭho. Taṇhālepassa pahīnattā diṭṭhilepassa paṭinisaṭṭhattā so paccekasambuddho rūpe na limpati sadde na limpati…pe… diṭṭhasutamutaviññātabbesu dhammesu na limpati na palimpati na upalimpati, alitto apalitto anupalitto nikkhanto nissaṭo vippamutto visaññutto vimariyādikatena cetasā viharatīti – padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;
Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
三七 獅子諸聲不戰慄 如同諸風不著網
如蓮不塗著於水 應可獨行如犀角 (七一)
「獅子諸聲不戰慄」者，是譬如獸王之獅子不戰慄於諸聲、不戰駭、不駭怖、不悚懼、不摺、不駭、不恐怖、
不動轉、不駭怖、不逃走。辟支佛亦對諸聲不戰慄不戰駭、不駭怖、不悚懼、不摺、不駭、不恐怖、不動轉、
不駭怖、不逃走、捨斷怖畏、恐怖、離去身毛豎立而住。此是「獅子諸聲不戰慄」〔之義〕。
「如同諸風不著網」〔之句中〕，風者，是東風、西風、北風、南風、有塵風、寒風、熱風、微風、烈風、黑風（颱風）、
毘嵐風、翼風、金翅鳥風、多羅葉〔扇〕風、扇風。
「網」者，是絲之網。譬如風不著網、不執、不縛、不結縛，如斯──有愛網與見網之二網……乃至(四○頁參照)……
此是愛網……乃至(四○頁參照)……此是見網─ 於彼辟支佛，已愛網之捨斷，見網之捨遣。
愛網之捨斷故，見網之捨遣故，彼辟支佛不著於色，不著於聲……乃至(一七七頁參照)……不著於可見聞覺識諸法、
不執、不縛、不結縛、出離、棄遣、離脫、離縛、以不限定之心而住。此是「如同諸風不著網」〔之義〕。
「如蓮不塗著於水」〔之句中〕，「蓮」者，是蓮華。「水〕者，是水也。譬如蓮華不著於水，不著，不染著，
如斯──有愛著與見著之二著……乃至（四○頁參照）……此是愛著……乃至(四○頁參照)……此是見著！
於彼辟支佛已愛著之捨斷，見著之捨遣。愛著之捨斷故，見著之捨遣故，彼辟支佛不著於色、
不著於聲……乃至(一七七頁參照)……不著於可見聞覺識諸法，不染著、不著、不染著、出離、遣、離脫、
離縛〔彼等〕，以不限定心而住。此是「如蓮不塗著於水」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
獅子諸聲不戰慄 如同諸風不著網
如蓮不塗著於水 應可獨行如犀角
☸.....................................................................
158.
Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;
Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.
Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārīti yathā sīho migarājā dāṭhabalī dāṭhāvudho sabbe tiracchānagate pāṇe abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi paññābalī paññāvudho sabbapāṇabhūte puggale paññāya abhibhuyya abhibhavitvā ajjhottharitvā pariyādiyitvā madditvā carati viharati iriyati vatteti pāleti yapeti yāpetīti – sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī.
Sevetha pantāni senāsanānīti yathā sīho migarājā araññavanamajjhogāhetvā carati viharati iriyati vatteti pāleti yapeti yāpeti, paccekasambuddhopi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko gacchati eko tiṭṭhati eko nisīdati eko seyyaṃ kappeti eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti eko carati viharati iriyati vatteti pāleti yapeti yāpetīti – sevetha pantāni senāsanāni, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;
Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
三八 獅子牙強百獸王 克服而行制壓〔他〕
受用邊境臥坐所 應可獨行如犀角 (七三)
「獅子牙強百獸王，克服而行制壓」者，是譬如牙齒強，以齒牙為武器百獸王之獅子，克服一切之畜生、生物而打勝、
打超、奪去、粉碎而行、行作、動作、活動、獲得、持續、維持。此是「獅子牙強百獸王，克服而行制壓」〔之義〕。
「受用邊境臥坐所」者，是譬如百獸之王獅子深入於林野森林而行、行作、活動、護持、持續、維持，
如斯辟支佛亦於林野森林之邊鄙無〔人〕聲，無騷音，無人人之境況，隱人而住，於禪思受用適當之臥坐所，彼獨行、
獨立、獨坐、獨臥、獨入於村行乞，獨由行乞歸，獨密坐禪，獨為經行，獨行、行作、動作、活動、護持、持續、維持。此是「受用邊境臥坐所」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
獅子牙強百獸王 克服而行制壓〔他〕
受用邊境臥坐所 應可獨行如犀角
☸.....................................................................
159.
Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;
Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.
Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāleti so paccekasambuddho mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatīti – mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle.
Sabbena lokena avirujjhamānoti mettāya bhāvitattā ye puratthimāya disāya sattā te appaṭikūlā honti, ye pacchimāya disāya sattā…pe… ye uttarāya disāya sattā… ye dakkhiṇāya disāya sattā… ye puratthimāya anudisāya sattā… ye pacchimāya anudisāya sattā… ye uttarāya anudisāya sattā… ye dakkhiṇāya anudisāya sattā… ye heṭṭhimāya [adhogamāya (syā.)] disāya sattā… ye uparimāya disāya sattā… ye dasasu disāsu sattā te appaṭikūlā honti. Karuṇāya bhāvitattā… muditāya bhāvitattā… upekkhāya bhāvitattā ye puratthimāya disāya sattā…pe… ye dasasu disāsu sattā te appaṭikūlā honti. Sabbena lokena avirujjhamānoti sabbena lokena avirujjhamāno, appaṭivirujjhamāno anāghātiyamāno [aghaṭṭiyamāno (syā.)] appaṭihaññamānoti – sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;
Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
三九 慈捨悲喜〔四無量〕 時時解脫且習行
無違背諸世間事 應可獨行如犀角 (七三)
「慈、捨、悲、喜時時解脫且習行」者，彼辟支佛以慈俱之心令一方遍滿而住。
同樣於第二〔方〕，同樣於第三〔方〕，同樣於第四(方)。如斯於上，於下，於橫，於一切處，於含一切有情之世界，
自己一切見為廣大，偉大，無量，無怨恨，無瞋惱令遍滿慈俱、心而住。
以悲俱之心、以喜俱之、心、以捨俱之、心令遍一方而住。
同樣於第二〔方〕，同樣於第三〔方〕，同於第四〔方〕，如斯於上，於下，於橫，於一切處，含一切〔有情〕之世界，
自己一切見為廣大，偉大，無量，無怨恨，無瞋惱而令捨俱之心而住。此是「慈、捨、悲、喜之時時解脫習行」〔之義〕。
「無違背於一切世間」者，已修習慈等故而於東方之有情一切無厭逆，於西方之有情一切無厭逆，
於南方之有情一切無厭逆，於北方之有情一切無厭逆，於東隅之有情一切無厭逆，於西隅之有情一切無厭逆，
於南隅之有情一切無厭逆，於北隅之有情一切無厭逆，於下方之有情一切無厭逆，於上方之有情一切無厭逆，
於〔四〕方〔四〕維之有情一切無厭逆。
「無違背於一切世間」者，無違背於一切有情世間，無違逆，無衝突，無害破。
此是「無違背於一切世間」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
慈捨悲喜〔四無量〕 時時解脫且習行
無違背諸世間事 應可獨行如犀角
☸.....................................................................
160.
Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni [saṃyojanāni (ka.)] ;
Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.
Rāgañca dosañca pahāya mohanti. Rāgoti yo rāgo sārāgo…pe… abhijjhā lobho akusalamūlaṃ. Dosoti yo cittassa āghāto…pe… caṇḍikkaṃ asuropo anattamanatā cittassa. Mohoti dukkhe aññāṇaṃ…pe… avijjālaṅgī moho akusalamūlaṃ. Rāgañca dosañca pahāya mohanti so paccekasambuddho rāgañca dosañca mohañca pahāya pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – rāgañca dosañca pahāya mohaṃ.
Sandālayitvāna saṃyojanānīti. Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ…pe… avijjāsaṃyojanaṃ. Sandālayitvāna saṃyojanānīti dasa saṃyojanāni sandālayitvā padālayitvā sampadālayitvā pajahitvā vinodetvā byantīkaritvā anabhāvaṃ gametvāti – sandālayitvāna saṃyojanāni.
Asantasaṃ jīvitasaṅkhayamhīti so paccekasambuddho jīvitapariyosāne asantāsī anutrāsī anubbiggo anussaṅkī anutrāso abhīrū acchambhī anutrāsī apalāyī pahīnabhayabheravo vigatalomahaṃso viharatīti – asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;
Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo”ti.
☸---------------------------------------------------------------------
四○ 捨斷貪與瞋與痴 裂破〔滅除〕諸之結
生命滅盡不戰慄 應可獨行如犀角 (七四)
「捨斷貪與瞋與痴」〔之句中〕，「貪」者，是所有貪，染貪……乃至(一三頁參照)……貪欲、貪、不善根。
「瞋」者，是所有心之瞋害……乃至(三九七頁參照)……是憤怒、憤慨、心之不快。
「痴」者，是對於苦無智……乃至(一二頁參照)……是無明閂、不善根。「捨斷貪與瞋與痴」，彼辟支佛捨貪與瞋與痴，
捨斷、除去、滅除、令之滅無。此是「捨斷貪與瞋與痴」〔之義〕。
「裂破滅除諸之結」〔之句中〕，諸之結者，是愛欲結，瞋恚結……乃至(三七六頁參照)……無明結之十結。
「裂破〔滅除〕諸之結」，裂破諸結、裂、引裂、捨斷、除去、滅除、令之滅無。此是「裂破滅除諸之結」〔之義〕。
「生命滅盡不戰慄」，彼辟支佛對生命之終滅亦不戰慄，不戰駭、不駭怖、不悚懶、不摺、不駭、不恐怖、不動轉、
不駭怖、不逃走、捨斷怖畏、恐怖，離去身毛豎立。此是「生命滅盡不戰慄」〔之義〕。「應可獨行如犀角」。
故彼辟支佛言：
捨斷貪與瞋與痴 裂破滅除諸之結
生命滅盡不戰慄 應可獨行如犀角
☸.....................................................................
161.
Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;
Attatthapaññā [attaṭṭhapaññā (ka.)] asucī manussā, eko care khaggavisāṇakappo.
Bhajanti sevanti ca kāraṇatthāti attatthakāraṇā paratthakāraṇā ubhayatthakāraṇā diṭṭhadhammikatthakāraṇā samparāyikatthakāraṇā paramatthakāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevantīti – bhajanti sevanti ca kāraṇatthā.
Nikkāraṇā dullabhā ajja mittāti dve mittā – agārikamitto ca anāgārikamitto ca…pe… ayaṃ agārikamitto…pe… ayaṃ anāgārikamitto. Nikkāraṇā dullabhā ajja mittāti ime dve mittā akāraṇā nikkāraṇā ahetū appaccayā dullabhā (dulladdhā sudulladdhā) [( ) natthi syā. potthake] ti – nikkāraṇā dullabhā ajja mittā.
Attatthapaññā asucī manussāti. Attatthapaññāti attano atthāya attano hetu attano paccayā attano kāraṇā bhajanti sambhajanti sevanti nisevanti saṃsevanti paṭisevanti ācaranti samācaranti payirupāsanti paripucchanti paripañhantīti – attatthapaññā. Asucī manussāti asucinā kāyakammena samannāgatāti asucī manussā, asucinā vacīkammena samannāgatāti asucī manussā, asucinā manokammena samannāgatāti asucī manussā, asucinā pāṇātipātena…pe… asucinā adinnādānena… asucinā kāmesumicchācārena… asucinā musāvādena… asuciyā pisuṇāya vācāya samannāgatā… asuciyā pharusāya vācāya samannāgatā… asucinā samphappalāpena samannāgatā… asuciyā abhijjhāya samannāgatā… asucinā byāpādena samannāgatāti asucī manussā, asuciyā micchādiṭṭhiyā samannāgatāti asucī manussā, asuciyā cetanāya samannāgatāti asucī manussā, asuciyā patthanāya samannāgatāti asucī manussā, asucinā paṇidhinā samannāgatāti asucī manussā, asucī hīnā nihīnā omakā lāmakā chatukkā parittāti – attatthapaññā asucī manussā.
Eko care khaggavisāṇakappoti. Ekoti so paccekasambuddho pabbajjāsaṅkhātena eko…pe… careti aṭṭha cariyāyo…pe… khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekaṃ hoti adutiyaṃ…pe… eko care khaggavisāṇakappo. Tenāha so paccekasambuddho –
“Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;
Attatthapaññā asucī manussā, eko care khaggavisāṇakappo”ti.
Catuttho vaggo.
Khaggavisāṇasuttaniddeso niṭṭhito.
Ajito tissametteyyo, puṇṇako atha mettagū;
Dhotako upasīvo ca, nando ca atha hemako.
Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito;
Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;
Mogharājā ca medhāvī, piṅgiyo ca mahāisi.
Soḷasānaṃ [soḷasannaṃ (syā. ka.)] panetesaṃ, brāhmaṇānaṃva sāsanaṃ;
Pārāyanānaṃ niddesā, tattakā ca bhavanti hi [vā (ka.)].
Khaggavisāṇasuttānaṃ, niddesāpi tatheva ca;
Niddesā duvidhā ñeyyā, paripuṇṇā sulakkhitāti.
Cūḷaniddesapāḷi niṭṭhitā.
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四一 人人為利親交他 無所得友今難得
不淨人人為己慧 應可獨行如犀角 (七五)
「為利親交」，為自利者，是為他利，為俱利，為現世之利，為來世之利，為第一義之利，〔人人〕親於他，
親近、交、親交。此是「為利親交」〔之義〕。
「無所得友今難得〕〔之句中〕，「友」者有二種之友。〔即〕在家之友與非家之友……乃至(三三○頁參照)……
此是在家之友……乃至(三三○頁參照)……此是非家之友。
「無所得友今難得」者，是無以〔利己〕為因，無以〔利己〕為緣，無所得此等二種友之難得。
此是「無所得友今難得」〔之義〕。
「不淨人人為己慧」〔之句中〕，「為己慧」者，為自己，以自己〔之利益〕為因，以自己〔之利益〕為緣，
以自己〔之利益〕為理由而親、親近、交、交際、親交、行、正行、近侍、問、遍問。此是「為己慧」〔之義〕。
「不淨人人」者，是具備不淨之身業故為不淨人人，具備不淨語業故為不淨人人，具備不淨意業故為不淨人人，
具備不淨之殺生，不淨之偷盜，不淨之邪欲行，不淨之妄語，不淨之兩舌，不淨之惡口，不淨之綺語，
不淨之貪欲，不淨之瞋恚，不淨之邪見，故為不淨人。
具備不淨思故為不淨人人，具備不淨冀求故為不淨人人，具備不淨願故為不淨，劣、賤劣、下劣、卑賤、劣小，
為小人人。此是「不淨人人為己慧」〔之義〕。
「應可獨行如犀角」〔之句中〕，「獨」者……乃至(三一九頁以下參照)……「可獨遊行」者，〔有行〕於八行……
乃至(三二三頁以下參照)……此是「應可獨行如犀角」〔之義〕。
故彼辟支佛言：
〔人人〕為利親交〔他〕 無所得友今難得
不淨人人為己慧 應可獨行如犀角
犀角經之義釋畢
阿耆多帝須彌勤 富那迦與彌多求
度多迦優波私婆 難陀又與醯摩迦
刀提耶劫波兩人 賢者為闍都乾耳
還有跋陀羅浮陀 優陀耶與布沙羅
莫伽羅闍有慧者 及〔已有〕賓祇大仙
此等共為十六人 婆羅門教(彼岸道)
以上義釋彼岸道 乃至犀角經義釋
義釋應知有二種 彼已圓滿所善書