2012年11月15日 星期四

法集要頌經苾芻品第三十二

32.苾芻品
1. cf.ud.3.7
[] piṇḍacārikāya bhikṣave hy ātmabharāya hi nānyapoṣiṇe |
devāḥ spṛhayanti tāyine hy upaśāntāya sadā smṛtātmane ||
[] A Bhixu who is satisfied with what alms are given him, and who frets not about what is given to others, who is protected by continual passionlessness and reflection, him the gods do delight in.
[] 苾芻若乞食,以得勿積聚,天人所歎譽,生淨無瑕穢。
[梵文分析]
piṇḍa-cārikāya bhikṣave hy ātma-bharāya hi na anya-poṣiṇe |
團食 行 苾芻 實 己 支持 實 不 他 長養
devāḥ spṛhayanti tāyine hy upaśāntāya sadā smṛta-ātmane ||
天 羨慕 護主 實 寂靜 常 所念 我
苾芻行乞食,但維持此身,不長養他物,諸天羨慕佛,(因佛)寂靜常有念。
[出曜經] 比丘乞求,以得無積,天人所譽,生淨無穢。
比丘乞求,以得無積者,乞食比丘恒作是念:我今所求索者自足而已,不留遺餘計為財貨,設有遺餘尋施與人不留遺長。如佛律禁所說,父母年邁老病著床,及同學比丘久抱重患不堪行來,聽使乞索,不問多少供養老病。是故說曰:比丘乞食,以得無積也。
天人所譽,生淨無穢者,比丘執行少欲知足,到時乞求無所藏積,諸天衛護稱歎其德,名聞四遠靡不聞知。論此比丘生淨無穢,所以諸天稱歎其德者,持戒之人,死必生天增益諸天眾,減損阿須倫眾,是故說曰:天人所譽,生淨無穢也。
cf. Ud. 3-7: Kassapasuttaṁ
piṇḍapātikassa bhikkhuno, attabharassa anaññaposino,
devā pihayanti tādino, upasantassa - sadā satīmato.
The monk going for alms, supporting himself and no other: The devas adore one who is Such, calmed & ever mindful.

2. cf. ud.3.8: Piṇḍapātikasuttam, dhp142
[] piṇḍapātikāya bhikṣave hy ātmabharāya hi nānyapoṣiṇe |
devāḥ spṛhayanti tāyine na tu satkārayaśo ’bhikāṅkṣine ||
[] A Bhixu who is satisfied with what alms are given him, and who frets not about what is given to others, who is protected (by passionlessness and reflection), and in whom the gods delight, in such a one there is no desire for honours, riches, and fame.
[] 苾芻為慈愍,愛敬於佛教,深入妙止觀,滅穢行乃安。
[梵文分析]
piṇḍa-cārikāya bhikṣave hy ātma-bharāya hi na anya-poṣiṇe |
團食 行 苾芻 實 己 支持 實 不 他 長養
devāḥ spṛhayanti tāyine na tu satkāra-yaśo ’bhikāṅkṣine ||
天 羨慕 護主 不 然 恭敬 名稱 願求
苾芻行乞食,但維持此身,不長養他物,諸天羨慕佛,(因佛)不求敬與名。
[出曜經] 比丘為慈,愛敬佛教,深入止觀,滅行乃安。
比丘執意行四等心,慈悲喜護愍念一切,愛敬三寶信心不斷,深入分別止觀所趣,在在乞求處處留化;所以除貪制意者,欲除世榮不貪利養,究盡生死滅諸惡行,度有至無乃謂永安。是故說曰:比丘為慈,愛敬佛教,深入止觀,滅行乃安也。
cf. Ud. 3-8: Piṇḍapātikasuttaṁ
Piṇḍapātikassa bhikkhuno, Attabharassa anaññaposino
- devā pihayanti tādino -No ce saddasilokanissito.
The monk going for alms, supporting himself and no other: The devas adore one such as this — if he's not relying on fame & praise.

3. cf.ud.3.1
[] sarvakarmajahasya bhikṣuṇe dhunvānasya puraskṛtaṃ rajaḥ |
amamasya sadā sthitātmano hy artho nāsti janasya lāpanam ||
[] A Bhixu who has cast off all desires, is free from passions, though having before him (the objects of desire); the steadfast one, who is without selfishness and is .controlled, ought not to hold intercourse with others.
[] 苾芻諸愛盡,捨愛去貢高,無我去吾我,此義孰不親。
[梵文分析]
sarva-karma-jahasya bhikṣuṇe dhunvānasya puraskṛtaṃ rajaḥ |
一切 業 捨 苾芻 抖落 眼前 塵
amamasya sadā sthita-ātmano hy artho na asti janasya lāpanam ||
無我 常 住 己 實 義 不 有 人 說
苾芻捨諸業,抖落眼前塵,無我常安住,人言無有義。
[出曜經] 比丘盡諸愛,捨愛去貢高,無我去吾我,此義孰不親。
比丘盡諸愛,捨愛去貢高者,彼苦行比丘滅諸想著,欲色色色無色色、欲愛色愛無色愛,三界憍慢眾邪顛倒泓然除盡,是故說曰:比丘盡諸愛,捨愛去貢高也。
無我去吾我,此義孰不親者,苦行比丘不滯三界,解知內外悉無有主,計我之人撗來求福,雖得從願後必墮落;在凡夫地不見吾我之人者,解知內外萬物虛寂,孰者吾我?吾我是誰?為人所繫及得罵詈,悉虛悉寂都無所有,為人所罵音聲來往,中間內外悉無所有。是故說曰:無我去吾我,此義孰不親也。
cf. Ud. 3-1: Kammasuttaṁ
Sabbakammajahassa bhikkhuno, Dhunamānassa purekataṁ rajaṁ,
Amamassa ṭhitassa tādino, Attho natthi janaṁ lapetave.
For the monk who has left all kamma behind, shaking off the dust of the past, steady, without longing, Such: there's no point in telling anyone else.

4. cf. ud.4.8
[] tudanti vācābhir asamyatā janāḥ śarair hi saṃgrāmagataṃ yathā gajam |
śrutvā tu vācāṃ paruṣām udīritām adhivāsayed bhikṣur aduṣṭacittaḥ ||
[] Hurt by the words of uncontrolled men, and listening to the words of the ill-natured, the Bhixu is without anger what ere occurs, like the elephant pierced by arrows on the battlefield.
[] 當知是法行,身之出要徑,如象御強敵,苾芻恒習行。
[梵文分析]
tudanti vācābhir asamyatā janāḥ śarair hi saṃgrāma-gataṃ yathā gajam |
刺 言 未調 人 箭 實 戰 在 如 象
śrutvā tu vācāṃ paruṣām udīritām adhivāsayed bhikṣur aduṣṭa-cittaḥ ||
聞已 然 言 惡 所說 應忍受 苾芻 無瞋 心
未調眾生以言傷人,如以箭傷害戰場中的象,苾芻聞惡言,心無瞋能忍。
[出曜經] 當知是法,身之出要,如象御敵,比丘習行。
當知是法,身之出要者,習行比丘得博採眾要,擇脩善德以補不及,如人欲所至必由其徑,求道窠窟必有其路,出要路者四諦真如是。是故說曰:當知是法,身之出要也。
如象御敵,比丘習行者,如彼暴象飲以醲酒奔逸向敵,雖被刀射至死不退,要有所擒及還本營。所以然者,畏上御者不畏外寇:習行比丘亦復如是,要從導師承受苦教,隱在心懷反覆思惟不失義跡。是故說曰:如象御敵,比丘習行也。

5.cf.ud.3.9
[] yas tv alpajīvī laghur ātmakāmo yatendriyaḥ sarvagatiḥ pramuktaḥ |
anokasārī hy amamo nirāśaḥ kāmaṃ jahaś caikacaraḥ sa bhikṣuḥ ||
[] Not exercising any handicraft for the gratification of the self, his senses under control, perfectly emancipated, without fondness for a home, without selfishness, having cast off desires and living all alone, that man is a Bhixu .
[] 人不壽劫盡,內與自心諍,護身念道諦,苾芻惟淨安。
[梵文分析]
yas tv alpajīvī laghur ātma-kāmo yata-indriyaḥ sarvagatiḥ pramuktaḥ |
若 然 易活 輕 己 欲 調 根 一切趣 已解
anoka-sārī hy amamo nirāśaḥ kāmaṃ jahaś ca ekacaraḥ sa bhikṣuḥ ||
無家 逐 實 無我 無求 欲 捨 與 獨行 彼 苾芻
若生活簡單、輕利、希求解脫、諸根已調、已離一切趣、逐於無家、無我、無求、捨欲、獨行,彼實為苾芻。
[出曜經] 人不壽劫,內與心諍,護身念諦,比丘惟安。
夫脩學之人得四神足晝夜脩習,意欲住壽一劫若過一劫,隨意所念則無有難,離諸縛著常與心諍,不使流馳斷諸悕望,去是非意與欲永別,亦復不見三界窠窟,然後乃應無虧損行,是故說曰:人不壽劫,內與心諍,護身念諦,比丘惟安。
cf. Ud. 3-9: Sippasuttaṁ
Asippajīvī lahu atthakāmo, Yatindriyo sabbadhi vippamutto,
Anokasārī amamo nirāso, Hitvā mānaṁ ekacaro - sa bhikkhū” ti.
One who lives without craft, light, desiring (others') welfare, With restrained faculties, completely free in every way, Who wanders homeless, unselfish, not yearning, Having given up conceit, solitary - he is a monk.”

6. cf.dhp375-376
[] mātraṃ bhajeta pratirūpaṃ śuddhājīvo bhavet sadā |
pratisaṃstāravṛttiḥ syād ācārakuśalo bhavet |
tataḥ pramodyabahulaḥ smṛto bhikṣuḥ parivrajet ||
[] Associating only with men whose lives are pure and who are without slothfulness, observing the different prescriptions, one will learn the necessary rules to follow in life (to acquire nirvâṇa).
[] 念親同朋友,正命無雜糅,施知應所施,亦合威儀具,苾芻備眾行,乃能盡苦際。
[梵文分析]
mātraṃ bhajeta pratirūpaṃ śuddha-ājīvo bhavet sadā |
僅 應交 相似 清淨 生活 應是 常
pratisaṃstāra-vṛttiḥ syād ācāra-kuśalo bhavet |
友善 行為 是 行 善巧 應是
tataḥ pramodya-bahulaḥ smṛto bhikṣuḥ parivrajet ||
因此 喜 多 念 苾芻 應出家
僅交往等友,生活應清淨,行為須友善,應善巧於行,是故彼多樂,有念苾芻出家。
[出曜經] 念親同朋友,正命無雜糅,施知應所施,亦令威儀具,比丘備眾行,乃能盡苦際。
行人成就皆由朋友,功成德滿稱過四遠,稟受之人日有其新,所行真正不著外部,所出惠施,施佛比丘僧與師及諸尊長。所以然者?斯等諸人皆有威儀,執諸禮節知苦之所由。是故說曰:念親同朋友,正命無雜糅,施知應所施,亦令威儀具,比丘備眾行,乃能盡苦際。

7. cf.dhp362
[] hastasamyataḥ pādasamyato vācā samyataḥ sarvasamyataḥ |
ādhyātmarataḥ samāhito hy ekaḥ saṃtuṣito hi yaḥ sa bhikṣuḥ ||
[] He who controls his hands, who controls his feet, who controls his speech, who controls his senses, who finds all his pleasure in solitude, who is contented, him I call a Bhixu.
[梵文分析]
hasta-samyataḥ pāda-samyato vācā samyataḥ sarva-samyataḥ |
手 調御 足 調御 言語 調御 一切 調御
ādhyātma-rataḥ samāhito hy ekaḥ saṃtuṣito hi yaḥ sa bhikṣuḥ ||
內我 喜 定 實 獨 知足 實 若 彼 苾芻
調御手與足,言語及一切,喜禪定獨居,知足名苾芻。
[出曜經] 手足莫妄犯,節言慎所行,常內樂定意,守行謂比丘。
世多有人凶暴為惡,手捲相加遂致傷害,內恣六情,著色聲香味細滑之法。如斯之人雖得為道,不應法行,進無脩道之法,退失賢聖之儀,如擔死人種,無所復中直。此比丘等亦復如是,能自專意所行隨順,坐禪定意六時行道,不失本行,是故說曰:手足莫妄犯,節言慎所行,常內樂定意,守行謂比丘也。

8. cf.dhp364
[] dharmārāmo dharmarato dharmam evānucintayan |
dharmaṃ cānusmaran bhikṣur dharmān na parihīyate ||
[] The Bhixu who finds perfect joy in the law, who delights in the law, who meditates on the law, who bears in mind the law, will never depart from the law.
[] 樂法意欲法,思惟安隱法,苾芻依法行,正而勿廢忘。
[梵文分析]
dharma-ārāmo dharma-rato dharmam eva anucintayan |
法 樂 法 喜 法 實 隨思惟
dharmaṃ ca anusmaran bhikṣur dharmān na parihīyate ||
法 與 憶念 苾芻 法 不 退
樂法、喜法、隨思惟法、憶念法的苾芻不會從法退失。
[出曜經] 樂法欲法,思惟安法,比丘依法,正而不費。
學人脩行分別諸法,見法得法深入觀法,若坐若臥眾神往來思惟安法,比丘依法乃得滅度,於諸聖道益而無費,日有增益終無減損,亦使正法久存於世,是故說曰:樂法欲法,思惟安法,比丘依法,正而不費也。

9. cf.dhp373
[] śunyāgāraṃ praviṣṭasya prahitātmasya bhikṣuṇaḥ |
amānuṣā ratir bhavati samyag dharmān vipaśyataḥ ||
[] The Bhixu having entered an empty abode and seeing the innermost (part of the law), will experience divine joy on perceiving the law rightly.
[] 當學入空定,苾芻常安靜,愛樂非人處,觀察平等法。
[梵文分析]
śunya-agāraṃ praviṣṭasya prahitātmasya bhikṣuṇaḥ |
空 室 已入 一心 苾芻
amānuṣā ratir bhavati samyag dharmān vipaśyataḥ ||
非人 樂 是 正 法 審觀
已入於空室,苾芻心專一,審觀於諸法,能得天人樂。
[出曜經] 當學入空,比丘靜居,樂非人處,觀察等法。
執行之人觀此五陰,計為是常牢固不敗,不能捨離興於塵勞,然執行之人,分別五陰內外悉空,正使在于曠野之中樹下塚間,思惟法本求於道果,先當習空乃應道真。昔諸道人室內坐禪空行,須菩提在外求索開門,內人應曰:「汝是誰乎?」須菩提對曰:「世人假名須菩提者也。」人所樂者,彈琴鼓瑟作倡伎樂,此是人所樂,非人所樂者,禪定數息繫意在一,非人所念。是故說曰:當學入空,比丘靜居,樂非人處,觀察等法也。

10. cf.dhp374
[] yato yataḥ saṃspṛśati skandhānām udayavyayam |
prāmodyaṃ labhate tatra prītyā sukham analpakam |
tataḥ prāmodyabahulaḥ smṛto bhikṣuḥ parivrajet ||
[] As soon as he has rightly understood the creation and destruction of the skandhas, he will find joy and ravishment; the Bhixu filled with joy will find the way to put an end to suffering.
[] 當制於五蘊,服意如水流,清淨恒和悅,為飲甘露味。
[梵文分析]
yato yataḥ saṃspṛśati skandhānām udaya-vyayam |
若 若 觸 蘊 生 滅
prāmodyaṃ labhate tatra prītyā sukham analpakam |
歡 獲得 彼中 喜 樂 眾
tataḥ prāmodya-bahulaḥ smṛto bhikṣuḥ parivrajet ||
彼 歡 多 念 苾芻 出家
若人能親觸:諸蘊之生滅。彼中能得歡,喜與眾多樂,是故彼多歡,有念苾芻出家。
[出曜經] 當制五陰,服意如水,清淨和悅,為甘露味。
初學之人觀此五陰,皆當壞敗無一可貪,分別諸持悉不牢固,意均平等顏色和悅,清淨無瑕盡諸苦際,是故說曰:當制五陰,服意如水,清淨和悅,為甘露味。

11.
[] yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ rāgakṣayād bhikṣuḥ śailavan na prakampate ||
[] As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to passions is immovable.
[梵文分析]
yathā api parvataḥ śailo vāyunā na prakampate |
如 雖 山 岩 風 不 所動
evaṃ rāga-kṣayād bhikṣuḥ śailavan na prakampate ||
如是 貪 盡 苾芻 如岩 不 所動
如彼石岩山,不為風所動,苾芻貪盡故,如岩不傾動。

12.
[] yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ dveṣakṣayād bhikṣuḥ śailavan na prakampate ||
[]
[梵文分析]
yathā api parvataḥ śailo vāyunā na prakampate |
如 雖 山 岩 風 不 所動
evaṃ dveṣa-kṣayād bhikṣuḥ śailavan na prakampate ||
如是 瞋 盡 苾芻 如岩 不 所動
如彼石岩山,不為風所動,苾芻瞋盡故,如岩不傾動。

13.cf.ud.3.4
[] yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ mohakṣayād bhikṣuḥ śailavan na prakampate ||
[] As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to ignorance is immovable.
[] 如彼極峻山,不為風所動,苾芻盡愚癡,所在不傾動。
[梵文分析]
yathā api parvataḥ śailo vāyunā na prakampate |
如 雖 山 岩 風 不 所動
evaṃ moha-kṣayād bhikṣuḥ śailavan na prakampate ||
如是 癡 盡 苾芻 如岩 不 所動
如彼石岩山,不為風所動,苾芻癡盡故,如岩不傾動。
[出曜經] 如彼極峻山,不為風所動,比丘盡愚癡,所在不傾動。
猶若安明山不為四種風所傾動,盡癡比丘亦復如是,不為色聲香味細滑之法所動,是故說曰:如彼極峻山,不為風所動,比丘盡愚癡,所在不傾動也。

14.
[] yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ mānakṣayād bhikṣuḥ śailavan na prakampate ||
[] As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to selfishness is immovable.
[梵文分析]
yathā api parvataḥ śailo vāyunā na prakampate |
如 雖 山 岩 風 不 所動
evaṃ māna-kṣayād bhikṣuḥ śailavan na prakampate ||
如是 慢 盡 苾芻 如岩 不 所動
如彼石岩山,不為風所動,苾芻慢盡故,如岩不傾動。

15.
[] yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ lobhakṣayād bhikṣuḥ śailavan na prakampate ||
[] As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to lust is immovable.
[梵文分析]
yathā api parvataḥ śailo vāyunā na prakampate |
如 雖 山 岩 風 不 所動
evaṃ lobha-kṣayād bhikṣuḥ śailavan na prakampate ||
如是 貪 盡 苾芻 如岩 不 所動
如彼石岩山,不為風所動,苾芻貪盡故,如岩不傾動。

16.
[] yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ tṛṣṇākṣayād bhikṣuḥ śailavan na prakampate ||
[] As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to affection is immovable.
[梵文分析]
yathā api parvataḥ śailo vāyunā na prakampate |
如 雖 山 岩 風 不 所動
evaṃ tṛṣṇā-kṣayād bhikṣuḥ śailavan na prakampate ||
如是 愛 盡 苾芻 如岩 不 所動
如彼石岩山,不為風所動,苾芻愛盡故,如岩不傾動。

17. cf.dhp367
[] yasya samnicayo nāsti yasya nāsti mamāyitam |
asantaṃ śocate naiva sa vai bhikṣur nirucyate |
[] He who is without worldly goods, who cares not for self, for whom there is no affliction in anything, he is called a Bhixu.
[] 一切諸名色,非有莫生惑,不近則不愛,乃名真苾芻。
[梵文分析]
yasya samnicayo na asti yasya na asti mamāyitam |
若 積聚 無 有 若 無 有 取著
asantaṃ śocate na eva sa vai bhikṣur nirucyate |
無 憂 不 實 彼 實 苾芻 名
若無有積聚,若無有取著,無所有不憂,乃名真苾芻。
[出曜經] 一切名色,非有莫惑,不近不愛,乃為比丘。
名色六入,行者之所棄,我所非我所都無所有,不近於危嶮之法。法有種種,或有真實或有危嶮,所謂真正者諸度無極,所謂危嶮者世俗常則。比丘具足此者乃謂應真,是故說曰:一切名色,非有莫惑,不近不愛,乃為比丘。

18. cf.dhp266
[] bhikṣur na tāvatā bhavati yāvatā bhikṣate parān |
veśmān dharmān samādāya bhikṣur bhavati na tāvatā ||
[] They who only beg of others must not be considered as Bhixus; they who are attached to the ways of the world must not be considered as Bhixus.
[梵文分析]
bhikṣur na tāvatā bhavati yāvatā bhikṣate parān |
苾芻 不 是 乃至 乞食 他人
veśmān dharmān samādāya bhikṣur bhavati na tāvatā ||
在家 法 受持 苾芻 是 不
所謂比丘者,非但以乞食,受持在家法,是何名比丘?
[出曜經] 比丘非別,慢誕無戒,捨貪思道,乃應比丘。
息心非別,放逸無信,能滅眾苦,為上沙門。
爾時世尊,到時持缽整頓衣服,徑向乞求婆羅墮者婆羅門所。爾時梵志遙見世尊,梵志自歎說曰:「我亦乞士君亦乞士,二乞士中何者為勝?」爾時世尊便說此偈:比丘非別,慢誕無戒,捨貪思道,乃應比丘。息心非別,放逸無信,能滅眾苦,為上沙門。爾時梵志聞斯偈已,即以所有財貨施於世尊。爾時如來尋不受之,語梵志曰:「我今所說非歌頌所讚,何緣取汝所施之物?」梵志白佛:「不審今者以此所施為付何人?」世尊告曰:「汝今持此所施持著淨處,若著無草之地,若著清淨水中。」爾時梵志受如來教,即以所施寫著水中。是時,水中自然涌出,作若干種聲,漸漸於中出大光明。梵志見已踊躍歡喜不能自勝,如來即說真如四諦,尋於坐上諸塵垢盡得法眼淨。
1.雜阿含97
所謂比丘者,非但以乞食,受持在家法,是何名比丘?
2.別譯雜阿含263
不必從他乞,得名為比丘,雖具在家法,正修於梵行。
3.Catumahārājasuttaṃ
From the VRI Chaṭṭa Saṅgāyana edition. PTS: SN, I, 182.
Na tena bhikkhako hoti, yāvatā bhikkhate pare;
vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.
4.Enomoto 1994, no.0097
bhikṣur na tāvatā bhavati yāvatā bhikṣate parān |
veśmān dharmān samādāya bhikṣur bhavati na tāvatā ||

19.cf.dhp267, uv11.12
[] yas tu puṇyaṃ ca pāpaṃ ca prahāya brahmacaryavān |
viśreṇayitvā carati sa vai bhikṣur nirucyate ||
[] He who has cast off virtue and vice, who leads a life of holiness, who lives away from the society of men, he is called a Bhixu.
[梵文分析]
yas tu puṇyaṃ ca pāpaṃ ca prahāya brahmacaryavān |
若 然 福 及 惡 及 捨已 有梵行
viśreṇayitvā carati sa vai bhikṣur nirucyate ||
? 行 彼 實 苾芻 名
若無有積聚,若無有取著,無所有不憂,乃名真苾芻。
1.雜阿含97
於功德過惡,俱離修正行,其心無所畏,是則名比丘。
2.別譯雜阿含263
福果及惡報,俱斷無相著,乾竭諸有結,是名比丘法。
3.Catumahārājasuttaṃ
From the VRI Chaṭṭa Saṅgāyana edition. PTS: SN, I, 182.
Yodha puññañca pāpañca, bāhitvā brahmacariyaṃ;
saṅkhāya loke carati, sa ve bhikkhūti vuccatī”ti.
4.Enomoto 1994, no.0097
yas tu puṇyaṃ ca pāpaṃ ca prahāya brahmacaryavā(n) |
viśreṇayitvā carati sa vai bhikṣur nirucyate ||

20. cf.dhp368
[] maitrāvihārī yo bhikṣuḥ prasanno buddhaśāsane |
adhigacchet padaṃ śāntam asecanakadarśanam ||
[] The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of peace (amatam padam), of which one can never weary.
[] 苾芻非剃髮,慢誕無戒律,捨貪思惟道,乃應真苾芻。
息心非剃髮,放逸無志信,能滅眾苦惱,為勝大沙門。
苾芻得慈定,承受諸佛教,極得滅盡跡,無親慎莫覩。
[梵文分析]
maitrā-vihārī yo bhikṣuḥ prasanno buddha-śāsane |
慈 住 若 苾芻 信敬 佛 教
adhigacchet padaṃ śāntam asecanaka-darśanam ||
得 跡 寂靜 殊妙 見
若苾芻住慈,信敬於佛教,能得寂靜跡,能得殊妙見。
[出曜經] 比丘得慈定,承受諸佛教,極得滅盡跡,無親慎莫睹。
比丘得慈所在解脫,分別萬行無事不達。設復有人見眾生之類,步兵象兵馬兵車兵共相鬥訟,入慈之人愍彼不及,拔濟眾生至無為岸,猶如平稱平等無二。於如來所得四堅固之心不可傾動,猶如最勝長者及以比丘睹佛無厭足,正使化佛在其前者,亦不能使心有所傾動。行人得滅盡之跡無復眾惱,知可近知近可從知從,如是行蹤跡,滅行則為本。略說其要,如是結使本為火之所燒,如是漸以次斷諸結使源,如是頗有梵志無乃至於泥洹。

21. cf.dhp368
[] maitrāvihārī yo bhikṣuḥ prasanno buddhaśāsane |
adhigacchet padaṃ śāntaṃ saṃskāropaśamaṃ sukham ||
[] The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of peace, the peace from the sanskâra (body).
[梵文分析]
maitrā-vihārī yo bhikṣuḥ prasanno buddha-śāsane |
慈 住 若 苾芻 信敬 佛 教
adhigacchet padaṃ śāntaṃ saṃskāra-upaśamaṃ sukham ||
得 跡 寂靜 諸行 寂靜 樂
若苾芻住慈,信敬於佛教,能得寂靜跡,諸行寂靜樂。

22. cf.dhp368, uv.6.7
[] maitrāvihārī yo bhikṣuḥ prasanno buddhaśāsane |
abhavyaḥ parihāṇāya nirvāṇasyaiva so ’ntike ||
[] The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, is so near nirvâṇa that he cannot possibly fall away from it.
[梵文分析]
maitrā-vihārī yo bhikṣuḥ prasanno buddha-śāsane |
慈 住 若 苾芻 信敬 佛 教
abhavyaḥ parihāṇāya nirvāṇasya eva so ’ntike ||
不能 退墮 涅槃 實 彼 近
若苾芻住慈,信敬於佛教,不可能退墮,彼實近涅槃。

23.
[] udagracittaḥ sumanā hy abhibhūya priyāpriyam |
prāmodyabahulo bhikṣur duḥkhakṣayam avāpnuyāt ||
[] The Bhixu who has subdued what charms the heart, what is agreeable to the mind, what delights and what does not delight (i.e., passions), is full of delight, and will find the end of suffering.
[] 心喜極歡悅,加以受念者,苾芻多熙怡,盡空無根源。
[梵文分析]
udagra-cittaḥ sumanā hy abhibhūya priya-apriyam |
欣悅 心 喜 實 伏已 喜 不喜
prāmodya-bahulo bhikṣur duḥkha-kṣayam avāpnuyāt ||
喜 多 苾芻 苦 盡 能得
心喜極歡悅,已伏喜不喜,苾芻多熙怡,能得諸苦盡。
[出曜經] 心喜極歡悅,如以愛念者,比丘多熙怡,盡空無根源。
彼修行之人,歡喜踊躍無有懈怠,聞喜不以為歡,聞惡不以為慼,比丘入定無有錯亂,恒自思念,從無數劫以來,修行眾德不失行本,究盡空源無邊無崖,是故說曰:心喜極歡悅,加以愛念者,比丘多熙怡,盡空無根源。

24. cf.dhp378
[] śāntakāyaḥ ... śāntavāksusamāhitaḥ |
vāntalokāmiṣo bhikṣur upaśānto nirucyate ||
[] His body at rest and dispassionate, his mind perfectly composed, having cast off all worldly affairs, the Bhixu is (then) in peace, I declare.
[] 息身而息意,攝口亦乃善,捨世為苾芻,度苦無有礙。
[梵文分析]
śānta-kāyaḥ ... śānta-vāk-susamāhitaḥ |
息 身 息 口 善專注
vānta-loka-āmiṣo bhikṣur upaśānto nirucyate ||
除 世 染 苾芻 寂靜 稱為 
息身.......攝口亦乃善,已除世染著,苾芻為寂靜。 
[出曜經] 息身而息意,攝口亦其善,捨世謂比丘,渡淵無有礙。
彼修行人執持威儀不失其則,護口四過無所違失,不使其心有所流馳,所說言教無有麤獷,先笑後言適可人情。捨世謂比丘,何者為比丘?所謂比丘者,離色聲香味細滑法,去婬怒癡,是故說曰:息身而息意,攝口亦其善,捨世謂比丘,渡淵無有礙也。

25. cf.dhp372
[] nāsty aprajñasya vai dhyānaṃ prajñā na dhyāyato ’sti ca |
yasya dhyānaṃ tathā prajñā sa vai nirvāṇasāntike ||
[] Without meditation (samâdhi) there is no knowledge; without knowledge there is no meditation: he who possesses knowledge and meditation, he shall be called a Bhixu.
[] 無禪則無智,無智則無禪,道從禪智生,得近圓寂路。
禪行無放逸,莫為欲亂心,無吞洋銅汁,自惱燋形軀。
[梵文分析]
na asty aprajñasya vai dhyānaṃ prajñā na dhyāyato ’sti ca |
不 有 無智 實 禪 智 不 禪 有 與
yasya dhyānaṃ tathā prajñā sa vai nirvāṇa-sāntike ||
若 禪 如是 慧 彼 實 涅槃 近
無慧者無定,無定者無慧。兼具定與慧,彼實近涅槃。
[出曜經] 無禪不智,無智不禪,道從禪智,得近泥洹。
夫人學問,先從誦四阿含三藏具足,然後乃名稱為禪定,此是世俗之智。無智不禪者,無漏慧觀必有所至無有罣礙,設有二事具足者,便近於泥洹,是故說曰:無禪不智,無智不禪,道從禪智,得近泥洹。


26. cf.dhp375
[] tasmād dhyānaṃ tathā prajñām anuyujyeta paṇḍitaḥ |
tasyāyaṃ ādir bhavati tathā prājñasya bhikṣuṇaḥ ||
[] They who are wise devote themselves to meditation and knowledge; the first thing therefore for an intelligent Bhixu is to acquire these.
[梵文分析]
tasmād dhyānaṃ tathā prajñām anuyujyeta paṇḍitaḥ |
故 禪 如是 慧 應修 智者
tasya ayaṃ ādir bhavati tathā prājñasya bhikṣuṇaḥ ||
彼 此 先 是 如是 慧 苾芻
以是故智者,應修定與慧,彼有慧苾芻,以此為首先。

27. cf.uv.31.50, dhp185
[] saṃtuṣṭir indriyair guptiḥ prātimokṣe ca saṃvaraḥ |
mātrajñatā ca bhakteṣu prāntaṃ ca śayanāsanam ||
adhicitte samāyogaṃ yasyāsau bhikṣur ucyate ||
[] Learn contentment and to control the senses; consider well what is necessary to salvation: learn to be moderate in your food, live in a secluded spot, and seek peace of mind in spiritual insight (vipaçyana); this is the doctrine of the Buddha.
[梵文分析]
saṃtuṣṭir indriyair guptiḥ prātimokṣe ca saṃvaraḥ |
知足 根 護 別解脫 與 律儀
mātrajñatā ca bhakteṣu prāntaṃ ca śayana-āsanam ||
知量 與 食 邊際 與 床 座
adhicitte samāyogaṃ yasya asau bhikṣur ucyate ||
增上心 勤修 若 此 苾芻 名為
知足護諸根,別解脫律儀,於飲食知量,及邊際床座。勤修增上心,此名為苾芻。
[出曜經] 禪無放逸,莫為欲亂,無吞洋銅,自惱燋形。
如彼脩行之人攝身口意,少欲知足不大慇懃,雖得衣被飲食床臥具病瘦醫藥,趣自支形不慕世榮,威儀禮節不失其度,床臥坐具恒知止足,莫受後世洋銅灌口,是故說曰:禪無放逸,莫為欲亂,無吞洋銅,自惱燋形。

28.
[] yasya kāyena vācā ca manasā ca na duṣkṛtam |
kalyāṇaśīlaṃ āhus taṃ hrīmantaṃ bhikṣum uttamam ||
[] He who has not sinned in either body, speech, or mind, his conduct is virtuous, his mind is chaste, he is a Bhixu.
[] 能自護身口,護意無有惡,後獲禁戒法,故號為苾芻。
[梵文分析]
yasya kāyena vācā ca manasā ca na duṣkṛtam |
若 身 語 與 意 與 不 惡作
kalyāṇa-śīlaṃ āhus taṃ hrīmantaṃ bhikṣum uttamam ||
善 戒 稱 彼 有慚 苾芻 勝
若以身與語,及意不作惡,稱彼有善戒,有慚苾芻勝。
[出曜經] 能自護身口,護意無有惡,後獲禁戒法,故號為比丘。
夫人習行,身不行惡、口不罵詈、意不妒嫉,具此三者乃為比丘。是故說曰:能自護身口,護意無有惡,後獲禁戒法,故號為比丘也。

29.
[] dharmāḥ subhāvitā yasya saptasambhodhapakṣikāḥ |
kalyāṇadharmaṃ āhus taṃ sadā bhikṣuṃ samāhitam ||
[] He who meditates on the seven constituent parts of sambodhi; has the greatest of virtues, perfect composure, he is a Bhixu. 
[] 諸有修善法,七覺意為本,此名為妙法,故名定苾芻。
[梵文分析]
dharmāḥ subhāvitā yasya sapta-sambhodha-pakṣikāḥ |
法 善修 若 七 覺 支
kalyāṇa-dharmaṃ āhus taṃ sadā bhikṣuṃ samāhitam ||
妙 法 名為 此 常 苾芻 定
諸有修善法,七覺意為本,此名為妙法,故名定苾芻。
[出曜經] 諸有修善法,七覺意為本,此名為妙法,故曰定比丘。
如彼行人善脩其法,先得無漏盡苦之源,便得七覺意華,漸至無為得近泥洹。是故說曰:諸有脩善法,七覺意為本,此名為妙法,故曰定比丘也。

30.
[] ihaiva yaḥ prajānāti duḥkhasya kṣayaṃ ātmanaḥ |
kalyāṇaprajñaṃ āhus taṃ sadā śīlam anāsravam ||
[] He who in this world has learned how to put an end to his suffering, who is pure and wise and without corruption (âsrava), he is called a Bhixu.
[] 如今現所說,自知苦盡源,此名為善本,是無漏苾芻。
[梵文分析]
iha eva yaḥ prajānāti duḥkhasya kṣayaṃ ātmanaḥ |
今 實 若 知 苦 盡 己
kalyāṇa-prajñaṃ āhus taṃ sadā śīlam anāsravam ||
善 智 名為 此 常 戒 無漏
若今自能知苦盡,此名為善智,常具戒無漏。
[出曜經] 如今現所說,自知苦盡源,此名為善本,是無漏比丘。
於現法中而自觀了,求其巧便盡於苦際,所謂盡苦際者滅盡泥洹,是故諸根具足成就無漏行,所行如意無所違失。是故說曰:如今現所說,自知盡苦源,此名為善法,是無漏比丘也。

31. cf.dhp271
[] na śīlavratamātreṇa bahuśrutyena vā punaḥ |
tathā samādhi lābhena viviktaśayanena vā ||
[] He who, though virtuous, or an ascetic, or one who has heard much, has not been able to put an end to sinfulness though he lives in solitude, if he becomes wearied of seeking to obtain samâdhi, and gives it up through want of confidence, he is not a Bhixu.
[] 不以持戒力,及以多聞義,正使得定意,不著於文飾。
[梵文分析]
na śīla-vrata-mātreṇa bahu-śrutyena vā punaḥ |
不 戒 律 僅 多 聞 或 再
tathā samādhi-lābhena vivikta-śayanena vā ||
如是 三昧 力 獨 居
不以戒律行,或由於多聞,或由證三昧,或由於獨居。
[出曜經]
不以持戒力,及以多聞義,正使得定慧,不著於文飾,比丘有所持,盡於無漏行。
夫人習行,不但精進忍辱一心智慧求於解脫,亦復不以多聞解慧知內外法至於無為,要得世俗定意,然後至於妙際,或在山野空閑之處,與善知識相遇,說其正徑不說邪路。比丘當知此行習無漏法,所以盡苦際者,皆是漏盡羅漢,須陀洹、斯陀含、阿那含猶尚涉諸苦惱。是故說曰:不以持戒力,及以多聞義,正使得定意,不著於文飾,比丘有所持,盡於無漏行也。

32. cf.dhp272
[] bhikṣur viśvāsaṃ āpadyed aprāpte hy āsravakṣaye |
spṛśet tu sambodhisukham akāpuruṣasevitam ||
[] The elements of being (skandha), that are called the individual, are the afflictions of this world ; perfect enliglitenment (samyak sambodhi) is happiness; to it the elect must devote themselves.
[] 苾芻有所倚,盡於無漏行,當觀正覺樂,勿近於凡夫。
[梵文分析]
bhikṣur viśvāsaṃ āpadyed aprāpte hy āsravakṣaye |
苾芻 倚信 應入 未達 實 漏盡
spṛśet tu sambodhi-sukham a-kāpuruṣa-sevitam ||
觸 然 正覺 樂 不 鄙夫 所親
雖觸正覺樂,非鄙夫所得,苾芻漏未盡,莫生保信想。[否定詞延續上一頌。]
[出曜經] 當觀正覺樂,勿近於凡夫,觀此現世事,分別於五陰。
如彼學人觀正覺樂,以自娛樂不近於凡夫。所以然者?非彼境界所有。觀此世事者,知眾生之類生者滅者進退所趣,知苦所由,分別五陰成敗所趣,是故說曰:當觀正覺樂,勿近於凡夫,觀此現世事,分別於五陰。

33. cf. ud.3.10, SN.3.8.
[] tāpajāto hy ayaṃ lokaḥ skandhā nātmeti manyate |
manyate yena yenāhaṃ tat tad bhavati cānyathā ||
[] According to the way one has thought, so shall he become in another (life); they will come back again to this world, they who love existence, who delight in existence, who long for worldly goods, who consider but existence (in their theories), who delight in existence itself.
[] 觀此現世事,分別於五蘊,修行勿作惡,必強自制心。捨家而得解,意猶復染著。
[梵文分析]
tāpa-jāto hy ayaṃ lokaḥ skandhā na ātmā iti manyate |
熱 所生 實 此 世間 蘊 不 我 謂 想
manyate yena yena ahaṃ tat tad bhavati ca anyathā ||
想 若 若 我 彼 彼 是 與 餘
?此世間熱惱生,認為:「蘊不是我。不論我如何想,彼(下一生)與彼(我所想)有別。[離蘊計我]
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
ayaṁ loko santāpajāto phassapareto, rogaṁ vadati attato,
yena yena hi maññati tato taṁ hoti aññathā.
世間熱惱生,為觸所征服,人說病為我,不論如何想,此與彼有別。

34. cf. ud.3.10
[] loko ’yam anyathā bhūto bhavasakto bhave rataḥ |
bhavābhinandī satataṃ bhavān na parimucyate ||
[梵文分析]
loko ’yam anyathā bhūto bhavasakto bhave rataḥ |
世間 此 餘 已成 有所著 有 樂
bhava-abhinandī satataṃ bhavān na parimucyate ||
有 樂 常 有 不 解脫
?世間已成餘,著有樂於有,若常樂於有,不能解脫有。
[出曜經] 為之為之,必強自制,捨家而解,意猶復染。
行懈緩者,勞意弗除,非淨梵行,焉致大寶?
執行之人興諸想著起結使本,或有分別計有今世後世之累,於苦而不自免,比丘莫著此,自謂清淨之行。諸有沙門婆羅門不知出要之法,我不說此人應得度也。所以然者?不離縛著之所致。比丘當知,非有而言有,此習邪見非真諦法。何以故?皆由五陰身本而興此病,以有此病復生惡行,由此諸病不得盡苦際。比丘當知究盡其源,
解知無常為變易法。夫學之人觀此法者,無堅無牢為無有要,解知無身則知生死,不以為死魔之所沮壞,以得勝彼更不造有,盡一切之有,此名苦際更無有上。
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
aññathābhāvi bhavasatto loko bhavapareto, bhavam-evābhinandati,
yad-abhinandati taṁ bhayaṁ, yassa bhāyati taṁ dukkhaṁ.
成為其他者,世間有所著,有所伏,樂於有,若樂彼則是怖,若有怖,則是苦。
2.佛本行集經卷第三十二T03,805b
此世間中,諸眾生輩,為有所纏,精勤造業,得於是形,身為大患。處處念著,所生邪意,即常增長,如所增長,即成此有。以有著故,於諸世間,有諸眾生;以有著故,還思念有,即成於有。而其彼等一切眾生,所有之處,即彼有處,受於有苦。

35. cf. ud.3.10
[] yan nandate sa hi bhavo duḥkhasya sa bibheti ca |
uṣyate bhavahānāya brahmacaryaṃ mamāntike ||
[] Their joy is but suffering, their happiness but trembling with fear; they who would free themselves of existence, devote themselves to a life of purity (brahmacharya).
[梵文分析]
yan nandate sa hi bhavo duḥkhasya sa bibheti ca |
若 喜 彼 實 有 苦 彼 破 與
uṣyate bhava-hānāya brahma-caryaṃ mama antike ||
住 有 捨 梵 行 我 近
?若歡喜於有,彼能破於苦,為了捨棄有,我邊住梵行。
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
bhavavippahānāya kho panidaṁ brahmacariyaṁ vussati.
為了捨棄有,安住於梵行。
2.佛本行集經卷第三十二T03,805b
若能滅於彼諸有苦,於此法入,學行梵行,是名梵行。

36. cf. ud.3.10
[] ye bhavena bhavasyaiva prāhur niḥsaraṇaṃ sadā |
aniḥsṛtān bhavā sarvāṃs tān vadāmi sadā v aham ||?
[] Çramanas and Brâhmana all do teach that existence is deliverance from existence; they none of them know deliverance from existence, I declare.
Çramanas and Brâhmana all do teach that existence is deliverance from existence; they none of them know real emancipation from existence, I declare.
[梵文分析]
ye bhavena bhavasya eva prāhur niḥsaraṇaṃ sadā |
若 有 有 實 說 出離 常
aniḥsṛtān bhavā sarvāṃs tān vadāmi sadā-v-aham ||
無離 有 一切 彼 我說 常 我
若說以有出離有,我說:彼一切不能出離有。
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkham-āhaṁsu,
sabbe te avippamuttā bhavasmā ti vadāmi.
不論沙門婆羅門,說以有解脫有,我說:彼一切不能解脫有。
Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇam-āhaṁsu,
sabbe te anissaṭā bhavasmā ti vadāmi.
不論沙門婆羅門,說以無有出離有,我說:彼一切不能出離有。
2.佛本行集經卷第三十二T03,805b
若有沙門及婆羅門,以著有患,知出諸有,彼等皆名無著諸有,如是知已,能出諸有,我如是說。若復沙門及婆羅門,以有而說,欲脫諸有,彼等一切不名脫有,我如是說。如是之人,墮於邪道,名受大苦,我如是說。捨於世間一切邪道,盡彼一切諸苦業果,既盡諸苦,即名無有。

37. cf. ud.3.10
[] pratītya duḥkham upadhiṃ bhavaty upadhisaṃbhavam |
kṣayāt sarvopadhīnāṃ tu nāsti duḥkhasya saṃbhavaḥ ||
[] Suffering is the outcome of attachment to existence (upâdâna), and from suffering proceeds attachment: if all attachments are destroyed there will not be produced any more suffering.
[梵文分析]
pratītya duḥkham upadhiṃ bhavaty upadhi-saṃbhavam |
緣 苦 取 是 取 有
kṣayāt sarva-upadhīnāṃ tu na asti duḥkhasya saṃbhavaḥ ||
滅 一切 取 然 不 是 苦 有
緣取著有苦,(從苦)取出現,一切取滅故,無有苦出現。
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
upadhiṁ paṭicca dukkham idaṁ sambhoti,
sabbūpādānakkhayā natthi dukkhassa sambhavo.
緣於取,此苦生。因一切取盡,無有苦生。

38. cf. ud.3.10
[] anityā hi bhavāḥ sarve duḥkhā vipariṇāminaḥ |
paśyataḥ prajñayā sarve kṣīyante nābhinanditāḥ ||
[] To whatever form of existence one has attachment: it is impermanent, miserable, subject to change;" he who by perfect knowledge regards them all in this light, will cast off all fondness for existence, and will find delight in the destruction of existence.
[梵文分析]
anityā hi bhavāḥ sarve duḥkhā vipariṇāminaḥ |
無常 實 有 一切 苦 變異
paśyataḥ prajñayā sarve kṣīyante na abhinanditāḥ ||
見 智 一切 滅 不 所喜
?一切有無常、苦、變異,以智而見者,一切滅不喜,
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
Lokam-imaṁ passa puthū avijjāya paretā, bhūtā bhūtaratā bhavā aparimuttā.
你看此世界!凡夫為無明所伏,眾生樂於有,不能離於有。
Ye hi keci bhavā sabbadhi sabbattatāya,
sabbe te bhavā aniccā dukkhā vipariṇāmadhammā.
任何有,不論何處,不論何方面。彼一切有無常、苦、變異法。
Evam-etaṁ yathābhūtaṁ, sammappaññāya passato,
Bhavataṇhā pahīyati, vibhavaṁ nābhinandati.
如是以正智如實見此。有貪盡,不樂無有。
2.佛本行集經卷第三十二T03,805b
此是世間,眾生我見,各各皆以無明所欺,樂著諸有,著諸有已,即不能得解脫諸苦。若復有人,於一切處觀察諸有,於一切處未遠離有,而一切處並在於有,既住在有,是名無常,是名為苦,是名無實。於無實法,如是如是,如實正智,應當觀知。若能如是正智觀者,即盡諸有,及愛盡已,於無有處亦不心念,是則名為得滅。

39. cf. ud.3.10
[] nirvṛtasya sadā bhikṣor āyatyām upaśāmyate |
abhibhūto bhavaḥ sarvo duḥkhāntaḥ sa nirucyate ||
[] Then the Bhixu who has left sorrow behind (nibbuta) is safe, (for) being without attachment to another (existence), he will put an end to existence; subduing Mâra, conquering in the fight, he will then be delivered from all existences: this is the end of suffering.
[梵文分析]
nirvṛtasya sadā bhikṣor āyatyām upaśāmyate |
已解脫 常 苾芻 當來 寂靜
abhibhūto bhavaḥ sarvo duḥkha-antaḥ sa nirucyate ||
已伏 有 一切 苦 邊 彼 稱為
已解脫苾芻,於當來寂靜,一切有已伏,稱彼至苦邊。
cf.
1.udana.pali.3.10: Lokavolokanasuttaṁ
Sabbaso taṇhānaṁ khayā asesavirāganirodho Nibbānaṁ.
因一切貪盡,得無餘、離欲、滅盡的涅槃。
Tassa nibbutassa bhikkhuno, anupādānā punabbhavo na hoti.
已解脫的苾芻無取故,無有後有。
Abhibhūto Māro vijitasaṅgāmo, Upaccagā sabbabhavāni tādī” ti.
已伏戰場中的勝利者-魔,此人越過一切有。
2.佛本行集經卷第三十二T03,805c
比丘既得滅已,即更不生於後世有,不受後身,即能降伏一切眾魔,即得勝於一切鬥陣,即一切處得大利益,於諸有處,不念不思。

40.cf. ud.4.10
[] sadopaśāntacittasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro mukto ’sau mārabandhanāt ||
[] The Bhixu who has cut himself off from existence, who is dispassionate, whose mind is at peace, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.
[] 習行懈緩者,勞意勿除之,非淨則梵行,焉致大財寶。
心得永休息,苾芻攝意行,以盡老病死,便脫魔羅縛。
[梵文分析]
sadā upaśānta-cittasya vastu-cchinnasya bhikṣuṇaḥ |
常 寂靜 心 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro mukto ’sau māra-bandhanāt ||
已壞 生 輪迴 解脫 此 魔羅 縛
永得寂靜心,有已斷苾芻,已盡生輪迴,便脫魔羅縛。
[出曜經] 心得永休息,比丘攝意行,以盡老病死,便脫魔縛著。
如彼行人永盡諸結,意所染著不復造行,色聲香味細滑之法不復在懷,自知罪畢更不受胎,永離魔界亦不與欲塵相應,是故說曰:心得永休息,比丘攝意行,以盡老病死,便脫魔縛著。

41.
[] sadopaśāntacittasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro nāstīdānīṃ punar bhavaḥ ||
[] The Bhixu who has cut himself off from existence (bhava), who is dispassionate, whose mind is at peace, will not experience existence again, having fallen out of the orb of regeneration.
[] 心已得永寂,苾芻攝意行,以盡老病死,更不復受有。
[梵文分析]
sadā upaśānta-cittasya vastu-cchinnasya bhikṣuṇaḥ |
常 寂靜 心 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro na asti idānīṃ punar bhavaḥ ||
已壞 生 輪迴 不 是 今 再 有
永得寂靜心,有已斷苾芻,已盡生輪迴,今不復受有。
[出曜經] 心以得永寂,比丘攝意行,以盡老病死,更不復受有。
有者生死之累,所以沈漂周旋五道者,皆由意惑不盡其源故,是故說曰:心以得永寂,比丘攝意行,以盡老病死,更不復受有。行人執意多有所濟,常求方便以自濟渡。

42.
[] anavasrutacittasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro mukto ’sau mārabandhanāt ||
[] The Bhixu who has cut himself off from existence, whose mind has become without sin (âsrava), will not experience existence again, having fallen out of the orb of regeneration.
[梵文分析]
anavasruta-cittasya vastu-cchinnasya bhikṣuṇaḥ |
無漏 心 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro mukto ’sau māra-bandhanāt ||
已壞 生 輪迴 解脫 此 魔羅 縛
永得無漏心,有已斷苾芻,已盡生輪迴,便脫魔羅縛。

43.
[]anavasrutacittasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro nāstīdānīṃ punar bhavaḥ ||
[] The Bhixu who has cut himself off from existence, whose mind has become without sin, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.
[梵文分析]
anavasruta-cittasya vastu-cchinnasya bhikṣuṇaḥ |
無漏心 心 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro na asti idānīṃ punar bhavaḥ ||
已壞 生 輪迴 不 是 今 再 有
永得無漏心,有已斷苾芻,已盡生輪迴,今不復受有。
[出曜經] 無有結使心,比丘攝意行,以盡老病死,更不復受有。
所謂結使者,眾行之本漏諸穢濁,是故說曰:無有結使心,比丘攝意行,以盡老病死,更不復受有。

44.
[] vikṣīṇabhavatṛṣṇasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro mukto ’sau mārabandhanāt ||
[] The Bhixu who has cut himself off from existence, who has cut to pieces fondness for existence, will not experience existence again, and has fallen out of the orb of regeneration.
[梵文分析]
vikṣīṇa-bhava-tṛṣṇasya vastu-cchinnasya bhikṣuṇaḥ |
已壞 有 貪 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro mukto ’sau māra-bandhanāt ||
已壞 生 輪迴 解脫 此 魔羅 縛
已壞諸有貪,有已斷苾芻,已盡生輪迴,便脫魔羅縛。

45.
[] vikṣīṇabhavatṛṣṇasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro nāstīdānīṃ punar bhavaḥ ||
[] The Bhixu who has cut himself off from existence, who has cut off fondness for existence, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.
[] 以斷於愛相,苾芻攝意行,以盡老病死,更不復受有。
無有結使心,苾芻攝意行,以盡老病死,更不復受有。
[梵文分析]
vikṣīṇa-bhava-tṛṣṇasya vastu-cchinnasya bhikṣuṇaḥ |
已壞 有 貪 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro na asti idānīṃ punar bhavaḥ ||
已壞 生 輪迴 不 是 今 再 有
已壞諸有貪,有已斷苾芻,已盡生輪迴,今不復受有。
[出曜經] 以斷於愛根,比丘攝意行,以盡老病死,更不復受有。
愛之為病多所危害,欲界愛者其事有二:一者食愛,二者欲愛。色界無色界禪味愛。是故說曰:以斷於愛根。

46.
[] ucchinnabhavatṛṣṇasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro mukto ’sau mārabandhanāt ||
[梵文分析]
ucchinna-bhava-tṛṣṇasya vastu-cchinnasya bhikṣuṇaḥ |
已斷 有 貪 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro mukto ’sau māra-bandhanāt ||
已壞 生 輪迴 解脫 此 魔羅 縛
已斷諸有貪,有已斷苾芻,已盡生輪迴,便脫魔羅縛。

47.cf. ud.4.9
[] ucchinnabhavatṛṣṇasya vastucchinnasya bhikṣuṇaḥ |
vikṣīṇo jātisaṃsāro nāstīdānīṃ punar bhavaḥ ||
[] 不能斷有根,苾芻攝意行,以盡老病死,更不復受有。
[梵文分析]
ucchinna-bhava-tṛṣṇasya vastu-cchinnasya bhikṣuṇaḥ |
已斷 有 貪 有 已斷 苾芻
vikṣīṇo jāti-saṃsāro na asti idānīṃ punar bhavaḥ ||
已壞 生 輪迴 不 是 今 再 有
已斷諸有貪,有已斷苾芻,已盡生輪迴,今不復受有。
[出曜經] 不以斷有根,比丘攝意行,以盡老病死,更不復受有。
以度生死,更不受有。
比丘攝意行,以盡老病死,更不復受有,以脫於魔界。
永離於魔界,更不處於欲界,以脫永脫更不受有。

48.
[] uttīrṇo yena vai paṅko marditā grāmakaṇṭakāḥ |
yaś ca rāgakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
[] He who, having crossed the swamp (of desire), and being (no longer) pricked by the thorns of worldliness, has found the way to put an end to passions, he is (truly) called a Bhixu.
[] 能斷三毒根,苾芻攝意行,以盡老病死,更不復受有,以脫於魔界。
貪心聚落刺,苾芻應思惟,若能遠離彼,佛說真苾芻。
[梵文分析]
uttīrṇo yena vai paṅko marditā grāma-kaṇṭakāḥ |
已度 若 實 泥 已碎 村落 刺
yaś ca rāga-kṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
若 與 欲 盡 已達 彼 實 苾芻 名為
若已度淤泥,已碎村落刺,若欲盡已至,彼實名苾芻。

49.
[] uttīrṇo yena vai paṅko marditā grāmakaṇṭakāḥ |
yaś ca dveṣakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
[] He who, having crossed the swamp, and being (no longer) pricked by the thorns of worldliness, has found the way to put an end to hatred, he is (truly) called a Bhixu.
[] 瞋心聚落刺,苾芻應思惟,若能遠離彼,佛說真苾芻。
[梵文分析]
uttīrṇo yena vai paṅko marditā grāma-kaṇṭakāḥ |
已度 若 實 泥 已碎 村落 刺
yaś ca dveṣa-kṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
若 與 瞋 盡 已達 彼 實 苾芻 名為
若已度淤泥,已碎村落刺,若瞋盡已至,彼實名苾芻。

50.cf.ud.3.2
[] uttīrṇo yena vai paṅko marditā grāmakaṇṭakāḥ |
yaś ca mohakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
[] 癡心聚落刺,苾芻應思惟,若能遠離彼,佛說真苾芻。
[梵文分析]
uttīrṇo yena vai paṅko marditā grāma-kaṇṭakāḥ |
已度 若 實 泥 已碎 村落 刺
yaś ca moha-kṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
若 與 癡 盡 已達 彼 實 苾芻 名為
若已度淤泥,已碎村落刺,若癡盡已至,彼實名苾芻。
cf. Ud. 3.2: Nandasuttaṁ
Yassa nittiṇṇo paṅko ca, Maddito kāmakaṇṭako,
Mohakkhayaṁ anuppatto, Sukhadukkhesu na vedhati sa bhikkhu

51.
[] uttīrṇo yena vai paṅko marditā grāmakaṇṭakāḥ |
yaś ca mānakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
[] 慢心聚落刺,苾芻應思惟,若能遠離彼,佛說真苾芻。
慳悋聚落刺,苾芻應思惟,若能離慳悋,佛說真苾芻。
[梵文分析]
uttīrṇo yena vai paṅko marditā grāma-kaṇṭakāḥ |
已度 若 實 泥 已碎 村落 刺
yaś ca māna-kṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
若 與 慢 盡 已達 彼 實 苾芻 名為
若已度淤泥,已碎村落刺,若慢盡已至,彼實名苾芻。

52.
[] uttīrṇo yena vai paṅko marditā grāmakaṇṭakāḥ |
yaś ca lobhakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
[梵文分析]
uttīrṇo yena vai paṅko marditā grāma-kaṇṭakāḥ |
已度 若 實 泥 已碎 村落 刺
yaś ca lobha-kṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
若 與 貪 盡 已達 彼 實 苾芻 名為
若已度淤泥,已碎村落刺,若貪盡已至,彼實名苾芻。

53.
[] uttīrṇo yena vai paṅko marditā grāmakaṇṭakāḥ |
yaś ca tṛṣṇākṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
[梵文分析]
uttīrṇo yena vai paṅko marditā grāma-kaṇṭakāḥ |
已度 若 實 泥 已碎 村落 刺
yaś ca tṛṣṇā-kṣayaṃ prāptaḥ sa vai bhikṣur nirucyate ||
若 與 欲 盡 已達 彼 實 苾芻 名為
若已度淤泥,已碎村落刺,若欲盡已至,彼實名苾芻。

54.cf.ud.3.3
[] yena jitāgrāmakaṇṭakā hy ākrośāś ca vadhāś ca bandhanaṃ ca |
yaḥ parvatavat sthito hy aneyaḥ sukhaduḥkhena na vethate sa bhikṣuḥ ||
[] He who has put an end to reviling, killing, hurting, and to the thorns of worldliness, who is as immovable as a mountain, whom pleasure does not disturb, he is a Bhixu.
[] 以勝叢林刺,及除罵詈者,猶憑妙高山,苾芻不受苦。
[梵文分析]
yena jitā-grāma-kaṇṭakā hy ākrośāś ca vadhāś ca bandhanaṃ ca |
若 已勝 村落 刺 實 罵詈 與 殺 與 縛 與
yaḥ parvatavat sthito hy aneyaḥ sukha-duḥkhena na vethate sa bhikṣuḥ ||
若 如山 安住 實 不移 樂 苦 不 ? 彼 苾芻
已勝村落刺,及罵殺與縛,如山住不移,不因苦樂苾芻動搖。
[出曜經] 以勝叢林刺,及除罵詈者,猶如憑泰山,比丘不受苦。
以勝叢林刺者,此名為色聲香味細滑法,更復有者,何者為林刺?所謂林刺者,婬怒癡病最為根本,唯有諸佛世尊乃能除耳。設彼罵我,解知無形,內自思惟,身為苦器內外無主,分別此身何可貪樂?一病以發,四百四病同時俱作,此名身之內患。所謂外患者,荊棘叢林誹謗之名毀形污辱,或被撾打,如斯之類從外而至,或被蚖蛇毒害百足之虫,此皆外事來逼其身。猶若泰山,不用幻咒奇術之法所可移動,是以比丘欲得離眾苦之本,唯有真如四諦。彼比丘不知苦樂,所謂不知苦樂者,苦至不以為酸楚,樂到不以歡娛。是故說曰:以勝叢林刺,及除罵詈者,猶如憑泰山,比丘不受苦。
cf. Ud. 3.3: Yasojasuttaṁ
Yassa jito kāmakaṇṭako,Akkoso ca vadho ca bandhanañ-ca,
Pabbato viya so ṭhito anejo, Sukhadukkhesu na vedhati sa bhikkhu.

55.
[] yo nātyasaraṃ na cātyalīyaṃ jñātvā vitatham imaṃ hi sarvalokam |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who does not revile or exaggerate: who perceives that this world is like a mirage, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 不念今後世,觀世如幻夢,苾芻勝彼此,如蛇脫故皮。
[梵文分析]
yo na atyasaraṃ na ca atyalīyaṃ jñātvā vitatham imaṃ hi sarvalokam |
若 不 ? 不 與 ? 已知 虛妄 此 實 一切世界
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼岸 實 蛇 朽 如 皮 故
??,已知諸世界虛妄,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去朽老的皮。
[出曜經] 不念今後世,觀世如幻夢,比丘勝彼此,如蛇脫故皮。
猶若明行人,意知今世後世變易不停,是故說曰:不念今後世,觀世如幻夢,比丘勝彼此,如蛇脫故皮。

56. cf.uv.18.21
[] yo rāgam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yo rāgam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 貪 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若貪斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 能斷愛根本,盡竭欲深泉,比丘勝彼此,如蛇脫故皮。
所以說此喻者,欲使行人知其深淺,料量正行皆順於法。爾時世尊訓以道德,恐後眾生不別愛本,是故演說知其出源。是故說曰:能斷愛根本,盡竭欲深泉,比丘勝彼此,如蛇脫故皮。略說其要,欲怒癡憍慢亦復如是,著欲者說其欲,著瞋者說其瞋,著騃者說其騃。

57. cf.uv.18.22
[] yo dveṣam udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yo dveṣam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 瞋 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若瞋斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

58. cf.uv.18.23
[] yo moham udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yo moham udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 癡 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若癡斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

59. cf.uv.18.24
[] yo mānam udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yo mānam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 慢 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若慢斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

60.
[] yo lobham udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yo lobham udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
若 貪 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若貪斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
  
61. cf.uv.18.25
[]tṛṣṇāṃ ya udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 能斷愛根本,盡竭欲深泉,苾芻勝彼此,如蛇脫故皮。
[梵文分析]
tṛṣṇāṃ ya udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
愛 若 斷 無餘 蓮華 如 水生 入
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若愛斷無餘,如斷水生蓮華,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

62. cf.SN.1.1
[] yas tu utpalitaṃ nihanti rāgaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] As the physician cures the poison of the snake, so the Bhixu who conquers rising passions casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 調伏貪愛念,如藥解蛇毒,苾芻能破壞,如蛇脫故皮。 
[梵文分析]
yas tu utpalitaṃ nihanti rāgaṃ visṛtaṃ sarpa-viṣaṃ yathā auṣadhena |
若 然 已生 壞 欲 擴散 蛇 毒 如 藥
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能壞已生的愛欲,如藥能壞擴散的蛇毒,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

63.
[] yas tu utpalitaṃ nihanti dveṣaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 調伏瞋恚念,如藥解蛇毒,苾芻能破壞,如蛇脫故皮。
[梵文分析]
yas tu utpalitaṃ nihanti dveṣaṃ visṛtaṃ sarpa-viṣaṃ yathā auṣadhena |
若 然 已生 壞 瞋 擴散 蛇 毒 如 藥
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能壞已生的瞋恚,如藥能壞擴散的蛇毒,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

64.
[] yas tu utpalitaṃ nihanti mohaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 調伏愚癡念,如藥解蛇毒,苾芻能破壞,如蛇脫故皮。 
[梵文分析]
yas tu utpalitaṃ nihanti mohaṃ visṛtaṃ sarpa-viṣaṃ yathā auṣadhena |
若 然 已生 壞 癡 擴散 蛇 毒 如 藥
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能壞已生的癡,如藥能壞擴散的蛇毒,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

65.
[] yas tu utpalitaṃ nihanti mānaṃ visṛtaṃ sarpaviṣaṃ yathā_auṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 調伏憍慢念,如藥解蛇毒,苾芻能破壞,如蛇脫故皮。 
調伏慳悋念,如藥解蛇毒,苾芻能遠離,如蛇脫故皮。
[梵文分析]
yas tu utpalitaṃ nihanti mānaṃ visṛtaṃ sarpa-viṣaṃ yathā auṣadhena |
若 然 已生 壞 慢 擴散 蛇 毒 如 藥
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能壞已生的慢,如藥能壞擴散的蛇毒,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

66.
[] yas tu utpalitaṃ nihanti lobhaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yas tu utpalitaṃ nihanti lobhaṃ visṛtaṃ sarpa-viṣaṃ yathā auṣadhena |
若 然 已生 壞 貪 擴散 蛇 毒 如 藥
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能壞已生的貪,如藥能壞擴散的蛇毒,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

67.
[] yas tu utpalitaṃ nihanti tṛṣṇāṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yas tu utpalitaṃ nihanti tṛṣṇāṃ visṛtaṃ sarpa-viṣaṃ yathā auṣadhena |
若 然 已生 壞 愛 擴散 蛇 毒 如 藥
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能壞已生的愛,如藥能壞擴散的蛇毒,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

68.
[] yo rāgam udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who eradicates every particle of the passions as does the mighty river the weak embankment, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 貪欲彼若發,斷截如蘆葦,煩惱如海深,苾芻應精進。
[梵文分析]
yo rāgam udācchinatty aśeṣaṃ naḍa-setum iva sudurbalaṃ mahaughaḥ |
若 欲 斷 無餘 蘆葦 橋 如 極脆弱 洪水
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷欲無餘,如洪水衝垮脆弱的蘆葦橋,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

69.
[] yo dveṣam udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 瞋恚彼若發,斷截如蘆葦,煩惱如海深,苾芻應精進。 
[梵文分析]
yo dveṣam udācchinatty aśeṣaṃ naḍa-setum iva sudurbalaṃ mahaughaḥ |
若 瞋 斷 無餘 蘆葦 橋 如 極脆弱 洪水
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷瞋無餘,如洪水衝垮脆弱的蘆葦橋,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

70.
[] yo moham udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 愚癡彼若發,斷截如蘆葦,煩惱如海深,苾芻應精進。
[梵文分析]
yo moham udācchinatty aśeṣaṃ naḍa-setum iva sudurbalaṃ mahaughaḥ |
若 癡 斷 無餘 蘆葦 橋 如 極脆弱 洪水
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷癡無餘,如洪水衝垮脆弱的蘆葦橋,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

71.
[] yo mānam udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] 憍慢彼若發,斷截如蘆葦,煩惱如海深,苾芻應精進。
慳悋彼若發,斷截如蘆葦,煩惱如海深,苾芻應精進。
[梵文分析]
yo mānam udācchinatty aśeṣaṃ naḍa-setum iva sudurbalaṃ mahaughaḥ |
若 慢 斷 無餘 蘆葦 橋 如 極脆弱 洪水
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷慢無餘,如洪水衝垮脆弱的蘆葦橋,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

72.
[] yo lobham udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
yo lobham udācchinatty aśeṣaṃ naḍa-setum iva sudurbalaṃ mahaughaḥ |
若 貪 斷 無餘 蘆葦 橋 如 極脆弱 洪水
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷貪無餘,如洪水衝垮脆弱的蘆葦橋,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

73.
[] tṛṣṇāṃ ya udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
tṛṣṇāṃ ya udācchinatty aśeṣaṃ naḍa-setum iva sudurbalaṃ mahaughaḥ |
愛 若 斷 無餘 蘆葦 橋 如 極脆弱 洪水
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷愛無餘,如洪水衝垮脆弱的蘆葦橋,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

74. cf.SN.3
[] tṛṣṇāṃ ya udācchinatty aśeṣaṃ saritāṃ śīghrajavām aśoṣayajñaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[梵文分析]
tṛṣṇāṃ ya udācchinatty aśeṣaṃ saritāṃ śīghra-javām aśoṣayajñaḥ |
愛 若 斷 無餘 河 速 流 ?
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若能斷愛無餘,如使快速流動的河水枯竭,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
cf. SN.3
Yo taṇhamudacchidā asesaṃ, saritaṃ sīghasaraṃ visosayitvā;
so bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.
他摒除一切貪欲,猶如使快速流動的河水枯竭,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

75.
[] yaḥ kāmaguṇān prahāya sarvān chittvā kāmagatāni bandhanāni |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who casts off all the qualities of desire, who frees himself from all the bonds of holding on to desire, cats off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 能斷於五欲,斷於欲根本,苾芻勝彼此,如蛇脫故皮。
[梵文分析]
yaḥ kāmaguṇān prahāya sarvān chittvā kāma-gatāni bandhanāni |
若 五欲 捨已 一切 斷已 欲 於 縛
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若已捨諸五欲,已斷欲縛,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 能斷於五欲,斷於欲根本,比丘勝彼此,如蛇脫故皮。
猶如有人身被五繫,愁憂苦惱無復情意,後得蒙赦得免危厄。是以如來為喻,欲使後生審知明白,是故說曰:能斷於五欲,斷於欲根本,比丘勝彼此,如蛇脫故皮。

76.
[] yo nīvaraṇāṃ prahāya pañca tv anighaś chinnakathaṃ katho viśalyaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who, having cast off all mental obscurities, is without sin, whose mind is severed from the grief of misery, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 能斷於五結,拔於愛欲刺,苾芻勝彼此,如蛇脫故皮。
[梵文分析]
yo nīvaraṇāṃ prahāya pañca tv anighaś chinna-kathaṃ katho viśalyaḥ |
若 障 捨已 五 然 無罪 已斷 ? ? 無刺
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若已捨五障,無罪,已斷...無刺,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 能斷於五結,拔於愛欲刺,比丘勝彼此,如蛇脫故皮。
所謂五結者,貪欲結、瞋恚結、睡眠結、調戲結、疑結,覆蓋人心使不睹慧明,使人盲冥不睹光明,滅於智慧永斷諸趣,不得至於泥洹。是故說曰:能斷於五結,拔於愛欲刺,比丘勝彼此,如蛇脫故皮。拔於愛欲刺者,刺有三義:欲刺、恚刺、無明刺,盡斷無餘更不復生,無起滅法見斷五蓋。是故說曰:拔於愛欲刺也。

77. cf.uv.29.56
[] yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu whose judgment is clear, who sees clearly into everything, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[梵文分析]
yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
若 尋 已離 然 內 轉 實 無餘
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若已離諸尋,內轉實無餘,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

78.
[] yasya hi vanasā na santi kecin mūlaṃ cākuśalasya yasya naṣṭam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who has eradicated the whole forest of sinfulness, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 諸有無家業,又斷不善根,苾芻勝彼此,如蛇脫故皮。
[梵文分析]
yasya hi vanasā na santi kecin mūlaṃ ca akuśalasya yasya naṣṭam |
若 實 愛 無 有 任何 根 與 不善 若 已壞
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若無有任何愛,若已壞不善根,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 諸有無家業,又斷不善根,比丘勝彼此,如蛇脫故皮。
彼修行人執苦來久,脩菩薩德終日不捨,捨家出學不貪世榮,是故說曰:諸有無家業,又斷不善根,比丘勝彼此,如蛇脫故皮。

79.
[] yasya jvarathā na santi kecin mūlaṃ cākuśalasya yasya naṣṭam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who has eradicated all the plagues, &c., of sinfulness, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[] 諸有不熱惱,又斷不善根,苾芻勝彼此,如蛇脫故皮。
[梵文分析]
yasya jvarathā na santi kecin mūlaṃ ca akuśalasya yasya naṣṭam |
若 熱惱? 不 有 任何 根 與 不善 若 已壞
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若無有任何熱惱,若已壞不善根,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 諸不有熱惱,又斷不善根,比丘勝彼此,如蛇脫故皮。
所謂熱惱者,一者欲熱惱,二者瞋恚熱惱,三者愚癡熱惱,三熱惱中恚最為上,火所焚燒從欲界乃至初禪地;三毒熾火燒欲界至無色界,能滅此三毒界者,乃為第一無為之樂。是故說曰:諸不有熱惱,又斷不善根,比丘勝彼此,如蛇脫故皮。
斷欲不遺餘,如拔不牢固,比丘勝彼此,如蛇脫故皮。
人之著欲無不喪命。所以然者?皆由意斷心惑之所致。是以聖人先制婬欲。是故說曰:斷欲不遺餘,如拔不牢固,比丘勝彼此,如蛇脫故皮。略說其要,貪欲瞋恚愚癡憍慢,亦復如是。
愛生而流溢,猶蛇含毒藥,比丘勝彼此,如蛇脫故皮。
人隨愛意不自禁制,漸從欲界乃至三有,流轉五趣不離四生。所以論比丘勝彼此者,彼者六塵此者六情,比丘能滅彼此者,如蛇脫故皮。
諸有斷想觀,內不造其心,比丘勝彼此,如蛇脫故皮。
觀有三觀:欲觀、恚觀、無明觀,能滅此者乃謂為道士。是故說曰:諸有斷想觀,內不造其心,比丘勝彼此,如蛇脫故皮。
斷欲無遺餘,如拔不牢固,苾芻勝彼此,如蛇脫故皮。  
愛生如流溢,猶蛇含毒藥,苾芻勝彼此,如蛇脫故皮。 
諸有斷相觀,內不造其心,苾芻勝彼此,如蛇脫故皮。 
貪根若斷盡,是名真苾芻,降伏魔羅軍,得盡苦輪迴。
瞋根若斷盡,是名真苾芻,解脫諸煩惱,得盡苦輪迴。
癡根若斷盡,是名真苾芻,遠離於纏縛,得盡苦輪迴。
慢根若斷盡,是名真苾芻,能離於愛染,得盡苦輪迴。
慳悋若斷盡,是名真苾芻,信樂於正覺,得盡苦輪迴。

80.
[] yasyānuśayā na santi kecin mūlaṃ cākuśalasya yasya naṣṭam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who has eradicated every sinful inclination: casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
[梵文分析]
yasya anuśayā na santi kecin mūlaṃ ca akuśalasya yasya naṣṭam |
若 隨眠 不 有 任何 根 與 不善 若 已壞
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
若無有任何隨眠,若已壞不善根,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。

81.
[] sa bhikṣur yasya śīlāni sa dhyāyī yatra śunyatā |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
[] The Bhixu who observes the law, who is in contemplation (dhyana) of the void (of all substances), who has continual peace of mind: who has left sorrow behind (nibbuta), is happy.
[] 持戒謂苾芻,有空乃行禪,行空究其源,無為最為樂。
[梵文分析]
sa bhikṣur yasya śīlāni sa dhyāyī yatra śunyatā |
彼 苾芻 若 戒 彼 有定 處 空性
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam ||
彼 然 苾芻 此 捨 彼 實 蛇 老 如 皮 故
持戒謂苾芻,彼定於空性,這樣的比丘抛棄此岸與彼岸,猶如蛇蛻去衰老的皮。
[出曜經] 持戒謂比丘,有空乃行禪,行者究其源,無為最為樂。
比丘執行以威儀為本,戒以檢形服以法衣,所行法則不違先聖,有空定意然後名為禪,不捨假號。如彼行人受則信解分別其義,求於無為快樂之處,無有飢寒苦惱之患。是故說曰:持戒謂比丘,有空乃行禪,行者究其源,無為最為樂也。

82.
[] aratiratisaho hi bhikṣur evaṃ ... |
... rāgānuśayaṃ samuddharaṃ hi ||
[] The Bhixu who, speaking neither pleasantly nor unpleasantly, takes up his abode in remote places, living in purity, entirely drives out love of existence and (sinful) inclinations.
[] 苾芻忍所憂,分別床臥具,當習無放逸,斷有愛無餘。
[梵文分析]
arati-rati-saho hi bhikṣur evaṃ ... |
不喜 喜 忍 實 苾芻 如是
... rāga-anuśayaṃ samuddharaṃ hi ||
欲 隨眠 能除 實
[出曜經] 比丘憂忍憂,分別床臥具,當念無放逸,斷有愛無餘。
比丘修行,處樂不以為歡,遭難不以為苦,利衰毀譽無增減心,在閑靜處一意端坐心不流馳,斷諸結使念無想著,是故說曰:比丘憂忍憂,分別床臥具,當念無放逸,斷有愛無餘也。

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