2012年11月16日 星期五

法集要頌經梵志品第三十三

1. cf.dhp141
[] na nagnacaryā na jaṭā na paṅkā no ’nāśanaṃ sthaṇḍilaśāyikā vā |
na rajo malaṃ notkuṭukaprahāṇaṃ śodheta martyaṃ hy avitīrṇakāṅkṣam ||
[] It is not by nakedness, by long hair, by dirt, by fasting, or by sleeping on the bare ground, not by dust and dirt, or by devoting oneself to sitting motionless, that men become pure and leave their doubts behind.
[] 所謂梵志者,不但在裸形,居險臥荊棘,而名為梵志。
[梵文分析]
na nagna-caryā na jaṭā na paṅkā no ’nāśanaṃ sthaṇḍila-śāyikā vā |
不 裸 行 不 結髮 不 塗灰 不 絕食 地 臥 或
na rajo malaṃ na utkuṭuka-prahāṇaṃ śodheta martyaṃ hy avitīrṇa-kāṅkṣam ||
不 塵 垢 不 蹲踞 捨? 令淨 人 實 不度 疑惑
非裸行結髮,非塗泥絕食,臥地自塵身,非以蹲踞(住),令疑未斷者得清淨。
[出曜經] 所謂梵志,不但裸形,居嶮臥棘,名為梵志。
爾時有一比丘至世尊所,頭面禮足白世尊言:「唯然世尊!自今以後,聽諸弟子皆悉裸形不著衣服。」世尊告曰:「咄!愚所戾不應法律,此梵志之法,非是內藏所修行也。人懷慚愧,便有尊卑高下,知有父母兄弟,何為復說裸形行世?」爾時復有一異比丘詣佛所,頭面禮足白世尊言:「唯然世尊!自今以後,聽諸道人各留頭髮。」佛告比丘:「咄!愚所戾不應法律,此梵志之法,非是內藏所修行也。」復有異比丘詣世尊所,頭面禮足前白世尊言:「唯然世尊!聽諸道人皆白灰塗身。」復有異比丘白世尊言:「自今以後聽諸道人服氣不食。」復有比丘白世尊言:「自今以後聽諸道人裸形露地臥。」世尊告曰:「咄!愚所戾。」復有異比丘頭面禮足白世尊言:「唯然世尊!自今以後,聽諸道人在浴池沐浴清淨。」佛告比丘:「不以此法得至于道。」

2. cf.dhp142
[] alaṃkṛtaś cāpi careta dharmaṃ kṣānto dānto niyato brahmacārī |
sarveṣu bhūteṣu nidhāya daṇḍaṃ sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ ||
[] He who, though having ornamental apparel, is righteous, controlled, quiet, restrained, leading a life of holiness (brahmacharya), who neither harms or kills any living thing, he is a Brâhmana, a Çramana, he is a Bhixu.
[] 棄身無依倚,不誦異法言,惡法而盡除,是名為梵志。
[梵文分析]
alaṃkṛtaś ca api careta dharmaṃ kṣānto dānto niyato brahmacārī |
嚴飾 與 雖 應行 法 忍 調御 自制 梵行
sarveṣu bhūteṣu nidhāya daṇḍaṃ sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ ||
一切 眾生 已放下 杖 彼 婆羅門 彼 沙門 彼 苾芻
嚴身、忍辱、調御、自制、修梵行者應行法,於一切有情,已放下杖,彼是婆羅門,彼是沙門,彼是苾芻。
[出曜經] 棄身無猗,不誦異言,兩行以除,是謂梵志。
昔佛在波羅奈國仙人鹿野苑中。爾時世尊度五比丘未經數日。爾時波羅奈國有一長者,名曰夜輸,種姓豪族饒財多寶,顏貌端正世之無雙。欻一日之中得非常觀,自觀家里男女之屬,斯如死身無一可念,視己形體塚間無異,即從坐起並作是說:「惑愚至深不別幻化。」爾時長者即自捨家逃走出城,脫琉璃履屣價直一萬,即渡江水奔趣世尊,頭面禮足在一面立尋白佛言:「世事多故變易非一,萬物幻化不可恃怙,我今自歸,欲求無為安樂之處。」佛告長者:「善哉善哉!族姓子!賢聖法中甚大寬弘,正是汝身之所願樂。」爾時長者聞如來教,歡喜踊躍不能自勝。爾時世尊漸與說法,所謂論者,施論戒論生天之論,欲不淨想,漏為大患。爾時長者聞斯法已,即於坐上諸塵垢盡得法眼淨,彼以見法得法成就諸法,即從坐起重自歸命,頭面禮足白世尊言:「唯然天中天!聽在道次出家學道。」佛告長者:「善來比丘!」鬚髮自落自然法服,重聞說法得羅漢道。爾時長者家中父母兄弟男女,儀從嚴駕象馬追跡,求覓夜輸長者,到江水側見琉璃履。父自思惟:「我子將渡江水必然不疑,所以知其然,今脫此琉璃履價直億萬,吾今渡江所在求覓。」即渡江水,遙見世尊光相炳然,至世尊所頭面禮足,白世尊言:「唯然世尊!頗見夜輸童子遊此過乎?」佛以神足隱彼夜輸比丘使父不見,佛告長者:「汝今求子不如自求,汝但速坐吾與汝說法。」長者尋坐,佛為說法,即於坐上諸塵垢盡得法眼淨。爾時世尊即捨三昧使父見子,父告子曰:「汝速還家,汝母愁苦恐汝不還。」佛告長者:「止止長者!勿作斯語。云何長者!如有修行之人,本在學地愛欲未盡,後得無學離於學地,欲使無學之人習於學法,於長者意云何!為可爾乎?」長者對曰:「不也。世尊!」佛告長者:「汝子今日以得無著住無學地,長者當知以得無著,焉得還家習於五欲?」長者聞之歡喜踊躍,即起禮子五體投地,自歸真人永無所著。爾時世尊即與長者而說斯偈:
棄身無猗,不誦異言,兩行以除,是謂梵志。  

3.
[] bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ |
antareṇa viṣīdanti hy aprāpyaivāsravakṣayam ||
[] Whatever Çramanas and Brâhmanas there be who have passions, they will not put an end to sinfulness (the âsravas), and will experience the suffering of passing from life to life (transmigrating).
[梵文分析]
bhaveṣv eva hi sajyanta eke śramaṇa-brāhmaṇāḥ |
有 實 實 染著 某些 沙門 婆羅門
antareṇa viṣīdanti hy aprāpya eva āsravakṣayam ||
中間 沉 實 不得 實 漏盡
有些沙門、婆羅門,染著於諸有,沉溺於中間,不能得漏盡。

4.cf.ud.6.4
[] bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ |
vigṛhya vivadantīme bālā hy ekāntadarśinaḥ ||
[] Whatever Çramanas and Brâhmanas there be who have passions, and who have but a foolish object in view: they will experience the suffering of passing from life to life. Whatever Çramanas and Brâhmanas there be who have passions, the foolish, stupid men mill experience the suffering of passing from life to life.
[] 今世行淨因,後世無穢果,無習諸惡法,是名為梵志。
若倚於愛欲,心無所貪著,已捨已得正,是名滅終苦。
諸有無所倚,恒習於正見,常念盡有漏,是名為梵志。
[梵文分析]
bhaveṣv eva hi sajyanta eke śramaṇa-brāhmaṇāḥ |
有 實 實 染著 某些 沙門 婆羅門
vigṛhya vivadanti ime bālā hy ekānta-darśinaḥ ||
已執 爭吵 此 愚 實 邊 見
有些沙門、婆羅門,染著於諸有,邊見愚者執彼後爭吵。
[出曜經] 今世行淨,後世無穢,無習無捨,是謂梵志。
人執邪見至死不改,計常之人不與斷滅見相應,斷滅見不與計常見相應,能捨此見不著三世,是故說曰:今世行淨,後世無穢,無習無捨,是謂梵志。
若猗與愛,心無所著,已捨已正,是滅終苦。
初習行之人雖在學次,未能分別思惟道果一一明了不失其緒,未獲者獲、未得者得,是故說曰:若猗與愛,心無所著,已捨已正,是滅終苦。
諸有無所猗,恒習於正見,常念盡有漏,是謂為梵志。
猶如大象從寸孔出,欲得出城門不容象,眾人見之各各驚愕,謂彼象曰:「汝今出於寸孔往來無難,然欲出城反更不受。」是以聖人借以為喻,眾生之類雖得出家脩習道法,不能盡有漏成無漏,心解脫智慧解脫,是故說曰:諸有無所猗,恒習於正見,常念盡有漏,是謂為梵志。
cf. Udan.6.4. Paṭhamanānātitthiyasuttaṁ
Imesu kira sajjanti, eke samaṇabrāhmaṇā,
Viggayha naṁ vivadanti, janā ekaṅgadassino” ti.
有些沙門、婆羅門,染著於此(種種見),邊見者執彼後爭吵。

5. cf. ud.6.5. Dutiyanānātitthiyasuttaṁ
[] bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ |
antareṇa viṣīdanti aprāpyaivottamaṃ padam ||
[梵文分析]
bhaveṣv eva hi sajyanta eke śramaṇa-brāhmaṇāḥ |
有 實 實 染著 某些 沙門 婆羅門
antareṇa viṣīdanti aprāpya eva uttamaṃ padam ||
中間 沉 不得 實 無上 跡
有些沙門、婆羅門,染著於諸有,沉溺於中間,不得無上跡。

6. cf.dhp394
[] kiṃ te jaṭābhir durbuddhe kiṃ cāpy ajinaśāṭibhiḥ |
abhyantaraṃ te gahanaṃ bāhyakaṃ parimārjasi ||
6a. kiṃ te jaṭābhir durbuddhe kiṃ cāpy ajinaśāṭibhiḥ |
abhyantaraṃ te kaluṣaṃ bāhyakaṃ parimārjasi ||
[] O fool! what is the use of thy long locks? what is the use of thy garment of skin? Within thee there abides darkness; the outside thou makest clean.
[] 愚者受猥髮,并及床臥具,內懷貪著意,文飾外何求?
[梵文分析]
kiṃ te jaṭābhir durbuddhe kiṃ ca apy ajina-śāṭibhiḥ |
何 你 結髮 愚者! 何 與 雖 鹿 皮
abhyantaraṃ te gahanaṃ bāhyakaṃ parimārjasi ||
內 你 林 你清洗
愚者!結髮髻,衣鹿皮何益?內心具(欲)林,形儀徒嚴飾!
[出曜經] 愚者受猥髮,并及床臥具,內懷貪濁意,文飾外何求?
愚者不自覺長養其髮,所以剃髮者剃其結使,非但剃髮,愚人執迷長養其髮以為文飾。過去恒沙諸佛之法,各各相授,剃除鬚髮法服齊整,自古有之非適今日。今日愚人貪著臥具,然我法中制以三衣不畜遺餘,樹下塚間以此為常,廣說如其本。內懷邪見興貪濁意,外自文飾謂為無瑕,捨迷就道其法不惑,是故說曰:愚者受猥髮,并及床臥具,內懷貪濁意,文飾外何求也。

7. cf.dhp393
[] na jaṭābhir na gotreṇa na jātyā brāhmaṇaḥ smṛtaḥ |
yasya satyaṃ ca dharmaṃ ca sa śucir brāhmaṇaḥ sa ca ||
[] One does not become a Brâhmana by his family, by his long locks, by his lineage; he who possesses the law of truth and who is pure, he is a Brâhmana.
[梵文分析]
na jaṭābhir na gotreṇa na jātyā brāhmaṇaḥ smṛtaḥ |
不 髻髮 不 種族 不 生 婆羅門 名為
yasya satyaṃ ca dharmaṃ ca sa śucir brāhmaṇaḥ sa ca ||
若 諦 與 法 與 彼 淨 婆羅門 彼 與
不因髻髮與種族,亦非生為婆羅門。若知諦及法,彼為清淨婆羅門。

8. cf.dhp265
[] na jaṭābhir na gotreṇa na jātyā brāhmaṇaḥ smṛtaḥ |
yas tu vāhayate pāpāny aṇu sthūlāni sarvaśaḥ ||
vāhitatvāt tu pāpānāṃ brāhmaṇo vai nirucyate ||
[] One does not become a Brâhmana by his family, by his long locks, by his lineage; he who casts away all sins both great and small, him, because he has cast away sin, I call a Brâhmana.
[] 被服弊惡衣,躬稟善法行,閑居自思惟,是名為梵志。
見凡愚往來,墮塹受苦惱,欲獨度彼岸,不好他言說,惟滅惡不起,是名為梵志。
截流而已渡,無欲如梵天,智行以盡漏,是名為梵志。
[梵文分析]
na jaṭābhir na gotreṇa na jātyā brāhmaṇaḥ smṛtaḥ |
不 髻髮 不 種族 不 生 婆羅門 名為
yas tu vāhayate pāpāny aṇusthūlāni sarvaśaḥ ||
若 然 令離 惡 細 一切
vāhitatvāt tu pāpānāṃ brāhmaṇo vai nirucyate ||
已除故 然 惡 婆羅門 實 名為
不因髻髮與種族,亦非生為婆羅門。若完全捨離微細惡,因惡已除故,稱為婆羅門。
[出曜經] 被服弊惡,躬承法行,閑居思惟,是謂梵志。
脩行之人,被服麤惡不著文飾,思惟法行無所貪求,節言省語不鬥亂彼此,是故說曰:被服弊惡,躬承法行,閑居思惟,是謂梵志。
見癡往來,墮塹受苦,欲單渡岸,不好他語,唯滅不起,是謂梵志。
夫人執癡意不開悟,亦復不能越次取證,恒在嫌疑不淨之地,此則非淨行之人。斷諸有漏永盡無餘,是謂梵志。是故說曰:見癡往來,墮塹受苦,欲單渡岸,不好他語,唯滅不起,是謂梵志。
截流而渡,無欲如梵,知行以盡,是謂梵志。
若使以水沐浴其身得至於道者,水性之類皆稱於道,但非沐浴而至於道,分別諸法審諦其義,清淨無瑕眾結智行永盡無餘,是故說曰:截流而渡,無欲如梵,知行以盡,是謂梵志。

9.
[] na muṇḍitena śramaṇo na bhoḥ kāreṇa brāhmaṇaḥ |
yasya satyaṃ ca dharmaṃ ca brāhmaṇaḥ śramaṇaḥ sa ca ||
[] A man is not a Çramana on account of his shaven head, a man is not a Brâhmana because he says " Om! " He who knows what is virtue, and who is pure, he is a Brâhmana.
[] 非剃為沙門,稱吉為梵行,若能滅眾惡,是則為道人。
[梵文分析]
na muṇḍitena śramaṇo na bhoḥkāreṇa brāhmaṇaḥ |
非 剃 沙門 非  稱吉 婆羅門
yasya satyaṃ ca dharmaṃ ca brāhmaṇaḥ śramaṇaḥ sa ca ||
若 諦 與 法 與 婆羅門 沙門 彼 與
不因為沙門,亦非稱吉為婆羅門。若知諦及法,彼為沙門、婆羅門。
[出曜經] 非剃為沙門,稱吉為梵志,謂能滅眾惡,是則為道人。
所謂沙門者,未必剃除鬚髮,內有正行應於律法乃應為沙門。夫為梵志,終日稱吉得生梵天者,見人盡當生於彼處,但彼稱吉生於梵天,謂能滅眾惡修清淨行。是故說曰:非剃為沙門,稱吉為梵志,謂能滅眾惡,是則為道人。

10.
[] na muṇḍitena śramaṇo na bhoḥ kāreṇa brāhmaṇaḥ |
yas tu vāhayate pāpāny aṇusthūlāni sarvaśaḥ |
vāhitatvāt tu pāpānāṃ brāhmaṇaḥ śramaṇaḥ sa ca ||
[] A man is not a Çramana on account of his shaven head; a man is not a Brâhmana because he says " Om! " He who casts away all sins both great and small, he, because he has cast away sins, is a Çramana, a Brâhmana.
[梵文分析]
na muṇḍitena śramaṇo na bhoḥkāreṇa brāhmaṇaḥ |
非 剃 沙門 非  稱吉 婆羅門
yas tu vāhayate pāpāny aṇusthūlāni sarvaśaḥ ||
若 然 令離 惡 細 一切
vāhitatvāt tu pāpānāṃ brāhmaṇaḥ śramaṇaḥ sa ca ||
已除故 然 惡 婆羅門 沙門 彼 與
不因為沙門,亦非稱吉為婆羅門。若完全捨離微細惡,因惡已除故,彼為沙門、婆羅門。

11.cf.ud.1.9
[] nodakena śucir bhavati bahv atra snāti vai janaḥ |
yasya satyaṃ ca dharmaṃ ca sa śucir brāhmaṇaḥ sa ca ||
[] One does not become pure by washing, as do the common of mortals in this world; he who casts away every sin both great and small, he, because he has cast away sins, is a Çramana, a Brâhmana.
[] 不以水清淨,多有人沐浴,能除弊惡法,是名為梵志。
彼以不二行,清淨無瑕穢,諸欲斷縛著,是名為梵志。
出家為梵行,入正為沙門,棄捨眾穢行,是則名捨家。
[梵文分析]
na udakena śucir bhavati bahv atra snāti vai janaḥ |
不 水 清淨 是 多 此 沐浴 實 人
yasya satyaṃ ca dharmaṃ ca sa śucir brāhmaṇaḥ sa ca ||
若 諦 與 法 與 彼 淨 婆羅門 彼 與
不以水清淨,多有人沐浴。若知諦及法,彼為清淨婆羅門。
[出曜經] 不以水清淨,多有人沐浴,能除弊惡法,是謂為梵志。
夫人沐浴不能去腹裏垢,盡除惡法更亦不造,乃名為梵志。是故說曰:不以水清淨,多有人沐浴,能除弊惡法,是謂為梵志。
彼以無二,清淨無瑕,諸欲結解,是謂梵志。
盡捨一切弊惡之法,出入行來周旋之處,言不及殺、不害一切無所傷損,清淨無瑕永無諸縛,是故說曰:彼以無二,清淨無瑕,諸欲結解,是謂梵志。
出惡為梵志,入正為沙門,棄我眾穢行,是則為捨家。
梵志之行去諸惡法,內外清徹眾穢永盡,不懷悕望貢高於人,意定不移覺寤一切諸法之本,梵行已立所作已辨,更不復受有,脩清淨行無所遺失,是故說曰:出惡為梵志,入正為沙門,棄我眾穢行,是則為捨家。
cf. Ud.1.9. Jaṭilasuttaṁ
Na udakena suci hoti bahvettha nahāyatī jano
Yamhi saccañ-ca Dhammo ca, So sucī so ca brāhmaṇo

12.cf.ud.1.5
[] pravāhya pāpakān dharmān ye caranti sadā smṛtāḥ |
kṣīṇasamyojanā buddhā brāhmaṇās te prakīrtitāḥ ||
[] He who has cast off all sinfulness, who devotes himself to continual reflection, who has the perfect enlightenment of the destruction of all attachment, he in the (three) worlds is a Brâhmana.
[梵文分析]
pravāhya pāpakān dharmān ye caranti sadā smṛtāḥ |
已捨 惡 法 若 行 常 念
kṣīṇa-samyojanā buddhā brāhmaṇās te prakīrtitāḥ ||
盡 結 覺 婆羅門 彼 所稱
已捨諸惡法,若常行正念,盡諸結得覺,稱彼為梵志
cf. Ud. 1.5.Therasuttaṁ
Bāhitvā pāpake dhamme, Ye caranti sadā satā,
Khīṇasaṁyojanā Buddhā, Te ve lokasmiṁ brāhmaṇā.

13.cf.ud.1.4
[] yo brāhmaṇo vāhita pāpadharmo niṣkauṭilyo niṣkaṣāyaḥ sthitātmā |
vedāntagaś coṣitabrahmacaryaḥ kālenāsau brahmavādaṃ vadeta ||
[] The Brâhmana who has cast off all sinfulness, who is without hypocrisy, and who leads a pure life, has reached the perfection (set forth in) the Vedas; his life is a life of holiness (brahmacharya), and when he does speak, his speech is holy.
[梵文分析]
yo brāhmaṇo vāhita pāpadharmo niṣkauṭilyo niṣkaṣāyaḥ sthita-ātmā |
若 婆羅門 已捨 惡法 無諂曲 離染 住 我
veda-antagaś ca uṣita-brahmacaryaḥ kālena asau brahma-vādaṃ vadeta ||
明 已至 與 已立 梵行 時 彼 梵 說 說
若婆羅門已捨惡法,無諂曲,離染而住,明已至,梵行已立,彼以時說梵論。
cf. udana.1.4.Nigrodhasuttaṁ
Yo brāhmaṇo bāhitapāpadhammo, Nihuhuṅko nikkasāvo yatatto,
Vedantagū vusitabrahmacariyo, Dhammena so Brahmavādaṁ vadeyya,
Yassussadā Ussada natthi kuhiñci loke” ti.

14.cf.ud.3.6
[] yasmin na māyā vasate na māno yo vītalobho hy amamo nirāśaḥ |
praṇunnadoṣo hy abhinirvṛtātmā sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ ||
[] He who is not given to deceiving, who is without selfishness, who is without passions, without expectation, who has conquered hatred, who is on the way to nirvâṇa (the extinction of sorrow), he is a Brâhmana, a Çramana, he is a Bhixu.
[] 人無幻惑意,無慢無疑惑,無貪無我想,是名為梵。
[梵文分析]
yasmin na māyā vasate na māno yo vītalobho hy amamo nirāśaḥ |
若 不 幻 住 不 慢 若 離貪 實 無我 無求
praṇunna-doṣo hy abhinirvṛta-ātmā sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ ||
已落 過 實 寂滅 我 彼 婆羅門 彼 沙門 彼 苾芻
若無幻、無慢、離貪、無我、無求、離過、寂滅,彼為婆羅門、婆羅門、苾芻
[出曜經] 人無幻惑意,無慢無愚惑,無貪無我想,是謂為梵志。
人之在世不懷幻惑,梵志自謂言:百劫一過大海之中,自然有幻惑食噉天下人。去諸憍慢不興著想,如來,至真,等正覺,離世八法不染於世,亦名為比丘亦名為沙門亦名佛。是故說曰:人無幻惑意,無慢無愚惑,無貪無我想,是謂為梵志。

15. cf.dhp396
[] bravīmi brāhmaṇaṃ na_ahaṃ yonijaṃ mātṛ sambhavam |
bho vādī nāma sa bhavati sa ced bhavati sakiṃcanaḥ |
akiṃcanam anādānaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who has been born of woman, if he has great possessions, he may be called "Bhovadi," but I call him not a Brâhmana; he who possesses nothing, who accepts nothing, him I call a Brâhmana.
[] 我不說梵志,託父母生者,彼多眾瑕穢,滅則為梵志。
[梵文分析]
bravīmi brāhmaṇaṃ na ahaṃ yonijaṃ mātṛ sambhavam |
我說 婆羅門 不 我 胎 母 生
bho vādī nāma sa bhavati sa ced bhavati sakiṃcanaḥ |
菩 說 名 彼 是 彼 若 是 有
akiṃcanam anādānaṃ bravīmi brāhmaṇaṃ hi tam ||
無有 不取 我說 婆羅門 實 彼
所謂婆羅門,非從母胎生。如執諸煩惱,但名說「菩」者。若無一切執,是謂婆羅門。
[出曜經] 我不說梵志,託父母生者,彼多眾瑕穢,滅則為梵志。
所謂梵志從父母生多諸瑕穢,或復出家離諸世俗,脩清淨行無選擇施,平等無二不雜想施,或復施時求作國王生天,此名雜想之施。無雜想施者,盡為一切不自為己。是故說曰:我不說梵志,託父母生者,彼多眾瑕穢,滅則為梵志。

16. cf.dhp391
[] yasya kāyena vācā ca manasā ca na duṣkṛtam |
susaṃvṛtaṃ tṛbhiḥ sthānair bravīmi brāhmaṇaṃ hi tam ||
[] He who does nothing sinful in body, speech, and mind, who has the three parts well controlled, he, I declare, is a Brâhmana.
[] 身口及與意,清淨無過失,能攝三種行,是名為梵志。
[梵文分析]
yasya kāyena vācā ca manasā ca na duṣkṛtam |
若 身 語 與 意 與 不 惡作
susaṃvṛtaṃ tṛbhiḥ sthānair bravīmi brāhmaṇaṃ hi tam ||
善攝 三 處 我說 婆羅門 實 彼
不以身語意,行作諸惡業,制此三處者,是謂婆羅門。
[出曜經] 身口與意,淨無過失,能攝三行,是謂梵志。
出言柔和初無罵詈,分別義趣如掌觀珠,音響清淨聽者樂受,多所成就,淨無過失不觸嬈人,是故說曰:身口與意,淨無過失,能攝三行,是謂梵志。

17. cf.dhp408
[] yo ’karkaśāṃ vijñapanīṃ giraṃ nityaṃ prabhāṣate |
yayā nābhiṣajet kaścid bravīmi brāhmaṇaṃ hi tam ||
[] He who uses not harsh words, who speaks what is right (true) and pleasing, who is without sinfulness, he, I declare, is a Brâhmana.
[梵文分析]
yo ’karkaśāṃ vijñapanīṃ giraṃ nityaṃ prabhāṣate |
若 柔軟 易知 言語 諦 說
yayā na abhiṣajet kaścid bravīmi brāhmaṇaṃ hi tam ||
若 不 取著 任何人 我說 婆羅門 實 彼
若說柔軟語,易知及真實,以此不取著,是謂婆羅門。

18. cf.dhp399
[] ākrośān vadhabandhāṃś ca yo ’praduṣṭas titikṣate |
kṣānti vratabalopetaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who patiently endures stripes, bonds, and abuse, in whose manner is patience, which gives the strength of a host: he, I declare, is a Brâhmana.
[] 見罵見相擊,默受不生怒,有大忍辱力,是名為梵志。
[梵文分析]
ākrośān vadha-bandhāṃś ca yo ’praduṣṭas titikṣate |
罵 殺 縛 與 若 無惡 能忍
kṣānti-vrata-bala-upetaṃ bravīmi brāhmaṇaṃ hi tam ||
忍 律儀 力 具 我說 婆羅門 實 彼
若無惡能忍,罵與殺及縛,具忍律儀力,是謂婆羅門。
[出曜經] 見罵見擊,默受不怒,有忍辱力,是謂梵志。
擊人得擊罵人得罵,皆由不忍致此患害,夫能忍者戰中為上,忍為良藥能愈眾病,若有罵者默然不對。是故說曰:見罵見擊,默受不怒,有忍辱力,是謂梵志。

19. cf.dhp400
[] akrodhanaṃ vratavantaṃ śīlavantaṃ bahu śrutam |
dāntam antimaśārīraṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who is without anger, who observes the precepts, well-behaved, without desires, who has now a body for the last time, he, I declare, is a Brâhmana.
[] 若見相侵欺,但念守戒行,端身自調伏,是名為梵志。
身為善行本,口意應無犯,能辨三妙處,是名為梵志。
[梵文分析]
akrodhanaṃ vratavantaṃ śīlavantaṃ bahuśrutam |
無瞋 有律儀 有戒 多聞
dāntam antima-śārīraṃ bravīmi brāhmaṇaṃ hi tam ||
調伏 最後 身 我說 婆羅門 實 彼
無瞋具律儀,有戒及多聞,調御最後身,是謂婆羅門。
[出曜經] 若見侵欺,但念守戒,端身自調,是謂梵志。
若復有人所見侵欺,不興惡懷有瞋怒意,守戒多聞降伏意識,身正影直心平道存。是故說曰:若見侵欺,但念守戒,端身自調,是謂梵志。
身為行本,口意無犯,能辦三處,是謂梵志。
身不行殺、口不惡罵、意不嫉妒,於五鼎沸世能具此三行者,乃名為梵志。是故說曰:身為行本,口意無犯,能辦三處,是謂梵志。

20.cf.dhp404
[] asaṃsṛṣṭaṃ gṛhasthebhir anagārais tathobhayam |
anokasāriṇaṃ tuṣṭaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who no longer dwells among either the clergy or the laity, who has few desires, who frequents not houses, he, I declare, is a Brâhmana.
[] 能捨於家業,拔於愛欲本,無貪能知足,是名為梵志,
[梵文分析]
asaṃsṛṣṭaṃ gṛhasthebhir anagārais tathā ubhayam |
不混 在家人 無家人 同樣 二
anoka-sāriṇaṃ tuṣṭaṃ bravīmi brāhmaṇaṃ hi tam ||
無家知足 我說 婆羅門 實 彼
不與俗人混,不與僧相雜,無家知足者,是謂婆羅門。

21.cf.ud.1.8
[] āgataṃ nābhinandanti prakramantaṃ na śocati |
saṅgāt saṃgrāmajin mukto bravīmi brāhmaṇaṃ hi tam ||
[] He for whom there are no pleasures in the future, who feels no pain on account of those he has left behind, who has thrown off the bond of voluptuousness, who has conquered in the fight (against Mâra), he, I declare, is a Brâhmana.
[] 來不作歡悅,去亦無憂愁,於聚應遠聚,是名為梵志。
[梵文分析]
āgataṃ na abhinandanti prakramantaṃ na śocati |
已來 不 歡悅 去 無 憂愁
saṅgāt saṃgrāma-jin mukto bravīmi brāhmaṇaṃ hi tam ||
取著 戰 勝 已脫 我說 婆羅門 實 彼
已來不歡悅,去亦無憂愁,戰勝離取著,是謂婆羅門。
[出曜經] 來不作歡,去亦不憂,於聚離聚,是謂梵志。
彼習行人持心牢固毀譽不動,見有來者不孚用歡,設見去者亦不用憂,若在大眾若復離眾,心恒平等亦無高下。是故說曰:來不作歡,去亦不憂,於聚離聚,是謂梵志。

22.cf.dhp412
[] āgataṃ nābhinandanti prakramantaṃ na śocati |
aśokaṃ virajaṃ śāntaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He for whom there are no pleasures in the future, who feels no pain on account of those he has left behind, who is immaculate, dispassionate, without sorrow, he, I declare, is a Brâhmana.
[] 以斷於恩愛,離家無愛欲,愛欲若已盡,是名為梵志。
[梵文分析]
āgataṃ na abhinandanti prakramantaṃ na śocati |
已來 不 歡悅 去 無 憂愁
aśokaṃ virajaṃ śāntaṃ bravīmi brāhmaṇaṃ hi tam ||
無憂 離貪 寂靜 我說 婆羅門 實 彼
已來不歡悅,去亦無憂愁,無憂、離貪、寂靜是謂婆羅門。
[出曜經] 來亦不歡,去亦不憂,無憂清淨,是謂梵志。
若見愛念不愛念者亦不用作歡。所以然者?恐心染著興起因緣。設見去者便自念言:「我於彼人各無所犯,內外清淨息意不起亦名為梵志。」是故說曰:來亦不歡,去亦不憂,無憂清淨,是謂梵志。
以斷恩愛,離家無欲,愛有已盡,是謂梵志。
如彼行人修習於道,永斷恩愛離家無欲遠遊無礙,盡諸有愛缺三界漏,能具足如此者乃名梵志。是故說曰:以斷恩愛,離家無欲,愛有已盡,是謂梵志。

23.cf.ud.1.6
[] ananyapoṣī hy ājñātā dāntaḥ sāre pratiṣṭhitaḥ |
kṣīṇāsravo vāntadoṣo yaḥ sa vai brāhmaṇaḥ smṛtaḥ ||
[] He who nourishes not the smallest desire, who is subdued, who is devoted to (acquiring) the chief thing (nirvâṇa), who has destroyed sinfulness (âsravas), who is cleansed from stains, he, I declare, is a Brâhmana.
[梵文分析]
ananya-poṣī hy ājñātā dāntaḥ sāre pratiṣṭhitaḥ |
無他 長養 實 已知 調伏 實 安住
kṣīṇa-āsravo vānta-doṣo yaḥ sa vai brāhmaṇaḥ smṛtaḥ ||
盡 漏 離 過 若 彼 實 婆羅門 念
不長養他物,已知且調伏,安住於真實,若漏盡離過,有念婆羅門。

24. cf.dhp385
[] yasya pāram apāraṃ ca pārāpāraṃ na vidyate |
pāragaṃ sarvadharmāṇāṃ bravīmi brāhmaṇaṃ hi tam ||
[] He for whom there is neither this side nor that side, who has reached the end of all conditions, he, I declare, is a Brâhmana.
[] 適彼則無彼,彼彼適亦無,捨離於貪欲,是名為梵志。
[梵文分析]
yasya pāram apāraṃ ca pāra-apāraṃ na vidyate |
彼岸 此岸 與 彼岸 此岸 不 有
pāragaṃ sarva-dharmāṇāṃ bravīmi brāhmaṇaṃ hi tam ||
通達 一切 法 我說 婆羅門 實 彼
無彼岸此岸,兩岸悉皆無,通達一切法,是謂婆羅門。
[出曜經] 適彼無彼,彼彼以無,捨離貪欲,是謂梵志。
所謂彼者外六入也,所謂無彼者內六入也,行人執意觀內外諸情斯悉虛寂,捨離貪淫不興六情,具足如此眾行之本者,乃名為梵志。是故說曰:適彼無彼,彼彼以無,捨離貪欲,是謂梵志。

25.
[] yas tu dīrghaṃ tathā hrasvam aṇusthūlaṃ śubhāśubham |
loke na kiṃcid ādatte bravīmi brāhmaṇaṃ hi tam ||
[] He who takes nothing in this world, whether it be short or long, thin or thick, good or bad, he, I declare, is a Brâhmana.
[] 世所稱善惡,脩短及巨細,無取若無與,是名為梵志。
[梵文分析]
yas tu dīrghaṃ tathā hrasvam aṇusthūlaṃ śubha-aśubham |
若 然 長 如是 短 細 淨 不淨
loke na kiṃcid ādatte bravīmi brāhmaṇaṃ hi tam ||
世 不 任何 取 我說 婆羅門 實 彼
若長短及細,如是淨不淨,於世皆無取,是謂婆羅門。
[出曜經] 世所善惡,脩短巨細,無取無與,是謂梵志。
世俗方略事有若干,欲察人情先採其語,說善說惡不記于懷,不見有長短廣狹,亦復不見有取有與,具足如是行者是謂梵志。是故說曰:世所善惡,脩短巨細,無取無與,是謂梵志。

26. cf.dhp409
[] yasya pāram apāraṃ ca pārāpāraṃ na vidyate |
asaktaṃ triṣu lokeṣu bravīmi brāhmaṇaṃ hi tam ||
[] He for whom there is neither this side or that side, who is without fondness for the three objects: he, I declare, is a Brâhmana.
[] 適彼則無彼,彼彼適則虛,不染三惡處,是名為梵志。
[梵文分析]
yasya pāram apāraṃ ca pāra-apāraṃ na vidyate |
彼岸 此岸 與 彼岸 此岸 不 有
asaktaṃ triṣu lokeṣu bravīmi brāhmaṇaṃ hi tam ||
不染 三 世 我說 婆羅門 實 彼
無彼岸此岸,兩岸悉皆無,不染於三界,是謂婆羅門。
[出曜經] 適彼無彼,彼彼以虛,不染三處,是謂梵志。
彼習行人解知內外皆無結使,不著欲界色界無色界,能具足如此眾行者,乃名為梵志。是故說曰:適彼無彼,彼彼以虛,不染三處,是謂梵志。
能捨家業,拔於愛欲,無貪知足,是謂梵志。
夫人離家莫與世俗從事,正使出家不修其法,毀戒不精進,亦不多聞,亦不應與坐起從事,更不思惟當來利養,能具如此者乃名梵志。是故說曰:能捨家業,拔於愛欲,無貪知足,是謂梵志。

27. cf.dhp385, 402
[] ihaiva yaḥ prajānāti duḥkhasya kṣayaṃ ātmanaḥ |
vītarāgaṃ visaṃyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He then who, having wisdom, puts an end to his suffering, being without passions, free from everything, he, I declare, is a Brâhmana.
[] 如今盡所知,究其苦源際,無復欲愛心,是名為梵志。
[梵文分析]
iha eva yaḥ prajānāti duḥkhasya kṣayaṃ ātmanaḥ |
此 實 若 知 苦 盡 我
vītarāgaṃ visaṃyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
離貪 無結 我說 婆羅門 實 彼
若今能了知,我苦已竭盡,離貪無諸結,是謂婆羅門。
[出曜經] 如今所知,究其苦際,無復有欲,是謂梵志。
於見法中能分別微妙無有眾惡,知苦是眾病之原首,能斷此者乃應於妙。於見法中不與欲意共相應,瞋恚愚癡永盡無餘離諸縛著,能具如此者故名為梵志。是故說曰:如今所知,究其苦際,無復有欲,是謂梵志。

28.
[] yas tu puṇyais tathā pāpair ubhayena na lipyate |
aśokaṃ nirjvaraṃ śāntaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who has cast off both virtue and vice, who is divested of everything, who is without passion (râga), at peace, he, I declare, is a Brâhmana.
[] 於罪并與福,兩行應永除,無憂無有塵,是名為梵志。
[梵文分析]
yas tu puṇyais tathā pāpair ubhayena na lipyate |
若 然 福 如是 惡 二 不 所著
aśokaṃ nirjvaraṃ śāntaṃ bravīmi brāhmaṇaṃ hi tam ||
無憂 離熱 寂靜 我說 婆羅門 實 彼
若福及與惡,二俱不染著,無憂、離熱、寂靜是謂婆羅門。
[出曜經] 於罪與福,兩行永除,無憂無塵,是謂梵志。
正使有福世俗有漏善本功德得為人身,由故不脫生老病死。又復作罪種三惡本經歷生死,罪之與福二不足貪,兩行永除無復塵垢,能具此行者,是謂梵志。是故說曰:於罪與福,兩行永除,無憂無塵,是謂梵志。

29. cf.dhp412, 421
[] yas tu puṇyaṃ ca pāpaṃ cāpy ubhau saṅgāv upatyagāt |
saṅgātigaṃ visaṃyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
29A. yasya paścāt pure cāpi madhye cāpi na vidyate |
virajaṃ bandhanaṃ muktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who has left behind all fondness for virtue and vice, who has left fondness behind, who is perfectly emancipated, he, I declare, is a Brâhmana.
He for whom there is no behind, before, and between, who is without passion (râga), freed from bondage, he, I declare, is a Brâhmana.
[] 於罪并與福,兩行應永除,三處無染著,是名為梵志。
[梵文分析]
yas tu puṇyaṃ ca pāpaṃ ca apy ubhau saṅgāv upatyagāt |
若 然 福 與 惡 與 雖 二 染著 捨離(3aor.)
saṅga-atigaṃ visaṃyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
染著 渡 無結 我說 婆羅門 實 彼
若福及與惡,捨離二染著,渡著無諸結,是謂婆羅門。
yasya paścāt pure ca api madhye ca api na vidyate |
若 後 前 與 雖 中 與 雖 不 有
virajaṃ bandhanaṃ muktaṃ bravīmi brāhmaṇaṃ hi tam ||
離染 縛 已脫 我說 婆羅門 實 彼
若前及與後,中間亦不有,離染脫諸縛,是謂婆羅門。
[出曜經] 於罪與福,兩行永除,三處無染,是謂梵志。
福之與罪無欲無染,中間禪樂無色禪樂,行人盡捨無所染著,不著三界欲界色界無色界,能解此具足者乃名梵志。是故說曰:於罪與福,兩行永除,三處無染,是謂梵志。

30.cf.dhp401
[] vāri puṣkarapattreṇevārāgreṇeva sarṣapaḥ |
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam ||
[] He who, like water on the leaf of a lotus, like a mustard seed on the end of a reed: does not adhere to vice, he, I declare, is a Brâhmana.
[] 猶如眾華葉,以針貫芥子,不為欲所染,是名為梵志。
[梵文分析]
vāri puṣkara-pattreṇa iva ārāgreṇa iva sarṣapaḥ |
水 蓮 葉 如 針鋒 如 芥子
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 欲 我說 婆羅門 實 彼
如水於蓮葉,如芥子於針鋒,不為欲所染,是謂婆羅門。
[出曜經] 猶如眾華葉,以鍼貫芥子,不為欲所染,是謂名梵志。
猶如蓮華之葉不受塵水,彼修行人亦復如是,以離於欲不復著色聲香味細滑法,猶若以鍼欲貫藍豆及與芥子,難可獲也。彼修行人無有婬欲,略說其要,不為惡所染。是故說曰:猶如眾華葉,以鍼貫芥子,不為欲所染,是謂名梵志。

31. cf.dhp413
[] vāri puṣkarapattreṇevārāgreṇeva sarṣapaḥ |
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam ||
31A. candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam ||
31B. candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam ||
31C. candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
nandībhavaparikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who, like water on the leaf of a lotus, like a mustard seed on the end of a reed: does not adhere to vice, he, I declare, is a Brâhmana.
He who, like the moon, is chaste, pure, undefiled, perfectly clear, who has stripped off sinfulness, he, I declare is a Brâhmana.
He who, like the moon, is chaste, pure, undefiled, perfectly clear, who has cast off all delight in existence, he, I declare, is a Brâhmana.
He who is stripped of sinfulness, as is the heaven of mire and the moon of dust, he, I declare, is a Brâhmana.
He who is stripped of desires, as is the heaven of mire and the moon of dust, he, I declare, is a Brâhmana.
He who has cast off all delight in existence, as does the heaven mire and the moon dust, he, I declare, is a Brâhmana.
[] 心喜無塵垢,如月盛圓滿,謗毀以盡除,是名為梵志。
如月清明朗,懸處於虛空,不染於愛欲,是名為梵志。
避諍而不諍,犯而不慍怒,惡來以善待,是名為梵志。
[梵文分析]
vāri puṣkara-pattreṇa iva ārāgreṇa iva sarṣapaḥ |
水 蓮 葉 如 針鋒 如 芥子
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 惡 我說 婆羅門 實 彼
如水於蓮葉,如芥子於針鋒,不為惡所染,是謂婆羅門。
31A.
candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
月 或 無垢 清 明 實 淨
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 欲 我說 婆羅門 實 彼
如月無垢清,明澈復清淨,不為欲所染,是謂婆羅門。
31B.
candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
月 或 無垢 清 明 實 淨
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 惡 我說 婆羅門 實 彼
如月無垢清,明澈復清淨,不為惡所染,是謂婆羅門。
31C.
candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
月 或 無垢 清 明 實 淨
nandī-bhava-parikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam ||
喜 生 已滅 我說 婆羅門 實 彼
如月無垢清,明澈復清淨,已滅生之喜,是謂婆羅門。
[出曜經] 心喜無垢,如月盛滿,謗毀已除,是謂梵志。
猶如月盛滿清淨無瑕穢無有五翳,眾星圍遶放大光明靡所不照。彼比丘清淨行人,永除五翳無復五結,心得解脫諸覺道品,眾定正受而自圍遶,於中獨尊無有眾瑕,捨世八法毀譽已除,能具此行者故名為梵志。是故說曰:心喜無垢,如月盛滿,謗毀已除,是謂梵志。
如月清明,懸處虛空,不染於欲,是謂梵志。
如秋時月不為五事所翳,清淨無瑕放大光明靡所不照,修行比丘亦復如是,不為婬怒癡五結所翳,能具此行者故名為梵志。是故說曰:如月清明,懸處虛空,不染於欲,是謂梵志。
避諍不諍,犯而不慍,惡來善待,是謂梵志。
彼入定人不起諍訟,禪定一意念待喜安,自守五行具足乃名為定。設有惡意來相向者恒以善待。是故說曰:避諍不諍,犯而不慍,惡來善待,是謂梵志。

32. cf.dhp386
[] dhyāyinaṃ vītarajasaṃ kṛtakṛtyam anāsravam |
kṣīṇāsravaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who dwells (in solitude), free from passion (râga), meditating, without sin (âsrava), having done what ought to be done: subdued, having his last body, he, I declare, is a Brâhmana.
[梵文分析]
dhyāyinaṃ vītarajasaṃ kṛtakṛtyam anāsravam |
有禪定 離塵垢 所作已辦 無漏
kṣīṇa-āsravaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
盡 漏 無結 我說 婆羅門 實 彼
有定離塵垢,所作已辦無漏,漏盡無諸結,是謂婆羅門。

33. cf.dhp403
[] gambhīrabuddhiṃ medhāḍhyaṃ mārgāmārgeṣu kovidam |
uttamārtham anuprāptaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He whose knowledge is deep, whose mind is well directed, who knows the right and the wrong way, who has found the greatest blessing (the way to nirvâṇa), he, I declare, is a Brâhmana.
[] 深解微妙慧,辯道不正道,體解無上義,是名為梵志。
[梵文分析]
gambhīra-buddhiṃ medhā-āḍhyaṃ mārga-amārgeṣu kovidam |
深 慧 智 富 道 非道 通達
uttama-artham anuprāptaṃ bravīmi brāhmaṇaṃ hi tam ||
無上 境界 已證 我說 婆羅門 實 彼
有甚深智慧,善達道非道,證無上境界,是謂婆羅門。
[出曜經] 解微妙慧,辨道不道,體行上義,是謂梵志。
諸有人聞籌量算計圖度萬物分別義趣,一一分明辨其道趣,可就知就可捨知捨,體行上義。所謂上義者,滅盡泥洹是,能具足此法者故名為梵志。是故說曰:解微妙慧,辨道不道,體行上義,是謂梵志。

34.
[] yas tu kaścin manuṣyeṣu bhaikṣācaryeṇa jīvati |
amamo ’hiṃsako nityaṃ dhṛtimān brahmacaryavān |
ājñāya dharmaṃ deśayati bravīmi brāhmaṇaṃ hi tam ||
[] The men, whoever they be, who live solely on alms, who have nothing that is their own, who do no harm, who are steadfast, who live a life of holiness (brahmatcharya), who, being perfectly wise (themselves), teach the law (the nidânas), they, I declare, are Brâhmana.
[] 諸在世間人,乞索而自濟,無我若無著,不失梵志行。
說智無涯際,是名為梵志。
[梵文分析]
yas tu kaścin manuṣyeṣu bhaikṣa-ācaryeṇa jīvati |
若 然 任何 人 乞食 行 活
amamo ’hiṃsako nityaṃ dhṛtimān brahma-caryavān |
無我所 無殺 常 堅定 梵 行
ājñāya dharmaṃ deśayati bravīmi brāhmaṇaṃ hi tam ||
已知 法 宣說 我說 婆羅門 實 彼
若能於人間,行乞食而活,無我所不殺,堅定行梵行,是謂婆羅門。
[出曜經] 諸在人間,乞索自濟,無我無著,不失梵行,說智無崖,是謂梵志。
或有貴族姓子,從四姓中出家學道,捨憍慢意去高就下不著榮冀,在在處處周旋往來。興有佛事恭奉三寶,若得衣食床臥具病瘦醫藥,便為咒願使彼施家世世受福,或以神足騰在虛空作十八變,施主見者莫不歡喜,便從受法皆得開悟,能具此行者故名為梵志。是故說曰:諸在人間,乞索自濟,無我無著,不失梵行,說智無崖,是謂梵志。

35. cf.dhp415
[] sarvakāmān viprahāya yo ’nagāraḥ parivrajet |
kāmāsravavisamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who casts off desires, who becomes homeless on entering the priesthood, who puts an end to the sin of desire, he, I declare, is a Brâhmana.
[] 若能棄欲愛,去家捨諸受,以斷於欲漏,是名為梵志。
[梵文分析]
sarva-kāmān viprahāya yo ’nagāraḥ parivrajet |
一切 欲 已捨 若 無家 出家
kāma-āsrava-visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
欲 漏 離結 我說 婆羅門 實 彼
一切欲已捨,若無家出家,諸欲漏離結,是謂婆羅門。
[出曜經] 若能棄欲,去家捨愛,以斷欲漏,是謂梵志。
如彼行人盡能斷欲,親近道門愛而不捨,或有梵志未盡究竟,欲意未斷貪著五樂,
雖稱梵志不離於欲。諸有學人永滅欲漏不習恩愛,能具足此行者故名為梵志。是故說曰:若能棄欲,去家捨愛,以斷欲漏,是謂梵志。

36. cf.dhp405
[] nikṣiptadaṇḍaṃ bhūteṣu traseṣu thāvareṣu ca |
yo na hanti hi bhūtāni bravīmi brāhmaṇaṃ hi tam ||
[] He who does not harm any living creature, who does not kill or take part in killing, he, I declare, is a Brâhmana.
[] 慈愍於有情,使不生恐懼,不害有益善,是名為梵志。
[梵文分析]
nikṣipta-daṇḍaṃ bhūteṣu traseṣu thāvareṣu ca |
已捨 杖 眾生 動 不動 與
yo na hanti hi bhūtāni bravīmi brāhmaṇaṃ hi tam ||
若 不 殺 實 眾生 我說 婆羅門 實 彼
捨杖於眾生,可動不可動,若不殺眾生,是謂婆羅門。
[出曜經] 慈愍於人,使不驚懼,不害有益,是謂梵志。
眾行之要四等為本,恒當慈愍加被眾生,見有恐懼懷憂惱者,便往恤化永處安隱,無害於人興致供養,能具此行者名曰梵志。是故說曰:慈愍於人,使不驚懼,不害有益,是謂梵志。

37.
[] ākāśam iva paṅkena rajasā candramā iva |
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam ||
[梵文分析]
ākāśam iva paṅkena rajasā candramā iva |
虛空 如 泥 塵 月 如
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 欲 我說 婆羅門 實 彼
如泥不染空,如塵不染月,不為欲所染,是謂婆羅門。

38.
[] ākāśam iva paṅkena rajasā candramā iva |
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam ||
38A.ākāśam iva paṅkena rajasā candramā iva |
nandībhāvaparikṣīṇaṃbravīmi brāhmaṇaṃ hi tam ||
[梵文分析]
ākāśam iva paṅkena rajasā candramā iva |
虛空 如 泥 塵 月 如
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 惡 我說 婆羅門 實 彼
如泥不染空,如塵不染月,不為惡所染,是謂婆羅門。
ākāśam iva paṅkena rajasā candramā iva |
虛空 如 泥 塵 月 如
nandī-bhava-parikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam ||
喜 生 已滅 我說 婆羅門 實 彼
如泥不染空,如塵不染月,已滅生之喜,是謂婆羅門。

39. cf.dhp406
[] aviruddho viruddheṣu tv āttadaṇḍeṣu nirvṛtaḥ |
hitānukampī bhūteṣu bravīmi brāhmaṇaṃ hi tam ||
[] He who is tolerant with the intolerant, who patiently endures punishment, who is merciful to all creatures, he, I declare, is a Brâhmana.
[] 避怨則無怨,無所於傷損,志其邪僻見,是名為梵志。
于前及于後,及中則無有,無操無捨行,是名為梵志。
[梵文分析]
aviruddho viruddheṣu tv ātta-daṇḍeṣu nirvṛtaḥ |
不違 相違 然 執 杖 安穩
hita-anukampī bhūteṣu bravīmi brāhmaṇaṃ hi tam ||
利 悲 眾生 我說 婆羅門 實 彼
相違中不違,執杖中安穩,眾生中利悲,是謂婆羅門。
[出曜經] 避怨不怨,無所傷損,去其邪僻,故曰梵志。
行人執意志操不同,用心平等設見怨家視如赤子,慈心普等平均無二。猶若忍心如地平等如秤,蝐飛蠕動蚑行喘息,視如己身,念之如父、念之如母、念之如子、念之如身,而無有異。能具此眾行者名曰梵志。是故說曰:避怨不怨,無所傷損,去其邪僻,故曰梵志。
于後于前,及中無有,無操無捨,是謂梵志。
猶如有人,於未來世不作眾惡行,已不作當不作,於過去世不作眾惡行,已作眾惡行,已不作當不作現不作,及其中間作眾惡行不作眾惡行,已不作當不作現不作。能捨此眾惡行者,故名為梵志。是故說曰:于後于前,及中無有,無操無捨,是謂梵志。

40. cf.dhp407
[] yasya rāgaś ca doṣaś ca māno mrakṣaś ca śātitaḥ |
na lipyate yaś ca doṣair bravīmi brāhmaṇaṃ hi tam ||
[] As a mustard seed on the point of a reed (drops off), so he who keeps passions, hatred, and selfishness under control, he, I declare, is a Brâhmana.
[] 去其婬怒癡,憍慢諸惡行,針貫於芥子,是名為梵志。
[梵文分析]
yasya rāgaś ca doṣaś ca māno mrakṣaś ca śātitaḥ |
若 貪 與 瞋 與 慢 虛偽 與 壞
na lipyate yaś ca doṣair bravīmi brāhmaṇaṃ hi tam ||
不 染 若 實 瞋 我說 婆羅門 實 彼
若去貪與瞋,憍慢與虛偽,不為瞋所染,是謂婆羅門。
[出曜經] 去婬怒癡,憍慢諸惡,鍼貫芥子,是謂梵志。
如彼行人欲為污心,不得至於虛寂之道,除去憍慢諸不善法,便得漸進至泥洹境,猶若鍼貫芥子終不可得。彼心亦復如是,不為婬怒癡繫所拘礙,能具此行者是謂梵志。是故說曰:去婬怒癡,憍慢諸惡,鍼貫芥子,是謂梵志。

41. cf.dhp414
[] ya imāṃ parikhāṃ durgāṃ saṃsāraugham upatyagāt |
tīrṇaḥ pāragato dhyāyī hy aneyo niṣkathaṃkathaḥ |
nirvṛtaś cānupādāya bravīmi brāhmaṇaṃ hi tam ||
[] He who passes beyond this stronghold of affections and the river of transmigration, who having crossed over (i.e., having found the way to nirvâna), has not both his mind and thoughts preoccupied about going to the other shore, who has left behind attachment (upâdâna), he, I declare, is a Brâhmana.
[] 城以塹為固,來往受其苦,欲適度彼岸,不宜受他語。
惟能滅不起,是名為梵志。
[梵文分析]
ya imāṃ parikhāṃ durgāṃ saṃsāra-ogham upatyagāt |
若 此 塹 難行 輪迴 瀑 捨離(3aor.)
tīrṇaḥ pāragato dhyāyī hy aneyo niṣkathaṃkathaḥ |
已度 到彼岸 有禪 實 不引 無疑惑
nirvṛtaś ca anupādāya bravīmi brāhmaṇaṃ hi tam ||
平穩 與 無取 我說 婆羅門 實 彼
若度難行塹,已離輪迴瀑,度岸住禪定,無引(不會被外境所牽引)無疑惑,平穩與無取,是謂婆羅門。
[出曜經] 城以塹為固,往來受其苦,欲適渡彼岸,不肯受他語,唯能滅不起,是謂名梵志。
生死久遠涉苦無數,唯有禪定之人越此生死之難,去邪疑意無復猶豫,捨煩惱結使,受清淨結使。能具此者故名為梵志。是故說曰:城以塹為固,往來受其苦,欲適渡彼岸,不肯受他語,唯能滅不起,是謂名梵志。

42. cf.dhp416
[] na vidyate yasya tṛṣṇā cāsmin loke parāpi ca |
tṛṣṇā bhavaparikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who has no desire for this world or for the other, who has put an end to all fondness for existence, he, I declare, is a Brâhmana.
[] 人能斷愛欲,今世及後世,有愛應已盡,是名為梵志。
[梵文分析]
na vidyate yasya tṛṣṇā ca asmin loke parā api ca |
無 有 若 愛 與 此 世 他 雖 與
tṛṣṇā bhava-parikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam ||
愛 有 已盡 我說 婆羅門 實 彼
若無有愛欲,於此世他世,於有愛已盡,是謂婆羅門。
[出曜經] 人能斷愛,今世後世,有愛已盡,是謂梵志。
愛根未盡則不至道,愛根已盡者乃能為道,欲求道者不斷三界結使則不至於道,能斷愛根然後乃至於道,能具足此者故名為梵志。是故說曰:人能斷愛,今世後世,有愛已盡,是謂梵志。

43.cf.dhp410
[] na vidyate yasya cāśā hy asmin loke parāpi ca |
nirāśiṣaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who is without love for this world or for the other, who is without love, who has completely cast it off, he, I declare, is a Brâhmana.
[] 有情無希望,今世及後世,以無所希望,是名為梵志。
[梵文分析]
na vidyate yasya ca āśā hy asmin loke parā api ca |
無 有 若 與 希 實 此 世 他 雖 與
nirāśiṣaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
無希 離結 我說 婆羅門 實 彼
若無有愛欲,於此世他世,無希望離結,是謂婆羅門。
[出曜經] 人無希望,今世後世,以無希望,是謂梵志。
所謂希望者,天下萬物皆人之所希望,然此希望故未斷絕,如今現身未死見存於世,正使後世取其命終,身死神逝無復希望。能如此功德具足者,名曰梵志。是故說曰:人無希望,今世後世,以無希望,是謂梵志。

44.cf.dhp418
[] hitvā ratiṃ cāratiṃ ca śītībhūto niraupadhiḥ |
sarvalokābhibhūr dhīro bravīmi brāhmaṇaṃ hi tam ||
[] He who, casting off what is pleasant and unpleasant, has become cool (i.e., has found contentment), who is without sin, who has overcome the whole world, who is steadfast, he, I declare, is a Brâhmana.
[梵文分析]
hitvā ratiṃ ca aratiṃ ca śītī-bhūto niraupadhiḥ |
已捨 喜 與 不喜 與 冷 成 無取
sarva-loka-abhibhūr dhīro bravīmi brāhmaṇaṃ hi tam ||
一切 世界 勝 堅定 我說 婆羅門 實 彼
已捨喜不喜,已成冷(平靜)無取,勝一切世界,是謂婆羅門。

45. cf.dhp417
[] hitvā manuṣyakān kāmān divyān kāmān upatyagāt |
sarvalokavisamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He who, having cast off human attachment, has left behind the attachment of the gods, he who is free from all attachment, he, I declare, is a Brâhmana.
[梵文分析]
hitvā manuṣyakān kāmān divyān kāmān upatyagāt |
已捨 人 欲 天 欲 捨離
sarva-loka-visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
一切 世界 離結 我說 婆羅門 實 彼
已捨人中欲,捨離天中欲,一切世離結,是謂婆羅門。

46. cf.dhp420
[] gatiṃ yasya na jānanti devagandharvamānuṣāḥ |
anantajñānasamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
[] He whose way the Devas, Gandharvas, and men comprehend not, he whose passiveness mankind does not comprehend, he, I declare, is a Brâhmana.
He for whom there exists no law that is not known and understood, he who sees to the remotest parts of knowledge, he, I declare, is a Brâhmana.
[] 自己識不知,天人彥達嚩,能知無量觀,是名為梵志。
歸命人中尊,歸命人中上,不審今世尊,為因何等禪。
惟願天中天,敷演其教戒。
[梵文分析]
gatiṃ yasya na jānanti deva-gandharva-mānuṣāḥ |
趣 若 不 知 天 乾闥婆 人
ananta-jñāna-samyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
無邊 智 離結 我說 婆羅門 實 彼
天乾闥婆人,不知彼所趣,無邊智離結,是謂婆羅門。
[出曜經] 自不識知,天揵沓和,知無量觀,是謂梵志。
當佛如來坐禪之時,諸天世人竟不知佛今為所在。有一比丘名曰多耆奢,往至世尊所,便以此偈而讚如來曰:歸命人中尊,歸命人中上,不審今世尊,為因何等禪?唯願天中天,敷演其教義。如來自說:梵行之中無有出我者,所以知其然,禪解脫正受定意,猶是世之常法,諸天龍神不能知我之所在,況我當行佛事眾智之妙門?天龍鬼神能知我處乎?是故說曰:自不識知,天揵沓和,知無量觀,是謂梵志。

47. cf.dhp423
[] pūrve nivāsaṃ yo vetti svargāpāyāṃś ca paśyati |
atha jātikṣayaṃ prāpto hy abhijñā vyavasito muniḥ |
duḥkhasyāntaṃ prajānāti bravīmi brāhmaṇaṃ hi tam ||
[] He who, knowing his former abodes (existences), perceives heaven (svarga) and hell, the Muni who has found the way to put an end to birth, who is perfected in knowledge, who knows the termination of suffering, he, I declare, is a Brâhmana.
[] 自識於宿命,得見天人道,知生盡苦原,智心永寂滅。
自知心解脫,脫欲無所著,三明已成就,是名為梵志。
[梵文分析]
pūrve nivāsaṃ yo vetti svarga-apāyāṃś ca paśyati |
前 生 若 知 天 惡趣 與 見
atha jāti-kṣayaṃ prāpto hy abhijñā vyavasito muniḥ |
則 生 盡 已得 實 智 已成 牟尼
duḥkhasya antaṃ prajānāti bravīmi brāhmaṇaṃ hi tam ||
苦 邊 知 我說 婆羅門 實 彼
牟尼知前生,見天及惡趣,又得生己盡,通智已具足,能知苦邊際,是謂婆羅門。
[出曜經] 自識宿命,見天人道,知生苦源,智心永寂。
自識宿命無數劫事,觀知地獄天上之事,餘者不能,唯有佛.如來.至真.等正覺,觀三千大千世界如掌觀珠,知生苦源究暢其本,捷疾之智速成羅漢道,隨意所念而無流滯。是故說曰:自識宿命,見天人道,知生苦源,智心永寂。
自知心解脫,脫欲無所著,三明以成就,是謂為梵志。
如彼行人知心所念,解脫者不解脫者皆悉明知,欲想諸行永得解脫。所謂三明者,自識宿命、天眼、漏盡,若具足如是行者名曰梵志。是故說曰:自知心解脫,脫欲無所著,三明以成就,是謂為梵志。

48. cf.dhp419
[] cyutiṃ yo vetti sattvānām upapattiṃ ca sarvaśaḥ |
asaktaḥ sugato buddho bravīmi brāhmaṇaṃ hi tam ||
[] He who understands the deaths, changes, and births of all sentient creatures, who has the all-penetrating eye (sammanta chakkhu), who is perfectly enlightened (Buddha), he, I declare, is a Brahmana.
[] 自識於宿命,知有情因緣,如來覺無著,是名為梵志。
[梵文分析]
cyutiṃ yo vetti sattvānām upapattiṃ ca sarvaśaḥ |
死 若 知 有情 生 與 一切
asaktaḥ sugato buddho bravīmi brāhmaṇaṃ hi tam ||
無執 善逝 覺 我說 婆羅門 實 彼
若遍知一切,有情死與生,無執善逝佛,是謂婆羅門。
[出曜經] 自識於宿命,知眾生因緣,如來佛無著,是謂為梵志。
是時,如來知無數事,觀眾生性行一一分明,生者死者皆悉了知,猶如天雨普潤世界,是時,世尊觀生死之類亦復如是,生者死者無不觀練。爾時世尊與舍利弗,在閑靜室獨共遊處。爾時有人已取命終,處在中陰精神不移。佛告舍利弗:「汝今觀此中陰中識神,為從何許中來?設復遷轉為處何所?」是時,舍利弗即入四禪定意,觀此人神為從何來?設當遷轉為處何處?時,舍利弗不知此人為從何來?為趣何處?爾時世尊告舍利弗曰:「汝今所見不及諸佛境界,此神所從來處此無數世界,非汝神力之所能見。」佛告舍利弗:「汝復觀此精神當生何處?」時舍利弗復入三昧,而不知精神所湊,舍利弗即從三昧起,前白佛言:「今日入定遍觀世界不知神之所湊。」佛告舍利弗:「此神今日復當過一億世界,當生某甲家姓某字某。如來所見,非是聲聞辟支佛所及知,宿命通唯有如來等正覺得此宿命通。」是故說曰:自識於宿命,知眾生因緣,如來佛無著,是謂為梵志。

49.cf.dhp397
[] sarvasamyojanātīto yo vai na paritasyate |
asaktaḥ sugato buddho bravīmi brāhmaṇaṃ hi tam ||
[] He who has left all attachment behind, who is without affliction, without joy, who is reflective, and who teaches (others), he, I declare, is a Brâhmana.
[] 盡斷一切結,亦不有熱惱,如來覺無著,是名為梵志。
[梵文分析]
sarva-samyojana-atīto yo vai na paritasyate |
一切 結 已盡 若 實 不 熱惱
asaktaḥ sugato buddho bravīmi brāhmaṇaṃ hi tam ||
無執 善逝 覺 我說 婆羅門 實 彼
若盡一切結,實無有熱惱,無執善逝佛,是謂婆羅門。
[出曜經] 盡斷一切結,亦不有熱惱,如來佛無著,是謂為梵志。
諸有眾生斷一切結使,羅漢辟支雖斷結使,由有相似結在,諸佛世尊無有相似,是故如來佛無所著。是故說曰。盡斷一切結。亦不有熱惱。如來佛無著。是謂為梵志。

50. cf.dhp422
[] ṛṣabhaṃ pravaraṃ nāgaṃ maharṣiṃ vijitāvinam |
aneyaṃ snātakaṃ buddhaṃ bravīmi brāhmaṇaṃ hi tam ||
ṛṣabhaḥ pravaro nāgo maharṣir vijitāvinaḥ |
yo ’neyaḥ snātako buddho brāhmaṇaṃ taṃ bravīmy aham ||
[] He who is a Muni, a conqueror (djina), the greatest of Rischis, the chief of chiefs: the greatest of bulls (usabham), who has nought to seek for, who has been washed clean, who is perfectly enlightened (Buddha), he, I declare, is a Brâhmana.
[] 仙人龍中上,大仙最為尊,無數佛沐浴,是名為梵志。
[梵文分析]
ṛṣabhaṃ pravaraṃ nāgaṃ maharṣiṃ vijitāvinam |
牛 最尊 龍 大仙 勝利者
aneyaṃ snātakaṃ buddhaṃ bravīmi brāhmaṇaṃ hi tam ||
無引 沐浴 覺者 我說 婆羅門 實 彼
龍中最尊,大仙勝利者,無欲浴覺,是謂婆羅門
[出曜經] 仙人龍中上,大仙最為尊,無數佛沐浴,是謂為梵志。
所謂仙人者,得五通道,在群最尊無有出上,內外清徹無有眾瑕。仙者亦名為象,長育形體獸中最大,執意剛強能卻眾敵。無數沐浴,所謂沐浴者八解正浴池,去諸塵垢無有結使。如來舒手,手所及處塵垢不著,伺察惡人不得其便。是故說曰:仙人龍中上,大仙最為尊,無數佛沐浴,是謂為梵志。

51.
[] sarvābhibhūṃ bhavātītam oghatīrṇam anāsravam |
pāraṃ gataṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
sarvābhibhūr bhavātīta oghatīrṇo vināyakaḥ |
pārago hy visamyuktaḥ brāhmaṇaṃ taṃ bravīmy aham ||
[] He who has given up existence, who has conquered everything, who has crossed the stream, who is well away (from the world), who has cast off everything, and has reached the other shore, he, I declare, is a Brâhmana.
[] 所有煩惱盡,度流而無漏,從此越彼岸,是名為梵志。
[梵文分析]
sarva-abhibhūṃ bhava-atītam ogha-tīrṇam anāsravam |
一切 勝 有 已越 流 已度 無漏
pāraṃ gataṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
彼岸 去 離結 我說 婆羅門 實 彼
勝一切越有,度流而無漏,去彼岸離結,是謂婆羅門。
sarva-abhibhūr bhava-atīta ogha-tīrṇo vināyakaḥ |
一切 勝 有 已越 流 已度 善導
pārago hy visamyuktaḥ brāhmaṇaṃ taṃ bravīmy aham ||
彼岸實 離結 婆羅門 彼 我說 我
勝一切越有,度流而善導,去彼岸離結,是謂婆羅門。
[出曜經] 所有盡無,渡流無漏,從此越岸,是謂梵志。
彼修行人,都越一切諸法,審諦分明解世所有悉無所有。所謂流者,流有四名:一名欲流,二名有流,三名無明流,四名見流。渡此四流者,然後乃得無漏之行。羅漢辟支猶尚思惟空無想願忍煖頂法,雖可思惟有漏俗法意結所在,或有是時,欲念無漏先念有漏,是以如來深藏則有大闕。如來大聖繫意禪定從有至無,於無漏法觀未始有闕,得諸總持強記不志,十力、四無畏、大慈大悲、三無礙道及神足行,是謂如來所修之法,非羅漢辟支佛所修之法。是故說曰:所有盡無,渡流無漏,從此越岸,是謂梵志。

52.
[] gatābhidhyaṃ vītajalpaṃ pāpacittavivarjitam |
dhyāyinaṃ vītarajasaṃ bravīmi brāhmaṇaṃ hi tam ||
nābhidhyāyen nābhijalpet pāpakānāṃ vivarjayet |
āsīno virajā dhyāyī brāhmaṇaṃ taṃ bravīmy aham ||
[] He who thinks not of what is sinful, who does not speak inconsiderately, who lives, his mind free from passion (râga), he, I declare, is a Brâhmana.
[梵文分析]
gata-abhidhyaṃ vīta-jalpaṃ pāpa-citta-vivarjitam |
已越 希 已離 言說 惡 心 已棄
dhyāyinaṃ vīta-rajasaṃ bravīmi brāhmaṇaṃ hi tam ||
有禪 離 塵 我說 婆羅門 實 彼
越希離言說,已棄諸惡心,有禪離塵垢,是謂婆羅門。
na abhidhyāyen na abhijalpet pāpakānāṃ vivarjayet |
不 希求 不 言說 惡 應離
āsīno virajā dhyāyī brāhmaṇaṃ taṃ bravīmy aham ||
離塵 有禪 婆羅門 彼 我說 我
不應希言說,應捨離諸惡,坐(於樹下)有禪離塵,是謂婆羅門。
[出曜經] 無禪無說,亦不念惡,禪智清淨,是謂梵志。
彼修行人不念惡禪,夫入禪之人,無言無說常思善法。設見罵詈但守其法,若得味相應禪及中間禪,執意守之無所嬈惱,能具足此行者故名為梵志。是故說曰:無禪無說,亦不念惡,禪智清淨,是謂梵志。

53. cf.dhp395
[] pāṃsukūladharaṃ bhikṣuṃ kāmeṣu niravekṣiṇam |
dhyāyantaṃ vṛkṣamūlasthaṃ bravīmi brāhmaṇaṃ hi tam ||
pāṃsukūladharo hrīmān kāmeṣu niravekṣakaḥ |
niṣaṇṇo vṛkṣamūle yo brāhmaṇaṃ taṃ bravīmy aham ||
[] He whose clothes come from piles of rubbish, who learns to be modest, who is without desires, who lives near a tree, he, I declare, is a Brâhmana.
[] 苾芻塜間衣,觀於欲非真,坐樹空閑處,是名為梵志。
[梵文分析]
pāṃsukūla-dharaṃ bhikṣuṃ kāmeṣu niravekṣiṇam |
糞掃衣 持 苾芻 欲 觀
dhyāyantaṃ vṛkṣa-mūla-sthaṃ bravīmi brāhmaṇaṃ hi tam ||
禪 樹 根 住 我說 婆羅門 實 彼
苾芻持糞衣,觀察於諸欲,樹根坐有禪,是謂婆羅門。
pāṃsukūla-dharo hrīmān kāmeṣu niravekṣakaḥ |
糞掃衣 持 有慚 欲 觀
niṣaṇṇo vṛkṣa-mūle yo brāhmaṇaṃ taṃ bravīmy aham ||
坐 樹 根 若 婆羅門 彼 我說 我
有慚持糞衣,觀察於諸欲,若於樹根坐,是謂婆羅門。
[出曜經] 比丘[*-]間衣,觀於欲非真,坐樹空閑處,是謂為梵志。
[*-]間衣有四種:一者發家著衣出家學者,二者檀越施衣受而守護,三者百納拾諸遺餘,四者[*-]間污穢不淨。如來初學發家著衣,觀欲非真捨六萬夫人,棄轉輪王位,出家學道在閑靜處,坐樹王下,降伏魔王破十八億眾。能具此眾德者故名為梵志。是故說曰:比丘[*-]間衣,觀於欲非真,坐樹空閑處,是謂為梵志。

54.cf.dhp411
[] yasyālayo nāsti sadā yo jñātā niṣkathaṃ kathaḥ |
amṛtaṃ caiva yaḥ prāpto bravīmi brāhmaṇaṃ hi tam ||
[] He who, having cast away all suffering, is at rest, and who gives himself up to meditating on the holy eightfold way, he, I declare, is a Brâhmana.
He who has given up everything (worldly), who is enlightened, without doubt and misery, who perceives the perfect state free from death (akkhara?-i.e., nirvâṇa), he, I declare, is a Brâhmana.
[] 人若無識知,無語無言說,體冷無溫暖,是名為梵志。
棄緣捨居家,出家無所畏,能服甘露味,是名為梵志。
[梵文分析]
yasya ālayo na asti sadā yo jñātā niṣkathaṃkathaḥ |
若 住處 不 有 常 若 知 無疑惑
amṛtaṃ ca eva yaḥ prāpto bravīmi brāhmaṇaṃ hi tam ||
不死 與 實 若 已得 我說 婆羅門 實 彼
若常無住處,已知無疑惑,若已得不死,是謂婆羅門。
[出曜經] 人無識知,無語無說,體冷無煖,是謂梵志。
如來出世,無事不知無事不包,無語無說者,永除狐疑不懷猶豫,諸煩惱結使永盡無餘,逮甘露滅,能具此眾行故名為梵志。是故說曰:人無識知,無語無說,體冷無煖,是謂梵志。
棄捐家居,無家之畏,逮甘露滅,是謂梵志。
所以居家者,安處人民得自生活,身者眾結之屋室,是以聖人教人離家,在於閑靜求甘露滅,能具如是眾德者故曰梵志。是故說曰:棄捐家居,無家之畏,逮甘露滅,是謂梵志。

55. cf.uv.31.8, dhp37
[] yasyālayo nāsti sadā yo jñātā niṣkathaṃkathaḥ |
dūraṃ gamaś caikacaro bravīmi brāhmaṇaṃ hi tam ||
dūraṃ gamam ekacaram aśarīraṃ guhāśayam |
tenai ... kasya brāhmaṇam
... u ... brāhmaṇaṃ taṃ bravīmy aham ||
[] He who is without a body; who lives in a cave, who wanders about alone, who controls the fleeting mind which is hard to control, he, I declare, is a Brâhmana.
[] 遠逝獨遊行,隱藏無形影,難降能自調,是名為梵志。
[梵文分析]
yasya ālayo na asti sadā yo jñātā niṣkathaṃkathaḥ |
若 住處 不 有 常 若 知 無疑惑
dūraṃ gamaś ca ekacaro bravīmi brāhmaṇaṃ hi tam ||
遠 行 與 獨行 我說 婆羅門 實 彼
若常無住處,已知無疑惑,遠行與獨行,是謂婆羅門。
[出曜經] 遠逝獨遊,隱藏無形,難降能降,是謂梵志。
如彼行人興無涯之想、散無邊之念,身形在此心在海表,人欲觀意知其形狀者甚為難剋。心意流馳彈指之頃,過數千萬億江河山表,是以故說遠逝獨遊。復有問者,心有十大地法,心為十一,何以故說遠逝獨遊乎?報曰:心者恒逐因緣隨前任行,當心在色聲,爾時無有香味細滑法;當心在香,爾時無有色味細滑法;心在味,無色香細滑法;心在細滑,爾時無色聲香味法;心在法,無上五事。當在色時心為法本,猶如王行羽儀賓從無不備有。但以王為名。此亦如是,心造因緣十法備有但不受名,亦如飛鳥飛行空中依其六翮,然但以鳥為名。此亦如是,心之無形亦無窠窟,非是世人肉眼所見,依止五陰,陰散則離非有形質,心之難化猶木鑽鋼。是以聖人遺教後生,欲降伏心者,晨用百藥中用百藥暮用百藥,空無想願止觀滅盡,用療心病使得除愈,能具此者故曰梵志。是故說曰:遠逝獨遊,隱藏無形,難降能降,是謂梵志。

56.
[] yeṣāṃ ca bhāvito mārgaḥ āryo hy aṣṭāṅgikaḥ śivaḥ |
sarvaduḥkhaprahāṇāya lokeṣu brāhmaṇā hi te ||
[] 斷絕於世事,口無麤獷言,八正道審諦,是名為梵志。
[梵文分析]
yeṣāṃ ca bhāvito mārgaḥ āryo hy aṣṭa-aṅgikaḥ śivaḥ |
若 與 已修 道 聖 實 八 支 吉祥
sarva-duḥkha-prahāṇāya lokeṣu brāhmaṇā hi te ||
一切 苦 斷 世界 婆羅門 實 彼
若已修聖道,八支實吉祥,捨斷一切苦,於世為梵志。
[出曜經] 斷絕世事,口無麤言,八道審諦,是謂梵志。
如來世尊光相炳著,初轉法輪,八萬諸天及二王人、梵志七人,摩竭國王洴沙萬二千人,摩竭國界石室之中,釋提桓因萬二千天,拘尸那竭國,最後度須拔。佛滅度後當有羅漢出世,名曰優波掘,於其中間濟度眾生不可稱計,演說八道無礙之法。是故說曰:斷絕世事,口無麤言,八道審諦,是謂梵志。

57.
[] arūpiṇaṃ sadā cittam asāram anidarśanam |
damayitvā hy abhijñāya ye caranti sadā smṛtāḥ |
kṣīṇasamyojanā buddhā lokeṣu brāhmaṇā hi te ||
arūpam anidarśanam anantam asudarśanam |
sūkṣmaṃ padam abhijñāya ye caranti sadā smṛtāḥ |
kṣīṇasamyojanā buddhās te loke brāhmaṇā iha ||
[] He who comprehends the immaterial (arûpa) which cannot be seen, the infinite (ananta) which cannot possibly be seen, the subtile, the fundamental: who is always reflective, who has put an end to all attachment (yoga), who is perfectly enlightened (Buddha), he, in this world, is a Brâhmana.
[] 無形不可見,此亦不可見,解知此句者,念則有所由。
覺知結使盡,是名為梵志。
[梵文分析]
arūpiṇaṃ sadā cittam asāram anidarśanam |
無形 常 心 不實 不可見
damayitvā hy abhijñāya ye caranti sadā smṛtāḥ |
已調 實 已知 若 行 常 念
kṣīṇa-samyojanā buddhā lokeṣu brāhmaṇā hi te ||
已盡 結 佛 世界 婆羅門 實 彼
此心實無形,不實不可見,已調且已知,行常有正念,結使盡已覺,於世為梵志。
arūpam anidarśanam anantam asudarśanam |
無形 不可見 無邊 不易見
sūkṣmaṃ padam abhijñāya ye caranti sadā smṛtāḥ |
微妙 跡 已知 若 行 常 念
kṣīṇa-samyojanā buddhās te loke brāhmaṇā iha ||
已盡 結 佛 彼 世界 婆羅門 此
無形不可見,無邊不易見,已知微妙跡 ,行常有正念,結使盡已覺,於世為梵志。
[出曜經]
無色不可見,此亦不可見,解知此句者,念則有所由,覺知結使盡,是世最梵志。
無色不可見者,何者?心也?夫心興患與身招殃,猶若象馬剛強[-+]戾不調,有目之士加於捶杖,使知楚痛,然後調良?人心為患,牽致地獄餓鬼畜生,雖得為人處在卑賤,顏色醜陋為人所嫉,是故說曰:無色不可見,此亦不可見,解知此句者,念則有所由,覺知結使盡,是世最梵志。諸佛世尊所以出世者,正欲降此弊惡之心,諸佛世尊慈[/]一切,弘慈普蓋靡所不照,雖處於世無所染著。

58. cf.dhp398
[] chittvā naddhrīn varatrān ca saṃtānaṃ duratikramam |
utkṣiptaparikhaṃ buddhaṃ bravīmi brāhmaṇaṃ hi tam ||
chittvā naddhrīn varatrān ye saṃtānaṃ duratikramam |
utkṣiptaparikhā buddhās te loke brāhmaṇā iha ||
[] He who has destroyed the fastenings (?) and the cordst who by cutting the cords and the ropes has thrown off all affliction and is enlightened, he, I declare, is a Brâhmana.
[] 能斷生死河,能忍超度世,自覺出苦塹,是名為梵志。
[梵文分析]
chittvā naddhrīn varatrān ca saṃtānaṃ duratikramam |
已斷 皮帶 索 與 相連 難越
utkṣipta-parikhaṃ buddhaṃ bravīmi brāhmaṇaṃ hi tam ||
已離 坑塹 佛 我說 婆羅門 實 此
斷皮帶與索 、難越之連結,離坑塹已覺,是謂婆羅門。
chittvā naddhrīn varatrān ye saṃtānaṃ duratikramam |
已斷 皮帶 索 若 相連 難越
utkṣipta-parikhā buddhās te loke brāhmaṇā iha ||
已離 坑塹 佛 彼 世界 婆羅門 此
斷皮帶與索 、難越之連結,離坑塹已覺,於世為梵志。
[出曜經] 斷生死河,能忍超度,自覺出塹,是謂梵志。
如彼行人為五欲所繫,流轉生死之河,要須大聖指授權宜,從此岸得至彼岸。如來降形非事不豫,要接有緣後乃滅度。塹者憍慢之塹,能度此塹不為憍慢所繫。能具此者故名為梵志。是故說曰:斷生死河,能忍超度,自覺出塹,是謂梵志。

59.
[] chittvā naddhrīn varatrān cecchā lobhaṃ ca pāpakam |
tṛṣṇāṃ samūlāṃ āvṛhya bravīmi brāhmaṇaṃ hi tam ||
chittvā naddhrīn varatrān ye icchā lobhaṃ ca pāpakam |
samūlāṃcoddhṛtās tṛṣṇāṃ te loke brāhmaṇā iha ||
[] He who has destroyed desires for (worldly goods, sinfulness, the bonds of the eye of the flesh, who has torn up desire by the very root, he, I declare, is a Brâhmana.
[梵文分析]
chittvā naddhrīn varatrān ca icchā lobhaṃ ca pāpakam |
已斷 皮帶 索 與 欲 貪 與 惡
tṛṣṇāṃ samūlāṃ āvṛhya bravīmi brāhmaṇaṃ hi tam ||
愛 具根 已拔 我說 婆羅門 實 此
斷皮帶與索 ,欲與貪諸惡,愛具根已拔,是謂婆羅門。

60. cf.dhp383, uv.11.1
[] chinddhi srotaḥ parākramya kāmān praṇudabrāhmaṇa |
saṃskārāṇāṃ kṣayaṃ jñātvā hy akṛtajño bhaviṣyati ||
chinddhi srotaḥ parākramya kāmān sarvān praṇuda ca |
saṃskārāṇāṃ kṣayaṃ jñātvā brāhmaṇo yāti hānighaḥ ||
[] He who by earnestness has cut the stream, who has overcome all desires, who knows the end of the sanskâra, who is without sin, he is a Brâhmana.
[] 當求截流度,梵志無有欲,內自觀諸情,是名為梵志。
能知如是者,乃名為梵志。
[梵文分析]
chinddhi srotaḥ parākramya kāmān praṇuda brāhmaṇa |
你當斷 流 勇猛 欲 你應除 婆羅門!
saṃskārāṇāṃ kṣayaṃ jñātvā hy akṛtajño bhaviṣyati ||
行 盡 已知 實 知無作 將是
當勇猛斷流,梵志應除欲,已知諸行盡,彼能知無作。
chinddhi srotaḥ parākramya kāmān sarvān praṇuda ca |
你當斷 流 勇猛 欲 一切 你應除 與
saṃskārāṇāṃ kṣayaṃ jñātvā brāhmaṇo yāti ha anighaḥ ||
行 盡 已知 婆羅門 行 實 無罪
當勇猛斷流,應除一切欲,已知諸行盡,梵志無罪行。
[出曜經] 當求截流渡,梵志無有欲,內自觀諸情,自謂為梵志,能知如是者,乃復為梵志。
如彼行人不斷愛流四駛四淵者,進趣於道不亦難乎?如河暴溢必有所傷,梵志貪欲死趣惡道。是以如來誡以除貪,與說欲本污穢不淨,當斷諸邪使不流馳。能具此眾行者故名為梵志。是故說曰:當求截流渡,梵志無有欲,內自觀諸情,是謂為梵志,能知如是者,乃名為梵志。

61. cf.uv.29.24, dhp294, 295
[] mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
rāṣṭraṃ sānucaraṃ hatvānigho yāti brāhmaṇaḥ ||
[] He who has killed father and mother and two pure (çuxi) kings, and who has conquered their kingdoms with the inhabitants, is without sin, is a Brâhmana.
[] 學先去其母,率君及二臣,盡勝諸境界,是名為梵志。
[梵文分析]
mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
母 父 殺 王 二 與 剎帝利
rāṣṭraṃ sānucaraṃ hatvā anigho yāti brāhmaṇaḥ ||
國土 從臣 殺 無憂 趨向 婆羅門
殺(愛欲)母與(慢)父,殺剎帝利族二王(常見與斷見)()國土(根與境)殺其從臣(貪著),趨向無憂婆羅門。
[出曜經] 先去其母,王及二臣,盡勝境界,是謂梵志。
先去其母者,愛心流馳以為源本,無漏意識能去斯病使盡無餘。王者我慢也,二臣戒盜身見。盡勝境界者,一切諸結使,能去眾結之患。故曰為梵志。是故說曰:先去其母,王及二臣,盡勝境界,是謂梵志。

62.cf.dhp295
[] mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
vyāghraṃ ca pañcamaṃ hatvā śuddha ity ucyate naraḥ ||
[] He who has killed father and mother and two pure kings, and who has killed an irresistible tiger (veyyaggha, i.e., cruelty), is without sin, is a Brâhmana.
[梵文分析]
mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
母 父 殺 王 二 與 剎帝利
vyāghraṃ ca pañcamaṃ hatvā śuddha ity ucyate naraḥ ||
與 第五 殺 清淨 謂 稱 人
殺(愛欲)母與(慢)父,殺剎帝利族二王(常見與斷見),殺虎()為第五,此人為清淨。

63. cf.dhp389
[] na brāhmaṇasya praharen na ca muñceta brāhmaṇaḥ |
dhig brāhmaṇasya hantāraṃ dhik taṃ yaś ca pramuñcati ||
[] He who stupidly drives away a virtuous Brâhmana, is wicked; one should not strike Brâhmanas; one should not drive away Brâhmanas.
[梵文分析]
na brāhmaṇasya praharen na ca muñceta brāhmaṇaḥ |
不 婆羅門 打 不 與 應放 婆羅門
dhig brāhmaṇasya hantāraṃ dhik taṃ yaś ca pramuñcati ||
咄 婆羅門 打 咄 彼 若 與 放
莫打婆羅門!婆羅門莫放 (),打彼者(婆羅門)可恥,(對彼者)忿發恥更甚!
[出曜經] 不捶梵志,不放梵志,咄捶梵志,放者亦咄。
所謂梵志者,得阿羅漢道,不得以手捲刀杖加彼真人,不放梵志者,此是真人,恒當供養衣被服飯食床臥具病瘦醫藥,四事供養令不減少。咄捶梵志,行惡之人,放者亦咄,復是惡人,不留供養飲食床臥具病瘦醫藥,能具此行故名為梵志。是故說曰:不捶梵志,不放梵志,咄捶梵志,放者亦咄。

64.
[] yasya dharmaṃ vijānīyād vṛddhasya daharasya vā |
satkṛtyainaṃ namasyeta hy agnihotram iva dvijaḥ ||
[] He who perfectly understands the laws should be honoured and respected by both young and old, as the Brâhmana does the holy fire (aggihuttam).
[] 諸有知深法,不問老以少,審諦守戒信,猶祀火梵志。
[梵文分析]
yasya dharmaṃ vijānīyād vṛddhasya daharasya vā |
若 法 能知 老 少 或
satkṛtya enaṃ namasyeta hy agni-hotram iva dvijaḥ ||
恭敬 此 應禮敬 實 火 祀 如 二生
若有能知法者,不管(此法從)長老或年少(而聞),此人應恭敬頂禮彼(說法者),猶婆羅門恭敬祭祀用的火。
[出曜經] 諸有知深法,不問老以少,審諦守戒信,猶祀火梵志。
昔佛在世周旋教化。時諸比丘不廣多聞,爾時世尊便作是念:今諸比丘多有懈怠意不精懃,復自觀察當來過去三世之事,知當來世當有比丘,嫉妒恚癡不順道教,便興誹謗損如來法輕慢於師,亦復不敬說法之人。是以世尊觀察後世遺法中間,恐有老少共相上下尊卑不別,老恃耆艾少恃聰叡。老者自陳:「吾所目睹,非卿所知,汝今所見如螢火虫。」少者自陳:「老頓嚚鹵,情喪心塞,知何可歸?」如來教曰:「當自守戒,猶若事火梵志五處然火,晝夜承事不失時節,香華繒綵事事供養。」是故說曰:諸有知深法,不問老以少,審諦守戒信,猶祀火梵志,歸命人中尊,亦如事火神。

65.
[] yasya dharmaṃ vijānīyād vṛddhasya daharasya vā |
satkṛtyainaṃ paricared agnihotram iva dvijaḥ ||
[] He who perfectly understands the laws should be honoured and reverentially approached by both old and young, as does the Brâhmana the holy fire.
[梵文分析]
yasya dharmaṃ vijānīyād vṛddhasya daharasya vā |
若 法 能知 老 少 或
satkṛtya enaṃ paricared agni-hotram iva dvijaḥ ||
恭敬 此 應尊 火 祀 如 二生
若有能知法者,不管(此法從)長老或年少(而聞),此人應恭敬尊禮彼(說法者),猶婆羅門恭敬祭祀用的火。
[出曜經] 諸有知深法,等覺之所說,審諦守戒信,猶祀火梵志。
如來出現,億千萬劫時時乃出,遭賢遇聖實不可得,人能守戒信不失儀,如祀火梵志。昔佛在世誡諸比丘:自今以後不得誦外書外道異學所誦習者。何以故?彼所陳說非真正義,亦復不是至道之本。是故說曰:諸有知深法,等覺之所說,審諦守戒信,猶祀火梵志,真誠歸命佛。

66. cf.dhp392
[] yasya dharmaṃ vijānīyāt samyaksambuddhadeśitam |
satkṛtyainaṃ namasyeta hy agni hotram iva dvijaḥ ||
[] He who perfectly understands the law taught by the perfect Buddha, should be honoured and respected, as the Brâhmana does the holy fire.
[梵文分析]
yasya dharmaṃ vijānīyād samyak-sambuddha-deśitam |
若 法 能知 正 等覺 所說
satkṛtya enaṃ namasyeta hy agni-hotram iva dvijaḥ ||
恭敬 此 應禮敬 實 火 祀 如 二生
若有能知正等覺者所說法者,不管(此法從)長老或年少(而聞),此人應恭敬頂禮彼(說法者),猶婆羅門恭敬祭祀用的火。

67.
[] yasya dharmaṃ vijānīyāt samyaksambuddhadeśitam |
satkṛtyainaṃ paricared agni hotram iva dvijaḥ ||
[] He who perfectly understands the law taught by the perfect Buddha should be honoured and reverentially approached, as does the Brâhmana the holy fire.
[梵文分析]
yasya dharmaṃ vijānīyād samyak-sambuddha-deśitam |
若 法 能知 正 等覺 所說
satkṛtya enaṃ paricared agni-hotram iva dvijaḥ ||
恭敬 此 應尊 火 祀 如 二生
若有能知正等覺者所說法者,不管(此法從)長老或年少(而聞),此人應恭敬尊禮彼(說法者),猶婆羅門恭敬祭祀用的火。

68.cf.ud.1.7
[] yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
atha caikaḥ piśācīṃ ca bakkulaṃ cātivartate ||
[] When the Brâhmana has reached the other shore of existence, then he stands alone, having left far behind (all fear) of Piçâtchas (and Râkchas like) Vakula.
[] 若使共床褥,如彼薄俱羅,猶如內法本,梵志為在表。
[梵文分析]
yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
當時 實 自 法 婆羅門 到彼岸 是
atha ca ekaḥ piśācīṃ ca bakkulaṃ ca ativartate ||
則 與 一 噉精鬼 與 鬼 與 過
當於己法中,到岸婆羅門,則獨一而住,過噉精鬼等。

69.
[] yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya vedanāḥ sarve astaṃ gacchanti paśyataḥ ||
[] When the Brâhmana has reached the other shore of existence (lit. of the law), then he sees, and all the perceptions (vedanâ) vanish from his sight.
[梵文分析]
yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
當時 實 自 法 婆羅門 到彼岸 是
atha asya vedanāḥ sarve astaṃ gacchanti paśyataḥ ||
則 彼 受 一切 滅 去 見
當於己法中,到岸婆羅門,則能見其一切受滅去。

70.
[] yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya pratyayāḥ sarve astaṃ gacchanti paśyataḥ ||
[] 或復觀因緣,皆盡皆無餘,猶如內法本,梵志為在表。
[梵文分析]
yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
當時 實 自 法 婆羅門 到彼岸 是
atha asya pratyayāḥ sarve astaṃ gacchanti paśyataḥ ||
則 彼 緣 一切 滅 去 見
當於己法中,到岸婆羅門,則能見其一切緣滅去。

71.
[] yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya cāsravāḥ sarve astaṃ gacchanti paśyataḥ ||
[] When the Brâhmana has reached the other shore of existence, then he sees, and all causes (hetu) vanish.
[] 於己法在外,梵志為最上,一切諸有漏,皆盡皆無餘。
或復觀於法,皆盡皆無餘,或復觀合會,皆盡皆無餘。
[梵文分析]
yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
當時 實 自 法 婆羅門 到彼岸 是
atha asya ca āsravāḥ sarve astaṃ gacchanti paśyataḥ ||
則 彼 與 漏 一切 滅 去 見
當於己法中,到岸婆羅門,則能見其一切漏滅去。
[出曜經] 於己法在外,梵志為最上,一切諸有漏,皆盡皆無餘。
或復觀於痛,皆盡皆無餘,或復觀合會,皆盡皆無餘。或復觀因緣,皆盡皆無餘。
於己法在外者,彼脩行人觀了一切眾法,無事不關無事不知,猶若梵志知天文地理星宿災變皆悉觀了,一切諸漏皆盡無餘。觀諸苦痛若好若醜,皆歸於盡,觀其合會必有離別因緣,暫有亦復歸滅。[出曜經] 於己法在外,梵志為最上,一切諸有漏,皆盡皆無餘。
或復觀於痛,皆盡皆無餘,或復觀合會,皆盡皆無餘。或復觀因緣,皆盡皆無餘。
於己法在外者,彼脩行人觀了一切眾法,無事不關無事不知,猶若梵志知天文地理星宿災變皆悉觀了,一切諸漏皆盡無餘。觀諸苦痛若好若醜,皆歸於盡,觀其合會必有離別因緣,暫有亦復歸滅。
猶若內法本,梵志為在表,若使共床褥,如彼婆鉤盧。
所謂內法者,四諦真如一一分別不失次緒,梵志於內則謂為表。是故說曰:猶若內法本,梵志為在表,若使共床褥,如婆鉤盧者。此婆鉤盧比丘出家以來,未曾與人說四句之義,正使與共同坐不聞說其正法,從生至老八十一缽和藍,未曾畜沙彌弟子及餘使人,若為人鮮潔託志虛無繫意玄寂。是故說曰:若使共床褥,如彼婆鉤盧。
猶如內法,梵志在表,知生知老,轉當至死。
所謂內法者不誑惑人,一向而無傾,一向而無邪,唯有如來能越此境界,以盡其生更不受有,如實知之。是故說曰:猶若內法,梵志在表,知生知老,轉當至死。

72. cf.dhp384
[] yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya sarvasamyogā astaṃ gacchanti paśyataḥ ||
[] When the Brâhmana has reached the other shore of existence, then he sees, and all attachment (yoga) vanishes.
[梵文分析]
yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
當時 實 自 法 婆羅門 到彼岸 是
atha asya sarva-samyogā astaṃ gacchanti paśyataḥ ||
則 彼 一切 結 滅 去 見
當於己法中,到岸婆羅門,則能見其一切結滅去。

73.
[] yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
atha jāti jarāṃ caiva maraṇaṃ cātivartate ||
[] When the Brâhmana has reached the other shore of existence, then he leaves behind him birth, old age, and death.
[] 知生知老病,轉知於死徑。
[梵文分析]
yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
當時 實 自 法 婆羅門 到彼岸 是
atha jāti jarāṃ ca eva maraṇaṃ ca ativartate ||
則 生 老 與 實 死 與 過
當於己法中,到岸婆羅門,則過生老死。

74.cf.dhp387
[] divā tapati hādityo rātrāv ābhāti candramāḥ |
samnaddhaḥ kṣatriyas tapati dhyāyī tapati brāhmaṇaḥ |
atha nityam aho rātraṃ buddhas tapati tejasā ||
[] The sun shines by day, the moon shines by night, the suit of armour of the king doth shine: the Brâhmana shines in his meditation. The sun shines by day, the moon shines by night, continually, day and night, does the luminous (form of the) Buddha shine.
[] 日照照於晝,月照照於夜,甲兵照於軍,禪照於道人。
佛出照天下,能照一切冥。
[梵文分析]
divā tapati ha ādityo rātrāv ābhāti candramāḥ |
晝 照 實 日 夜 照 月
samnaddhaḥ kṣatriyas tapati dhyāyī tapati brāhmaṇaḥ |
武裝 剎帝利 照 禪 照 婆羅門
atha nityam aho rātraṃ buddhas tapati tejasā ||
則 常 晝 夜 佛 照 光
日照晝月明夜,剎利武裝輝耀,婆羅門禪定明,佛光晝夜普照。
[出曜經] 日照於晝,月照於夜,甲兵照軍,禪照道人,佛出天下,照一切冥。
日照於晝者,當日天子初出之時,放億百千萬光明,使星宿月光無復光明;若復日沒之時,月及星宿皆共競明,俱有所照其明不同。猶若大將之士兩敵相向,揚威奮武決戰勝負,震赫精刃鍾鼓雷鳴。禪定之人移山飛岳海水揚塵手捫日月,有此神力不自稱譽。方此諸人雖有此德,不及如來。佛出世間眾相具足,放大光明靡所不照,光明所及晝夜不絕,其見光者聾盲瘖啞考掠苦痛自然休息。是故說曰:如日照於晝,月照於夜,甲兵照軍,禪照道人,佛出天下,照一切冥。

75. cf.dhp390
[] na brāhmaṇasya īdṛśam asti kiṃcid yathā priyebhyo manaso niṣedhaḥ |
yathā yathā hy asya mano nivartate tathā tathā saṃvṛtam eti duḥkham ||
[] As Brâhmanas and the like have left behind everything that is disagreeable, as my mind has consequently left behind (all passions), I have truly put an end to all pettiness.
[] 梵志無有是,有憂無憂念,如如意所轉,彼彼滅狐疑。
[梵文分析]
na brāhmaṇasya īdṛśam asti kiṃcid yathā priyebhyo manaso niṣedhaḥ |
不 婆羅門 似此 是 任何 如 喜 心 制
yathā yathā hy asya mano nivartate tathā tathā saṃvṛtam eti duḥkham ||
如 如 實 此 心 止 如是 如是 護 來 苦
梵志無有此,如制心離喜,如如止此心,如是能離苦。
[出曜經] 梵志無有是,有憂無憂念,如如意所轉,彼彼滅狐疑。
梵志無有是,意著於殊妙之法,見樂不以為喜,見憂不以為慼,如如意所轉恒自念善,彼彼自滅惡,得習聖諦分別諸使。是故說曰:梵志無有是,有憂無憂念,如如意所轉,彼彼滅狐疑。

76.
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetuduḥkham ||
[] When the ardent, meditative Brâhmana has perfectly understood suffering and its cause, and when this idea (dharma) has become perfectly clear to him, then he casts away every particle of perplexity.
[] 出生諸深法,梵志習入禪,能解狐疑網,身知其苦痛。
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
atha asya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetu-duḥkham ||
則 彼 疑 能除 一切 若 能知 因 苦
對於有勤有定的婆羅門而言,諸法能生起,能知因與苦,則除一切疑。
[出曜經] 出生諸深法,梵志習入禪,能解狐疑網,身知其苦痛。
如來等正覺初成佛時,七日之中禪定正受思惟十二因緣,一一分別知起知滅。爾時如來即從三昧起而說斯偈:「出生諸深法,梵志習入禪,能解狐疑網,身知其苦痛。「如我所習積行所致,今日成等正覺實而不虛。」梵志習入禪,去諸惡法悉壞狐疑網,於諸深法得無礙智,所念自在深知苦際,深知因緣合數之法權詐非實。略誦其要,當觀因緣法,復當觀盡法,一切諸法皆由合數,一切諸法皆由於痛,當知盡滅不造有漏。
cf. 根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
athāsya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetuduḥkam //
若此法能生,佛常在於定,若能知因苦,彼義滅一切。

77. cf.ud.1.1
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetudharmam||
[] When the ardent, meditative Brâhmana has perfectly understood the (different) conditions (dharma) and their causes (the twelve nidânas), and when these ideas have become perfectly clear to him, then he casts away every particle of perplexity.
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
atha asya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetu-dharmam ||
則 彼 疑 能除 一切 若 能知 因 法
對於有勤有定的婆羅門而言,諸法能生起,能知因與法,則除一切疑。
cf. 根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
athāsya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetudharmam //
若此法能生,佛常在於定,若能知因法,彼義滅一切。

78.cf.ud.1.2, dhp390
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ pratyayānām upaiti ||
[] When the ardent, meditative Brâhmana has discovered the cessation of all causes (hetu), and (when) this idea has become perfectly clear to him, then he casts away every particle of perplexity?
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
atha asya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ pratyayānām upaiti ||
則 彼 疑 能除 一切 若 盡 緣 得
對於有勤有定的婆羅門而言,諸法能生起,若能得緣盡,則除一切疑。
cf. 根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
若此法能生,佛常在於定,若能滅緣盡,彼義滅一切。
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ pratyayānām upaiti //


79.
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ vedanānāmupaiti ||
[] When the ardent, meditative Brâhmana has discovered the destruction of sensation (vedanâ), and when this idea has become perfectly clear to him, then he casts away every particle of perplexity.
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
atha asya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ vedanānām upaiti ||
則 彼 疑 能除 一切 若 盡 受 得
對於有勤有定的婆羅門而言,諸法能生起,若能得受盡,則除一切疑。
cf.根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ vedanānām upaiti //
若此法能生,佛常在於定,若能滅受盡,彼義滅一切。

80.
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ hy āsravāṇāmupaiti ||
[] When the ardent, meditative Brâhmana has discovered the cessation of sinfulness (âsravas), and when this idea has become perfectly clear to him, then he casts away every particle of perplexity.
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
atha asya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ hy āsravāṇām upaiti ||
則 彼 疑 能除 一切 若 盡 實 漏 得
對於有勤有定的婆羅門而言,諸法能生起,若能得漏盡,則除一切疑。
cf. 根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayam āsravāṇām upaiti //
若此法能生,佛常在於定,若能滅諸漏,彼義滅一切。

81.
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
avabhāsayaṃs tiṣṭhati sarvalokaṃ sūryo yathaivābhyudito ’ntarīkṣam ||
[] When to the ardent, meditative Brâhmana all these ideas have become perfectly clear, he stands lighting up all the worlds (or the whole world) as the sun illuminates the sky.
[] 出生諸深法,梵志習入禪,遍照一切世,猶日在虛空。
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
avabhāsayaṃs tiṣṭhati sarvalokaṃ sūryo yathā eva abhyudito ’ntarīkṣam ||
照 住 一切世 日 猶 實 昇 空
對於有勤有定的婆羅門而言,諸法能生起,遍照一切世,猶日在虛空。
[出曜經]

cf. 根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
avabhāsayaṃs tiṣṭhati sarvalokaṃ sūryo yathaivābhyudito 'ntarikṣe //
若此法能生,佛常在於定,普照於世間,如日在空裏。

82.
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
avabhāsayaṃs tiṣṭhati sarvalokaṃ buddho hi samyojanavipramuktaḥ ||
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
avabhāsayaṃs tiṣṭhati sarvalokaṃ buddho hi samyojana-vipramuktaḥ ||
照 住 一切世 佛 實 結 解
對於有勤有定的婆羅門而言,諸法能生起,遍照一切世,佛能解脫結。
[出曜經] 出生諸深法,梵志習入禪,遍照一切世,猶日在虛空。
法能成人非法不就,晝夜思惟不去胸懷,身口意行不妄有犯,能成就如此法,便能照一切法。以己所得盡施眾生,猶若明日處在虛空普有所照,其有睹者莫不蒙光。是故說曰:出生諸深法,梵志習入禪,遍照一切世,猶日在虛空。

83.cf.ud.1.3
[] yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
vidhūpayaṃs tiṣṭhati mārasainyaṃ buddho hi saṃyojanavipramukta iti ||
[] When to the ardent, meditative Brâhmana, who by knowledge has become emancipated from all attachment (yoga), all these ideas have become perfectly clear, he stands, having dispelled the hosts of Mâra (like the sun that illuminates the sky.)
[] 出生諸深法,梵志習入禪,能禦魔羅敵,如佛脫眾垢。
[梵文分析]
yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
若 然 此 然 能生 法 勤 定 婆羅門
vidhūpayaṃs tiṣṭhati māra-sainyaṃ buddho hi saṃyojana-vipramuktaḥ ||
能壞 住 魔 軍 佛 實 結 解
對於有勤有定的婆羅門而言,諸法能生起,能壞諸魔軍,佛能解脫結。
[出曜經] 出生諸深法,梵志習入禪,能卻魔眾敵,如佛脫眾垢。
出生諸深法者,如來成等正覺,具足三十七道品之法,身口意行與無漏相應,降伏魔怨進卻時宜,如來等正覺脫一切結使。
cf. 根本說一切有部毘奈耶破僧事,T24126aSaṅghabhedavastu
yadā ime prādurbhavanti dharmā ātāpino dhyāyato brāhmaṇasya /
vidhūpayaṃs tiṣṭhati mārasainyaṃ buddho hi saṃyojanavipramuktaḥ //
若此法能生,佛常在於定,降伏諸魔軍,佛能斷鉤鎖。



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