2012年11月16日 星期五

法集要頌經相應品第二十九

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29.相應品
01. cf.ud.6.10
[] avabhāsati tāvat sa kṛmir yāvan nodayate divākaraḥ |
vairocane tu udgate bhṛśaṃ śyāvo bhavati na cāvabhāsate ||
[] As long as the sun has not risen the glow-worm doth shine ; when the sun has risen he is without brightness, and becomes as he formerly was.
[] 夜光照于冥,至日未出間,日光布大明,夜光便黤黮。
[梵文分析]
avabhāsati tāvat sa kṛmir yāvan na udayate divākaraḥ |
光照 乃至 彼 蟲 不 升 日
vairocane tu udgate bhṛśaṃ śyāvo bhavati na ca avabhāsate ||
日 然 現 強 闇 是 不 與 光照
彼螢能光照,乃至日未出,然日現之時,彼極闇不照。
[出曜經] 夜光照於冥,至日未出間,日光布大明,夜光便黤[*]
觀此義已如來引喻,欲使後生明達其事,猶若夜光之虫處在幽冥,布其光明遠有所照,謂為己明無有及者,值日天子放百千光明昇于東方,爾時無復有夜光虫明,顏色黤[*]像如純墨,是故說曰:夜光照於冥,至日未出間,日光布大明,夜光便黤[*]也。

02.cf.ud.6.10
[] evaṃ bhāṣitaṃ āsi tārkikair yāvan nodayate tathāgataḥ |
buddhapratibhāsite tu loke na tārkiko bhāsati nāsya śrāvakaḥ ||
[] As long as the Tathagata had not appeared the sophists did shine ; when the perfectly Enlightened One appeared in the world, teachers and disciples shined no more.
[] 察者布光明,如來未出頃,佛出放大明,無察無聲聞。
[梵文分析]
evaṃ bhāṣitaṃ āsi tārkikair yāvan na udayate tathāgataḥ |
如是 所說 是 外道 乃至 不 升 如來
buddha-pratibhāsite tu loke na tārkiko bhāsati na asya śrāvakaḥ ||
佛 已現 然 世界 不 外道 說 不 彼 聲聞
外道能說法,乃至如來未出,然佛出世界,外道不能說,彼徒眾亦不能。
[出曜經] 察者布光明,如來未出頃,佛出放大明,無察無聲問。
外道梵志所行不同,或有察而知者,或有入定而知者,或有聞教而寤者,此三種人在世跨行各自謂尊。所以然者?蓋由如來未現於世。設如來降神於世,放大光明流教布化,爾時外道梵志自然消歇,其道不行無復威神。是故說曰:夜光照於冥,至日未出間,日光有大明,夜光便黤[*]也。

03. cf.dhp11
[] asāre sāramatayaḥ sāre cāsārasaṃjñinaḥ |
te sāraṃ nādhigacchanti mithyāsaṃkalpagocarāḥ ||
[] He who considers that which is not precious as precious, and who thinks that what is precious is not precious, his whole understanding entirely subverted, he will not find what is precious.
[] 不堅起堅想,堅起不堅想,後不至於堅,由起邪見故。
[梵文分析]
asāre sāramatayaḥ sāre ca asārasaṃjñinaḥ |
不堅 堅想 堅 而 不堅想
te sāraṃ na adhigacchanti mithyā-saṃkalpa-gocarāḥ ||
彼 堅 不 通達 邪 思惟 境界
不堅起堅想,堅起不堅想,邪思惟境者,彼不通達堅。
[出曜經] 不牢起牢想,牢起不牢想,彼不至於牢,由起邪見故。
不牢起牢想者,此眾生類戀慕生死,若自生念人處世間,樂著五欲以自娛樂者乃為牢固,是故說曰:不牢起牢想也。
牢起不牢想者,邪見之人執意來久,共相指授乃興此論,竊聞佛家稱說泥洹,無生無滅無起滅想,亦復無有歌歎喜舞宗親五族,行來進止園觀浴池,都無此者有何牢固?佛言不爾。斯等顛倒邪心不滅,牢而固者莫過泥洹,反更毀呰以為不牢。是故說曰:牢起不牢想也。
彼不至於牢,由起邪見故者,滅盡泥洹無有眾患,澄然無為凝神不動,亦不變易,愚者不解以為非真,是故說曰:彼不至於牢,由起邪見故也。

04. cf.dhp12
[] sāraṃ tu sārato jñātvā hy asāraṃ cāpy asārataḥ |
te sāram adhigacchanti samyaksaṃkalpagocarāḥ ||
[] He who perceives that what is not precious is not precious, and that what is precious is precious, his whole understanding properly arranged, he will find what is precious.
[] 堅而知堅者,不堅知不堅,被人求於堅,正治以為本。
[梵文分析]
sāraṃ tu sārato jñātvā hy asāraṃ ca apy asārataḥ |
堅 然 堅 知 實 不堅 且 也 不堅
te sāram adhigacchanti samyak-saṃkalpa-gocarāḥ ||
彼 堅 通達 正 思惟 境界
堅而知堅者,不堅知不堅,正思惟境者,彼能通達堅。
[出曜經] 牢而知牢者,不牢知不牢,彼人求於牢,正治以為本。
若有眾生解滅盡泥洹無生無滅,亦不欺詐誑惑於世。諸佛世尊永息之室,其有眾生入此室者,寵位至不以增歡,毀辱逼不以加慼,與倒見異其辭、邪部殊其趣,冥然太虛永息不起,智者之所慕,非愚之所習。欲至彼室者,要涉八正之徑路,求度十二之洪崖,以渡生死之嶮岸,安神無為之澹然,顧眄悠悠之楚酷,苦哉愚惑之滋甚,是故說曰:牢而知牢者,不牢知不牢,彼人求於牢,正治以為本也。

05. cf. ud.6.9.
[] upātidhāvanti hi sārabuddhyā navaṃ navaṃ bandhanaṃ ādadantaḥ |
patanti hi dyotam ivāndhakārād dṛṣṭe śrute caiva niviṣṭacittāḥ ||
[] They who are again and again adding to their bonds through their fondness for these (theories), and giving ear to them, flitting about in the orb of transmigration, they like the moths fall into the fire.
[] 愚者以為堅,反被九結縛,如鳥墮羅網,斯由愛深固。
[梵文分析]
upātidhāvanti hi sārabuddhyā navaṃ navaṃ bandhanaṃ ādadantaḥ |
跑向 實 堅想 新 新 結 得
patanti hi dyotam iva andhakārād dṛṣṭe śrute ca eva niviṣṭacittāḥ ||
墮 實 光 如 闇 見 聞 與 實 執著心
?????????
[出曜經] 愚意以為牢,反被九結縛,如鳥投羅網,斯由愛深固。
愚意以為牢者,夫人在世意愚難革,或言陰聚為牢,或言結本為牢,於中興想不別真偽,雖復出家學道反習邪行,是故說曰:愚意以為牢也。
反被九結縛者,人之修道要當捨家,遇惡知識指授邪徑,捨故結縛反被九結,如蛾投火不顧後慮,斯由愛深固,是故說曰:反被九結縛,如鳥投羅網,斯由愛深固也。

06. cf.ud.5.7
[] kāṅkṣā hi yā syād iha vā pṛthag veha vedikā vā paravedikā vā |
tāṃ dhyāyino viprajahanti sarvā hy ātāpino brahmacaryaṃ carantaḥ ||
[] When one in this world has any kind of uncertainty about the enjoyment here (of the maturity of one's actions) or the enjoyment hereafter, if he is living a life of holiness (brahmachariya), when he has thought on it, (his doubts) will be entirely removed.
[] 諸有懷狐疑,今世及後世,禪定盡能滅,無惱修梵行。
[梵文分析]
kāṅkṣā hi yā syād iha vā pṛthag vā iha vedikā vā paravedikā vā |
疑 實 若 有 此 或 異 或 此 ? 或 ? 或
tāṃ dhyāyino viprajahanti sarvā hy ātāpino brahmacaryaṃ carantaḥ ||
此 有定 能捨 一切 實 有勤 梵行 修
?????????
[出曜經] 諸有懷狐疑,今世及後世,禪定盡能滅,無惱脩梵行。
諸有懷狐疑者,彼脩行人,思惟惡露不淨之想,除去狐疑憎嫉之心,聞則得信不重思惟,是故說曰:諸有懷狐疑也。
今世及後世者,今者現身後者後身,今者現世後者後世,於中不興猶豫生狐疑者,乃應定意。是故說曰:今世及後世也。
禪定盡能滅者,入定之人心意堅固,盡能消滅不興想著,是故說曰:禪定盡能滅也。
無惱脩梵行者,不為結使所煩惱,執意清淨常如一心,所脩德本超越人上,是故說曰:無惱脩梵行。
cf.pali udana 5.7. Revatasutta
yā kāci kāṅkhā idha vā huraṃ sakavediyā vā paravediyā vā |
jhāyino tā pajahanti sabbā ātāpino brahmacaryaṃ carantā ||
[ânandajoti Bhikkhu] Whatever doubts there are (about) here or hereafter,Understandable by oneself, or understandable by another, The meditators give up all these, The ardent ones living the spiritual life.



07. cf.dhp9
[] aniṣkaṣāyaḥ kāṣāyaṃ yo vastraṃ paridhāsyati |
apetadamasauratyo nāsau kāṣāyam arhati ||
[] He whose (mind) is like troubled water, and who wears the saffron-coloured gown, being without restraint, he is not worthy of the saffron-coloured gown.
[] 無塵離於塵,能持此服者,無御無所至,此不應法服。
[梵文分析]
aniṣkaṣāyaḥ kāṣāyaṃ yo vastraṃ paridhāsyati |
未離染 袈裟 若 衣 將穿
apeta-dama-sauratyo na asau kāṣāyam arhati ||
未具 自制 樂於 不 彼 袈裟 應
若著袈裟衣,卻未離染污,不樂於自制,彼不應法服。
[出曜經] 無塵離於塵,能持此服者,無御無所至,此不應法服。
人之脩道常懷染污,婬怒癡垢不去于心,雖披袈裟不去三毒,此則不至於道,是故說曰:無塵離於塵也。
能持此服者,唯有賢聖之人防塞眾惡,能服此真法之服,無有此者則不應服,是故說曰:能持此服者,無御無所至,此不應法服。

08. cf.dhp8
[] yas tu vāntakaṣāyaḥ syāt śīleṣu susamāhitaḥ |
upetadamasauratyaḥ sa vai kāṣāyam arhati ||
[] He who has cast off all impurities, whose mind is attentive to the moral laws, being thus restrained, he is worthy of the saffron-coloured gown.
[] 若能除垢穢,修戒等慧定,彼應思惟業,此應服袈裟。
[梵文分析]
yas tu vānta-kaṣāyaḥ syāt śīleṣu susamāhitaḥ |
若 然 離 染 是 戒 極安住
upeta-dama-sauratyaḥ sa vai kāṣāyam arhati ||
具足 自制 樂於 彼 實 袈裟 應
若已離染污,極安住於戒,具足自制樂,彼實應法服。
[出曜經] 若能除垢穢,修戒等慧定,彼應思惟業,此應服袈裟。
若能除垢穢,脩戒等慧定者,人之脩學除穢為本,三毒結使永盡無餘,雖得羅漢不入定意,無記對至乃知謬誤,脩戒除垢穢不失其道心,是故說曰:若能除垢穢,修戒等慧定也。
彼應思惟業,應此服袈裟者,入定之人必有所益,心有所念無事不果,諸天世人魔及魔天釋梵四天王,靡不宗奉而承事者,是故說曰:彼應思惟業,應此服袈裟。

09. cf.uv.10.7, 10.13
[] yasya doṣāḥ samucchinnās tālamastakavad dhatāḥ |
sa vāntadoṣo medhāvī sādhu rūpo nirucyate ||
[] He who has cut down these three characteristics (of the sinner) as he would the top of a tala-tree, intelligent and cleansed of sins, he is called the best of men.
[梵文分析]
yasya doṣāḥ samucchinnās tāla-mastaka-vat hatāḥ |
若 過 已斷 多羅 頂 如 已斷
sa vāntadoṣo medhāvī sādhu rūpo nirucyate ||
此 離過 有慧 善 色 說
若人能斷過,如截多羅樹,離過具足慧,此色說為善。
[出曜經] 有能斷是者,永拔其根本,智者除諸穢,乃名為善色。
有能斷是者,永拔其根本者,世人多懷姦宄之心,雖披法服內行不真,能斷此者乃應道門,是故說曰:有能斷此者,永拔其根本。
智者除諸穢,乃名為善色者,智人習法要應為道,非法不行學者所貴,顏色怡耀眾人敬仰,是故說曰:智者除其穢,乃名為善色也。

10. cf.dhp262
[] na nāmarūpamātreṇa varṇapuṣkalayā na ca |
sādhu rūpo naro bhavati māyāvī matsarī śaṭhaḥ ||
[] 不以柔和言,名稱有所至,人有善顏色,乃懷巧偽心。
有能斷是者,永拔其根本,智者除諸穢,乃名為善色。
[] The artful, deceitful, and avaricious man, notwithstanding the colour (of his gown), his appearance, and what he may say, has not become the best of men.
[梵文分析]
na nāma-rūpa-mātreṇa varṇa-puṣkalayā na ca |
不 名 色 唯 色 圓滿 不 與
sādhu rūpo naro bhavati māyāvī matsarī śaṭhaḥ ||
 善 色 人 是 有諂 有嫉 奸詐
有諂、有嫉、奸詐者,不以名色為量,也不以色圓滿,乃名為善色。
[出曜經] 不以柔和言,名稱有所至,人有善顏色,乃懷巧偽心。
不以柔和言,名稱有所至者,世多有人與人言談,內懷姦宄外如現愚,是故說曰:不以柔和言,名稱有所至也。
人有善顏色,乃懷巧偽心者,往昔波斯匿王園觀遊戲,見二梵志苦形學道,仰事日月祭祀水火。王見此人學道志苦,尋往佛所白世尊言:「向行遊觀見二梵志,苦形學道至為難及亦無儔匹。」佛告王曰:「人之脩德持戒完具欲得知者,要當同止觀察威儀尋省來語,然後乃知有戒無戒。」王聞斯語內懷慚愧,即從坐起頭面禮足辭退而去,還至宮殿告語傍臣:「汝速詣彼喚二梵志在我後園,吾觀察之,審有苦行求於道德?為虛稱詐逸行不合已?」臣受其教即喚在園,王自樓上遙觀其行,知彼巧偽詐稱為道,重懷慚愧思心自悔,信心隆盛貪樂佛道,即令國界人民之類:「其有供事外學異道者,皆受誅戮不得從容。」王至佛所頭面禮足,悔本不及,自今以往,四事供養恭敬三寶,盡其形壽不違此誓。是故說曰:人有善顏色,乃懷巧偽心也。

11. cf. 雜阿含1148
[] na varṇarūpeṇa naro hi sarvo vijñāyate netvaradarśanena |
susaṃvṛtānām iha vyañjanena tv asaṃvṛtā lokam imaṃ caranti ||
[] He who in this world, not being well controlled, deceitfully, for some interested motive, produces the incorrect idea that he is well controlled by the general appearance of his garb (lit. colour and person), no confidence must be placed in him.
[] 不以色縱容,暫覩知人意,世多違行人,遊蕩在世界。
[梵文分析]
na varṇarūpeṇa naro hi sarvo vijñāyate na itvara-darśanena |
不 形色 人 實 一切 了知 不 暫 覩
su-saṃvṛtānām iha vyañjanena tv asaṃvṛtā lokam imaṃ caranti ||
善 護 此 形相 然 不護 世界 此 行
不能以外表的型態,也不能以短暫的相見來了知任何人;因此,在這個世界不護者卻以善護的形相行於世間。
[出曜經] 不以色從容,蹔睹知人意,世多違行人,遊蕩在世界。
不以色從容,蹔睹知人意者,世多有人顏色從容,與人言談辭義辯美,然內心虛偽心口相違,雖名為人性行不均,外如賢士內懷毒行,雖暫相見賢愚不別,猶夜睹火遙見光明,若當往捉便燒其手,此亦如是,雖有顏色內懷熾焰,是故說曰:不以色從容,
蹔睹知人意也。
世多違行人,遊蕩在世界者,當來愚人巧詐滋繁,漸漸遂至謗賢毀聖,姦宄萬端幻惑世人,與人言談顏色不正,出言成章辯聰無礙,堪在大眾為無軌事,眾人睹者莫不拭目,是故說曰:世多違行人,遊蕩在世界也。
1.雜阿含1148
不以見形相,知人之善惡,不應暫相見,而與同心志。
有現身口密,俗心不斂攝,猶如鍮石銅,塗以真金色。
內懷鄙雜心,外現聖威儀,遊行諸國土,欺誑於世人。
2.別譯雜阿含71
不以見色貌,而可觀察知,若卒見人時,不可即便信。
相貌似羅漢,實不攝諸根,形貌種種行,都不可分別。
如似塗耳鐺,亦復如塗錢,愚者謂是金,其內實是銅。
如是諸人等,癡闇無所知,外相似賢善,內心實毒惡,行時多將從,表於賢勝者。
3. Sattajaṭilasuttaṃ, SN, I, 077.
Na vaṇṇarūpena naro sujāno, na vissase ittaradassanena;
susaññatānañhi viyañjanena, asaññatā lokamimaṃ caranti.
Patirūpako mattikākuṇḍalova, lohaḍḍhamāsova suvaṇṇachanno;
caranti loke parivārachannā, anto asuddhā bahi sobhamānā”ti.
4. Enomoto 1994
na varṇarūpeṇa naro hi sarvo vijñāyate netvaradarśanena |
susaṃvṛtānām iha vya(ñ)janena tv asaṃvṛtā1 lokam imaṃ caranti || [ref]
pratirūpakaṃ dhūpitakarṇikā vā lohārdhamāṣa iva hiraṇyacchannaḥ |
caranti haike parivāravantas tv antar hy aśuddhā bahi śobhamānāḥ ||

12.
[] pratirūpakaṃ dhūpitakarṇikā vā lohārdhamāṣa iva hiraṇyacchannaḥ |
caranti haike parivāravantas tv antar hy aśuddhā bahi śobhamānāḥ |
[] As deceiving as the colour of brass, like iron coated over with gold is he whose inside is poison, and whose outward manner is that of the elect, and who goes about in this world with a great company.
[] 如彼虛偽其中純有銅,獨遊無畏忌,內穢外不淨。
[梵文分析]
pratirūpakaṃ dhūpita-karṇikā vā loha-ardha-māṣa iva hiraṇya-cchannaḥ |
像 所薰 耳鐺 或 銅 半 豆 如 金 所覆
caranti ha eke parivāravantas tv antar hy aśuddhā bahi śobhamānāḥ |
行 實 一 有徒眾 然 內 實 不淨 外 淨
????????
為徒眾圍繞,而行於世間,然內實不淨,外現清淨。
[出曜經] 如彼虛偽[*],其中純有銅,獨遊無畏忌,內穢外不淨。
如彼虛偽[*],其中純有銅者,巧詐之人多諸方略,以煙熏銅色勝真金,誑惑世人貪取財貨,是以如來引此為喻,如彼偽[*]獲世重利;姦宄之人亦復如是,甘言美辭誘進檀越,獲致供養四事不乏,衣被飲食床褥臥具病瘦醫藥,雖獲其供養,後當償之,報受洋銅,經歷苦惱罪積未畢,是故說曰:如彼虛偽[*],其心純有銅也。
獨遊無畏忌,內穢外不淨者,如彼姦宄之人,多將翼從人間遊處,眾人見者莫不興敬,如賊暴虐多壞村落,然後乃知非是真人也。是故說曰:獨遊無畏忌,內穢外不淨也。
13. cf.dhp325
[] middhī ca yo bhavati mahāgrasaś ca rātriṃ divaṃ samparivartaśāyī |
mahāvarāha iva nivāpapuṣṭaḥ punaḥ punar mandam upaiti garbham ||
[] He who is given to gourmandising, to sleeping, to going about day and night seeking for a place to lie down in, like a great hog (wallowing) in the mire, this man will be reborn again and again.
[] 貪餮不自節,三轉隨時行,如圈被養猪,數數受胞胎。
[梵文分析]
middhī ca yo bhavati mahāgrasaś ca rātriṃ divaṃ samparivarta-śāyī |
懶惰 與 若 是 食過量 與 夜 日 輾轉 躺
mahāvarāha iva nivāpa-puṣṭaḥ punaḥ punar mandam upaiti garbham ||
大公豬 如 飼料 所養 再 再 惰 入 胎
懶惰食過量,日夜轉側眠,如圈被養猪,惰者數入胎。
[出曜經] 貪餮不自節,三轉隨時行,如圈被養豬,數數受胞胎。
貪餮不自節,三轉隨時行者,如彼愚惑之人,為人標首受人供養,自養其形身體肥盛不能轉側,檀越施主隨時禮覲,愚人佯坐入定思惟,由是自致得大供養。是以世尊假以為譬,如被養豬臥食不動,不知久久當受屠割,捨身受身無有休已。是故說曰:貪餮不自節,三轉隨時行,如圈被養豬,數數受胞胎也。

14.
[] manujasya sadā smṛtīmato labdhvā bhojanamātrajānataḥ |
tanukā asya bhavanti vedanāḥ śanakair jīryati āyuḥ pālayam ||
[] The man who is always thoughtful, who knows how to be always moderate in his food, he is subject to but little suffering: and his slow digestion prolongs his life?
[] 人能專其意,於食知止足,趣欲支其形,養壽守其道。
[梵文分析]
manujasya sadā smṛtīmato labdhvā bhojana-mātra-jānataḥ |
人 常 有念 已得 食 量 知
tanukā asya bhavanti vedanāḥ śanakair jīryati āyuḥ pālayam ||
薄 彼 是 受 輕柔 消化 壽 護
若人常有正念,於所得食物能知量,彼之苦受甚薄弱,能輕柔地消化食物,且能延長壽命。
[出曜經] 人能專其意,於食知止足,趣欲支其形,養壽守其道。
昔佛與波斯匿王而說此偈,波斯匿王宿殖德本福響自應,於後園中,自然生[/]蔗之樹,流出甘漿晝夜不絕,於彼園中自然生一株粳米,垂穗數百取之無盡。王受其福食之無厭,身體肥重喘息苦極不能轉側。時往佛所,低身揖讓在一面坐。爾時世尊便說此偈:「人能專其意,於食知止足,趣欲支其形,養壽守其道。」王聞斯語歡喜踊躍不能自勝,即從坐起辭佛還宮,即敕廚宰作食之人:「設汝擎食在吾前者,先說斯偈爾乃得食。」自是以始常以為法,王轉減食身體輕便,進止行來無所患苦。

15. cf.dhp7, uv.6.6
[] śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate rāgo vāto vṛkṣam ivābalam ||
śubhānupaśyī viharann indriyair hi asaṃvṛtaḥ |
bhojane cāpy amātrajñaḥ kusīdo hīnavīryavān |
taṃ vai prasahate rāgo vāto vṛkṣam iva_abalam ||
15A. śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate dveṣo vāto vṛkṣam iva_abalam ||
15B. śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate moho vāto vṛkṣam ivābalam ||
15C. śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate māno vāto vṛkṣam ivābalam ||
15D. śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate lobho vāto vṛkṣam ivābalam ||
15E. śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate tṛṣṇā vāto vṛkṣam ivābalam ||
[] He whose senses are not controlled, who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases (the eye): is overthrown by his passions as is a weak tree by the wind.
[] 觀淨而自淨,諸根不具足,於食無厭足,斯等凡品行。轉增於欲意,如屋壞穿漏。
[梵文分析] 
śubha-anudarśinaṃ nityam indriyaiś ca apy asaṃvṛtam |
淨 隨觀 常 根 與 也 不護
bhojane ca apy amātrajñaṃ hīnaṃ jāgarikāsu ca |
食 與 也 不知量 劣 覺寤 與
taṃ vai prasahate rāgo vāto vṛkṣam iva abalam ||
彼 實 伏 貪 風 樹 如 無力
常隨觀於淨,諸根不守護,於食不知量,且劣於覺寤,彼實為貪伏,如風伏弱樹。
[出曜經]觀淨而自脩,諸根不具足,於食無厭足,斯等凡品行,轉增於欲意,如屋壞穿漏。
觀淨而自脩,諸根不具足者,初履行人意不堅固,內自思念髮毛爪齒,愛著清淨興著欲想,增益瞋恚愚癡滋長,不攝諸情根門不定,放逸自恣遂失道明,由火赫熾復益酥油,深明此理,豈是滅火之兆乎?夫欲息婬怒癡火永不生者,當興惡露不淨之想,是故說曰:觀淨而自脩,諸根不具足也。
於食無厭足,斯等凡品行者,彼修行人乞求無厭,得而藏囊慳心不捨,若後命終受凡品行,是故說曰:於食無厭足,斯等凡品行也。
轉增於欲意,如屋壞穿漏者,行人執愚不脩善根,欲意熾盛不自改更,當復經歷生死之難,猶若蓋屋覆治不牢,天雨則漏澆灒衣服淨者使污,人情如是,意不堅固漏婬怒癡,是故說曰:轉增於欲意,如屋壞穿漏。

16. cf.dhp8
[] aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate rāgo vātaḥ śailam iva sthiram ||
aśubhānupaśyī virahann indriyair hi susaṃvṛtaḥ |
bhojane cāpi mātrajñaḥ śrāddha ārabdhavīryavān |
taṃ na prasahate rāgo vātaḥ śailam iva parvatam ||
16A. aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate dveṣo vātaḥ śailam iva sthiram ||
16B. aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate moho vātaḥ śailam iva sthiram ||
16C. aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate māno vātaḥ śailam iva sthiram ||
16D. aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate lobho vātaḥ śailam iva sthiram ||
16E. aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate tṛṣṇā vātaḥ śailam iva sthiram ||
[] He whose senses are well controlled, who knows how to be moderate in his food, who remembers everything and is diligent, who seeks not after what pleases (the eye), is not disturbed by passions, like a mountain unshaken by the wind.
[] 當觀不淨行,諸根無缺漏,於食知止足,有信執精進,不恣於欲意,如風吹泰山。
[梵文分析]
aśubha-anudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
不淨 隨觀 常 根 與 善護
bhojane ca api mātrajñaṃ yuktaṃ jāgarikāsu ca |
食 與 也 知量 勤 覺寤 與
taṃ na prasahate rāgo vātaḥ śailam iva sthiram ||
彼 不 伏 貪 風 岩石 如 堅固
常隨觀不淨,諸根善守護,於食能知量,且勤於覺寤,貪不能伏彼,如風吹堅石。
[出曜經] 當觀不淨行,諸根無缺漏,於食知止足,有信執精進,不恣於欲意,如風吹泰山。
當觀不淨行,諸根不缺漏者,行人御意不暇食息,觀察此身漏出不淨一一分別,料簡身中三十六物穢污不淨,從頭至足無一可貪,收攝諸根不使漏失,是故說曰:當觀不淨行,諸根無缺漏也。
於食知止足,有信執精進者,行人執意得無漏信,多食瞪瞢不容入定;信心勇熾堪行精進,超群獨邁尋受其證。是故說曰:於食知止足,有信執精進也。
不恣於欲意,如風吹泰山者,行人用意眾想不亂,欲為禍根主生災患,見身神慌不受慧明,死則對至燒身之痛,料別此理悉為苦患;制意不興色聲香味細滑之法,外御六塵內攝六情,內外清淨不漏欲意,猶若泰山安峙堅固,不為飄風之所吹動,心如金剛不可沮壞,是故說曰:不恣於欲意,如風吹泰山也。

17. cf.dhp99
[] ramaṇīyāny araṇyāni na cātra ramate janaḥ |
vītarāgātra raṃsyante na tu kāmagaveṣiṇaḥ ||
[] The forest is delightful, where man finds no delight; there the passionless finds delight, for he seeks not after pleasures.
[] 空閑甚可樂,然人不樂彼,無欲常居之,非欲之所處。
[梵文分析]
ramaṇīyāny araṇyāni na ca atra ramate janaḥ |
可樂的 林野 不 與 此 樂 人
vītarāgā atra raṃsyante na tu kāma-gaveṣiṇaḥ ||
無貪 此 將樂 不 然 欲 求
空閑甚可樂,然人不樂彼,無貪能樂此,求欲則不然。
[出曜經] 空閑甚可樂,然人不樂彼,無欲常居之,非欲之所處。
空閑甚可樂者,所以聖人論此語者,欲使行人速獲其法,閑靜之中意得專一,思惟挍計不移時節,意念嚮應如人呼聲,是故說曰:空閑甚可樂也。
然人不樂彼者,如此之徒皆是凡夫,意著愛欲不能捨離,意著女色以為實用,一旦亡沒乃知非真,是故說曰:然人不樂彼也。
無欲常居之者,所以言聖人者,無婬怒癡諸結縛著豁然除盡,淨如天金亦無微翳,若在人村周遊教化,到時持缽福度眾生,隨施多少咒願施主,檀越施主值聞聲者,則聞道教貫徹心懷;設值辟支佛者,飛缽空虛作十八變,形雖在眾心存曠野,是故說曰:無欲常居之也。
非欲之所處者,著欲之人心意有在,猶人墮罪閉在牢獄,官不決斷遂經年歲,望欲求出良難得矣。婬泆之人亦復如是,癡心所裹閉在欲獄,不遭無漏聖叡之藥,欲得免濟甚復難剋也。是故說曰:非欲之所處也。

18. cf.dhp98
[] grāme vā yadi vāaraṇye nimne vā yadi vā sthale |
yatrārhanto viharanti te deśā ramaṇīyakāḥ ||
[] In a forest or in a village, on a mountain top or in a valley: in whatever part of the earth an Ariya dwells, that (spot) is agreeable.
[梵文分析]
grāme vā yadi vā araṇye nimne vā yadi vā sthale |
村落 或 若 或 林間 山谷 或 若 或 山丘
yatra arhanto viharanti te deśā ramaṇīyakāḥ ||
彼處 羅漢 住 彼 方 可愛樂
村落或林間,山谷或山丘,羅漢住彼處,彼方為可樂。
[出曜經] 在村閑靜,高岸平地,應真所過,莫不蒙祐。
真人所居必有善應,地主四王常來擁護,所居之方不被災患,福能抑惡眾害不生,由聖居中威神所致。是故說曰:在村閑靜,高岸平地,應真所過,莫不蒙祐也。

19. cf.dhp304
[] dūrāt santaḥ prakāśyante himavān iva parvataḥ |
asanto na prakāśyante rātri kṣiptāḥ śarā yathā ||
[] The holy shine from afar off, like the snowy mountains ; the wicked shine not, even though near, like arrows shot in intense darkness.
[] 難移難可動,如彼重雪山,非賢則不現,猶夜射冥室。
[梵文分析]
dūrāt santaḥ prakāśyante himavān iva parvataḥ |
遠 賢 照耀 雪 如 山
asanto na prakāśyante rātri kṣiptāḥ śarā yathā ||
非賢 不 照耀 夜 所射 箭 如
遠方之賢者,照耀如雪山,非賢則不現,猶夜所射箭。
[出曜經] 難移難可動,如彼重雪山,非賢則不現,猶夜射冥室。
賢聖之人心不可移動,意欲所規必剋不難,猶若眾山競出好藥,隨意取之分別毒害,是故智者說眾德具足,是故說曰:難移難可動,如彼重雪山也。
非賢則不現,猶夜射冥室者,不以善知識,不親近善知識,聞惡不出其本,聞善不歎其德,猶若冥室之中闇射其矢,是故說曰:非賢則不現,猶夜射冥室也。

20.
[] sadbhir eva sahāsīta paṇḍitair arthacintakaiḥ |
arthaṃ mahāntaṃ gambhīraṃ prajñayā pratividhyate ||
[] If one associates with the wise, with the holy whose minds are turned to virtue, he obtains great profit, and acquires profound wisdom.
[] 賢者有千數,智者在叢林,義理極深邃,智者所分別。
[梵文分析]
sadbhir eva saha āsīta paṇḍitair artha-cintakaiḥ |
賢 實 與 坐(opt.) 智者 義 思惟者
arthaṃ mahāntaṃ gambhīraṃ prajñayā pratividhyate ||
義 大 深 智 通達
應親近賢者,智者思義者,以智能通達,極深邃義理。
[出曜經] 賢者有千數,智叡在叢林,義理極深邃,智者所分別。
賢者有千數,智叡在叢林者,所謂賢者有所分別,聞一句義暢演無數辯才之法,思惟分別皆由觀練,是故說曰:賢者有千數,叡智在叢林也。
義理極深邃,智者所分別者,分別諸法不失次第,義理深邃究暢其法,知所從生知所從滅,分別義理一一不失,是故說曰:義理極深邃,智者所分別。

21.cf.dhp320
[] ahaṃ nāga iva saṃgrāme cāpād utpatitān śarān |
ativākyaṃ titikṣāmi duḥśīlo hi mahājanaḥ ||
[] As the elephant in battle (is patient though) pierced by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd.
[] 多有眾生類,非射而不值,今觀此義理,無戒人所耻。
[梵文分析]
ahaṃ nāga iva saṃgrāme cāpād utpatitān śarān |
我 象 如 戰陣 弓 所射 箭
ativākyaṃ titikṣāmi duḥśīlo hi mahājanaḥ ||
謗 忍 破戒 實 多衆生
如象在戰陣,(堪忍)弓箭射,我忍謗(亦爾),世多破戒者。
[出曜經] 多有眾生類,非射而不值,今觀此義理,無戒人所恥。
多有眾生類,非射而不值者,所謂值者,所修非法之人是也,是故說曰:多有眾生類,非射而不值也。
今觀此義理,無戒人所恥者,利根捷疾,觀是常非常有淨無淨,戒德具者歎說其淨,犯戒之人聞彼教訓,謂為誹謗不說真誠;自不稱名姓號之本,亦不自卑歎譽彼者,猶若善射之人,分別善者而效其矢。所以然者?欲使惡者改修其行,修善者敦崇正法。是故說曰:今觀此義理,無戒人所恥也。

22.
[] bhave cāhaṃ bhayaṃ dṛṣṭvā bhūyaś ca vibhavaṃ bhave |
tasmād bhavaṃ nābhinande nandī ca vibhavena me ||
[] 觀有知恐怖,變易知有無,是故不樂有,當念遠離有。
[梵文分析]
bhave ca ahaṃ bhayaṃ dṛṣṭvā bhūyaś ca vibhavaṃ bhave |
有 與 我 恐怖 知 增 與 無有 有
tasmād bhavaṃ na abhinande nandī ca vibhavena me ||
故 有 不 樂 樂 與 無有 我
於有中我己知恐怖,無有勝於有,是故不樂有,因無有我有樂。
[出曜經] 觀有知恐怖,變易知有無,是故不樂有,當念遠離有。
觀有知恐怖,變易知有無者,有者恐怖不可恃怙,如實而不去離,是故說曰:觀有知恐怖,變易知有無也。
是故不樂有,當念遠離有者,夫人不樂眾苦之本,亦不思惟本業所造,是故說曰:是故不樂有,當念遠離有也。

23. cf.dhp97
[] aśrāddhaś cākṛtajñaś ca saṃdhicchettā ca yo naraḥ
hatāvakāśo vāntāśaḥ sa vai tu uttamapūruṣaḥ ||
[] He who makes a cave his abode: who has nothing to do with the unrighteous, who suppresses all contingencies: and who lives on refuse (?), that man is holy.
[] 無信無反復,穿牆而盜竊,斷彼希望思,是名為勇士。
[梵文分析]
aśrāddhaś ca akṛtajñaś ca saṃdhi-cchettā ca yo naraḥ
無信 與 不知恩 與 結 斷 與 若 人
hata-avakāśo vānta-āśaḥ sa vai tu uttama-pūruṣaḥ ||
已壞 機會 已離 食 彼 實 然 無上 士
無信知無為,斷繫因永謝,棄捨於貪欲,真實無上士。
[出曜經] 無信無反復,穿牆而盜竊,斷彼希望意,是名為勇士。
無信無反復者,如有諸佛弟子,無有篤信之意。何以故?彼人不信佛不信法不信比丘僧,亦復不信苦習盡道,盡者為滅盡泥洹是,彼人不信亦不恭奉,是故說曰:無信無反復也。
穿牆而盜竊者,彼執行人,穿壞有漏三界之牆,於中貿易望其福慶,是故說曰:穿牆而盜竊也。
斷彼悕望意,是名為勇士者,斷其利養之想無有悕望,人中之士無有過者,是故說曰:斷彼悕望意,是名為勇士也。

24. cf.dhp294-295, uv. 33.61-62
[] mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
rāṣṭraṃ sānucaraṃ hatvānigho yāti brāhmaṇaḥ ||
[] Having killed father and mother and two holy kings, having conquered their kingdoms with its inhabitants a man will be pure.
[] 除其父母緣,王家及二種,徧滅其境界,無垢為梵行。
[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] 除其父母緣,王家及二種,遍滅其境土,無垢為梵志。
除其父母緣者,如來所以說是者,現其愛心永盡無餘更不復生,是故說曰:除其父母緣也。
王家及二種者,所以論王現其憍慢,二種者:一者戒律,二者邪見,除此憍慢更不復興,是故說曰:王家及二種也。
遍滅其境土,無垢為梵志者,如來所以說此者,欲現己慢永盡無餘脩其淨行,是故說曰:遍滅其境土,無垢為梵志也。

25. cf.dhp92, 90
[] yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśa iva śakuntānāṃ padaṃ teṣāṃ duranvayam ||
[] He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and solitude, his way is difficult to perceive, like, that of birds in the ether.
[] 若人無所依,知彼所貴食,空及無相願,思惟以為行。
鳥飛於虛空,而無足跡現,如彼行行人,言說無所趣。
[梵文分析]
yeṣāṃ samnicayo na asti ye parijñāta-bhojanāḥ |
積聚 不 是 若 遍知 食
śunyatā ca animittaṃ ca vivekaś ca eva gocaraḥ |
空 及 無相 及 厭離 及 實 行境
ākāśa iva śakuntānāṃ padaṃ teṣāṃ duranvayam ||
虛空 如 鳥 蹤跡 彼 難以發現
彼等無積聚,於食如實知,空無相厭離,是彼所行境,如鳥遊虛空,蹤跡不可得。
[出曜經] 若人無所依,知彼所貴食,空及無相願,思惟以為行。
若人無所依者,脩行之人無眾結使,亦不藏貯,是故說曰:若人無所依也。
知彼所貴食者,世人依食以存其命,知其摶食所出本末,更樂食者興意想著如彼生牛之皮,意想食者如彼火聚,識想食者猶如劍戟,如彼摶食之人觀食本末,或自手執或在缽中,思惟翻覆食所從生?為從何滅?觀諸惡露不可貪樂,是故說曰:知彼所貴食也。
空及無相願,思惟以為行者,如彼眾生入三解脫門,思惟念道不去心首,是故說曰:空及無相願,思惟以為行也。

26. cf.dhp92
[] yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśa iva śakuntānāṃ gatisteṣāṃ duranvayā ||
[] He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and solitude, his track is difficult to perceive like the track of birds in the ether.
[梵文分析]
yeṣāṃ samnicayo na asti ye parijñāta-bhojanāḥ |
積聚 不 是 若 遍知 食
śunyatā ca animittaṃ ca vivekaś ca eva gocaraḥ |
空 及 無相 及 厭離 及 實 行境
ākāśa iva śakuntānāṃ gatis teṣāṃ duranvayā ||
虛空 如 鳥 行路 彼 難以發現
彼等無積聚,於食如實知,空無相厭離,是彼所行境,如鳥遊虛空,行路不可得。
[出曜經] 鳥飛虛空,而無足跡,如彼行人,說言無趣。
鳥飛虛空,而無足跡者,虛空飛鳥悉名鳳凰,虛空之中不見足跡,周旋往來都無處所,是故說曰:鳥飛虛空,而無足跡也。
如彼行人,說言無趣者,彼修行人觀此義理,都不知東西南北所趣之方,是故說曰:如彼行人,說言無趣也。

27.
[] yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśa iva śakuntānāṃ padaṃteṣāṃ duranvayam ||
[] He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and continual contemplation (dhyâna), his way is difficult to perceive, like the track of birds in the ether.
[梵文分析]
yeṣāṃ samnicayo na asti ye parijñāta-bhojanāḥ |
積聚 不 是 若 遍知 食
śunyatā ca animittaṃ ca samādhiś ca eva gocaraḥ |
空 及 無相 及 三眛 及 實 行境
ākāśa iva śakuntānāṃ padaṃ teṣāṃ duranvayam ||
虛空 如 鳥 蹤跡 彼 難以發現
彼等無積聚,於食如實知,空無相三眛,是彼所行境,如鳥遊虛空,蹤跡不可得。

28.
[] yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśa iva śakuntānāṃ gatis teṣāṃ duranvayā ||
[] He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and continual contemplation, his track is difficult to perceive, like the track of birds in the ether.
[梵文分析]
yeṣāṃ samnicayo na asti ye parijñāta-bhojanāḥ |
積聚 不 是 若 遍知 食
śunyatā ca animittaṃ ca samādhiś ca eva gocaraḥ |
空 及 無相 及 三眛 及 實 行境
ākāśa iva śakuntānāṃ gatis teṣāṃ duranvayā ||
虛空 如 鳥 行路 彼 難以發現
彼等無積聚,於食如實知,空無相三眛,是彼所行境,如鳥遊虛空,蹤跡不可得。

29. cf.dhp93
[] yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśa iva śakuntānāṃ padaṃ teṣāṃ duranvayam ||
[] He who is not held to this shore, who has found out the cessation of the Âsravas, the field of whose activity is the void, the uncharacteristic, and solitude, his track is difficult to perceive, like the track of birds in the ether.
[] 諸能斷有本,不依於未然,空及無相願,思惟以為行。
如鳥飛虛空,而無有所礙,彼人獲無漏,空無相願定。
如鳥飛虛空,而無有所礙,行人到彼岸,空無相願定。
[梵文分析]
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca na āśritāḥ |
若 有 已盡 實 後際 與 不 所依
śunyatā ca animittaṃ ca vivekaś ca eva gocaraḥ |
空 及 無相 及 厭離 及 實 行境
ākāśa iva śakuntānāṃ padaṃ teṣāṃ duranvayam ||
虛空 如 鳥 蹤跡 彼 難以發現
若已盡諸有,後際無所依,空無相厭離,是彼所行境,如鳥遊虛空,蹤跡不可得。
[出曜經] 諸能斷有本,不依於未然,空及無相行,思惟以為行。
諸有行人斷有根本,所論有者,欲有色有無色有,永盡無餘更不復興,是故說曰:諸能斷有本也。
不依於未然者,不知未變之事興衰之變,是故說曰:不依於未然也。
空及無相行,思惟以為行者,著三解脫滅盡之門,以自娛樂不能捨離,是故說曰:空及無相行,思惟以為行也。

30.
[] yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśa iva śakuntānāṃ gatisteṣāṃ duranvayā ||
[梵文分析]
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca na āśritāḥ |
若 有 已盡 實 後際 與 不 所依
śunyatā ca animittaṃ ca vivekaś ca eva gocaraḥ |
空 及 無相 及 厭離 及 實 行境
ākāśa iva śakuntānāṃ gatis teṣāṃ duranvayā ||
虛空 如 鳥 行路 彼 難以發現
若已盡諸有,後際無所依,空無相厭離,是彼所行境,如鳥遊虛空,行路不可得。

31. cf.dhp93
[] yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśa iva śakuntānāṃ padaṃteṣāṃ duranvayam ||
[梵文分析]
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca na āśritāḥ |
若 有 已盡 實 後際 與 不 所依
śunyatā ca animittaṃ ca samādhiś ca eva gocaraḥ |
空 及 無相 及 三眛 及 實 行境
ākāśa iva śakuntānāṃ padaṃ teṣāṃ duranvayam ||
虛空 如 鳥 蹤跡 彼 難以發現
若已盡諸有,後際無所依,空無相三眛,是彼所行境,如鳥遊虛空,蹤跡不可得。


32.
[] yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśa iva śakuntānāṃ gatis teṣāṃ duranvayā ||
[梵文分析]
yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca na āśritāḥ |
若 有 已盡 實 後際 與 不 所依
śunyatā ca animittaṃ ca samādhiś ca eva gocaraḥ |
空 及 無相 及 三眛 及 實 行境
ākāśa iva śakuntānāṃ gatis teṣāṃ duranvayā ||
虛空 如 鳥 行路 彼 難以發現
若已盡諸有,後際無所依,空無相三眛,是彼所行境,如鳥遊虛空,蹤跡不可得。

33. cf.dhp85
[] alpakās te mauṣyeṣu ye janāḥ pāragāminaḥ |
atheyam itarāḥ prajās tīram evānudhāvati ||
[] The common of mortals run along this shore; few there are among men who go to the other shore.
[] 希有諸眾生,多不順其性,有度不度者,為滅甚為難。
[梵文分析]
alpakās te mauṣyeṣu ye janāḥ pāra-gāminaḥ |
少 彼 人 若 人 彼岸 至
atha iyam itarāḥ prajās tīram eva anudhāvati ||
而 此 其餘 人 岸 實 徘徊
於此人群中,達彼岸者少。其餘諸人等,徘徊於此岸。
[出曜經] 希有眾生,不順其徑,有度不度,為死甚難。
希有眾生,不順其徑者,希有眾生生於中國者,復有眾生遇賢聖者亦復少耳,是故說曰:希有眾生,不順其徑也。
有度不度者,多有眾生求度世者亦復少耳,不知生死根栽有無是非,斯由鄙濁不達性行,是故說曰:有度不度也。
為死甚難者,人之貪生但見目前,不知趣死眾苦之患,亦不思惟度世之業,是故說曰:為死甚難也。

34. cf.dhp86
[] ye tarhi samyag ākhyāte dharme dharmānudarśinaḥ |
te janāḥ pāram eṣyanti mṛtyudheyasya sarvaśaḥ ||
[] Those beings who walk in the way of the law that has been well taught, reach the other shore of the great sea of birth and death, that is difficult to cross.
[] 諸有平等說,法法共相觀,盡斷諸結使,無復有熱惱。
[梵文分析]
ye tarhi samyag ākhyāte dharme dharma-anudarśinaḥ |
若 然 正 所說 法 法 隨觀
te janāḥ pāram eṣyanti mṛtyu-dheyasya sarvaśaḥ ||
彼 人 彼岸 達 死 所取 完全
若於善所說法中,能隨觀法者,彼人將達彼岸,完全(渡過)魔境。
[出曜經] 諸有平等說,法法共相觀,盡斷諸結使,無復有熱惱。
諸有平等說,法法共相觀者,夫人處世觀察是非,法法成就無有高下,是故說曰:諸有平等說,法法共相觀也。
盡斷諸結使,無復有熱惱者,如彼行人思惟挍計,斷諸結使去諸想著,無復熱惱之患,是故說曰:盡斷諸結使,無復有熱惱。

35. cf.dhp90
[] gatādhvāno viśokasya vipramuktasya tāyinaḥ |
sarvagranthaprahīṇasya paridāgho na vidyate ||
[] He who frees himself by watchfulness, who leaves in the past all sorrows, one who thus delivers himself of all his bonds, will know no affliction whatever.
[] 行路無復憂,終日得解脫,一切結使盡,無復有眾惱。
[梵文分析]
gata-adhvāno viśokasya vipramuktasya tāyinaḥ |
已行 路 無憂 解脫 怙主
sarva-grantha-prahīṇasya paridāgho na vidyate ||
一切 繫縛 斷 熱惱 無 有
對於路已到盡頭,無憂,已解脫,已斷一切繫縛的怙主而言,無有熱惱。
[出曜經] 行路無復憂,終日得解脫,一切結使盡,無復有眾惱。
行路無復憂,終日得解脫者,履行之人脩德自然,畢眾苦惱不興塵垢,是故說曰:行路無復憂,終日得解脫也。
一切結使盡,無復有眾惱者,如彼行人執意牢固,結使永盡無餘,是故說曰:一切結使盡,無復有眾惱也。

36.
[] uttīrṇaḥ sabhayo mārgaḥ pātālaḥ parivarjitaḥ |
mukto yogais tathā granthaiḥ sarvaṃ rāgaviṣaṃ hatam ||
[] When one passes beyond the road of terror and what accompanies it? and is out of the way of precipices (i.e., falling into the evil way), freed of all bonds and ties, he has destroyed the poison of the passions.
[梵文分析]
uttīrṇaḥ sabhayo mārgaḥ pātālaḥ parivarjitaḥ |
已渡 有怖畏 路 深淵 已離
mukto yogais tathā granthaiḥ sarvaṃ rāga-viṣaṃ hatam ||
已脫 結 如是 縛 一切 貪 毒 已殺
已渡怖畏路,已出離深淵,已脫結及縛,已壞諸貪毒。

37. cf.dhp251
[] nāsti kāmasamo hy ogho nāsti doṣasamo grahaḥ |
nāsti mohasamaṃ jālaṃ nāsti tṛṣṭā samā nadī ||
[] There is no swamp like desire (trichnâ); there is nothing as pernicious as hatred; there is no net like ignorance; there is no torrent like covetousness.
[梵文分析]
na asti kāma-samo hy ogho na asti doṣa-samo grahaḥ |
無 是 貪 等 實 瀑流 無 是 瞋 等 執
na asti moha-samaṃ jālaṃ na asti tṛṣṭā samā nadī ||
無 是 癡 等 網 無 是 愛欲 等 河流
無瀑等於貪欲,無執著如瞋恚,無網等於愚癡,無河流如愛欲。

38.cf.dhp254-255
[] ākāśe tu padaṃ nāsti śramaṇo nāsti bāhyakaḥ |
prapañcābhiratā bālā niṣprapañcās tathāgatāḥ ||
[] The Çramana who has reached the other shore is like the trackless firmament; the fool delights in his occupations, and the Tathâgata is not his occupation. The fool is led through (attachment); the wise man destroys all attachment.
[] 虛空無轍迹,沙門無外意,眾人盡樂惡,唯佛淨無穢。
虛空無轍迹,沙門無外意,世間皆無常,佛無我所有。
[梵文分析]
ākāśe tu padaṃ na asti śramaṇo na asti bāhyakaḥ |
虛空 然 跡 無 是 沙門 無 是 外道
prapañca-abhiratā bālā niṣprapañcās tathāgatāḥ ||
虛妄 喜 愚者 無虛妄 如來

39.
[] yogaiḥ samuhyate bālo yogān nudati paṇḍitaḥ |
yogān praṇudya medhāvī ye divyā ye ca mānuṣāḥ ||
[] The wise man destroys all attachments of gods and men, and by being free from all attachment he becomes emancipated from all suffering.
[] 諸天及世人,一切行相應,得脫一切苦,離愛免輪迴。
諸天及世人,一切行相應,能遠諸惡業,不墮於惡趣。
[梵文分析]
yogaiḥ samuhyate bālo yogān nudati paṇḍitaḥ |
結 所生 愚 結 除 智者
yogān praṇudya medhāvī ye divyā ye ca mānuṣāḥ ||
結 已除 有智 若 天 若 與 人
因結愚者生,智者能除結,智者已除結,若天與若人。

40. cf.dhp282
[] yogād bhavaḥ prabhavati viyogād bhavasaṃkṣayaḥ |
etad dvaidhā pathaṃ jñātvā bhavāya vibhavāya ca |
tatra śikṣeta medhāvī yatra yogān atikramet ||
[] From attachment proceeds existence; without attachment there is no existence: to the acquisition of the knowledge of these two ways of existence and not existence and the way to be perfectly delivered of attachment, let the wise man apply himself.
[梵文分析]
yogād bhavaḥ prabhavati viyogād bhavasaṃkṣayaḥ |
結 有 生 離結 有 盡
etad dvaidhā pathaṃ jñātvā bhavāya vibhavāya ca |
此 兩種 路 已知 有 無有 與
tatra śikṣeta medhāvī yatra yogān atikramet ||
此中 應學 有智 彼處 結 應越
從結諸有生,離結諸有盡,已知此二路,導致有無有,此中智者應學,彼處應越結。

41.cf.dhp314
[] akṛtaṃ kukṛtāt śreyaḥ paścāt tapati duṣkṛtam |
śocate duṣkṛtaṃ kṛtvā śocate durgatiṃ gataḥ ||
[] He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will suffer;
[] 無造無有造,造者受煩惱,非造非無造,前憂後亦憂。
[梵文分析]
akṛtaṃ kukṛtāt śreyaḥ paścāt tapati duṣkṛtam |
不作 惡所作 勝 後 受苦 惡業
śocate duṣkṛtaṃ kṛtvā śocate durgatiṃ gataḥ ||
悲 惡業 已作 悲 惡趣 往
不作惡業勝,惡業後受苦,已作惡業悲,生惡趣亦悲。
[出曜經] 無造無有造,造者受煩熱,非造非無造,前憂後亦然。
無造無有造,造者受煩熱者,人前為罪深知非法,向人布現求改懺悔不自隱藏,若更生受形不受苦惱,是故說曰:無造無有造,造者受煩熱也。
非造非無造,前憂後亦然者,人前為過尋時改悔,壽終之日神不錯亂,善神衛護不至惡道,是故說曰:非造非無造,前憂後亦然也。

42. cf.dhp314
[] kṛtaṃ tu sukṛtaṃ śreyo yat kṛtvā nānutapyate |
nandate sukṛtaṃ kṛtvā nandate sugatiṃ gataḥ ||
[] he who has done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy.
[] 造者為善妙,以作不懷憂,造而樂而造,生天受歡樂。
[梵文分析]
kṛtaṃ tu sukṛtaṃ śreyo yat kṛtvā na anutapyate |
作 然 善作 勝 若 已作 不 隨苦
nandate sukṛtaṃ kṛtvā nandate sugatiṃ gataḥ ||
喜 善業 已作 喜 善趣 往
作善業為勝,若已作不苦,已作善業喜,生善趣亦喜。
[出曜經] 造者為善妙,以作不懷憂,造而樂而造,生天受歡樂。
造者為善妙,以作不懷憂者,人脩善行眾德具足,眾人所敬莫不宗奉,壽終之後生善處天上,是故說曰:造者為善妙,以作不懷憂,造而樂而造,生天受歡樂也。

43.
[] nābhāṣamānā jñāyante miśrā bālair hi paṇḍitāḥ |
jñāyante bhāṣamānās tu deṣayanto ’rajaḥ padam ||
[] The wise man and the fool being mixed together, it is not possible to distinguish them when they have not spoken; but let one of them impart (the way) to the perfection of peace (nirvâṇa), then he is known by his speech (to be a sage).
[] 亦復不知論,賢愚無差別,若復知論義,所說無垢跡。
[梵文分析]
na abhāṣamānā jñāyante miśrā bālair hi paṇḍitāḥ |
不 不說話時 被知 合 愚 實 智
jñāyante bhāṣamānās tu deṣayanto ’rajaḥ padam ||
被知 說話時 然 能指示 無垢 跡
若不言說時,不能辨賢愚,若說時能辨,能示無垢跡。
[出曜經] 亦復不知論,賢聖不差別,若復知論議,所說無垢跡。
亦復不知論,賢聖不差別者,如彼行人不解議論不別句義,若在大眾不知威儀禮節,
賢愚不別,是故說曰:亦復不知論,賢聖不差別也。
若復知論議,所說無垢跡者,無垢之論去諸想著,內懷歡喜稱慶無量,所聞法味充飽一切,不趣惡道餓鬼畜生地獄之惱,是故說曰:若復知論議,所說無垢跡也。

44.
[] bhāṣayed dyotayed dharmam ucchrayed ṛṣiṇāṃ dhvajam |
subhāṣitadhvajā nityam ṛṣayor dharmagauravāḥ ||
[] The expounding (of the law) is the standard of the Rischi (i.e., Bhagavat); the law being the standard of the Rischi, and the law by his explanations being made brilliant, let the Rischi raise on high his standard.
[] 說應法議論,當竪仙人幢,法幢為仙人,仙人為法幢。
[梵文分析]
bhāṣayed dyotayed dharmam ucchrayed ṛṣiṇāṃ dhvajam |
應說 應耀 法 應
subhāṣita-dhvajā nityam ṛṣayor dharma-gauravāḥ ||
善說 幢 常 ?仙 法 重
應說應耀法,應竪仙人幢,善所說法幢,恆為仙人敬。
[出曜經] 說應法議說,當豎仙人幢,法幢為仙人,仙人為法幢。
說應法議說,昌熾法味與人演布,文句具足展轉相教。仙人者,諸佛世尊也,說名身句身,一一分別無有錯謬,欲使正法久存於世。是故說曰:說應法議說,當豎仙人幢,法幢為仙人,仙人為法幢也。

45.cf.dhp227
[] nindanti tuṣṇiṃ āsīnaṃ nindanti bahubhāṣiṇam |
alpabhāṇiṃ ca nindanti nāsti lokeṣv aninditaḥ ||
[] If one has not spoken he is blamed; if one has spoken much he is blamed; he who speaks slowly is blamed: there is no one in the world who is not blamed.
[] 或有寂然罵,或有在眾罵,或有未聲罵,世無不罵者。
[梵文分析]
nindanti tuṣṇiṃ āsīnaṃ nindanti bahu-bhāṣiṇam |
罵 寂然 坐 罵 多 說
alpa-bhāṇiṃ ca nindanti na asti lokeṣv aninditaḥ ||
少 說 與 罵 無 有 世 不被罵
寂然坐被罵,或多說被罵,或少說被罵,在世界上沒有不被罵。
[出曜經] 或有寂然罵,或有在眾罵,或有未聲罵,世無有不罵。
或有寂然罵者,心內熾然咒咀不息,欲使彼人遭水火盜賊,內心思惟不彰露在外,是故說曰:或有寂然罵也。
或有在眾罵,高聲大喚不避尊卑,是故說曰:或有在眾罵也。
或有未聲罵,權在眾中,亦不高聲對面相罵,是故說曰:或有未聲罵,世無有不罵。

46. cf.dhp228
[] ekāntaninditaḥ puruṣaḥ ekāntaṃ vā praśaṃsitaḥ |
nābhūd bhaviṣyati ca no na cāpy etarhi vidyate ||
[] A man who is only to be blamed, or one who is only to be praised, there is none such; there never has been, there never will be.
[] 一毀及一譽,但利養其名,非有亦非有,則亦不可知。
[梵文分析]
ekānta-ninditaḥ puruṣaḥ ekāntaṃ vā praśaṃsitaḥ |
一向 被罵 人 一 向 或 被稱讚
na abhūd bhaviṣyati ca no na ca apy etarhi vidyate ||
不 曾有 將有 與 無 不 與 也 今 有
一向被罵者,或一向被稱者,過去未來無,現在亦無有。
[出曜經]一毀一譽,但利其名,非有非無,亦不可知。
一毀一譽,但利其名,諸善功德育養其身,設得供養不以為歡,若彼毀辱不以為慼,
過去已滅善心不絕,當來未至未有生兆,現在不住當復漂轉,是故說曰:一毀一譽,但利其名,非有非無,亦不可知也。

47. cf.dhp229ab
[] yaṃ tu vijñāḥ praśaṃsanti hy anuyujya śubhāśubham |
praśaṃsā sā samākhyātā na tv ajñair yaḥ praśaṃsitaḥ ||
[] He who is praised by those who have discriminative knowledge,
[] 智人所稱譽,若好兼及醜。
[梵文分析]
yaṃ tu vijñāḥ praśaṃsanti hy anuyujya śubha-aśubham |
若 然 智 稱譽 實 審察 善 不善
praśaṃsā sā samākhyātā na tv ajñair yaḥ praśaṃsitaḥ ||
稱譽 彼 所說 不 然 無知 若 所稱譽
審察善不善,智者稱譽彼,所說之稱譽,愚者所不讚。
[出曜經] 叡人所譽,若好若醜,智人無缺,叡定解脫,如紫磨金,內外淨徹。
叡人所譽,若好若醜,覺見廣見敷演一義而不可及,皆蒙得度濟神離苦,猶如如來行則履虛離地四寸,地上印文炳然自現,其中虫蠡有形之類蒙光得度,七日安隱永無眾苦無能傷害;猶如紫磨純金,內外清淨無有瑕滓,是故說曰:叡人所譽,若好若醜,智人無缺,叡定解脫,如紫磨金,內外清徹也。

48. cf.dhp230ab, 229
[] medhāvinaṃ vṛttayuktaṃ prājñaṃ śīleṣu saṃvṛtam |
niṣkaṃ jāmbunadasyaiva kas taṃ ninditum arhati ||
[] as being faithful, virtuous, and of great wisdom, there is no one who can blame him; he is like a jewel of Djambudvipa gold.
[] 智人無缺漏,慧定得解脫,如紫磨真金,內外徹清淨。
[梵文分析]
medhāvinaṃ vṛttayuktaṃ prājñaṃ śīleṣu saṃvṛtam |
有慧 律儀相應 智 戒 善護
niṣkaṃ jāmbunadasya eva kas taṃ ninditum arhati ||
金飾 閻浮檀金 如 誰 彼 責備 應得
有慧律相應,有智善護戒,如閻浮檀金,誰能責備彼。

49. cf.dhp81
[] śailo yathāpy ekaghano vāyunā na prakampyate |
evaṃ nindāpraśaṃsābhir na kampyante hi paṇḍitāḥ ||
[] As mountains and rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.
[] 猶如安明山,不為風所動,智人亦如是,不為毀譽動。
[梵文分析]
śailo yathā apy ekaghano vāyunā na prakampyate |
巖 猶如 雖 堅固 風 不 所動
evaṃ nindā-praśaṃsābhir na kampyante hi paṇḍitāḥ ||
如是 毀謗 讚譽 不 所動 實 智者
猶如堅固巖,不為風所搖,毀謗與讚譽,智者不為動。
[出曜經] 猶若安明山,不為風所動,叡人亦如是,不為毀譽動。
如彼安明山峙立安固,終不為風所動,如來處世去世八法,不為毀譽所動。有一梵志多聞廣見無事不苞,聞佛出世不為毀譽所動,持心如地不記好醜,往至佛所,以百種罵毀呰如來,後復以百種語讚譽如來,如來心意鏗然不動,是故說曰:猶若安明山,不為風所動,叡人亦如是,不為毀譽動也。

50.cf.ud.7.6
[] yasya mūle tvacā nāsti parṇā nāsti tathā latāḥ |
taṃ dhīraṃ bandhanān muktaṃ kas taṃ ninditum arhati ||
[] 如樹無有根,無枝況有葉,健者以解縛,誰能毀其德。
[梵文分析]
yasya mūle tvacā na asti parṇā na asti tathā latāḥ |
若 根 皮 不 有 葉 不 有 如是 枝
taṃ dhīraṃ bandhanān muktaṃ kas taṃ ninditum arhati ||
彼 智者 縛 解 誰 彼 責備 應得
若根無有皮,枝亦無有葉,智者已解縛,誰能責備彼。
[出曜經] 如樹無有根,無枝況有葉,健者以解縛,誰能毀其德?
如樹無有根,無枝況有葉者,無明根本眾患之源,愛生枝葉以興邪見,是故說曰:如樹無有根,無枝況有葉也。
健者以解縛,誰能毀其德者,所謂健者謂佛世尊,脫諸縛著更不受胞胎之形,亦復不從今世至後世,是故說曰:健者以解縛,誰能毀其德也。

51.cf.ud.7.7
[] yasya ha prapañcitaṃ hi no sat saṃtānaṃ parikhaṃ ca yo nivṛttaḥ |
tṛṣṇā vigataṃ muniṃ carantaṃ na vijānāti sadevako ’pi lokaḥ ||
[梵文分析]
yasya ha prapañcitaṃ hi no sat saṃtānaṃ parikhaṃ ca yo nivṛttaḥ |
若 實 戲論 實 不 有 相續 坑塹 與 若 捨離
tṛṣṇā vigataṃ muniṃ carantaṃ na vijānāti sadevako ’pi lokaḥ ||
貪 已捨 牟尼 行 不 知 與天 雖 世間
若無有戲論,已離相續坑,已捨貪牟尼,天與人不知其行。
[出曜經] 無垢無有住,身塹種苦子,最勝無有愛,天世人不知。
無垢無有住者,去諸結使永盡無餘,有結則有住,無結則無住,亦無身塹亦無苦子,是故說曰:無垢無有住,身塹種苦子也。
最勝無有愛,天世人不知,如來坐禪寂然入定,三昧正受滅形自隱,諸天聖人欲得知如來者,此事不然。是故說曰:最勝無有愛,天世人不知也。

52. cf.dhp179
[] yasya jitaṃ na_upajīyate jitam anveti na kaṃcid eva loke |
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi ||
[] He who does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is guided.
[] 無垢無有住,身壍種苦子,最勝無有愛,天世人不知。
[梵文分析]
yasya jitaṃ na upajīyate jitam anveti na kaṃcid eva loke |
若 勝 不 被勝 勝 跟隨 無 任何 實 世間
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi ||
彼 佛 無邊行境 實 無跡 誰 跡 汝將找
彼之勝利無能勝,世間無人可跟隨,彼佛行境實無邊,汝以誰跡將至無跡?

53. cf.dhp180
[] yasya jālinī viṣaktikā tṛṣṇā nāsti hi lokanāyinī |
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi ||
[] He to whom the allurements of desires and the regions of desire have no delight, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is guided.
[] 猶如網叢林,無愛況有餘,佛有無量行,無跡誰跡將。
[梵文分析]
yasya jālinī viṣaktikā tṛṣṇā na asti hi loka-nāyinī |
若 網 取著 愛 不 有 實 世 能引
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi ||
彼 佛 無邊行境 實 無跡 誰 跡 汝將找
若無有如網、取著、能引世人的愛,彼佛行境實無邊,汝以誰跡將至無跡?
[出曜經] 猶如網叢林,無愛況有餘,佛有無量行,無跡誰跡將?
猶如網叢林者,佛告比丘:「今當與汝說愛根本枝葉滋蔓,善思念之。廣說如契經,流轉生死分著五道。」是故說曰:猶若網叢林,
無愛況有餘者。如來成道永無有愛,永斷五道不處三界不受四生,是故說曰:無愛況有餘也。
佛有無量行,無跡誰跡將者,所謂佛者,教寤一切諸法,無事不知無事不達,脩四意止、四意斷、四神足、根力覺道,廣布演說無有窮極,高而無上無能量度,深邃無下深不可測,有結則有跡無結則無跡;夫人有足,便得遊行東西南北,四維上下,結有跡者,將入三界遊馳五道不離生死,結無跡者,則不至三界八難之處。是故說曰:佛有無量行,無跡誰跡將也。

54.
[] yasya mūlaṃ kṣitau nāsti parṇā nāsti tathā latāḥ |
taṃ dhīraṃ bandhanān muktaṃ ko nu ninditum arhati ||
[] The earnest man without any root in the earth, without a leaf (of sinfulness) on any branch, delivered from bondage, there is no one who can blame him.
[梵文分析]
yasya mūlaṃ kṣitau na asti parṇā na asti tathā latāḥ |
若 根 地 不 有 葉 不 有 如是 枝
taṃ dhīraṃ bandhanān muktaṃ ko nu ninditum arhati ||
彼 智者 縛 解 誰 實 責備 應得
若根不在地,枝亦無有葉,智者已解縛,誰能責備彼。

55.
[] yasya jālinī viṣaktikā tṛṣṇā nāsti hi lokanāyinī |
taṃ buddham anantavikramaṃ hy apadaṃ kena padena neṣyasi ||
[] He to whom the allurements of desires and the region of desire have no delight, the Buddha, whose might is infinite, there is no being by whose steps he is guided.
[] 若有不欲生,以生不受有,佛有無量行,無跡誰跡將。
[梵文分析]
yasya jālinī viṣaktikā tṛṣṇā na asti hi loka-nāyinī |
若 網 取著 愛 不 有 實 世 能引
taṃ buddham anantavikramaṃ hy apadaṃ kena padena neṣyasi ||
彼 佛 無邊 力 實 無跡 誰 跡 汝將找
若無有如網、取著、能引世人的愛,彼佛力實無邊,汝以誰跡將至無跡?
[出曜經] 若有不欲生,以生不受有,佛有無量行,無跡誰跡將?
若有不欲生,以生不受有者,捨身受形經歷生死億千萬身,生死無量不可稱計,今得成道,畢故身更不受形受諸苦惱,是故說曰:若有不欲生,以住不受有,佛有無量行,無跡誰跡將也。

56. cf.uv.32.77ab, ud.6.7
[] yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
sa hi saṅgam atītya sarvasaṃjñāṃ yogāpetam atīrṇasaṅgam eti ||
[] He who is illumined by perfect understanding, who having fathomed everything abides in nothing, who is delivered of all attachments, of form, and consciousness (saṃjñā), who has got rid of the four yogas; he has put an end to birth.
[] 若欲滅其想,內外無諸因,亦無過色想,四應不受生。
[梵文分析]
yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
若 尋 已壞 然 內 已轉 實 無餘
sa hi saṅgam atītya sarva-saṃjñāṃ yoga-apetam atīrṇa-saṅgam eti ||
彼實 染著 已越 一切 想 結 離 未渡 染著 趣
若已壞諸尋,內已轉無餘,彼已越染著,已離一切想、結,能至未渡的染著。
[出曜經] 若欲滅其想,內外無諸因,亦無過色想,四應不受生。
若欲滅其想,內外無諸因者,所謂想者,欲想色想無色想,行人永滅亦不使生,亦復不造三界結使,內外清淨不造塵垢,是故說曰:若欲滅其想,內外無諸因也。
亦無過色想,四應不受生者,如彼行人觀過去色過去造色,未來色未來色造色,現在色現在造色,一一分別四無有色;如彼轉輪聖王統四天下,身有大人之相眾好具足,行人觀彼如己無異,不以色好而興好想,不以色醜而興惡想,不見我是彼非彼、是我非我,亦復不見是非是是非非,都無好醜之想,永斷四應不與從事,是故說曰:亦無過色想,四應不受生也。

57. cf.dhp348
[] muñca purato muñca paścato madhye muñca bhavasya pāragaḥ |
sarvatra vimuktamānaso na punar jātijarām upeṣyasi ||
[] Having cast off what is before, having cast off what is behind, having cast off what is in the middle, one goes to the other shore of existence; when the mind is free from everything, one will not be subject to birth and death.
[] 捨前及捨後,捨間越於有,一切盡皆捨,不復受生老。
[梵文分析]
muñca purato muñca paścato madhye muñca bhavasya pāra-gaḥ |
你應捨 前 你應捨 後 中 你應捨 有 彼岸 到
sarvatra vimukta-mānaso na punar jāti-jarām upeṣyasi ||
一切處 已捨 心 不 再 生 老 跟隨
捨前及捨後,捨間越於有,心捨一切處,不復受生老。
[出曜經] 捨前捨後,捨間越有,一切盡捨,不受生老。
捨前捨後,捨間越有,所謂前者,捨過去陰持入結使縛著;捨後者,捨未來陰持入結使縛著;捨間越有者,捨現在陰持入結使縛著;捨一切者,於現身中得虛無道,王三千典十方,由意自從所作已辦,更不復受胎如實知之。是故說曰:捨前捨後,捨間越有,一切盡捨,不受生老也。

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