3.2.建立意趣義伽他
已釋勝義聖教伽他，次當建立意趣義伽他。
[解]已經解釋勝義聖教伽他，勝義主要是顯示無我義，所以叫勝義聖教伽他。以下應該安立、顯示意趣義的伽他。
tatra ābhiprāyikārthagāthāvyavasthānataḥ//
《披尋記》五九七頁：
次當建立意趣義伽他等者：三學方便攝一切學，依此意趣建立伽他，是名建立意趣義伽他。
[解]次當建立意趣義伽他等者：戒定慧這三法叫做三學，是聖道得涅槃的前方便。這三種法包括一切應該學習的法門。依據這樣的意趣建立伽他。什麼是意趣義呢？前面的勝義伽他主要是顯揚無我義，這以下的伽他，主要是說明證悟無我義的方便。要怎麼樣修學，才能得到無我義，就叫做意趣義伽他。
如經言：一時，索訶世界主大梵天王往世尊所，頂禮佛足，退坐一面。以妙伽他而讚請曰：atha khalu brahmā sahāṃpatir yena bhagavāṃs tenopasaṃkrānta upasaṃkramya bhagavataḥ pādau śirasā vanditvā ekānte nyaṣīd(ad) ekāntaniṣaṇṇo brahmā sahāṃpatir bhagavantaṃ gāthābhigītena praśnaṃ pṛcchati sma/ (cf. Buddhist Insight p.354-366)
Then, you should know, Brahma Sahampati went there where was the Bhagavat, and having bowed with his head to the feet of the Bhagavat, went to one side; and remaining at one side Brahma sahampati put a question to the Bhagavat by reciting a verse :
Appendix IV Ābhiprāyikārthagāthānirdeśa
Śbh II 340
A. I-1 Ms1*a1L, MsG.26b1M, P.245a6, D.212b5, N.228b4, Ch.367a6
於學到究竟，善斷諸疑網，今請學所學，修學為我說。
(1) śikṣāsu pāramiprāptaḥ sarvasaṃśayanāśakaḥ /
śikṣāṃ prabrūhi me pṛṣṭo yā ca śikṣāsu śikṣaṇā // iti //
1)於學到究竟，善斷諸疑網，今請學所學，修學為我說者，於此頌中，大梵天王先讚世尊，後興請問。讚世尊者，謂於一切學中已得第一究竟，此依自利行圓滿不共德說。又能善斷展轉所生一切疑網，此依利他行圓滿不共德說。興請問者，何等為學？學有幾種？云何於彼當修學耶？
brahmaṇā bhagavān sarvaśikṣāpadaparyantaprāptitaś ca svārtha-saṃpadam asādhāraṇām ārabhyotpannotpanna-sarva-sattva-saṃśayacchedakatvena cāsādhāraṇāṃ parārthapratipattim ārabhya stutipūrvaṃ pṛṣṭaḥ "kāḥ kiyatyaś ca śikṣāḥ, kathaṃ ca tāsu śikṣitavyam" //
(1)You have been perfected in the Instruction and have cleared all doubt. Whatever be the training and the points of instruction, pray tell how one embraces the Instrnction! (commentary advances the view that in consideration of persons being fearful of too many rules and tending to laziness, the Buddha presented the Instructions compactly as three kinds:)
A. I-2 Ms1*a1R, MsG.26b1M, P.245b1, D.212b7, N.229a1, Ch.367a13
2)是故世尊意為策勵怖多所作懈怠眾生，總攝一切，略說三學，
tato bhagavān bahukṛtyatābhīṣaṇā alasajātīyānāṃ protsāhanābhiprāyaḥ sarvaśikṣāḥ samasya saṃkṣepatas tisṛbhiḥ śikṣābhir nirdiśati /
故次告曰：大仙應善聽，學略有三種：增上戒、心、慧，於彼當修學。
(2) adhiśīlam adhicittam adhiprajñaṃ ca māriṣa /
tisraḥ śikṣāḥ samāsena śṛṇu yā tāsu śikṣaṇā // iti //
(2)Exalted friend, Morality, Mind Training, and Insight are the three Instructions in short. Listen, what be the training !
此中顯示依戒、心、慧，若散亂者，令不散亂，方便為說增上戒學。心未定者，為令得定，方便為說增上心學。心已得定、未解脫者，為令解脫，方便為說增上慧學。由此因緣，諸修行者，一切所作皆得究竟。此顯世尊密意宣說一切諸學無不攝在此三學中。
tatra śīlacittaprajñā adhikṛtya vikṣiptacittasya avikṣepāyogopadeśato 'dhiśīlaṃśikṣayā, asamāhitacittasya samādhānāyogopadeśato 'dhicittaṃśikṣayā, samāhitāvimuktacittasya vimokṣāyogopadeśato 'dhiprajñaṃśikṣayā ca, yoginām sarvakṛtyaparisamāpteḥ, tāsv eva tisṛṣu śikṣāsv antarṇīyābhiprāyato bhagavatā deśitāḥ //
A. I-3 Ms 1*a3M, MsG.26b1R, P.245b7, D.213a4, N.229a5, Ch.367a22
3)又為顯示於諸學中，由此方便成辦所學，
tāsu punaḥ śikṣaṇā yena yogena tāḥ śikṣā niṣpādayati / tatra
Śbh II 342
故次說言：應圓滿六支，四樂住成就，於四各四行，智慧常清淨。
(3) bhavet ṣaḍaṅgasaṃpannaś catuḥsthitisukhānvitaḥ /
caturṣu caturākārajñānaśuddhaḥ sadā bhavet // iti //
(3)One should be equipped with the six members (of morality),endowed with the pleasure of mind-fiixation;and the four kinds among the four should always purify knowledge.
今此頌中，如其次第，顯示成辦三學方便。應圓滿六支者，應依增上戒學方便修學。何等六支？一、安住淨尸羅；二、守護別解脫律儀；三、軌則圓滿；四、所行圓滿；五、於諸小罪見大怖畏；六、受學學處。如是六支顯示四種尸羅清淨。
anayā gāthayā yathākramaṃ tāsāṃ tisṛṇāṃ śikṣāṇāṃ prayogaṃ darśayati / "ṣaḍaṅgasaṃpanna" ity adhiśīlaṃśikṣām adhikṛtya śikṣāṇāṃ ṣaḍaṅgāni / śīlavān viharati, prātimokṣasaṃvarasaṃvṛtaḥ, ācārasaṃpannaḥ, gocarasaṃpannaḥ, aṇumātreṣv avadyeṣu bhayadarśī, samādāya śikṣate śikṣāpadeṣv ity ebhiś ca ṣaḍbhir aṅgaiś caturvidhā śīlaviśuddhiḥ paridīpitā/
The six members are: l.one remains in possession of morality; 2.is restrained by the Pratimoksa vow; 3.has perfection of good behavior (acarasampannah); 4.has the perfection of lawful resort (gocarasampannah); 5. views fearfully the major and minor sins; 6.rightly takes and learns the "points of instruction" (siksapada).
安住淨尸羅者，是所依根本。守護別解脫律儀者，顯示出離尸羅清淨，為求解脫而出離故。軌則、所行俱圓滿者，此二顯示無所譏毀尸羅清淨。
tatra "śīlavān viharatī"ty adhikṛtya "prātimokṣasaṃvarasaṃvṛta" ity anena nairyāṇikaśīlatā viśuddhiḥ, mokṣādhikārikaṃ hi nairyāṇikam / "ācāragocarasaṃpanna" ity etābhyām anutkṛṣṭaśīlatā viśuddhiḥ /
於諸小罪見大怖畏者，顯無穿缺尸羅清淨。受學學處者，顯無顛倒尸羅清淨。
"aṇumātreṣv avadyeṣu bhayadarśī"ti niśchidraśīlatā viśuddhiḥ / "samādāya śikṣate śikṣāpadeṣv" ity aviparyastaśīlatā viśuddhiḥ /
如是六支極圓滿故，增上戒學與餘方便作所依止。四樂住成就者，顯示增上心學方便。
evaṃ ṣaḍaṅgasaṃpannatayādhiśīlaṃśikṣāprayogaṃ niśritya "catuḥsthitisukhānvita" ity adhicittaṃśikṣāprayogaṃ darśayati /
四種靜慮名四心住。現法樂住故名為樂。
catvāri dhyānāni caturvidhā cittasthitiḥ, sā ca dṛṣṭadharmasukhavihāratvāt sukhety ucyate /
The Instruction of Mental Training is fixation of mind (cittasthiti) of four kinds, namely the four kinds of Dhyana; its pleasure by way of beatifiic dwelling of present life.
於四各四行，智慧常清淨者，依增上慧學說。
"caturṣu caturākārajñānaśuddhaḥ sadā bhaved" ity adhiprajñaṃśikṣām adhikṛtyāha /
The Instruction of Insight is the purification of knowledge by the four kinds for each of the four Noble Truths.
謂於苦、集、滅、道四聖諦中，一一皆有四行，即無常等。增上慧學由此淨智之所顯故。
caturṣu duḥkhasamudayanirodhamārgasatyeṣv ekaikasminn anityādicaturākārajñānaśuddhiprabhāṣitatvād adhiprajñaṃśikṣāyāḥ //
A. I-4 Ms.1*a7R, MsG,26b2L, P.246b2, D.213b5, N.230a1, Ch.367b13
初善住根本，次樂心寂靜，後聖見、惡見，相應、不相應者，
(4) supratiṣṭhitamūlaḥ syāc cittasyopaśame rataḥ /
saṃyukto 'tha visaṃyukto dṛṣṭyā dṛṣṭyāryapāpayā // iti //
(4) (Namely, respectively,) a) have what is the well-established basis; b) have joy in the pacification of mind; c) take on the noble right view and leave off the ignoble wrong view.
此頌顯示增上三學次第生起。根本者，謂增上戒。由後二種是此初學所流類故。
anayā gāthayā śikṣātrayasya krameṇotpattiṃ darśayati / mūlaṃ hy adhiśīlaṃ (Śbh II 344) prathamā śikṣā / tadanvayatvād uttarayoḥ /
既具尸羅，由無悔等，次第修習，能得第二心樂靜定。
tataḥ śīlavato 'vipratisārādyanupūrvyā cittasamādhānābhiratyā dvitīyā /
心得定者，見如實故，能得第三成就聖見，遠離惡見。
tataḥ samāhitacittasya yathābhūtadarśanād āryadṛṣṭisaṃyogataḥ pāpadṛṣṭiviyogataś ca tṛtīyā //
A. I-5 Ms.rb2L, MsG,26b2M, P.246b5, D.214a1, N.230a4, Ch.367b19
先淨、樂靜慮，及於諦善巧，即於諸諦中，應生、遠、增長者。
(5) ādiśuddho dhyānarataḥ satye ca kuśalo bhavet /
utpādayed varjayec ca bṛṃhayet satyam eva ca // iti //
(5)He should be pure from the outset; have the pleasure of Dhyana; and should have skill in truth, to wit, he should (respectively) generate, eliminate, and promote truth.
此頌顯示三學次第清淨差別。
anayā gāthayā tāsām eva tisṛṇāṃ śikṣāṇāṃ yathākramaṃ śuddhiviśeṣaṃ darśayati /
先淨者，是初學。
tatra "ādiśuddha" iti prathamāyāḥ /
樂靜慮者，是第二學。
"dhyānarata" iti dvitīyāyāḥ /
於諦善巧者，是第三學。
"satye ca kuśala" iti tṛtīyāyāḥ /
又於如是諦善巧中，應生者，謂道諦，應生起故。
tat punaḥ "satyakauśalyam utpādayed" iti mārgasatyasyotpādanāt /
應遠者，謂苦、集諦，應遠離故。
"varjayed" iti duḥkhasamudayasatyayor varjanāt /
應增長者，謂滅諦，軟、中、上品煩惱次第數數漸斷，增長滅故。
"bṛṃhayed" iti nirodhasatyasya punaḥ punar mṛdumadhyādhimātrakleśaprahāṇanirodhena brṃhaṇāt /
He should generate the truth of path; should eliminate the truths of suffering and source of suffering; should promote the truth of cessation by cessation of defilement whether minor, middling, or great.
A. I-6 Ms.1*b3R, MsG,26b3L, P.247a1, D.214a4, N.230a7, Ch.367b26
6)於諸學處中，有四趣、三所，遠離於二趣，於二趣證得者。
(6) śikṣāpadeṣu vidyante catasro gatayas triṣu /
vivarjayitvā dve gatī dve gatī samudānayet // iti //
(6)When there are the three "points of instruction," there are the four destinies, to wit, having warded off two destinies, one should acquire two destinies.
此頌顯示於增上戒、心、慧學處，由所修學有成敗故，隨其所應，所得果報四趣差別，謂於欲界人天所攝所有善趣，是增上戒成所得果。
anayā gāthayā śīlacittaprajñākhyeṣu śikṣādhiṣṭhāneṣu śikṣāṇāṃ saṃpādanavipādanād, yathāsaṃbhavaṃ tatphalabhūtā yāś catasro gatayaḥ, kāmadhātau devamanuṣyasaṃgṛhītā sugatir adhiśīlasaṃpattiphalā,
即於欲界餘趣所攝所有惡趣，是增上戒敗所得果。
kāmadhātāv eva tadanyagatisaṃgṛhītādhiśīlavipattiphalā durgatiḥ,
色、無色界天趣所攝所有上趣，是增上心果。
rūpārūpyadhātau devagatisaṃgṛhītādhicittaphalā ūrdhvagatiḥ,
三界所不攝涅槃趣，是增上慧果。
traidhātukāparyāpannā cādhiprajñaphalā nirvāṇagatiḥ /
Śbh II 346
於如是諸趣中，遠離前二善趣、惡趣已，應證後二上趣及涅槃趣。此言顯示世、出世間二道所得。
etābhyo gatibhya ādye dve sugatidurgatī varjayitvā, uttare dve ūrdhvagatinirvāṇagatī samudānayel laukikalokottarābhyāṃ mārgābhyām ity etad darśayati //
He should ward off two destinies, the bad destiny (durgati) and the good destiny (sugati) of the realm of desire; and should acquire two destinies, he "upper" destiny of the realm of form and formless reaim, and the Nirvana destiny.
A. II Ms. 1 *b5R, MsG.26b3M, P.247a7, D.214b1 N.230b5, Ch.367c7
二安住二種，一能趣涅槃，漸次為因緣，純、雜而修習者。
(7) dve dvayapratyupasthāne ekā nirvāṇagāminī / anupūrvopaniṣadabhinnasaṃbhinnabhāvitā // iti //
(7)Two are based on two; one is the Nirvana-road. One should cultivate them becoming in sequence a basis, unmixed and mixed.
於此頌中，顯示最初增上戒學、增上心學，漸次能為增上心學、增上慧學安住因緣。
asyāṃ gāthāyāṃ yathādhiśīlādhicittaśikṣayoḥ prathamāyāś cānupūrveṇādhicittādhiprajñaśikṣādvayopaniṣadbhāvena pratyupasthānam /
Of the two, Instruction of Morality and Instruction of Mind Training, the first one, Instruction of Morality, is the basis for both the Instruction of Mind Training and Instruction of Insight.
顯示中間增上慧、靜慮律儀所攝增上戒學，能為二種安住因緣。
madhyamāyāś cādhiprajñadhyānasaṃvarasaṃgṛhītādhiśīlaśikṣā dvayopaṇiṣadbhāvena pratyupasthānam /
The second, middling one, the Instruction of Mind Training, is the basis for the Instruction of Insight and that part of the Instruction of Morality as pertains to the"restraint of meditation."
顯示最上一種能為涅槃安住因緣。當知此中顯示修習若別、若總，隨其所應。
uttamāyāś caikasyā nirvāṇopaniṣadbhāvena pratyupasthānam / vyastasamastānaṃ ca yathāsaṃbhavaṃ bhāvanām / tad darśayati //
The best one, namely, the Instruction of Insight, is the road to NirvAna. One should cuitivate them unmixed (abhinna), i.e. consistent respectively, and mixed (sambhinna), i.e. consistent in leading to the goal.
A. II-1 Ms.rb7R, MsG.26b3M, P.247b3, D.214b4, N.231a1, Ch.367c14
最先離惡作，最後樂成滿，諸學是為初，於此學聰叡者。
(8) niṣkaukṛtyo bhaved ādau paścāc ca sukhito yataḥ /
ādyāsau sarvaśikṣāṇāṃ yatra śikṣeta paṇḍitaḥ // iti //
(8)Wherein the wise one trains, that one should be at first without regret, next happy---this is the first of all instructions.
此頌顯示由增上戒學，以無悔等漸次修習，為後轉因。
anayā gāihayā yathādhiśīlaṃśikṣā avipratisārādyānupūrvyā, uttaropaniṣadbhāvena vartate / tad darśayati //
In sequence, be without regret through the Instruction of Morality; and be happy through the Instruction of Mind Training.
A. II-2 Ms.2'a1M, MsG.26b3R, P.247b4, D.214b5, N.231a2, Ch.367c16
由此智修淨，淨生樂成滿，諸學是為中，於此學聰壑者。
(9) yato viśodhayej jñānaṃ śubhotpattisamanvitaḥ /
madhyāsau sarvaśikṣāṇāṃ yatra śikṣeta paṇḍitaḥ // iti //
(9)Wherein the wise one trains, where by knowledge is for purification and one has pleasure in arousing purity---this is the middling one of all instructions.
此頌顯示由增上心學、修所成慧，最勝善根，漸次生故，為最上學因。
adhicittaṃśikṣāyā bhāvanāmayaviśiṣṭakuśalamūlotpattyādyānupūrvyā (Śbh II 348) uttamaśikṣopaniṣattvaṃ darśayati //
The Instruction of Mind Training especially promotes the root of virtue (kusala-mula).
A. II-3 Ms.2*a2L, MsG.26b4L, P.247b6, D.214b6, N.231a4, Ch.367c20
從此心解脫，永滅諸戲論，諸學是為尊，於此學聰叡者。
(10) yato vimocayec cittaṃ prapañcaṃ ca nirodhayet /
śreṣṭhāsau sarvaśikṣāṇāṃ yatra śikṣeta paṇḍitaḥ // iti //
(10)Wherein the wise one trains, where by one would liberate the mind and destroy verbal elaboration---this is the best one of all instructions.
此頌顯示由增上慧學，能為最勝涅槃果因。
adhiprajñaṃśikṣāyā nirvāṇopaniṣattvāc chreṣṭhatvaṃ darśayati //
This refers to the Instruction of Insight.
A. II-4-a Ms.2*a2M, MsG.26b4M, P.247b7, D.214b7, N.231a5, Ch.367c23
若行趣不淨，亦趣於善趣，是行說為初，當知此非共者。
(11) aśuddhigāminī pratipat tathā sugatigāminī /
ādyā pratipad ukteyaṃ sā ca niṣkevalā matā // iti //
(11)The path said to be first, namely the impure way, likewise the way to good destiny---this is held to be by itself (kevala).
此頌顯示增上戒學，若有敗毀，為惡趣因。若能成立，為善趣因。此是不共，離後二學亦能成立故。
yathādhiśīlaṃśikṣā vipāditā durgatihetuḥ, saṃpāditā ca sugatihetuḥ, kevalāpi ca vinottarābhyāṃ śikṣābhyāṃ śakyate saṃpādayitum / tad darśayati //
Through failure of the Instruction of Morality, there is the impure way which is the way to bad destiny. Through adherence to the Instruction of Morality, there is the way to good destiny. And either one is accomplished by one instruction alone.
A. II-4-b Ms.2*a3M, MsG.26b4R, P.248a1, D.215a2, N.231a6, Ch.367c26
若行趣清淨，非諸趣究竟，是行說為中，當知亦非共者。
(12) viśuddhigāminī pratipan na sarvātyantagāminī /
madhyā pratipad ukteyaṃ māpi niṣkevalā matā // iti //
(12) The path said to be middling, namely the path which is the pure way and not the final way---this is held to be not by itself.
此頌顯示中間學行離欲界欲，得清淨故，名趣清淨。未能盡離上界欲故，亦未永拔欲隨眠故，不得名為於諸趣中究竟清淨。此離最上，亦能成辦，故名不共，非離最初。
yathā madhyamā pratipat kāmadhātuvairāgyaviśuddhyā viśuddhagāminī, ūrdhvadhātvavairāgyāt kāmarāgānuśayasya cātyanta [ma phyin pa'i phyir / thams cad gtan du rnam par dag par 'gro ba ma yin pa daṅ / ji ltar mchog med ciṅ daṅ po med par 'ba' źig gis 'grub par mi 'gyur ba de ston to //]
This path is pure of the defilements of the realm of desire. But it is not free from the defilements of the realm of form and formless realm, because it has not erased the traces (anusaya) of sensuous lust. It is not the flnal way, since by itself, i.e.without the first and the best (instructions), it does not fulfil.
A. II-4-c Ms-, MsG.26b5L, P.248a4, D.215a4, N.231b1, Ch.368a2
若行趣清淨，於諸趣究竟，是行說為尊，當知此必共者。
(13) viśuddhagāminī pratipad yā sarvātyantagāminī / Śbh II 350
śreṣṭhā pratipad ukteyaṃ sa naivādvayakevala // [ces bya ba ni /
(13)The path said to be best, namely the path which is the pure way and the final way-this is not by itself, i.e. not without the two.
此頌顯示最上學行，三界諸欲皆遠離故，亦能永拔諸隨眠故，於諸趣中最為究竟。不離前二能為獨成辦，故名必共。
khams gsum pa'i 'dod chags daṅ bral ba daṅ / bag la ñal yaṅ gtan phyin pa daṅ ji ltar mchog de thams cad gtan du 'gro ba yin la / sṅa ma gñis med par yaṅ gcig pus 'grub par mi 'gyur ba de ston to //]
The way freeing from all defilements of the three worlds and finishing off the traces, is not accomplished without the prior two (instructions) or by itself.
A. IIl-1 Ms.2*a4L, MsG.26b5M, P.248a6, D.215a5, N.231 b3, Ch.368a5
若有學、無學，當知並聰叡者。
(14a) śikṣeta yo na śikṣeta ubhau tau paṇḍitau matau /
此初半頌，顯示於三學中聰叡者相，有正學故、無邪學故。
[zes bya ba'i tshigs su bcad pa phyed kyis ni bslab pa gsum po 'di dag la bslab pa rnams yaṅ dag par slob kyi / log par mi] śikṣaṇāt paṇḍitalakṣaṇaṃ darśayati /
若有學、無學，當知並愚夫者。
(14b) śikṣeta yo na śikṣeta ubhau tau bālasaṃmatau // iti //
此後半頌，顯示於三學中愚夫之相，有邪學故、無正學故。
uttarārdhena mithyāśikṣāṇāṃ naiva ca śikṣāṇāṃ bālalakṣaṇaṃ darśayati //
(14)The one who trains and the one who doesn't train, both those are held to be wise (pandita). The one who trains and the one who doesn't train, both those are held to be fools (bala). The one who trains rightly with the three Instructions, and the one who does not train in a wayward manner, is the wise one.The one who trains in a wayward manner,and the one who does not train rightly, is the fool.
A. IIl-2 Ms.2*a4M, MsG.26b5M, P.248a8, D.215a7, N.231b5, Ch.368a11
若棄捨攝受，亦斷除麤重，及現見所知，是受持三學者。
(15) parigrahaparityāgād dauṣṭhulyāpagamāt tathā /
pratyakṣatvāc ca jñeyasya śikṣādānaṃ tridhā bhavet // iti //
(15)The taking of the Instruction is threefold by way of a) renouncing possessions, b) eliminating contaminations, c) and direct perception of the knowable.
此頌顯示若能棄捨家親屬等所攝受故。若能斷除三摩地障諸麤重故，若能現見四聖諦相所知理故，如其次第，三學成滿。
yasya gṛhakalatrādiparigṛhītaparityāgād yasya samādhivipakṣasya dauṣṭhulyasya prahāṇād yasya ca catuḥsatyalakṣaṇasya jñeyatattvasya pratyakṣīkaraṇād yathākramaṃ śikṣātrayaṃ saṃpadyate, tad darśayati //
Possessions are home, wife, etc. Contaminations (dausthulya) are the discordant elements to samadhi. The knowable are the four Truths. The verse points to the three Instructions in their order.
A. IIl-3 Ms.2*a5M, MsG.26b5R, P.248b3, D.215b1, N.231b7, Ch.368a16 若有緣、無緣，亦細、麤顯現者。
(16a) sālambanānālambanāḥ sūkṣmaudārikasaṃhitāḥ // iti //
此初半頌，顯後二學及最初學，如其次第，有緣、無緣，細、麤差別。
anena gāthārdhenottamayoḥ prathamāyāś ca yathākramaṃ sālambanānālambanatvena sūkṣmaudārikatvena prabhedaṃ darśayati //
由受持、遠離、言發悟所引者。
(16b) samādānaprāvivekyaghoṣa-ābhogasaṃhṛtāḥ // iti //
Śbh II 352
(16)They are accompanied with meditative object or devoid of meditative object, are subtle or coarse; and are accomplished by rightly taking, solitude, word, and bent.
此後半頌，顯初、中、後，如其次第，引發因緣。謂誓期所引故，身心遠離所引故，由他言音、內正思惟所引故。
uttarārdhena prathamamadhyamottamānāṃ yathākramaṃ pratijñānābhinirhṛtatvaṃ kāyacittavivekābhinirhṛtatvaṃ paraghoṣādhyātmayoniśomanaskārābhinirhṛtatvaṃ ca darśayati //
The Instruction of Morality does not have a defined meditative object; the other two do have; thus the Instruction of Morality is"coarse," the other two "subtle." The Instruction of Morality is accomplished by rightly taking; the Instruction of Mental Training, by solitude of body and mind; the Instruction of Insight, by the word of another and the bent (abhoga) of rightly orienting the mind within.
A. IIl-4 Ms.2*a6R, MsG.26b6L, P.248b6, D.215b4, N.232a3, Ch.368a21
初學唯有一，第二學二種，第三學具三，慧者皆超越者。
(17) ekā ekā bhavec chikṣā sadvitīyāparā bhavet /
ekā syāt satṛtīyaiva tā budhaḥ samatikramet // iti //
(17)One Instruction (the first) is a single one. The Instruction with a second one is the subsequent one. The third Instruction is the nature of one. The wise person should surmount those.
此頌顯示初一不共，中不離初，上不離二。超彼一切，當知無學是阿羅漢。
prathamām ekāṃ kevalām upadarśayati / madhyamā tu na vinā tām, uttamā na vinā te / tābhyaś ca samatikramo 'śaikṣasyārhato veditavyaḥ //
The Instruction of Morality is single. But.the Instruction of Mental Training needs a second one, the Instruction of Morality. The Instruction of Insight should not lack those two. The one "beyond training" (asaiksa) and the Arhat have surmounted those three Instructions.
A. IV-1 Ms.2*a7M, MsG.26b6M, P.248b8, D.215b5, N.232a4, Ch.368a24
18)不毀壞屍羅，於學誓能順，軌範無譏論，於五處遠離。
(18) abhraṣṭaśīlaḥ śikṣāsu pratijñopagato bhavet /
agarhitasamācāraḥ pañcasthānavivarjitaḥ // iti //
(18)His morality should not fall away from the Instruction; he should be possessed of the vow; he should not condemn good behavior; and he should avoid five places.
此後顯示受持戒相。不毀壞尸羅於學者，謂安住淨戒。
"abhraṣṭaśīlaḥ śikṣāsv" iti śīlavān viharatīty etad darśayati /
"pratijñopagato bhaved" iti pratimokṣasaṃvarasaṃvṛtatvam /
誓能順者，謂守護別解脫律儀。
"agarhitasamācāra"' ity ācārāvipattim /
軌範無譏論者，謂軌則無犯。
"pañcasthānavivarjita" iti gocarāvipattim /
於五處遠離者，謂所行無犯。
The Instruction is that of Morality. The vow is the pratimoksa. Not condemning good behavior, he does not lose good behavior.
pañcasthānāni bhikṣor agocaraḥ, rājakulaṃ ghoṣaḥ pānāgāraṃ veśaś caṇḍālakaṭhinaṃ ca /
略有五處，諸苾芻等非所應行，謂王家、唱令家、酤酒家、倡穢家、旃茶羅及羯恥那家。
tatra ghoṣaḥ sūnā draṣṭavyā / tatrodghoṣaurabhrikādibhir abhyastāvadyaṃ pāpakarmorabhrādivadhaḥ kriyate //
The monk adheres to proper resort by avoiding five places, to wit, the royal palace, butcher shop, liquor shop, prostitute quarters, house of outcast.
唱令家者，謂屠羊等。由遍宣告，此屠羊等，成極重罪，多造惡業，殺害羊等故。
A. IV-2 Ms.2*b1L, MsG.26b6R, P.249a5, D.216a2, N.232b1, Ch.368b4
若無犯出離，無惡作惡作者。
(19a) anāpattātha vyutthātā niṣkaukṛtyo 'tha kaukṛtī / iti //
顯示於諸小罪見大怖畏。如其出離，亦無惡作；如其惡作，亦無有犯。
aṇumātreṣv avadyeṣu bhayadarśitāṃ darśayati / tatra yathā vyutthātā tathā niṣkaukṛtyaḥ, yathā kaukṛtī tathānāpattā //
於彼學尋求，及勤修彼行者。
(19b) śikṣām āgamayet tatra pratipadyeta bhāvataḥ // iti //
顯示受學學處。
samādāya śikṣate śikṣāpadeṣv iti, etad darśayati //
Śbh II 354
(19)When he regrets that he cannot again sin, he should rise with no regret. One should rely on the Instruction and practice therein sincerely. He should view fearfully the major and minor sins, and rightly take the "points of instruction."
A. IV-3 Ms.2*b1R, MsG.26b7L, P.249a7, D.216a3, N.23b3, Ch.368b7
終無有棄捨，命難亦無虧，常住正行中，隨毘柰耶轉者。
(20) pratyākhyānaṃ na kurvīta jīvitārthaṃ na nāśayet /
pratipattau sthito nityaṃ pravṛttavinayo bhavet // iti //
(20)One should not repudiate it; not lose it even for life's sake;should always be stationed in the endeavor; should be involved with the discipline (vinaya).
此頌四句，如其次第，顯示常尸羅性、堅尸羅性、恒所作性、恒隨轉性。
anayā gāthayā caturbhiḥ padair yathākramaṃ dhruvaśīlatāṃ dṛḍhaśīlatāṃ sātatakāritāṃ sātatavartitāṃ ca darśayati //
These in order are the four 'roots": permanence of morality; firmness of morality; no interruption of it; staying in it, continuously.
A. IV-4 Ms.2*b2M, MsG.26b7M, P.249b1, D.216a4, N.232b4, Ch.368b10
修治誓為先，亦修治淨命者。
(21a) pratijñāṃ śodhayet pūrvam ājīvam api śodhayet / iti /
此初半頌，顯示軌範及命清淨。由諸軌範先發誓願，方乃修行，故名為誓。
anena gāthārdhena ācārājīvaviśuddhiṃ darśayati / ācārasya hi pratijñāpūrvakam ācaraṇam iti pratijñety ucyate /
二邊皆遠離，亦棄捨邪願者。
(21b) antadvayaṃ varjayitvā praṇidhānaṃ vivarjayet // iti //
此後半頌，顯示遠離受用欲樂、自苦二邊，及棄捨生天等願，故尸羅清淨。
kāmasukhallikānuyogāntātmaklamathānuyogāntayoḥ svargādipraṇidhānasya ca vivarjanāc chīlaviśuddhim eva darśayati //
(21)One should purify his former vow, and should also purify his life. Having eliminated the two extremes, he should reject the (wrong) aspiration. The two extremes are indulgence in sense desires and ascetic austerity. He should reject the (wrong) aspiration for heaven, for this constitutes merely the pure Instruction of Morality.
A. V-1-a Ms.2*b3M, MsG.26b7R, P.249b3, D.216a6, N.232b6, Ch.368b15
於諸障礙法，終無有耽染，亂心法纔生，尋當速遠離者。
(22) antarāyakarān dharmān nābhigṛdhyet kathaṃcana /
cittakṣobhakarān dharmān utpannān nādhivāsayet // iti //
(22)One should not at all hanker after natures that create obstacles. One should not acquiesce in natures that have already arisen that disturb the mind.
此頌顯示於諸根門不守護等障礙清淨所學法中，不見功德，無耽染故。於諸不善欲、恚尋等擾亂意法，雖暫生已，即除遣故，學得清淨。
anayā gāthayā, indriyāguptadvāratādīnāṃ śikṣāviśuddhyantarāyakarāṇām aguṇadarśitvenānadhyavasānāt / akuśalānāṃ ca kāmavyāpādavitarkādīnāṃ manaḥsaṃkṣobhakarāṇām utpannānām anadhivāsanena śikṣāviśuddhiṃ darśayati //
A. V-1-b Ms.2*b4M, MsG.26b7R, P.249b6, D.216b1, N.233a1, Ch.368b20
非太沈、太浮， 恒善住正念，根本眷屬淨，而修行梵行者。
(23) nātilīno nātisṛtaḥ sadā sūpasthitasmṛtiḥ /
mūlasāmantakaiḥ śuddhaṃ brahmacaryaṃ cared api // iti //
Śbh II 356
(23)With mindfulness always present, he is neither overrelaxed nor overly spirited (in mind). His pure conduct (brahmacarya) is purified by the main part and threshold (of the four Dhyanas).
此頌顯示遠離微劣惡作故，遠離非處惡作故，遠離失念故，於究竟時及方便時，修行梵行皆得清淨。
mandakaukṛtyāsthānakaukṛtyavivarjanayā smṛtisaṃpramoṣavivarjanayā ca niṣṭhākālaprayogakālayor brahmacaryaśuddhiṃ paridīpayati //
A. V-1-c Ms.2*b5L, MsG.26b8L, P.249b7, D.216b2, N.233a3, Ch.368d
應發勤精進，常堅固、勇猛，恒修不放逸，五支善安住者。
(24) bhaved ārabdhavīryaś ca nityaṃ dṛḍhaparākramaḥ /
niṣevetāpramādaṃ ca pañcāṅgaṃ supratiṣṭhitaḥ // iti //
(24) He should begin his striving and always have a steadfast forward step by staying close to heedfulness that is well based infive members.
此頌顯示由被甲、方便、無退精進故。修習五支不放逸故，令所修學清淨殊勝。五支不放逸者，謂去、來、今、先時所作及俱所行。
saṃnāhaprayogāvyāvartyavīryatayā pañcavidhāpramādaniṣevaṇatayā ca śikṣāviśuddhiviśeṣam evaṃ darśayati / tatra pañcāṅgo 'pramādo 'tītānāgatapratyutpannapūrvakālakaraṇīyasahānucaraḥ //
Striving means the kind that is armored and does not retreat from the praxis. Staying close to heedfulness shows distinguished purification of the Instructions. The five members of heedfulness are of 1. past, 2. future, 3. present-time, 4. action from previous (striving), 5. practice in conformity (with striving).
A. V-1-d Ms.2*b6L, MsG.26b8M, P.250a2, D.216b4, N.233a5, Ch.368c10
當隱自諸善，亦發露眾惡，得諸衣服等，麤、妙皆歡喜。少隨於世務，麤弊亦隨轉，受杜多功德，為寂離煩惱者。
(25) bhavet pracchannakalyāṇas tathā vivṛtapāpakaḥ /
lūhena vā praṇītena tuṣṭaḥ syāc cīvarādinā //
(25) He should be reserved about his virtues and confess his sins; be satisfied with his religious garb, etc. whether inferior or fine.
(26) alpena vartayed yātrāṃ lūhenāpi ca vartayet /
dhūtān guṇān samādadyāt śamārthaṃ kleśavarjitaḥ //
(26) He should abide the amount, even small; and abide it, even inferior. Rightly adopting the virtues of apurified man, he should eliminate defllements for the purpose of calming.
此二頌中，顯示遠離眷屬貪欲、多欲、不知足因故，及遠離多欲、不知足、障淨學因故，學得清淨。
etābhyāṃ gāthābhyāṃ jñātrakāmatāyā mahecchatāsaṃtuṣṭihetubhūtāyāḥ, tayoś ca mahecchatāsaṃtuṣṭyoḥ śikṣāviśuddhivibandhahetvoḥ parivarjanena śikṣāviśuddhiṃ darśayati //
A. V-1-e Ms.2*b7M, MsG.27a1M, P.250a5, D.216b6, N.233a7, Ch.368c15
當具足威儀，應量而攝受，終無有所為，詐現威儀相者。
(27) syād īryāpathasaṃpanno mātrāṃ kuryāt pratigrahe /
tadarthaṃ kalpitām īryāṃ kuryān naiva kathaṃcana // iti //
(27) He should be possessed of dignified posture, and should be judicious in acquisition. On that account, he should in no case ever assume artiflcial postures.
此頌顯示具足威儀故，不於他前詭現相故，凡所攝受善知量故，為修梵行、資持壽命有所受故，學得清淨。
īryāpathasaṃpattyā pareṣām akuhanārthayā pratigrahamātrajñatayā ca yāvad brahmacaryavāsāj jīvitasthityupakaraṇopādānāc chikṣāviśuddhim eva darśayati //
Śbh II 358
A. V-1-f Ms.2*b8L, MsG.27a1M, P.250a7, D.216b7, N.233b2, Ch.368c19
不自說實德，亦不令他說，雖有所方求，而非現異相。從他邊乞求，終不強威逼，以法而獲得，得已不輕毀者。
(28) ātmanaś ca guṇān bhūtān na lapen nāpi lāpayet /
tān guṇān atha cārthitvaṃ nimittena na darśayet //
(28) One should not say one's own merits are real, or induce someone to say it. Besides, one should not reveal those merits by signs in terms of desired objects.
(29) pareṣām antikāt kuryān noparodhena yācanām /
dharmaṇopagataṃ lābhaṃ lābheneha na saṃcayet // iti //
(29) One should not ask for alms forcefully in the presence of others. When what was received came righteously (with dharma), one should not speak badly of what was received.
此二頌中，顯示遠離綺言說故，詭現相故，強威逼故，以所得利轉招利故，令所修學清淨殊勝。
etābhyāṃ gāthābhyāṃ lapanānaimittikatānaiṣpeśikatālābhenalābha-niścikīrṣukatāparivarjanena śikṣāviśuddhiviśeṣaṃ darśayati //
A. V-1-f-(1) Ms.3*a1L, MsG.27a2L, P.250b1, D.217a1, N.233b4, Ch.368c24
不耽著利養及所有恭敬；亦不執諸見，增益與損減者。
(30) lābhaṃ naivābhigṛdhyeta satkāraṃ ca kathaṃcana /
dṛṣṭiṃ ca nābhiniviśet samāropāpavādikām // iti //
(30) One should not hanker in anyway for receiving things or for respect. One should not clingto views that over-emphasize or under-value.
此頌顯示不耽著利養、恭敬故；不執著五種惡見故，令所修學清淨殊勝。
lābhasatkārāgṛddhatayā pañcavidhakudṛṣṭyanabhiniveśataś ca viśuddhiviśeṣaṃ darśayati //
A. V-1-f-(2) Ms.3*a1M, MsG.27a2M, P.250b3, D.217a3, N.233b5, Ch.368c27
不著順世間，無義文、呪術，亦不樂畜積，無義長衣、鉢者。
(31) lokāyatāṃs tathā mantrān nirarthān na parāmṛśet /
apārthaṃ dhārayen naiva utsadaṃ pātracīvaram // iti //
(31) One should not adhere to the meaningless mantras of the Lokiyatas. One should not uselessly bear the begging bowl and religious garb in excess.
此頌顯示不執著諸惡見因，外道邪論，以能障礙取蘊解脫，彼所制造名順世間。及遠離耽著利養、恭敬因，長衣、鉢等。因清淨故，學得清淨。
kudṛṣṭihetūnām itobāhyakakuśāstrāṇāṃ pañcopādānaskandhavipratibandhārthena lokāyatakṛtānām aparāmarṣataḥ, lābhasatkāragṛddhihetoś ca utsadapātracīvaradhāraṇasya parivarjanato hetuviśuddhyā śikṣāviśuddhiṃ darśayati //
Śbh II 360
One should not wear the religious garb and begging bowl in excess so as to receive material things and respect.
A. V-1-g Ms.3*a2M, MsG.27a2R, P.250b6, D.217a5, N.234a1, Ch.369a5
恐增諸煩惱，不染習居家；為淨修智慧，當親近賢聖者。
(32) gṛhasthaiḥ sahasaṃsargaṃ na kuryāt kleśavardhanam /
āryais tu sahasaṃsargaṃ kuryāj jñānaviśodhanam // iti //
(32) One should not associate with householders, who promote defilement. One should associate with the nobles, who purify knowledge.
此頌顯示遠離所治因，親近能治因故，學得清淨。
vipakṣahetoḥ pratipakṣahetoś ca varjanāt sevanāc ca viśuddhiṃ darśayati //
不畜朋友家，恐發憂悲亂、能生苦煩惱，纔起尋遠離者。
(33) kuryān mitrakulaṃ naiva śokavyākṣepakārakam /
duḥkhasya janakān kleśān utpannān nādhivāsayet // iti //
(33) One should not make residence with friends who cause grief and distraction. One should not tolerate the defilements that have already arisen that generate suffering.
此頌顯示若親近居家，生憂、悲、散亂，增長諸煩惱，能為眾苦因。由親近彼，能生眾苦。煩惱纔生，尋即除遣，如是顯示對治之因。
yathā gṛhasthaiḥ sahasaṃsargaḥ śokavyākṣepaṃ kṛtvā kleśavivardhano duḥkhahetuḥ, yathā cāryasaṃsargo duḥkhajanakakleśotpannānadhivāsanayā pratipakṣahetuḥ, tad darśayati //
A. V-1-h Ms.3*a3R, MsG.27a3M, P.251a2, D.217b1, N.234a4, Ch.369a13
不受於信施，恐加害瘡皰，於如來正法，嘗無有棄捨者。
(34) śraddhādeyaṃ na bhuñjīta kathaṃcic ca kṣatavrataḥ /
pratyākhyānaṃ na kurvīta saddharmasya kathaṃcana // iti //
(34) One who has lost his vow should not utilize in any case what is to be gained by faith.One should not repudiate in any case the illustrious Dharma.
此頌顯示不貪著利養、恭敬，不堅執諸惡邪見，不虛受用信施，不毀謗正法，亦能遠離貪著後世諸欲及能生起諸惡見因，如是所學清淨殊勝。
lābhasatkārānabhigṛddheḥ kudṛṣṭyanabhiniveśasya ca śraddhādeyāvinipātanena saddharmāpratikṣepaṇena cāyatyām api kāmādhyavasānakudṛṣṭyutpādahetuparivarjanato viśuddhiviśeṣaṃ darśayati //
A. V-1-i Ms.3*a4R, MsG.27a3M, P.251a4, D.217b3, N.234a6, Ch.369a18
於他愆犯中，無功用安樂，常省自過失，知已速發露者。
(35) pareṣāṃ skhalite doṣe anābhogaḥ sukhī bhavet /
ātmanaḥ skhalitaṃ doṣaṃ jñātvā vivṛṇuyāt punaḥ // iti //
此頌顯示遠離作意求覓他人所有過失。於自善品無有散亂，常生歡喜。於自過失如實了知，發露悔除，離增上慢，由此因緣學得清淨。
pareṣāṃ ca doṣadarśanābhogavivarjanena, svakuśalapakṣāvikṣepasaumanasyotpattyā, ātmadoṣaparijñānāviṣkaraṇena ca nirabhimānatayā śikṣāviśuddhiṃ darśayati //Śbh II 362
A. V-1-j Ms.3*a5R, MsG.27a3R, P.251a6, D.217b4, N.234a7, Ch.369a23
若犯於所犯，當如法出離，所應營事中，能勇勵自作者。
(36) āpattiṃ ca tathāpanno yathādharmaṃ prakalpayet /
tathetikaraṇīyeṣu svayaṃkārī paṭur bhavet // iti //
(36) According as an offence has occurred, one should apply the appropriate Dharma (right act). The wise person should involve himself in duty for the matter concerned.
此頌顯示出離所犯，及能遠離貪受他人恭奉、侍衛，由此因緣，學得清淨。
āpattivyutthānataḥ parebhyaś copasthānaparicaryāsvīkaraṇakāmatāparivarjanato 'pi viśuddhiṃ darśayati //
A. V-1-k Ms.3'a6M, MsG.27a4L, P.251a8, D.217b5, N.234b2, Ch.369a26
於佛及弟子威德與言教，一切皆信受，觀大罪不謗者。
(37) buddhānāṃ śrāvakāṇāṃ ca anubhāvaṃ ca deśanām /
śrāddho 'vadyadarśī ca nābhyācakṣīta sarvathā // iti //
(37) With faith in the power and teaching of the Buddhas and their disciples (sravakas), one should never blame by noticing faults.
此頌顯示信圓滿故，於能誹謗見大罪故，學得清淨。
śraddhāsaṃpattyā abhyākhyāne cāvadyadarśitayā viśuddhiḥ paridīpitā //
A. V-1-l Ms.3*a6R, MsG.27a4M, P.251b1, D.217b6, N.234b3, Ch.369a29
於極甚深法，不可思度處，能捨舊師宗，不堅執自見者。
(38) sugambhīreṣu dharmeṣu atarkāvacareṣu ca /
paurāṇam āgamaṃ tyaktvā svadṛṣṭiṃ na parāmṛśet // iti //
(38) One should not adhere to one's own view, discarding the old lineage (pauranam agamam) regarding the profound doctrines (dharma) which are not in the range of logic. (The gathas 18-38 present various aspects for purifying the Instruction of Morality).
此頌顯示遠離安住自見取故，清淨殊勝。
svayaṃdṛṣṭiparāmarṣasthāyitvaparivarjanato 'pi viśuddhiviśeṣaḥ paridīpitaḥ //
A. V-2-a Ms.3*a7M, MsG.27a4R, P.251b3, D.217b7, N.234b4, Ch.369b3
常樂居遠離，及邊際臥具，恒修習善法，堅精進、勇猛者。
(39) vyavakṛṣṭavihārī syāt prānte hi śayanāsane /
kuśalān bhāvayed dharmān dṛḍhavīryaparākramaḥ // iti //
(39) Should he be dwelling in solitude, using a resting cot in the outskirts, he should contemplate virtuous natures,with steadfast forward step of striving.
此頌顯示若身、若心皆遠離故，習近順定諸臥具故，遠離一切不善尋思、純修白淨諸善法故，非沈、掉等諸隨煩惱所摧蔽故，能善圓滿正加行故，增上心學方便殊勝。
kāyacittasya vyavakṛṣṭatayā samādhyanukūlaśayanāsanāsevanatayā akuśalavitarkavarjitaikāntaśukladharmabhāvanayā layauddhatyādyupakleśānabhibhavanīyatvena ca susaṃnaddhaprayogatayādhicittaṃśikṣaṇopāyaviśeṣaṃ darśayati //
So as to fulfill the praxis, he has solitude of body and mind, a resting cot concordant with his samadhi.Contemplating only virtuous natures, he is not oppressed by secondary defllements such as"fading" (laya) and "scattering" (auddhatya) (of the meditative object). This is a special means of the Instruction of Mind Training.
A. V-2-b Ms.3*a8L, MsG 27a5L, P.251 b6, D.218a2, N.234b6, Ch.369b8
無有欲、生欲，不憎惡、憎惡，離睡眠、睡眠，時不居寂靜，離惡作、惡作，無希慮、希慮，一切種、恒時，成就正方便者。
(40) acchandikaś chandajātaḥ apraduṣṭo vidūṣaṇaḥ /
nirmiddhaś caiva middhīva kāle śānto na ca sthitaḥ //
Śbh II 364
(41) niṣkaukṛtyaḥ sakaukṛtyo niḥkāṅkṣo 'tha ca kāṅkṣati /
sarvathā sarvadā yukto bhavet saṃyakprayogavān // iti //
(40-41) Should he, having been without longing, have longing arise; having not blamed, be blaming; been not sleepy, at this time sleepy; not abiding with calm; been without regret, now regretting; been without lusts, now lusts,-he should get yoked in everyway at all times, possessed of the right praxis.
此二頌中，顯示遠離貪欲、瞋恚、惛沈睡眠、掉舉惡作及疑蓋故，於諸善法生起欲故，於諸欲中極憎厭故，為修善品方便加行有所堪任及心安靜，於時時間習睡眠故，若心沈沒，或慮彼生，於淨妙相思惟、作意，及遊行時不居靜故，於先所犯便生憂悔，於所不犯無憂悔故，後後殊勝生希慮故，殷重、無間、正方便故，增上心學轉得清淨。
ābhyāṃ gāthābhyārh* kāmacchandavyāpādastyānamiddhauddhatyakawkṛtyavicikitsānivaraṇaparivarjanāt kuśaladharmacchandikatayā kāmavidūṣaṇena, kuśalapakṣaprayogakalyatānimittaṃ ca kāle middhaniṣevaṇena, cittaṃ śamayataś ca līyamāne citte tadāśaṅkini vā prasadanīyanimittamanasikārāc chamānavasthitatvena, cāragatasya ca prāg āpattes tadanadhyācārataḥ sakaukṛtyatayā, uttarottaraviśeṣākāṅkṣaṇatayā ca satkṛtyasātatyena ca saṃyakprayuktasya cādhicittaṃśikṣāviśuddhiṃ darśayati //
This means he must purify his mind from the five hindrances:1.sensuous lust, 2. ill-will; 3. torpor and sleepiness;4. mental wandering and regret; and 5.doubt. This right praxis is the right Instruction of Mental Training.
A. V-2-c Ms.3*b1M, MsG.27a5M, P.252a3, D.218a6, N.235a3, Ch.369b18
引發與覺悟，及和合所結，有相、若親昵，亦多種喜樂，侵逼、極親昵，名虛妄分別，能生於欲貪，智者當遠離者。
(42) nudano bodhanaś caiva tathā saṃyojano 'paraḥ /
naimittikasnehanaś ca tathā vilasano 'paraḥ //
(43) niṣpīḍanaś ca paramaḥ snehanaḥ kalpa ucyate /
kāmarāgasya janakas taṃ budhaḥ parivarjayet // iti //
此二頌中，顯示八種虛妄分別，能生婬欲所有貪愛，從初方便次第生起，乃至究竟。由遠離故，諸所修學清淨殊勝。引發分別者，謂能引發於可愛事，不正思惟相應之心，所有分別。覺悟分別者，謂即於彼可愛事中，覺悟貪纏相應分別。和合所結分別者，謂即於彼可愛事中所有分別。有相分別者，謂即於彼可愛事中，執取種種淨妙相狀所有分別。親昵分別者，謂於已得所愛事中，勇勵相應所有分別。喜樂分別者，謂即於彼所得事中，種種受用悕慕、愛樂種種門轉所有分別。侵逼分別者，謂兩根會時所有分別。極親昵分別者，謂不淨出時所有分別。
atrāṣṭavidhasya vikalpasya maithunarāgajanakasyādāv ārabhya krameṇotpadyamānasya yāvan niṣṭhāgamanataḥ parivarjanayā śikṣāviśuddhiviśeṣaḥ paridīpitaḥ / tatra nudano vikalpo yo rañjanīye vastuny ayoniśomanaskārasaṃprayuktaś cittasya prerakaḥ / bodhano yas tasminn eva vastuni prabuddharāgaparyavasthānasaṃprayuktaḥ / (Śbh II 366) saṃyojanas tasyaiva vastunaḥ paryeṣakaḥ / naimittikas tasminn eva vastuni vicitraśubhanimittagrahakaḥ / snehanaḥ prāpte tasmin vastuny adhyavasānasaṃprayuktaḥ / vilasano yas tasminn eva vastuni vicitraparibhogābhilāṣanānāmukhapravṛttaḥ / niṣpīḍano yo dvayadvayendriyasamāpattikāle / paramasnehano yo 'śucivipramokṣakāle //
(42-43)"stirring" and "awakening"; likewise being fettered; grasping sign-sources and passion; also given to multiple pleasures; being 'pressed," and sensual climax-are called" imagination" (kalpa), the generator of sensuous lust (kama-raga). This a wise man should thoroughly eliminate.
There are eight kinds of such imagination:1."stirring" (nudana) is any imagination that instigates the mind along with an improper mental orientation in a sensual object . 2."awakening" (bodhana) is the being attended with awakening enwrapment of lust toward precisely that object. 3. being fettered (samyojana) is the seeking for precisely that object. 4.grasping sign-sources (naimittika) apprehends various pleasant signs in precisely that object. 5.passion (snehana) is the clinging to this object when it is obtained.6.given to multiple pleasures (vilasana) is the engagement from various sides in multiple sensuous enjoyment in that object. 7. being pressed (nispidana) is what is at the time when two unite the twos exual organs. 8.sensual climax (parama-snehana) is what is at the time of sexual discharge.
A. V-2-d-(1) Ms.3'b3R, MsG.27a6L, P.252b2, D.218b3, N.235b1, Ch.369c4
諸欲令無飽，眾多所共有，是非法因緣，能增長貪愛。賢聖所應離，速趣於壞滅，仗託於眾緣，危逸所依地者。
(44) atṛptikarakāḥ kāmāḥ bahusādhāraṇās tathā /
adharmahetavaś caiva tathā tṛṣṇāvivardhakāḥ //
(45) satāṃ vivarjanīyāśca kṣipraṃ vilayagāminaḥ /
pratyayeṣv āśritāḥ kāmāḥ pramādasya ca bhūmayaḥ // iti //
(44-45)Desires are not satisfied,and have many cohorts;likewise cause bad conduct (adharma) and promote craving (trsna). They should be avoided by illustrious persons and quickly brought to destruction. Desires are based on conditions (pratyaya),and are the stages of heedlessness.
此二頌中，顯示八種現法、後法，如其所應，諸欲過患。若能觀見，即是斷除欲愛方便。
aṣṭābhir ākārair dṛṣṭe dharme saṃparāye ca yathāyogaṃ kāmānām ādīnavadarśanena kāmacchandaprahāṇopāyaṃ darśayati //
(Commentary indicates that one sees the trouble of desires and avoids them by the eight identifications of the verses 44-45).
A. V-2-d-(2) Ms.3*b4M, MsG.27a6R, P.252b4, D.218b5, N.235b3, Ch.369c8
(46) karaṅkasadṛśāḥ kāmāḥ māṃsapeśyupamās tathā /
tṛṇolkāsadṛśāś caiva tathā agniśikhopamāḥ //
(47) āśīviṣopamāś caiva tathā svapnopamāḥ punaḥ /
yācñālaṃkārasadṛśās tathā vṛkṣaphalopamāḥ //
(48a) evaṃ kāmān parijñāya nābhigṛdhyet kathaṃcana // iti //
諸欲如枯骨，亦如軟肉段，如草炬相似，猶如大火坑，譬如蟒毒蛇，亦如夢所見，如借莊嚴具，如樹端熟果。如是知諸欲，都不應耽樂者。
atra pūrvoktānām aṣṭānām atṛptikaratvādināṃ kāmeṣv ādīnavānām sarvalokasiddhair upamopanyāsair ādīnavatvaṃ darśayati / ye nāmaivaṃ bahuṣv āviṣkṛtādīnavāḥ kathaṃ nāma teṣu paṇḍito gṛdhyed iti saṃdarśanārtham /
(46-48A) Desires are like bones, like apiece of meat, like a torch of hay, like a peaked fire; like a poisonous snake, like a dream, like a borrowed ornament, like the fruit of tree. Having recognized desires in this way, one should not hanker'after them at all.
此中廣引如前所說令無飽等於諸欲中八種過患，一切世間共成譬喻，顯示諸欲過患深重。又為顯示於諸欲中具有如是眾多過患，分明可了，何有智者於彼耽樂？又彼諸欲如枯骨故，令無飽滿；如段肉故，眾多共有；猶如草炬，正起現前極燒惱故，非法因緣；如大火坑，生渴愛故，增長貪愛；如蟒毒故，賢聖遠離；如夢見故，速趣壞滅；猶如假借莊嚴具故，仗託眾緣；猶如樹端爛熟果故，危亡放逸所依之地。
tatrātṛptikarakāḥ karaṅkasadṛṣatvāt / bahusādhāraṇā māṃsapeśyupamatvāt / adharmahetavas tṛṇolkāsādṛśyenātyaktādahanapratyupasthānatayā / tṛṣṇāvivardhanā agnikhadopamatayā tṛṣṇāsaṃjananasādharmyeṇa / (Śbh II 368) satāṃ varjanīyā āśīviṣopamatayā / kṣipraṃ vilayagāminaḥ svapnopamatayā / pratyayāśritā yācñālaṃkārasadṛśatayā / pramādabhūmayo vṛkṣāgraphalopamatayā //
Like bones, because they do not satisfy; like a piece of meat,because they are frequent and common and occasion wrong conduct; like a torch of hay, because if not hurled away, but left in place, they burn one up; like a peaked fire, because while promoting craving, they dry one up; like a poisonous snake, because they are to be avoided by illustrious persons. They are like a dream, because they quickly perish.They are like a borrowed ornament, because they are based on conditions. They are like, the fruit of tree, because they are the stages of heedlessness.
A. V-3 Ms.3*b6R, MsG.27a7M, P.253a2, D.219a3, N.236a1, Ch.369c22
(48b) saddharmaṃ śṛṇuyān nityaṃ cintayed bhāvayed api /
(49) śāntaudārikadarśī prāg bhāvanaikāntiko bhavet /
vijahya kleśadauṣṭhulyaṃ prahāṇe ca rato bhavet //
(50) mīmāṃsakaḥ syān nimitte prayogaparamo bhavet /
kuryāc ca kāmavairāgyaṃ rūpavairāgyam eva ca //
(51) satyābhisamayaṃ kuryāt sarvavairāgyam eva ca /
dṛṣṭe dharme ca nirvāyāt tathā upadhi saṃkṣayāt // iti //
48c-51)當聽聞正法，常思惟、修習。先觀見麤、靜，次於修一向，捨煩惱麤重，於斷生欣樂。於諸相觀察，得加行究竟，能離欲界欲，及離色界欲。入真諦現觀，能離一切欲，證現法涅槃，及餘依永盡者。
(48B-51) Listen to the illustrious Dharma, whoever would ponder it and cultivate it! First one should be calm and far-sighted, and continue on up to single certitude. Rejoice, whoever is engaged in eliminating the contamination of defilement! Should he analyze the sign-source, he would become uppermost in the praxis. He would eliminate desire of the desire-realm and eliminate desire of the form-realm. He would bring about the clear realization of truth and the dispassion toward everything; would attain Nirvana in the present life; and would erase the (remaining) basis.
atra lakṣaṇapratisaṃvedyādibhiḥ saptabhir manaskārair laukikalokottaramārgaviśuddhyā sopadhinirupadhinirvāṇaphalādhiprajñaṃśikṣāviśuddhiḥ paridīpitā /
此中顯示由了相等七種作意，世、出世道皆清淨故，證得有餘及無餘依二涅槃果，增上慧學究竟清淨。聽聞正法，常思惟言，顯示了相作意。常修習言，顯示勝解作意。由起勝解而修習故。先觀見麤、靜言，顯示遠離作意。於修習一向等言，顯示攝樂作意。於諸相觀察言，顯示觀察作意。加行究竟言，顯示加行究竟作意。能離欲界欲，及離色界欲，入真諦現觀，能離一切欲等言，顯示世間、出世間加行究竟果作意。
tatra lakṣaṇapratisaṃvedī saddharmaśravaṇacintanavacanena paridīpitaḥ / adhimokṣiko bhāvanāvacanena / tadadhimuktibhāvanataḥ / śāntaudārikadarśī prāg iti prāvivekyaḥ / bhāvanaikāntiko bhaved iti ratisaṃgrāhakaḥ / mīmāṃsakaḥ syān nimitta iti mīmāṃsāmanaskāraḥ / prayogaparamo bhaved iti prayoganiṣṭhaḥ / kuryāc ca kāmavairāgyaṃ rūpavairāgyam eva ca / satyābhisamayaṃ kuryāt sarvavairāgyam eva ceti laukikalokottaraprayoganiṣṭhāphalaṃ ca //
The verses 48B to 51 show the pure Instruction of Insight in terms of the seven mental orientations. Of these, the first one, realization of the characteristics"(laksana-pratisamvedi), is shown by listening to and pondering the illustrious Dharma. The second, 'made of conviction" (adhimoksika), is shown by cultivating this Dharma. The third,"seclusion" (pravivekya), is shown by the expressions calm" and "far-sighted." The fourth,''attraction of rapture" (ratisamgrahaka) is shown by "continue on up to single certitude." The fifth,"orientation with comprehen-sion" (mimamsa-manaskara), is shown by "should be analyze the sign-source." The sixth, "final stage of application" (prayoga-nistha), is shown by "would become uppermost in the praxis."The seventh," fruit of thefinal stage of application" (prayoga-nisthaphala), is shown by "He would eliminate desire of the desire-realm and eliminate desire of the form-realm; would bring about the clear realization of truth and the dispassion toward everything. This seventh mental orientation (manaskara), namely, "fruit of the final stage of application," is the mundane fruit, Nirvana with remainder; and the supramundane fruit, Nirvana without remainder.
// ābhiprāyikārthagāthānirdeśaḥ samāptaḥ //
