---
title: "大義釋 · 第九　摩健地耶經之義釋"
description: "大義釋是南傳佛教重要論書之一，相傳由覺音等古代論師在公元5世紀左右編著，主要對巴利語佛典中的長部經進行注釋闡釋。該論書系統梳理了佛陀教義，深入探討了戒定慧三學、緣起法、涅槃等核心佛法概念，並對經文背景與疑難進行了權威解讀。大義釋作為南傳上座部佛教權威文獻，是研究早期佛教思想與巴利三藏不可或缺的參考典籍，為後世佛教學修提供了重要理論依據。"
url: "https://rushiwowen.co/en/r/cmgn11tls1vt6jl04wi64bvnu"
---

### 第九　摩健地耶經之義釋

> Chapter 9: Explanation of the Magandiya Sutta

一

> One

愛與不樂貪 見此三魔女尚我對於婬 我已無此欲穢身充糞尿 此之將何為以足觸於彼 此事尚不欲

> Love, discontent, and craving—seeing these three demon daughters, Even for lust, I have no desire. A body filled with filth and waste—what purpose does it serve? I would not even touch it with my foot.

（八三五）

> (835)

「愛與不樂貪，見此三魔女」者，是見、觀已此愛、不樂、貪〔三人〕惡魔之女。對於婬之法已無欲、貪、愛，此是「已見愛與不樂與貪，對婬已無此欲」〔之義〕。

> "Love, displeasure, and craving—seeing these three daughters of Mara" means seeing and observing these three: love, displeasure, and craving, who are the daughters of the evil Mara. For the nature of sensual desire, there is no longer any lust, craving, or attachment. This is the meaning of "having seen love, displeasure, and craving, one no longer has desire for sensuality."

「穢身充糞尿，此之將何為？以足觸於彼，此事尚不欲」者，乃此身體是充尿，充糞，充痰，充血，有骨聚，筋腱結附於〔彼〕，塗附以血肉，包以深皮，蔽以表皮，有大小之孔隙，由上下流漏〔不淨〕，蟲聚寄生，充滿種種穢垢。此身體以足尚不欲踏。何況與〔此穢身〕共住，共交之事耶？此是「穢身充糞尿，此之將何為？以足觸於彼，此事尚不欲」〔之義〕。故世尊宣示：

> This body is filled with urine, filled with excrement, filled with phlegm, filled with blood; it is a heap of bones bound together by sinews, smeared with flesh and blood, wrapped in thick skin, covered by outer skin. It has many openings and holes, from which impurities constantly flow out and leak. It is a dwelling place for worms, filled with all kinds of filth. One would not even want to touch such a body with one's foot—how much less would one want to live with it, to associate with it? This is the meaning of "This foul body is filled with urine and excrement—what is it good for? One would not even want to touch it with one's foot." Thus the Blessed One has taught.

愛與不樂貪 見此三魔女尚我對於婬 我已無此欲穢身充糞尿 此之將何為以足觸於彼 此事尚不欲

> Love, discontent, and greed—these three demon daughters, Even if they were to tempt me with lust, I have no such desire. This body, filled with filth and waste—what use is it? I would not even wish to touch it with my foot.

二

> Two

諸多帝王依尋求 若汝不欲斯女寶如何見與戒與務 汝說活命有生起

> Many rulers have sought her hand, Yet if you do not desire this precious maiden, How can you speak of vows, duties, and livelihood? You claim a life has arisen.

（八三六）

> (836)

〔右偈是摩健地耶對世尊〕之所問：「人有時且冀求天之諸欲，不冀求人之諸欲，有時且冀求人之諸欲，不冀求天之諸欲，此非為希有。然汝對天、人兩者之諸欲皆不欲、不樂、不冀求、不希望、不熱望。〔抑〕汝有如何見耶？汝具備如何之見耶？」

> (The following verses are Magandiya's question to the World-Honored One:) "At times, people may long for heavenly pleasures but not for human ones; at other times, they may long for human pleasures but not for heavenly ones. This is not unusual. Yet you desire neither, delight in neither, long for neither, hope for neither, nor crave for the pleasures of either heaven or humanity. What, then, is your view? What kind of understanding do you possess?"

三

> Three

世尊宣：「摩健地耶！

> The World-Honored One said: "Makkhali Gosāla!

『斯云我說』我無有 確對諸法知〔取著〕不取〔過患〕於諸見 我見內寂且省察」（八三七）

> "Thus I say I have no views," I have no clinging to any doctrines. Not grasping at faults in views, My seeing is inwardly still and reflective. (837)

「斯云我說我無有」〔之句中〕，「斯云我說」者，乃「世間是常……乃至（七七頁參照）……如來死後非存在非不存在」如斯我說，我說此，我說如斯如斯，我說斯事，我說斯成見。「我無有」者，乃「斯事我說」云者，於我無有說也。此「斯云我說我無有」〔之義〕。

> "In saying 'I say this, I do not say this'—in the phrase 'I say this,' it means: 'The world is eternal... up to... after death, the Tathāgata neither exists nor does not exist.' This is what I say; I say this; I say it thus; I speak of this matter; I hold this view. 'I do not say this' means: 'Regarding this matter, I say'—there is nothing I say about it. This is the meaning of 'In saying this, I say I do not say this.'"

「摩健地耶！」是世尊呼彼婆羅門之名。「世尊」者，是與尊重同義語……乃至（一七〇頁以下參照）……此世尊之名是共同作證而施設之者。此是「世尊宣示摩健地耶！」〔之義〕。

> "Magandiya!" Thus did the Blessed One address the brahmin by name. "Blessed One" is a term of reverence... (see page 170 and following)... This name "Blessed One" is established through common recognition and testimony. This is the meaning of "The Blessed One declared to Magandiya!"

「確對諸法知〔取著〕」〔之句中〕，對諸法者，是對六十二之惡見也。「確知」者，是確知、決擇、簡擇，思擇，考量、度知、辨知、明暸也。取著者，是對諸住者制限取、一分取、勝妙取、部分取、合取、綜合取也。〔即如見諸住著〕乃取、執取、住著、縛著、信解「此是真實，是如理，是如實，是真實，是如真，是不顛倒」。此是「確對諸法知取著」〔之義〕。

> "Clearly understanding attachment to phenomena" means: "To phenomena" refers to the sixty-two wrong views. "Clearly understanding" means to know clearly, to discern, to distinguish, to consider, to examine, to measure, to recognize, to comprehend. "Attachment" means to grasp with limitation, to grasp partially, to grasp as superior, to grasp in parts, to grasp by combining, to grasp by synthesizing. That is, to take hold of, to cling to, to dwell in, to be bound by, to believe and accept: "This is true, this is correct, this is real, this is genuine, this is authentic, this is not mistaken." This is the meaning of "clearly understanding attachment to phenomena."

「不取過患於諸見」者，是於諸見見有過患而不取諸見、不執取、不住著。或又不取、不執取、不住著〔諸見〕。如是乃「於諸見見過患而不取著」〔之義〕。或又〔世間是常，唯此為真實其他為虛妄〕者，此是惡見、見執、見難路，見曲邪、見異動、見結、有苦、有害、有惱、有熱惱，而不至厭離、離貪、寂靜、知通、正覺、涅槃；於諸見見過患而不取諸見，不執取，不住著。或又不可取諸見，不可執取，不可住著。如是亦是「不取諸見於過患」〔之義〕。

> "Not grasping at the faults of views" means seeing the faults in various views and not taking hold of them, not clinging to them, not dwelling on them. Alternatively, it means not taking, not clinging to, and not dwelling on \[these views\]. This is the meaning of "seeing the faults in views and not grasping at them." Furthermore, \[the belief that the world is eternal, and only this is true while all else is false\] is a wrong view, a clinging to views, a difficult path of views, a twisted and deviant view, a wavering view, a fetter of views—it brings suffering, harm, distress, and agitation, and does not lead to disenchantment, detachment, peace, true understanding, awakening, or Nirvana. Seeing the faults in views, one does not take hold of them, does not cling to them, does not dwell on them. Alternatively, one should not take hold of views, should not cling to them, should not dwell on them. This is also the meaning of "not grasping at views in their faults."

〔或又〕以「世間是無常」，「世間是有邊」，「世間是無邊」，「命與身是同一」，「命與身是相異」，「如來死後存在」，「如來死後不存在」，「如來死後存在且不存在」，「如來死後非存在非不存在，唯此為真實，其他為虛妄」者，此乃惡見、見執、見難路、見曲邪、見異動、見結、有苦、有害、有惱、有熱惱而不至厭離、離貪、寂靜、知通、正覺、涅槃；於諸見見過患，不取諸見，不執取，不住著。或又不取〔諸見〕，不執取，不住著。如是，是「不取〔過患〕於諸見」〔之義〕。

> Or if one holds such views as: "The world is impermanent," "The world is finite," "The world is infinite," "Life and the body are the same," "Life and the body are different," "The Tathāgata exists after death," "The Tathāgata does not exist after death," "The Tathāgata both exists and does not exist after death," or "The Tathāgata neither exists nor does not exist after death—only this is true, all else is false"—these are wrong views, clinging to views, a path of difficulty, twisted and perverse views, shifting views, knots of views. They bring suffering, harm, distress, and agitation, and do not lead to disenchantment, dispassion, peace, direct knowledge, enlightenment, or Nirvana. Seeing the danger in all such views, one does not grasp them, does not cling to them, does not dwell in them. Or further, one does not grasp them, does not cling to them, does not dwell in them. In this way, it is called "not grasping the danger in views."

或又「如斯取此等之諸見，如斯執取者，如斯趣、如斯之來生」，於諸見見過患，不取諸見，不執取，不住著。或又不可取〔諸見〕，不可執取，不可住著。如斯是「不取過患於諸見」〔之義〕。或又「此等之諸見乃令至地獄，令至畜生界，令至餓鬼界也」，於諸見見過患，不取諸見，不執取，不住著。或又不可取〔諸見〕，不可執取，不可住著。如是，是「於諸見見過患而不取著」〔之義〕。

> Or again, "In this way, one grasps these various views; in this way, one clings to them; in this way, one is inclined, in this way, one is reborn." Seeing the danger in views, one does not grasp them, does not cling to them, does not dwell on them. Or again, one should not grasp them, should not cling to them, should not dwell on them. This is the meaning of "seeing the danger in views and not grasping them." Or again, "These views lead to hell, lead to the animal realm, lead to the realm of hungry ghosts." Seeing the danger in views, one does not grasp them, does not cling to them, does not dwell on them. Or again, one should not grasp them, should not cling to them, should not dwell on them. Thus, this is the meaning of "seeing the danger in views and not grasping or clinging to them."

或又「此等諸見是無常，是有為，是緣生，是滅盡法，是衰滅法，是離貪法，是滅法」，於諸見見過患，不取諸見，不執取，不住著。或又不可取諸見，不可執取，不可住著。如是亦是「不取〔過患〕於諸見」〔之義〕。

> Or again, "These various views are impermanent, conditioned, dependently arisen, subject to cessation, subject to decline, subject to fading away, subject to cessation." Seeing the danger in these views, one does not grasp at them, does not cling to them, does not dwell in them. Or again, one should not grasp at these views, should not cling to them, should not dwell in them. This too is the meaning of "not grasping at the danger in views."

「我見內寂且省察」〔之句中〕，內寂者，是內貪之寂，瞋之寂，癡之寂，忿、恨、覆、惱、嫉、慳、諂、誑、強情、激情、慢、過慢、憍、放逸、一切煩惱、一切惡行、一切不安、一切熱惱、一切熱苦、一切不善行之寂、寂靜、消滅、安息也。

> "I see the inner stillness and contemplate." In this phrase, "inner stillness" refers to the stillness of inner greed, the stillness of hatred, the stillness of delusion, the stillness of anger, resentment, concealment, annoyance, jealousy, stinginess, deceit, fraud, stubbornness, agitation, arrogance, excessive pride, conceit, negligence, all defilements, all unwholesome actions, all unrest, all agitation, all suffering, all unwholesome deeds—it is stillness, tranquility, cessation, and peace.

「且省察」者，是決擇、簡擇、思擇、考量、度知、辨知、明察也。〔即〕「一切行是苦，一切法無我……乃至……所有集法皆是滅法」，且決擇、簡擇、思擇、考量、度知、辨知、明暸也。

> "To examine thoroughly" means to analyze, to scrutinize, to reflect, to consider, to measure, to discern, and to understand clearly. That is, to analyze, scrutinize, reflect, consider, measure, discern, and clearly understand that "all conditioned things are suffering, all phenomena are without self... and so on... all that arises will also cease."

「我見」者即是我見、為眺、為觀、洞察也。此是「我見內寂且省察」〔之義〕。故世尊宣示而

> "Self-view" means to see, to observe, to examine, to penetrate. This is what is meant by "the inner tranquility and contemplation of self-view." Therefore, the Blessed One taught it.

世尊曰：「摩健地耶！

> The Blessed One said: "Māgandiya!

『斯云我說』我無有 確對諸法知〔取著〕不取過患於諸見 我見內寂且省察」

> "This is what I say" — I do not hold Any firm grasp on all phenomena. I do not cling to views, nor see them as flawed — Within, I rest in stillness and observe.

四

> Four

摩健地耶曰：

> Mokandiya replied:

「所有徧計〔見〕決定 其等牟尼不取著〔內寂〕尊師所宣義 此果真慧者說耶」

> "All views are mere fabrications, The Sage does not cling to any of them. The truth proclaimed by the Peaceful One— Is this not spoken by one with true wisdom?"

（八三八）

> (838)

「所有徧計〔見〕決定」〔之句中〕，「決定」者，是六十二惡見之見決定。「徧計」者，是所徧計，所行作，所設立。此是「徧計」〔之義〕。

> "All conceptual views are firmly held." In this phrase, "firmly held" refers to the sixty-two wrong views being firmly grasped. "Conceptual views" means what is conceived, acted upon, and established. This is the meaning of "conceptual views."

或又〔計〕此是無常、有為、緣生、滅盡法、衰滅法、離貪法、滅法、變易法，此亦是「所徧計〔者〕也」。此是「所有所徧計決定」〔之義〕。

> Or, one might consider this: it is impermanent, conditioned, arisen from causes, subject to cessation, to decay, to fading away, to destruction, to change. This too is "what is falsely conceived." This is the meaning of "the determination of all that is falsely conceived."

「摩健地耶曰」〔之句中〕，曰〔如斯〕此句之接續……乃至（八五頁參照）……是句之次第。

> Mogallāna said: "In this phrase, the connection is as follows... and so on (see page 85)... this is the sequence of the phrase."

「其等牟尼不取著，『內寂』尊師所宣義」〔之句中〕，「其等」者，是六十二惡見。牟尼者，是以智云牟那……乃至（六五頁以下參照）……超越著、網者此是牟尼。「不取著」者，是於諸見見過患，尊師把取〔解了〕「我不取諸見、不執取、不住著。」又尊師述為「內寂」。「所宣義」者，是彼第一義。此是「其等牟尼不取著，內寂尊師所宣義」〔之義〕。

> Those sages do not cling to views, as taught by the Teacher who is inwardly calm. “Those” refers to the sixty-two wrong views. “Sage” means one who is wise… and so on… one who has gone beyond attachments and entanglements—this is a sage. “Do not cling” means seeing the danger in all views, the Teacher understood: “I do not take up views, I do not grasp them, I do not dwell in them.” And the Teacher is described as “inwardly calm.” “As taught” refers to that ultimate meaning. This is the meaning of: “Those sages do not cling to views, as taught by the Teacher who is inwardly calm.”

「此果真慧者說耶？」〔之句中〕，此果真是疑之質問、疑念之質問，疑惑之質問，乃「如斯耶？」「不然耶？」「為何耶？」「為云何耶？」「慧者」是諸慧者、諸賢者、具慧者、覺慧者、智者、辨知者、有慧者。「宣說」者，是宣、宣說、說、示、施設、確立、開顯、分別、顯示、說明也。此是「此真果慧者說耶？」〔之義〕。故世尊宣之摩健地耶曰：

> "Was this truly spoken by the wise one?" This is a question of doubt, a question of uncertainty, a question of hesitation—"Is it so?" "Or not so?" "Why is it?" "How is it?" "The wise one" refers to those who are wise, those who are virtuous, those endowed with wisdom, those awakened to wisdom, those who are discerning, those who understand, those who possess wisdom. "Spoken" means to declare, to proclaim, to say, to show, to establish, to set forth, to reveal, to distinguish, to make clear, to explain. This is the meaning of "Was this truly spoken by the wise one?" Therefore, the Blessed One declared to Mogandiya:

「所有徧計見決定 其等牟尼不取著『內寂』尊師所宣義 此果真慧者說耶」

> "All the various views and opinions that people cling to—the Sage does not grasp at any of them. The truth that the Teacher proclaimed is 'inner peace.' Is this truly what the wise one taught?"

五

> Five

世尊宣示：「摩健地耶

> The Blessed One declared: "Magandiya,

由見由聞亦由智 由戒與務不言淨無見無聞亦無智 無戒〔無〕務〔不言淨〕放棄此等無取著 不熱望有不依寂」（八三九）

> "Not by seeing, not by hearing, nor by knowledge, Not by virtue or practice, not by speech is purity attained. Nor is it by not seeing, not hearing, or lacking knowledge, Not by no virtue, no practice, no speech. Abandoning all these, without grasping, Without longing for existence, one attains peace." (839)

「由見由聞亦由智」者，雖由見而汝不言、不語、不話、不說明、不言說，有淨、清淨、徧淨、脫、解脫、徧脫也。雖由聞而汝不言、不語、不話、不說明，不言說有淨、清淨、徧淨、脫、解脫、徧脫也。雖由見與聞而汝不言、不語、不話、不說明、不言說有淨、清淨、徧淨、脫、解脫、徧脫。雖由智而汝不言、不語、不話、不說明、不言說有淨、清淨、徧淨、脫、解脫、徧脫。

> "Through seeing, through hearing, and through wisdom" means: Even through seeing, you do not speak, do not utter, do not converse, do not explain, do not declare that there is purification, complete purification, total purification, liberation, complete liberation, total liberation. Even through hearing, you do not speak, do not utter, do not converse, do not explain, do not declare that there is purification, complete purification, total purification, liberation, complete liberation, total liberation. Even through both seeing and hearing, you do not speak, do not utter, do not converse, do not explain, do not declare that there is purification, complete purification, total purification, liberation, complete liberation, total liberation. Even through wisdom, you do not speak, do not utter, do not converse, do not explain, do not declare that there is purification, complete purification, total purification, liberation, complete liberation, total liberation.

「摩健地耶」者，是世尊由彼婆羅門之名而呼喚。「世尊」者，是此即尊重之同義語……乃至（一七〇頁以下參照）……是作證已共同施設也。此是世尊宣示，「摩健地耶！」〔之義〕。

> "Moggallāna" is the name by which the Blessed One addressed that brahmin. "Blessed One" is a term of respect, synonymous with... (see page 170 and following)... it is an established designation confirmed through realization. Thus, the Blessed One declared, "Moggallāna!"

「由戒與務不言淨」者，雖由戒而汝不言、不語、不話、不說明、不言說有淨、清淨、徧淨、脫、解脫、徧脫。雖由務而汝不言、不語、不話、不說明，不言說有淨、清淨、徧淨、脫、解脫、徧脫。雖由戒與務而汝不言、不語、不話、不說明、不言說有淨、清淨、徧淨、脫、解脫、徧脫。此是「由戒與務不言淨」〔之義〕。

> "Not speaking of purity through precepts and practices" means that even if you follow the precepts, you do not speak of it, do not discuss it, do not talk about it, do not explain it, and do not claim that there is purity, complete purity, thorough purity, liberation, full liberation, or ultimate liberation. Even if you engage in practices, you do not speak of it, do not discuss it, do not talk about it, do not explain it, and do not claim that there is purity, complete purity, thorough purity, liberation, full liberation, or ultimate liberation. Even if you follow both precepts and practices, you do not speak of it, do not discuss it, do not talk about it, do not explain it, and do not claim that there is purity, complete purity, thorough purity, liberation, full liberation, or ultimate liberation. This is the meaning of "not speaking of purity through precepts and practices."

又「無見無聞亦無智，無戒無務不言淨」者，乃〔亦非斥見、聞、智、戒、務〕。見亦是所盼望。〔即〕（一）有布施，（二）有獻供，（三）有祭祀，（四）有善作、惡作諸業之果報，（五）有此世，（六）有他世，（七）有母，（八）有父，（九）有化生之有情，（十）於世間正生活正行道，且自通達作證此世他世向〔世人〕宣說有沙門、婆羅門十事之正見。

> Furthermore, the statement "There is no seeing, no hearing, no wisdom, no precepts, no duties, and no purity" does not reject seeing, hearing, wisdom, precepts, or duties. Seeing is also something to be aspired to. That is, there are: (1) giving, (2) offerings, (3) sacrifices, (4) the results of good and bad deeds, (5) this world, (6) the next world, (7) a mother, (8) a father, (9) beings who are spontaneously reborn, and (10) in the world, those who live rightly, practice rightly, and having realized and directly experienced this world and the next, proclaim to people the right view of the ten matters concerning ascetics and Brahmins.

聞亦是所望者。〔即〕他人音聲之契經、祇夜、記說、偈、自說、如是語、本生、未曾有法、毘陀羅。

> Hearing is also something one desires. \[That is,\] the teachings of others' voices: the Discourses, the Verses, the Explanations, the Versified Sayings, the Inspired Utterances, the Thus-saids, the Past Lives, the Marvelous Events, the Dialogues.

智亦是所望者。〔即〕是業作智、諦隨順智、神通智、等至智。

> Wisdom is also that which is sought. It is the wisdom of action, the wisdom that accords with truth, the wisdom of spiritual powers, and the wisdom of meditative concentration.

戒亦是所有望者。〔即〕是別解脫律儀。

> The precepts are the aspiration of all who seek. They are the discipline of individual liberation.

務亦是所有望者。〔即〕是阿練若住支、常乞食支、糞掃衣支、三衣支、次第乞食支、時後不食支、常坐不臥支、隨處住支之八頭陀支。

> These are the eight ascetic practices for those who aspire to renunciation: 1. Living in solitude 2. Always begging for food 3. Wearing discarded cloth 4. Having only three robes 5. Begging for food in sequence 6. Not eating after midday 7. Always sitting and not lying down 8. Dwelling wherever one finds oneself

又彼「無見無聞亦無智，無戒無務不言淨」者，雖唯正見，雖唯聞，雖唯智，雖唯戒，雖只於務亦無得內寂之事。又雖無為此等諸法亦不得內寂。但此等諸法是可得內寂、證得、觸得、作證資糧之〔原因〕。此是「無見無聞亦無智，無戒無務不言淨」〔之義〕。

> Moreover, regarding the statement "no seeing, no hearing, no wisdom, no precepts, no practice, and no purity spoken of"—even if one possesses right view alone, or hearing alone, or wisdom alone, or precepts alone, or practice alone, one still cannot attain inner peace. And even if one does not engage in these various practices, inner peace cannot be attained. However, these practices are the means by which inner peace can be attained, realized, experienced, and fully accomplished. This is the meaning of "no seeing, no hearing, no wisdom, no precepts, no practice, and no purity spoken of."

「放棄此等無取著」者，希望此等黑分（不善）之諸法絕對捨斷，希望對三界之諸善法不愛著。黑分之諸法絕對捨斷、捨斷、根絕、如截多羅樹之頂成為滅無，為未來不生起之物〔故〕，且對三界之諸善法無愛著故，不執，如斯者不執取，不住著，又對〔彼等〕不可執，不可執取，不可住著。如斯，是「放棄此等無取著」〔之義〕。又愛、見、慢亦被捨斷、根純，如截多羅樹之頂成為滅無，未來不生起故，如斯不執、不執取、不住者。如斯是「放棄此等無執者」〔之義〕。又福行、非福行、不動行亦捨斷，根絕、如截多羅樹之頂成為滅無，於未來不生起故，對如斯不執，不執取，不住著。如斯，是「放棄此等無取著」〔之義〕。

> "To abandon these without grasping" means to wish for the complete abandonment of these dark, unwholesome states, and to wish for non-attachment to the wholesome states of the three realms. Because the dark, unwholesome states are utterly abandoned, cut off, uprooted, made to cease like a palm tree whose crown is cut off and will not arise again in the future, and because there is no attachment to the wholesome states of the three realms, one does not cling, does not grasp, does not dwell upon them. One should not cling to them, should not grasp them, should not dwell upon them. Thus it is "to abandon these without grasping." Furthermore, craving, wrong view, and conceit are also abandoned, uprooted, made to cease like a palm tree whose crown is cut off and will not arise again in the future. Therefore, one does not cling to them, does not grasp them, does not dwell upon them. Thus it is "to abandon these without grasping." Moreover, wholesome karmic formations, unwholesome karmic formations, and imperturbable karmic formations are also abandoned, uprooted, made to cease like a palm tree whose crown is cut off and will not arise again in the future. Therefore, one does not cling to them, does not grasp them, does not dwell upon them. Thus it is "to abandon these without grasping."

「不熱望有不依寂」〔之句中〕，「寂」者，是貪之寂故為寂。瞋之寂故為寂。癡之寂故為寂。忿、恨、覆、惱、嫉、慳、諂、誑、強情、激情、慢、過慢、憍、放逸、一切煩惱、一切惡行、一切不安、一切熱惱、一切熱苦、一切不善行之寂故，寂止故，寂靜故，燒盡故，消滅故，離去故，安息故是寂、寂靜、消滅、安息。此是寂也。「不依」者，是〔於依〕有愛依與見依之二依……乃至（五六頁參照）……此是愛依……乃至（五六頁以下參照）……此是見依。捨斷愛依，捨遣見依，不依於眼，不依於耳，不依於鼻，不依於舌，不依於身，不依於意，乃不依、不執、不執取、不住著色、聲、香、味、觸、〔施主家〕、眾、住居、利得、名聲、賞讚、樂、衣服、食物、臥坐所、病者之資具藥品、欲界、色界、無色界、欲有、色有、無色有、想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有，過去、未來、現在、見聞覺識之諸法。此是「不依寂」〔之義〕。

> “Not clinging to anything, one attains peace.” In this phrase, “peace” means peace because greed has ceased; peace because hatred has ceased; peace because delusion has ceased. Peace because anger, resentment, concealment, annoyance, envy, stinginess, deceit, fraud, stubbornness, agitation, pride, arrogance, conceit, heedlessness, all defilements, all unwholesome actions, all disturbances, all burning anxieties, all torments, and all unwholesome deeds have ceased, calmed, stilled, burned away, extinguished, departed, and come to rest. This is peace—tranquility, extinction, and rest. “Not clinging” means there are two kinds of clinging: clinging through craving and clinging through views. … (refer to page 56) … This is clinging through craving. … (refer to pages 56 onward) … This is clinging through views. Having abandoned clinging through craving and dispelled clinging through views, one does not cling to the eye, ear, nose, tongue, body, or mind. One does not cling to, grasp, seize, or dwell upon forms, sounds, smells, tastes, touches, donors’ households, assemblies, dwellings, gains, fame, praise, pleasures, robes, food, lodging, medicines for the sick, the desire realm, the form realm, the formless realm, existence in the desire realm, existence in the form realm, existence in the formless realm, existence with perception, existence without perception, existence with neither perception nor non-perception, existence with one aggregate, existence with four aggregates, existence with five aggregates, the past, the future, the present, or any phenomena seen, heard, sensed, or known. This is the meaning of “not clinging to anything, one attains peace.”

「不熱望有」，不熱望欲有，不熱望色有，不熱望無色有。此是「不熱望有不依寂」〔之義〕。故世尊之宣示。

> "Not craving for existence" means not craving for sensual existence, not craving for material existence, not craving for immaterial existence. This is the meaning of "not craving for existence without relying on peace." Thus the Blessed One declared.

世尊宣示：「摩健地耶！

> The Blessed One declared: "Magandiya!

由見由聞亦由智 由戒由務不言淨無見無聞亦無智 無戒無務〔不言淨〕放棄此等無取著 不熱望有不依寂」

> By sight, by hearing, and by wisdom, By precepts and by duties, one is not purified. Without sight, without hearing, without wisdom, Without precepts and without duties, one is not purified. Let go of all these, without grasping, Without craving for existence, and without relying on peace.

六

> Six

摩健地耶曰：

> Mokandiya said:

「由見由聞與由智 由戒由務不言淨無見無聞與無智 無戒無務〔不言淨〕思念愚迷法無他 由見解淨或人人」

> "Not by sight, nor by hearing, nor by knowledge, Not by conduct, nor by practice, is one purified. Not without sight, without hearing, without knowledge, Not without conduct, without practice, is one purified. Abandoning all these, not grasping at anything, One is purified."

（八四〇）

> (840)

「若實由見由聞與由智亦如〔不言淨〕」，乃由見汝不言、不語、不話、不說明、不言說淨、清淨、徧淨、脫、解脫、徧脫。由聞汝不言、不語、不話、不說明、不言說淨、清淨、徧淨、脫、解脫、徧脫。由智汝不言、不語、不話、不說明、不言說淨、清淨、徧淨、脫、解脫、徧脫〔之義〕。此是「若實由見由聞與由智亦〔不言淨〕」〔之義〕。

> If it is truly through seeing, hearing, and knowing that one does not speak of purity, then it is through seeing that you do not speak, do not talk, do not converse, do not explain, do not declare purity, purification, complete purification, release, liberation, or complete liberation. Through hearing, you do not speak, do not talk, do not converse, do not explain, do not declare purity, purification, complete purification, release, liberation, or complete liberation. Through knowing, you do not speak, do not talk, do not converse, do not explain, do not declare purity, purification, complete purification, release, liberation, or complete liberation. This is the meaning of "If it is truly through seeing, hearing, and knowing that one does not speak of purity."

「摩健地耶曰」〔之句中〕，曰者，是此句之接續……乃至（八五頁參照）……是句之次第。摩健地耶是彼婆羅之名。此是「摩健地耶曰」〔之義〕。

> Magandiya said.

所謂「由戒由務不言淨」者，是由戒汝不言、不語、不話、不說明、不言說淨、清淨、徧淨、脫、解脫、徧脫。由務汝不言、不語、不話、不說明、不言說淨、清淨、徧淨、脫、解脫、徧脫。由戒由務汝不言、不語、不話、不說明、不言說淨、淨淨、脫、解脫、徧脫。此是「由戒由務不言淨」〔之義〕。

> The phrase "purity through restraint and duty without speaking" means: through restraint, you do not speak, converse, discuss, explain, or declare purity, purification, complete purification, release, liberation, or full liberation. Through duty, you do not speak, converse, discuss, explain, or declare purity, purification, complete purification, release, liberation, or full liberation. Through both restraint and duty, you do not speak, converse, discuss, explain, or declare purity, complete purity, release, liberation, or full liberation. This is the meaning of "purity through restraint and duty without speaking."

「無見無聞與無智，無戒無務〔不言淨〕」者，汝斯言「望見」，汝斯言「望聞」，汝斯言「望智」，汝斯言「望戒」，汝斯言「望務」。汝單面不能容認〔彼等之淨事〕單面不能拒否〔彼等〕，此是「無見無聞與無智，無戒無務不言淨」〔之義〕。

> "Without seeing, without hearing, without knowing, without precepts, without duties—this is not called purity." You say: "I hope to see," you say: "I hope to hear," you say: "I hope to know," you say: "I hope to keep precepts," you say: "I hope to fulfill duties." You cannot accept these as purity on one hand, nor can you reject them on the other. This is the meaning of "without seeing, without hearing, without knowing, without precepts, without duties—this is not called purity."

「思念愚迷法無他」者，如斯，我思念此是汝之愚迷法、愚法、無智法、詭辯法。此是「我思愚迷法無他」〔之義〕。

> "Thinking that there is no other deluded dharma" means: In this way, I think this is your deluded dharma, your foolish dharma, your ignorant dharma, your deceptive dharma. This is the meaning of "I think there is no other deluded dharma."

「由見解淨或人人」，或某沙門、婆羅門由見而解淨、清淨、徧淨、脫、解脫、徧脫。〔即〕或某沙門、婆羅門由「世間是常，唯此是實其他為虛妄」之見而解淨、清淨、徧淨、脫、解脫、徧脫。或某沙門、婆羅門由「世間是無常……乃至（七七頁參照）……如來死後非存在非不存在，唯此為真實其他成為虛妄」之見而解淨、清淨、徧淨、脫、解脫、徧脫。此是「由見解淨或人人」〔之義〕。故彼婆羅門言已。

> Some people, whether ascetics or brahmins, claim to attain purity, complete purity, liberation, or full liberation through their views. That is, some ascetics or brahmins assert that they achieve purity, complete purity, liberation, or full liberation by holding the view that "the world is eternal; this alone is true, all else is false." Others claim the same by holding views such as "the world is impermanent," and so on, up to "after death, the Tathāgata neither exists nor does not exist; this alone is true, all else is false." This is what is meant by "some people who claim purity through views." Thus, the brahmin has spoken.

摩健地耶曰：

> Mokandiya said:

「由見由聞與由智 由戒由務不言淨無見無聞與無智 無戒無務〔不言淨〕思念過迷法無他 由見解淨或人人」

> "Not by seeing, hearing, or knowledge, Not by virtue or practice is one purified. Nor by not seeing, not hearing, or not knowing, Nor by no virtue, no practice is one purified. Yet by letting go of clinging to these, One may find purity through right understanding."

七

> Seven

世尊宣示：「摩健地耶！

> The Blessed One declared: "Māgandiya!

汝依見而且重問 陷於蒙昧為取著內寂微想尚不見 故汝見〔我說〕愚迷」

> You cling to your views and question further, Sinking into confusion through attachment. Even the subtle stillness within you cannot be seen, Thus I say your understanding is deluded.

（八四一）

> (841)

「依見而續重問」者，是摩健地耶婆羅門依見而問見，依懸著而問懸著，依結縛而問結縛，依障礙而問障礙。「且重問」者，是再三問。此是「依見而且重問」〔之義〕。

> "Relying on views and repeatedly questioning" means that the Brahmin Makandiya, relying on his own views, asked about views; relying on his attachments, asked about attachments; relying on his fetters, asked about fetters; relying on his obstructions, asked about obstructions. "And repeatedly questioning" means asking again and again. This is the meaning of "relying on views and repeatedly questioning."

「世尊宣示：『摩健地耶！』」者，是世尊依彼婆羅門之名而呼喚。世尊者，此是尊重之同義語……乃至（一七〇頁以下參照）……是作證已之共同施設。此是「世尊宣示：『摩健地耶！』」〔之義〕。

> The Blessed One declared, "Māgaṇḍiya!" This was the Blessed One calling out to that brahmin by his name. "The Blessed One" is a term of respect... and so on (refer to page 170 and following)... it is the common designation for one who has realized the truth. This is the meaning of "The Blessed One declared, 'Māgaṇḍiya!'"

「陷於蒙昧為取著」者，是依汝之執、執取、住著、縛著、令信解彼之見，汝正是癡，是蒙昧，是暗愚，陷於愚，陷於蒙昧，陷於暗愚，跳入暗冥。此是「陷於蒙昧為取著」〔之義〕。

> "To be trapped in ignorance through grasping" means that because of your clinging, seizing, dwelling upon, being bound by, and believing in that view, you are indeed deluded, ignorant, and foolish. You are sunk in folly, sunk in ignorance, sunk in darkness, plunged into the gloom. This is the meaning of "to be trapped in ignorance through grasping."

「〔內寂〕微想尚不見」者，是就此內寂、又行道、又法說、相應想、得想、相想原因想、處想亦汝不獲得，何況智耶？如斯，是「而且〔對此內寂〕尚不見微想」〔之義〕。或又無常亦隨順無常想，苦亦隨順苦想，無我亦隨順無我想，唯想之生起亦不獲得想相，何況智耶？如斯，是「而且對此尚不見微想」〔之義〕。

> "Even the subtlest thought is not seen" means: regarding this inner stillness, whether it is the practice, the teaching, the corresponding perception, the attained perception, the perception of cause as characteristic, or the perception of place—you do not even obtain these, let alone wisdom. Thus, it is said, "and even the subtlest thought regarding this inner stillness is not seen." Alternatively, even impermanence does not give rise to the perception of impermanence, suffering does not give rise to the perception of suffering, non-self does not give rise to the perception of non-self—the arising of mere perception does not obtain the characteristic of perception, let alone wisdom. Thus, it is said, "and even regarding this, the subtlest thought is not seen."

「故汝見〔我說〕愚迷」〔之句中〕，「故」者，是故也，於其理由，於其原因，於其緣，於其因緣也。「愚迷法」者，是愚法，是癡法，是無智法，是詭辯法。「汝見」者，是觀、覩、省思、普觀。此「故汝見〔我說〕成愚迷」〔之義〕。故世尊宣示。

> Therefore, when you see \[that I speak of\] delusion—in this phrase, "therefore" means for that reason, for that cause, for that condition, for that causal connection. "Delusion" refers to foolishness, ignorance, lack of wisdom, and deceptive reasoning. "You see" means to observe, to behold, to reflect, to contemplate fully. This is the meaning of "Therefore, you see \[that I speak of\] delusion." Thus, the World-Honored One declares.

世尊宣曰：「汝摩健地耶

> The World-Honored One declared, "You, Mogandiya,

汝依見而且重問 陷於蒙昧為取著內寂微想尚不見 故汝見〔我說〕愚迷

> You cling to your views and question further, Sinking into ignorance through attachment. Even the subtle stillness within you cannot be seen, Thus I say your understanding is deluded.

八

> Eight.

思念等勝劣之人 彼依此而可諍論對此三種不動搖 於彼無說等勝事」

> Those who think in terms of better or worse may argue over such things. But for the three kinds of unshakable ones, there is no talk of better or worse.

（八四二）

> (842)

「思念『等』『勝』『劣』之人，彼依此而可諍論」者，是由思念「我等同」，「我是勝」，又「我是劣」之人，彼依其慢，依其見，又依其補特伽羅〔個人的意見〕〔而言：〕「汝不了知此法、律，我了知此法、律。何故汝不了知此法、律耶？汝因是邪行道者，我是正行道者。我〔言〕伴義，汝之〔言不伴義〕，應言於前，汝言於後，應言於後，汝言於前。汝久習之說被顛覆。可指摘汝〔說之過患〕，汝被論破。為令解脫汝〔說之過患〕而行，或又汝若能者則顯論之」，而行鬥爭、口論、異執、爭論、確執。此是「思念等勝劣之人，彼依此而可諍論」〔之義〕。

> When one harbors thoughts of being "equal to," "superior to," or "inferior to" others, they engage in disputes because of these notions. Thinking "I am equal," "I am superior," or "I am inferior," they rely on their pride, their views, and their personal opinions to argue: "You do not understand this teaching and discipline, but I do. Why do you not understand it? You are following a wrong path, while I am following the right one. My words are meaningful, yours are not. What should be said first, you say last; what should be said last, you say first. Your long-held views are overturned. Your faults can be pointed out, and you are refuted in debate. I engage in this to free you from your errors, or if you are capable, defend yourself in debate." Thus, they engage in conflict, quarrels, disputes, arguments, and stubborn clinging. This is the meaning of "when one harbors thoughts of being equal, superior, or inferior, they engage in disputes because of these notions."

「對此三種不動搖，於彼無論等勝事」，捨斷此等三種，令正斷、寂滅、安息、不得生起、以智火燒之人，對〔此等〕三種而不動、不動搖。於其不動搖人之我，是無言「我等同」，「我是勝」，又「我是劣」之事。此是「對此三種不動搖，於彼無說等勝事」〔之義〕。故世尊宣示：

> "For these three kinds of immovability, and regarding them no equal or superior matters"—one who has abandoned these three, causing them to be fully cut off, extinguished, calmed, unable to arise, and burned with the fire of wisdom, remains unmoved and unshaken by these three. For such an immovable person, there is no thought of "we are equal," "I am superior," or "I am inferior." This is the meaning of "for these three kinds of immovability, and regarding them no equal or superior matters." Therefore, the Blessed One declared:

「思念等勝劣之人 彼依此而可諍論對此三種不動搖 於彼無說等勝事」

> Those who think in terms of better or worse, Will argue based on such comparisons. But one who is unmoved by all three— For such a person, there is no talk of superiority or equality.

九

> Chapter 9

婆羅門（佛）「我說真理」將論何彼云「（汝說）虛妄」將諍論等與不等不思念 彼又如何將關論

（八四三）

「彼婆羅門，『我說真理』將何論」〔之句中〕，婆羅門者，是拒外七法故是婆羅門……乃至（一〇四頁以下參照）……無依止者言是婆羅門。「我說真理將論何」，彼婆羅門（佛）語何、話何、說明何將「世間是常，唯此是真理其他為虛妄」，婆羅門將論何、語何、話何、明為何、言說何？「世間是無常……乃至（七七頁參照）……如來死後非存在非不存在，唯此是真理其他成為虛妄」。此是「我說『真理』將論何」〔之義〕。

彼云：「汝說虛妄將何論」者，是彼婆羅門：「我〔說〕唯是真理，汝說是虛妄」，以何慢，以何見，以何補特伽羅〔個人之意見而論。即〕「汝不了知此法、律……乃至（二〇五頁參照）……或若能者顯論之」〔何行〕鬥爭、口論、異執、諍論、確執。此是「汝說虛妄將何論」〔之義〕。

「等與不等不思念」〔之人句中〕，〔在〕不思念「時之人」者，是「時之人」乃補特伽羅〔人〕，阿羅漢、漏盡者。〔在阿羅漢〕「我是等同」無任何慢，「我是勝」無任何過慢，「我是劣」無任何卑慢、不存在、不能得、捨斷、正斷、寂滅、安息、不得生起，以智火燒之。此是「等與不等不思念」時之人〔之義〕。

「彼又如何將關論」者，是彼以何慢、以何見、又以何補特伽羅〔個人的意見〕：「汝不了知此法、律……乃至（二〇五頁參照）……或若能者顯論之」關何論、加何耶、何鬥爭！何口論！何異執！諍論！何確執！此是「彼又如何將關論」〔之義〕。故世尊宣示：

彼婆羅門我說真理將論何 彼云汝說虛妄將何論等與不等不思念 彼又如何將關論

一〇

不為標榜捨窟宅 牟尼於村不親暱諸欲空無不重視 異執人人不被論

（八四四）

時訶梨提迦居士詣於尊者大迦旃延之處。詣已，禮尊者大迦旃延而坐於一面。坐於一面之訶梨提迦居士向尊者大迦旃延如是言：「尊師迦旃延！依世尊於義品之摩健地耶問〔經〕中如是說。

不為標榜捨窟宅 牟尼於村不親暱諸欲空無不重現 異執人人不被論

尊師迦旃延！依世尊簡略韵述，請云何詳細此偈之義」。

「居士！色界是識之窟也。而對色界貪纏結之識，乃云有窟宅者。居士！受界……居士！想界……居士！行界是識之窟宅。而對行界貪纏結之識，乃云有窟宅者。居士！如斯是有窟宅者也。

居士！無窟宅者云何？居士！對色界所有欲、貪、喜、渴愛、近著、取、〔惡〕心之決意、住著、隨眠一切於如來令捨斷、根絕、如截頂之多羅樹成為滅無，於未來不生起者也。故如來云無窟宅者。居士！對受界……居士！對想界……居士！對行界所有欲、貪、喜、渴愛、近著、取、〔惡〕心之決意、住著、隨眠一切於如來令捨斷、根絕、如截頂之多羅樹成為滅無，於未來不生起者也。故如來云無窟宅者。居士！如斯是無窟宅者也。

復次居士！標榜者云何？居士！色相標榜之纏結云標榜者。聲相、香相、味相、觸相、法相標榜之纏結云標榜者。居士！如斯是標榜者。

復次居士！無標榜者云何？居士！於如來色相標榜之纏結令捨斷、根絕、如截頂之多羅樹成為滅無，於未來不生起者也。故如來云無標榜者。居士！於如來對聲相、香相、味相、法相、觸相、法相標榜之纏結令捨斷、根絕、截頂之多羅樹成為滅無，於未來不生起者也。故如來云無標榜者。居士！如斯是無標榜者。

復次居士！於村生親暱者云何？居士！於此處某者與諸在家者交際而住，共喜共悲，彼等幸福時〔己亦〕幸福，彼等不幸時〔己亦〕不幸，於彼等有行事業時，自〔為此〕而奔走之。居士！如斯是生於村之親暱。

復次居士！生於村不親暱者云何？居士！於此處有比丘，與諸在家者不交際而住，不共喜，不共悲，彼等幸福時〔己亦〕不成幸福，彼等不幸時〔己亦〕不成不幸，彼等有行諸事業時，自無〔為此〕奔走之。居士！如斯生於村不親暱也。

復次居士！於諸欲不空無者云何？居士！於此處某者於諸欲為不離貪，不離欲，不離愛，不離渴，不離熱惱，不離渴愛。居士！如斯是諸欲不空無。

復次居士！於諸欲成為空無者云何？居士！於此有比丘，於諸欲已離貪，離愛，離渴，離熱惱，離渴愛。居士！如斯於諸欲是空無也。

復次居士！〔世間之〕重視者云何？居士！於此處某者思念於其處而隨伴喜：『於未來世我有如斯色。』於其處隨伴喜而云：『於未來世於我有如斯受，有如斯想，有如斯行，有如斯識。』居士！如斯是〔世間之〕重視者。

復次居士！〔世間之〕不重視者云何？居士！於此處某者思念於其處不隨伴喜：『於未來世於我有如斯色。』於其處不隨伴喜：『於未來世我有如斯受，有如斯想，有如斯行，有如斯識。』居士！如斯是〔世間之〕不重視者。

復次居士！為論異執之人人者云何？居士！於此處某者如論：『汝不知此法、律……乃至（五〇頁參照）……或若能者顯論之。』居士！如斯是為論異執之人人者。復次居士！不論異執者之人人者云何？居士！於此處某者，如不論：『汝不了知此法、律……乃至……或若能者顯論之』。居士！如是不論異執之人人者也。如斯居士！依世尊於義品之摩健地耶問〔經〕中已說明。

不為標榜捨窟宅 牟尼於村不親暱諸欲空無不重現 異執人人不被論

居士！依世尊簡略說此〔偈〕之詳細之義，如此可知。」故世尊宣示：

不為標榜捨窟宅 牟尼於村不親暱諸欲空無不重現 異執之人不被論

一一

可遊行所離世間 龍象（佛）惡見不取著譬如水蓮棘莖蓮 於水與泥不染著牟尼論寂無貪求 不染著欲與世間

（八四五）

「可遊行所離世間」〔之句中〕，「時點」者，是其時點之諸惡見。「遠離」者，是離、遠離、離去身惡行，離、遠離、離去語惡行、意惡行、貪……乃至（一五頁參照）……一切不善行。「可遊行」者，是可行、住，可動作，可活動，可護持，可持續，可維持也。「世間」者，是人世間也。此是「可遊行所離世間」。

「龍象惡見不取著」〔之句中〕，「龍象」者，（一）不行罪惡故是龍象。（二）不行故是龍象。（三）不來故是龍象。

（一）不行罪惡故是龍象者云何？罪惡者有雜染齎再有，有不安，有苦報，齎於未來之生老死是惡不善法。

世尊宣示：「薩毘耶！

不行罪惡於世間 捨離諸結之結縛解脫一切不染著 斯者其故言龍象」

如斯「不行罪惡故是龍象」。

（二）不行故是龍象者云何？是不行欲趣，不行瞋趣，不行癡趣，不行怖畏趣，不依貪而行，不依瞋而行，不依癡而行，不依慢而行，不依見而行，不依掉舉而行，不依疑而行，不依隨眠而行，不依違和之諸法而趣，不被導，不被帶去，不將來。如斯「不行故是龍象」。

（三）不來故是龍象者云何？依須陀洹道令捨斷所有煩惱不再來，不回，不還。依斯陀含道、阿那含道、阿羅漢道令捨斷所有煩惱不再來，不回，不還。如斯是「不來故是龍象」。

「其等龍象不取著而論者」，是龍象不可取、取著、執、執取、住著、而不論、不可語、不可話、不可說明、不可言說其等諸惡見。〔即〕不可論，不可語，不可話，不可說明，不可言說：「世間是常……乃至（七七頁參照）……如來死後非存在非不存在，唯此是真理，其他為虛妄」。此是「〔其等〕龍象不取著而論」〔之義〕。

「譬如水蓮棘莖蓮，於水與泥不染著」〔之句中〕，「水」者，是「水」也，「水者，是水也」「蓮」乃（生於水）是蓮。「棘莖」者，是堅莖。「水」者，是「水」，「蓮」是（生於水者）是生於水發生於水之蓮。水者，是水，泥者，是泥水。譬如發生水中之蓮，不著於水或泥，不附著、不染著、不著、不在附著、不在染著。此是「譬如水蓮棘莖蓮，於水與泥不染著」〔之義〕。

「如斯牟尼論寂無貪求，不染著欲與世間」〔之句中〕如斯者是譬如對照〔事實〕之〔句〕也。「牟尼」者，是以智云牟那……乃至（五六頁以下參照）……超越著、網，此是牟尼。「論寂」者，是牟尼論寂，論救護所，論避難所，論歸依所，論無畏，論無死，論不死（甘露），論涅槃。此是「牟尼論寂」〔之義〕。

無貪求者，是言貪求渴愛。〔即〕所有貪、染貪……乃至（九頁以下參照）……成為貪欲、貪不善根。以捨斷彼貪求、正斷、令寂滅、令安息，令不得生起，以智火燒之人是云無貪求者。彼對於色不貪求，對聲、香、味、觸、施主家、眾、住居、利得、名聲、賞讚、樂、衣服、食物、臥坐所、病者之資具藥品、欲界、色界、無色界、欲有、色有、無色有、想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有、過去、未來、現在，見聞覺識之諸法不貪求，不貪著，不昏迷，不纏著，離貪求，捨貪求，唾棄貪求，脫貪求，捨斷貪求，捨遣貪求，離貪，捨貪，唾棄貪，脫貪，捨斷貪，捨遣貪，無渴望，而寂靜，為清涼，受樂，自為梵〔天〕而住。此是「牟尼論寂無貪求」〔之義〕。

「不染著欲與世間」〔之句中〕，「欲」者，概言之是事欲與煩惱之二欲……乃至（一頁以下參照）……云此等為事欲……乃至（二頁參照）……云此等為煩惱欲。「世間」者，是惡趣世間、人世間、天世間、蘊世間、界世間、處世間。「著」者，是愛著與見著之二著……乃至（五六頁參照）……此是愛著……乃至（五六頁以下參照）……此是見著。牟尼是捨斷愛著，捨遣見著，不著欲與世間，不附著，不染著，不在著，不在附著，不在染著，出離，棄遣，解脫，離縛，不以限定之心住。此是「牟尼論寂無貪求，不染著欲與世間」〔之義〕。故世尊宣示：

應遊行所離世間 龍象惡見不取著譬如水蓮棘莖蓮 於水與泥不染著牟尼論寂無貪求 不染著欲與世間

一二

吠陀達人依見覺 彼不與彼無至慢依業依聞不被導 不為執著被牽引

（八四六）

「吠陀達人依見覺，無至慢」〔之句中〕，「無」者，是否定也。吠陀之達人〔之句中〕，吠陀者，是於四（沙門）道之智、慧、慧根、慧力、擇法覺支、觀慧、觀（毘鉢舍耶）、正見也。〔吠陀之達人〕是依其等吠陀到生老死之終邊、達終邊、到終點、達終點、到究竟、達究竟、到最終、達最終、到救護所、達救護所、到避難所、達避難所、到歸依所、達歸依所、到無畏、達無畏、到無死、達無死、到不死、達不死、到涅槃、達於涅槃也。又到吠陀（諸受）之終邊故是吠陀之達人。依吠陀（諸受）到終邊故是吠陀之達人。知七法故是吠陀之達人。〔即〕知有身見，知疑，知戒禁取，知貪，知瞋，知癡，知慢。彼知於雜染齎再有、有不安、有苦報、齎未來之生老死之諸惡不善法。

世尊宣示：「薩毘耶！

存於沙門婆羅門 辨知一切吠陀（智）離貪而對一切受 吠陀達人超諸受」

「依見」者，是於彼吠陀達人，六十二惡見令捨斷、令正斷、寂滅、安息、不得生起、以智火燒之。彼依見而不趣，不被導，不被帶去，不被將來。又〔彼〕不解惡見是堅實，不解釋（不見做）。此是「彼之吠陀達人雖依見而無〔至慢〕之事」〔之義〕。

「彼雖依覺無至慢之事」者，彼依覺色〔香、味、觸〕，依他人之聲，依大眾之等覺（世俗的認識）亦不至於慢、不近、不赴、不執、不執取、不住著。此是「吠陀達人依見、覺亦不至於慢」〔之義〕。

「彼不與彼」者，〔彼〕雖依愛、見與某為第一，亦無趣於彼。捨斷愛、見、慢、正斷、令寂滅、令安息、令不得生起，以智火燒故，不與彼，不以彼為第一，無趣於彼。此是「彼不與彼」〔之義〕。

「依業依聞不被導」〔之句中〕，依業不被導者，是雖依福行、雖依非福行、雖依不動行亦不趣、不導、不運去、不為將來。此是雖依業〔不導〕〔之義〕。雖依運而不被導者，是雖依聞淨，雖依他人之聲，雖依大眾之等覺〔世俗的認識〕亦不趣，不導，不運去，不為將來。此是「依業依聞不被導」〔之義〕。

「不為執著被牽引」〔之句中〕，「牽引」者，是愛牽引與見牽引之二牽引……乃至（五六頁參照）……此是愛牽引……乃至（五七頁以下參照）……此是見牽引。彼捨斷愛牽引，捨遣見牽引。捨斷愛牽引，捨遣見牽引故，彼不牽引於諸執著、不染著、不近、不縛著、不信解、出離、棄遣、離脫、離縛，以不限定之心而住。此是「不為執著被牽引」〔之義〕。故世尊宣示：

吠陀達人依見覺 彼不與彼無至慢依業依聞不被導 不為執著被牽引

一三

離去想者無繫縛 以慧解脫無有癡執著想與見人人 彷徨世間且衝突

（八四七）

「離去想者無繫縛」者，是先行止（奢摩他）於修習聖道者，由最初則令鎮伏繫縛。〔彼〕達於阿羅漢，阿羅漢之繫縛、癡、蓋、欲想、恚想、害想、見想皆捨斷、根絕、如截頂之多羅樹成為滅無，於未來不生起。此是「離去想者無繫縛」〔之義〕。

「以慧解脫無有癡」者，是先行觀（毘鉢舍那）於修習聖道者，由最初則令鎮伏癡。〔彼〕達於阿羅漢時，阿羅漢之癡、繫縛、蓋、欲想、恚想、害想、見想皆捨斷、根絕、如截頂之多羅樹成為滅無，於未來不生起。此是「以慧解脫無有癡」〔之義〕。

「執著想與見人人，彷徨世間且衝突」者，是以想——欲想、恚想、害想——之人人乃由想而〔與他〕衝突、衝擊。〔即〕王與王諍論，剎帝利與剎帝利諍論，婆羅門與婆羅門諍論，居士與居士諍論，母與子諍論，子與母諍論，子與父諍論，父與子諍論，兄弟與兄弟諍論，姊妹與姊妹諍論，兄弟與姊妹諍論，姊妹與兄弟諍論，朋友與朋友諍論。彼等其時，陷於鬥爭、異執、諍論而相互以手攻擊，以石塊攻擊，以刀劍攻擊。彼等其時，唯招死、死之苦。然「世間是常」……乃至（七七頁參照）……又「如來死後非存在非不存在」之執見人人，乃依見而衝突、衝擊。〔己〕依師衝突於〔他之〕師，〔己〕依法說衝突於〔他之〕法說，〔己〕依眾衝突於〔他之〕眾，〔己〕依見衝突於〔他之〕見，〔己〕依行道衝突於〔他之〕行道，〔己〕依道衝突於〔他之〕道。或又彼等：「汝不了知此之法、律……乃至（二〇五頁參照）……或若能者且顯論之」而行諍論、鬥爭、口論、異執、諍論、論執也。於彼等不捨斷〔福、非福、不動之〕諸行，諸行不捨斷故，趣於衝突，〔即〕衝突於地獄，衝突於畜生界，衝突於餓鬼界，衝突於人世間，衝突於天世間，由趣至趣〔而衝突〕，由生起至生起〔而衝突〕，由結生至結生〔而衝突〕，由有至有〔而衝突〕，由輪迴至輪迴〔而衝突〕，由輪轉至輪轉〔而衝突〕，且行、住、動作、活動、護持、持續、維持衝突。「世間」者，是惡趣世間、人世間、天世間、蘊世間、界世間、處世間也。此是「執著想與見人人，彷徨世間且衝突」〔之義〕。故世尊宣示：

離去想者無繫縛 以慧解脫無有癡執著想與見人人 彷徨世間且衝突

第九　摩健地耶經之義釋畢