爭論 Arguing

在家人們、出家人們，

如果他們在佛法上有一定的體悟、認識、學習

就會知道不是所有僧人都具足正見、所說所教、言行舉止都是正確的了

就如佛陀所說，不善人不可能會知道誰是善人還是不善人的，善人則可能知道誰是善人或不善人(AN4.187）

不過有時沒有說誰對誰錯，僅僅只是大家觀點和角度不同而已

就好比如說，曾經有大長老勸導隆波帕默，類似這樣說：帕默！不要教在家人禪修啦，只教導他們布施和持戒就好了

隆波帕默是不同意的，但因為出於對大師父的尊敬；所以沒有當面反駁，而是類似‘嗯...嗯..好的’ 這樣應對

後來？隆波帕默繼續教在家人禪修；已經讓許多在家人見法了；有些還當上了隆波帕默派系的指導老師

按照僧俗倫理來說，

戒臘較高的出家人比戒臘較低的出家人地位高

出家人的地位比在家人高

在家人要尊敬出家人

戒臘較低的出家人要尊敬戒臘較高的出家人

但其實依照佛陀的教法，我們對誰人都應尊重。

為什麼？ 佛陀的教法是破除我慢的教法；任何人能完全體證佛陀的教法，都能捨棄我慢；尊重任何眾生--就算對方是好是壞、是聰明是笨、是對是錯。

就連佛陀本人，對著在家人說法，都是抱持尊重的態度來說法的

曾經有有修證的法師教導，對方（僧人）要comment（評論） ；就由對方comment 吧；如果我們和他吵，就是我們的錯。

有一次,佛陀叫比丘們不應爭論

1. 你不了知這法、律,我了知這法、律

2. 你了知這法、律什麼!

3. 你是邪行者,我是正行者

4. 應該先說的你後說,應該後說的你先說

5. 我的是一致的,你的是不一致的

6. 你長時間熟練的是顛倒的

7. 你已被論破,請你去救理論

8. 你已被折伏,或請你解開,如果你能夠。

-那什麼原因呢?這些談論是不伴隨利益的,非梵行的基礎,不轉起厭、離貪、滅、寂靜、證

智、正覺、涅槃。

-當他們談論時,應他談論

1. 『這是苦』

2. 『這是苦集』

3. 『這是苦滅』

4. 『這是導向苦滅道跡』。

-因為這是伴隨利益的,時梵行的基礎,轉起厭、離貪、滅、寂靜、證

因此在四聖諦上, 努力應該被作 （SN56.9）

Laypeople and monastics,

If they have a certain level of realization, understanding, and learning in the Dhamma, 

they will know that not all monastics are endowed with right view, and that what they say, teach, and their words, deeds, and conduct are not necessarily all correct.

As the Buddha said, an unwholesome person cannot know who is a wholesome person or an unwholesome person, whereas a wholesome person may know who is a wholesome person or an unwholesome person (AN 4.187).

However, sometimes it is not about declaring who is right or who is wrong; it is merely that everyone has different views and perspectives.

For example, there was once a senior elder who advised Luang Por Pramote something like this: “Pramote! Don’t teach laypeople meditation! Just teach them generosity and keeping the precepts!”

Luang Por Pramote disagreed, but out of respect for the senior master, he did not refute him to his face; instead, he responded with something like “Hmm… hmm… okay.”

Later? Luang Por Pramote continued to teach laypeople meditation; he has already helped many laypeople realize the Dhamma; some have even become guiding teachers in the Luang Por Pramote tradition.

According to monastic and lay ethics,

Monastics with higher ordination seniority have higher status than monastics with lower ordination seniority. 

Monastics have higher status than laypeople. 

Laypeople should respect monastics. 

Monastics with lower ordination seniority should respect monastics with higher ordination seniority.

But in truth, according to the Buddha’s teachings, we should respect everyone. 

Why? The Buddha’s teachings are the path to eradicate conceit; anyone who can fully realize the Buddha’s teachings can abandon conceit and respect all beings — whether the other person is good or bad, intelligent or foolish, right or wrong.

Even the Buddha himself, when teaching the Dhamma to laypeople, always did so with an attitude of respect.

There was once a realized teacher who taught: if the other party (a monastic) wants to comment, then let them comment. If we argue with him, it is our fault.

Once, the Buddha instructed the bhikkhus not to argue about the following:

1. “You do not know this Dhamma and Vinaya, I know this Dhamma and Vinaya.” 

2. “What do you know of this Dhamma and Vinaya!” 

3. “You are one who practices wrongly, I am one who practices rightly.” 

4. “What should be said first, you say later; what should be said later, you say first.” 

5. “Mine is consistent, yours is inconsistent.” 

6. “What you have long practiced skillfully is inverted.” 

7. “You have been refuted in debate; please go and rescue your theory.” 

8. “You have been subdued, or please resolve it, if you are able.”

— Why is that? These discussions are not accompanied by benefit, are not the foundation of the holy life, and do not give rise to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, or Nibbāna.

— When they discuss, they should discuss: 

1. “This is suffering” 

2. “This is the origin of suffering” 

3. “This is the cessation of suffering” 

4. “This is the path leading to the cessation of suffering.”

— Because this is accompanied by benefit, is the foundation of the holy life, and gives rise to disenchantment, dispassion, cessation, peace, direct knowledge…

Therefore, effort should be made regarding the Four Noble Truths (SN 56.9).

787.

有人確是心懷惡意而發言，亦有人依憑真實之理而論說。

牟尼（聖賢）既不參與已生起之諍論，故牟尼於任何處皆無有頑固之執。

788.

若人自執己見，為貪欲所牽引、固著於己所好，如何能超越自身之見？

他既自行確認諸法，便會依其所知而宣說。

789.

凡夫未受他人之請，卻自讚己之戒行與德行，此即非聖者之法。

智者稱彼為非聖者之法，因彼實乃自讚己身。

790.

寂靜之比丘，內心已證般涅槃，不言『我如是』，於諸戒中不自誇。

智者稱彼為聖者之法，因彼於世間任何處皆無有凸起。

791.

人之諸法皆為造作、有為，尊崇存在的而未得清淨，

彼見於自身有利可圖，便依止那個不穩定的寂靜

792.

固著於諸見實難超越，在法上抉擇後執著。

故此，人於各種執著之中，擺脫和執著法

793.

智者於世間任何處，皆無造作『有』與『無有』之見。

既已捨棄虛偽與我慢，此清淨者既無所依，他將依何而行？

794.

若人於諸法有所依著，便會涉入爭論；

既無所依著，又能以何方式、依何而爭論呢？

他既無「自我」亦無「無我」之見，他於此世間已徹底捨斷一切之見。

大義釋：

787

「有人確是心懷惡意而發言，亦有人依憑真實之心而論說。

牟尼（聖者）既不參與已生起之諍論，故牟尼於任何處皆無有頑固之執。」

「有人確是心懷惡意而發言」：即那些外道（titthiyā），心懷惡意、敵對之意、違逆之意、受擊之意、反擊之意、瞋怒之意、反覆瞋怒之意，以不實之事宣說、譏毀世尊及比丘僧團——此即「有人確是心懷惡意而發言」。

「亦有人依憑真實之心而論說」：即那些信賴、確信、深信那些外道之人，他們以真實之心、真實之想，以如實之心、如實之想，以如真之心、如真之想，以如理之心、如理之想，以無顛倒之心、無顛倒之想，以不實之事宣說、譏毀世尊及比丘僧團——此即「亦有人依憑真實之心而論說」。

「牟尼既不參與已生起之諍論」：那諍論已生起、已發生、已產生、已現起、已出現，即是以不實之事對世尊及比丘僧團的背後誹謗、辱罵、譏諷——此即「已生起之諍論」。「牟尼不參與」：所謂「牟尼」，即名為「寂默之智」（mona）。凡具足此智慧——即慧、了知、不癡、擇法、正見——者，是為牟尼，已證得寂默……乃至……超越纏結之網，是為牟尼。凡參與諍論者，因兩種原因而參與諍論：或因主動造作而參與諍論，或因被他人言說、譏諷時，便生憤怒、瞋恚、執著，顯現出忿怒、瞋恚、不滿。而牟尼則因兩種原因不參與諍論：牟尼不主動造作，故不參與諍論；或被他人言說、譏諷時，不憤怒、不瞋恚、不執著，不顯現忿怒、瞋恚、不滿。牟尼以此兩種原因，不參與諍論，不趨向、不執取、不固著、不執持——此即「牟尼既不參與已生起之諍論」。

「故牟尼於任何處皆無有頑固之執」：「故」即因此、以此因、以此緣、以此故，牟尼心中沒有被傷害的狀態，也沒有頑固之狀態。沒有五種心之頑固，也沒有三種頑固。沒有貪欲之頑固、瞋恚之頑固、愚癡之頑固，不存在、沒有、不被獲得，已被捨斷、被連根斬斷、已寂止、已止息、不再生起，被智火所燒盡。「於任何處」即於任何事物、任何地方，或於內、或於外、或於內外——此即「故牟尼於任何處皆無有頑固之執」。

為此世尊說：

「有人確是心懷惡意而發言，亦有人依憑真實之心而論說。

牟尼既不參與已生起之諍論，故牟尼於任何處皆無有頑固之執。」

788. 「若人自執己見，為貪欲所牽引、固著於己所好，他自行確認諸法圓滿，便會依其所知而宣說。」

「若人自執己見，如何能超越？」：那些外道（titthiyā）殺害了遊方女孫陀利（Sundarī），宣揚對釋迦子沙門的貶損，心想：「我們要這樣獲取利養、名聲、恭敬、尊崇。」他們具有這樣的見解、這樣的信仰、這樣的喜好、這樣的持見、這樣的意向、這樣的主張，他們無法超越自己的見解、自己的信仰、自己的喜好、自己的持見、自己的意向、自己的主張；於是，那惡名聲反歸於他們自身。這也是「若人自執己見，如何能超越？」再者，有人主張：「世界是常恆的，唯此是真實，其餘皆虛妄。」對於這種說法，他如何能超越、越過、完全越過、超越自己的見解、信仰、喜好、持見、意向、主張呢？何以故？因為他那見解已被如此確認、取著、執取、固執、耽著、信解。這也是「若人自執己見，如何能超越？」「世界是無常的……世界是有邊的……世界是無邊的……命即是身……命異身異……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，唯此是真實，其餘皆虛妄。」對於這種說法，他如何能超越、越過、完全越過、超越自己的見解、信仰、喜好、持見、意向、主張呢？何以故？因為他那見解已被如此確認、取著、執取、固執、耽著、信解。這也是「若人自執己見，如何能超越？」

「為貪欲所牽引、固著於己所好」：「為貪欲所牽引」即被自己的見解、自己的信仰、自己的喜好、自己的持見所牽引、導向、帶動、挾持。如同以象乘、馬乘、車乘、牛乘、羊乘、驢乘、駱駝乘、驢乘而被牽引、導向、帶動、挾持；同樣地，被自己的見解、自己的信仰、自己的喜好、自己的持見所牽引、導向、帶動、挾持——此即「為貪欲所牽引」。「固著於己所好」即固著、安住、粘著、趨近、耽著、信解於自己的見解、自己的喜好、自己的持見——此即「為貪欲所牽引、固著於己所好」。

「自行確認諸法圓滿」：他自行確認、圓滿成就、無上成就，使其成為最上、最勝、殊勝、第一、頂尖、最極、無上。他心想：「此導師是一切知者。」便自行確認、圓滿成就、無上成就，使其成為最上、最勝、殊勝、第一、頂尖、最極、無上。「此法是善說者……此僧團是善修行者……此見解是賢善的……此行道是善施設的……此道路是能出離的。」他自行確認、圓滿成就、無上成就，使其成為最上、最勝、殊勝、第一、頂尖、最極、無上，生起、令生起、產生、令產生——此即「自行確認諸法圓滿」。

「便會依其所知而宣說」：他依其所知而宣說、講說、言說、闡明、表達。「世界是常恆的，唯此是真實，其餘皆虛妄。」他依其所知而宣說、講說、言說、闡明、表達。「世界是無常的……乃至……如來死後非存在非不存在，唯此是真實，其餘皆虛妄。」他依其所知而宣說、講說、言說、闡明、表達——此即「便會依其所知而宣說」。

為此世尊說：

「若人自執己見，如何能超越？為貪欲所牽引、固著於己所好。

自行確認諸法圓滿，便會依其所知而宣說。」

789. 「凡夫未受他人之請，卻向他人自讚己之戒行與遵守，

智者稱彼為非聖者之法，因彼實乃自讚己身。」

「凡夫未受他人之請，卻向他人自讚己之戒行與德行」：「凡夫」即任何之類、任何之屬、任何之相、處任何境地、具任何法者，或剎帝利、或婆羅門、或吠舍、或首陀羅、或在家人、或出家者、或天人、或人類。「戒行與遵守」：有戒與遵守，亦有遵守而非戒。什麼是戒與遵守？於此，比丘具戒，依波羅提木叉之律儀而住，具足正行與行處，於微細罪中亦見怖畏，受持學習諸學處。其中之自制、防護、不犯，是為戒。彼之受持，是為遵守。以防護義為戒，以受持義為遵守——此名為「戒與遵守」。什麼是遵守而非戒？八種頭陀支：住林野支、常乞食支、糞掃衣支、但三衣支、次第乞食支、常坐不臥支、隨處住支——此名為「遵守」，而非戒。

精進之受持亦名為遵守，而非戒。

他策勵其心、努力精進，心想：「即使只剩皮、腱、骨，體內血肉乾枯，凡以男兒之力、男兒之勢、男兒之勤、男兒之精進所能證得者，若未證得，我絕不中止精進。」如此精進之受持——此名為「遵守」，而非戒。他策勵其心、努力精進，心想：「我將不坐、不飲，不離住處；若不拔出未拔除之渴愛之箭，我絕不倒下。」如此精進之受持亦名為「遵守」，而非戒。他策勵其心、努力精進，心想：「若不因無執著而令心解脫諸漏，我絕不破此跏趺坐。」如此精進之受持亦名為「遵守」，而非戒。他策勵其心、努力精進，心想：「若不因無執著而令心解脫諸漏，我絕不從此座起、不從經行處下、不離住處、不離半簷屋、不離樓閣、不離房舍、不離洞窟、不離石屋、不離茅棚、不離尖頂殿、不離閣樓、不離涼亭、不離高台、不離服務堂、不離圓亭、不離樹下。」如此精進之受持亦名為「遵守」，而非戒。他策勵其心、努力精進，心想：「就在今日上午，我將獲取、總持、證得、觸證、現證聖法。」如此精進之受持亦名為「遵守」，而非戒。他策勵其心、努力精進，心想：「就在今日中午、下午、飯前、飯後、初夜、中夜、後夜、黑分、白分、雨季、冬季、夏季、初齡、中齡、後齡，我將獲取、總持、證得、觸證、現證聖法。」如此精進之受持亦名為「遵守」，而非戒。「凡夫」即有情、人、士夫、人、補特伽羅、命者、生者、眾生、人——此即「凡夫未受他人之請，卻向他人自讚己之戒行與遵守」。

「未受他人之請」：未受請求、未受詢問、未受乞請、未受請教、未受指使。「向他人自讚」：「他人」即其他剎帝利、婆羅門、吠舍、首陀羅、在家人、出家者、天人、人類。「自讚」即讚說自己的戒、或遵守、或戒和遵守。他宣說、講說、言說、闡明、表達：「我具足戒」、「我具足遵守」、「我具足戒、遵守」，或以種姓、或以氏族、或以家世、或以容色、或以財富、或以學識、或以作業處、或以技藝處、或以明處、或以聽聞、或以辯才、或以任何一法，或說「我從高貴家族出家」、「我從大族出家」、「我從大財富家族出家」、「我從豐厚財富家族出家」、「我在在家與出家者中知名、有聲望」，或說「我獲得衣服、飲食、住所、病緣藥物資具」，或說「我是持經者」、「我是持律者」、「我是說法者」、「我是住林野者」、「我是常乞食者」、「我是糞掃衣者」、「我是但三衣者」、「我是次第乞食者」、「我是常坐不臥者」、「我是隨處住者」，或說「我獲得初禪」、「我獲得第二禪」、「我獲得第三禪」、「我獲得第四禪」、「我獲得空無邊處定」、「我獲得識無邊處定」、「我獲得無所有處定」、「我獲得非想非非想處定」——此即「未受他人之請，卻向他人自讚」。

「智者稱彼為非聖者之法」：「智者」即那些善巧於蘊者、善巧於界者、善巧於處者、善巧於緣起者、善巧於念住者、善巧於正勤者、善巧於神足者、善巧於根者、善巧於力者、善巧於覺支者、善巧於道者、善巧於果者、善巧於涅槃者，他們如此說：「這是非聖者之法，不是聖者之法；這是愚者之法，不是智者之法；這是不善士之法，不是善士之法。」他們如此說、如此講、如此言、如此闡明、如此表達——此即「智者稱彼為非聖者之法」。

「因彼實乃自讚己身」：「己身」（ātumā）即指「自我」（attā）。「實乃自讚」即他自身讚說自己——「我具足戒」、「我具足行」、「我具足戒行」，或以種姓、或以氏族、或以家世、或以容色、或以財富、或以學識、或以作業處、或以技藝處、或以明處、或以聽聞、或以辯才、或以任何一法，或說「我從高貴家族出家」……乃至……或說「我獲得非想非非想處定」，宣說、講說、言說、闡明、表達——此即「因彼實乃自讚己身」。

為此世尊說：

「凡夫未受他人之請，卻向他人自讚己之戒行與德行，

智者稱彼為非聖者之法，因彼實乃自讚己身。」

790. 「寂靜之比丘，內心已證般涅槃，不言『我如是』，於諸戒中不自誇。

智者稱彼為聖者之法，因彼於世間任何處皆無有自高之念。」

「寂靜之比丘，內心已證般涅槃」：「寂靜」（santo）者，因貪已寂靜故為寂靜，因瞋已寂靜故為寂靜，因癡已寂靜故為寂靜，因忿怒……怨恨……欺瞞……憍慢……嫉妒……慳吝……虛偽……狡詐……頑固……激憤……我慢……過慢……放逸……一切煩惱……一切惡行……一切愁惱……一切熱惱……一切苦痛……一切不善行的寂止、寂靜、止息、熄滅、寂滅、息滅、止息故，是為寂靜、寂止、寂滅、寂滅、止息。「比丘」（bhikkhu）者，因破七法故為比丘——身見已被破，疑已被破，戒禁取已被破，貪已被破，瞋已被破，癡已被破，慢已被破。彼之惡不善法，能雜染、導致再有、有憂惱、感苦果、招致未來生老病死，皆已被破。

「以自所行已達成，〔世尊答私比亞〕

已證般涅槃，度脫諸疑惑。

捨離有與無，彼比丘梵行已立，不再受後有。」

「寂靜之比丘，內心已證般涅槃」：因貪已般涅槃故內心證般涅槃，因瞋已般涅槃故內心證般涅槃，因癡已般涅槃故內心證般涅槃，因忿怒……怨恨……欺瞞……憍慢……嫉妒……慳吝……虛偽……狡詐……頑固……激憤……我慢……過慢……放逸……一切煩惱……一切惡行……一切愁惱……一切熱惱……一切苦痛……一切不善行已般涅槃故內心證般涅槃——此即「寂靜之比丘，內心已證般涅槃」。

「不言『我如是』，於諸戒中不矜誇」：「不言『我如是』」是為詞句之連綴、詞句之結合、詞句之圓滿、音節之合諧、文句之優美、語詞之順序。「於諸戒中不自誇」：於此，有一種人是自讚者、誇耀者。他自讚、誇耀：「我具足戒」、「我具足遵守」、「我具足戒、遵守」，或以種姓、或以氏族、或以家世、或以容色……乃至……或說「我獲得非想非非想處定」而自讚、誇耀。而此比丘不如此自讚、不如此誇耀。他遠離、避離、脫離、捨離、出離、解脫、完全解脫於自讚，以超越界限之心而住——此即「不言『我如是』，於諸戒中不自誇」。

「智者稱彼為聖者之法」：「智者」即那些善巧於蘊者、善巧於界者、善巧於處者、善巧於緣起者、善巧於念住者、善巧於正勤者、善巧於神足者、善巧於根者、善巧於力者、善巧於覺支者、善巧於道者、善巧於果者、善巧於涅槃者，他們如此說：「這是聖者之法，不是非聖者之法；這是智者之法，不是愚者之法；這是善士之法，不是不善士之法。」他們如此說，為聖者如此講、如此言、如此闡明、如此表達——此即「智者稱彼為聖者之法」。

「因彼於世間任何處皆無有凸起」：「彼」（yassa）指阿羅漢、漏盡者。「凸起之念」（ussadā）即七種凸起——貪凸起、瞋凸起、癡凸起、慢凸起、見凸起、煩惱凸起、業凸起。彼之這些凸起之念不存在、沒有、不被獲得、不被覺知，已被捨斷、被連根斬斷、已寂止、已止息、不再生起，被智火所燒盡。「任何處」即任何事物、任何地方，或於內、或於外、或於內外。「世間」即惡趣世間、人世間、天世間、蘊世間、界世間、處世間——此即「因彼於世間任何處皆無有凸起之念」。

為此世尊說：

「寂靜之比丘，內心已證般涅槃，不言『我如是』，於諸戒中不自誇。

智者稱彼為聖者之法，因彼於世間任何處皆無有凸起。」

791. 「若人之諸法皆為造作、有為，置於其前奉行、存在而未得清淨，

彼見於自身有利可圖，便依止此等之法，執取依賴而生之寂靜（安穩）。」

「人之諸法皆為造作、有為」：「造作」（pakappanā）有二種——愛之造作與見之造作……此是愛之造作……此是見之造作。「有為」（saṅkhatā）即已被造作、已被積集、已被建立；或者，無常、有為、緣起、盡法、壞法、離欲法、滅法——此即「有為」。「若人」指具足邪見者。「諸法」即六十二種邪見——此即「若人之諸法皆為造作、有為」。

「尊崇存在的而未得清淨」：「尊崇」（purakkhatā）有二種尊崇——渴愛之尊崇與見之尊崇……此是愛之尊崇……此是見之尊崇。彼之愛之尊崇未捨斷，見之尊崇未捨離。因彼之愛之尊崇未捨斷，見之尊崇未捨離，故彼以愛或見置於前而行，以愛為幢、以愛為旗、以愛為主宰，以見為幢、以見為旗、以見為主宰，被愛或見圍繞而行——此即「置於其前尊崇」。「存在」即存在、有、是、可被獲得。「而未得清淨」即未清淨、未純淨、不潔淨、有雜染、能雜染——此即「於其前尊崇、存在而未得清淨」。

「彼見於自身有利可圖」：「於自身」（yadattani）即於自我中。「自我」（attā）即指邪見。彼於自己之見中見到兩種利益——現法利益與來世利益。何為見之現法利益？若導師具有某種見，其弟子亦具有該種見。弟子們恭敬、尊重、敬奉、禮拜、供養具有該種見之導師，並因此獲得衣服、飲食、住所、病緣藥物資具——此即見之現法利益。何為見之來世利益？此見能令人成為龍、或金翅鳥、或夜叉、或阿修羅、或乾闥婆、或四大天王、或帝釋、或梵天、或天人。此見能令清淨、遍淨、完全清淨，能令解脫、解脫、完全解脫。依此見而清淨、遍淨、完全清淨，解脫、解脫、完全解脫。他期望未來果報：「我將依此見而清淨、遍淨、完全清淨，將解脫、解脫、完全解脫」——此即見之來世利益。彼於自己之見中見到、看到、觀察、審慮、省察此兩種利益——此即「彼見於自身有利可圖」。

「便依止那個不穩定的寂靜」：有三種寂靜——究竟寂靜、彼分寂靜、世俗寂靜。何為究竟寂靜？究竟寂靜名為不死之涅槃。即一切有為之止息、一切依著之捨棄、愛盡、離欲、滅、涅槃。此為究竟寂靜。何為部分寂靜？入初禪者，五蓋寂止；入第二禪者，尋伺寂止；入第三禪者，喜寂止；入第四禪者，苦樂寂止；入空無邊處者，色想、有對想、種種想寂止；入識無邊處者，空無邊處想寂止；入無所有處者，識無邊處想寂止；入非想非非想處者，無所有處想寂止。此為部分寂靜。何為世俗寂靜？世俗寂靜即稱為六十二種邪見、諸見寂靜。然而，此處所指之寂靜是「安穩」（santi）之意。「執取依賴而生之寂靜（安穩）」：即執取依賴而生之寂靜、動搖之寂靜、躁動之寂靜、驚動之寂靜、動搖之寂靜、擾動之寂靜、造作之寂靜、假造之寂靜，即無常、有為、緣起、盡法、壞法、離欲法、滅法，將此寂靜（安穩）作為依止、依賴、粘著、趨近、耽著、信解——此即「便依止那個不穩定的寂靜」。

為此世尊說：

「人之諸法皆為造作、有為，尊崇存在的而未得清淨，

彼見於自身有利可圖，便依止那個不穩定的寂靜。」

792. 「固著於諸見實難超越，在法上抉擇後執著。

故此，人於各種執著之中，擺脫和執著法」

「固著於諸見實難超越」：「固著於諸見」即對於「世界是常恆的，唯此是真實，其餘皆虛妄」之固執、執取、見之固著；對於「世界是無常的……世界是有邊的……世界是無邊的……命即是身……命異身異……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，唯此是真實，其餘皆虛妄」之固執、執取、見之固著——此即「固著於諸見」。「實難超越」即這些見之固著確實難以超越、難以越過、難以渡過、難以超越、難以捨離——此即「固著於諸見實難超越」。

「在法上抉擇後執著」：「於諸法中」即於六十二種邪見中。「抉擇後」即抉擇、審決、簡擇、遍簡擇、衡量、測度、分別、令顯現後。「執取」即於諸依著中之取著、深取、最上取、部分取、積集取、總取——即「此是真實、確實、如真、如實、如理、無顛倒」而被執取、固執、堅執、耽著、信解——此即「在法上抉擇後執著」。

「故此，人於各種執著之中」：「故此」即因此、以此因、以此緣、以此故。「人」即有情、人、士夫、人、補特伽羅、命者、生者、眾生、人。「於諸種依著之中」即於那些見之固著之中——此即「故此，人於各種執著之中」。

「擺脫和執著法」：「擺脫」有二種原因而擺脫：或因他人之破斥而擺脫，或因自己未能勝任而擺脫。如何是因他人之破斥而擺脫？他人破斥說：「那位導師並非一切知者，法非善說，僧團非善修行，見解非賢善，行道非善施設，道路非能出離，此中並無清淨、遍淨、完全清淨，解脫、解脫、完全解脫，此中無人能清淨、遍淨、完全清淨，解脫、解脫、完全解脫，這些是低劣、極劣、卑劣、劣等、微劣、淺薄的。」如此，他人予以破斥。當被如此破斥時，他捨棄導師，捨棄說法，捨棄僧團，捨棄見解，捨棄行道，捨棄道路。如此是因他人之破斥而擺脫。如何是因自己未能勝任而擺脫？未能勝任於戒而捨棄戒，未能勝任於遵守而捨棄遵守，未能勝任於戒和遵守而捨棄戒和遵守。如此是因自己未能勝任而擺脫。「執著法」：他執取導師，執取說法，執取僧團，執取見解，執取行道，執取道路，固執、堅執——此即「擺脫和執著法。

為此世尊說：

「固著於諸見實難超越，在法上抉擇後執著。

故此，人於各種執著之中，擺脫和執著法。」

793. 「智者於世間任何處，皆無造作『有』與『無有』之見。

既已捨棄虛偽與我慢，此清淨者既無所依，他將依何而行？」

「清淨（已淨化）之人於世間任何處，皆無有造作之『有』與『無有』之見」：「清淨者」（dhona），清淨名為智慧——即慧、了知、簡擇、遍簡擇、擇法、辨識、特相辨識、隨相辨識、聰慧、善巧、伶俐、明察、思惟、省察、廣慧、智慧、導引、內觀、正知、鞭策、慧、慧根、慧力、慧劍、慧殿、慧光、慧耀、慧燈、慧寶、不癡、擇法、正見。為何稱智慧為「清淨」？因為以此智慧，能抖落、洗滌、完全洗滌、徹底洗滌身惡行；能抖落、洗滌、完全洗滌、徹底洗滌語惡行……意惡行；貪已被抖落、洗滌、完全洗滌、徹底洗滌；瞋……乃至……癡……忿怒……怨恨……欺瞞……憍慢……嫉妒……慳吝……虛偽……狡詐……頑固……激憤……我慢……過慢……放逸……放逸已被抖落、洗滌、完全洗滌、徹底洗滌；一切煩惱、一切惡行、一切愁惱、一切熱惱、一切苦痛、一切不善行，皆已被抖落、洗滌、完全洗滌、徹底洗滌。以此之故，智慧稱為「清淨」。

或者，以正見抖落、洗滌、完全洗滌、徹底洗滌邪見；以正思惟抖落、洗滌、完全洗滌、徹底洗滌邪思惟；以正語抖落、洗滌、完全洗滌、徹底洗滌邪語；以正業抖落、洗滌……以正命抖落……以正精進抖落……以正念抖落……以正定抖落、洗滌、完全洗滌、徹底洗滌邪定；以正智抖落……以正解脫抖落、洗滌、完全洗滌、徹底洗滌邪解脫。

或者，以聖八支道，一切煩惱、一切惡行、一切愁惱、一切熱惱、一切苦痛、一切不善行，皆已被抖落、洗滌、完全洗滌、徹底洗滌。阿羅漢具足、完全具足、到達、完全到達、成就、完全成就、具備這些清淨之法，因此阿羅漢名為「清淨」。他已抖落貪、抖落惡、抖落煩惱、抖落熱惱——是為「清淨」。「任何處」即任何事物、任何地方，或於內、或於外、或於內外。「世間」即惡趣世間……乃至……處世間。

「造作」：有兩種造作——渴愛之造作與見之造作……此是愛之造作……此是見之造作。「於有與無有之中」：於諸有、諸無有中，即於業有、再有、欲有中；於業有、欲有、再有、色有中；於業有、色有、再有、無色有中；於業有、無色有、再有中，反覆之有、反覆之趣、反覆之再生、反覆之結生、反覆之自體產生。「清淨之人於世間任何處，皆無造作『有』與『無有』之見」：清淨之人於世間任何處、於諸有與無有中，所造作、假造、積集、建立之見，不存在、沒有、不被獲得、不被覺知，已被捨斷、被連根斬斷、已寂止、已止息、不再生起，被智火所燒盡——此即「清淨之人於世間任何處，皆無有造作之『有』與『無有』之見」。 （可能是指，因為知道‘我’不存在，所以沒有‘我’存在還是不存在的見解）

「既已捨棄虛偽與我慢，此清淨者」：「虛偽」（māyā）名為欺騙之行。於此，有一種人，以身行惡行、以語行惡行、以意行惡行後，為隱藏此事而懷有惡欲，他期望：「願人不要知道我！」他思惟：「願人不要知道我！」他說話：「願人不要知道我！」他以身體努力：「願人不要知道我！」凡有如此之虛偽、欺詐、狡詐、欺瞞、隱瞞、覆藏、覆匿、藏匿、覆藏、完全覆藏、遮蓋、完全遮蓋、不坦白、不公開、隱藏、作惡，此名為「虛偽」。

「我慢」（māna）：依一種方式，我慢即心的抬高。

依二種方式，我慢即自讚慢、貶他慢。

依三種方式，我慢即「我勝」慢、「我等」慢、「我劣」慢。

依四種方式，我慢即從利養生慢，從名聲生慢，從稱讚生慢，從安樂生慢。

依五種方式，我慢即從「我獲得可喜之色」生慢……從「我獲得可喜之聲……香……味……觸」生慢。

依六種方式，我慢即從眼成就生慢，從耳成就……鼻成就……舌成就……身成就……意成就生慢。

依七種方式，我慢即慢、過慢、慢過慢、卑慢、增上慢、我慢、邪慢。

依八種方式，我慢即從利養生慢，從無利養生卑慢；從名聲生慢，從無名聲生卑慢；從稱讚生慢，從譏嫌生卑慢；從安樂生慢，從痛苦生卑慢。

依九種方式，我慢即對於勝者起「我勝」慢，對於勝者起「我等」慢，對於勝者起「我劣」慢；對於等者起「我勝」慢，對於等者起「我等」慢，對於等者起「我劣」慢；對於劣者起「我勝」慢，對於劣者起「我等」慢，對於劣者起「我劣」慢。

依十種方式，我慢即有人依種姓、或氏族、或家世、或容色、或財富、或學識、或作業處、或技藝處、或明處、或聽聞、或辯才、或任何一法而生慢。

凡有如此之慢、驕傲、慢心、高舉、高昂、旗幟、執取、欲為首領之心——此名為「我慢」。「既已捨棄虛偽與我慢，此清淨者」：清淨者已捨棄、捨斷、去除、滅除、令虛偽與我慢歸於無有——此即「既已捨棄虛偽與我慢，此清淨者」。

「此清淨者既無所依，彼將依何而行？」：「依著」（upaya）有二種依著——渴愛之依著與見之依著……此是愛之依著……此是見之依著。彼之愛之依著已捨斷，見之依著已捨離。因愛之依著已捨斷，見之依著已捨離，此無所依之人，將依何種貪而行？將依何種瞋而行？將依何種癡而行？將依何種慢而行？將依何種見而行？將依何種掉舉而行？將依何種疑而行？將依何種隨眠而行？以「貪染」或「瞋怒」或「愚癡」或「繫縛」或「執取」或「散亂」或「未達究竟」或「堅固」之狀態而行？這些行（造作）已被捨斷。因諸行已被捨斷，他將依何種趣而行——以「地獄者」或「畜生者」或「餓鬼者」或「人」或「天」或「有色者」或「無色者」或「有想者」或「無想者」或「非想非非想者」之狀態而行？彼無有因、無有緣、無有理由能令其行——此即「此清淨者既無所依，彼將依何而行？」

為此世尊說：

「智者於世間任何處，皆無造作『有』與『無有』之見。

既已捨棄虛偽與我慢，此清淨者既無所依，他將依何而行？」

794. 「若人於諸法有所依著，便會涉入爭論；

既無所依著，又能以何方式、依何而爭論呢？

他既無『有我』亦無『無我』之見，他於此世間已徹底捨斷一切之見。」

「若人於諸法有所依著，便會涉入諍論」：「依著」有二種依著——渴愛之依著與見之依著……此是愛之依著……此是見之依著。彼之愛之依著未捨斷，見之依著未捨離。因愛之依著未捨斷，見之依著未捨離，故彼於諸法涉入諍論——以「貪染」或「瞋怒」或「愚癡」或「繫縛」或「執取」或「散亂」或「未達究竟」或「堅固」之狀態而涉入諍論。這些行（造作）未捨斷。因諸行未捨斷，故彼依趣而涉入諍論——以「地獄者」或「畜生者」或「餓鬼者」或「人」或「天」或「有色者」或「無色者」或「有想者」或「無想者」或「非想非非想者」之狀態而涉入諍論，趨向、執取、固著、堅執——此即「若人於諸法有所依著，便會涉入諍論。

「既無所依著，又能以何方式、依何而爭論呢？」：「依著」有二種依著——愛之依著與見之依著……此是愛之依著……此是見之依著。彼之愛之依著已捨斷，見之依著已捨離。因愛之依著已捨斷，見之依著已捨離，對於此無所依著之人，又能以何種貪而爭論？以何種瞋而爭論？以何種癡而爭論？以何種慢而爭論？以何種見而爭論？以何種掉舉而爭論？以何種疑而爭論？以何種隨眠而爭論？以「貪染」或「瞋怒」或「愚癡」或「繫縛」或「執取」或「散亂」或「未達究竟」或「堅固」之狀態而爭論？這些行（造作）已被捨斷。因諸行已被捨斷，又能依何種趣而爭論——以「地獄者」……乃至……「非想非非想者」之狀態而爭論？彼無有因、無有緣、無有理由能令其爭論、講說、言說、闡明、表達——此即「既無所依著，又能以何方式、依何而爭論呢？」

「彼既無『自我』亦無『無我』之見」：「有我」之見不存在，「無我」之斷見也不存在。「有我」之執取不存在，「無我」之捨棄也不存在。若有人有執取，則彼有捨棄；若有人有捨棄，則彼有執取。阿羅漢已超越執取與捨棄，已超越智之退失。彼已住立、已行持、已達道路、已達方向，已越過生死輪迴，彼不再有後有——此即「彼既無『有我』亦無『無我』之見」。

「彼於此世間已徹底捨斷一切之見」：彼之六十二種邪見已被捨斷、被連根斬斷、已寂止、已止息、不再生起，被智火所燒盡。彼於此世間已徹底捨斷、抖落、震落、完全抖落、捨棄、去除、滅除、令一切邪見歸於無有——此即「彼於此世間已徹底捨斷一切之見」。

為此世尊說：

「若人於諸法有所依著，便會涉入爭論論；

既無所依著，又能以何方式、依何而爭論呢？

他既無『有我』亦無『無我』之見，他於此世間已徹底捨斷一切之見。」

（義注：「看見貪愛」（disvāna taṇhaṃ）——這是《摩根提耶經》（māgaṇḍiyasuttaṃ）。

緣起是這樣的：有一次，世尊（bhagavā）住在舍衛城（sāvatthiyaṃ）。有一天黎明時分，世尊以佛眼觀察世間，看見住在俱盧國（kurūsu）迦摩沙達摩鎮（kammāsadhammanigama）的婆羅門摩根提耶（māgaṇḍiya）及其妻子，具有證得阿羅漢的因緣。於是世尊當下從舍衛城出發，來到迦摩沙達摩（kammāsadhamma）附近的一處森林中，坐在那裡，身上散發出金色的光芒。

當時，摩根提耶正好到那裡洗臉，看見金色的光芒，心想：「這是什麼？」他四處張望，便看見了世尊，心中十分歡喜。原來，摩根提耶的女兒長得非常美麗，肌膚如黃金一般，有許多剎帝利王子等前來求婚，都沒有成功。摩根提耶心想：「我一定要把女兒嫁給一位同樣金色容貌的沙門。」因此，他一見到世尊，便心生歡喜，認為這正是適合女兒的人選。

他急忙跑回家，對妻子說：「夫人啊！我看見一位容貌與我們女兒一樣金色的男子。快把女兒打扮起來，我要把她許配給他。」

妻子便用香水為女兒沐浴，再用衣服、花鬘等好好裝飾。正當她們忙著打扮時，世尊托缽的時間到了，便進入迦摩沙達摩（kammāsadhamma）乞食。

摩根提耶夫婦帶著女兒，一起前往世尊先前坐過的地方。他們到了那裡，卻沒有看見世尊。婆羅門女四處張望，看見地上鋪著一張草座（tiṇasanthāraka）。因為諸佛以神通力加持，他們坐過的地方，草座和腳印都不會凌亂。她對丈夫說：「婆羅門啊，這就是他坐過的草座吧？」丈夫回答：「是的，夫人。」她說：「那麼，我們這趟來恐怕不會成功了。」丈夫問：「為什麼呢？」她說：「你看，這草座一點都不凌亂，這不是貪著欲樂的人會坐的。」

婆羅門說：「夫人啊，我們正在尋求吉祥的事，你可別說不吉祥的話。」

妻子又四處查看，看見世尊的腳印，便對丈夫說：「這就是他的腳印吧？」丈夫回答：「是的。」她說：「你看這腳印，這人絕不是沉迷於欲樂的人。」丈夫問：「夫人，你怎麼知道呢？」妻子便展現自己的智慧，說道：

「貪染者腳印呈蹲踞之狀，瞋恚者腳印呈拖拉之狀。 愚癡者腳印呈雜亂之狀， 而已轉離輪迴者，其腳印便是如此。」

他們兩人的對話還沒結束，世尊已用過午飯，回到那片森林。婆羅門女看見世尊身具殊勝相好、周身環繞一尋光明，便對丈夫說：「婆羅門啊，這就是你看見的那個人嗎？」丈夫回答：「是的，夫人。」她說：「我們這趟來肯定不會成功。像這樣的人，怎麼可能還會貪著欲樂呢？這是絕無可能的事。」

就在他們這麼說的時候，世尊已坐在草座上。這時，摩根提耶左手牽著女兒，右手拿著水瓶，走近世尊，對世尊說：「喂，出家人啊！你容貌金黃，這位少女也一樣金黃，她非常適合你。我現在就把她送給你做妻子，請你收下她，好好供養。」說完便站在世尊面前，準備將女兒交給他。

世尊沒有直接回應他，而是像在與其他人交談一般，說出了這首偈頌：「看見渴愛……」）

842. 

「見了渴愛、不樂與貪欲之後，對淫法也毫無欲念。

這個充滿屎尿的身體，連腳也不願去碰觸它」

（義注：聽了這話，摩根提耶心想：「出家人通常是捨棄人間的欲樂，去追求天上的欲樂，而這位連天上的欲樂也不想要。這位人間珍寶般的美女，他到底抱持什麼見解呢？」於是他說出第二首偈頌來詢問。）

843. 

「如果你不渴望如此珍寶——那被許多王族所追求的女人， 

那麼你的『見解、戒禁與活命』，以及『再生存在的狀態』，究竟是怎樣的呢？」（摩乾提耶（Māgaṇḍiya）問）

佛陀：

844. 

「摩犍提（Māgaṇḍiyā）！這樣的言說不存在，

對於諸法，他抉擇之後已捨棄了固執的取著。

並且在看見過患之後，不執取諸見，

他看見了自己內心的寂靜」

845. 

摩犍提（Māgaṇḍiyo）說：

「那些被確定的、被造作的諸見，[Māgaṇḍiya 說]

你說牟尼不執取它們。

所謂「內心的寂靜」這個意義，

究竟如何被諸智者所開示呢？」

846. 

「世尊說：「摩犍提（Māgaṇḍiyā）！

不依於見、不依於聞、不依於智，

也不依於戒禁而說清淨。

也不依於無見、無聞、無智，

也不依於無戒禁而（說清淨）。

捨棄這些並且不執取，

寂靜者不依止，不渴求存在。」

847. 

「那麼，若不依見、不依聞、不依智（摩乾提耶（Māgaṇḍiya））， 

也不依戒行與禁制而說清淨； 

不依不見、不依不聞、不依無智， 

不依無戒、不依無禁制——也不依這些。 

我認為這法門只是愚昧，因為有些人確實依見而追求清淨。」

848. 

「（世尊（Bhagavā）說：『摩乾提耶（Māgaṇḍiya）啊』）依止於見而反覆追問， 

你已陷入對所執取之事的迷惑。 

你從這裡看不見任何微細的想/認知（saññā）， 

因此你被認為是迷惑的。」

849. 

「自認為平等、殊勝或低劣者

—— 

他便會與人爭論。 

在三種情況下皆不動搖的人， 

對他而言，沒有『平等』或『殊勝』之分。」

850. 

「那位婆羅門會說什麼是真理呢？

他會因什麼而說那是虛妄而與人爭論？

在那裡既無平等亦無不平等者，

他會以什麼來連結論辯呢？」

851. 

「捨棄家宅、無固定居所而行，

在村落中，牟尼（聖賢）不結交親密關係。

離欲、無所希求，

如何會與人爭論呢？」

852. 

「牟尼於世間遠離那些而行，

象王不會因執取而宣說。

猶如出於水的蓮花，生於荊棘水中，

不為水與泥所染污。 同樣地，寂靜說法的牟尼無貪，

於欲與世間皆不被染污」

853. 

「得智者不因見、不因名而增上慢，

他實非執取於彼。非因業、非因聞而被引導，他不被安住於諸住所。」

854. 

「對已離想者，無有繫縛；

對已以慧解脫者，無有癡迷。

那些執取想與見的人，

在世間互相衝突而行。」（此即《摩乾提耶經》（Māgaṇḍiyasuttaṃ））

義注：說法結束時，婆羅門與婆羅門妻皆出家，證得阿羅漢果。

大義釋：

842. 「見了渴愛、不樂與貪欲之後，對淫法也毫無欲念。

這個充滿屎尿的身體，連腳也不願去碰觸它。」

「見了渴愛、不樂與貪欲之後，對淫法也毫無欲念」：

見到了渴愛（taṇhaṃ）、不樂（aratiṃ）與貪欲（ragañca）——這些都是魔的女兒——看見、觀察之後，對於淫欲之法，沒有欲念、沒有貪求、沒有愛好。所以說：「見了渴愛、不樂與貪欲之後，對淫法也毫無欲念。」

「這個充滿屎尿的身體，連腳也不願去碰觸它」：

這個身體充滿尿、充滿糞、充滿痰、充滿血，是骨頭相連、筋腱纏結、塗抹血肉、以皮包裹、覆蓋著表皮，到處是孔洞，流出、滲出各種不淨，遍滿種種污穢之物。連腳都不願去踩它，更何況是共住或交會呢？所以說：「這個充滿屎尿的身體，連腳也不願去碰觸它。」這並不稀奇：一個人若希求天界的欲樂，就不會希求人間的欲樂；若希求人間的欲樂，就不會希求天界的欲樂。而我對兩者都不希求、不接受、不期盼、不羨慕、不渴求，那你還要見我做什麼？你是具備了哪一種見解呢？——這是（世尊）反問。

因此世尊說：

「見了渴愛、不樂與貪欲之後，對淫法也毫無欲念。

這個充滿屎尿的身體，連腳也不願去碰觸它。」

844. 世尊說：「摩犍提（Māgaṇḍiyā）！這樣的言說不存在，

對於諸法，他抉擇之後已捨棄了固執的取著。

並且在看見過患之後，不執取諸見，

他意識到、看見了內在的寂靜。」

「這樣的言說不存在」：

「這樣的言說」——我說此、說這般、說這麼多、說到這裡為止，我說這種見解——或者說「世界是永恆的」……乃至……「如來死後既非存在亦非不存在」。

「不存在」——我沒有「說到這裡為止」。所以說：「這樣的言說不存在。」

「摩犍提（Māgaṇḍiyā）」：世尊以名字稱呼那位婆羅門。「世尊」是敬稱……乃至……是真實的施設，即「世尊」之名。所以說：「摩犍提啊，世尊說。」

「對於諸法，他抉擇之後已捨棄了固執的取著」：

「諸法」指六十二種（錯誤）見解。

「抉擇之後」：決斷、審判、簡擇、遍簡擇、衡量、判定、確定、令顯了之後——那種「這是真實、諦實、如實、不顛倒」的執取、固持、堅住、耽著、確信——已經不存在、沒有、不得、已斷除、已切斷、已寂止、已止息、不可能再生起、被智火所燒盡。所以說：「對於諸法，他抉擇之後已捨棄了固執的取著。」

「並且在看見過患之後，不執取諸見」：

看見諸見的過患，所以我不執取、不固持、不安住諸見。或者說：「不應該被執取、不應該被固持、不應該被安住。」這樣也是「看見過患之後，不執取諸見」。

再者，「世界是永恆的，唯有這是真實，其餘是虛妄」——這種見解是見的叢林、見的曠野、見的扭曲、見的動盪、見的結縛，伴隨著苦、惱、憂、熱惱，不能導向厭離、離貪、滅盡、寂止、證智、正覺、涅槃。看見諸見的過患，所以我不執取、不固持、不安住諸見。或者說：「不應該被執取、不應該被固持、不應該被安住。」這樣也是「看見過患之後，不執取諸見」。

同樣地，對於「世界非永恆」、「世界有邊」、「世界無邊」、「命即是身」、「命異身異」、「如來死後存在」、「如來死後不存在」、「如來死後存在且不存在」、「如來死後既非存在亦非不存在」——這些見解……乃至……不能導向涅槃。看見過患而不執取。

再者，這些見解這樣被執取、這樣被固持，將會有這樣的趣向、這樣的來世。看見過患而不執取。

再者，這些見解導向地獄、導向畜生道、導向餓鬼界。看見過患而不執取。

再者，這些見解是無常的、有為的、緣起的、壞滅法、衰敗法、離貪法、滅盡法。看見過患而不執取。所以說：「並且在看見過患之後，不執取諸見。」

「他意識到、看見了內在的寂靜」：

「內寂靜」——內在的貪欲寂靜、瞋恚寂靜、愚癡寂靜；忿怒、怨恨、覆藏、惱害、嫉妒、慳吝、諂曲、奸詐、頑固、激憤、慢、過慢、放逸、一切煩惱、一切惡行、一切憂愁、一切熱惱、一切苦迫、一切不善行的寂止、寂靜、平息、熄滅、止息、寂靜。

「意識到」：他蒐集、簡擇、遍簡擇、衡量、判定、確定、令顯了——「一切諸行無常」，這樣蒐集、簡擇……；「一切諸行是苦」……；「一切法無我」……；「凡是集起之法，皆是滅法」——這樣蒐集、簡擇、衡量、判定、確定、令顯了。

「看見了」：他看見、已看見、已觀察、已通達。所以說：「他意識到、看見了內在的寂靜。」

因此世尊說：

「摩犍提（Māgaṇḍiyā）！這樣的言說不存在，

對於諸法，他抉擇之後已捨棄了固執的取著。

並且在看見過患之後，不執取諸見，

他意識到、看見了內在的寂靜。」

845. 摩犍提（Māgaṇḍiyo）說：

「那些被確定的、被造作的諸見，[Māgaṇḍiya 說]

你說牟尼不執取它們。

所謂「內心的寂靜」這個意義，

究竟如何被諸智者所開示呢？」

「那些被決定的、被造作的諸見」：被決定是指六十二種見解、諸見的決定。被造作，即已被造作、已被製作、已被安立。或者說，無常、有為（條件組合）、緣起、滅盡法、衰退法、離欲法、滅法、變易法——因此說被造作。

「Māgaṇḍiya 說」：iti 是詞的連結、詞的結合、詞的完成、字母的協調、音節的流暢、詞的順序。Māgaṇḍiya 是那位婆羅門的名字、稱呼、施設、慣用語。

「你說牟尼不執取它們，所謂內心的寂靜」這個意義：那些即六十二種見解。牟尼：mona 稱為智慧……乃至超越結縛之網者為牟尼。不執取：見到諸見的過患後，我不取諸見、不把握、不執著；又說內心的寂靜——這就是那個意義。

「究竟如何被諸智者所開示呢？」：kathaṃ nu 是疑問詞、疑惑之問、猶豫之問、多義之問——是這樣嗎？不是嗎？什麼呢？如何呢？Dhīrehi 是智者、賢者、有智慧者、有慧者、有知者、明辨者、具慧者。Paveditaṃ 即被知曉、被開示、被教導、被施設、被安立、被揭露、被分別、被闡明——因此說究竟如何被諸智者所開示呢？

因此那位婆羅門說：

「那些被決定的、被造作的諸見，[Māgaṇḍiya 說]

你說牟尼不執取它們。

所謂內心的寂靜這個意義，

究竟如何被諸智者所開示呢？」

846. 世尊說：「摩犍提（Māgaṇḍiyā）！

不依於見、不依於聞、不依於智，

也不依於戒禁而說清淨。

也不依於無見、無聞、無智，

也不依於無戒禁而（說清淨）。

捨棄這些並且不執取，

寂靜者不依止，不渴求存在。」

「不依於見、不依於聞、不依於智」：

我不說、不講、不闡明、不施設經由所見而來的清淨、遍淨、解脫、解脫、究竟解脫；也不說經由所聞而來的清淨……；也不說經由所見所聞而來的清淨……；也不說經由智慧而來的清淨……。所以說：「不依於見、不依於聞、不依於智。」

「摩犍提（Māgaṇḍiyā）」：世尊以名字稱呼那位婆羅門……（如前）。

「也不依於戒禁而說清淨」：

我不說經由戒行而來的清淨……；不說經由誓戒而來的清淨……；不說經由戒禁而來的清淨、解脫……。所以說：「也不依於戒禁而說清淨」

「也不依於無見、無聞、無智，也不依於無戒禁而（說清淨）」：

見也是應該要的——十種正見：有布施、有供養、有祭祀、有善惡業的果報、有此世、有他世、有母親、有父親、有化生眾生、有在世間中正行正道的沙門婆羅門，他們以自證智證知此世與他世而宣說。聞也是應該要的——從他人聽聞的音聲、經文、偈頌、記說、諷頌、感興語、如是語、本生、未曾有法、問答。智也是應該要的——知業屬自己智、隨順諸諦智、證智、等至智。戒也是應該要的——別解脫律儀。誓戒也是應該要的——八種頭陀支：住林野支、常乞食支、糞掃衣支、但三衣支、次第乞食支、常坐不臥支、露地坐支（或常坐不臥支？此處列舉不同，依文翻譯）。

然而，不單靠正見、不單靠聽聞、不單靠智慧、不單靠戒、不單靠誓戒就能證得內寂靜，也不是離開這些法而能達到內寂靜。但是這些法是為了達到、證得、觸證、現證內寂靜的資糧。所以說：「也不依於無見、無聞、無智，也不依於無戒、無苦行而（說清淨）。」

「捨棄這些並且不執取」：

「這些」是指應該徹底斷除黑分諸法，應該對三界中的善法不執著（atammayatā）。因為黑分諸法被徹底斷除而捨斷，根已斷絕，如截斷的多羅樹頭，成為滅無狀態，未來不再生起；並且對三界中的善法不執著。這樣他也不執取、不固持、不安住。或者說「不應該被執取、不應該被固持、不應該被安住」。這樣也是「捨棄這些並且不執取」。

當渴愛、見、慢已被斷除，根已斷絕，如截斷的多羅樹頭，成為滅無狀態，未來不再生起，這樣他也不執取、不固持、不安住。這樣也是「捨棄這些並且不執取」。

當福行、非福行、不動行已被斷除，根已斷絕……未來不再生起，這樣他也不執取……。所以說：「捨棄這些並且不執取。」

「寂靜者不依止，不渴求存在」：

「寂靜者」：因為貪欲寂止而寂靜，瞋恚寂止而寂靜，愚癡寂止而寂靜……乃至一切不善行寂止、平息、安靜、熄滅、已去、止息，所以稱為寂靜、寂止、平息、寂滅、止息。

「不依止」：有兩種依止——渴愛依止與見依止……捨斷渴愛依止、捨棄見依止之後，不依止眼、不依止耳、不依止鼻、不依止舌、不依止身、不依止意；不依止色、聲、香、味、觸；不依止家族、群眾、住處、利養、名聲、稱讚、快樂、衣、食、臥具、病緣醫藥資具；不依止欲界、色界、無色界；不依止欲有、色有、無色有；不依止想有、無想有、非想非非想有；不依止一蘊有、四蘊有、五蘊有；不依止過去、未來、現在；不依止所見、所聞、所覺、所識諸法——不執取、不固持、不安住。所以說：「寂靜者不依止。」

「不渴求存在」：不渴求欲有、不渴求色有、不渴求無色有，不希求、不渴望。所以說：「寂靜者不依止，不渴求存在。」

因此世尊說：

「摩犍提（Māgaṇḍiyā）！

不依於見、不依於聞、不依於智，

也不依於戒禁而說清淨。

也不依於無見、無聞、無智，

也不依於無戒禁而（說清淨）。

捨棄這些並且不執取，

寂靜者不依止，不渴求存在。」

847. ，[Māgaṇḍiya 說]：那麼，若不依見、不依聞、不依智

也不依戒行與禁制而說清淨； 

不依不見、不依不聞、不依無智， 

不依無戒、不依無禁制——也不依這些。 

我認為這法門只是愚昧，因為有些人確實依見而追求清淨。

「若不依見、不依聞、不依智」……（重複前述解釋）。

「我認為這法門只是愚昧」：我認為、知道、理解、覺知、通達——這是你的愚癡法、愚人法、癡法、無知法、猶豫法。

「有些人以見而期待清淨」：有些沙門婆羅門以清淨見而期待清淨……以「世界是常住的，這才是真理」之見……以「世界是無常的……如來死後既不存在也不不存在」之見而期待清淨。

因此那位婆羅門說：

「若不依見、不依聞、不依智

也不依戒行與禁制而說清淨； 

不依不見、不依不聞、不依無智， 

不依無戒、不依無禁制——也不依這些。 

我認為這法門只是愚昧，因為有些人確實依見而追求清淨」

76.

依止於見而反覆追問， 

你已陷入對所執取之事的迷惑。 

你從這裡看不見任何微細的想/認知（saññā）， 

因此你被認為是迷惑的

「依止於見而反覆追問」：Māgaṇḍiya 婆羅門依止見而問見，依止執著而問執著，依止繫縛而問繫縛，依止障礙而問障礙。反覆追問即一再詢問。

「你已陷入對所執取之事的迷惑」：你所執取、把握、執著、固執、傾向的那個見，你被它所迷惑、所昏迷、所癡迷，陷入迷惑、陷入大迷惑、陷入黑暗。

「你從這裡看不見任何微細的想/認知」：從此——從內心寂靜、從道、從法說——未獲得相應的認知、適當的認知、特徵的認知、理由的認知、處的認知，更何況是智。如此也是未見到絲毫的認知。或者，未獲得無常想或隨順無常想、苦想……無我想……僅僅認知生起的想，更何況是智。

「因此你被視為愚癡者」：因此、由於那個原因、那個理由、那個緣由，你被視為、被看見、被認為是愚癡法、愚人法、癡法、無知法、猶豫法者。

因此世尊說：

「依止於見而反覆追問， 

你已陷入對所執取之事的迷惑。 

你從這裡看不見任何微細的想/認知（saññā）， 

因此你被認為是迷惑的。」

77.

自認為平等、殊勝或低劣者，

他便會與人爭論。

於三種方式中不動搖者，

對他而言無所謂平等或殊勝。

「自認為平等、殊勝或低劣者，他便會與人爭論」：認為「我與他平等、我比他殊勝、我比他低劣」者，便會因那個慢、那個見、那個人而起爭吵、起紛爭、起衝突、起辯論、起爭執——「你不懂這個法與律，我懂這個法與律……你被責難了，去解釋你的主張吧，若你有能力！」

「於三種方式中不動搖者，對他而言無所謂平等或殊勝」：對已捨棄、根除、止息、平息、不再生起、被智慧之火燒盡此三種方式者，他於三種方式中不動搖、不搖動。對不動搖的人而言，無「我平等、我殊勝、我低劣」——對他而言不存在。

因此世尊說：

「自認為平等、殊勝或低劣者，他便會與人爭論。

於三種方式中不動搖者，

對他而言無所謂平等或殊勝。」

78.

那位婆羅門會說什麼是真理呢？

他會因什麼而說那是虛妄而與人爭論？

在那裡既無平等亦無不平等者，

他會以什麼來連結論辯呢？

「那位婆羅門會說什麼是真理呢？」：婆羅門因捨離七法而為婆羅門……乃至不依止、如是者被稱為婆羅門。那位婆羅門會說什麼、會講什麼、會宣稱什麼、會解釋什麼、會表述什麼是真理？……

「他會因什麼而說那是虛妄而與人爭論？」：婆羅門認為我的才是真理，你的才是虛妄，便會因什麼慢、什麼見、什麼人而起爭吵……

「在那裡既無平等亦無不平等者」：在那位阿羅漢、漏盡者身上，無「我平等」的慢、無「我殊勝」的慢、無「我低劣」的劣慢，不存在、不現有、不被找到，已被捨棄、根除……被智慧之火燒盡。

「他會以什麼來連結論辯呢？」：他會以什麼慢、什麼見、什麼人來連結論辯、來爭吵……

因此世尊說：

「那位婆羅門會說什麼是真理呢？……

在那裡既無平等亦無不平等者，

他會以什麼來連結論辯呢？」

851.

捨棄家宅、無固定居所而行，

在村落中，牟尼不結交親密關係。

離欲、無所希求，

如何會與人爭論呢？

當時，家主 Hāliddakāni 前往尊者 Mahākaccāna 處，禮敬後在一旁坐下，問道：「尊者 Kaccāna！世尊在 Aṭṭhaka-vagga 的 Māgaṇḍiya 問中說：

『捨棄家宅、無固定居所而行，

在村落中，牟尼不結交親密關係。

離欲、無所希求，

如何會與人爭論呢？』

尊者！世尊這簡略所說的，其詳細意義應如何理解呢？」

「家主啊！色界是識的家宅；但識若被貪所繫縛，則被稱為住於家宅者。受界……想界……行界……家主啊！識界是識的家宅；識若被貪所繫縛，則被稱為住於家宅者。如此便是住於家宅者。

家主啊！如何是不住於家宅者呢？在家主啊！如來於色界中，凡有欲、有貪、有喜、有愛、有取著、有心之安住、執取、隨眠者，皆已為如來所捨棄、根除……未來不再生起；因此如來被稱為不住於家宅者。於受界……想界……行界……識界亦然。如此便是不住於家宅者。

家主啊！如何是有固定居所者呢？於色相、住所、散亂、繫縛者，被稱為有固定居所者。於聲相……香相……味相……觸相……法相、住所、散亂、繫縛者，亦然。如此便是有固定居所者。

家主啊！如何是無固定居所者呢？如來已捨棄、根除於色相……法相的住所、散亂、繫縛……因此如來被稱為無固定居所者。如此便是無固定居所者。

家主啊！如何是在村落中結交親密關係者呢？在此，某位比丘與在家者共住，同喜同憂，於樂者則樂，於苦者則苦，於生起的義務工作中，自己也投入其中。如此便是在村落中結交親密關係者。

如何是在村落中不結交親密關係者呢？某位比丘與在家者不相往來，不同喜不同憂，於樂者不樂，於苦者不苦，於生起的義務工作中，自己不投入其中。如此便是不結交親密關係者。

如何是未離欲者呢？某位比丘於諸欲中尚未離貪、未離欲求、未離愛著、未離渴望、未離熱惱、未離渴愛。如此便是未離欲者。

如何是離欲者呢？某位比丘於諸欲中已離貪、已離欲求……已離渴愛。如此便是離欲者。

如何是有所希求者呢？某位比丘心中生起：『願我未來成為如此色、如此受、如此想、如此行、如此識』，於此生起喜悅。如此便是有所希求者。

如何是無所希求者呢？某位比丘心中不生起：『願我未來成為……』，於此不生起喜悅。如此便是無所希求者。

如何是與人爭論者呢？某人會說這樣的話：『你不懂這個法與律，我懂……你被責難了，去解釋吧，若你有能力！』如此便是與人爭論者。

如何是不與人爭論者呢？某人不說這樣的話……如此便是不與人爭論者。

家主啊！因此，世尊在 Aṭṭhaka-vagga 的 Māgaṇḍiya 問中所說的，其詳細意義應如此理解。」

因此世尊說：

「捨棄家宅、無固定居所而行，

在村落中，牟尼不結交親密關係。

離欲、無所希求，

如何會與人爭論呢？」

852.

牟尼於世間遠離那些而行

象王不會因執取而宣說。

猶如出於水的蓮花，生於荊棘水中，

不為水與泥所染污。

同樣地，寂靜說法的牟尼無貪，

於欲與世間皆不被染污。

「牟尼於世間遠離那些而行」：那些是指諸見解。遠離：遠離身惡行、語惡行、意惡行、貪……一切不善行蘊而遠離、離開。遊行：遊行、住、行、守護、維持、度過。於世間：於人世間。

「象王不會執取而宣說」：Nāga 指不作惡者為 nāga，不去者為 nāga，不來者為 nāga。如何是不作惡者為 nāga？惡是指惡法、不善法、污染法、導致再有、伴隨憂苦、導致未來生老死的果報。

象王不作任何惡於世間，[世尊說：Sabhiya 啊！]

解脫一切繫縛與結縛。

於一切處不執著、解脫者，

如是如實者被稱為象王。

如此便是不作惡者為 nāga。

如何是不去者為 nāga？不因欲而去、不因瞋而去……不因疑而去、不因隨眠而去，不被諸惡法所引導、所牽引、所漂流、所帶走。如此便是不去者為 nāga。

如何是不來者為 nāga？由入流道所捨棄的煩惱，不再重來、不返回；由一來道……不還道……阿羅漢道所捨棄的煩惱，不再重來。如此便是不來者為 nāga。

象王不會執取那些而宣說：象王不會取那些見解、執取、把握、固執而說……宣稱「世界是常住的……這才是真理，其餘皆妄」。

「猶如出於水的蓮花，生於荊棘水中，不為水與泥所染污」：Ela 指水，ambuja 指蓮花，kaṇḍaka 指刺梗，vāri 指水，vārija 指出生於水的蓮花。猶如蓮花不為水與泥所沾染、不黏附、不染污，不被染、不被沾、不被污。

同樣地，寂靜說法的牟尼無貪，於欲與世間皆不被染污：evam 是譬喻的相應。牟尼……寂靜說法者即說寂靜、說庇護、說依止、說無畏、說不死、說涅槃者。無貪：gedha 指貪欲……已被捨棄、根除者為 agiddha。他於色無貪……於過去、未來、現在、於已見已聞已覺已識之法無貪、無染、無執、無固著，離貪、離欲、已捨、已離、已出、寂靜、涼爽、安樂住，以梵行自體而住。

於欲與世間皆不被染污：欲有二種——事欲與煩惱欲……世間有地獄世間……乃至處世間。染污有二——貪染污與見染污……牟尼捨棄貪染污、捨離見染污後，於欲與世間不沾染、不黏附、不染污，不被染、不被污，解脫、離繫、無礙，以無限量的心而住。

因此世尊說：

「牟尼於世間遠離那些而行，象王不會執取而宣說。

猶如出於水的蓮花，生於荊棘水中，不為水與泥所染污。

同樣地，寂靜說法的牟尼無貪，於欲與世間皆不被染污。」

853.

得智者不因見、不因名而增上慢，

他實非執取於彼。

非因業、非因聞而被引導，

他不被安住於諸住所。

得智者不因見、不因名而增上慢：na 是否定。Vedagū：Veda 指四道中的智慧、慧、慧根、慧力、擇法覺支、觀、毘婆舍那、正見。以這些 Veda 已到達生老死的彼岸、究竟、邊際、終點、依止、庇護、無畏、不死、涅槃；或者已知七法、已知身見、疑、戒禁取、貪、瞋、癡、慢，已知諸惡不善法……

抉擇一切 Veda，[Sabhiya 啊！世尊說]

沙門婆羅門所有的一切，

於一切受已離貪，

超越一切 Veda 者為得智者。

不因見：他的六十二種見解已捨棄、根除……被智慧之火燒盡。他不因見而被引導、被牽引、被漂流、被帶走，亦不回歸、不返回那個見解——因此說得智者不因見。

不因名：不因名聲、不因他人稱讚、不因大眾的認可而增上慢，不趨向、不執取、不把握、不執著——因此說得智者不因見、不因名而增上慢。

實非執取於彼：不因貪、不因見而執取於彼、視彼為最上、最究竟。當其貪、見、慢已被捨棄、根除……未來不再生起時，便不執取於彼。

非因業、非因聞而被引導：不因福行、非福行、不動行而被引導……不因聞的清淨、不因他人稱讚、不因大眾認可而被引導。

不被安住於諸住所：Upaya 有二——貪 upaya 與見 upaya……其貪 upaya 已捨棄、見 upaya 已捨離，因此於諸住所不被引導、不被染、不趨向、不固著、不傾向，解脫、無礙，以無限量的心而住。

因此世尊說：

「得智者不因見、不因名而增上慢，他實非執取於彼。

非因業、非因聞而被引導，

他不被安住於諸住所。」

82.

對已離想者，無有繫縛；

對已以慧解脫者，無有癡迷。

那些執取想與見的人，

在世間互相衝突而行。

對已離想者，無有繫縛：修習以止為先的聖道者，從最初開始，繫縛已被壓伏；證阿羅漢果時，阿羅漢的繫縛、癡、蓋、欲想、瞋想、害想、見想皆已捨棄、根除……未來不再生起——因此說對已離想者，無有繫縛。

對已以慧解脫者，無有癡迷：修習以觀為先的聖道者……阿羅漢的癡、繫縛……皆已捨棄……

那些執取想與見的人，在世間互相衝突而行：那些執取欲想、瞋想、害想的人，因想而衝突、互相衝突。王與王爭、剎帝利與剎帝利爭……朋友與朋友爭。他們陷入爭吵、衝突、打鬥，以手、土塊、棍棒、刀劍相攻擊，乃至遭遇死亡或瀕死之苦。

那些執取「世界是常住的」……「如來死後既不存在也不不存在」之見的人，因見而衝突……師與師衝突、法與法衝突、眾與眾衝突、見與見衝突、道與道衝突、道與道衝突。

或者他們爭論、起紛爭、起衝突、起辯論、起爭執——「你不懂這個法與律……去解釋吧，若你有能力！」他們的行蘊尚未捨棄；因行蘊未捨棄，而在諸趣中衝突——在地獄中衝突、在畜生道中衝突……在人界中衝突、在天界中衝突……在輪迴中衝突、互相衝突、說、行、住、來去、守護、維持、度過。於世間：於地獄世間……乃至處世間。

因此世尊說：

「對已離想者，無有繫縛；對已以慧解脫者，無有癡迷。

那些執取想與見的人，

在世間互相衝突而行。」

Sn49 爭論經 kalahavivādasuttaṃ

（義注：「從何而生種種爭論與爭辯呢？」這是《爭論與爭辯經》。它的起源是什麼？這也是在同一個大集會中，當某些天神心中生起「這些爭論等八法究竟是從何而生起的呢？」這樣的念頭時，為了向他們開示這些法，化佛以先前的方式讓自己被提問，然後依據提問與解答的順序而說的。由於所有偈頌都是依此方式建立起明顯的關聯，所以它們的聯繫都很清楚。）

**869.** 

（化佛：）「爭論與爭吵從何而生？悲傷、憂愁與慳吝一起生起。 

傲慢與過度傲慢，以及惡口與搬弄是非，這些從何而生？請你為我詳細說明。」

**870.** 

（佛陀:）「所喜愛的事物眾多，於是產生爭論與爭吵， 

悲傷、憂愁與慳吝一起生起。 

傲慢與過度傲慢，以及惡口與中傷， 

與慳吝相連的便是爭論與爭吵。 

在爭論生起之處，也就有中傷。」

**871.** 

(化佛：)「世間的喜愛，其因緣從何而來？還有那些在世間遊行者的貪欲，它們的因緣又是什麼？

希求與歸依，其因緣從何而來？那些為來世而存在的，對人的來說是什麼？」

**872.** 

（佛陀：）「欲求（chanda）是世間喜愛的因緣，那些在世間遊行的貪欲也是如此。

希求與歸依，其因緣由此而來，那些為來世而存在的，對人的來說」

*873.** 

(化佛)「欲求在世間究竟以何為根源？ 

各種判斷又從何而生？ 

憤怒、虛妄之語，以及疑惑， 

還有那些被沙門所宣說的諸法。」

**874.** 

（佛陀）「世間所說的樂與不樂，以此為依止而生起欲求。

在諸色中見到有與無有之後，人在世間就造作決斷。」

**875.** 

「憤怒、虛妄之語以及疑惑，這些法也只依於二者而存在。

有疑惑之人，應於智慧之道中修學，知曉被沙門所宣說的諸法」

**876.** 

（化佛：）「樂與不樂，其因緣從何而來？在什麼不存在時，這些就不會生起？

有與無有，以及這個義理，請你為我解說，它們的因緣是什麼。」

**877.** 

（佛陀：）「觸是樂與不樂的因緣，在觸不存在時，這些就不會生起。

有與無有，以及這個義理，我為你解說，它們的因緣由此而來。」

**878.** 

（化佛：）「觸在世間，其因緣從何而來？執取也是從何而生？

在什麼不存在時，就沒有‘我的’？在什麼滅盡時，諸觸就不觸。」

**879.** 

（佛陀：）「名與色為緣而有觸， 

欲求為根源而有各種執取。 

欲求不存在時，便沒有『我所』之感； 

色法滅盡時，諸觸便不再觸及。」

**880.** 

（化佛：）「如此行者，如何使色滅盡？樂與苦又如何滅盡？

請你為我解說它如何滅盡，我的心想知道它。」

**881.** 

（佛陀：）「既非有想有想者，亦非無想有想者；既非無想者，亦非想已滅者。

如此行者，色得以滅盡，因為戲論之數以想為因緣」

**882.** 

（化佛：）「你已為我解答了我先前所問的問題， 

現在我再問另一個，請你詳細說明。 

是否有些智者在此宣稱， 

這就是有情淨化的最高境界？ 

或者還有其他的境界超越於此？」

**883.** 

（佛陀：）「有些智者在此宣稱， 

這就是有情淨化的最高境界。 

但其中另有一些善巧之人宣說， 

在無餘依的境界中，才是究竟。」

**884.** 

「已知這些依止之後，牟尼了知依止而審察。

已知而解脫者，不與人諍論；賢者不趨向這生或那生」

大義釋：

869.

爭論與諍論從何而生？悲歎、憂愁以及慳吝也是如此。

傲慢與過慢，連同搬弄是非，它們從何而生？請你為我詳細解說吧。

「爭論與諍論從何而生」：所謂「爭論」，是一種形式的爭論；「諍論」也是同樣的。凡是爭論就是諍論，凡是諍論就是爭論。或者，從另一種意義來說，諍論被稱為爭論的前階段。國王與國王會互相諍論，王族與王族會互相諍論，婆羅門與婆羅門會互相諍論，居士與居士會互相諍論，母親與兒子會互相諍論，兒子與母親會互相諍論，父親與兒子會互相諍論，兒子與父親會互相諍論，兄弟與兄弟會互相諍論，兄弟與姊妹會互相諍論，姊妹與兄弟會互相諍論，朋友與朋友會互相諍論——這叫做諍論。那麼什麼是爭論呢？在家眾因杖罰之事，以身或語進行爭論；出家眾犯戒時，以身或語進行爭論——這叫做爭論。

「爭論與諍論從何而生」：爭論與諍論從何而生？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問爭論與諍論的根本，詢問其原因，詢問其因緣，詢問其生起，詢問其來源，詢問其發動，詢問其食，詢問其所緣，詢問其條件，詢問其集起；是請求、懇求、邀請、勸請（或作「ajjhosati」）——所以說「爭論與諍論從何而生」。

「悲歎、憂愁以及慳吝也是如此」：所謂悲歎，是指遭受親族災難、財物災難、疾病災難、戒行災難、見解災難，或遭受任何一種災難，或遭受任何一種苦法的人，所發出的哀叫、悲歎、哀歎、悲歎之狀態、悲歎之性質、言語上的胡言亂語、哀號、哭泣、哭泣之狀態。所謂憂愁，是指遭受親族災難、財物疾病戒行見解災難，或遭受任何一種災難，或遭受任何一種苦法的人，所生的憂愁、憂愁之狀態、內心憂愁、內心極度憂愁、內心燃燒、內心極度燃燒、心之焦慮、憂愁之箭。所謂慳吝，有五種慳吝——住處慳、家族慳、利得慳、名聲慳、法慳。凡是這樣的慳吝、慳吝之狀態、慳吝之性質、吝嗇、鄙劣、堅執、執著、不肯布施之心——這被稱為慳吝。此外，蘊慳也是慳吝，界慳也是慳吝，處慳也是慳吝的執取。這被稱為慳吝——所以說「悲歎、憂愁以及慳吝也是如此」。

「傲慢與過慢，連同搬弄是非也是如此」：所謂傲慢，是指有人因出生、姓氏、家族、容色美好、財富、誦經、業處、技藝、學問、聽聞、辯才，或任何其他事物而生起傲慢。所謂過慢，是指有人因出生、姓氏……（乃至）任何其他事物而輕蔑他人。所謂搬弄是非，是指有人是搬弄是非之語——聽到這裡的就到那裡去說，為了離間他們；聽到那裡的就到這裡來講，為了離間那些人。如此，他是破壞和合者、或對已破壞者加以助長，是喜歡派系、樂於派系、喜悅派系、說出造成派系之語——這被稱為搬弄是非。此外，有兩個原因會帶來搬弄是非——為了討人喜歡，或為了離間的目的。如何為了討人喜歡而帶來搬弄是非？「我將成為他的親愛者、可意者、值得信賴者、親近者、好朋友」——如此為了討人喜歡而帶來搬弄是非。如何為了離間的目的而帶來搬弄是非？「如何才能讓他們分裂、離異、分派、分為兩邊、分為兩派、成為兩群，讓他們破裂而不和合，讓他們住於不樂、不安」——如此為了離間的目的而帶來搬弄是非——所以說「傲慢與過慢，連同搬弄是非也是如此」。

「它們從何而生？請你為我詳細解說吧」：爭論、諍論、悲歎、憂愁、慳吝、傲慢、過慢、搬弄是非——這八種煩惱從何而生？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問這八種煩惱的根本，詢問其原因，詢問其因緣，詢問其生起，詢問其來源，詢問其發動，詢問其食，詢問其所緣，詢問其條件，詢問其集起；是請求、懇求、邀請、勸請——所以說「它們從何而生？請你為我詳細解說吧」。來吧，請說出來、指示、教導、施設、安立、開示、分析、闡明、顯露——所以說「它們從何而生？請你為我詳細解說吧」。

因此，那位化作之人說道——

「爭論與諍論從何而生？悲歎、憂愁以及慳吝也是如此。

傲慢與過慢，連同搬弄是非，它們從何而生？請你為我詳細解說吧。」

870. 喜愛之物眾多，故有爭論與諍論，悲歎、憂愁以及慳吝也是如此。

傲慢與過慢，連同搬弄是非，與慳吝相應的爭論與諍論。

在諍論生起之時，也有搬弄是非。

「喜愛之物眾多，故有爭論與諍論，悲歎、憂愁以及慳吝也是如此」：所謂「喜愛」，有兩種——有情或行法。哪些是有情的喜愛？在此，凡是那些對某人懷有利益欲、利益欲、安樂欲、解脫欲的母親、父親、兄弟、姊妹、兒子、女兒、朋友、大臣、親族、血親——這些有情是喜愛的。

哪些是行法的喜愛？可愛的色、可愛的聲、可愛的香、可愛的味、可愛的觸——這些行法是喜愛的。

對於喜愛之物，害怕被奪走的人也會起爭論，被奪走時也會起爭論，已被奪走後也會起爭論。害怕變壞的人也會起爭論，正在變壞時也會起爭論，已變壞後也會起爭論。同樣，害怕被奪走的人也會起諍論，被奪走時也會起諍論，已被奪走後也會起諍論；害怕變壞的人也會起諍論，正在變壞時也會起諍論，已變壞後也會起諍論；害怕被奪走的人也會悲歎，被奪走時也會悲歎，已被奪走後也會悲歎；害怕變壞的人也會悲歎，正在變壞時也會悲歎，已變壞後也會悲歎；害怕被奪走的人也會憂愁，被奪走時也會憂愁，已被奪走後也會憂愁；害怕變壞的人也會憂愁，正在變壞時也會憂愁，已變壞後也會憂愁。他們守護、保護、執取、執著、慳吝於喜愛之物。

「傲慢與過慢，連同搬弄是非也是如此」：依於喜愛之物而生起傲慢，依於喜愛之物而生起過慢。如何依於喜愛之物而生起傲慢？「我們是可愛色聲香味觸的獲得者」。如此依於喜愛之物而生起傲慢。如何依於喜愛之物而生起過慢？「我們是可愛色聲香味觸的獲得者，而其他這些人則不是可愛色聲香味觸的獲得者」。如此依於喜愛之物而生起過慢。關於搬弄是非，如前所述……（乃至）……所以說「傲慢與過慢，連同搬弄是非也是如此」。

「與慳吝相應的爭論與諍論」：爭論、諍論、悲歎、憂愁、傲慢、過慢、搬弄是非——這七種煩惱與慳吝相應、被結合、被繫縛、被連繫——所以說「與慳吝相應的爭論與諍論」。

「在諍論生起之時，也有搬弄是非」：在諍論生起、出現、產生、出現、顯現之時，他們帶來搬弄是非；聽到這裡的就到那裡去說，為了離間他們；聽到那裡的就到這裡來講，為了離間那些人。如此，他們是破壞和合者、對已破壞者加以助長，是喜歡派系、樂於派系、喜悅派系、說出造成派系之語——這被稱為搬弄是非。此外，有兩個原因會帶來搬弄是非——為了討人喜歡，或為了離間的目的。如何為了討人喜歡而帶來搬弄是非？「我們將成為他的親愛者、可意者、值得信賴者、親近者、好朋友」。如此為了討人喜歡而帶來搬弄是非。如何為了離間的目的而帶來搬弄是非？「如何才能讓他們分裂、離異、分派、分為兩邊、分為兩派、成為兩群，讓他們破裂而不和合，讓他們住於不樂、不安」——如此為了離間的目的而帶來搬弄是非——所以說「在諍論生起之時，也有搬弄是非」。

因此，世尊說道——

「喜愛之物眾多，故有爭論與諍論，悲歎、憂愁以及慳吝也是如此。

傲慢與過慢，連同搬弄是非，與慳吝相應的爭論與諍論。

在諍論生起之時，也有搬弄是非。」

871. 世間的喜愛，其因緣從何而來？還有那些在世間遊行者的貪欲，它們的因緣又是什麼？

希求與歸依，其因緣從何而來？那些為來世而存在的，對人的來說是什麼？

「世間的喜愛，其因緣從何而來」：喜愛從何因緣？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問喜愛的根本……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「世間的喜愛，其因緣從何而來」。

「還有那些在世間遊者的貪欲」：所謂「還有那些」，是指剎帝利、婆羅門、吠舍、首陀羅、在家人、出家人、天人、人類。所謂貪欲，是指那種貪、貪著、貪著之狀態、染著、染著之狀態、染著之性質、希求、貪、惡不善根。所謂遊行，是指他們遊行、住、行、轉、守護、維持、活命。所謂世間，是指地獄界、人界、天界、蘊世間、界世間、處世間——所以說「還有那些在世間遊行者的貪欲」。

「希求與歸依，其因緣從何而來」：希求與歸依從何因緣？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問希求與歸依的根本……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「希求與歸依，其因緣從何而來」。所謂「那些為來世而存在的，對人的來說」，是指那些成為人的究竟歸依、成為洲、成為救護、成為庇護所、成為歸依處、成為究竟歸依的——所以說「那些為來世而存在的，對人的來說」。

因此，那位化作之人說道——

「世間的喜愛，其因緣從何而來？還有那些在世間遊行者的貪欲，它們的因緣又是什麼？

希求與歸依，其因緣從何而來？那些為來世而存在的，對人的來說是什麼？」

872. 欲求（chanda）是世間喜愛的因緣，那些在世間遊行的貪欲也是如此。

希求與歸依，其因緣由此而來，那些為來世而存在的，對人的來說。

「欲求是世間喜愛的因緣」：所謂欲求，是指在諸欲中的欲欲、欲貪、欲喜、欲渴愛、欲愛、欲熱惱、欲迷、欲沉溺、欲暴流、欲軛、欲取、欲蓋。還有五種欲求——尋求欲求、獲得欲求、受用欲求、貯藏欲求、布施欲求。什麼是尋求欲求？在此，有人已被執取、有所求、欲求生起，而去尋求色、聲……香……味……觸——這是尋求欲求。什麼是獲得欲求？在此，有人已被執取、有所求、欲求生起，而獲得色、聲……香……味……觸——這是獲得欲求。什麼是受用欲求？在此，有人已被執取、有所求、欲求生起，而受用色、聲……香……味……觸——這是受用欲求。什麼是貯藏欲求？在此，有人已被執取、有所求、欲求生起，而積貯財物，心想「在災難時會有」——這是貯藏欲求。什麼是布施欲求？在此，有人已被執取、有所求、欲求生起，而布施財物給象兵、馬兵、車兵、弓箭手、步兵，心想「這些人會保護我、守護我、圍繞我」——這是布施欲求。所謂喜愛，有兩種——有情或行法……（乃至）……這些有情是喜愛的……這些行法是喜愛的。所以說「欲求是世間喜愛的因緣」。喜愛以欲求為因緣、以欲求為集起、以欲求為種類、以欲求為來源——所以說「欲求是世間喜愛的因緣」。

「那些在世間遊行的貪欲」：如前所述……（乃至）……所以說「那些在世間遊行的貪欲」。

「希求與歸依，其因緣由此而來」：希求被稱為渴愛。凡是貪、染著……（乃至）……希求、貪、惡不善根。所謂歸依，是指有人在尋求色時獲得色，而成為色歸依者；在尋求聲……香……味……觸……家族……群眾……住處……利得……名聲……讚譽……安樂……衣……食……臥具……病藥資具……經……律……論……阿蘭若支……乞食支……糞掃衣支……三衣支……常乞食支……後不食支……常坐支……隨坐具支……初禪……第二禪……第三禪……第四禪……空無邊處定……識無邊處定……無所有處定……非想非非想處定時，獲得非想非非想處定，而成為非想非非想處定歸依者。

「以希求耕田，以希求播種。

商人以希求而行於大海，為了求財。

我所住立的希求，那希求已為我成就。」

希求的成就被稱為歸依。希求與歸依，其因緣由此而來。希求與歸依以欲求為因緣、以欲求為集起、以欲求為種類、以欲求為來源——所以說「希求與歸依，其因緣由此而來」。

「那些為來世而存在的，對人的來說」：如前所述。

因此，世尊說道——

「欲求是世間喜愛的因緣，那些在世間遊行的貪欲也是如此。

希求與歸依，其因緣由此而來，那些為來世而存在的，對人的來說。」

873. 欲求在世間，其因緣從何而來？決斷也是從何而生？

憤怒、虛妄之語以及疑惑，還有那些被沙門所說的諸法。

「欲求在世間，其因緣從何而來」：欲求從何因緣？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問欲求的根本……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「欲求在世間，其因緣從何而來」。

「決斷也是從何而生」：決斷從何而生？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問決斷的根本……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「決斷也是從何而生」。

「憤怒、虛妄之語以及疑惑」：所謂憤怒，是指那種心的惱怒、反擊、反對、忿、極忿、盛忿、瞋、極瞋、盛瞋、心的敗壞、意瞋、憤怒、忿怒之狀態、瞋、瞋恚之狀態、敗壞、敗壞之狀態、反對、極反對、暴惡、非人相、不悅意之心。虛妄之語被稱為妄語。疑惑被稱為猶豫——所以說「憤怒、虛妄之語以及疑惑」。

「還有那些被沙門所說的諸法」：所謂「還有那些」，是指那些與憤怒、虛妄之語、疑惑一起生起、俱生、相雜、相應、一同生起、一同滅、一同所依、一同所緣的——這些被稱為「還有那些諸法」。或者，那些其他種類、其他形態的煩惱——這些被稱為「還有那些諸法」。所謂「被沙門所說的」，是指被沙門（息滅諸惡者）、婆羅門（遠離惡法者）、比丘（破除煩惱根者、從一切不善根束縛中解脫者）所說、所講、所指示、所教導、所施設、所安立、所開示、所分析、所闡明、所顯露——所以說「還有那些被沙門所說的諸法」。

因此，那位化作之人說道——

「欲求在世間，其因緣從何而來？決斷也是從何而生？

憤怒、虛妄之語以及疑惑，還有那些被沙門所說的諸法。」

874. 世間所說的樂與不樂，以此為依止而生起欲求。

在諸色中見到有與無有之後，人在世間就造作決斷。

「世間所說的樂與不樂」：所謂樂，是指樂受與可愛之物。所謂不樂，是指苦受與不可愛之物。所謂「世間所說的」，是指他們所說、所講、所言、所闡述、所稱呼的——所以說「世間所說的樂與不樂」。

「以此為依止而生起欲求」：依止於樂與不樂、苦與樂、喜與憂、可愛與不可愛、順從與反對，而生起欲求、產生、出生、生起、產生、出現——所以說「以此為依止而生起欲求」。

「在諸色中見到有與無有之後」：所謂諸色，是指四大種以及依四大種而起的色。什麼是諸色的「有」？諸色的有，即生、出生、產生、出現、顯現——這是諸色的有。什麼是諸色的「無有」？諸色的滅、衰、壞、分散、無常、消失——這是諸色的無有。在諸色中見到有與無有之後，是指在諸色中見到、看到、衡量、思惟、觀察、了知有與無有——所以說「在諸色中見到有與無有之後」。

「人在世間就造作決斷」：所謂決斷，有兩種——渴愛決斷與見解決斷。如何造作渴愛決斷？在此，有人尚未生起的財物不生起，已生起的財物也耗盡。他心想：「到底要用什麼方法，才能讓尚未生起的財物生起，已生起的財物也不耗盡呢？」於是他知道：「因為我從事飲酒等放逸之處的緣故，尚未生起的財物不生起，已生起的也耗盡；因為我從事非時遊行之處的緣故……因為我從事歌舞娛樂之處的緣故……因為我從事惡友之處的緣故……因為我從事懶惰之處的緣故，尚未生起的財物不生起，已生起的也耗盡。」如此有了知見後，他不親近六種財物的損失之門，而親近六種財物的增長之門。如此也造作渴愛決斷。或者，他從事農業、商業、畜牧、箭術、王臣之業，或其他技藝。如此也造作渴愛決斷。

如何造作見解決斷？在眼生起時知道：「我的我生起了」；在眼消失時知道：「我的我消失了，我的我已去」。如此也造作見解決斷。在耳……鼻……舌……身……色……聲……香……味……觸生起時知道：「我的我生起了」；在觸消失時知道：「我的我消失了，我的我已去」。如此也造作、見、生成、產生、出現見解決斷。所謂「人」，是指有情、男子、人類……（乃至）……人類。所謂世間，是指地獄界……（乃至）……處世間——所以說「人在世間就造作決斷」。

因此，世尊說道——

「世間所說的樂與不樂，以此為依止而生起欲求。

在諸色中見到有與無有之後，人在世間就造作決斷。」

875. 憤怒、虛妄之語以及疑惑，這些法也只依於二者而存在。

有疑惑之人，應於智慧之道中修學，知曉被沙門所宣說的諸法。

「憤怒、虛妄之語以及疑惑」：所謂憤怒，是指那種心的惱怒、反擊……（如前所述）。虛妄之語被稱為妄語。疑惑被稱為猶豫。依於可愛之物也會生起憤怒，依於不可愛之物也會生起憤怒。依於可愛之物也會生起妄語，依於不可愛之物也會生起妄語。依於可愛之物也會生起疑惑，依於不可愛之物也會生起疑惑。

如何依於不可愛之物而生起憤怒？本來就依於不可愛之物而生起憤怒。「他對我做了不利之事」而生起憤怒，「他正在對我做不利之事」而生起憤怒，「他將對我做不利之事」而生起憤怒；「他對我所親愛、可意者做了不利之事……正在做不利之事……將做不利之事」而生起憤怒；「他對我所不喜、不可意者做了有利之事……正在做有利之事……將做有利之事」而生起憤怒。如此依於不可愛之物而生起憤怒。

如何依於可愛之物而生起憤怒？害怕可愛之物被奪走的人也會生起憤怒，被奪走時也會生起憤怒，已被奪走後也會生起憤怒。害怕可愛之物變壞的人也會生起憤怒，正在變壞時也會生起憤怒，已變壞後也會生起憤怒。如此依於可愛之物而生起憤怒。

如何依於不可愛之物而生起妄語？在此，有人被手銬腳鐐所繫；為了脫離那繫縛而故意說妄語……或被繩索所繫……被鐵鍊所繫……被藤條所繫……被蔓草所繫……被拋擲所繫……被圍繞所繫……被村、聚落、城鎮、國土所繫……被地方所繫；為了脫離那繫縛而故意說妄語。如此依於不可愛之物而生起妄語。

如何依於可愛之物而生起妄語？在此，有人為了可愛的色而故意說妄語……為了可愛的聲……香……味……觸……為了衣……食……臥具……病藥資具而故意說妄語。如此依於可愛之物而生起妄語。

如何依於不可愛之物而生起疑惑？「我的眼疾會痊癒嗎？還是我的眼疾不會痊癒？我的耳疾會痊癒嗎……鼻疾……舌疾……身疾……頭疾……耳疾……口疾……牙疾會痊癒嗎？還是我的牙疾不會痊癒？」如此依於不可愛之物而生起疑惑。

如何依於可愛之物而生起疑惑？「我會獲得可愛的色嗎？還是得不到可愛的色？我會獲得可愛的聲……香……味……觸……家族……群眾……住處……利得……名聲……讚譽……安樂……衣……食……臥具……病藥資具嗎？」如此依於可愛之物而生起疑惑——所以說「憤怒、虛妄之語以及疑惑」。

「這些法也只依於二者而存在」：當樂與不樂存在時，苦與樂存在時，喜與憂存在時，可愛與不可愛存在時，順從與反對存在時、具足時、被獲得時——這些法也只依於二者而存在。

「有疑惑之人，應於智慧之道中修學」：智慧本身是智慧之道，智慧的所緣也是智慧之道，與智慧俱生的諸法也是智慧之道。正如聖道是聖者之道，天道是天之道，梵道是梵之道；同樣地，智慧本身是智慧之道，智慧的所緣也是智慧之道，與智慧俱生的諸法也是智慧之道。

「修學」是指三學——增上戒學、增上心學、增上慧學。什麼是增上戒學？在此，比丘具戒，住於波羅提木叉律儀具足，具足正行與行處，於微小罪過也見到危險，受持而修學於諸學處，小戒蘊……大戒蘊……戒是基礎、開始、行、制御、自制、入口、前導，為了善法的成就——這是增上戒學。什麼是增上心學？在此，比丘離諸欲……（乃至）……證得第四禪而住——這是增上心學。什麼是增上慧學？在此，比丘有智慧，具足導向生滅的聖、能貫穿的、能正盡苦的智慧。他如實了知「這是苦」……（乃至）……如實了知「這是苦滅之道」；如實了知「這些是煩惱」……（乃至）……如實了知「這是煩惱滅之道」——這是增上慧學。

「有疑惑之人，應於智慧之道中修學」：有疑惑之人——有懷疑、有污點、有二心、有猶豫之人——為了證得智慧、觸證智慧、作證智慧，而應修學增上戒，也應修學增上心，也應修學增上慧；他應審察這三學而修學，知而修學、見而修學、觀察而修學、決意於心而修學、以信而勝解而修學、策勵精進而修學、安立正念而修學、等持其心（「使心平等安住、穩定執持」）而修學、以慧而了知而修學、應遍知而遍知而修學、應遍知而遍知而修學、應斷而斷而修學、應修而修而修學、應作證而作證而修學、應行而行、應正行而正行、受持而行——所以說「有疑惑之人，應於智慧之道中修學」。

「已知曉被沙門所宣說的諸法」：所謂「已知曉」，是指已知、已了知、已衡量、已思惟、已觀察、已明瞭、已通達之後，所說、所講、所指示、所教導、所施設、所安立、所開示、所分析、所闡明、所顯露的。「一切行無常」——已知、已了知、已衡量、已思惟、已觀察、已明瞭之後，所說、所講、所指示、所教導、所施設、所安立、所開示、所分析、所闡明、所顯露的；「一切行是苦」……「一切法無我」……「無明緣行」……（乃至）……「生緣老死」……「無明滅則行滅」……（乃至）……「生滅則老死滅」……「這是苦」……（乃至）……「這是苦滅之道」……「這些是煩惱」……（乃至）……「這是煩惱滅之道」……「這些法應遍知」……「這些法應遍知」……「這些法應斷」……「這些法應修」……「這些法應作證」……六觸處的集起與滅沒、味、患、離……五取蘊……四大種……「凡是集起之法，一切皆是滅法」——已知、已了知、已衡量、已思惟、已觀察、已明瞭之後，所說、所講、所指示、所教導、所施設、所安立、所開示、所分析、所闡明、所顯露的。

世尊曾如此說：「比丘們！我以遍知而說法，非不遍知。我以有因而說法，非無因。我以有神變而說法，非無神變。比丘們！因為我以遍知而說法，非不遍知；以有因而說法，非無因；以有神變而說法，非無神變，所以應作的教導、應作的教誡已完成。比丘們！你們已足夠歡喜、足夠喜悅、足夠悅意：正等覺世尊、善說之法、善行之僧。在這個解釋被宣說之時，千世界震動了。」——所以說「已知曉被沙門所宣說的諸法」。

因此，世尊說道——

「憤怒、虛妄之語以及疑惑，這些法也只依於二者而存在。

有疑惑之人，應於智慧之道中修學，知曉被沙門所宣說的諸法。」

876. 樂與不樂，其因緣從何而來？在什麼不存在時，這些就不會生起？

有與無有，以及這個義理，請你為我解說，它們的因緣是什麼。

「樂與不樂，其因緣從何而來」：樂與不樂從何因緣？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問樂與不樂的根本……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「樂與不樂，其因緣從何而來」。

「在什麼不存在時，這些就不會生起」：在什麼不存在、不具足、不可得時，樂與不樂就不會生起、不會產生、不會出生、不會生起、不會產生、不會出現——所以說「在什麼不存在時，這些就不會生起」。

「有與無有，以及這個義理」：什麼是樂與不樂的「有」？樂與不樂的有，即生起、出生、產生、出現、顯現——這是樂與不樂的有。什麼是樂與不樂的「無有」？樂與不樂的滅、衰、壞、分散、無常、消失——這是樂與不樂的無有。所謂「這個義理」，是指究竟義——所以說「有與無有，以及這個義理」。

「請你為我解說，它們的因緣是什麼」：所謂「這」，是指我所問的、我所請求的、我所懇求的、我所勸請的。「解說」是指請說、請講、請指示、請教導、請施設、請安立、請開示、請分析、請闡明、請顯露——所以說「請你為我解說」。所謂「它們的因緣」，是指以什麼為因、以什麼為集起、以什麼為種類、以什麼為來源——所以說「請你為我解說，它們的因緣是什麼」。

因此，那位化作之人說道——

「樂與不樂，其因緣從何而來？在什麼不存在時，這些就不會生起？

有與無有，以及這個義理，請你為我解說，它們的因緣是什麼。」

877. 觸是樂與不樂的因緣，在觸不存在時，這些就不會生起。

有與無有，以及這個義理，我為你解說，它們的因緣由此而來。

「觸是樂與不樂的因緣」：依於樂受所緣的觸而生起樂受。當那樂受所緣的觸滅時，由那相應的受、依於樂受所緣的觸而生起的樂受就滅去、就止息。依於苦受所緣的觸而生起苦受。當那苦受所緣的觸滅時，由那相應的受、依於苦受所緣的觸而生起的苦受就滅去、就止息。依於不苦不樂受所緣的觸而生起不苦不樂受。當那不苦不樂受所緣的觸滅時，由那相應的受、依於不苦不樂受所緣的觸而生起的不苦不樂受就滅去、就止息。所以說「觸是樂與不樂的因緣」。樂與不樂以觸為因緣、以觸為集起、以觸為種類、以觸為來源——所以說「觸是樂與不樂的因緣」。

「在觸不存在時，這些就不會生起」：在觸不存在、不具足、不可得時，樂與不樂就不會生起、不會產生、不會出生、不會生起、不會產生、不會出現——所以說「在觸不存在時，這些就不會生起」。

「有與無有，以及這個義理」：有見也以觸為因緣，無有見也以觸為因緣。所謂「這個義理」，是指究竟義——所以說「有與無有，以及這個義理」。

「我為你解說，它們的因緣由此而來」：所謂「這」，是指你所問的、你所請求的、你所懇求的、你所勸請的。「我解說」是指我說、我指示、我教導、我施設、我安立、我開示、我分析、我闡明、我顯露——所以說「我為你解說」。所謂「由此而來」，是指由此觸為因緣、以觸為集起、以觸為種類、以觸為來源——所以說「我為你解說，它們的因緣由此而來」。

因此，世尊說道——

「觸是樂與不樂的因緣，在觸不存在時，這些就不會生起。

有與無有，以及這個義理，我為你解說，它們的因緣由此而來。」

878. 觸在世間，其因緣從何而來？執取也是從何而生？

在什麼不存在時，就沒有‘我的’？在什麼滅盡時，諸觸就不觸？

「觸在世間，其因緣從何而來」：觸從何因緣？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問觸的根本、詢問其原因……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「觸在世間，其因緣從何而來」。

「執取也是從何而生」：執取從何而生？從何而起？從何而生起？從何而產生？從何而出現？它們的因是什麼？它們的集起是什麼？它們的種類是什麼？它們的來源是什麼？這是在詢問執取的根本、詢問其原因……（乃至）……詢問其集起；是請求、懇求、邀請、勸請——所以說「執取也是從何而生」。

「在什麼不存在時，就沒有我所」：在什麼不存在、不具足、不可得時，我所就不存在、不具足、不可得、已被斷除、已被根除、已止息、已平息、不再可能生起、已被智慧之火所燒——所以說「在什麼不存在時，就沒有我所」。

「在什麼滅盡時，諸觸就不觸」：在什麼滅盡、已滅、已過去、已超越、已越過時，諸觸就不觸——所以說「在什麼滅盡時，諸觸就不觸」。

因此，那位化作之人說道——

「觸在世間，其因緣從何而來？執取也是從何而生？

在什麼不存在時，就沒有‘我的’？在什麼滅盡時，諸觸就不觸。」

879. 名與色為緣而有觸，諸執取以欲求為因緣。

欲求不存在時，就沒有我所；在色滅盡時，諸觸就不觸。

「名與色為緣而有觸」：依於眼與色而生起眼識，三者會合即是觸。除了眼觸之外，與之相應的諸法歸於名。如此也是名與色為緣而有觸。依於耳與聲而生起耳識，三者會合即是觸。除了耳觸之外，與之相應的諸法歸於名。如此也是名與色為緣而有觸。依於鼻與香而生起鼻識，三者會合即是觸。除了鼻觸之外，與之相應的諸法歸於名。如此也是名與色為緣而有觸。依於舌與味而生起舌識，三者會合即是觸。除了舌觸之外，與之相應的諸法歸於名。如此也是名與色為緣而有觸。依於身與觸而生起身識，三者會合即是觸。除了身觸之外，與之相應的諸法歸於名。如此也是名與色為緣而有觸。依於意與法而生起意識，三者會合即是觸。所依之色歸於色，諸法中色法歸於色，除了意觸之外，與之相應的諸法歸於名。如此也是名與色為緣而有觸。

「諸執取以欲求為因緣」：欲求被稱為渴愛。凡是貪、染著……（乃至）……希求、貪、惡不善根。所謂執取，有兩種——渴愛執取與見執取……（乃至）……這是渴愛執取……（乃至）……這是見執取。所以說「諸執取以欲求為因緣」。執取以欲求為因緣、以欲求為原因、以欲求為條件、以欲求為理由、以欲求為來源——所以說「諸執取以欲求為因緣」。

「欲求不存在時，就沒有‘我的’」：欲求被稱為渴愛。凡是貪、染著……（乃至）……希求、貪、惡不善根。所謂我所，有兩種——渴愛我所與見我所……（乃至）……這是渴愛我所……（乃至）……這是見我所。「欲求不存在時，就沒有我所」：欲求不存在、不具足、不可得時，我所就不存在、不具足、不可得、已被斷除、已被根除、已止息、已平息、不再可能生起、已被智慧之火所燒——所以說「欲求不存在時，就沒有我所」。

「在色滅盡時，諸觸就不觸」：所謂色，是指四大種以及依四大種而起的色。所謂「色滅盡」，有四種方式使色被滅盡——以已知而滅盡、以思惟而滅盡、以斷除而滅盡、以超越而滅盡。

如何以已知而滅盡色？了知色：「凡是色，一切色即是四大種以及依四大種而起的色」。如此了知、照見。如此是以已知而滅盡色。

如何以思惟而滅盡色？如此了知後，思惟色：以無常、苦、病、癰、箭、惡、災、敗壞、怖畏、危險、動搖、壞滅、不堅固、無庇護、無救護、無歸依、空虛、虛妄、空、無我、過患、變易法、無實、苦根、殺害、無有、漏、有為、魔之餌、生法、老法、病法、死法、愁悲苦憂惱法、染污法、集起、滅沒、味、患、離，而思惟。如此是以思惟而滅盡色。

如何以斷除而滅盡色？如此思惟後，斷除、去除、滅盡、使之不存在於色中的貪欲。世尊曾如此說：「比丘們！凡是對色的貪欲，你們應斷除它。如此，那色將被斷除、根已被斷、成為無根、被摧毀、未來不再生起。」如此是以斷除而滅盡色。

如何以超越而滅盡色？獲得四無色定的比丘，色對他來說已被滅盡、已被超越、已過去、已超越、已越過。如此是以超越而滅盡色。由此四種方式使色滅盡。

「在色滅盡時，諸觸就不觸」：在色滅盡、已被滅、已過去、已超越、已越過時，五觸就不觸——眼觸、耳觸、鼻觸、舌觸、身觸——所以說「在色滅盡時，諸觸就不觸」。

因此，世尊說道——

「名與色為緣而有觸，諸執取以欲求為因緣。

欲求不存在時，就沒有我所；在色滅盡時，諸觸就不觸。」

880. 如此行者，如何使色滅盡？樂與苦又如何滅盡？

請你為我解說它如何滅盡，我的心想知道它。

「如此行者，如何使色滅盡」：所謂「如此行者」，是指如何如此行、如何如此修習、如何如此行住、如何如此轉、如何如此守護、如何如此維持、如何如此活命，而使色滅盡、被滅、被超越、被越過、被越度——所以說「如此行者，如何使色滅盡」。

「樂與苦又如何滅盡」：樂與苦如何滅盡、被滅、被超越、被越過、被越度——所以說「樂與苦又如何滅盡」。

「請你為我解說它如何滅盡」：所謂「這」，是指我所問的、我所請求的、我所懇求的、我所勸請的。「請你為我解說」是指請為我說、請指示、請教導、請施設、請安立、請開示、請分析、請闡明、請顯露——所以說「請你為我解說」。所謂「如何滅盡」，是指如何滅盡、被滅、被超越、被越過、被越度——所以說「請你為我解說它如何滅盡」。

「我的心想知道它」：所謂「知道它」，是指我們應知、應解、應了知、應通達、應證知。「如此我的心想」是指如此我的心、如此我的意、如此我的思惟、如此我的識——所以說「我的心想知道它」。

因此，那位化作之人說道——

「如此行者，如何使色滅盡？樂與苦又如何滅盡？

請你為我解說它如何滅盡，我的心想知道它。」

881. 既非有想有想者，亦非無想有想者；

既非無想者，亦非想已滅者。

如此行者，色得以滅盡，因為戲論之數以想為因緣。

「既非有想有想者，亦非無想有想者」：所謂有想有想者，是指那些安住於普通想的人，但他並非安住於普通想。所謂無想有想者，是指那些瘋狂者以及心識散亂者，但他既非瘋狂者，亦非心識散亂者——所以說「既非有想有想者，亦非無想有想者」。

「既非無想者，亦非想已滅者」：所謂無想者，是指入滅盡定者以及無想有情，但他既非入滅盡定者，亦非無想有情…….

「如此行者，色得以滅盡」：在此，比丘離欲……（乃至）……證得第四禪而住。他如此心定、清淨、潔白、無垢、離諸煩惱、柔軟、適業、安住、得無動之心時，將心導向、傾注於獲得空無邊處定，作為無色道的一部分。如此行者、如此修習者、如此行住者、如此轉者、如此守護者、如此維持者、如此活命者，色得以滅盡、被滅、被超越、被越過、被越度——所以說「如此行者，色得以滅盡」。

「因為戲論之數以想為因緣」：戲論即是戲論之數——渴愛戲論之數、見戲論之數、慢戲論之數，以想為因緣、以想為集起、以想為種類、以想為來源——所以說「因為戲論之數以想為因緣」。

因此，世尊說道——

「既非有想有想者，亦非無想有想者；既非無想者，亦非想已滅者。

如此行者，色得以滅盡，因為戲論之數以想為因緣。」

883. 有些智者在這裡說，到此為止就是究竟，是夜叉的清淨。

但他們之中有些人說，在無餘依時，有善說者宣稱寂滅。

「有些智者在這裡說，到此為止就是究竟，是夜叉的清淨」：有些沙門婆羅門是常見論者，他們說這些無色定是最上、最勝、最殊勝、最首要、最上、最妙的。他們宣說、講述、闡述、稱呼。所謂「夜叉」，是指有情、男子……（乃至）……人類。所謂「清淨」，是指清淨、極清淨、完全清淨、解脫、解脫、究竟解脫。在這裡的智者，是指在此自稱智者、堅固論者……依自己宗派者——所以說「有些智者在這裡說，到此為止就是究竟，是夜叉的清淨」。

「但他們之中有些人說，在無餘依時，有善說者宣稱寂滅」：在那些沙門婆羅門之中，有些沙門婆羅門是斷見論者，害怕有而歡喜無，他們說有情的寂靜、止息、平息、滅、平息。為什麼呢？尊者，此我在身壞命終後斷滅、消失，死後不再存在，到此為止就是無餘依。所謂「善說者」，是指善說者、智者、堅固論者、正理論者、因論者、相論者、理由論者、安立論者、依自己宗派者——所以說「但他們之中有些人說，在無餘依時，有善說者宣稱寂滅」。

因此，世尊說道——

「有些智者在這裡說，到此為止就是究竟，是夜叉的清淨。

但他們之中有些人說，在無餘依時，有善說者宣稱寂滅。」

884. 已知這些依止之後，牟尼了知依止而審察。

已知而解脫者，不與人諍論；賢者不趨向這生或那生

「已知這些依止之後」：所謂「這些」，是指諸見行者。所謂「依止」，是指常見依止、斷見依止、常斷見依止。已知、已了知、已衡量、已思惟、已觀察、已明瞭——所以說「已知這些依止之後」。

「牟尼了知依止而審察」：所謂牟尼，牟那被稱為智慧……（乃至）……超越結縛網者是牟尼。牟尼已知常見依止、斷見依止、常斷見依止，已了知、已衡量、已思惟、已觀察、已明瞭。所謂「審察」，是指賢者、有智慧者、有覺者、有智者、明智者、有慧者——所以說「牟尼了知依止而審察」。

「已知而解脫者，不與人諍論」：已知、已了知、已衡量、已思惟、已觀察、已明瞭。所謂解脫者，是指已解脫、已解脫、已究竟解脫、以究竟無取著解脫。「一切行無常」——已知、已了知、已衡量、已思惟、已觀察、已明瞭而解脫、已解脫、已究竟解脫、以究竟無取著解脫。「一切行是苦」……「一切法無我」……（乃至）……「凡是集起之法，一切皆是滅法」——已知、已了知、已衡量、已思惟、已觀察、已明瞭而解脫、已解脫、已究竟解脫、以究竟無取著解脫——所以說「已知而解脫者」。不與人諍論，是指不起爭論、不起鬥爭、不起衝突、不起諍論、不起論諍。世尊曾如此說：「阿耆毘舍那！如此心解脫的比丘，不與任何人共語，不與任何人諍論，世間所說的，他也如此稱呼而不執取。」——所以說「已知而解脫者，不與人諍論」。

「賢者不趨向這生或那生」：所謂「這生或那生」，是指趨向有、趨向業有、趨向後有、趨向欲有、趨向業有與欲有、趨向色有、趨向業有與色有、趨向無色有、趨向業有與無色有、趨向再再有、再再往來、再再生起、再再結生、再再自體、再再出現，而不趨向、不會合、不取、不執取、不執著。所謂賢者，是指賢者、智者、有智慧者、有覺者、有智者、明智者、有慧者——所以說「賢者不趨向有與無有」。

因此，世尊說道——

「已知這些依止之後，牟尼了知依止而審察。

已知而解脫者，不與人諍論；賢者不趨向這生或那生。」 

**Sn49 Dispute and Contention Discourse (Kalahavivādasuttaṃ)**

(Commentary note: “From what do various disputes and contentions arise?” This is the *Dispute and Contention Discourse*. What is its origin? It is also in the same great assembly. When certain devas had the thought arise in their minds, “From what exactly do these eight dhammas—disputes and so on—arise?” In order to teach them these dhammas, the created Buddha, in the previous manner, allowed himself to be questioned, and then spoke according to the sequence of questions and answers. Since all the verses are established with clear connections in this way, their linkages are very clear.)

**869.** 

(Created Buddha:) “From what do disputes and quarrels arise? Lamentation, sorrow, and stinginess arise together. 

Arrogance and excessive arrogance, as well as harsh speech and tale-bearing—from what do these arise? Please explain to me in detail.”

**870.** 

(Buddha:) “There are many beloved things, and thus disputes and quarrels arise, 

lamentation, sorrow, and stinginess arise together. 

Arrogance and excessive arrogance, as well as harsh speech and slander, 

linked with stinginess are disputes and quarrels. 

Where disputes arise, there is also slander.”

**871.** 

(Created Buddha:) “The cause and condition of worldly affection—from what does it come? And the cravings of those who wander in the world—what are their causes and conditions? 

Desire and reliance—their causes and conditions from what do they come? Those things that exist for the next world—what are they for a person?”

**872.** 

(Buddha:) “Chanda (desire) is the cause and condition of worldly affection; the cravings of those who wander in the world are likewise. 

Desire and reliance—their causes and conditions come from this. Those things that exist for the next world, for a person...”

**873.** 

(Created Buddha:) “Desire in the world—what exactly is its root source? 

And from what do various determinations arise? 

Anger, false speech, and doubt, 

as well as those dhammas proclaimed by ascetics.”

**874.** 

(Buddha:) “Pleasure and displeasure as spoken of in the world—based on these, desire arises. 

Having seen existence and non-existence in forms, a person in the world makes determinations.”

**875.** 

“Anger, false speech, and doubt—these dhammas exist only dependent on the two. 

A person with doubt should train in the path of wisdom, knowing the dhammas proclaimed by ascetics.”

**876.** 

(Created Buddha:) “Pleasure and displeasure—their cause and condition from what do they come? When what does not exist, do these not arise? 

Existence and non-existence, and this meaning—please explain to me; what are their causes and conditions?”

**877.** 

(Buddha:) “Contact is the cause and condition of pleasure and displeasure; when contact does not exist, these do not arise. 

Existence and non-existence, and this meaning—I explain to you; their causes and conditions come from this.”

**878.** 

(Created Buddha:) “Contact in the world—its cause and condition from what does it come? Clinging also—from what does it arise? 

When what does not exist, is there no ‘mine’? When what is completely exhausted, do contacts no longer contact?”

**879.** 

(Buddha:) “Name-and-form as condition, there is contact; 

various clingings have desire as their cause and condition. 

When desire does not exist, there is no sense of ‘mine’; 

when material form is exhausted, contacts no longer contact.”

**880.** 

(Created Buddha:) “For one who practices thus, how is material form exhausted? And how are pleasure and pain exhausted? 

Please explain to me how it is exhausted; my mind wishes to know it.”

**881.** 

(Buddha:) “Neither a percipient being with perception, nor a percipient being without perception; neither a non-percipient being, nor one whose perception has ceased. 

For one who practices thus, material form can be exhausted, because the number of proliferations has perception as its cause and condition.”

**882.** 

(Created Buddha:) “You have answered for me the questions I asked earlier. 

Now I ask another; please explain in detail. 

Do some wise ones here declare 

that this is the highest state of purification for beings? 

Or is there another state beyond this?”

**883.** 

(Buddha:) “Some wise ones here declare 

that this is the highest state of purification for beings. 

But among them, some skilled ones declare 

that in the state of no remaining substrate, it is the ultimate.”

**884.** 

“Having known these dependencies, the sage, knowing the dependencies, examines them. 

One who knows and is liberated does not dispute with people; the wise one does not incline toward this becoming or that.”

**Great Detailed Explanation:**

**869.** 

From what do disputes and contentions arise? Lamentation, sorrow, and stinginess are likewise. 

Arrogance and over-arrogance, together with tale-bearing—from what do they arise? Please explain to me in detail.

“From what do disputes and contentions arise”: So-called “dispute” is one form of dispute; “contention” is the same. Whatever is a dispute is a contention; whatever is a contention is a dispute. Or, in another sense, contention is called the preliminary stage of dispute. Kings contend with kings, nobles with nobles, brahmins with brahmins, householders with householders, mother with son, son with mother, father with son, son with father, brother with brother, brother with sister, sister with brother, friend with friend—this is called contention. Then what is dispute? When householders dispute with body or speech over matters of corporal punishment; when renunciants dispute with body or speech when they have committed an offence—this is called dispute.

“From what do disputes and contentions arise”: From what do disputes and contentions arise? From what do they originate? From what do they spring up? From what are they produced? From what do they appear? What is their cause? What is their arising? What is their type? What is their source? This is inquiring into the root of disputes and contentions, inquiring into their cause, inquiring into their condition, inquiring into their arising, inquiring into their source, inquiring into their activation, inquiring into their nutriment, inquiring into their object, inquiring into their prerequisite, inquiring into their arising; it is a request, an entreaty, an invitation, an encouragement (or “ajjhosati”)—therefore it is said “from what do disputes and contentions arise”.

“Lamentation, sorrow, and stinginess are likewise”: So-called lamentation refers to the wailing, lamentation, moaning, state of lamentation, nature of lamentation, incoherent verbal utterances, weeping, crying, state of crying of one who has encountered a disaster regarding relatives, a disaster regarding wealth, a disaster regarding illness, a disaster regarding moral conduct, a disaster regarding views, or any kind of disaster, or any kind of painful dhamma. So-called sorrow refers to the sorrow, state of sorrow, inner sorrow, extreme inner sorrow, inner burning, extreme inner burning, mental anxiety, arrow of sorrow of one who has encountered a disaster regarding relatives, wealth, illness, moral conduct, views, or any kind of disaster, or any kind of painful dhamma. So-called stinginess—there are five kinds of stinginess: stinginess regarding dwelling, stinginess regarding family, stinginess regarding gain, stinginess regarding reputation, stinginess regarding Dhamma. Whatever such stinginess, state of stinginess, nature of stinginess, miserliness, meanness, firm grasping, attachment, unwillingness to give—this is called stinginess. Furthermore, clinging to the aggregates is also stinginess, clinging to the elements is also stinginess, clinging to the sense bases is also stinginess—this is called stinginess—therefore it is said “lamentation, sorrow, and stinginess are likewise”.

“Arrogance and over-arrogance, together with tale-bearing are likewise”: So-called arrogance is when someone becomes arrogant due to birth, clan, family, beauty of appearance, wealth, recitation, meditation subject, skill, learning, hearing, eloquence, or any other thing. So-called over-arrogance is when someone, due to birth, clan... (and so on) or any other thing, despises others. So-called tale-bearing is when someone is one who speaks tale-bearing words—having heard here, goes there to say it in order to divide them; having heard there, comes here to speak in order to divide those people. Thus, he is a breaker of harmony, or one who promotes what is already broken, one who likes factions, delights in factions, rejoices in factions, speaks words that cause factions—this is called tale-bearing. Furthermore, there are two reasons for bringing about tale-bearing—for the sake of being liked, or for the sake of dividing. How does one bring about tale-bearing for the sake of being liked? “I will become his dear one, agreeable one, trustworthy one, close one, good friend”—thus one brings about tale-bearing for the sake of being liked. How does one bring about tale-bearing for the sake of dividing? “How can I make them split, separate, divide into factions, into two sides, into two groups, cause them to break and not be harmonious, cause them to dwell in displeasure and unease”—thus one brings about tale-bearing for the sake of dividing—therefore it is said “arrogance and over-arrogance, together with tale-bearing are likewise”.

“From what do they arise? Please explain to me in detail”: Disputes, contentions, lamentation, sorrow, stinginess, arrogance, over-arrogance, tale-bearing—these eight defilements, from what do they arise? From what do they originate? From what do they spring up? From what are they produced? From what do they appear? What is their cause? What is their arising? What is their type? What is their source? This is inquiring into the root of these eight defilements, inquiring into their cause... (and so on); it is a request, an entreaty, an invitation, an encouragement—therefore it is said “from what do they arise? Please explain to me in detail”. Come, please speak, indicate, teach, establish, set forth, reveal, analyse, elucidate, make clear—therefore it is said “from what do they arise? Please explain to me in detail”.

Thus, that created being said— 

“From what do disputes and contentions arise? Lamentation, sorrow, and stinginess are likewise. 

Arrogance and over-arrogance, together with tale-bearing—from what do they arise? Please explain to me in detail.”

**870.** Many beloved things, therefore there are disputes and contentions, lamentation, sorrow, and stinginess are likewise. 

Arrogance and over-arrogance, together with tale-bearing, disputes and contentions corresponding with stinginess. 

When contentions arise, there is also tale-bearing.

“Many beloved things, therefore there are disputes and contentions, lamentation, sorrow, and stinginess are likewise”: So-called “beloved” is of two kinds—beings or conditioned things. Which are the beloved beings? Here, those mothers, fathers, brothers, sisters, sons, daughters, friends, ministers, relatives, blood relations who have desire for one’s welfare, desire for benefit, desire for happiness, desire for liberation—these beings are beloved.

Which are the beloved conditioned things? Lovable forms, lovable sounds, lovable odours, lovable tastes, lovable touches—these conditioned things are beloved.

For beloved things, one who fears them being taken away will also have disputes arise, when they are taken away will have disputes arise, after they have been taken away will have disputes arise. One who fears them deteriorating will also have disputes arise, when they are deteriorating will have disputes arise, after they have deteriorated will have disputes arise. Likewise, one who fears them being taken away will have contentions arise... (and so on for lamentation, sorrow); they guard, protect, hold, cling, and are stingy regarding beloved things.

“Arrogance and over-arrogance, together with tale-bearing are likewise”: Based on beloved things, arrogance arises; based on beloved things, over-arrogance arises. How does arrogance arise based on beloved things? “We are obtainers of lovable forms, sounds, odours, tastes, touches.” Thus arrogance arises based on beloved things. How does over-arrogance arise based on beloved things? “We are obtainers of lovable forms... while these other people are not obtainers of lovable forms...” Thus over-arrogance arises based on beloved things. Regarding tale-bearing, as stated previously... (and so on)—therefore it is said “arrogance and over-arrogance, together with tale-bearing are likewise”.

“Disputes and contentions corresponding with stinginess”: Disputes, contentions, lamentation, sorrow, arrogance, over-arrogance, tale-bearing—these seven defilements correspond with, are conjoined with, are bound with, are linked with stinginess—therefore it is said “disputes and contentions corresponding with stinginess”.

“When contentions arise, there is also tale-bearing”: When contentions arise, appear, are produced, manifest, become evident, they bring tale-bearing; having heard here, they go there to say it in order to divide them... (as previously explained in detail)—therefore it is said “when contentions arise, there is also tale-bearing”.

Therefore the Blessed One said— 

“Many beloved things, therefore there are disputes and contentions, lamentation, sorrow, and stinginess are likewise. 

Arrogance and over-arrogance, together with tale-bearing, disputes and contentions corresponding with stinginess. 

When contentions arise, there is also tale-bearing.”

**871.** The cause and condition of worldly affection—from what does it come? And the cravings of those who wander in the world—what are their causes and conditions? 

Desire and reliance—their causes and conditions from what do they come? Those things that exist for the next world—what are they for a person?

“The cause and condition of worldly affection—from what does it come”: Affection from what cause and condition? From what does it originate?... (and so on as before)—therefore it is said “the cause and condition of worldly affection—from what does it come”.

“And the cravings of those who wander in the world”: So-called “and those” refers to khattiyas, brahmins, vessas, suddas, householders, renunciants, devas, humans. So-called craving is that greed, clinging, state of clinging, staining, state of staining, nature of staining, desire, greed, unwholesome root. So-called wandering means they wander, dwell, move, turn, guard, maintain, live. So-called world means the hell realm, human realm, deva realm, the world of aggregates, the world of elements, the world of sense bases—therefore it is said “the cravings of those who wander in the world”.

“Desire and reliance—their causes and conditions from what do they come”: Desire and reliance from what cause and condition?... (and so on)—therefore it is said “desire and reliance—their causes and conditions from what do they come”. So-called “those things that exist for the next world, for a person” means those that become the ultimate reliance for a person, become an island, become a shelter, become a refuge, become a place of reliance, become the ultimate reliance—therefore it is said “those things that exist for the next world, for a person”.

Thus that created being said— 

“The cause and condition of worldly affection—from what does it come? And the cravings of those who wander in the world—what are their causes and conditions? 

Desire and reliance—their causes and conditions from what do they come? Those things that exist for the next world—what are they for a person?”

**872.** Chanda (desire) is the cause and condition of worldly affection; the cravings of those who wander in the world are likewise. 

Desire and reliance—their causes and conditions come from this. Those things that exist for the next world, for a person.

“Chanda is the cause and condition of worldly affection”: So-called chanda means, in the sensual desires, sensual desire, sensual greed, sensual delight, sensual thirst, sensual love, sensual fever, sensual delusion, sensual immersion, sensual flood, sensual yoke, sensual clinging, sensual hindrance. There are also five kinds of chanda—seeking chanda, obtaining chanda, using chanda, storing chanda, giving chanda... (detailed explanations of each as in the text follow, including examples). So-called affection is of two kinds—beings or conditioned things... (as previously)—therefore it is said “chanda is the cause and condition of worldly affection”. Affection has chanda as cause and condition, as arising, as type, as source—therefore it is said “chanda is the cause and condition of worldly affection”.

“Those who wander in the world... cravings”... as previously stated.

“Desire and reliance—their causes and conditions come from this”: Desire is called craving. Whatever is greed, staining... (and so on). So-called reliance means when one seeking form obtains form and becomes one reliant on form; ... (detailed for all sense objects, family, groups, etc., up to the formless attainments)... The accomplishment of desire is called reliance. Desire and reliance have chanda as cause and condition... therefore it is said “desire and reliance—their causes and conditions come from this”.

“Those things that exist for the next world, for a person”: as previously stated.

Therefore the Blessed One said— 

“Chanda is the cause and condition of worldly affection; the cravings of those who wander in the world are likewise. 

Desire and reliance—their causes and conditions come from this. Those things that exist for the next world, for a person.”

**873.** Desire in the world—what exactly is its cause and condition? Determinations also—from what do they arise? 

Anger, false speech, and doubt, and those dhammas spoken by ascetics.

“Desire in the world—what exactly is its cause and condition”... (standard inquiry phrasing as before).

“Determinations also—from what do they arise”... (standard inquiry).

“Anger, false speech, and doubt”: So-called anger is that mental irritation, retaliation, opposition, fury, extreme fury, intense fury, ill-will, extreme ill-will, intense ill-will, mental corruption, mental ill-will, state of anger, state of fury, ill-will, state of ill-will, corruption, state of corruption, opposition, extreme opposition, violence, non-human state, displeasing mind. False speech is called lying. Doubt is called hesitation—therefore it is said “anger, false speech, and doubt”.

“And those dhammas spoken by ascetics”: So-called “and those” means those that arise together with, co-arise with, are mixed with, correspond with, co-arise with, co-cease with, have the same support with, have the same object with anger, false speech, and doubt—these are called “and those dhammas”. Or, other kinds, other forms of defilements—these are called “and those dhammas”. So-called “spoken by ascetics” means spoken, taught, indicated, instructed, established, set forth, revealed, analysed, elucidated, made clear by ascetics (those who have calmed evils), brahmins (those who have gone far from evil dhammas), bhikkhus (those who have destroyed the roots of defilements, liberated from all unwholesome roots)—therefore it is said “and those dhammas spoken by ascetics”.

Thus that created being said— 

“Desire in the world—what exactly is its cause and condition? Determinations also—from what do they arise? 

Anger, false speech, and doubt, and those dhammas spoken by ascetics.”

**874.** Pleasure and displeasure as spoken of in the world—based on these, desire arises. 

Having seen existence and non-existence in forms, a person in the world makes determinations.

“Pleasure and displeasure as spoken of in the world”: So-called pleasure means pleasant feeling and lovable things. So-called displeasure means painful feeling and unlovable things. So-called “as spoken of in the world” means what they speak, teach, say, expound, call—therefore it is said “pleasure and displeasure as spoken of in the world”.

“Based on these, desire arises”: Based on pleasure and displeasure, pain and pleasure, joy and sorrow, lovable and unlovable, agreeable and disagreeable, desire arises, is produced, is born, springs up, appears—therefore it is said “based on these, desire arises”.

“Having seen existence and non-existence in forms”: So-called forms mean the four great elements and form derived from the four great elements. What is the “existence” of forms? The existence of forms is birth, arising, production, appearance, manifestation—this is the existence of forms. What is the “non-existence” of forms? The cessation, decay, destruction, dispersion, impermanence, disappearance of forms—this is the non-existence of forms. Having seen existence and non-existence in forms means having seen, looked at, measured, considered, observed, known existence and non-existence in forms—therefore it is said “having seen existence and non-existence in forms”.

“A person in the world makes determinations”: So-called determination is of two kinds—craving-determination and view-determination... (detailed explanations of how one makes craving-determinations and view-determinations, with examples regarding wealth, sense bases, etc.). So-called “person” means being, man, human... (and so on). So-called world means hell realm... (and so on)—therefore it is said “a person in the world makes determinations”.

Therefore the Blessed One said— 

“Pleasure and displeasure as spoken of in the world—based on these, desire arises. 

Having seen existence and non-existence in forms, a person in the world makes determinations.”

**875.** Anger, false speech, and doubt—these dhammas exist only dependent on the two. 

A person with doubt should train in the path of wisdom, knowing the dhammas proclaimed by ascetics.

“Anger, false speech, and doubt”... (detailed as before). They arise dependent on lovable things and unlovable things... (detailed explanations of how anger, false speech, and doubt arise in relation to lovable and unlovable things).

“These dhammas exist only dependent on the two”: When pleasure and displeasure exist, when pain and pleasure exist... (and so on), these dhammas exist only dependent on the two.

“A person with doubt should train in the path of wisdom”: Wisdom itself is the path of wisdom, the object of wisdom is the path of wisdom, the dhammas co-arising with wisdom are the path of wisdom... (analogies with noble path, deva path, brahma path). “Train” means the three trainings—higher virtue training, higher mind training, higher wisdom training... (detailed definitions of each of the three trainings). “A person with doubt”... (detailed ways of training in the three trainings with various modes of knowing, seeing, etc.).

“Knowing the dhammas proclaimed by ascetics”: So-called “knowing” means having known, understood, measured, considered, observed, comprehended, and then spoken, taught... (detailed list of profound teachings that have been known and then proclaimed, including impermanence, suffering, not-self, dependent origination, the Four Noble Truths, etc., up to “whatever is of the nature to arise, all that is of the nature to cease”). The Blessed One said thus... (quote about teaching with full knowledge, etc.)—therefore it is said “knowing the dhammas proclaimed by ascetics”.

Therefore the Blessed One said— 

“Anger, false speech, and doubt—these dhammas exist only dependent on the two. 

A person with doubt should train in the path of wisdom, knowing the dhammas proclaimed by ascetics.”

**876.** Pleasure and displeasure—their cause and condition from what do they come? When what does not exist, do these not arise? 

Existence and non-existence, and this meaning—please explain to me; what are their causes and conditions.

(Full standard inquiry phrasing for each part as in the text, including definitions of existence/non-existence of pleasure and displeasure, and “this meaning” as ultimate meaning.)

**877.** Contact is the cause and condition of pleasure and displeasure; when contact does not exist, these do not arise. 

Existence and non-existence, and this meaning—I explain to you; their causes and conditions come from this.

(Detailed explanation: how pleasant, painful, and neutral feelings arise and cease dependent on contact with their respective objects; existence and non-existence of views also dependent on contact; “this meaning” as ultimate meaning.)

**878.** Contact in the world—its cause and condition from what does it come? Clinging also—from what does it arise? 

When what does not exist, is there no ‘mine’? When what is exhausted, do contacts no longer contact?

(Standard inquiry phrasing.)

**879.** Name-and-form as condition, there is contact; clingings have desire as their cause and condition. 

When desire does not exist, there is no ‘mine’; when material form is exhausted, contacts no longer contact.

(Detailed: how eye-consciousness, etc., arise with name-and-form as condition leading to contact; two kinds of clinging—craving-clinging and view-clinging; two kinds of ‘mine’—craving-‘mine’ and view-‘mine’; four ways of exhausting material form: by knowing, by contemplating, by abandoning, by transcending; five contacts no longer contact when form is exhausted.)

**880.** For one who practices thus, how is material form exhausted? And how are pleasure and pain exhausted? 

Please explain to me how it is exhausted; my mind wishes to know it.

(Standard inquiry and explanation of the phrasing.)

**881.** Neither a percipient being with perception, nor a percipient being without perception; 

neither a non-percipient being, nor one whose perception has ceased. 

For one who practices thus, material form can be exhausted, because the number of proliferations has perception as its cause and condition.

(Detailed: not ordinary perceivers, not mad or distracted, not in cessation of perception and feeling, not in non-percipient realm; one who attains fourth jhana and directs mind to formless attainments; proliferations of craving, views, conceit have perception as condition.)

**883.** Some wise ones here say that to this extent is the ultimate, the purification of a yakkha. 

But among them some say that in the no-remaining-substrate state, skilled speakers declare cessation.

(Detailed: some eternalists praise formless attainments as supreme purification; some annihilationists declare annihilation after death as the ultimate.)

**884.** Having known these dependencies, the sage, knowing the dependencies, examines them. 

One who knows and is liberated does not dispute with people; the wise one does not incline toward this becoming or that.

(Detailed: knowing the dependencies of eternalism, annihilationism, etc.; sage (muni) as one endowed with wisdom; liberated one does not dispute; wise one does not go to any kind of becoming.) 

Sn50 小陣經 cūḷabyūhasuttaṃ

（義注：sakaṃsakaṃdiṭṭhiparibbasānāti」是《小部品經》（Cūḷabyūhasuttaṃ）。它的起源是什麼呢？這也是在同一場大集會中，有些天神心生疑惑：「所有這些持各種見地的人都說『我們才是真正好的』，那麼他們究竟只是安住於自己個人的見地呢？還是也會接受其他的見地呢？」為了向他們開示這個道理，化佛便以先前的方式，讓自己被問問題，然後給予解答。）

885. 

各自依止自己的見解而住，

互相執取爭論，諸善巧者各自表述不同的主張：

「誰若這樣了知，他就是通達正法的人；

若否定這個，就只是不圓滿的人。」

886. 

他們就是這樣互相執取而爭論，

說對方是愚癡者、不善巧者。

這些人的言論，究竟哪一個是真實的呢？

其實他們全都自稱是善巧論者。

887. 

若不認可他人的法，

就會成為愚癡、鄙陋、劣慧的人。

所有這些人都是愚癡、極劣慧者，

他們全都只是依止於諸見而住。

888. 

他們在自己的見解中未得清淨，

雖然自以為智慧極清淨、善巧而聰慧。

他們之中沒有一個是劣慧者，

因為他們各自的見解都自認為圓滿。

889. 

我不說這是真實的，

就是那些愚人彼此互相所說的。

他們各自把自己的見解當作真實，

因此就把別人看成愚癡者

♦ 890. 

有些人說這是真實而正確的， 

其他人卻說那是空洞、虛妄的； 

他們就這樣互相爭論攻擊； 

為什麼沙門們不說同一種真理呢？

891. 

其實只有一個真實，沒有第二個，

眾生若了知它，就不會互相爭論。

他們卻各自宣稱許多不同的真實，

所以沙門們才不說同一種主張。

892. 

為什麼他們說許多不同的真實呢？

這些善巧論者在論辯時，

他們聽聞過許多不同的真實，

還是他們只是隨順推測而說呢？」

893. 

其實並非有許多不同的真實，

除了以想所執取的，在世間只有常住的一個真實。

他們在諸見中造作推測，

就說『這是真的，那是假的』這兩種法。

894. 

無論在所見、所聞、戒行、所覺知的，

依止於這些而輕視他人。

站在自己的決斷立場上沾沾自喜，

說對方是愚癡者、不善巧者

895. 

他用那種說對方是愚人的方式， 

也就以此自稱自己是善巧的； 

自己說自己是善巧的， 

卻以此輕視他人，這就是他所做的。

896. 

他以過度的見解自認為圓滿，

被我慢所醉而充滿慢心。

自己親自在內心為自己灌頂，

因為他的見解被認為是那樣圓滿。

897. 

若因他人的言語而貶低他人，

那自己也同時成為劣慧者。

但若自己是通達者、賢智者，

那在沙門之中就沒有任何愚癡者

898. 

凡是宣稱在此之外還有其他法的人，

他們都未能證得究竟清淨，是不圓滿者。

外道們也是這樣紛紛表述，

因為他們被自己見解的貪染所染著。

899. 

他們宣稱只有在此才有清淨，

在其他法中並無清淨。

外道們就是這樣深深執著各種見，

在自己的宗派中堅決主張。

900. 

即使在自己的宗派中堅決主張，

又怎能把別人看成愚癡者呢？

自己說別人是愚癡、不清淨法的，

卻會招來自身的爭鬥

901. 

站在決斷立場上，自己衡量之後，

就在世間引發未來的爭論。

若捨棄一切決斷，

那人在世間就不會造作爭吵

大義釋：

885. 各自依止自己的見解而住，

互相執取爭論，諸善巧者各自表述不同的主張。

誰若這樣了知（或說：這樣明瞭），他就是通達正法的人；

若否定這個，就只是不圓滿的人。

解釋：

「各自依止自己的見解而住」：有些沙門、婆羅門是執取諸見的人。他們從六十二種見解中，任意取一種見解，牢牢抓住、執持、執取、緊抱不放，各自依止於自己的見解而住、共住、安住、遍住。就像在家者住在家中、有罪者住在罪中、有煩惱者住在煩惱中一樣；同樣地，有些沙門、婆羅門執取諸見，他們從六十二種見解中取一種見解，牢牢抓住、執持、執取、緊抱不放，各自依止於自己的見解而住、共住、安住、遍住——這就是「各自依止自己的見解而住」。

「互相執取爭論，諸善巧者各自表述不同的主張」：「互相執取」是指他們抓住、執持、執取、緊抱不放之後，就以不同的方式表述、各式各樣地說、彼此互相說、紛紛說，而不是統一地說、講述、宣稱、闡明、表達。「善巧者」是指善巧論者、賢智論者、堅固論者、如理論者、因理論者、特相論者、原因論者、依處論者，以自己所執取的宗義——這就是「互相執取爭論，諸善巧者各自表述不同的主張」。

「誰若這樣了知，他就是通達正法的人」：誰若了知這個法、這個見、這個道、這個道途，他就通達了正法、明瞭、看見、徹知——這就是「誰若這樣了知，他就是通達正法的人」。

「若否定這個，就只是不圓滿的人」：誰若否定這個法、這個見、這個道、這個道途，他就不是圓滿者、不具足者、不完備者、下劣者、卑劣者、鄙陋者、微小者、狹窄者——這就是「若否定這個，就只是不圓滿的人」。

因此，那位化作的人說道：

「各自依止自己的見解而住，

互相執取爭論，諸善巧者各自表述不同的主張。

誰若這樣了知，他就是通達正法的人；

若否定這個，就只是不圓滿的人。」

886. 他們就是這樣互相執取而爭論，

說對方是愚癡者、不善巧者。

這些人的言論，究竟哪一個是真實的呢？

其實他們全都自稱是善巧論者。

解釋：

「他們就是這樣互相執取而爭論」：他們這樣抓住、執持、執取、緊抱不放之後，就互相爭論、起爭吵、起爭鬥、起爭執、起論諍、起口角——「你不了解這個法與律……乃至……如果你有能力，就來解釋吧！」——這就是「他們就是這樣互相執取而爭論」。

「說對方是愚癡者、不善巧者」：他們說對方是愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者、不善巧者、無智者、為無明所覆者、無知識者、無明辨者、劣慧者。他們這樣說、這樣講、這樣宣稱、這樣表達——這就是「說對方是愚癡者、不善巧者」。

「這些人的言論，究竟哪一個是真實的呢？」：這些沙門、婆羅門的言論中，哪一個是真實的、正確的、如實的、真確的、不顛倒的呢？——這就是「這些人的言論，究竟哪一個是真實的呢？」

「其實他們全都自稱是善巧論者」：所有這些沙門、婆羅門都是善巧論者、賢智論者、堅固論者、如理論者、因理論者、特相論者、原因論者、依處論者，以自己所執取的宗義——這就是「其實他們全都自稱是善巧論者」。

因此，那位化作的人說道：

「他們就是這樣互相執取而爭論，

說對方是愚癡者、不善巧者。

這些人的言論，究竟哪一個是真實的呢？

其實他們全都自稱是善巧論者。」

887. 若不認可他人的法，

就會成為愚癡、鄙陋、劣慧的人。

所有這些人都是愚癡、極劣慧者，

他們全都只是依止於諸見而住。

解釋：

「若不認可他人的法」：不認可、不隨觀、不隨思、不隨許、不隨喜他人的法、他的見、他的道、他的道途——這就是「若不認可他人的法」。

「就會成為愚癡、鄙陋、劣慧的人」：對方就會成為愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者、劣慧者、卑劣慧者、鄙陋慧者、微小慧者、狹窄慧者——這就是「就會成為愚癡、鄙陋、劣慧的人」。

「所有這些人都是愚癡、極劣慧者」：所有這些沙門、婆羅門都是愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者，全都是劣慧者、卑劣慧者、鄙陋慧者、微小慧者、狹窄慧者——這就是「所有這些人都是愚癡、極劣慧者」。

「他們全都只是依止於諸見而住」：所有這些沙門、婆羅門都是執取諸見的人。他們從六十二種見解中，任意取一種見解，牢牢抓住、執持、執取、緊抱不放，各自依止於自己的見解而住、共住、安住、遍住。就像在家者住在家中、有罪者住在罪中、有煩惱者住在煩惱中一樣；同樣地，所有這些沙門、婆羅門都是執取諸見的人……乃至……各自依止於自己的見解而遍住——這就是「他們全都只是依止於諸見而住」。

因此，世尊說道：

「若不認可他人的法，

就會成為愚癡、鄙陋、劣慧的人。

所有這些人都是愚癡、極劣慧者，

他們全都只是依止於諸見而住。」

888. 他們在自己的見解中未得清淨，

雖然自以為智慧極清淨、善巧而聰慧。

他們之中沒有一個是劣慧者，

因為他們各自的見解都自認為圓滿。

解釋：

「他們在自己的見解中未得清淨」：以自己的見、以自己的忍可、以自己的意欲、以自己的宗義而未得清淨、未得淨化、未得遍淨化、染污的、會導致染污的——這就是「他們在自己的見解中未得清淨」。

「雖然自以為智慧極清淨、善巧而聰慧」：「智慧極清淨」是指清淨的智慧、極清淨的智慧、遍清淨的智慧、已淨化的智慧、已遍淨化的智慧。或者說：清淨的見、極清淨的見、遍清淨的見、已淨化的見、已遍淨化的見——這就是「智慧極清淨」。「善巧」是指善巧的、賢智的、有智慧的、有神通的、有知識的、有明辨的、有慧的——這就是「智慧極清淨、善巧」。「聰慧」是指聰慧的、賢智的、有智慧的、有神通的、有知識的、有明辨的、有慧的——這就是「智慧極清淨、善巧而聰慧」。

「他們之中沒有一個是劣慧者」：在這些沙門、婆羅門之中，沒有一個是劣慧者、卑劣慧者、鄙陋慧者、微小慧者、狹窄慧者。他們全都是最上慧者、殊勝慧者、首要慧者、極上慧者、勝妙慧者——這就是「他們之中沒有一個是劣慧者」。

「因為他們各自的見解都自認為圓滿」：這些沙門、婆羅門的見解，都被他們這樣認為是圓滿的、受持的、抓住的、執取的、緊抱的、執著的、傾向的——這就是「因為他們各自的見解都自認為圓滿」。

因此，世尊說道：

「他們在自己的見解中未得清淨，

雖然自以為智慧極清淨、善巧而聰慧。

他們之中沒有一個是劣慧者，

因為他們各自的見解都自認為圓滿。」

889. 我不說這是真實的，

就是那些愚人彼此互相所說的。

他們各自把自己的見解當作真實，

因此就把別人看成愚癡者。

解釋：

「我不說這是真實的」：「不」是否定之意。「這」是指「六十二種見解，我不說它是正確的、如實的、真確的、不顛倒的」。我這樣說、這樣告知、這樣教導、這樣安立、這樣開示、這樣分別、這樣闡明——這就是「我不說這是真實的」。

「就是那些愚人彼此互相所說的」：「彼此」是指兩個人、兩個爭吵者、兩個鬥爭者、兩個言語衝突者、兩個論諍者、兩個起訴訟者、兩個論者、兩個對談者。他們互相說對方是愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者。他們這樣說、這樣講、這樣宣稱、這樣表達——這就是「就是那些愚人彼此互相所說的」。

「他們各自把自己的見解當作真實」：「世間是常住的，只有這才是真實的，其他都是虛妄的」——他們各自把自己的見解當作真實。「世間是非常住的……乃至……如來死後既不存在也不不存在，只有這才是真實的，其他都是虛妄的」——他們各自把自己的見解當作真實。

「因此就把別人看成愚癡者」：因此、由於這個原因、由於這個理由、由於這個條件、由於這個因緣，他們就把別人看成愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者。他們這樣認為、這樣看見、這樣觀察、這樣審察、這樣思惟、這樣考察——這就是「因此就把別人看成愚癡者」。

因此，世尊說道：

「我不說這是真實的，

就是那些愚人彼此互相所說的。

他們各自把自己的見解當作真實，

因此就把別人看成愚癡者。」

890. 有些人說這是真實的、正確的，

其他人卻說那是空洞的、虛妄的。

他們就是這樣互相執取而爭論，

為什麼沙門們不說同一種主張呢？

解釋：

「有些人說這是真實的、正確的」：有些沙門、婆羅門說某個法、某個見、某個道、某個道途「這是真實的、正確的、如實的、真確的、不顛倒的」。他們這樣說、這樣講、這樣宣稱、這樣表達——這就是「有些人說這是真實的、正確的」。

「其他人卻說那是空洞的、虛妄的」：同樣那個法、那個見、那個道、那個道途，其他沙門、婆羅門卻說「那是空洞的、那是虛妄的、那是假的、那是妄語、那是顛倒的」。他們這樣說、這樣講、這樣宣稱、這樣表達——這就是「其他人卻說那是空洞的、虛妄的」。

「他們就是這樣互相執取而爭論」：他們這樣抓住、執持、執取、緊抱不放之後，就互相爭論、起爭吵、起爭鬥、起爭執、起論諍、起口角——「你不了解這個法與律……乃至……如果你有能力，就來解釋吧！」——這就是「他們就是這樣互相執取而爭論」。

「為什麼沙門們不說同一種主張呢？」：為什麼、什麼原因、什麼理由、什麼條件、什麼因緣、什麼生起、什麼來源，使得他們不說同一種主張，而是說不同的、各式各樣的、互相不同的、紛紛的主張，講述、宣稱、闡明、表達呢？——這就是「為什麼沙門們不說同一種主張呢？」

因此，那位化作的人說道：

「有些人說這是真實的、正確的，

其他人卻說那是空洞的、虛妄的。

他們就是這樣互相執取而爭論，

為什麼沙門們不說同一種主張呢？」

891. 其實只有一個真實，沒有第二個，

眾生若了知它，就不會互相爭論。

他們卻各自宣稱許多不同的真實，

所以沙門們才不說同一種主張。

解釋：

「其實只有一個真實，沒有第二個」：一個真實是指苦的滅盡、涅槃。也就是一切行的止息、一切取著的捨離、愛的滅盡、離貪、滅、涅槃。或者說，一個真實是指道諦、導向出離的真實、導向苦滅的道途，即聖八支道——正見、正思惟、正語、正業、正命、正精進、正念、正定——這就是「其實只有一個真實，沒有第二個」。

「眾生若了知它，就不會互相爭論」：「它」是指在那個真實中。「眾生」是對有情的名稱。若眾生了知、明瞭、理解、徹知、徹證那個真實，就不會起爭吵、不會起爭鬥、不會起爭執、不會起論諍、不會起口角，他們會捨棄、驅除、滅盡、使之無餘、使之消失爭吵、爭鬥、爭執、論諍、口角——這就是「眾生若了知它，就不會互相爭論」。

「他們卻各自宣稱許多不同的真實」：他們各自宣稱、講述、說、闡明、表達許多不同的真實。「世間是常住的，只有這才是真實的，其他都是虛妄的」——他們各自這樣宣稱……乃至……「如來死後既不存在也不不存在，只有這才是真實的，其他都是虛妄的」——他們各自這樣宣稱、講述、說、闡明、表達——這就是「他們卻各自宣稱許多不同的真實」。

「所以沙門們才不說同一種主張」：因此、由於這個原因、由於這個理由、由於這個條件、由於這個因緣，沙門們不說同一種主張，而是說不同的、各式各樣的、互相不同的、紛紛的主張，講述、宣稱、闡明、表達——這就是「所以沙門們才不說同一種主張」。

因此，世尊說道：

「其實只有一個真實，沒有第二個，

眾生若了知它，就不會互相爭論。

他們卻各自宣稱許多不同的真實，

所以沙門們才不說同一種主張。」

892. 為什麼他們說許多不同的真實呢？

這些善巧論者在論辯時，

他們聽聞過許多不同的真實，

還是他們只是隨順推測而說呢？

解釋：

「為什麼他們說許多不同的真實呢？」：為什麼、什麼原因、什麼理由、什麼條件、什麼因緣，使得他們說許多不同的真實、各式各樣的、互相不同的、紛紛的真實，講述、宣稱、闡明、表達呢？——這就是「為什麼他們說許多不同的真實呢？」

「這些善巧論者在論辯時」：「在論辯時」也可以解釋為「他們互相論辯」。或者說，他們各自宣揚、講述、說、闡明、表達自己的見解。「世間是常住的，只有這才是真實的，其他都是虛妄的」——他們這樣宣揚……乃至……「如來死後既不存在也不不存在，只有這才是真實的，其他都是虛妄的」——他們這樣宣揚、講述、說、闡明、表達。「善巧論者」是指善巧論者、賢智論者、堅固論者、如理論者、因理論者、特相論者、原因論者、依處論者，以自己所執取的宗義——這就是「這些善巧論者在論辯時」。

「他們聽聞過許多不同的真實」：他們聽聞過許多不同的、各式各樣的、互相不同的、紛紛的真實——這就是「他們聽聞過許多不同的真實」。

「還是他們只是隨順推測而說呢？」：或者說，他們是被推測、思惟所帶動、所引導、所漂流、所牽引。或者說，他們說的是被推測所衝擊、被思察所隨行、自己靈感所生的話。他們這樣講述、說、宣稱、闡明、表達——這就是「還是他們只是隨順推測而說呢？」

因此，那位化作的人說道：

「為什麼他們說許多不同的真實呢？

這些善巧論者在論辯時，

他們聽聞過許多不同的真實，

還是他們只是隨順推測而說呢？」

893. 其實並非有許多不同的真實，

除了以想所執取的，在世間只有常住的一個真實。

他們在諸見中造作推測，

就說「這是真的，那是假的」這兩種法。

解釋：

「其實並非有許多不同的真實」：其實並非有許多、各式各樣的、互相不同的、紛紛的真實——這就是「其實並非有許多不同的真實」。

「除了以想所執取的，在世間只有常住的一個真實」：除了以想所執取的常住之取，在世間只有一個真實被說、被講、被闡明、被表達——即苦的滅盡、涅槃。也就是一切行的止息、一切取著的捨離、愛的滅盡、離貪、滅、涅槃。或者說，一個真實是指道諦、導向出離的真實、導向苦滅的道途，即聖八支道——正見……乃至……正定——這就是「除了以想所執取的，在世間只有常住的一個真實」。

「他們在諸見中造作推測，就說『這是真的，那是假的』這兩種法」：他們以推測、思惟、意欲，思惟、思量、造作，在諸見中產生、見生、使生起、使生出諸見。生起諸見之後，就說「我的才是真的，你的 是假的」。他們這樣說、這樣講、這樣宣稱、這樣表達——這就是「他們在諸見中造作推測，就說『這是真的，那是假的』這兩種法」。

因此，世尊說道：

「其實並非有許多不同的真實，

除了以想所執取的，在世間只有常住的一個真實。

他們在諸見中造作推測，

就說『這是真的，那是假的』這兩種法。」

894. 無論在所見、所聞、戒禁、所覺知的，

依止於這些而輕視他人。

站在自己的決斷立場上沾沾自喜，

說對方是愚癡者、不善巧者。

解釋：

「無論在所見、所聞、戒行、所覺知的，依止於這些而輕視他人」：依止於所見或所見的清淨、所聞或所聞的清淨、戒或戒的清淨、禁行或禁行的清淨、所覺知或所覺知的清淨，依靠、依賴、抓住、執取、緊抱不放——這就是「無論在所見、所聞、戒行、所覺知的」。

「依止於這些而輕視他人」：不尊重對方（也可解釋為：使他人產生憂愁）——這就是「無論在所見、所聞、戒行、所覺知的，依止於這些而輕視他人」。

「站在自己的決斷立場上沾沾自喜」：決斷是指六十二種見解。在見解的決斷中，以決斷的見解站立、安住、抓住、執取、緊抱不放——這就是「站在自己的決斷立場上」。

「沾沾自喜」是指歡喜、高興、極度喜悅、內心滿足、意願圓滿。或者說：露齒而笑、沾沾自喜——這就是「站在自己的決斷立場上沾沾自喜」。

「說對方是愚癡者、不善巧者」：對方是愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者、不善巧者、無智者、為無明所覆者、無知識者、無明辨者、無慧者、劣慧者。他這樣說、這樣講、這樣宣稱、這樣表達——這就是「說對方是愚癡者、不善巧者」。

因此，世尊說道：

「無論在所見、所聞、戒行、所覺知的，

依止於這些而輕視他人。

站在自己的決斷立場上沾沾自喜，

說對方是愚癡者、不善巧者。」

895. 以同樣的理由說對方是愚癡者，

卻自稱自己是善巧者。

自己以自身為善巧論者，

就以同樣的方式輕視他人。

解釋：

「以同樣的理由說對方是愚癡者」：以同樣的因、同樣的緣、同樣的理由、同樣的來源，把對方看成愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者。他這樣認為、這樣看見、這樣觀察、這樣思惟、這樣考察——這就是「以同樣的理由說對方是愚癡者」。

「卻自稱自己是善巧者」：自己（ātumāno）是指自我。他以同樣的因、同樣的緣、同樣的理由、同樣的來源，自稱「我是善巧的、賢智的、有智慧的、有覺悟的、有知識的、有明辨的、有慧的」——這就是「卻自稱自己是善巧者」。

「自己以自身為善巧論者」：自己親自以自身為善巧論者、賢智論者、堅固論者、如理論者、因理論者、特相論者、原因論者、依處論者，以自己所執取的宗義——這就是「自己以自身為善巧論者」。

「就以同樣的方式輕視他人」：不尊重對方（也可解釋為：使他人產生憂愁）——這就是「輕視他人」。

「就以同樣的方式」是指宣揚同樣那個見解，說「這個人持邪見、見解顛倒」——這就是「就以同樣的方式輕視他人」。

因此，世尊說道：

「以同樣的理由說對方是愚癡者，

卻自稱自己是善巧者。

自己以自身為善巧論者，

就以同樣的方式輕視他人。」

896. 他以過度的見解自認為圓滿，

被我慢所醉而充滿慢心。

自己親自在內心為自己灌頂，

因為他的見解被認為是那樣圓滿。

解釋：

「他以過度的見解自認為圓滿」：過度的見解是指六十二種見解。為什麼稱六十二種見解為過度的見解？因為所有這些見解都超越了原因、超越了特相、超越了依處，因此稱為過度的見解。所有見解都是過度的見解。為什麼所有見解都稱為過度的見解？因為它們互相超越、完全超越、越過而產生、見生、使生起、使生出諸見，因此所有見解都稱為過度的見解。

「他以過度的見解自認為圓滿」：以過度的見解自認為圓滿、具足、無上——這就是「他以過度的見解自認為圓滿」。

「被我慢所醉而充滿慢心」：以自己的見、以見的我慢而醉、放逸、狂亂、極度沉迷——這就是「被我慢所醉」。

「充滿慢心」是指充滿慢心、圓滿慢心、無上慢心——這就是「被我慢所醉而充滿慢心」。

「自己親自在內心為自己灌頂」：自己親自在內心為自己灌頂，說「我是善巧的、賢智的、有智慧的、有覺悟的、有知識的、有明辨的、有慧的」——這就是「自己親自在內心為自己灌頂」。

「因為他的見解被認為是那樣圓滿」：他的那個見解被認為是那樣圓滿的、受持的、抓住的、執取的、緊抱的、執著的、傾向的——這就是「因為他的見解被認為是那樣圓滿」。

因此，世尊說道：

「他以過度的見解自認為圓滿，

被我慢所醉而充滿慢心。

自己親自在內心為自己灌頂，

因為他的見解被認為是那樣圓滿。」

897. 若因他人的言語而貶低他人，

那自己也同時成為劣慧者。

但若自己是通達者、賢智者，

那在沙門之中就沒有任何愚癡者。

解釋：

「若因他人的言語而被貶低」：若因他人的言語、話語，而責備、呵斥、譴責對方的緣故，對方就成為愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者——這就是「若因他人的言語而被貶低」。

「那自己也同時成為劣慧者」：自己也同時成為劣慧者、卑劣慧者、鄙陋慧者、微小慧者、狹窄慧者——這就是「那自己也同時成為劣慧者」。

「但若自己是通達者、賢智者」：但若自己是通達者、賢智的、有智慧的、有覺悟的、有知識的、有明辨的、有慧的——這就是「但若自己是通達者、賢智者」。

「那在沙門之中就沒有任何愚癡者」：在沙門之中沒有一個愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者，他們全都是最上慧者、殊勝慧者、首要慧者、極上慧者、勝妙慧者——這就是「那在沙門之中就沒有任何愚癡者」。

因此，世尊說道：

「若因他人的言語而貶低他人，

那自己也同時成為劣慧者。

但若自己是通達者、賢智者，

那在沙門之中就沒有任何愚癡者」

898. 凡是宣稱在此之外還有其他法的人，

他們都未能證得究竟清淨，是不圓滿者。

外道們也是這樣紛紛表述，

因為他們被自己見解的貪染所染著。

解釋：

「凡是宣稱在此之外還有其他法的人，他們都未能證得究竟清淨，是不圓滿者」：在此之外宣稱其他法、其他見、其他道、其他道途的人，他們都錯過了清淨之道、極清淨之道、遍清淨之道、已淨化之道、已遍淨化之道，未能成就、不圓滿、不具足、下劣、卑劣、鄙陋、微小、狹窄——這就是「凡是宣稱在此之外還有其他法的人，他們都未能證得究竟清淨，是不圓滿者」。

「外道們也是這樣紛紛表述」：外道（tittha）是指見解。外道者是指執取諸見的人。他們以各種見、以各種見解紛紛表述、講述、宣稱、闡明、表達——這就是「外道們也是這樣紛紛表述」。

「因為他們被自己見解的貪染所染著」：被自己見解的見貪所染著、深染著——這就是「因為他們被自己見解的貪染所染著」。

因此，世尊說道：

「凡是宣稱在此之外還有其他法的人，

他們都未能證得究竟清淨，是不圓滿者。

外道們也是這樣紛紛表述，

899. 他們宣稱只有在此才有清淨，

在其他法中並無清淨。

外道們就是這樣深深執著各種見，

在自己的宗派中堅決主張。

解釋：

「他們宣稱只有在此才有清淨」：他們宣稱、講述、說、闡明、表達只有在此才有清淨、極清淨、遍清淨、解脫、極解脫、究竟解脫。「世間是常住的，只有這才是真實的，其他都是虛妄的」——他們宣稱只有在此才有清淨……乃至……「如來死後既不存在也不不存在，只有這才是真實的，其他都是虛妄的」——他們宣稱只有在此才有清淨、極清淨、遍清淨、解脫、極解脫、究竟解脫——這就是「他們宣稱只有在此才有清淨」。

「在其他法中並無清淨」：除了自己的老師、法的宣說、團體、見、道、道途之外，他們貶低、排斥、完全排斥其他一切論調，說「那個老師不是一切智者，法不是善說的，團體不是善行道的，見不是好的，道不是善施設的，路不是導向出離的，在那裡沒有清淨、極清淨、遍清淨，沒有解脫、極解脫、究竟解脫，在那裡不能清淨、不能極清淨、不能遍清淨，不能解脫、不能極解脫、不能究竟解脫，他們是下劣、卑劣、鄙陋、微小、狹窄的」。他們這樣說、這樣講、這樣宣稱、這樣表達——這就是「在其他法中並無清淨」。

「外道們就是這樣深深執著各種見」：外道是指見解。外道者是指執取諸見的人。他們在各種見、各種見解中深深執著、安住、依附、傾向、執著——這就是「外道們就是這樣深深執著各種見」。

「在自己的宗派中堅決主張」：法是自己的宗派、見是自己的宗派、道是自己的宗派、路是自己的宗派，在自己的宗派中堅決主張、堅固主張、有力主張、穩固主張——這就是「在自己的宗派中堅決主張」。

因此，世尊說道：

「他們宣稱只有在此才有清淨，

在其他法中並無清淨。

外道們就是這樣深深執著各種見，

在自己的宗派中堅決主張。」

900. 即使在自己的宗派中堅決主張，

又怎能把別人看成愚癡者呢？

自己說別人是愚癡、不清淨法的，

卻會招來自身的爭鬥。

解釋：

「即使在自己的宗派中堅決主張」：法是自己的宗派、見是自己的宗派、道是自己的宗派、路是自己的宗派，在自己的宗派中堅決主張、堅固主張、有力主張、穩固主張——這就是「即使在自己的宗派中堅決主張」。

「又怎能把別人看成愚癡者呢？」：在此，以自己的見、以自己的忍可、以自己的意欲、以自己的宗義，又能把誰看成愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者呢？能看見誰、觀察誰、思惟誰、考察誰呢？——這就是「又怎能把別人看成愚癡者呢？」

「自己說別人是愚癡、不清淨法的，卻會招來自身的爭鬥」：對方是愚癡者、下劣者、卑劣者、鄙陋者、微小者、狹窄者、不清淨法者、非清淨法者、非遍清淨法者、非已淨化法者。這樣說、這樣講、這樣宣稱、這樣闡明、這樣表達的人，自己就會招來、引來、帶來、聚集、牽引、抓住、執取、緊抱爭吵、爭鬥、爭執、論諍、口角——這就是「自己說別人是愚癡、不清淨法的，卻會招來自身的爭鬥」。

因此，世尊說道：

「即使在自己的宗派中堅決主張，

又怎能把別人看成愚癡者呢？

自己說別人是愚癡、不清淨法的，

卻會招來自身的爭鬥。」

901. 站在決斷立場上，自己衡量之後，

就在世間引發未來的爭論。

若捨棄一切決斷，

那人在世間就不會造作爭吵

解釋：

「站在決斷立場上，自己衡量之後」：決斷是指六十二種見解。在決斷的見解中站立、安住、抓住、執取、緊抱不放——這就是「站在決斷立場上」。

「自己衡量之後」是指自己衡量、測量。「這個老師是一切智者」——自己這樣衡量測量；「這個法是善說的……這個團體是善行道的……這個見是好的……這個道是善施設的……這個路是導向出離的」——自己這樣衡量測量——這就是「站在決斷立場上，自己衡量之後」。

「就在世間引發未來的爭論」：未來的（uddhaṃsa）是指未來。把自己的論調置於未來，自己就會去起爭吵、爭鬥、爭執、論諍、口角，趨向、接近、執取、緊抱。這就是「就在世間引發未來的爭論」。或者說，與另一個未來的論調一起起爭吵、起爭鬥、起爭執、起論諍、起口角——「你不了解這個法與律……乃至……如果你有能力，就來解釋吧！」這也是「就在世間引發未來的爭論」。

「若捨棄一切決斷」：決斷是指六十二種見解。捨棄、放棄、捨離、斷除、驅除、滅盡、使之無餘一切見解的決斷——這就是「若捨棄一切決斷」。

「那人在世間就不會造作爭吵」：不會起爭吵、不會起爭鬥、不會起爭執、不會起論諍、不會起口角。如世尊所說：「阿耆毘沙那，這樣心解脫的比丘，不與任何人共語，不與任何人爭論，世間所說的他也照說而不執取。」

「人」（jantu）是指有情、男人、人類、補特伽羅、生命者、覺者、人、天人、摩奴者。

「世間」是指地獄界……乃至……處界——這就是「那人在世間就不會造作爭鬥」。

因此，世尊說道：

「站在決斷立場上，自己衡量之後，

就在世間引發未來的爭論。

若捨棄一切決斷，

那人在世間就不會造作爭吵。」 

**Sn 50 Little Array Discourse (Cūḷabyūhasuttaṃ)**

**(Explanatory Note: “sakaṃsakaṃdiṭṭhiparibbasānāti” refers to the Cūḷabyūhasuttaṃ. What is its origin? It is also in the same great assembly where some devas became doubtful: “All these people who hold various views say ‘We alone are truly good.’ So do they merely dwell in their own personal views, or do they also accept other views?” To teach them this principle, the emanated Buddha, in the previous manner, allowed himself to be questioned and then provided the answers.)**

**885.** 

Dwelling each in their own views, 

They grasp and dispute with one another; the skilled ones each proclaim different assertions: 

“Whoever knows it in this way, he is one who has realized the true Dhamma; 

Whoever rejects this is merely an incomplete person.”

**886.** 

In this way they grasp and dispute with one another, 

Calling the other foolish and unskilled. 

Among the statements of these people, which one is actually true? 

In fact, they all claim to be skilled speakers.

**887.** 

If one does not approve of another’s Dhamma, 

One becomes a fool, coarse, and of inferior wisdom. 

All these people are fools, of extremely inferior wisdom, 

They all merely dwell in dependence on views.

**888.** 

They have not attained purity in their own views, 

Though they consider their wisdom extremely pure, skilled, and intelligent. 

Among them there is not a single one of inferior wisdom, 

Because each of their own views is considered by them to be complete.

**889.** 

I do not say that this is true, 

Which those fools say to one another. 

Each takes their own view as true, 

Therefore they regard others as fools.

♦ **890.** 

Some say this is true and correct, 

Others say that is empty and false; 

In this way they dispute and attack one another; 

Why do the ascetics not proclaim the same truth?

**891.** 

In reality there is only one truth, there is no second; 

If beings knew it, they would not dispute with one another. 

Yet they each proclaim many different truths, 

Therefore the ascetics do not proclaim the same assertion.

**892.** 

Why do they proclaim many different truths? 

These skilled speakers, when disputing, 

Have they heard many different truths, 

Or do they merely speak in accordance with conjecture?

**893.** 

In reality there are not many different truths; 

Apart from what is grasped by perception, in the world there is only one constant truth. 

They fabricate conjectures within views, 

And speak of these two dhammas: “This is true, that is false.”

**894.** 

Whatever is seen, heard, observed in precepts and practices, or cognized, 

Depending on these they despise others. 

Standing on their own decided position they are self-satisfied, 

Calling the other a fool and unskilled.

**895.** 

Using that same way of calling the other a fool, 

He thereby claims himself to be skilled; 

Saying of himself that he is skilled, 

He thereby despises others—this is what he does.

**896.** 

With excessive views he considers himself complete, 

Intoxicated by conceit and filled with arrogance. 

He personally anoints himself inwardly, 

Because his view is considered to be so complete.

**897.** 

If, because of another’s words, one disparages others, 

Then one also becomes a person of inferior wisdom. 

But if one is a realized one, a wise one, 

Then among ascetics there is no fool at all.

**898.** 

Whoever proclaims that there are other dhammas besides this, 

They have not attained ultimate purity; they are incomplete. 

The sectarians also proclaim in this scattered manner, 

Because they are stained by the greed of their own views.

**899.** 

They proclaim that purity exists only here, 

And that in other dhammas there is no purity. 

The sectarians in this way deeply cling to various views, 

And firmly assert within their own schools.

**900.** 

Even while firmly asserting within one’s own school, 

How can one regard others as fools? 

Saying that others are fools and of impure dhamma, 

One thereby brings conflict upon oneself.

**901.** 

Standing on a decided position, having measured for oneself, 

One thereby generates future disputes in the world. 

If one abandons all decided positions, 

That person in the world will not create quarrels.

**Great Commentary:**

**885.** Dwelling each in their own views, 

They grasp and dispute with one another; the skilled ones each proclaim different assertions. 

Whoever knows (or: clearly understands) in this way, he is one who has realized the true Dhamma; 

Whoever rejects this is merely an incomplete person.

**Explanation:** 

“Dwelling each in their own views”: Some ascetics and brahmins are those who grasp views. From among the sixty-two views, they arbitrarily take one view, firmly grasp, hold, seize, and cling to it, and each dwells, co-dwells, abides, and fully abides in their own view. Just as a householder dwells in a house, one with guilt dwells in guilt, one with defilements dwells in defilements—so too, some ascetics and brahmins who grasp views, from among the sixty-two views take one view, firmly grasp, hold, seize, and cling to it, and each dwells, co-dwells, abides, and fully abides in their own view—this is “dwelling each in their own views.” 

“Grasp and dispute with one another; the skilled ones each proclaim different assertions”: “Grasp with one another” means after grasping, holding, seizing, and clinging, they express in different ways, speak variously, say to one another, proclaim variously—not in unison, but proclaim, declare, expound, and express. “Skilled ones” means skilled speakers, wise speakers, firm speakers, speakers according to reason, speakers by cause, speakers by characteristic, speakers by reason, speakers by basis, according to the doctrine they have grasped—this is “the skilled ones each proclaim different assertions.” 

“Whoever knows it in this way, he is one who has realized the true Dhamma”: Whoever knows this Dhamma, this view, this path, this way, he has realized the true Dhamma, clearly understood, seen, and thoroughly known—this is “whoever knows it in this way, he is one who has realized the true Dhamma.” 

“Whoever rejects this is merely an incomplete person”: Whoever rejects this Dhamma, this view, this path, this way, he is not complete, not endowed, not perfect, inferior, base, coarse, small, narrow—this is “whoever rejects this is merely an incomplete person.” 

Therefore, the emanated one said: 

“Dwelling each in their own views, 

They grasp and dispute with one another; the skilled ones each proclaim different assertions. 

Whoever knows it in this way, he is one who has realized the true Dhamma; 

Whoever rejects this is merely an incomplete person.”

**886.** In this way they grasp and dispute with one another, 

Calling the other foolish and unskilled. 

Among the statements of these people, which one is actually true? 

In fact, they all claim to be skilled speakers.

**Explanation:** 

“They grasp and dispute with one another in this way”: After thus grasping, holding, seizing, and clinging, they dispute with one another, quarrel, fight, contend, debate, wrangle—“You do not understand this Dhamma and Vinaya… and so on… if you are able, then explain!”—this is “they grasp and dispute with one another in this way.” 

“Calling the other foolish and unskilled”: They call the other a fool, inferior, base, coarse, small, narrow, unskilled, unwise, covered by ignorance, without knowledge, without discrimination, of inferior wisdom. They say thus, speak thus, declare thus, express thus—this is “calling the other foolish and unskilled.” 

“Among the statements of these people, which one is actually true?”: Among the statements of these ascetics and brahmins, which one is true, correct, according to reality, accurate, not inverted?—this is “among the statements of these people, which one is actually true?” 

“In fact, they all claim to be skilled speakers”: All these ascetics and brahmins are skilled speakers, wise speakers, firm speakers, speakers according to reason, speakers by cause, speakers by characteristic, speakers by reason, speakers by basis, according to the doctrine they have grasped—this is “in fact, they all claim to be skilled speakers.” 

Therefore, the emanated one said: 

“They grasp and dispute with one another in this way, 

Calling the other foolish and unskilled. 

Among the statements of these people, which one is actually true? 

In fact, they all claim to be skilled speakers.”

**887.** If one does not approve of another’s Dhamma, 

One becomes a fool, coarse, and of inferior wisdom. 

All these people are fools, of extremely inferior wisdom, 

They all merely dwell in dependence on views.

**Explanation:** 

“If one does not approve of another’s Dhamma”: Not approving, not following in contemplation, not following in reflection, not consenting to, not rejoicing in another’s Dhamma, his view, his path, his way—this is “if one does not approve of another’s Dhamma.” 

“One becomes a fool, coarse, and of inferior wisdom”: The other becomes a fool, inferior, base, coarse, small, narrow, of inferior wisdom, base-wisdom, coarse-wisdom, small-wisdom, narrow-wisdom—this is “one becomes a fool, coarse, and of inferior wisdom.” 

“All these people are fools, of extremely inferior wisdom”: All these ascetics and brahmins are fools, inferior, base, coarse, small, narrow, all of inferior wisdom, base-wisdom, coarse-wisdom, small-wisdom, narrow-wisdom—this is “all these people are fools, of extremely inferior wisdom.” 

“They all merely dwell in dependence on views”: All these ascetics and brahmins are those who grasp views. From among the sixty-two views, they arbitrarily take one view, firmly grasp, hold, seize, and cling to it, and each dwells, co-dwells, abides, and fully abides in their own view. Just as a householder dwells in a house… and so on… all these ascetics and brahmins are those who grasp views… each fully abides in their own view—this is “they all merely dwell in dependence on views.” 

Therefore, the Blessed One said: 

“If one does not approve of another’s Dhamma, 

One becomes a fool, coarse, and of inferior wisdom. 

All these people are fools, of extremely inferior wisdom, 

They all merely dwell in dependence on views.”

**888.** 

They have not attained purity in their own views, 

Though they consider their wisdom extremely pure, skilled, and intelligent. 

Among them there is not a single one of inferior wisdom, 

Because each of their own views is considered by them to be complete.

**Explanation:** 

“They have not attained purity in their own views”: With their own view, their own approval, their own desire, their own doctrine, they have not attained purity, not purified, not fully purified, stained, leading to stain—this is “they have not attained purity in their own views.” 

“Though they consider their wisdom extremely pure, skilled, and intelligent”: “Extremely pure wisdom” means pure wisdom, extremely pure wisdom, fully pure wisdom, purified wisdom, fully purified wisdom. Or: pure view, extremely pure view, fully pure view, purified view, fully purified view—this is “extremely pure wisdom.” “Skilled” means skilled, wise, intelligent, possessing supernormal knowledge, knowledgeable, discerning, wise—this is “extremely pure, skilled.” “Intelligent” means intelligent, wise, possessing supernormal knowledge, knowledgeable, discerning, wise—this is “extremely pure, skilled, and intelligent.” 

“Among them there is not a single one of inferior wisdom”: Among these ascetics and brahmins, there is not a single one who is of inferior wisdom, base-wisdom, coarse-wisdom, small-wisdom, narrow-wisdom. They are all of supreme wisdom, excellent wisdom, foremost wisdom, extremely superior wisdom, sublime wisdom—this is “among them there is not a single one of inferior wisdom.” 

“Because each of their own views is considered by them to be complete”: The views of these ascetics and brahmins are all considered by them in this way as complete, upheld, grasped, seized, clung to, attached to, inclined to—this is “because each of their own views is considered by them to be complete.” 

Therefore, the Blessed One said: 

“They have not attained purity in their own views, 

Though they consider their wisdom extremely pure, skilled, and intelligent. 

Among them there is not a single one of inferior wisdom, 

Because each of their own views is considered by them to be complete.”

**889.** 

I do not say that this is true, 

Which those fools say to one another. 

Each takes their own view as true, 

Therefore they regard others as fools.

**Explanation:** 

“I do not say that this is true”: “Not” is a word of negation. “This” refers to the sixty-two views—“I do not say it is correct, according to reality, accurate, not inverted.” I say thus, inform thus, teach thus, establish thus, expound thus, analyze thus, clarify thus—this is “I do not say that this is true.” 

“Which those fools say to one another”: “To one another” means two persons, two disputants, two fighters, two verbal conflicters, two debaters, two litigants, two arguers, two conversers. They say to one another that the other is a fool, inferior, base, coarse, small, narrow. They say thus, speak thus, declare thus, express thus—this is “which those fools say to one another.” 

“Each takes their own view as true”: “The world is eternal—only this is true, all else is false”—each takes their own view as true. “The world is not eternal… and so on… the Tathāgata after death neither exists nor does not exist—only this is true, all else is false”—each takes their own view as true. 

“Therefore they regard others as fools”: Therefore, for this reason, for this ground, for this condition, for this cause, they regard others as fools, inferior, base, coarse, small, narrow. They think thus, see thus, observe thus, examine thus, reflect thus, investigate thus—this is “therefore they regard others as fools.” 

Therefore, the Blessed One said: 

“I do not say that this is true, 

Which those fools say to one another. 

Each takes their own view as true, 

Therefore they regard others as fools.”

**890.** 

Some say this is true and correct, 

Others say that is empty and false. 

In this way they grasp and dispute with one another; 

Why do the ascetics not proclaim the same assertion?

**Explanation:** 

“Some say this is true and correct”: Some ascetics and brahmins say of a certain Dhamma, a certain view, a certain path, a certain way, “This is true, correct, according to reality, accurate, not inverted.” They say thus, speak thus, declare thus, express thus—this is “some say this is true and correct.” 

“Others say that is empty and false”: Of that same Dhamma, that same view, that same path, that same way, other ascetics and brahmins say, “That is empty, that is false, that is untrue, that is lying speech, that is inverted.” They say thus, speak thus, declare thus, express thus—this is “others say that is empty and false.” 

“In this way they grasp and dispute with one another”: After thus grasping, holding, seizing, and clinging, they dispute with one another, quarrel, fight, contend, debate, wrangle—“You do not understand this Dhamma and Vinaya… and so on… if you are able, then explain!”—this is “in this way they grasp and dispute with one another.” 

“Why do the ascetics not proclaim the same assertion?”: Why, for what reason, what ground, what condition, what cause, what arising, what source, do they not proclaim the same assertion, but instead proclaim different, various, mutually different, scattered assertions, speak, declare, expound, and express?—this is “why do the ascetics not proclaim the same assertion?” 

Therefore, the emanated one said: 

“Some say this is true and correct, 

Others say that is empty and false. 

In this way they grasp and dispute with one another; 

Why do the ascetics not proclaim the same assertion?”

**891.** 

In reality there is only one truth, there is no second; 

If beings knew it, they would not dispute with one another. 

Yet they each proclaim many different truths, 

Therefore the ascetics do not proclaim the same assertion.

**Explanation:** 

“In reality there is only one truth, there is no second”: One truth means the cessation of suffering, Nibbāna. That is, the stilling of all formations, the relinquishment of all clinging, the extinction of craving, dispassion, cessation, Nibbāna. Or, one truth means the truth of the path, the truth leading to escape, the path leading to the cessation of suffering, namely the Noble Eightfold Path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—this is “in reality there is only one truth, there is no second.” 

“If beings knew it, they would not dispute with one another”: “It” refers to that truth. “Beings” is a designation for sentient beings. If beings knew, clearly understood, comprehended, thoroughly knew, thoroughly realized that truth, they would not quarrel, not fight, not contend, not debate, not wrangle; they would abandon, dispel, extinguish, make without remainder, cause to disappear quarrels, fights, contentions, debates, wrangles—this is “if beings knew it, they would not dispute with one another.” 

“Yet they each proclaim many different truths”: They each proclaim, speak, say, expound, express many different truths. “The world is eternal—only this is true, all else is false”—they each proclaim thus… and so on… “The Tathāgata after death neither exists nor does not exist—only this is true, all else is false”—they each proclaim, speak, say, expound, express thus—this is “yet they each proclaim many different truths.” 

“Therefore the ascetics do not proclaim the same assertion”: Therefore, for this reason, for this ground, for this condition, for this cause, the ascetics do not proclaim the same assertion, but proclaim different, various, mutually different, scattered assertions, speak, declare, expound, and express—this is “therefore the ascetics do not proclaim the same assertion.” 

Therefore, the Blessed One said: 

“In reality there is only one truth, there is no second; 

If beings knew it, they would not dispute with one another. 

Yet they each proclaim many different truths, 

Therefore the ascetics do not proclaim the same assertion.”

**892.** 

Why do they proclaim many different truths? 

These skilled speakers, when disputing, 

Have they heard many different truths, 

Or do they merely speak in accordance with conjecture?

**Explanation:** 

“Why do they proclaim many different truths?”: Why, for what reason, what ground, what condition, what cause, do they proclaim many different, various, mutually different, scattered truths, speak, declare, expound, and express?—this is “why do they proclaim many different truths?” 

“These skilled speakers, when disputing”: “When disputing” can also be explained as “they dispute with one another.” Or, they each propagate, speak, say, expound, express their own views. “The world is eternal—only this is true, all else is false”—they propagate thus… and so on… “The Tathāgata after death neither exists nor does not exist—only this is true, all else is false”—they propagate, speak, say, expound, express thus. “Skilled speakers” means skilled speakers, wise speakers, firm speakers, speakers according to reason, speakers by cause, speakers by characteristic, speakers by reason, speakers by basis, according to the doctrine they have grasped—this is “these skilled speakers, when disputing.” 

“They have heard many different truths”: They have heard many different, various, mutually different, scattered truths—this is “they have heard many different truths.” 

“Or do they merely speak in accordance with conjecture?”: Or, they are driven, led, drifted, pulled by conjecture and reflection. Or, they speak words struck by conjecture, followed by investigation, arisen from their own inspiration. They speak, say, declare, expound, express thus—this is “or do they merely speak in accordance with conjecture?” 

Therefore, the emanated one said: 

“Why do they proclaim many different truths? 

These skilled speakers, when disputing, 

Have they heard many different truths, 

Or do they merely speak in accordance with conjecture?”

**893.** 

In reality there are not many different truths; 

Apart from what is grasped by perception, in the world there is only one constant truth. 

They fabricate conjectures within views, 

And speak of these two dhammas: “This is true, that is false.”

**Explanation:** 

“In reality there are not many different truths”: In reality there are not many, various, mutually different, scattered truths—this is “in reality there are not many different truths.” 

“Apart from what is grasped by perception, in the world there is only one constant truth”: Apart from the constant grasping by perception, in the world only one truth is spoken, proclaimed, expounded, expressed—namely the cessation of suffering, Nibbāna. That is, the stilling of all formations, the relinquishment of all clinging, the extinction of craving, dispassion, cessation, Nibbāna. Or, one truth means the truth of the path, the truth leading to escape, the path leading to the cessation of suffering, namely the Noble Eightfold Path—right view… up to right concentration—this is “apart from what is grasped by perception, in the world there is only one constant truth.” 

“They fabricate conjectures within views, and speak of these two dhammas: ‘This is true, that is false’”: With conjecture, reflection, desire, they think, consider, fabricate, and produce, cause to arise, cause to be born, cause to emerge views within views. Having produced views, they say “Mine is true, yours is false.” They say thus, speak thus, declare thus, express thus—this is “they fabricate conjectures within views, and speak of these two dhammas: ‘This is true, that is false.’” 

Therefore, the Blessed One said: 

“In reality there are not many different truths; 

Apart from what is grasped by perception, in the world there is only one constant truth. 

They fabricate conjectures within views, 

And speak of these two dhammas: “This is true, that is false.””

**894.** 

Whatever is seen, heard, observed in precepts and practices, or cognized, 

Depending on these they despise others. 

Standing on their own decided position they are self-satisfied, 

Calling the other a fool and unskilled.

**Explanation:** 

“Whatever is seen, heard, observed in precepts and practices, or cognized, depending on these they despise others”: Depending on what is seen or the purity of what is seen, what is heard or the purity of what is heard, virtue or the purity of virtue, precept and practice or the purity of precept and practice, what is cognized or the purity of what is cognized, relying on, depending on, grasping, seizing, clinging—this is “whatever is seen, heard, observed in precepts and practices, or cognized.” 

“Depending on these they despise others”: Not respecting the other (or: causing sorrow to others)—this is “depending on these they despise others.” 

“Standing on their own decided position they are self-satisfied”: Decided position means the sixty-two views. Standing, abiding, grasping, seizing, clinging in the decided views of the views—this is “standing on their own decided position.” 

“Self-satisfied” means rejoicing, glad, extremely joyful, inwardly satisfied, wishes fulfilled. Or: grinning with satisfaction, self-satisfied—this is “standing on their own decided position they are self-satisfied.” 

“Calling the other a fool and unskilled”: The other is a fool, inferior, base, coarse, small, narrow, unskilled, unwise, covered by ignorance, without knowledge, without discrimination, without wisdom, of inferior wisdom. He says thus, speaks thus, declares thus, expresses thus—this is “calling the other a fool and unskilled.” 

Therefore, the Blessed One said: 

“Whatever is seen, heard, observed in precepts and practices, or cognized, 

Depending on these they despise others. 

Standing on their own decided position they are self-satisfied, 

Calling the other a fool and unskilled.”

**895.** 

Using that same way of calling the other a fool, 

He thereby claims himself to be skilled; 

Saying of himself that he is a skilled speaker, 

He thereby despises others in the same manner.

**Explanation:** 

“Using that same way of calling the other a fool”: With the same cause, same condition, same reason, same source, regarding the other as a fool, inferior, base, coarse, small, narrow. He thinks thus, sees thus, observes thus, reflects thus, investigates thus—this is “using that same way of calling the other a fool.” 

“He thereby claims himself to be skilled”: Himself (ātumāno) means the self. With the same cause, same condition, same reason, same source, he claims “I am skilled, wise, intelligent, awakened, knowledgeable, discerning, wise”—this is “he thereby claims himself to be skilled.” 

“Saying of himself that he is a skilled speaker”: He personally declares himself a skilled speaker, wise speaker, firm speaker, speaker according to reason, speaker by cause, speaker by characteristic, speaker by reason, speaker by basis, according to the doctrine he has grasped—this is “saying of himself that he is a skilled speaker.” 

“He thereby despises others in the same manner”: Not respecting the other (or: causing sorrow to others)—this is “despises others.” “In the same manner” means propagating that same view, saying “This person holds wrong view, inverted view”—this is “he thereby despises others in the same manner.” 

Therefore, the Blessed One said: 

“Using that same way of calling the other a fool, 

He thereby claims himself to be skilled; 

Saying of himself that he is a skilled speaker, 

He thereby despises others in the same manner.”

**896.** 

With excessive views he considers himself complete, 

Intoxicated by conceit and filled with arrogance. 

He personally anoints himself inwardly, 

Because his view is considered to be so complete.

**Explanation:** 

“With excessive views he considers himself complete”: Excessive views mean the sixty-two views. Why are the sixty-two views called excessive views? Because all these views go beyond cause, go beyond characteristic, go beyond basis, therefore they are called excessive views. All views are excessive views. Why are all views called excessive views? Because they mutually surpass, completely surpass, go beyond and produce, cause to arise, cause to be born, cause to emerge views, therefore all views are called excessive views. 

“With excessive views he considers himself complete”: With excessive views he considers himself complete, endowed, supreme—this is “with excessive views he considers himself complete.” 

“Intoxicated by conceit and filled with arrogance”: With his own view, with the conceit of view, he is intoxicated, heedless, mad, extremely obsessed—this is “intoxicated by conceit.” 

“Filled with arrogance” means filled with arrogance, complete with arrogance, supreme with arrogance—this is “intoxicated by conceit and filled with arrogance.” 

“He personally anoints himself inwardly”: He personally anoints himself inwardly, saying “I am skilled, wise, intelligent, awakened, knowledgeable, discerning, wise”—this is “he personally anoints himself inwardly.” 

“Because his view is considered to be so complete”: That view of his is considered to be so complete, upheld, grasped, seized, clung to, attached to, inclined to—this is “because his view is considered to be so complete.” 

Therefore, the Blessed One said: 

“With excessive views he considers himself complete, 

Intoxicated by conceit and filled with arrogance. 

He personally anoints himself inwardly, 

Because his view is considered to be so complete.”

**897.** 

If, because of another’s words, one disparages others, 

Then one also becomes a person of inferior wisdom. 

But if one is a realized one, a wise one, 

Then among ascetics there is no fool at all.

**Explanation:** 

“If, because of another’s words, one disparages others”: If, because of another’s words or speech, by blaming, rebuking, censuring the other, the other becomes a fool, inferior, base, coarse, small, narrow—this is “if, because of another’s words, one disparages others.” 

“Then one also becomes a person of inferior wisdom”: One also becomes of inferior wisdom, base-wisdom, coarse-wisdom, small-wisdom, narrow-wisdom—this is “then one also becomes a person of inferior wisdom.” 

“But if one is a realized one, a wise one”: But if one is a realized one, wise, intelligent, awakened, knowledgeable, discerning, wise—this is “but if one is a realized one, a wise one.” 

“Then among ascetics there is no fool at all”: Among ascetics there is no fool, inferior, base, coarse, small, narrow; they are all of supreme wisdom, excellent wisdom, foremost wisdom, extremely superior wisdom, sublime wisdom—this is “then among ascetics there is no fool at all.” 

Therefore, the Blessed One said: 

“If, because of another’s words, one disparages others, 

Then one also becomes a person of inferior wisdom. 

But if one is a realized one, a wise one, 

Then among ascetics there is no fool at all.”

**898.** 

Whoever proclaims that there are other dhammas besides this, 

They have not attained ultimate purity; they are incomplete. 

The sectarians also proclaim in this scattered manner, 

Because they are stained by the greed of their own views.

**Explanation:** 

“Whoever proclaims that there are other dhammas besides this, they have not attained ultimate purity; they are incomplete”: Those who proclaim other dhammas, other views, other paths, other ways besides this, they have missed the path of purity, the extremely pure path, the fully pure path, the purified path, the fully purified path; they have not succeeded, are incomplete, not endowed, inferior, base, coarse, small, narrow—this is “whoever proclaims that there are other dhammas besides this, they have not attained ultimate purity; they are incomplete.” 

“The sectarians also proclaim in this scattered manner”: Sectarian (tittha) means view. Sectarians mean those who grasp views. With various views, with various opinions they proclaim scatteredly, speak, declare, expound, express—this is “the sectarians also proclaim in this scattered manner.” 

“Because they are stained by the greed of their own views”: Stained, deeply stained by the greed of view of their own views—this is “because they are stained by the greed of their own views.” 

Therefore, the Blessed One said: 

“Whoever proclaims that there are other dhammas besides this, 

They have not attained ultimate purity; they are incomplete. 

The sectarians also proclaim in this scattered manner, 

Because they are stained by the greed of their own views.”

**899.** 

They proclaim that purity exists only here, 

And that in other dhammas there is no purity. 

The sectarians in this way deeply cling to various views, 

And firmly assert within their own schools.

**Explanation:** 

“They proclaim that purity exists only here”: They proclaim, speak, say, expound, express that only here is there purity, extreme purity, full purity, liberation, extreme liberation, ultimate liberation. “The world is eternal—only this is true, all else is false”—they proclaim only here is there purity… and so on… “The Tathāgata after death neither exists nor does not exist—only this is true, all else is false”—they proclaim only here is there purity, extreme purity, full purity, liberation, extreme liberation, ultimate liberation—this is “they proclaim that purity exists only here.” 

“And that in other dhammas there is no purity”: Apart from their own teacher, the teaching of the Dhamma, the group, view, path, way, they disparage, reject, completely reject all other doctrines, saying “That teacher is not omniscient, the Dhamma is not well-spoken, the group is not well-practiced, the view is not good, the path is not well-established, the way does not lead to escape; there is no purity, extreme purity, full purity there, no liberation, extreme liberation, ultimate liberation there; one cannot be purified, cannot be extremely purified, cannot be fully purified there, cannot be liberated, cannot be extremely liberated, cannot be ultimately liberated there; they are inferior, base, coarse, small, narrow.” They say thus, speak thus, declare thus, express thus—this is “in other dhammas there is no purity.” 

“The sectarians in this way deeply cling to various views”: Sectarian means view. Sectarians mean those who grasp views. In various views, various opinions they deeply cling, abide, adhere, incline, attach—this is “the sectarians in this way deeply cling to various views.” 

“And firmly assert within their own schools”: The Dhamma is their own school, the view is their own school, the path is their own school, the way is their own school; within their own school they firmly assert, strongly assert, powerfully assert, stably assert—this is “firmly assert within their own schools.” 

Therefore, the Blessed One said: 

“They proclaim that purity exists only here, 

And that in other dhammas there is no purity. 

The sectarians in this way deeply cling to various views, 

And firmly assert within their own schools.”

**900.** 

Even while firmly asserting within one’s own school, 

How can one regard others as fools? 

Saying that others are fools and of impure dhamma, 

One thereby brings conflict upon oneself.

**Explanation:** 

“Even while firmly asserting within one’s own school”: The Dhamma is one’s own school, the view is one’s own school, the path is one’s own school, the way is one’s own school; within one’s own school one firmly asserts, strongly asserts, powerfully asserts, stably asserts—this is “even while firmly asserting within one’s own school.” 

“How can one regard others as fools?”: Here, with one’s own view, one’s own approval, one’s own desire, one’s own doctrine, whom can one regard as a fool, inferior, base, coarse, small, narrow? Whom can one see, observe, reflect on, investigate?—this is “how can one regard others as fools?” 

“Saying that others are fools and of impure dhamma, one thereby brings conflict upon oneself”: The other is a fool, inferior, base, coarse, small, narrow, of impure dhamma, not of pure dhamma, not of fully pure dhamma, not of purified dhamma. One who says, speaks, declares, expounds, expresses thus thereby brings, attracts, draws, gathers, pulls, grasps, seizes, clings to quarrels, fights, contentions, debates, wrangles upon oneself—this is “saying that others are fools and of impure dhamma, one thereby brings conflict upon oneself.” 

Therefore, the Blessed One said: 

“Even while firmly asserting within one’s own school, 

How can one regard others as fools? 

Saying that others are fools and of impure dhamma, 

One thereby brings conflict upon oneself.”

**901.** 

Standing on a decided position, having measured for oneself, 

One thereby generates future disputes in the world. 

If one abandons all decided positions, 

That person in the world will not create quarrels.

**Explanation:** 

“Standing on a decided position, having measured for oneself”: Decided position means the sixty-two views. Standing, abiding, grasping, seizing, clinging in the decided views—this is “standing on a decided position.” 

“Having measured for oneself” means having measured, gauged for oneself. “This teacher is omniscient”—one measures and gauges thus; “This Dhamma is well-spoken… this group is well-practiced… this view is good… this path is well-established… this way leads to escape”—one measures and gauges thus—this is “standing on a decided position, having measured for oneself.” 

“One thereby generates future disputes in the world”: “Future” (uddhaṃsa) means future. Placing one’s own doctrine in the future, one will go on to quarrel, fight, contend, debate, wrangle, tend toward, approach, grasp, cling. This is “one thereby generates future disputes in the world.” Or, quarreling, fighting, contending, debating, wrangling together with another future doctrine—“You do not understand this Dhamma and Vinaya… and so on… if you are able, then explain!”—this is also “one thereby generates future disputes in the world.” 

“If one abandons all decided positions”: Decided position means the sixty-two views. Abandoning, giving up, relinquishing, eradicating, dispelling, extinguishing, making without remainder all decided positions of views—this is “if one abandons all decided positions.” 

“That person in the world will not create quarrels”: Will not quarrel, not fight, not contend, not debate, not wrangle. As the Blessed One said: “Ājīvaka, thus a bhikkhu with mind liberated does not speak with anyone, does not dispute with anyone; what is said in the world he also says without grasping.” 

“Person” (jantu) means sentient being, man, human, person, living being, percipient being, human, deva, manussa. 

“World” means the hell realm… up to the sense-sphere realm—this is “that person in the world will not create quarrels.” 

Therefore, the Blessed One said: 

“Standing on a decided position, having measured for oneself, 

One thereby generates future disputes in the world. 

If one abandons all decided positions, 

That person in the world will not create quarrels.” 

（義注：凡此諸人」是指《大部經》。其起源為何？此經也是在同一大集會中，為解答某些天神心中生起的疑問——「這些持有邪見的外道遊行者，究竟只從智者那裡得到毀謗，還是也會得到讚歎呢？」——而由化作的佛陀（nimmitabuddha）依前述方式提問自身後所說。）

902. 

（化佛：）無論哪些依止於諸見而住的人，他們都宣稱「只有這個是真理」，而其他都是虛妄。

他們全都招致毀譭，同時也會在那裡獲得讚揚。

903. 

（佛陀：）因為這實在太少了，不足以達到寂靜，我說爭論有兩個果報。

看見這一點後，就不要爭論了，應當安穩地觀察那無爭之地

904. 

（佛陀：）無論世間凡夫有哪些共同認定的俗見，智者全都不會隨順它們。

他已無所依止，還會依止什麼呢？他在所見、所聞上都不造作執取

905. 

（佛陀：）那些主張戒為最上的人說，透過守戒就能得到清淨，他們受持禁戒而安住。

我們就在這裡修學吧，這樣就能得到他的清淨——這些被導向有的、善巧宣說者。

906. 

（佛陀：）如果從戒禁戒中退墮，造作惡業後就會顫抖。

他渴求、希求清淨，就像商隊主人從家中出外旅行而落後一樣。

907. 

（佛陀：）捨棄一切戒禁戒，以及這個有過與無過的業。

不希求清淨與不淨，應當遠離而行，趣向寂靜

908. 

（佛陀：）有些人依止於厭離，或是依止於所見、所聞、所覺知的事物， 

向上追求清淨而讚歎不已， 

他們的貪愛尚未斷除，還在各種生死中流轉。

909. 

（佛陀：）對於希求者來說，確實有渴求的東西；對於所構想的事物，也會有顫抖。

在這裡，誰若沒有死生，那他還會因什麼而顫抖？又何必在哪裡渴求呢？

910. 

（化佛：）有些人說某法是至高無上的， 

其他人卻說那同樣的法是低劣的。 

在這些人當中，哪一種說法才是真實的呢？ 

他們全都自稱是善巧的說法者。

911. 

（佛陀：）他們說自己的法是圓滿的，卻說他人的法是低劣的。

就這樣執取而互相爭論，他們各自宣稱自己的共同認定是真理。

912. 

（佛陀：）如果因為貶低他人而自認高超， 

那麼在諸法之中就沒有人能真正優越。 

許多人都在批評他人的法， 

而堅守自己所執取的見解。

913. 

（佛陀：）同樣地，也有對正法的供養，就像他們各自讚美自己的宗派一樣。

所有的說法可能都是真實的，因為他們的清淨只是各自內在的事

914. 

婆羅門沒有被他人所引導的事，在諸法中他已審察並捨棄執取。

因此他已超越一切爭論，因為他不再見到其他更勝的法

915. 

我知道、我看見，正是如此。有些人依於見而相信清淨。

如果看見了，那又有什麼用呢？他卻超越這個，而以其他方式宣說清淨

916. 

看見的人只看見名色，看見之後也只知道這些而已。

無論看得多或少，善巧者都不說那能帶來清淨

917. 

執取主張的人很難被引導， 

他把自己的構想置於優先位置。 

他依止什麼，就在那裡說那是美好的， 

自認在那裡看到了清淨。

918. 

真正的婆羅門（智者）不落入構想之中， 

不追隨見解，也不被知識所束縛。 

他了知世間凡夫的那些共識之後， 

便保持平等捨，不再執取。

919. 

牟尼在世間解脫諸結，在爭論生起時不偏向任何一方。

他在善者與不善者中保持捨心，在執取者中不執取

920. 

捨棄舊的煩惱，不造作新的；不隨貪而行，也不執取主張。

那位賢者已從諸見中解脫，不沾染世間，也不自責。

921. 

他在一切法上都已無對立， 

無論是任何所見、所聞或所覺知的。 

這位牟尼已放下重擔、徹底解脫， 

他不再構想，不再需要止息，也不再有所希求。 

大義釋：

902. 無論哪些依止於諸見而住的人，他們都宣稱「只有這個是真理」，而其他都是虛妄。

他們全都招致毀譭，同時也會在那裡獲得讚揚。

「無論哪些依止於諸見而住的人」：所謂「無論哪些」，是完全、徹底、毫無遺漏、全部涵蓋的詞彙——即「無論哪些」。所謂「依止於諸見而住」，是指有一些沙門、婆羅門是執取諸見者；他們取著、抓取、執持、執著、堅固執取六十二種諸見中的某一種見，然後依止於自己各自的見而住、共住、安住、遍住。正如在家者住在家中、有罪者住在罪中、有煩惱者住在煩惱中，同樣地，有一些……乃至……遍住——這就是「無論哪些依止於諸見而住的人」。

「宣稱『只有這個是真理』」：他們說、講、述、顯示、稱呼：「世間是常住的，只有這個是真理，其他都是虛妄。」「世間是無常的……乃至……如來死後既非有也非無，只有這個是真理，其他都是虛妄。」——這就是「宣稱『只有這個是真理』」。

「他們全都招致毀譭」：所有這些沙門、婆羅門全都招致毀譭、招致責備、招致惡名；他們全都受到毀譭、受到責備、受到惡名——這就是「他們全都招致毀譭」。

「同時也會在那裡獲得讚揚」：在那裡，他們依於自己各自的見、各自的忍、各自的喜好、各自的所得，而獲得讚揚、稱讚、名聲、讚美——這就是「同時也會在那裡獲得讚揚」。

因此那位化作的人說：

「無論哪些依止於諸見而住的人，他們都宣稱『只有這個是真理』。

他們全都招致毀譭，同時也會在那裡獲得讚揚。」

903. 因為這實在太少了，不足以達到寂靜，我說爭論有兩個果報。

看見這一點後，就不要爭論了，應當安穩地觀察那無爭之地。

「因為這實在太少了，不足以達到寂靜」：所謂「這實在太少了」，就是微小、卑劣、少量、低劣、微薄、有限——這就是「這實在太少了」。所謂「不足以達到寂靜」，就是不足以達到貪的寂靜、瞋的寂靜、痴的寂靜、忿的……恨的……覆的……惱的……嫉的……慳的……誑的……偽的……傲的……激的……慢的……過慢的……醉的……放逸的……一切煩惱的……一切惡行的……一切熱惱的……一切焦熱的……一切苦的……一切不善行的寂靜、止息、平息、涅槃、捨離、止息——這就是「因為這實在太少了，不足以達到寂靜」。

「我說爭論有兩個果報」：見諍、見鬥、見戰、見論、見爭的兩個果報是——勝敗、得失、名譽與惡名、毀譽、苦樂、喜憂、適意與不適意、隨順與違逆、激昂與壓抑、隨喜與反對。或者，我宣說、告知、教導、施設、安立、開顯、分別、闡明、顯示：那個業會導致墮地獄、墮畜生道、墮餓鬼界——這就是「我說爭論有兩個果報」。

「看見這一點後，就不要爭論了」：看見這一點，就是看見、察知、衡量、審察、明瞭、清楚地認知這過患後，在見諍、見鬥、見戰、見論、見爭中——這就是「看見這一點」。所謂「就不要爭論了」，就是不要造作諍鬥、不要造作鬥爭、不要造作戰鬥、不要造作論諍、不要造作爭執，應當捨棄、除去、滅盡、使之不存在諍鬥、鬥爭、戰鬥、論諍、爭執，應當遠離、止息、戒除、解脫、離繫、解脫、無礙，以無限量的心而住——這就是「看見這一點後，就不要爭論了」。

「應當安穩地觀察那無爭之地」：所謂無爭之地，就是指不死、涅槃。也就是一切行的止息、一切取的捨離、愛的滅盡、離貪、滅、涅槃。看見、察知、觀察、思惟、審察這無爭之地為安穩、為庇護、為洞穴、為歸依、為無畏、為不滅、為不死、為涅槃——這就是「應當安穩地觀察那無爭之地」。

因此世尊說：

「因為這實在太少了，不足以達到寂靜，我說爭論有兩個果報。

看見這一點後，就不要爭論了，應當安穩地觀察那無爭之地。」

904. 無論世間凡夫有哪些共同認定的俗見，智者全都不會隨順它們。

他已無所依止，還會依止什麼呢？他在所見、所聞上都不造作執取。

「無論世間凡夫有哪些共同認定的俗見」：所謂「無論哪些」，是完全、徹底、毫無遺漏、全部涵蓋的詞彙——即「無論哪些」。所謂「共同認定的俗見」，是指六十二種諸見的見俗見。所謂「凡夫的」，就是由凡夫所生起的俗見，稱為凡夫的；或者由眾多不同的凡夫所生起的俗見，稱為凡夫的——這就是「無論世間凡夫有哪些共同認定的俗見」。

「智者全都不會隨順它們」：智者就是具足明智、已得智、具慧、有智慧、有辯才的人。他對所有這些見俗見都不去、不隨順、不前往、不取著、不執持、不堅固執取——這就是「智者全都不會隨順它們」。

「他已無所依止，還會依止什麼呢」：所謂依止，有兩種依止——愛依止與見依止……乃至……這是愛依止……這是見依止。他的愛依止已斷除，見依止已捨離；因為愛依止已斷除、見依止已捨離的緣故，這個無所依止的人，還會依止什麼色呢？還會前往、取著、執持、堅固執取什麼色，認為那是「我」呢？還會依止什麼受……什麼想……什麼行……什麼識……什麼趣……什麼生……什麼結生……什麼有……什麼輪迴……什麼流轉呢？——這就是「他已無所依止，還會依止什麼呢」。

「他在所見、所聞上都不造作執取」：無論在所見或所見清淨上、在所聞或所聞清淨上、在所覺或所覺清淨上，都不造作執取、不造作欲求、不造作愛著、不造作貪染、不生起、不使生起、不使生長、不使堅固生長——這就是「他在所見、所聞上都不造作執取」。

因此世尊說：

「無論世間凡夫有哪些共同認定的俗見，智者全都不會隨順它們。

他已無所依止，還會依止什麼呢？他在所見、所聞上都不造作執取。」

905．那些主張戒為最上的人說，透過守戒就能得到清淨，他們受持禁戒而安住。

我們就在這裡修學吧，這樣就能得到他的清淨——這些被導向有的、善巧宣說者。

「那些主張戒為最上的人說，透過守戒就能得到清淨」：有一些沙門、婆羅門是主張戒為最上者；他們僅僅依於戒、僅僅依於守護、僅僅依於自制、僅僅依於不違犯，就說、講、述、顯示、稱呼有清淨、遍清淨、極清淨、解脫、解脫、極解脫。

沙門穆達利子這樣說：「居士啊，我宣說具足四法的男子、人，是具足善、極善、達到最上境地的沙門、不應被責難的。哪四法呢？居士啊，此處，這人身不造惡業，口不說惡語，意不起惡思，不以惡生活而活。我就是依此四法宣說這樣的男子、人是具足善、極善、達到最上境地的沙門、不應被責難的。」同樣地，有一些沙門、婆羅門是主張戒為最上者；他們僅僅依於戒、僅僅依於守護、僅僅依於自制、僅僅依於不違犯，就說、講、述、顯示、稱呼有清淨、遍清淨、極清淨、解脫、解脫、極解脫——這就是「那些主張戒為最上的人說，透過守戒就能得到清淨」。

「受持禁戒而安住」：所謂禁戒，是指象禁戒、馬禁戒、牛禁戒、狗禁戒、烏鴉禁戒、婆蘇天禁戒、婆樓天禁戒、富那跋陀禁戒、摩尼跋陀禁戒、火禁戒、龍禁戒、金翅鳥禁戒、夜叉禁戒、阿修羅禁戒、乾闥婆禁戒、大王禁戒、月禁戒、日禁戒、帝釋禁戒、梵天禁戒、天禁戒、方禁戒等。取著、受持、領受、執持、抓取、執著、堅固執取而安住、親近、親附、趣向、執取——這就是「受持禁戒而安住」。

「我們就在這裡修學吧，這樣就能得到他的清淨」：所謂「這裡」，是指依於自己各自的見、各自的忍、各自的喜好、各自的所得。「修學」，就是修學、實行、奉行、受持而行——這就是「我們就在這裡修學吧」。「這樣就能得到他的清淨」，就是得到他的清淨、遍清淨、極清淨、解脫、解脫、極解脫——這就是「我們就在這裡修學吧，這樣就能得到他的清淨」。

「被導向有的、善巧宣說者」：所謂被導向有的，就是被導向有、趣向有、執取有、堅固執取有——這就是「被導向有的」。所謂善巧宣說者，就是善巧宣說者、賢智宣說者、堅固宣說者、正理宣說者、因緣宣說者、特相宣說者、理由宣說者、依處宣說者，依於自己各自的所得——這就是「被導向有的、善巧宣說者」。

因此世尊說：

「那些主張戒為最上的人說，透過守戒就能得到清淨，他們受持禁戒而安住。

我們就在這裡修學吧，這樣就能得到他的清淨——這些被導向有的、善巧宣說者。」

906. 如果從戒禁戒中退墮，造作惡業後就會顫抖。

他渴求、希求清淨，就像商隊主人從家中出外旅行而落後一樣。

「如果從戒禁戒中退墮」：有兩個原因會從戒禁戒中退墮——被他人阻斷而退墮，或者自己無法勝任而退墮。如何是被他人阻斷而退墮呢？他人阻斷說：那位師父不是一切知者，法不是善說的，僧團不是善行道的，見不是好的，行道不是善施設的，道不是導向出離的，此處沒有清淨、遍清淨、極清淨、解脫、解脫、極解脫，此處沒有清淨者、遍清淨者、極清淨者、解脫者、解脫者、極解脫者，他們是下劣、低劣、卑微、低賤、微薄、有限的。這樣他人就阻斷了。如此被阻斷者，就從師父退墮、從法教退墮、從僧團退墮、從見退墮、從行道退墮、從道退墮。這就是被他人阻斷而退墮。如何是自己無法勝任而退墮呢？無法勝任戒就從戒退墮，無法勝任禁戒就從禁戒退墮，無法勝任戒禁戒就從戒禁戒退墮。這樣自己無法勝任而退墮——這就是「如果從戒禁戒中退墮」。

「造作惡業後就會顫抖」：所謂顫抖，就是對於戒、禁戒、戒禁戒「我已錯失、我已違犯、我已失誤、我已滑脫、我無知而違犯」而顫抖、震動、遍震動——這就是顫抖。「造作惡業後」，就是對於福行、非福行、無動行「我已錯失、我已違犯、我已失誤、我已滑脫、我無知而違犯」而顫抖、震動、遍震動——這就是「造作惡業後就會顫抖」。

「他渴求、希求清淨」：所謂渴求，就是渴求戒、渴求禁戒、渴求戒禁戒而渴求、強烈渴求。所謂希求清淨，就是希求戒清淨、希求禁戒清淨、希求戒禁戒清淨而希求、欲求、強烈渴求——這就是「他渴求、希求清淨」。

「就像商隊主人從家中出外旅行而落後一樣」：就像有人從家中出發，跟隨商隊在外旅行，落後於商隊，或者追隨商隊，或者返回自己的家。同樣地，那位執取諸見者，或者取著那位師父，或者取著另一位師父；或者取著那個法教，或者取著另一個法教；或者取著那個僧團，或者取著另一個僧團；或者取著那個見，或者取著另一個見；或者取著那個行道，或者取著另一個行道；或者取著那個道，或者取著另一個道，而執持、堅固執取——這就是「就像商隊主人從家中出外旅行而落後一樣」。

因此世尊說：

「如果從戒禁戒中退墮，造作惡業後就會顫抖。

他渴求、希求清淨，就像商隊主人從家中出外旅行而落後一樣。」

907. 捨棄一切戒禁戒，以及這個有過與無過的業。

不希求清淨與不淨，應當遠離而行，趣向寂靜。

「捨棄一切戒禁戒」：捨棄、除去、滅盡、使之不存在一切戒清淨；捨棄、除去、滅盡、使之不存在一切禁戒清淨；捨棄、除去、滅盡、使之不存在一切戒禁戒清淨——這就是「捨棄一切戒禁戒」。

「以及這個有過與無過的業」：所謂有過的業，是指黑的、黑果報的業。所謂無過的業，是指白的、白果報的業。捨棄、除去、滅盡、使之不存在有過的業與無過的業——這就是「以及這個有過與無過的業」。

「不希求清淨與不淨」：所謂不淨，就是希求不淨、希求不善法。所謂清淨，就是希求清淨、希求五欲；希求不淨，就是希求不善法、希求五欲；希求清淨，就是希求六十二種諸見，希求不淨，就是希求不善法、希求五欲、希求六十二種諸見；希求清淨，就是希求三界中的善法，希求不淨，就是希求不善法、希求五欲、希求六十二種諸見、希求三界中的善法；希求清淨，就是希求凡夫善人入於決定性。學人希求最高法——阿羅漢果。證得阿羅漢果的阿羅漢，既不希求不善法，也不希求五欲，也不希求六十二種諸見，也不希求三界中的善法，也不希求入於決定性，也不希求最高法——阿羅漢果。超越希求的阿羅漢，已度過增減，已完成梵行……乃至……對他來說不再有生老死的輪迴，也不再有來生——這就是「不希求清淨與不淨」。

「應當遠離而行，趣向寂靜」：所謂遠離，就是對於清淨與不淨遠離、止息、戒除、解脫、離繫、解脫、無礙，以無限量的心而住——這就是「遠離」。「而行」，就是行、遊行、住、動作、行持、守護、維持、活命——這就是「遠離而行」。「趣向寂靜」，所謂寂靜，就是對六十二種諸見、諸見寂靜不取著、不執持、不堅固執取——這就是「應當遠離而行，趣向寂靜」。

因此世尊說：

「捨棄一切戒禁戒，以及這個有過與無過的業。

不希求清淨與不淨，應當遠離而行，趣向寂靜。」

908. 有些人依止於厭離，或者依止於所見、所聞、所覺。

那些向上行的人就歌頌清淨，他們在諸有中尚未離貪。

「有些人依止於厭離」：有一些沙門、婆羅門是厭惡苦行者、以苦行為最上者、依止於厭惡苦行者、親附、趣向、執取、堅固執取——這就是「依止於那個而厭惡」。

「或者依止於所見、所聞、所覺」：依止於所見或所見清淨、所聞或所聞清淨、所覺或所覺清淨而取著、執持、堅固執取——這就是「或者依止於所見、所聞、所覺」。

「那些向上行的人就歌頌清淨」：有一些沙門、婆羅門是向上行論者。哪些沙門、婆羅門是向上行論者呢？那些沙門、婆羅門是極清淨論者、輪迴清淨論者、無作見者、常住論者——這些沙門、婆羅門是向上行論者。他們在輪迴中歌頌、說、講、述、顯示、稱呼有清淨、遍清淨、極清淨、解脫、解脫、極解脫——這就是「那些向上行的人就歌頌清淨」。

「他們在諸有中尚未離貪」：所謂貪，就是色貪、聲貪、香貪、味貪、觸貪、法貪。所謂在諸有中，就是在有與有之間、在業有與再生有之間、在欲有、在業有與欲有之間、在色有、在業有與色有之間、在無色有、在業有與無色有之間、在反覆的有、反覆的趣、反覆的生、反覆的結生、反覆的自身生起中，尚未離貪、未離貪、未捨貪、未斷貪、未解脫貪、未捨離貪——這就是「他們在諸有中尚未離貪」。

因此世尊說：

「有些人依止於厭離，或者依止於所見、所聞、所覺。

那些向上行的人就歌頌清淨，他們在諸有中尚未離貪。」

909. 對於希求者來說，確實有渴求的東西；對於所構想的事物，也會有顫抖。

在這裡，誰若沒有死生，那他還會因什麼而顫抖？又何必在哪裡渴求呢？

「對於希求者來說，確實有渴求的東西」：所謂希求，就是指渴愛。那種貪、強烈貪……乃至……慳吝、貪、惡不善根。所謂對於希求者，就是希求者、欲求者、樂求者、希慕者、強烈渴求者——這就是「對於希求者來說，確實」。所謂渴求的東西，就是指渴愛。那種貪、強烈貪……乃至……慳吝、貪、惡不善根——這就是「對於希求者來說，確實有渴求的東西」。

「對於所構想的事物，也會有顫抖」：所謂構想，有兩種構想——渴愛構想與見構想……乃至……這是渴愛構想……這是見構想。所謂對於所構想的事物，也會有顫抖：對於所構想的事物，即使懷疑會被切斷也會顫抖，被切斷時也會顫抖，被切斷後也會顫抖；對於所構想的事物，即使懷疑會變異也會顫抖，變異時也會顫抖，變異後也會顫抖、震動、遍震動——這就是「對於所構想的事物，也會有顫抖」。

「在這裡，誰若沒有死生」：所謂「誰」，是指阿羅漢、漏盡者。對他來說，沒有去來、往返、死生、有與有、死與生、結生、破壞、生、老死等；這些已斷除、已根除、已止息、已平息、不再有生起的可能，被智慧之火所燒盡——這就是「在這裡，誰若沒有死生」。

「那他還會因什麼而顫抖？又何必在哪裡渴求呢？」他還會因什麼貪而顫抖？因什麼瞋而顫抖？因什麼痴而顫抖？因什麼慢而顫抖？因什麼見而顫抖？因什麼掉舉而顫抖？因什麼疑而顫抖？因什麼隨眠而顫抖？——還會被認為是貪染者、瞋恚者、愚痴者、被束縛者、被執持者、散亂者、不適意者、堅固者嗎？那些造作已斷除；因為造作已斷除的緣故，還會因什麼趣而顫抖呢？——還會是地獄者、畜生道者、餓鬼界者、人、天、色界、無色界、有想、無想、非想非非想者嗎？沒有那個因、沒有那個緣、沒有那個理由讓他顫抖、震動、遍震動——這就是「那他還會因什麼而顫抖」。所謂「又何必在哪裡渴求呢」，就是何處渴求、何事渴求、何處強烈渴求——這就是「那他還會因什麼而顫抖？又何必在哪裡渴求呢？」

因此世尊說：

「對於希求者來說，確實有渴求的東西；對於所構想的事物，也會有顫抖。

在這裡，誰若沒有死生，那他還會因什麼而顫抖？又何必在哪裡渴求呢？」

910. 有些人說這個法是至高無上的，其他人卻說它是低劣的。

在這些人當中，哪一個說法才是真實的呢？其實他們全都只是善巧宣說者而已。

「有些人說這個法是至高無上的」：有些沙門、婆羅門對某個法、見、行道、道，說「這個是最上、最勝、最妙、最首要、最卓越、最尊貴的」，他們這樣說、這樣講、這樣述、這樣顯示、這樣稱呼——這就是「有些人說這個法是至高無上的」。

「其他人卻說它是低劣的」：有些沙門、婆羅門對同一個法、見、行道、道，說「這是低劣的、下劣的、卑微的、低賤的、微薄的、有限的」，他們這樣說、這樣講、這樣述、這樣顯示、這樣稱呼——這就是「其他人卻說它是低劣的」。

「在這些人當中，哪一個說法才是真實的呢」：這些沙門、婆羅門的說法，哪一個是真實的、正確的、如實的、真正的、不顛倒的呢——這就是「在這些人當中，哪一個說法才是真實的呢」。

「其實他們全都只是善巧宣說者而已」：所有這些沙門、婆羅門都是善巧宣說者、賢智宣說者、堅固宣說者、正理宣說者、因緣宣說者、特相宣說者、理由宣說者、依處宣說者，依於自己各自的所得——這就是「其實他們全都只是善巧宣說者而已」。

因此那位化作的人說：

「有些人說這個法是至高無上的，其他人卻說它是低劣的。

在這些人當中，哪一個說法才是真實的呢？其實他們全都只是善巧宣說者而已。」

911. 他們說自己的法是圓滿的，卻說他人的法是低劣的。

就這樣執取而互相爭論，他們各自宣稱自己的共同認定是真理。

「他們說自己的法是圓滿的」：有些沙門、婆羅門對自己的法、見、行道、道，說「這個是完整的、圓滿的、無上的」，他們這樣說……乃至……這樣稱呼——這就是「他們說自己的法是圓滿的」。

「卻說他人的法是低劣的」：有些沙門、婆羅門對他人的法、見、行道、道，說「這是低劣的、下劣的、卑微的、低賤的、微薄的、有限的」，他們這樣說、這樣講、這樣述、這樣顯示、這樣稱呼——這就是「卻說他人的法是低劣的」。

「就這樣執取而互相爭論」：這樣取著、抓取、執持、執著、堅固執取後，就互相爭論、造作諍鬥、造作鬥爭、造作戰鬥、造作論諍、造作爭執——「你不了解這個法與律……乃至……如果你有能力，就解開吧」——這就是「就這樣執取而互相爭論」。

「他們各自宣稱自己的共同認定是真理」：「世間是常住的，只有這個是真理，其他都是虛妄」——各自宣稱自己的共同認定是真理。「世間是無常的……乃至……如來死後既非有也非無，只有這個是真理，其他都是虛妄」——各自宣稱自己的共同認定是真理。

因此世尊說：

「他們說自己的法是圓滿的，卻說他人的法是低劣的。

就這樣執取而互相爭論，他們各自宣稱自己的共同認定是真理。」

912. 如果因為譭謗他人而自認為別人低劣，那麼在諸法中就沒有人是特別優越的。

因為許多人都在說他人的法低劣，他們堅定地宣稱自己是優越的。

「如果因為譭謗他人而自認為別人低劣」：如果因為譭謗、責備、毀譭、譴責他人的緣故，而認為他人是愚痴的、低劣的、下劣的、卑微的、低賤的、微薄的、有限的——這就是「如果因為譭謗他人而自認為別人低劣」。

「那麼在諸法中就沒有人是特別優越的」：在諸法中，沒有人是最上、最勝、最妙、最首要、最卓越、最尊貴的——這就是「那麼在諸法中就沒有人是特別優越的」。

「因為許多人都在說他人的法低劣」：許多人對許多人的法說、譴責、毀譭、責備，認為是低劣的、下劣的、卑微的、低賤的、微薄的、有限的；許多人也對一個人的法說、譴責、毀譭、責備，認為是低劣的、下劣的、卑微的、低賤的、微薄的、有限的；一個人也對許多人的法說、譴責、毀譭、責備，認為是低劣的、下劣的、卑微的、低賤的、微薄的、有限的；一個人也對一個人的法說、譴責、毀譭、責備，認為是低劣的、下劣的、卑微的、低賤的、微薄的、有限的——這就是「因為許多人都在說他人的法低劣」。

「他們堅定地宣稱自己是優越的」：法是自己的、見是自己的、行道是自己的、道是自己的，在自己的範圍內堅定宣說、堅固宣說、有力宣說、穩固宣說——這就是「他們堅定地宣稱自己是優越的」。

因此世尊說：

「如果因為譭謗他人而自認為別人低劣，那麼在諸法中就沒有人是特別優越的。

因為許多人都在說他人的法低劣，他們堅定地宣稱自己是優越的。」

913. 同樣地，也有對正法的供養，就像他們各自讚美自己的宗派一樣。所有的說法可能都是真實的，因為他們的清淨只是各自內在的事。

「同樣地，也有對正法的供養」：什麼是正法的供養呢？尊敬、尊重、敬重、供養自己的師父，說「這位師父是一切知者」——這是正法的供養。尊敬、尊重、敬重、供養自己的法教、自己的僧團、自己的見、自己的行道、自己的道，說「這個道是導向出離的」——這是正法的供養。同樣地，也有對正法的供養，那就是如實、正確、真正、不顛倒的——這就是「同樣地，也有對正法的供養」。

「就像他們各自讚美自己的宗派一樣」：法是自己的宗派、見是自己的宗派、行道是自己的宗派、道是自己的宗派，他們讚美、稱讚、讚揚、歌頌自己的宗派——這就是「就像他們各自讚美自己的宗派一樣」。

「所有的說法可能都是真實的」：所有的說法都可能是如實、正確、真正、不顛倒的——這就是「所有的說法可能都是真實的」。

「因為他們的清淨只是各自內在的事」：那些沙門、婆羅門的清淨、遍清淨、極清淨、解脫、解脫、極解脫，只是各自內在的事——這就是「因為他們的清淨只是各自內在的事」。

因此世尊說：

「同樣地，也有對正法的供養，就像他們各自讚美自己的宗派一樣。

所有的說法可能都是真實的，因為他們的清淨只是各自內在的事。」

914. 婆羅門沒有被他人所引導的事，在諸法中他已審察並捨棄執取。

因此他已超越一切爭論，因為他不再見到其他更勝的法。

「婆羅門沒有被他人所引導的事」：所謂「沒有」，是否定詞。所謂婆羅門，是因為捨離七法而稱為婆羅門……乃至……不依止、如實者，被稱為婆羅門。「婆羅門沒有被他人所引導的事」，就是婆羅門沒有被他人引導的事，婆羅門不是被他人引導的、不是依賴他人的、不是依止他人的、不是被他人束縛的，他如實知見、不迷惑、正知、正念。「一切行是無常的」，婆羅門沒有被他人引導的事，婆羅門不是被他人引導的、不是依賴他人的、不是依止他人的、不是被他人束縛的，他如實知見、不迷惑、正知、正念。「一切行是苦的」……乃至……「凡是集起之法，一切都是滅法」，婆羅門沒有被他人引導的事，婆羅門不是被他人引導的、不是依賴他人的、不是依止他人的、不是被他人束縛的，他如實知見、不迷惑、正知、正念——這就是「婆羅門沒有被他人所引導的事」。

「在諸法中他已審察並捨棄執取」：所謂諸法，就是在六十二種諸見中。所謂審察，就是審決、決斷、抉擇、細察、衡量、審察、明瞭、清楚認知。沒有執取、抓取、選擇、部分取、積聚取、總合取「這是真實的、正確的、真正的、不顛倒的」而取著、執持、堅固執取、執取、堅固意樂；這些已斷除、已根除、已止息、已平息、不再有生起的可能，被智慧之火所燒盡——這就是「在諸法中他已審察並捨棄執取」。

「因此他已超越一切爭論」：因此、因為那個原因、那個理由、那個緣、那個因緣，他已超越、度過、完全度過、見證度過見諍、見鬥、見戰、見論、見爭——這就是「因此他已超越一切爭論」。

「因為他不再見到其他更勝的法」：除了念處、除了正勤、除了神足、除了根、除了力、除了覺支、除了聖八支道之外，他不再見到、不再察知、不再觀察、不再思惟、不再審察其他師父、法教、僧團、見、行道、道是最上、最勝、最妙、最首要、最卓越、最尊貴的法——這就是「因為他不再見到其他更勝的法」。

因此世尊說：

「婆羅門沒有被他人所引導的事，在諸法中他已審察並捨棄執取。

因此他已超越一切爭論，因為他不再見到其他更勝的法。」

915. 我知道、我看見，正是如此。有些人依於見而相信清淨。

如果看見了，那又有什麼用呢？他卻超越這個，而以其他方式宣說清淨。

「我知道、我看見，正是如此」：所謂知道，或是以他心智知道，或是以宿命智知道。所謂看見，或是以肉眼看見，或是以天眼看見。正是如此，就是如實、正確、真正、不顛倒的——這就是「我知道、我看見，正是如此」。

「有些人依於見而相信清淨」：有些沙門、婆羅門依於見而相信有清淨、遍清淨、極清淨、解脫、解脫、極解脫。「世間是常住的，只有這個是真理，其他都是虛妄」，有些沙門、婆羅門依於見而相信有清淨、遍清淨、極清淨、解脫、解脫、極解脫。「世間是無常的……乃至……如來死後既非有也非無，只有這個是真理，其他都是虛妄」，有些沙門、婆羅門依於見而相信有清淨、遍清淨、極清淨、解脫、解脫、極解脫——這就是「有些人依於見而相信清淨」。

「如果看見了，那又有什麼用呢」：所謂看見，或是以他心智看見，或是以宿命智看見，或是以肉眼看見，或是以天眼看見——這就是「如果看見了」。所謂那又有什麼用呢？以那個看見做了什麼呢？沒有苦的遍知、沒有集的斷除、沒有道的修習、沒有果的作證、沒有貪的根除斷除、沒有瞋的根除斷除、沒有痴的根除斷除、沒有煩惱的根除斷除、沒有輪迴流轉的斷除——這就是「如果看見了，那又有什麼用呢」。

「他卻超越這個，而以其他方式宣說清淨」：那些外道超越、完全超越、度過清淨之道、遍清淨之道、極清淨之道、潔淨之道、極潔淨之道，除了念處、除了正勤、除了神足、除了根、除了力、除了覺支、除了聖八支道之外，而宣說、講、述、顯示、稱呼有清淨、遍清淨、極清淨、解脫、解脫、極解脫。這也是一種超越這個，而以其他方式宣說清淨。

或者，諸佛與佛弟子、獨覺佛，超越、完全超越、度過那些外道的非清淨之道、非遍清淨之道、非極清淨之道、非潔淨之道、非極潔淨之道，以四念處、四正勤、四神足、五根、五力、七覺支、聖八支道，而宣說、講、述、顯示、稱呼有清淨、遍清淨、極清淨、解脫、解脫、極解脫——這也是一種超越這個，而以其他方式宣說清淨。

因此世尊說：

「我知道、我看見，正是如此。有些人依於見而相信清淨。

如果看見了，那又有什麼用呢？他卻超越這個，而以其他方式宣說清淨。」

916. 看見的人只看見名色，看見之後也只知道這些而已。

無論看得多或少，善巧者都不說那能帶來清淨。

「看見的人只看見名色」：看見的人，或是以他心智看見，或是以宿命智看見，或是以肉眼看見，或是以天眼看見，只看見名色而已，認為是常的、樂的、有我的，而沒有看見那些法的集起、滅去、味、過患、出離——這就是「看見的人只看見名色」。

「看見之後也只知道這些而已」：看見，或是以他心智看見，或是以宿命智看見，或是以肉眼看見，或是以天眼看見，只看見名色而已，而知道是常的、樂的、有我的，而沒有知道那些法的集起、滅去、味、過患、出離——這就是「看見之後也只知道這些而已」。

「無論看得多或少」：無論看得多或少的名色，認為是常的、樂的、有我的——這就是「無論看得多或少」。

「善巧者都不說那能帶來清淨」：所謂善巧者，就是那些對蘊善巧、界善巧、處善巧、緣起善巧、念處善巧、正勤善巧、神足善巧、根善巧、力善巧、覺支善巧、道善巧、果善巧、涅槃善巧的人。這些善巧者，不以他心智、宿命智、肉眼、天眼、名色的看見，而說、講、述、顯示、稱呼有清淨、遍清淨、極清淨、解脫、解脫、極解脫——這就是「善巧者都不說那能帶來清淨」。

因此世尊說：

「看見的人只看見名色，看見之後也只知道這些而已。

無論看得多或少，善巧者都不說那能帶來清淨。」

917. 執取主張者實在難以調伏，他以構想的見為先導。

依止於什麼，就在那裡說是好的；在那裡宣稱清淨的人，就自認為如實看見。

「執取主張者實在難以調伏」：「世間是常住的，只有這個是真理，其他都是虛妄」，這是執取主張者；「世間是無常的……乃至……如來死後既非有也非無，只有這個是真理，其他都是虛妄」，這是執取主張者。所謂實在難以調伏，就是執取主張者難調伏、難教導、難思惟、難觀察、難令信服——這就是「執取主張者實在難以調伏」。

「他以構想的見為先導」：構想、造作、施設、安立的見，被置於前方而行。帶著見旗、見幢、以見為主宰、被見所圍繞而行——這就是「他以構想的見為先導」。

「依止於什麼，就在那裡說是好的」：所謂依止於什麼，就是依止、親附、趣向、執取、堅固意樂某個師父、法教、僧團、見、行道、道——這就是「依止於什麼」。「在那裡」，是指依於自己各自的見、各自的忍、各自的喜好、各自的所得。所謂說是好的，就是說好、說美妙、賢智宣說、堅固宣說、正理宣說、因緣宣說、特相宣說、理由宣說、依處宣說，依於自己各自的所得——這就是「依止於什麼，就在那裡說是好的」。

「在那裡宣稱清淨的人，就自認為如實看見」：宣稱清淨、宣稱遍清淨、宣稱極清淨、宣稱潔淨、宣稱極潔淨。或者，清淨看見者、遍清淨看見者、極清淨看見者、潔淨看見者、極潔淨看見者——這就是「宣稱清淨」。「在那裡」，是指依於自己各自的見、各自的忍、各自的喜好、各自的所得，如實、正確、真正、不顛倒地看見、察知、觀察、了知——這就是「在那裡宣稱清淨的人，就自認為如實看見」。

因此世尊說：

「執取主張者實在難以調伏，他以構想的見為先導。

依止於什麼，就在那裡說是好的；在那裡宣稱清淨的人，就自認為如實看見。」

918. 婆羅門不依止於構想，也不依止於見，也不被智所束縛。

他了知世間凡夫的共同認定後，就捨棄執取而住。

「婆羅門不依止於構想」：所謂「不」，是否定詞。所謂婆羅門，是因為捨離七法而稱為婆羅門……乃至……不依止、如實者，被稱為婆羅門。所謂構想，有兩種構想——渴愛構想與見構想……乃至……這是渴愛構想……這是見構想。所謂「智」，就是智慧。那種明智、了知……乃至……無痴、法擇、正見。「婆羅門不依止於構想」：婆羅門以智了知、衡量、審察、明瞭、清楚認知。「一切行是無常的……一切行是苦的……乃至……凡是集起之法，一切都是滅法」，以智了知、衡量、審察、明瞭、清楚認知後，就不依止、不前往、不取著、不執持、不堅固執取渴愛構想或見構想——這就是「婆羅門不依止於構想」。

「也不依止於見，也不被智所束縛」：他的六十二種諸見已斷除、已根除、已止息、已平息、不再有生起的可能，被智慧之火所燒盡。他不被見所引導、不被見所牽引、不被見所漂流、不被見所帶走，也不回歸那個見——這就是「不依止於見」。「也不被智所束縛」，就是不以八等至智或五神通智，而造作、使生、使起、使生長、使堅固渴愛束縛或見束縛——這就是「也不依止於見，也不被智所束縛」。

「他了知世間凡夫的共同認定後」：所謂了知，就是了知、知曉、衡量、審察、明瞭、清楚認知。「一切行是無常的」，了知、知曉、衡量、審察、明瞭、清楚認知；「一切行是苦的」……乃至……「凡是集起之法，一切都是滅法」，了知、知曉、衡量、審察、明瞭、清楚認知——這就是「他了知」。所謂共同認定，是指六十二種諸見、諸見共同認定。所謂凡夫的，就是由凡夫所生起的那些共同認定——這就是凡夫的；或者由眾多不同的凡夫所生起的共同認定——這就是凡夫的——這就是「他了知世間凡夫的共同認定後」。

「就捨棄執取而住」：其他人依於渴愛或依於見而取著、執持、堅固執取。阿羅漢則捨棄而不取著、不執持、不堅固執取——這就是「就捨棄執取而住」。

因此世尊說：

「婆羅門不依止於構想，也不依止於見，也不被智所束縛。

他了知世間凡夫的共同認定後，就捨棄執取而住。」

919. 牟尼在世間解脫諸結，在爭論生起時不偏向任何一方。

他在善者與不善者中保持捨心，在執取者中不執取

「牟尼在世間解脫諸結」：所謂結，有四種結——貪欲身結、瞋恚身結、戒禁取身結、此是真理堅固執取身結。對自己見的貪、貪欲是身結；對他人論的忿怒、不滿是瞋恚身結；執取自己的戒、禁戒、戒禁戒是戒禁取身結；堅固執取自己的見是此是真理堅固執取身結。「解脫」，就是捨棄諸結而解脫。或者，解開、斷除、解除、釋放被結縛、被捆綁、被束縛、被緊縛、被黏著、被阻礙、被束縛的事物。正如解開、拆解車輛、馬車、貨車、轎子一樣，同樣地，捨棄、解開諸結。或者，解開、斷除、解除被結縛、被捆綁、被束縛、被緊縛、被黏著、被阻礙、被束縛的事物。所謂牟尼，牟那是智慧……乃至……超越結網者稱為牟尼。「這裡」，就是在這個見中……乃至……在這個人世間——這就是「牟尼在世間解脫諸結」。

「在爭論生起時不偏向任何一方」：在爭論生起、出現、生起、顯現時，那些隨貪而行、隨瞋而行、隨怖畏而行、隨痴而行的人，他不隨貪而行、不隨瞋而行、不隨怖畏而行、不隨痴而行、不隨貪而行、不隨瞋而行、不隨痴而行、不隨慢而行、不隨見而行、不隨掉舉而行、不隨疑而行、不隨隨眠而行，不被偏頗的法所引導、所牽引、所漂流、所帶走——這就是「在爭論生起時不偏向任何一方」。

「他在善者與不善者中保持捨心」：所謂善者，就是因為貪已寂滅而寂靜，因為瞋已寂滅而寂靜，因為痴已寂滅而寂靜……乃至……因為一切不善行已寂滅、止息、平息、消滅、寂滅、離去、止息而寂靜、已寂靜、已平息、已寂滅、已止息——這就是「善者」。所謂不善者，就是未寂靜、未平息、未寂滅、未止息的——這就是「他在善者與不善者中」。所謂保持捨心，是指阿羅漢具足六捨：以眼見色，既不喜也不憂，保持捨心而住，正念正知；以耳聞聲……乃至……他已修習、寂靜，等待時機——這就是「他在善者與不善者中保持捨心」。

「在執取者中不執取」：其他人依於渴愛或依於見而取著、執持、堅固執取。阿羅漢則捨棄而不取著、不執持、不堅固執取——這就是「在執取者中不執取」。

因此世尊說：

「牟尼在世間解脫諸結，在爭論生起時不偏向任何一方。

他在善者與不善者中保持捨心，在執取者中不執取。」

920. 捨棄舊的煩惱，不造作新的；不隨貪而行，也不執取主張。

那位賢者已從諸見中解脫，不沾染世間，也不自責。

「捨棄舊的煩惱，不造作新的」：所謂舊的煩惱，是指過去的色、受、想、行、識。對於過去的行所生起的煩惱，捨棄、捨離、捨斷、除去、滅盡、使之不存在——這就是「捨棄舊的煩惱」。所謂不造作新的，就是現在的色、受、想、行、識。對於現在的行，不造作欲求、不造作愛著、不造作貪染、不生起、不使生起、不使生長、不使堅固生長——這就是「捨棄舊的煩惱，不造作新的」。

「不隨貪而行，也不執取主張」：不隨貪而行、不隨瞋而行、不隨痴而行、不隨怖畏而行、不隨貪而行、不隨瞋而行、不隨痴而行、不隨慢而行、不隨見而行、不隨掉舉而行、不隨疑而行、不隨隨眠而行，不被偏頗的法所引導、所牽引、所漂流、所帶走——這就是「不隨貪而行」。「也不執取主張」，就是不執取「世間是常住的，只有這個是真理，其他都是虛妄」……乃至……不執取「如來死後既非有也非無，只有這個是真理，其他都是虛妄」——這就是「不隨貪而行，也不執取主張」。

「那位賢者已從諸見中解脫」：他的六十二種諸見已斷除、已根除、已止息、已平息、不再有生起的可能，被智慧之火所燒盡。他已從諸見中解脫、離繫，以無限量的心而住。所謂賢者，就是賢者、智者、具慧、有智慧、有辯才的人——這就是「那位賢者已從諸見中解脫」。

「不沾染世間，也不自責」：所謂沾染，有兩種沾染——渴愛沾染與見沾染……乃至……這是渴愛沾染……這是見沾染。他的渴愛沾染已斷除，見沾染已捨離；因為渴愛沾染已斷除、見沾染已捨離的緣故，在惡趣世間不沾染、在人世間不沾染、在天世間不沾染、在蘊世間不沾染、在界世間不沾染、在處世間不沾染、不黏著、不附著，不黏著、不附著、不沾染、解脫、離繫、解脫、無礙，以無限量的心而住——這就是「不沾染世間」。

「也不自責」：有兩個原因自責——已做與未做。如何是已做與未做而自責呢？「我已造身惡行，未造身善行」而自責。「我已造語惡行……我已造意惡行……我已殺生……我已有邪見，未有正見」而自責。這樣因已做與未做而自責。

或者，「我在戒上未圓滿」而自責。「我在根門上未守護」……「我在飲食上不知量」……「我在醒覺上未精勤」……「我未具足正念正知」……「我未修四念處」……「我未修四正勤」……「我未修四神足」……「我未修五根」……「我未修五力」……「我未修七覺支」……「我未修聖八支道」……「我未遍知苦」……「我未斷苦集」……「我未修道」……「我未證滅」而自責。這樣因已做與未做而自責。這就是自責者。不造作、不生起、不使生起、不使生長、不使堅固生長這種自責——這就是「不沾染世間，也不自責」。

因此世尊說：

「捨棄舊的煩惱，不造作新的；不隨貪而行，也不執取主張。

那位賢者已從諸見中解脫，不沾染世間，也不自責。」

921. 他在一切法上已遠離敵軍，無論所見、所聞、所覺的一切。

那位牟尼已放下重擔而解脫，不構想、不依止、不希求。[如是世尊說]

「他在一切法上已遠離敵軍，無論所見、所聞、所覺的一切」：所謂敵軍，就是魔軍。身惡行是魔軍，語惡行是魔軍，意惡行是魔軍，貪……瞋……痴……忿……恨……覆……惱……嫉……慳……誑……偽……傲……激……慢……過慢……醉……放逸……一切煩惱……一切惡行……一切熱惱……一切焦熱……一切苦……一切不善行是魔軍。

世尊曾說：

「欲是你的第一軍，第二稱為不樂……乃至……

連阿修羅都無法勝他，戰勝後即得安樂。」

當以四聖道戰勝一切魔軍、一切對抗的煩惱，已勝、已敗、已摧毀、已擊潰、已背向時，就稱為遠離敵軍。他在所見上遠離敵軍、在所聞上……在所覺上……在所知上遠離敵軍——這就是「他在一切法上已遠離敵軍，無論所見、所聞、所覺的一切」。

「那位牟尼已放下重擔而解脫」：所謂重擔，有三種重擔——蘊重擔、煩惱重擔、行重擔。什麼是蘊重擔？結生的色、受、想、行、識——這是蘊重擔。什麼是煩惱重擔？貪、瞋、痴……乃至……一切不善行——這是煩惱重擔。什麼是行重擔？福行、非福行、無動行——這是行重擔。當蘊重擔、煩惱重擔、行重擔已斷除、根已斷、如截多羅樹頭、使之不存在、未來不再生起時，就稱為放下重擔、卸下重擔、除去重擔、完全除去重擔、捨棄重擔、止息重擔。

所謂牟尼，牟那是智慧。那種明智、了知、抉擇、細察、法擇、觀察、審察、思惟、考察、廣慧、智慧、引導、內觀、正知、鞭策、智慧、慧根、慧力、慧劍、慧樓、慧光、慧明、慧炬、慧寶、無痴、法擇、正見。具足此智者稱為牟尼、成就牟那。

有三種牟那——身牟那、語牟那、意牟那。什麼是身牟那？捨斷三種身惡行是身牟那，三種身善行是身牟那，關於身的智是身牟那，身的遍知是身牟那，與遍知相應的道是身牟那，捨斷身欲貪是身牟那，身行止息的第四禪等至是身牟那——這是身牟那。

什麼是語牟那？捨斷四種語惡行是語牟那，四種語善行是語牟那，關於語的智是語牟那，語的遍知是語牟那，與遍知相應的道是語牟那，捨斷語欲貪是語牟那，語行止息的第二禪等至是語牟那——這是語牟那。

什麼是意牟那？捨斷三種意惡行是意牟那，三種意善行是意牟那，關於心的智是意牟那，心的遍知是意牟那，與遍知相應的道是意牟那，捨斷心欲貪是意牟那，心行止息的想受滅等至是意牟那——這是意牟那。

「身牟尼、語牟尼、意牟尼、無漏者，

成就牟那的牟尼，稱為一切捨棄者。

「身牟尼、語牟尼、意牟尼、無漏者，

成就牟那的牟尼，稱為已除惡者。」

具足這三種牟那法的人，有六種牟尼——在家牟尼、出家牟尼、有學牟尼、無學牟尼、獨覺牟尼、牟尼中的牟尼。哪些是在家牟尼？那些在家而見道、了解教法者——這些是在家牟尼。哪些是出家牟尼？那些出家而見道、了解教法者——這些是出家牟尼。七種有學是有學牟尼，阿羅漢是無學牟尼。獨覺佛是獨覺牟尼。牟尼中的牟尼是指如來、阿羅漢、正等覺者。

「不是因為沉默就是牟尼，愚痴無知者亦然。

如同持秤取捨，智者選擇上者。

「他捨離諸惡，因此稱為牟尼。

他在兩世間寂靜，因此稱為牟尼。

「了知善與不善法，在內在外、在一切世間，

受天人所敬，超越結網者即是牟尼。」

所謂解脫，是指牟尼的心從貪解脫、解脫、善解脫；從瞋……從痴……乃至……從一切不善行解脫、解脫、善解脫——這就是「那位牟尼已放下重擔而解脫」。

「不構想、不依止、不希求」是世尊所說。所謂構想，有兩種構想——渴愛構想與見構想……乃至……這是渴愛構想……這是見構想。他的渴愛構想已斷除，見構想已捨離；因為渴愛構想已斷除、見構想已捨離的緣故，不構想、不生起、不使生、不使生長、不使堅固生長渴愛構想或見構想——這就是「不構想」。「不依止」，就是一切凡夫愚人會染著，有學凡夫善人為了證得未證得的、為了獲得未獲得的、為了作證未作證的而依止、止息、戒除；阿羅漢則遠離、止息、戒除、解脫、離繫、解脫、無礙，以無限量的心而住——這就是「不構想、不依止」。「不希求」，所謂希求，就是渴愛。那種貪、強烈貪……乃至……慳吝、貪、惡不善根。他的這種希求渴愛已斷除、已根除、已止息、已平息、不再有生起的可能，被智慧之火所燒盡，就稱為不希求。

所謂世尊，是恭敬之詞。此外，破貪者是世尊，破瞋者是世尊，破痴者是世尊，破慢者是世尊，破見者是世尊，破棘者是世尊，破煩惱者是世尊，分別、廣說、解說法寶者是世尊，斷有者是世尊，已修身、已修戒、已修心、已修慧者是世尊；或者，世尊是森林、叢林、遠離、寂靜、適合住處的分享者；世尊是衣、食、住、病藥資具的分享者；世尊是義味、法味、解脫味、增上戒、增上心、增上慧的分享者；世尊是四禪、四無量、四無色等至的分享者；世尊是八解脫、八勝處、九次第住的分享者；世尊是十想修、十遍處、安那般那念定、不淨定的分享者；世尊是四念處、四正勤、四神足、五根、五力、七覺支、聖八支道的分享者；世尊是十如來力、四無畏、四無礙解、六神通、六佛法的分享者。世尊這個名稱不是母親所取、不是父親所取、不是兄弟所取、不是姊妹所取、不是親友所取、不是親族所取、不是沙門婆羅門所取、不是諸天所取；這是在菩提樹下，與一切智智俱生、究竟的解脫之名，稱為世尊——這就是「不構想、不依止、不希求，如是世尊」。 

**(Explanatory Note: “All these people” refers to the Mahābyūhasutta. What is its origin? This discourse was also delivered in the same great assembly to answer a doubt that arose in the minds of certain devas: “These wandering ascetics holding wrong views—do they receive only blame from the wise, or do they also receive praise?”—spoken by the created Buddha (nimmitabuddha) after posing the question to himself in the aforementioned manner.)**

**902.** 

**(Created Buddha:)** Whatever people dwell relying on views, they all declare, “Only this is the truth; all else is false.” 

They all incur blame, and yet in that very place they also receive praise.

**903.** 

**(Buddha:)** Because this is indeed too little, insufficient to reach peace, I say that dispute has two fruits. 

Having seen this, one should not dispute, but should calmly observe the place without dispute.

**904.** 

**(Buddha:)** Whatever common worldly conventions the ordinary people of the world recognize, the wise do not follow them at all. 

He has no reliance—what else would he rely on? In what is seen and heard, he does not form attachments.

**905.** 

**(Buddha:)** Those who assert that virtue is supreme say that purity is obtained through keeping precepts; they undertake vows and dwell in them. 

“Let us train here, and thus we shall obtain his purity”—these are the skilled speakers who are led to becoming.

**906.** 

**(Buddha:)** If one falls away from precepts and vows, having done evil deeds one will tremble. 

He thirsts for and desires purity, like a caravan leader who falls behind while traveling away from home.

**907.** 

**(Buddha:)** Having abandoned all precepts and vows, and this action that has fault and is faultless, 

Not desiring purity or impurity, one should go forth in seclusion, proceeding toward peace.

**908.** 

**(Buddha:)** Some rely on disgust, or rely on what is seen, heard, or cognized. 

Those who proceed upward sing praises of purity; their craving is not yet abandoned, and they still wander in various births.

**909.** 

**(Buddha:)** For one who desires, there is indeed something to be thirsted after; for what is imagined, there is also trembling. 

Here, for one who has no birth and death, what would he tremble at? And why should he thirst anywhere?

**910.** 

**(Created Buddha:)** Some say a certain dhamma is supreme; others say that same dhamma is inferior. 

Among these, which statement is true? They all claim to be skilled speakers.

**911.** 

**(Buddha:)** They say their own dhamma is complete, but call others’ dhamma inferior. 

Thus grasping and disputing with one another, each claims that their own convention is the truth.

**912.** 

**(Buddha:)** If, by disparaging others, one considers oneself superior, then in the dhammas no one is truly superior. 

Many criticize others’ dhammas, while firmly holding to their own grasped views.

**913.** 

**(Buddha:)** In the same way, there is also an offering to the true Dhamma, just as they each praise their own sect. 

All statements may be true, for their purity is only an internal matter for each.

**914.** 

A brahmin is not led by others; in the dhammas he has examined and abandoned grasping. 

Therefore he has gone beyond all disputes, for he no longer sees any other dhamma as superior.

**915.** 

I know, I see—it is exactly so. Some believe in purity based on views. 

If one has seen, what use is that? Yet he goes beyond this and proclaims purity in another way.

**916.** 

One who sees only sees name-and-form; having seen, he knows only these. 

Whether seeing much or little, the skilled do not say that it brings purity.

**917.** 

One who grasps and asserts is truly hard to guide; he puts his own imaginings first. 

Whatever he relies on, there he says it is good; he who proclaims purity there considers himself to have seen truly.

**918.** 

A true brahmin does not fall into imaginings, does not follow views, and is not bound by knowledge. 

Having understood the conventions of ordinary people in the world, he remains in equanimity and does not grasp.

**919.** 

The muni in the world is freed from all fetters; when disputes arise, he does not incline to any side. 

He maintains equanimity toward the good and the bad; among those who grasp, he does not grasp.

**920.** 

Having abandoned old defilements, he does not create new ones; he does not follow craving, nor grasp assertions. 

That sage is freed from all views, unstained by the world, and does not blame himself.

**921.** 

In all dhammas he has no opposition, whatever is seen, heard, or cognized. 

This muni has laid down the burden and is fully liberated; he does not imagine, does not need to be stilled, and has no desire.

**Great Commentary:**

**902.** Whatever people dwell relying on views, they all declare, “Only this is the truth; all else is false.” They all incur blame, and yet in that very place they also receive praise.

“Whatever people dwell relying on views”: The phrase “whatever” is a word meaning completely, thoroughly, without omission, fully encompassing—i.e., “whatever.” “Dwell relying on views” means there are certain ascetics and brahmins who are graspers of views; they take up, seize, hold, cling to, and firmly grasp one of the sixty-two views, and then dwell, co-dwell, abide, and fully abide relying on their own respective views. Just as a householder dwells in a house, one with guilt dwells in guilt, one with defilements dwells in defilements, similarly, there are some… up to… fully abide—this is “whatever people dwell relying on views.”

“They declare ‘Only this is the truth’”: They say, speak, state, show, call: “The world is eternal—only this is the truth; all else is false.” “The world is not eternal… up to… the Tathāgata neither exists nor does not exist after death—only this is the truth; all else is false.” This is “they declare ‘Only this is the truth’.”

“They all incur blame”: All these ascetics and brahmins all incur blame, incur reproach, incur bad reputation; they all receive blame, receive reproach, receive bad reputation—this is “they all incur blame.”

“And yet in that very place they also receive praise”: In that very place, relying on their own respective views, respective tolerances, respective preferences, respective attainments, they receive praise, commendation, fame, acclaim—this is “and yet in that very place they also receive praise.”

Therefore the created one said: 

“Whatever people dwell relying on views, they all declare, ‘Only this is the truth.’ 

They all incur blame, and yet in that very place they also receive praise.”

**903.** Because this is indeed too little, insufficient to reach peace, I say that dispute has two fruits. Having seen this, one should not dispute, but should calmly observe the place without dispute.

“Because this is indeed too little, insufficient to reach peace”: “This is indeed too little” means small, inferior, little, low, meager, limited—this is “this is indeed too little.” “Insufficient to reach peace” means insufficient to reach the peace, stilling, calming, Nibbāna, abandonment, cessation of greed, hatred, delusion, anger… hate… concealment… vexation… envy… stinginess… deceit… fraud… arrogance… agitation… conceit… over-conceit… intoxication… heedlessness… all defilements… all evil actions… all burning… all torment… all suffering… all unwholesome actions—this is “because this is indeed too little, insufficient to reach peace.”

“I say that dispute has two fruits”: The two fruits of view-dispute, view-fighting, view-battle, view-argument, view-contention are victory and defeat, gain and loss, fame and disrepute, praise and blame, pleasure and pain, joy and sorrow, agreeable and disagreeable, compliance and opposition, elation and depression, approval and disapproval. Or, I declare, inform, teach, establish, set forth, explain, analyze, clarify, show: that action leads to falling into hell, the animal realm, the hungry ghost realm—this is “I say that dispute has two fruits.”

“Having seen this, one should not dispute”: Having seen this means having seen, perceived, weighed, examined, understood, clearly cognized this danger, in view-dispute, view-fighting, view-battle, view-argument, view-contention—this is “having seen this.” “One should not dispute” means one should not create contention, should not create fighting, should not create battle, should not create argument, should not create dispute; one should abandon, remove, destroy, make non-existent contention, fighting, battle, argument, dispute; one should be remote, stilled, abstinent, liberated, disengaged, freed, unhindered, and dwell with a mind of boundless measure—this is “having seen this, one should not dispute.”

“One should calmly observe the place without dispute”: The place without dispute means the Deathless, Nibbāna. That is, the stilling of all formations, the relinquishment of all clinging, the extinction of craving, dispassion, cessation, Nibbāna. Seeing, perceiving, observing, contemplating, examining this place without dispute as secure, as shelter, as cave, as refuge, as fearlessness, as unperishing, as Deathless, as Nibbāna—this is “one should calmly observe the place without dispute.”

Therefore the Blessed One said: 

“Because this is indeed too little, insufficient to reach peace, I say that dispute has two fruits. 

Having seen this, one should not dispute, but should calmly observe the place without dispute.”

**904.** Whatever common worldly conventions the ordinary people of the world recognize, the wise do not follow them at all. He has no reliance—what else would he rely on? In what is seen and heard, he does not form attachments.

“Whatever common worldly conventions the ordinary people of the world recognize”: The phrase “whatever” is a word meaning completely, thoroughly, without omission, fully encompassing—i.e., “whatever.” “Common worldly conventions” means the worldly conventions of the sixty-two views. “Of ordinary people” means worldly conventions arisen from ordinary people, called those of ordinary people; or worldly conventions arisen from many different ordinary people, called those of ordinary people—this is “whatever common worldly conventions the ordinary people of the world recognize.”

“The wise do not follow them at all”: The wise are those endowed with intelligence, who have attained knowledge, endowed with wisdom, wise, eloquent. Toward all these worldly conventions of views, they do not go, do not follow, do not approach, do not take up, do not hold, do not firmly grasp—this is “the wise do not follow them at all.”

“He has no reliance—what else would he rely on”: Reliance has two kinds—craving-reliance and view-reliance… up to… this is craving-reliance… this is view-reliance. His craving-reliance is cut off, view-reliance is abandoned; because craving-reliance is cut off and view-reliance is abandoned, this person with no reliance—what color would he rely on? What color would he approach, take up, hold, firmly grasp, thinking “this is ‘I’”? What feeling… perception… formations… consciousness… destination… birth… conception… becoming… wandering… cycling would he rely on?—this is “he has no reliance—what else would he rely on.”

“In what is seen and heard, he does not form attachments”: Whether in what is seen or purity of what is seen, in what is heard or purity of what is heard, in what is cognized or purity of what is cognized, he does not form attachments, does not form desires, does not form affections, does not form greed, does not produce, does not cause to produce, does not cause to grow, does not cause to firmly grow—this is “in what is seen and heard, he does not form attachments.”

Therefore the Blessed One said: 

“Whatever common worldly conventions the ordinary people of the world recognize, the wise do not follow them at all. 

He has no reliance—what else would he rely on? In what is seen and heard, he does not form attachments.”

**905.** Those who assert that virtue is supreme say that purity is obtained through keeping precepts; they undertake vows and dwell in them. “Let us train here, and thus we shall obtain his purity”—these are the skilled speakers who are led to becoming.

“Those who assert that virtue is supreme say that purity is obtained through keeping precepts”: There are certain ascetics and brahmins who assert virtue as supreme; relying only on virtue, only on guarding, only on restraint, only on non-transgression, they say, speak, state, show, call that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation.

The ascetic Muṇḍaliputta says thus: “Householder, I declare a man or person endowed with four qualities to be a good, supremely good ascetic who has reached the highest state and is blameless. What four? Householder, here this person does no evil bodily action, speaks no evil speech, thinks no evil thought, and does not live a bad livelihood. Relying on these four qualities I declare such a man or person to be a good, supremely good ascetic who has reached the highest state and is blameless.” Similarly, there are certain ascetics and brahmins who assert virtue as supreme; relying only on virtue, only on guarding, only on restraint, only on non-transgression, they say, speak, state, show, call that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation—this is “those who assert that virtue is supreme say that purity is obtained through keeping precepts.”

“They undertake vows and dwell in them”: Vows mean elephant-vows, horse-vows, cow-vows, dog-vows, crow-vows, Vāsudeva-vows, Baladeva-vows, Puṇṇabhadra-vows, Maṇibhadra-vows, fire-vows, nāga-vows, garuḍa-vows, yakkha-vows, asura-vows, gandhabba-vows, great king-vows, moon-vows, sun-vows, Sakka-vows, Brahmā-vows, deva-vows, direction-vows, etc. Taking up, undertaking, receiving, holding, seizing, clinging to, firmly grasping and dwelling, approaching, adhering, proceeding toward, grasping—this is “they undertake vows and dwell in them.”

“Let us train here, and thus we shall obtain his purity”: “Here” means relying on their own respective views, respective tolerances, respective preferences, respective attainments. “Train” means to train, practice, follow, undertake and act—this is “let us train here.” “Thus we shall obtain his purity” means obtaining his purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation—this is “let us train here, and thus we shall obtain his purity.”

“Skilled speakers who are led to becoming”: “Led to becoming” means led to becoming, proceeding toward becoming, grasping becoming, firmly grasping becoming—this is “led to becoming.” “Skilled speakers” means skilled speakers, wise speakers, firm speakers, rational speakers, causal speakers, characteristic speakers, reasoned speakers, basis speakers, relying on their own respective attainments—this is “skilled speakers who are led to becoming.”

Therefore the Blessed One said: 

“Those who assert that virtue is supreme say that purity is obtained through keeping precepts; they undertake vows and dwell in them. 

Let us train here, and thus we shall obtain his purity—these are the skilled speakers who are led to becoming.”

**906.** If one falls away from precepts and vows, having done evil deeds one will tremble. He thirsts for and desires purity, like a caravan leader who falls behind while traveling away from home.

“If one falls away from precepts and vows”: There are two causes for falling away from precepts and vows—being obstructed by others and falling away, or being unable to sustain it oneself and falling away. How is it falling away by being obstructed by others? Others obstruct by saying: That teacher is not all-knowing, the Dhamma is not well-taught, the Saṅgha is not well-practiced, the view is not good, the practice is not well-established, the path does not lead to liberation; here there is no purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation; here there are no pure ones, completely pure ones, ultimately pure ones, liberated ones, liberated ones, ultimately liberated ones—they are inferior, low, base, vulgar, meager, limited. Thus others obstruct. One thus obstructed falls away from the teacher, falls away from the teaching, falls away from the Saṅgha, falls away from the view, falls away from the practice, falls away from the path. This is falling away by being obstructed by others. How is it falling away by being unable to sustain it oneself? Unable to sustain precepts, one falls away from precepts; unable to sustain vows, one falls away from vows; unable to sustain precepts and vows, one falls away from precepts and vows. Thus falling away by being unable to sustain it oneself—this is “if one falls away from precepts and vows.”

“Having done evil deeds one will tremble”: Trembling means, regarding precepts, vows, precepts and vows, “I have erred, I have transgressed, I have failed, I have slipped, I have transgressed unknowingly,” one trembles, shakes, thoroughly shakes—this is trembling. “Having done evil deeds” means, regarding meritorious formations, demeritorious formations, imperturbable formations, “I have erred, I have transgressed, I have failed, I have slipped, I have transgressed unknowingly,” one trembles, shakes, thoroughly shakes—this is “having done evil deeds one will tremble.”

“He thirsts for and desires purity”: Thirsting means thirsting for precepts, thirsting for vows, thirsting for precepts and vows—thirsting, strongly thirsting. Desiring purity means desiring purity of precepts, desiring purity of vows, desiring purity of precepts and vows—desiring, wanting, strongly thirsting—this is “he thirsts for and desires purity.”

“Like a caravan leader who falls behind while traveling away from home”: Just as someone sets out from home, follows a caravan traveling outside, falls behind the caravan, or chases the caravan, or returns to his own home. Similarly, that view-grasper either takes up that teacher or takes up another teacher; or takes up that teaching or takes up another teaching; or takes up that Saṅgha or takes up another Saṅgha; or takes up that view or takes up another view; or takes up that practice or takes up another practice; or takes up that path or takes up another path, and holds and firmly grasps—this is “like a caravan leader who falls behind while traveling away from home.”

Therefore the Blessed One said: 

“If one falls away from precepts and vows, having done evil deeds one will tremble. 

He thirsts for and desires purity, like a caravan leader who falls behind while traveling away from home.”

**907.** Having abandoned all precepts and vows, and this action that has fault and is faultless, not desiring purity or impurity, one should go forth in seclusion, proceeding toward peace.

“Having abandoned all precepts and vows”: Abandoning, removing, destroying, making non-existent all purity of precepts; abandoning, removing, destroying, making non-existent all purity of vows; abandoning, removing, destroying, making non-existent all purity of precepts and vows—this is “having abandoned all precepts and vows.”

“And this action that has fault and is faultless”: Faulty action means black, black-resultant action. Faultless action means white, white-resultant action. Abandoning, removing, destroying, making non-existent faulty action and faultless action—this is “and this action that has fault and is faultless.”

“Not desiring purity or impurity”: Impurity means desiring impurity, desiring unwholesome states. Purity means desiring purity, desiring the five sensual pleasures; desiring impurity means desiring unwholesome states, desiring the five sensual pleasures; desiring purity means desiring the sixty-two views, desiring impurity means desiring unwholesome states, desiring the five sensual pleasures, desiring the sixty-two views; desiring purity means desiring wholesome states in the three realms, desiring impurity means desiring unwholesome states, desiring the five sensual pleasures, desiring the sixty-two views, desiring wholesome states in the three realms; desiring purity means desiring ordinary good people entering certainty. Trainees desire the highest Dhamma—Arahantship. An Arahant who has attained Arahantship neither desires unwholesome states, nor the five sensual pleasures, nor the sixty-two views, nor wholesome states in the three realms, nor entering certainty, nor the highest Dhamma—Arahantship. The Arahant who has gone beyond desire, who has crossed increase and decrease, who has completed the holy life… up to… for him there is no more cycling of birth, aging, and death, nor any future birth—this is “not desiring purity or impurity.”

“One should go forth in seclusion, proceeding toward peace”: Seclusion means, regarding purity and impurity, being remote, stilled, abstinent, liberated, disengaged, freed, unhindered, and dwelling with a mind of boundless measure—this is “seclusion.” “Go forth” means going, traveling, staying, moving, conducting, guarding, maintaining, living—this is “go forth in seclusion.” “Proceeding toward peace”: Peace means, regarding the sixty-two views, the peace of views without taking up, without holding, without firmly grasping—this is “one should go forth in seclusion, proceeding toward peace.”

Therefore the Blessed One said: 

“Having abandoned all precepts and vows, and this action that has fault and is faultless, 

Not desiring purity or impurity, one should go forth in seclusion, proceeding toward peace.”

**908.** Some rely on disgust, or rely on what is seen, heard, or cognized. Those who proceed upward sing praises of purity; they are not yet free from craving in the various becomings.

“Some rely on disgust”: There are certain ascetics and brahmins who are disgust-ascetics, who take disgust as supreme, who rely on disgust-ascetics, adhere, proceed toward, grasp, firmly grasp—this is “rely on that and are disgusted.”

“Or rely on what is seen, heard, or cognized”: Relying on what is seen or purity of what is seen, what is heard or purity of what is heard, what is cognized or purity of what is cognized, taking up, holding, firmly grasping—this is “or rely on what is seen, heard, or cognized.”

“Those who proceed upward sing praises of purity”: There are certain ascetics and brahmins who are upward-proceeding theorists. Which ascetics and brahmins are upward-proceeding theorists? Those ascetics and brahmins who are ultimate-purity theorists, wandering-purity theorists, non-doing viewers, eternalists—these ascetics and brahmins are upward-proceeding theorists. In wandering they sing, say, speak, state, show, call that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation—this is “those who proceed upward sing praises of purity.”

“They are not yet free from craving in the various becomings”: Craving means craving for form, sound, odor, taste, touch, dhammas. “In the various becomings” means in becoming and between becomings, in kamma-becoming and rebirth-becoming, in sense-sphere becoming, in kamma-becoming and sense-sphere becoming, in form-sphere becoming, in kamma-becoming and form-sphere becoming, in formless-sphere becoming, in kamma-becoming and formless-sphere becoming, in repeated becoming, repeated destinations, repeated births, repeated conceptions, repeated self-arising, they are not yet free from craving, not dispassionate toward craving, not having abandoned craving, not having cut off craving, not liberated from craving, not having relinquished craving—this is “they are not yet free from craving in the various becomings.”

Therefore the Blessed One said: 

“Some rely on disgust, or rely on what is seen, heard, or cognized. 

Those who proceed upward sing praises of purity; they are not yet free from craving in the various becomings.”

**909.** For one who desires, there is indeed something to be thirsted after; for what is imagined, there is also trembling. Here, for one who has no birth and death, what would he tremble at? And why should he thirst anywhere?

“For one who desires, there is indeed something to be thirsted after”: Desire means craving. That greed, strong greed… up to… stinginess, greed, the root of unwholesome. “For one who desires” means one who desires, one who wants, one who delights in seeking, one who longs, one who strongly thirsts—this is “for one who desires, there is indeed.” Something to be thirsted after means craving. That greed, strong greed… up to… stinginess, greed, the root of unwholesome—this is “for one who desires, there is indeed something to be thirsted after.”

“For what is imagined, there is also trembling”: Imagination has two kinds—craving-imagination and view-imagination… up to… this is craving-imagination… this is view-imagination. For what is imagined, there is also trembling: for what is imagined, even if there is doubt it will be cut off one trembles; when cut off one trembles; after being cut off one trembles; for what is imagined, even if there is doubt it will change one trembles, when changed one trembles, after changed one trembles, shakes, thoroughly shakes—this is “for what is imagined, there is also trembling.”

“Here, for one who has no birth and death”: “Who” means the Arahant, one whose influxes are destroyed. For him there is no going and coming, no traveling back and forth, no birth and death, no becoming and between becomings, no death and birth, no conception, destruction, birth, aging and death, etc.; these have been cut off, uprooted, stilled, calmed, with no possibility of arising again, burned up by the fire of wisdom—this is “here, for one who has no birth and death.”

“What would he tremble at? And why should he thirst anywhere?” What craving would he tremble at? What hatred would he tremble at? What delusion would he tremble at? What conceit would he tremble at? What view would he tremble at? What restlessness would he tremble at? What doubt would he tremble at? What latent tendency would he tremble at?—would he still be considered a greedy one, a hating one, a deluded one, a bound one, a grasped one, a scattered one, a disagreeable one, a firm one? Those formations have been cut off; because formations have been cut off, what destination would he tremble at?—would he be a hell-being, animal-being, hungry ghost, human, deva, form-sphere, formless-sphere, percipient, non-percipient, neither-percipient-nor-non-percipient? There is no cause, no condition, no reason for him to tremble, shake, thoroughly shake—this is “what would he tremble at.” “And why should he thirst anywhere” means where would he thirst, for what would he thirst, where would he strongly thirst—this is “what would he tremble at? And why should he thirst anywhere?”

Therefore the Blessed One said: 

“For one who desires, there is indeed something to be thirsted after; for what is imagined, there is also trembling. 

Here, for one who has no birth and death, what would he tremble at? And why should he thirst anywhere?”

**910.** Some say this dhamma is supreme; others say it is inferior. Among these, which statement is true? Actually they are all just skilled speakers.

“Some say this dhamma is supreme”: Certain ascetics and brahmins, regarding a certain dhamma, view, practice, path, say “this is the highest, best, most excellent, foremost, most eminent, most noble,” they say thus, speak thus, state thus, show thus, call thus—this is “some say this dhamma is supreme.”

“Others say it is inferior”: Certain ascetics and brahmins, regarding the same dhamma, view, practice, path, say “this is inferior, low, base, vulgar, meager, limited,” they say thus, speak thus, state thus, show thus, call thus—this is “others say it is inferior.”

“Among these, which statement is true”: Of these ascetics and brahmins’ statements, which is true, correct, as it really is, genuine, not inverted—this is “among these, which statement is true.”

“Actually they are all just skilled speakers”: All these ascetics and brahmins are skilled speakers, wise speakers, firm speakers, rational speakers, causal speakers, characteristic speakers, reasoned speakers, basis speakers, relying on their own respective attainments—this is “actually they are all just skilled speakers.”

Therefore the created one said: 

“Some say this dhamma is supreme; others say it is inferior. 

Among these, which statement is true? Actually they are all just skilled speakers.”

**911.** They say their own dhamma is complete, but call others’ dhamma inferior. Thus grasping and disputing with one another, each claims that their own convention is the truth.

“They say their own dhamma is complete”: Certain ascetics and brahmins, regarding their own dhamma, view, practice, path, say “this is complete, perfect, unsurpassed,” they say thus… up to… call thus—this is “they say their own dhamma is complete.”

“But call others’ dhamma inferior”: Certain ascetics and brahmins, regarding others’ dhamma, view, practice, path, say “this is inferior, low, base, vulgar, meager, limited,” they say thus, speak thus, state thus, show thus, call thus—this is “but call others’ dhamma inferior.”

“Thus grasping and disputing with one another”: Thus taking up, seizing, holding, clinging to, firmly grasping, then disputing with one another, creating contention, creating fighting, creating battle, creating argument, creating dispute—“You do not understand this Dhamma and Discipline… up to… if you are able, resolve it”—this is “thus grasping and disputing with one another.”

“Each claims that their own convention is the truth”: “The world is eternal—only this is the truth; all else is false”—each claims their own convention is the truth. “The world is not eternal… up to… the Tathāgata neither exists nor does not exist after death—only this is the truth; all else is false”—each claims their own convention is the truth.

Therefore the Blessed One said: 

“They say their own dhamma is complete, but call others’ dhamma inferior. 

Thus grasping and disputing with one another, each claims that their own convention is the truth.”

**912.** If, by disparaging others, one considers oneself superior, then in the dhammas no one is particularly superior. Because many criticize others’ dhammas as inferior, they firmly claim themselves to be superior.

“If, by disparaging others, one considers oneself superior”: If, by disparaging, reproaching, blaming, censuring others, one considers others foolish, inferior, low, base, vulgar, meager, limited—this is “if, by disparaging others, one considers oneself superior.”

“Then in the dhammas no one is particularly superior”: In the dhammas, no one is the highest, best, most excellent, foremost, most eminent, most noble—this is “then in the dhammas no one is particularly superior.”

“Because many criticize others’ dhammas as inferior”: Many, regarding many people’s dhammas, say, censure, blame, reproach, considering them inferior, low, base, vulgar, meager, limited; many also, regarding one person’s dhamma, say, censure, blame, reproach, considering it inferior, low, base, vulgar, meager, limited; one also, regarding many people’s dhammas, says, censures, blames, reproaches, considering them inferior, low, base, vulgar, meager, limited; one also, regarding one person’s dhamma, says, censures, blames, reproaches, considering it inferior, low, base, vulgar, meager, limited—this is “because many criticize others’ dhammas as inferior.”

“They firmly claim themselves to be superior”: The dhamma is their own, the view is their own, the practice is their own, the path is their own; within their own sphere they firmly declare, firmly speak, powerfully speak, steadily speak—this is “they firmly claim themselves to be superior.”

Therefore the Blessed One said: 

“If, by disparaging others, one considers oneself superior, then in the dhammas no one is particularly superior. 

Because many criticize others’ dhammas as inferior, they firmly claim themselves to be superior.”

**913.** In the same way, there is also an offering to the true Dhamma, just as they each praise their own sect. All statements may be true, for their purity is only an internal matter for each.

“In the same way, there is also an offering to the true Dhamma”: What is an offering to the true Dhamma? Honoring, respecting, revering, offering to one’s own teacher, saying “this teacher is all-knowing”—this is an offering to the true Dhamma. Honoring, respecting, revering, offering to one’s own teaching, one’s own Saṅgha, one’s own view, one’s own practice, one’s own path, saying “this path leads to liberation”—this is an offering to the true Dhamma. In the same way, there is also an offering to the true Dhamma, that is, as it really is, correct, genuine, not inverted—this is “in the same way, there is also an offering to the true Dhamma.”

“Just as they each praise their own sect”: The dhamma is their own sect, the view is their own sect, the practice is their own sect, the path is their own sect; they praise, commend, acclaim, sing their own sect—this is “just as they each praise their own sect.”

“All statements may be true”: All statements may be as they really are, correct, genuine, not inverted—this is “all statements may be true.”

“For their purity is only an internal matter for each”: Those ascetics and brahmins’ purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation is only an internal matter for each—this is “for their purity is only an internal matter for each.”

Therefore the Blessed One said: 

“In the same way, there is also an offering to the true Dhamma, just as they each praise their own sect. 

All statements may be true, for their purity is only an internal matter for each.”

**914.** A brahmin is not led by others; in the dhammas he has examined and abandoned grasping. Therefore he has gone beyond all disputes, for he no longer sees any other dhamma as superior.

“A brahmin is not led by others”: “Not” is a negative particle. A brahmin is so called because he has abandoned the seven things… up to… one who does not rely, one who knows as it really is, is called a brahmin. “A brahmin is not led by others” means a brahmin has no matter of being led by others; a brahmin is not led by others, not dependent on others, not relying on others, not bound by others; he knows as it really is, is not confused, is mindful, is clearly aware. “All formations are impermanent”—a brahmin is not led by others, is not led by others, not dependent on others, not relying on others, not bound by others; he knows as it really is, is not confused, is mindful, is clearly aware. “All formations are suffering”… up to… “Whatever is subject to arising, all that is subject to cessation”—a brahmin is not led by others, is not led by others, not dependent on others, not relying on others, not bound by others; he knows as it really is, is not confused, is mindful, is clearly aware—this is “a brahmin is not led by others.”

“In the dhammas he has examined and abandoned grasping”: Dhammas mean among the sixty-two views. Examining means deciding, determining, choosing, scrutinizing, weighing, examining, understanding, clearly cognizing. Without grasping, seizing, selecting, partial taking, accumulating, total taking “this is true, correct, genuine, not inverted,” taking up, holding, firmly grasping, grasping, firmly intending; these have been cut off, uprooted, stilled, calmed, with no possibility of arising again, burned up by the fire of wisdom—this is “in the dhammas he has examined and abandoned grasping.”

“Therefore he has gone beyond all disputes”: Therefore, because of that cause, that reason, that condition, that causal condition, he has gone beyond, crossed over, completely crossed over, witnessed crossing over view-dispute, view-fighting, view-battle, view-argument, view-contention—this is “therefore he has gone beyond all disputes.”

“For he no longer sees any other dhamma as superior”: Apart from the establishments of mindfulness, apart from the right strivings, apart from the bases of power, apart from the faculties, apart from the powers, apart from the enlightenment factors, apart from the Noble Eightfold Path, he no longer sees, no longer perceives, no longer observes, no longer contemplates, no longer examines any other teacher, teaching, Saṅgha, view, practice, path as the highest, best, most excellent, foremost, most eminent, most noble dhamma—this is “for he no longer sees any other dhamma as superior.”

Therefore the Blessed One said: 

“A brahmin is not led by others; in the dhammas he has examined and abandoned grasping. 

Therefore he has gone beyond all disputes, for he no longer sees any other dhamma as superior.”

**915.** I know, I see—it is exactly so. Some believe in purity based on views. If one has seen, what use is that? Yet he goes beyond this and proclaims purity in another way.

“I know, I see—it is exactly so”: Knowing may be by mind-reading knowledge or by recollection of past lives knowledge. Seeing may be by the physical eye or by the divine eye. It is exactly so means as it really is, correct, genuine, not inverted—this is “I know, I see—it is exactly so.”

“Some believe in purity based on views”: Certain ascetics and brahmins believe based on views that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation. “The world is eternal—only this is the truth; all else is false”—certain ascetics and brahmins believe based on views that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation. “The world is not eternal… up to… the Tathāgata neither exists nor does not exist after death—only this is the truth; all else is false”—certain ascetics and brahmins believe based on views that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation—this is “some believe in purity based on views.”

“If one has seen, what use is that”: Seeing may be by mind-reading knowledge, by recollection of past lives knowledge, by the physical eye, or by the divine eye—this is “if one has seen.” What use is that? What has been done with that seeing? There is no full understanding of suffering, no abandoning of the origin, no development of the path, no realization of the fruit, no eradication of greed, no eradication of hatred, no eradication of delusion, no eradication of defilements, no eradication of the cycling of wandering—this is “if one has seen, what use is that.”

“Yet he goes beyond this and proclaims purity in another way”: Those outsiders go beyond, completely go beyond, cross over the path of purity, the path of complete purity, the path of ultimate purity, the path of cleansing, the path of ultimate cleansing, apart from the establishments of mindfulness, apart from the right strivings, apart from the bases of power, apart from the faculties, apart from the powers, apart from the enlightenment factors, apart from the Noble Eightfold Path, and proclaim, speak, state, show, call that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation. This is also a going beyond this and proclaiming purity in another way.

Or, the Buddhas and disciples of the Buddha, Paccekabuddhas, go beyond, completely go beyond, cross over those outsiders’ non-pure path, non-completely pure path, non-ultimately pure path, non-cleansing path, non-ultimately cleansing path, by means of the four establishments of mindfulness, the four right strivings, the four bases of power, the five faculties, the five powers, the seven enlightenment factors, the Noble Eightfold Path, and proclaim, speak, state, show, call that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation—this is also a going beyond this and proclaiming purity in another way.

Therefore the Blessed One said: 

“I know, I see—it is exactly so. Some believe in purity based on views. 

If one has seen, what use is that? Yet he goes beyond this and proclaims purity in another way.”

**916.** One who sees only sees name-and-form; having seen, he knows only these. Whether seeing much or little, the skilled do not say that it brings purity.

“One who sees only sees name-and-form”: One who sees, whether by mind-reading knowledge, by recollection of past lives knowledge, by the physical eye, or by the divine eye, only sees name-and-form, considering it permanent, pleasurable, having a self, and does not see the arising, cessation, gratification, danger, escape of those dhammas—this is “one who sees only sees name-and-form.”

“Having seen, he knows only these”: Seeing, whether by mind-reading knowledge, by recollection of past lives knowledge, by the physical eye, or by the divine eye, only sees name-and-form, and knows it as permanent, pleasurable, having a self, and does not know the arising, cessation, gratification, danger, escape of those dhammas—this is “having seen, he knows only these.”

“Whether seeing much or little”: Whether seeing much or little name-and-form, considering it permanent, pleasurable, having a self—this is “whether seeing much or little.”

“The skilled do not say that it brings purity”: The skilled are those skilled in the aggregates, skilled in the elements, skilled in the sense bases, skilled in dependent origination, skilled in the establishments of mindfulness, skilled in the right strivings, skilled in the bases of power, skilled in the faculties, skilled in the powers, skilled in the enlightenment factors, skilled in the path, skilled in the fruit, skilled in Nibbāna. These skilled ones do not, by mind-reading knowledge, recollection of past lives knowledge, physical eye, divine eye, or the seeing of name-and-form, say, speak, state, show, call that there is purity, complete purity, ultimate purity, liberation, liberation, ultimate liberation—this is “the skilled do not say that it brings purity.”

Therefore the Blessed One said: 

“One who sees only sees name-and-form; having seen, he knows only these. 

Whether seeing much or little, the skilled do not say that it brings purity.”

**917.** One who grasps and asserts is truly hard to guide; he puts his imagined view first. Whatever he relies on, there he says it is good; he who proclaims purity there considers himself to have seen truly.

“One who grasps and asserts is truly hard to guide”: “The world is eternal—only this is the truth; all else is false”—this is one who grasps and asserts; “the world is not eternal… up to… the Tathāgata neither exists nor does not exist after death—only this is the truth; all else is false”—this is one who grasps and asserts. Truly hard to guide means a grasper and asserter is hard to guide, hard to teach, hard to contemplate, hard to observe, hard to convince—this is “one who grasps and asserts is truly hard to guide.”

“He puts his imagined view first”: The view that is imagined, made, established, set forth is placed in front and proceeds. Carrying the flag of view, the banner of view, with view as ruler, surrounded by view, he proceeds—this is “he puts his imagined view first.”

“Whatever he relies on, there he says it is good”: Whatever he relies on means relying on, adhering to, proceeding toward, grasping, firmly intending a certain teacher, teaching, Saṅgha, view, practice, path—this is “whatever he relies on.” “There” means relying on their own respective views, respective tolerances, respective preferences, respective attainments. Saying it is good means saying good, saying excellent, wise speaking, firm speaking, rational speaking, causal speaking, characteristic speaking, reasoned speaking, basis speaking, relying on their own respective attainments—this is “whatever he relies on, there he says it is good.”

“He who proclaims purity there considers himself to have seen truly”: Proclaiming purity, proclaiming complete purity, proclaiming ultimate purity, proclaiming cleansing, proclaiming ultimate cleansing. Or, one who sees purity, one who sees complete purity, one who sees ultimate purity, one who sees cleansing, one who sees ultimate cleansing—this is “proclaiming purity.” “There” means relying on their own respective views, respective tolerances, respective preferences, respective attainments, seeing, perceiving, observing, knowing as it really is, correctly, genuinely, not inverted—this is “he who proclaims purity there considers himself to have seen truly.”

Therefore the Blessed One said: 

“One who grasps and asserts is truly hard to guide; he puts his imagined view first. 

Whatever he relies on, there he says it is good; he who proclaims purity there considers himself to have seen truly.”

**918.** A brahmin does not rely on imaginings, does not rely on views, and is not bound by knowledge. Having understood the conventions of ordinary people in the world, he abandons grasping and dwells.

“A brahmin does not rely on imaginings”: “Does not” is a negative particle. A brahmin is so called because he has abandoned the seven things… up to… one who does not rely, one who knows as it really is, is called a brahmin. Imagination has two kinds—craving-imagination and view-imagination… up to… this is craving-imagination… this is view-imagination. “Knowledge” means wisdom. That intelligence, understanding… up to… non-delusion, discrimination of dhammas, right view. “A brahmin does not rely on imaginings”: A brahmin, by wisdom, understands, weighs, examines, clearly cognizes. “All formations are impermanent… all formations are suffering… up to… whatever is subject to arising, all that is subject to cessation,” by wisdom understanding, weighing, examining, clearly cognizing, he does not rely, does not approach, does not take up, does not hold, does not firmly grasp craving-imagination or view-imagination—this is “a brahmin does not rely on imaginings.”

“Does not rely on views, and is not bound by knowledge”: His sixty-two views have been cut off, uprooted, stilled, calmed, with no possibility of arising again, burned up by the fire of wisdom. He is not led by views, not drawn by views, not carried by views, not taken by views, and does not return to that view—this is “does not rely on views.” “And is not bound by knowledge” means not, by the knowledge of the eight attainments or the five superknowledges, creating, causing to arise, causing to occur, causing to grow, causing to firmly grow craving-binding or view-binding—this is “does not rely on views, and is not bound by knowledge.”

“Having understood the conventions of ordinary people in the world”: Understanding means understanding, knowing, weighing, examining, clearly cognizing. “All formations are impermanent,” understanding, knowing, weighing, examining, clearly cognizing; “all formations are suffering”… up to… “whatever is subject to arising, all that is subject to cessation,” understanding, knowing, weighing, examining, clearly cognizing—this is “having understood.” Conventions mean the sixty-two views, the conventions of views. Of ordinary people means those conventions arisen from ordinary people—this is of ordinary people; or conventions arisen from many different ordinary people—this is of ordinary people—this is “having understood the conventions of ordinary people in the world.”

“He abandons grasping and dwells”: Others, relying on craving or relying on views, take up, hold, firmly grasp. An Arahant abandons and does not take up, does not hold, does not firmly grasp—this is “he abandons grasping and dwells.”

Therefore the Blessed One said: 

“A brahmin does not rely on imaginings, does not rely on views, and is not bound by knowledge. 

Having understood the conventions of ordinary people in the world, he abandons grasping and dwells.”

**919.** The muni in the world is freed from all fetters; when disputes arise, he does not incline to any side. He maintains equanimity toward the good and the bad; among those who grasp, he does not grasp.

“The muni in the world is freed from all fetters”: Fetters have four kinds—bodily fetter of covetousness, bodily fetter of ill will, bodily fetter of clinging to precepts and vows, bodily fetter of the firm grasping “this is the truth.” Greed and desire for one’s own view is the bodily fetter; anger and dissatisfaction toward others’ arguments is the bodily fetter of ill will; clinging to one’s own precepts, vows, precepts and vows is the bodily fetter of clinging to precepts and vows; firmly grasping one’s own view is the bodily fetter of the firm grasping “this is the truth.” “Freed” means freed by abandoning the fetters. Or, untying, cutting, releasing, liberating what is bound, tied, fettered, tightly bound, stuck, obstructed, fettered. Just as untying, dismantling vehicles, carriages, wagons, litters, similarly abandoning and untying the fetters. Or, untying, cutting, releasing what is bound, tied, fettered, tightly bound, stuck, obstructed, fettered. Muni: muna is wisdom… up to… one who has crossed the net of fetters is called a muni. “Here” means in this view… up to… in this human world—this is “the muni in the world is freed from all fetters.”

“When disputes arise, he does not incline to any side”: When dispute arises, appears, comes into being, manifests, those who follow craving, follow hatred, follow fear, follow delusion—he does not follow craving, does not follow hatred, does not follow fear, does not follow delusion, does not follow craving, does not follow hatred, does not follow delusion, does not follow conceit, does not follow view, does not follow restlessness, does not follow doubt, does not follow latent tendency, is not led, drawn, carried, taken by partial dhammas—this is “when disputes arise, he does not incline to any side.”

“He maintains equanimity toward the good and the bad”: The good are those who are peaceful because greed is stilled, peaceful because hatred is stilled, peaceful because delusion is stilled… up to… peaceful, stilled, calmed, extinguished, ceased, gone, stilled because all unwholesome actions are stilled, calmed, extinguished, ceased, gone, stilled—this is “the good.” The bad are those who are not stilled, not calmed, not extinguished, not ceased—this is “toward the good and the bad.” Maintaining equanimity means an Arahant is endowed with six equanimities: with the eye seeing forms, neither delighted nor displeased, he dwells in equanimity, mindful and clearly aware; with the ear hearing sounds… up to… he has developed, is stilled, waiting for the time—this is “he maintains equanimity toward the good and the bad.”

“Among those who grasp, he does not grasp”: Others, relying on craving or relying on views, take up, hold, firmly grasp. An Arahant abandons and does not take up, does not hold, does not firmly grasp—this is “among those who grasp, he does not grasp.”

Therefore the Blessed One said: 

“The muni in the world is freed from all fetters; when disputes arise, he does not incline to any side. 

He maintains equanimity toward the good and the bad; among those who grasp, he does not grasp.”

**920.** Having abandoned old defilements, he does not create new ones; he does not follow craving, nor grasp assertions. That sage is freed from all views, unstained by the world, and does not blame himself.

“Having abandoned old defilements, he does not create new ones”: Old defilements mean past form, feeling, perception, formations, consciousness. Regarding defilements arisen from past formations, abandoning, relinquishing, cutting off, removing, destroying, making non-existent—this is “having abandoned old defilements.” Not creating new ones means present form, feeling, perception, formations, consciousness. Regarding present formations, not creating desire, not creating affection, not creating greed, not producing, not causing to produce, not causing to grow, not causing to firmly grow—this is “having abandoned old defilements, he does not create new ones.”

“He does not follow craving, nor grasp assertions”: Not following craving, not following hatred, not following delusion, not following fear, not following craving, not following hatred, not following delusion, not following conceit, not following view, not following restlessness, not following doubt, not following latent tendency, not led, drawn, carried, taken by partial dhammas—this is “does not follow craving.” “Nor grasp assertions” means not grasping “the world is eternal—only this is the truth; all else is false”… up to… not grasping “the Tathāgata neither exists nor does not exist after death—only this is the truth; all else is false”—this is “does not follow craving, nor grasp assertions.”

“That sage is freed from all views”: His sixty-two views have been cut off, uprooted, stilled, calmed, with no possibility of arising again, burned up by the fire of wisdom. He is freed from all views, disengaged, and dwells with a mind of boundless measure. Sage means sage, wise one, endowed with wisdom, wise, eloquent—this is “that sage is freed from all views.”

“Unstained by the world, and does not blame himself”: Staining has two kinds—craving-staining and view-staining… up to… this is craving-staining… this is view-staining. His craving-staining is cut off, view-staining is abandoned; because craving-staining is cut off and view-staining is abandoned, in the bad destinations world he is unstained, in the human world unstained, in the deva world unstained, in the aggregate world unstained, in the element world unstained, in the sense-base world unstained, not sticking, not adhering, not sticking, not adhering, not staining, liberated, disengaged, freed, unhindered, and dwells with a mind of boundless measure—this is “unstained by the world.”

“And does not blame himself”: There are two causes for self-blame—done and not done. How is self-blame for done and not done? “I have done bodily misconduct, not done bodily good conduct” and blames himself. “I have done verbal misconduct… I have done mental misconduct… I have killed living beings… I have wrong view, not right view” and blames himself. Thus self-blame for done and not done.

Or, “I have not fulfilled virtue” and blames himself. “I have not guarded the sense doors”… “I have not known moderation in food”… “I have not been diligent in wakefulness”… “I have not been endowed with mindfulness and clear awareness”… “I have not developed the four establishments of mindfulness”… “I have not developed the four right strivings”… “I have not developed the four bases of power”… “I have not developed the five faculties”… “I have not developed the five powers”… “I have not developed the seven enlightenment factors”… “I have not developed the Noble Eightfold Path”… “I have not fully understood suffering”… “I have not abandoned the origin of suffering”… “I have not developed the path”… “I have not realized cessation” and blames himself. Thus self-blame for done and not done. This is one who blames himself. Not creating, not producing, not causing to produce, not causing to grow, not causing to firmly grow such self-blame—this is “unstained by the world, and does not blame himself.”

Therefore the Blessed One said: 

“Having abandoned old defilements, he does not create new ones; he does not follow craving, nor grasp assertions. 

That sage is freed from all views, unstained by the world, and does not blame himself.”

**921.** In all dhammas he has no opposition, whatever is seen, heard, or cognized. That muni has laid down the burden and is liberated; he does not imagine, does not rely, does not desire. [Thus said the Blessed One.]

“In all dhammas he has no opposition, whatever is seen, heard, or cognized”: Opposition means the army of Māra. Bodily misconduct is Māra’s army, verbal misconduct is Māra’s army, mental misconduct is Māra’s army, greed… hatred… delusion… anger… hate… concealment… vexation… envy… stinginess… deceit… fraud… arrogance… agitation… conceit… over-conceit… intoxication… heedlessness… all defilements… all evil actions… all burning… all torment… all suffering… all unwholesome actions are Māra’s army.

The Blessed One once said: 

“Craving is your first army, the second is called discontent… up to… 

Even the asuras cannot conquer him; having conquered, one obtains peace.”

When, by the four noble paths, having conquered all Māra’s armies, all opposing defilements, having conquered, having defeated, having destroyed, having routed, having turned back, it is called having no opposition. He has no opposition in what is seen, no opposition in what is heard… in what is cognized… in what is known—this is “in all dhammas he has no opposition, whatever is seen, heard, or cognized.”

“That muni has laid down the burden and is liberated”: Burden has three kinds—aggregate-burden, defilement-burden, formation-burden. What is the aggregate-burden? The form, feeling, perception, formations, consciousness at conception—this is the aggregate-burden. What is the defilement-burden? Greed, hatred, delusion… up to… all unwholesome actions—this is the defilement-burden. What is the formation-burden? Meritorious formations, demeritorious formations, imperturbable formations—this is the formation-burden. When the aggregate-burden, defilement-burden, formation-burden have been cut off, their root cut, like the top of a palm tree cut off, made non-existent, not arising in the future, it is called having laid down the burden, unloaded the burden, removed the burden, completely removed the burden, relinquished the burden, stilled the burden.

Muni: muna is wisdom. That intelligence, understanding, discrimination, scrutiny, discrimination of dhammas, observation, examination, contemplation, investigation, broad wisdom, wisdom, guidance, insight, clear knowledge, urging, wisdom, wisdom faculty, wisdom power, wisdom sword, wisdom tower, wisdom light, wisdom illumination, wisdom torch, wisdom jewel, non-delusion, discrimination of dhammas, right view. One endowed with this wisdom is called a muni, one who has achieved muna.

There are three kinds of muna—bodily muna, verbal muna, mental muna. What is bodily muna? Abandoning the three kinds of bodily misconduct is bodily muna; the three kinds of bodily good conduct is bodily muna; knowledge about the body is bodily muna; full understanding of the body is bodily muna; the path connected with full understanding is bodily muna; abandoning desire and greed for the body is bodily muna; the fourth jhāna attainment with the stilling of bodily activity is bodily muna—this is bodily muna.

What is verbal muna? Abandoning the four kinds of verbal misconduct is verbal muna; the four kinds of verbal good conduct is verbal muna; knowledge about speech is verbal muna; full understanding of speech is verbal muna; the path connected with full understanding is verbal muna; abandoning desire and greed for speech is verbal muna; the second jhāna attainment with the stilling of verbal activity is verbal muna—this is verbal muna.

What is mental muna? Abandoning the three kinds of mental misconduct is mental muna; the three kinds of mental good conduct is mental muna; knowledge about the mind is mental muna; full understanding of the mind is mental muna; the path connected with full understanding is mental muna; abandoning desire and greed for the mind is mental muna; the attainment of the cessation of perception and feeling with the stilling of mental activity is mental muna—this is mental muna.

“Body-muni, speech-muni, mind-muni, one without influxes, 

The muni who has achieved muna is called one who has relinquished all. 

Body-muni, speech-muni, mind-muni, one without influxes, 

The muni who has achieved muna is called one who has removed evil.”

One endowed with these three kinds of muna qualities has six kinds of muni—householder muni, renunciate muni, trainee muni, adept muni, Paccekabuddha muni, muni among munis. Which are householder munis? Those householders who have seen the path and understand the teaching—these are householder munis. Which are renunciate munis? Those who have gone forth and seen the path and understand the teaching—these are renunciate munis. The seven kinds of trainees are trainee munis; Arahants are adept munis. Paccekabuddhas are Paccekabuddha munis. Muni among munis means the Tathāgata, Arahant, Perfectly Enlightened One.

“Not by silence is one a muni; a foolish ignorant person is also like that. 

Like one holding a scale who chooses and discards, the wise choose the better. 

He has abandoned evils, therefore he is called a muni. 

He is peaceful in both worlds, therefore he is called a muni. 

Knowing wholesome and unwholesome dhammas, inside and outside, in all worlds, 

Honored by devas and humans, one who has crossed the net of fetters is a muni.”

Liberated means the muni’s mind is liberated, well liberated from greed; liberated, well liberated from hatred… from delusion… up to… from all unwholesome actions, liberated, well liberated—this is “that muni has laid down the burden and is liberated.” 

修行人越修越懶

懶什麼？ 懶得和人爭辯

他們越修，對世間的抓取越少

不再覺得思想和見解是“我的”，當然也不會覺得世間是“我的”

別人怎樣想是他們的事，會尊重

當心越平靜和快樂，就會知道一和人唇槍舌劍，便會毀掉這份平靜和快樂

所以懶得和人爭辯

Practitioners become "lazier" as they cultivate. 

Lazy in what way? Lazy to engage in arguments with others. 

The more they practice, the less they grasp onto worldly matters. 

They no longer see thoughts and views as "mine," and of course, they don’t consider the world as "mine" either. 

What others think is their own affair, and they respect that. 

When the mind grows calmer and happier, they realize that engaging in verbal battles would only shatter this peace and joy. 

Thus, they become lazy to argue with others. 

當我們覺得我對他錯

其實他也覺得他對我錯😂

在某些議題上，就算別人和我們意見不合，我們也沒什麼反應，因為我們不太執著這些見解為‘我的’

但在另一些議題上，假如別人和我們意見不合，我們就會很大反應。為什麼？因為我們執著見解為‘我的’

如果對方也剛巧強烈執著見解為‘我的’的話，我們就會和人吵大架

在這種情況底下，沒有人覺得自己錯，只覺得自己是對的

就如懶人死死地黏在床上，我們也死死黏著我們的見解

不論對方多有理由，我們依然黏著自己的見解

所以吵下去僅僅是浪費時間，沒有建設性

When we feel "I'm right and he's wrong,"

actually, he also feels "He's right and I'm wrong" 😂

On certain topics, even if others disagree with us, we don't react much—because we don't cling to those views as "mine."

But on other topics, if someone disagrees with us, we react strongly. Why? Because we cling tightly to those views as "mine."

If the other person also happens to cling strongly to their views as "mine," that's when we end up in a huge argument.

In this situation, no one thinks they are wrong—everyone is convinced they are right.

Just like a lazy person glued to their bed and refusing to get up, we also are glued to our opinions.

No matter how many good reasons the other side has, we still stick stubbornly to our own view.

So the argument just goes on and on—it only wastes time and has no benefit.

我們無論做什麼、說什麼、想什麼，都要盡量避免心中帶有輕視、侮辱師長或他人的念頭。所謂“我慢、執著於自我”，這是“阿羅漢道”（arahattamagga）所要徹底斬斷的煩惱。我慢是一種相當微細的煩惱，阿那含（anāgāmī）尚未能斷除，必須到阿羅漢道位才能徹底滅盡。

所以要努力訓練自己成為「須陀洹」（sotāpanna）。

「โส-ตะ-ปัน-นะ（sota-panna）」的意思是「趨向於聆聽的人」。別人說得好，我聽得到；別人說得不好，我也聽得到。但至於是否接受，那是我自己的事，我會用理智來判斷。

“โสตะ（sota）”是“聆聽者”，“ปันนะ（panna）”是“已經達到”。合起來就是「能夠聆聽的人」。這也對應於社會禮儀，即尊重他人發言的意見。

阿姜Wan，是隆波的朋友。過去當人們批評這個禪修派、那個禪修派時，他就靜靜地坐著聽，不加爭辯。當輪到他說時，他只說：

“這是他的見解，那是他的看法，不要去反駁他。”

這顯示他已在法上明了通達。若有人說話不合我們心意，我們卻立刻反駁、據理力爭，那就說明我們還不行，還未到位。

In all that we do, say, and think, we must strive to avoid harboring thoughts of disdain or disrespect towards teachers or others. The so-called "conceit and attachment to self" are defilements that the path to Arahantship (arahattamagga) seeks to completely sever. Conceit is a rather subtle defilement; even the Anāgāmī (Non-returner) has not yet eradicated it. It can only be fully extinguished upon reaching the path of Arahantship.

Therefore, we should diligently train ourselves to become a "Sotāpanna" (Stream-enterer). 

"Sota-panna" means "one who inclines towards listening." When others speak well, I can hear it; when others speak poorly, I can also hear it. But whether to accept it or not is my own matter—I will use wisdom to judge.

"Sota" means "listener," and "panna" means "one who has attained." Combined, it refers to "one who is capable of listening." This also corresponds to social etiquette, which involves respecting others' opinions when they speak.

Ajahn Wan, a friend of Luang Por's, used to sit quietly and listen without argument when people criticized this or that meditation school. When it was his turn to speak, he would only say: 

"That is his perspective, that is his view; there is no need to refute him."

This demonstrates his clear understanding and proficiency in the Dhamma. If someone says something that does not align with our views, and we immediately refute it or argue stubbornly, it shows that we are not yet there—we have not yet reached that level.

Luang Phut Thaniyo 

Wat Pha Salawan, Nakhon Ratchasima, Thailand 

[Phra Ajahn Phut Thaniyo was a student of Phra Ajahn Sao Kantasilo, who was the teacher of Venerable Luang Pu Mun Bhuridatto]

中文翻譯 cred. to 𝐉𝐮𝐝𝐠𝐞 中泰佛法 คำสอนปฏิบัติธรรมจีนและไทย

不同宗派之間的吵架是傻的

不同宗教之間的吵架也是傻的

例如南傳佛教徒，他們拿南傳經典跟北傳佛教徒爭吵辯論；這是幹什麼呢？別人都不認識南傳經典，對南傳經典沒興趣😂 我們引經據典、說哪位南傳法師是怎樣說的--別人根本就不信；這根本是雞同鴨講，浪費口水，對嗎？

北傳佛教徒引經據典、引用某位北傳法師來跟南傳佛教徒爭吵辯論；也是一樣啊😂😂

然後，佛教徒跟其他宗教人士爭吵，也是笨的。

我們說什麼什麼佛經、哪位哪位師父試圖說之以理，對方根本不信！！😂

我們吵十個小時吧，什麼用都沒有

最後剩下自己心臟病發、最後當場激死😂

Arguments between different buddhist sects are foolish. 

Arguments between different religions are also foolish. 

For example, Theravāda Buddhists use Theravāda scriptures to argue and debate with Mahāyāna Buddhists—what’s the point? The others aren’t familiar with Theravāda scriptures and have no interest in them 😂. We quote scriptures and say what a certain Theravāda teacher said—but the others simply don’t believe it. It’s like a chicken talking to a duck—a complete waste of saliva, right? 

Mahāyāna Buddhists quoting scriptures and citing certain Mahāyāna teachers to argue and debate with Theravāda Buddhists is the same thing 😂😂. 

Then, Buddhists arguing with people from other religions is also foolish. 

Whatever we say, whatever sūtras we quote, or whichever teacher we reference to reason with them—they simply don’t believe it!! 😂 

We could argue for ten hours, and it would be utterly useless. 

In the end, all that’s left is us having a heart attack or getting worked up to death on the spot 😂 

對於真正落實修行並且精通的人，哪一種禪法都可以拿來用，不存在哪一種禪法比哪一種更好或更差，只有適不適合自己而已

修行只是戒定慧而已

禪修要成功，一定要有戒德的扶持，不然心只會一直散亂，根本無法定下來

修習禪定方法不計其數，每個道場都教導不一樣的禪法。如果我們不理解不精通，就會和人爭吵辯論了---這個禪法佛陀沒有教，這個是錯的！！！！😂😂 

到頭來什麼都得不到，只得到一堆敵人、惡業和痛苦。

但別人默默修，很快就得初禪、二禪、三禪、四禪，爽到飛上天

修習禪定的目的是讓心平靜、快樂、有力量，只要時循著這個方向前進，什麼禪法有什麼關係？

修習智慧的方法也是不計其數。有些法師注重如實觀，有些法師教導思維。

怎樣思維又去爭吵😂 。

事實上，修習智慧的目的是為了去除執著、去除貪嗔癡、厭倦並且放下世間，從而達到解脫自在的目的

只要時循著這個方向前進，什麼思維方式有什麼關係？

所以很多時佛教裡的爭吵，都是無謂的😂😂

如果我們貪嗔癡和痛苦因為禪修而增多，肯定有東西出錯了

如果我們貪嗔癡和痛苦因為禪修而減少，這是走在正確的道路上

For those who truly practice meditation and master it, any meditation method can be useful. There is no such thing as one method being better or worse than another—it only depends on whether it suits the individual.  

Practice is simply about precepts, stillness, and wisdom.  

For meditation to succeed, it must be supported by precepts. Otherwise, the mind will remain restless and unable to settle.  

There are countless methods for cultivating stillness, and each teaching center instructs differently. If we do not understand or master them, we end up arguing and debating—saying, "This method wasn’t taught by the Buddha! This is wrong!" 😂😂  

In the end, we gain nothing but a heap of enemies, bad karma, and suffering.  

Meanwhile, others practice silently and quickly attain the first, second, third, and fourth jhānas, experiencing bliss beyond words.  

The purpose of practicing stillness is to calm the mind, bring joy, and cultivate inner strength. As long as we progress in this direction, what does it matter which method we use?  

Similarly, there are countless methods for cultivating wisdom. Some teachers emphasize or observing things as they really are, while others focus on contemplation.  

And again, debates arise over how to contemplate 😂.  

In reality, the purpose of cultivating wisdom is to eliminate attachment, eradicate greed, hatred, and delusion, become disenchanted with the world, and ultimately attain liberation and freedom.  

As long as we progress in this direction, what does it matter which way we contemplate?  

So, often, the arguments within Buddhism are unnecessary 😂😂.  

If our greed, hatred, delusion, and suffering increase because of meditation, something has definitely gone wrong.  

If our greed, hatred, delusion, and suffering decrease because of meditation, we are on the right path.  

當我們和別人吵架時

代表什麼？

大家不同頻道

既然不同頻道，為什麼要吵架呢？

他又不明白我們

我們又不明白他們

根本浪費時間😂

**What Does It Mean When We Argue With Others?** 

It means we're **not on the same channel**. 

If we're not on the same channel, why even argue? 

They don’t understand us. 

We don’t understand them. 

Total waste of time 😂 

許多佛教宗派之間的爭論，僅僅是源於不知道、 不理解

要知道啊，就算是阿羅漢、 聖者，他們都有自己獨特的觀點和看法

不論是修行方面，管理寺院方面，作風方面；大家都不同

但有說誰對誰錯嗎？根本不可以這樣說；只是大家側重點不同

如果我們是A 師父的信徒，完全吸收了A 師父的看法；但去攻擊B師父及其信徒，和他們爭論，要他們臣服於自己；這未免太霸道了，也是我慢、 貪權的表現。我們是恐怖份子嗎？要人一定要跟我們？

我們學佛，會否走去天主教教堂那裡找人辯論，挑釁人家？外人一看只會覺得我們是傻人

佛陀早已經教誡修行人們，叫他們不應爭論了

不應說：‘你不知道佛法和戒律，但我知道！’

‘你知道佛法和戒律些什麼吖？’

‘你是錯的，我是對的！’

‘應該先說的，你卻放在後面才說；應該後說的，你卻放在前面說！’

‘我的法前後一致，你卻前後矛盾！’

‘你一直學習的都是錯誤顛倒的！’

‘你已經被論破折服了，回去啦！’

佛陀說，說這些根本沒有用，沒有利益，並不是修行的基礎；也不會導向涅槃

當佛教徒之間談論時，應談論

 『這是苦』

『這是苦的原因』

『這是苦的熄滅』

『這是導向苦滅之道』。

因為這些就真的有用了，是修行的基礎，也會導向涅槃（SN56.9)

Many disputes between different Buddhist schools arise simply from not knowing and not understanding.

We must remember—even arahants and noble ones have their own unique perspectives and approaches. Whether in practice, temple management, or personal style—each is different. But does that mean one is right and another wrong? We cannot say so; it’s just that their emphasis differs.

If we are followers of Teacher A and fully adopt his views, then go attack Teacher B and his disciples, arguing and demanding they submit to us—that is nothing but tyranny, a sign of pride and lust for power. Are we terrorists? Must everyone follow our way?

When we study Buddhism, do we go into a Catholic church to pick debates and provoke others? Outsiders would just think we’re fools.

The Buddha long ago warned practitioners not to engage in arguments.

We should never say things like:

"You don’t know the Dhamma and Vinaya, but I do!"

"What do you understand about the teachings?"

"You’re wrong; I’m right!"

"You put first what should come last, and last what should come first!"

"My teaching is consistent, yours is self-contradictory!"

"Everything you’ve learned is upside-down!"

"You’ve been defeated—go home!"

The Buddha said such speech is useless, unbeneficial, and not the foundation of practice. It does not lead to Nibbāna.

When Buddhists converse, they should discuss:

"This is suffering."

"This is the cause of suffering."

"This is the cessation of suffering."

"This is the path leading to the end of suffering."

Because these are truly useful—they are the foundation of practice and do lead to Nibbāna. (SN 56.9)

如果我們是十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是二十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是三十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是四十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是五十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是六十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是七十歲，但我們和人吵架，我們就是傻bae😘 ~

如果我們是八十歲，但我們和人吵架，我們仍就是傻bae😘 ~

所有人圍在一起看傻人在表現

為什麼是傻bae? 因為我們做人就是為了開心，吵架的時候一點都不開心，但還要吵，所以是傻bae😘 ~

If we’re ten years old and we argue with others, we’re silly bae😘 ~

If we’re twenty years old and we argue with others, we’re silly bae😘 ~

If we’re thirty years old and we argue with others, we’re silly bae😘 ~

If we’re forty years old and we argue with others, we’re silly bae😘 ~

If we’re fifty years old and we argue with others, we’re silly bae😘 ~

If we’re sixty years old and we argue with others, we’re silly bae😘 ~

If we’re seventy years old and we argue with others, we’re silly bae😘 ~

If we’re eighty years old and we argue with others, we’re still silly bae😘 ~

Everyone gathers around to watch the silly ones perform.

Why are we silly bae? Because the purpose of life is to be happy—arguing brings no joy, yet we still do it. That’s why we’re silly bae😘 ~

我們吵架

貪玩的人一見到，就來玩傻仔了

他們就看看我們在吵些什麼，就看看我們執著些什麼見解

一知道，就… Bingo!

開幾十個假 account 先

天天都留言反對意見

就看中我們想要說服人、想要受人認可的貪欲

知道我們一定會生氣、一定會反駁辯論

每隔一兩個小時就留一個言

於是我們工作不能專心做，吃飯不能專心吃，去廁所不能專心去,睡覺也不能睡

很快便被激死

丟掉工作、丟掉伴侶、丟掉身心健康

倒在他的腳下

K.O~

We argue 

once those who love to mess around see it , will come to play the fool 

They just watch to see what we're arguing about, what opinions we're clinging to 

Once they figure it out... Bingo! 

They create dozens of fake accounts first 

Leaving opposing comments every single day 

They prey on our greed—the desire to convince others, to seek validation 

They know we’ll definitely get angry, definitely rebut and debate 

Leaving a comment every hour or two 

Soon, we can’t focus on work, can’t eat in peace, can't sleep , can’t even go to the bathroom properly 

Quickly, we’re driven mad 

Losing our jobs, losing our partners, losing our physical and mental health 

Collapsing at their feet 

K.O.~ 

If only one bracelet is worn on the hand, it won’t make a sound. 

Only when two bracelets are worn on the hand will they chime together. 

Similarly, if only one person enters into a mode of quarreling, an argument cannot arise. 

Only when two people engage in quarrel mode will a dispute ignite. 

Therefore, if we end up in an argument with someone, we must have a problem —there must be selfishness at play, and certainly greed, anger, or delusion. 

如果只有一隻手鐲戴在手上，是不會發出聲響的

唯有當有兩隻手鐲戴在手上時，才會發出聲響

同樣地，如果只有一個人進入爭吵模式， 是吵不起的

唯有當兩個人一起進入爭吵模式， 才會吵得起

所以如果我們和人吵架， 我們一定有問題一定有自私心在，一定有貪嗔癡在

佛陀曾在《大吉祥經》說，‘適時聽聞法’ 是一種吉祥，‘適時討論法’也是一種吉祥

聽聞聖僧所宣說的佛法很好，閱讀佛經也很好；因為是增長智慧，削減貪嗔癡，增加快樂

‘適時討論法’ 則視乎情況。

現代社會，大部份法的討論並不會達到增長智慧，削減貪嗔癡，增加快樂的效果

我們反思一下，我們討論法的目的是什麼？

有很多時候，是為了說服別人，希望別人接受自己那套，把自己那套強加於人。

有時候，就如佛陀所說，是為了找別人錯處（MN22）

有時候，是為了炫耀自己的學識

有時候，是為了顯得自己別人好

這沒有什麼，僅僅只是我慢作崇而已。

這就是為什麼連僧人之間都可以不斷吵架了....

這樣的討論法，反而會削減我們的智慧，增加貪嗔癡，削減快樂；一點好處都沒有

我們學來的佛法知識，有很多時都不是我們親身的體證；我們為什麼那麼好意思以為是自己的，然後拿來和人爭辯吵架？這是厚顏無恥！

如果討論法不可以建基於無我、 謙遜、 尊重、 求真的態度上，那不如不談，不如不討論。

因為每個人都有自己獨特的見解，一般人是非常容易產生爭執的

當我們沒有絲毫體證時，我們以為自己是誰？有什麼資格去教人？

真正能讓我們獲得益處的討論是，向阿羅漢、 聖僧提出自己的疑難，然後向他們請教

除此之外，所謂的討論益處不大。

閉嘴的益處更大😂 

The Buddha once taught in the Mahāmangala Sutta that "listening to the Dhamma at the right time" is a blessing, and "discussing the Dhamma at the right time" is also a blessing.

Listening to the Dhamma as taught by noble monks is good; reading the scriptures is also good—because it increases wisdom, reduces greed, hatred, and delusion, and brings greater happiness.

But "discussing the Dhamma at the right time" depends on the situation.

In modern society, most Dhamma discussions do not lead to increased wisdom, reduced defilements, or greater happiness.

Let’s reflect: What is our real purpose in discussing the Dhamma?

Often, it’s to convince others, to make them accept our views, to impose our understanding on them.

Sometimes, as the Buddha said (MN 22), it’s to find faults in others.

Sometimes, it’s to show off our knowledge.

Sometimes, it’s to prove we’re better than others.

This is nothing more than ego at work—that’s why even monks can endlessly argue with each other.

Such "discussions" actually decrease wisdom, increase greed,anger and delusion; and reduce happiness—there’s no benefit at all.

Most of the Buddhist knowledge we’ve learned is not our own direct realization. So why do we so shamelessly treat it as "ours" and use it to debate and quarrel with others? This is sheer audacity!

If a Dhamma discussion is not based on selflessness, humility, respect, and a sincere quest for truth, then it’s better not to speak, not to discuss at all.

Because everyone has their own unique views, and ordinary people are very prone to conflict.

When we have no real realization ourselves, who do we think we are? What qualifications do we have to teach others?

The only truly beneficial discussion is when we bring our doubts to an arahant or noble monk and humbly seek their guidance.

Beyond that, so-called "discussions" are of little benefit.

Staying silent is far more beneficial. 😂

《Problems stem from 'self'》

When the self is placed at the center of everything, how can there be any pāramī?

It only leads to widespread neurosis and anxiety.

Even dogs are better than that.

If a dog eats its fill, it just lies down peacefully and sleeps.

When the sense of self becomes too strong, families turn into blazing fires.

Everything becomes inflamed with conflict.

The ego explodes and harms others.

You have to understand this clearly.

When we let go of the self, peace naturally arises.

Arguments and quarrels cease.

It no longer matters who we are—because we’ve cancelled the self.

---Luang Por Ganha

21-5-2025

《一切問題源自「自我」》

當「自我」成為一切的中心時，

哪裡還談得上什麼波羅蜜？

只會引發神經病與焦慮。

連狗都比這樣的人好——

吃飽了就安靜趴著睡覺。

當「自我」過於強烈時，

家庭就變成熊熊烈火，

一切都在衝突中燃燒。

自我爆炸然後傷害他人，

這道理你要認清。

當我們放下自我，

平靜自然升起。

爭吵與紛爭止息，

「我是誰」不再重要——

因為我們已消融了自我。

——隆波甘哈 開示

2025年5月21日

別人想和我們吵架？

當然走人啦！

和他吵架是傻的嗎？

想和我們吵架的人其實正在拿著狗箍，我們一和他吵呢，就自願被他套上狗箍了，之後想走都走不掉。

想想是不是？雙方一開始吵，就不會停。吵來吵去，吵到天花板倒塌還要吵。

所以我們和別人吵，我們就是他的狗

如果走不掉，千萬不要起情緒，如果起情緒的話，依然是他的狗；被他牽著走

學阿姜查那樣，給他理性的分析，而不是爭論。

當我們和他吵不起，他就會慢慢、 慢慢消失了😂  為什麼？ 因為根本不好玩😂 

Someone wants to quarrel and argue with us?

Of course just walk away!

Wouldn’t it be foolish to argue with them?

Those who want to argue with us are essentially holding a dog leash. The moment we engage, we willingly let them slip that leash on us—and once it’s on, it’s hard to break free.

Think about it: Once two people start arguing, it never stops. Back and forth, even if the ceiling caves in, they’ll keep going.

So, if we argue with them, we become their dog.

If we can’t walk away, don’t let emotions take over—because if we do, we're still their dog, being led by them.

Instead, follow Ajahn Chah’s approach: Respond with rational analysis, not arguments.

When we refuse to engage, they’ll slowly… slowly… disappear. 😂 Why? Because it’s just no fun for them anymore. 😂

南韓有一個綜藝節目採訪一對從不吵架的老夫妻

知道為什麼嗎？ 

老婆說，老公原來說話很少，所以他們從不吵架😂 

老婆再說：‘活到現在老公還是話少比較好，哈哈哈哈'😂 

節目的藝人在吃老婆造的飯時，老公坐到一邊

藝人請老公一起來吃，老公都說不用

但當老婆叫老公坐來這裡時，老公便乖乖地坐在一起😂 

藝人便說：’我知道你們為什麼不吵架了😂根本吵不起來 ‘

吃著吃著，藝人問阿伯：’阿伯不吃嗎？‘

阿伯：’不用‘

藝人便使出絕招：’女士！～請讓阿伯吃點煎餅‘

老婆便立即說：’讓我餵你吃吧，來嚐嚐看吧。‘

然後老公便乖乖地吃下去了😂 

然後藝人再說：’你不喝蜜茶嗎？‘

阿伯：’不用‘

藝人再使出絕招：’女士！～請讓阿伯喝蜜茶‘

老婆便端給老公，說：’來喝吧‘

老公便喝了😂 

藝人再問：’你們有不吵架的秘訣，還有不被罵的秘訣嗎？‘

阿伯：’不被罵？ 不講話就好‘

😂 😂 😂 

所以記得了，不想吵架就放下自我，說少些話，凡事忍耐與包容😂 

Luang Por Ganha 也曾說：’假如我們在家庭中放下自我，我們便不會吵架 ‘

video:

https://www.instagram.com/reel/DJY5VNEvrKK/?utm_source=ig_web_copy_link&igsh=MzRlODBiNWFlZA==

A South Korean variety show interviewed an elderly couple who never argue.

Do you know why?

The wife said her husband barely speaks, so they never argue. 😂

She added, "Even now, it’s better that he stays quiet—hahahaha!" 😂

When the show’s hosts were eating the wife’s homemade food, the husband sat aside.

They invited him to join, but he kept refusing.

Yet when the wife told him, "Come sit here," he obediently joined them. 😂

The hosts laughed, "Now we know why you never argue—you literally can’t!" 😂

As they ate, a host asked the old man, "Aren’t you eating, sir?"

Old man: "No need."

The host then pulled out the ultimate move: "Ma’am!~ Please let him have some pancake."

The wife immediately said, "Let me feed you—here, try some."

And the husband quietly ate. 😂

Later, the host asked, "Aren’t you drinking honey tea?"

Old man: "No need."

The host repeated the trick: "Ma’am!~ Please let him drink honey tea."

The wife handed him the cup: "Here, drink."

And he drank. 😂

The hosts then asked, "we know your secret to never arguing, how about never getting scolded?"

The old man replied, "Never scolded? Just don’t talk."

😂 😂 😂

So remember: If we don’t want to argue, let go of ego, speak less, and practice patience and tolerance. 😂

As Luang Por Ganha once said: "If we drop our egos at home, we won’t have any quarrels."

Video:

https://www.instagram.com/reel/DJY5VNEvrKK/?utm_source=ig_web_copy_link&igsh=MzRlODBiNWFlZA==

我們內心體證到的佛法，根本不用拿來用嘴巴說服人

別人持有邪見，持有相反的意見；那是他們的事

這不是冷血，

而是---就算我們和他們說，難道固執己見的他們會聽嗎？ 會改變到他們的見解嗎？

不會的。我們和他們說，只會吵架

浪費精力、 傷和氣

他們以為我們理虧詞窮，哦～就隨他們囖～

因為就算我們參不參與理論，他們一樣會認為我們理虧詞窮

我們吵架，只會讓智者斥責，

因為我們已經背離了佛法（SN22.94)(SN56.9)

如果別人不服我們，無論我們說什麼，他們都不會服

如果別人服我們，無論我們說什麼，他們都會服

所以我們內心體證到的佛法，不用特別去宣揚。

因為我們真正利益到的族群，必然會主動來問我們的

就如Ajahn Brahm 所說：【有時你不能透過交談來幫助他們。但如果你坐下然後打坐， 他們會看到你。之後他們會出來然後說‘ 哇! 你打坐之後看來比之前更平靜與快樂！

有時有許多方法可以來鼓勵他人，不只是透過語言，但透過作爲榜樣，然後他們就會來然後問你問題。】

如果我們沒有責任去教導，我們卻主動去說教

別人肯定會反感的

因為所有人都有自己的看法，都執著自己的看法

佛陀曾說，如果別人不受教、背向我們的教導 ；而我們卻還要教，這是惡貪的表現.....（DN12）

The Dharma that we realize within ourselves does not need to be used to persuade others verbally.

If others hold wrong views or opposing opinions, that is their matter.

This is not being cold-hearted, but rather—will they listen to us even if we persuade  them? Will it change their perspectives? 😂

It won't.

Talking with them will only lead to arguments, wasting energy and damaging relationships.

They may think we are at a loss for words, lack of reasons.

But whether we engage in debate or not, they will still believe we are at a loss for words, lack of reasons 😂

Arguing will only lead to reproach from the wise, as we have already strayed from the Buddha Dharma (SN22.94)(SN56.9).

If others do not accept us, no matter what we say, they will not be convinced.

If they accept us, no matter what we say, they will be convinced.

Thus, the Buddha Dharma that we realize within ourselves does not need to be particularly promoted.

The people we can truly benefit will naturally come to ask us.

As Ajahn Brahm said: "sometimes you can’t help them by talking . But if you just sit down and meditate , and they watch you. Afterwards they will come out and ‘wow you look so much more peaceful and happy afterwards.

Sometimes there are many ways in encouraging people, not just by words, but by examples , and they will come and ask you questions .."

If we do not have the responsibility to teach but we actively preach, others will definitely resist it.

Everyone has their own opinions and clings to them.

The Buddha once said that if others refuse to be taught and turn away from our teachings, yet we still insist on teaching, this is a manifestation of unwholesome greed... (DN12) 

會吵架，都只是因為我慢

有時同一件事，可以有不同的角度

不可以說任何人一定錯，也不可以說任何人一定對

很簡單，大家日常都可以看見的

在寺院裡，處理食物都可以吵一餐😂

一個人說：應該這樣處理，不應該那樣處理

另一個人說：應該那樣處理，不應該這樣處理

看不見為什麼這樣都要吵架，根本兩個都ok

只是每個人都各執己見，太過執著

隆波帕默也說過，

有些地方的人，總覺得另一個地方的人，他們的讀音是錯的

其實有時也是很主觀

但一樣，人人都認為：只有我是對的，別人都是錯的

翻譯也是一樣

例如辦一個翻譯比賽，怎會每個人都有一樣的版本？

有100個人，就會有100個版本

評判會選出他認為最合適的版本。

但那也只是他自己認為而已，那是他自己的意見

如果不同的處理方式也可以，為什麼要吵架？

吵起來是否很傻？

如果是阿姜查，他不會和我們吵架的

他說，他會給我們理性的反思，但不會跟我們吵。

其實會吵架，都只是因為我慢。

覺得自己比人好

除了自己對，別人都錯

有時執著自我，反而看不清：其實自己的看法，可能是對的，也可能是錯的。也未必是最好的方案

繼續爭論，僅僅只是為了維護‘自我’、維護面子而已....

Arguments arise simply because of pride.

Sometimes the same issue can be viewed from different perspectives. 

We cannot say that anyone is definitely wrong, nor can we say that anyone is definitely right.

It's simple and something everyone can see in daily life. 

In the temple, people always argue about food preparation. 😂 

One person says, 'It should be handled this way, not that way.' 

Another person says, 'It should be handled that way, not this way.' 

It’s hard to see why they argue when both approaches are okay; 

it's just that everyone is stubbornly holding onto their own views.

Luang Por Pramote also mentioned that people from some places always think that the pronunciation of people from other places is wrong. 

Sometimes, this is very subjective. 

Yet everyone believes, 'I am the only one who is right; everyone else is wrong.'

Translation is the same. 

For example, if there were a translation competition, how could everyone have the same version? 

With 100 people, there would be 100 different versions. 

The judges would select what they believe is the most suitable version, but that is just their opinion.

If different approaches are acceptable, why argue? 

Isn’t it silly to fight?

If it were Ajahn Chah, he wouldn’t argue with us. 

He said he would provide rational reflections but wouldn’t engage in arguments.

In fact, arguments arise simply from pride. 

Feeling superior to others, believing that aside from oneself, everyone else is wrong.

Sometimes, being attached to one’s own perspective prevents clarity—one’s view might be right, it might be wrong. It may not even be the best solution. 

Continuing to argue is merely about protecting the 'self' and maintaining face.

曾經看過小學生們互罵對方為小學雞😂

但什麼是小學雞呢？ 哦～原來那是香港俚語，泛指一切行為及思想幼稚、心智未成熟、到處惹事生非的人。

事實上，如果我們和人吵架，這表示我們心智還不成熟，還是小學雞。為什麼？ 因為我們執著世間的資產是’我的‘，執著自己的見解是’我的‘，想得到、想贏人，才會和人吵架。

一個成熟、有智慧的人知道世間的一切都是不斷變異、無法掌控的，連自己的思想念頭都是不斷變異、無法掌控的；所以不會把這一切當成是’我的‘ 。所以自然不會和人吵架。

It was  once witnessed that  primary school students insulting each other by calling each other "primary school chickens." 😂

But what is an "primary school chicken"? Oh, it turns out that's a slang term in Hong Kong, referring to someone whose behavior and thoughts are immature, and who causes trouble everywhere.

In fact, if we argue with others, it indicates that our mindset is still immature, that we are still "primary school chickens." Why? Because we cling to worldly possessions as "mine," and we cling to our own opinions as "mine." The desire to gain or win leads us to argue with others.

A mature and wise person knows that everything in the world is constantly changing and uncontrollable, even their own thoughts are ever-changing and uncontrollable; therefore, they do not treat all of this as "mine." Naturally, they will not argue with others.

翻譯者：匿名

這個故事講的是佛陀在盧奚多河岸時，對一群人爭論的談話。這段故事在鳩那羅本生譚(第536)中會有詳細的說明。當時，佛陀在眾人面前說：「大王！」並開始講述以下故事。

從前，當梵王在波羅奈治國時，城外有一位木工以製作馬車為生。

那時，雪山地區有一棵名叫攀達納的大樹，樹下有一隻黑獅子為了獵食而橫臥在樹根下。某天，突然一陣大風吹起，吹落了枯枝，掉在獅子的肩上，讓他的肩膀受了些傷。獅子驚慌地跳起來，回頭察看來路，卻什麼也沒有發現。「或許是這棵樹的樹神不能容許我在這裡休息。好！讓我弄個明白。」獅子心中怒火中燒，便對大樹喊道：「我從未吃過你樹上的一片葉子，也未曾傷害過你樹上的一根枝條，你容忍其他野獸來，卻不允許我在此休息，我究竟做了什麼？你等著，幾天後我會把你連根拔起，切成碎片。」獅子如此威脅樹神，然後離開。

此時，這位婆羅門木工與幾個人一起去尋找製作馬車的木材，偶然來到現在的這個地方。他們在某處停下車，手握斧頭和刀，尋找合適的樹木，正好來到攀達納樹前，便走近。黑獅子見到他，低聲自語：「今天該到我復仇了。」於是他在攀達納樹的根部等待。木工四處觀望，從攀達納樹的附近向外走，獅子心中想：「在他未走之前，我先和他談談。」於是唱出第一首詩：

14.

你手持斧的男人，深入森林中，

我問你，你想伐哪種樹木？

木工聽到這話，心中驚訝：「這真是奇事，獸類竟然會說人類的語言，這是我從未見過也未曾聽過的事情，這隻獅子一定知道什麼樹木適合做馬車。」於是他回答道，唱出第二首詩：

15.

你在森林中行走，平坦崎嶇皆經歷；

我問你，朋友，請告訴我，什麼木材最堅硬？

獅子聽後，心中暗自得意：「我終於可以實現自己的願望了。」於是唱出第三首詩：

16.

既非娑羅樹，也非竭地羅，

阿沙于那樹非，況且樹達瓦。

有樹攀達納，堅固適合車輪。

木工聽後非常高興：「今天真是幸運，進入森林有獸教我馬車的適材，真是太好了。」於是詢問獅子，唱出第四首詩：

17.

這樹的葉子是什麼形狀？它的樹幹又是怎麼樣的？

我問你，你可知道攀達納樹？

獅子回答，唱出兩首詩：

18.

樹枝垂而彎，柔軟卻並未折斷，

樹名攀達納，我正在其下立。

19.

車輻與轂軸，所有車的輞，

一切都適合你用，攀達納樹皆具。

獅子教完後，便轉身走去，而木工開始伐樹。樹神心中思索：「我並未向獅子身上掉下任何東西，但獅子如此憤怒，想使我的家園崩潰，我也將隨之滅亡。現在必須想一個辦法，讓獅子消失。」

於是，他假裝成樵夫，走到木工面前問道：「你找到了好樹，想用來做什麼？」木工回答：「想做馬車的輪子。」

樵夫說：「這樹要製作馬車，是由誰教你的？」

木工說：「是黑獅子教的。」

樵夫說：「如果真是他教的，那麼這樹固然能做出很好的馬車，但如果能割下獅子的皮，做成四指寬的鐵板包裹於車輪邊緣，那麼車輪會更加堅固，你就能獲得巨大的財產。」

木工問：「但獅子的皮從哪裡來呢？」

樵夫回答：「你真愚蠢，這樹長在森林裡，怎能逃去。你可以去找教你砍樹的獅子，問他：『你指的樹應從哪裡砍起的？』然後跟著他去。如此一來，他就會毫無疑慮地告訴你從這裡砍，從那裡砍，然後你就用利斧將它砍斷。接著取下他的皮，吃掉他的肉，最後再砍樹。」於是，他就這樣挑起了仇恨。

佛陀為了說明這件事情唱出了這首詩：

20.

攀達納樹（的樹神）如此說：

我也有話說，bhāradvāja請聽我

21.

這獸肩上的皮，切成四指寬，

用它包裹車輪，會更堅固。

22.

如攀達納（樹神），如此復仇，

（獸王）生起未生（的事端），惡意帶來痛苦。

木工聽了樹神的話，心中歡喜，認為有理，說：「今天真是幸運的一天。」於是，他殺了黑獅子，伐樹取回了皮。

佛陀說明這件事時說：

23.

如此對攀達納樹起惡意

攀達納樹（神）也跟著起惡意，

互相爭吵，最終導致彼此滅亡。

24.

在這世間，當爭吵生起時，

就像這兩者的例子，如孔雀的舞蹈般起舞。

（就像孔雀跳舞時必然要顯露其隱密的羽毛那樣，人們互相揭露對方的弱點）

25.

我現在對你們說吉祥的話，在這裡聚集的你們

應該互相友好地問候，不要怨恨如攀達納（樹神）

26.

應該學習團結，這是佛陀所讚美的，

樂於和諧是如法的，那就不離執著的解脫

大王聽到這番法語後，眾人皆和解。

佛陀講完這段法語後，為這個故事的今昔做結語：「當時在那同一片森林中，見到這一切事情的樹神就是我。」

一條鑰匙是打不響的

唯有當兩條鑰匙合在一起，就會鏗鏘作響

同樣地，只有一個人有煩惱是不會發生爭吵的

唯有當兩個人都有煩惱的時候，才會發生爭執

A single key cannot make a sound.
Only when two keys come together do they make a sound.

Similarly, a dispute cannot arise when only one person's mind is defiled.
It is only when both people's mind is defiled that an argument occurs.

別人走過來和我們爭吵；我們就和他爭吵？

別傻了，我們根本不可能會贏

他想要爭吵，這是因為他執著於自己的見解

就算我們以很有說服力的理由試圖去說服他，難道他就會捨棄自己的見解嗎？

不，那麼強的執著；他只會一直詭辯，沒完沒了

我們和他爭吵，這表示我們也執著於自己的見解

這也是傻的，源自於認為’見解是我的‘ --這個愚蠢的看法

爭吵不太可能會有什麼好的結果

不會帶給任何人益處

既傷和氣又浪費精力

有時佛陀見回答對方不能為他帶來益處，寧願保持沉默（AN10.95)

別人可能會以為自己贏了佛陀，但難道佛陀會在意嗎？

二千六百年後，我們依然會覺得佛陀贏了他，不是他贏了佛陀😂 

同樣地，當我們不和人爭吵，甚至是保持沉默

別人可能會以為自己贏了我們

但有智慧的人知道後，仍然會覺得我們贏了對方😂 

When someone comes over to argue with us, should we argue back?
Don't be foolish; we can never win.

They want to argue because they are attached to their own views.
Even if we try to persuade them with compelling reasons, do you think they will abandon their views?
No, that attachment is too strong; they will just keep arguing endlessly.

If we argue with them, it means we are also attached to our own views.
This is also foolish, stemming from the belief that "this view is mine"—such a misguided perception.

Arguing is unlikely to yield any good results.
It benefits no one, causing disharmony and wasting energy.

Sometimes the Buddha would choose to remain silent when he realized that responding would not benefit someone(AN 10.95).

Others might think they have won against the Buddha, 

but would the Buddha care?
 

Two thousand six hundred years later, we still think that the Buddha won against them, not the other way around. 😂

Similarly, when we do not argue with others and even choose to remain silent,
others might think they have won against us.
But wise people, upon reflection, will still feel that we have triumphed over them. 😂

如果只是學習佛教理論但不修行，問題是很大的

因為只是在讀書，沒有去去除煩惱

只是把讀書的內容從世俗的內容變成佛法，但煩惱依舊

結果會怎樣？ 噢～ 拿來爭論辯論囖～

大家可以去那些佛教論壇裡，都是一大堆貪嗔癡、 負能量

有些佛教徒總喜歡攻擊其他教派的人，都是一大堆貪嗔癡、 負能量

有些佛教徒總喜歡攻擊其他宗教的人，都是一大堆貪嗔癡、 負能量

如果拿佛教理論來爭論，怎能讓人信服呢？

人們心想：’誒，你們佛教，不是導向沒有煩惱與開心的嗎？ 哇，結果來爭論爭到面紅耳赤喔。那你們所說的理論怎會是真的呢？ 對你們自身的幸福和快樂都沒有效果。‘

一般沒有宗教的人會這樣想的

一般有宗教信仰的相信都會這樣想的，對嗎？

If one only studies Buddhist theory without practicing, it poses a significant problem.

Because it is merely studying, without eliminating defilements.
It just transforms the study content from secular knowledge into Buddhist teachings, but the defilements remain.

What will the result be? Oh— it leads to arguments and debates!
You can find plenty of this in Buddhist forums, filled with greed, hatred, delusion and negative energy.
Some Buddhists love to attack people from other sects, all filled with greed, hatred, delusion and negative energy.
Some Buddhists also enjoy attacking people from other religions, again, filled with greed, hatred, delusion and negative energy.

If we use Buddhist theories to argue, how can we convince others?
 

People might think: "Hey, you Buddhists claim to aim for elimination of defilements and to be happy, right? Yet here you are, arguing heatedly. How can what you say be true? It doesn't even seem effective for your own happiness and joy."

This is likely what non-religious people would think.
Even those with religious beliefs might think the same, right?

If someone wants to argue with us, and we engage in that argument, we are being foolish.

They want to win against us, and that is their suffering.

If we also want to win against them, we will also suffer.

Then, both of us are fools. 😂

If we really want to determine a winner, then the one who is happy and free from defilement is the true winner.

如果有人想和我們吵架

我們和他吵架就是我們傻了

他想贏我們，這是他們正在有的痛苦

如果我們也想贏他們，我們也一起痛苦

那就兩個都是傻人

如果真的想爭個輸贏，

那誰人開心沒有煩惱就是贏的人

吵架是愚蠢的行為

我們常常形容雙方各執己見

就是這個‘執’

執著自己的見解，執著自己的利益。

這個見解怎會是我們的呢？ 這個見解不是我們的，而是由條件組合而成的。

真的是我們的嗎？想想我們從哪裡聽來這個見解？想想因為什麼而生起這個見解？ --見解不真是我們的。為什麼拿不屬於我們的東西和人吵架？

各種利益真的是我們的嗎？ 如果真的是屬於我們的話，我們連吵架也不用吵，直接就歸我們所有了。

所以吵架是愚蠢的行為

當你在任何寺廟時要小心 ，當和尚有利益衝突，分成兩邊吵架，你們不可以去支持任何一方。會變成在無意中變成Ānantariya五逆罪，當寺院有利益衝突，然後兩班人馬在一起吵架，不同的人有不同的學生。僧侶和在家人都組合成一個群體去上戰場，如果僧侶以四個或更多僧侶為一組，那就是“僧團”。

當這種情況就是五逆罪的破和合僧，是非常嚴重的罪惡，所以在造業時，要非常小心“五逆罪”。還有一件事，如果你真的是一個佛教修行者， 不要區分為「你的宗派、我的宗派」、「你的老師、我的老師」，讓我們皈依佛、法、僧作為皈依處。以唯一的佛陀為師，今天傳教的門徒都必須依照佛陀的方式來宣講。

Luang Pu Phutthaniyo

หลวงปู่พุธ ฐานิโย

由小到大，我們總會遇上一些場面

就是兩個人在吵架

但我們不牽涉在內，而是吃著花生等看戲，對嗎？（笑）

有些人就是專門是以刺激別人為樂的。

別人越生氣，就越開心

別人越傷心，就越開心

對嗎？ 有些人是這樣的

佛教徒不是苯教徒嘛！

佛陀的教導就是要讓我們去除痛苦，得到快樂

如果我們被人傷害、被人刺激而傷心生氣，那我們豈不是苯教徒？

因為沒有活出佛陀的教導。

如果我們做真正的佛教徒，就會努力以正念，禪定和智慧去守護我們的心，讓自己的心保持清涼快樂。

啊，如果是這樣的話；

原本那個想看傻人被激的人，就失望而去了

那些花生鋪也賣不出花生了（笑）

為什麼？ 因為我們變聰明了

各位大年初三新年快樂！

大年初三就被稱為赤口

他們說不能去拜年，因為會吵架

其實就沒有關係～

會不會吵架就取決於我們有沒有自我

隆波間夏說：‘如果沒有自我的話， 是不會跟人吵架的’

‘如果有一個自我的話， 兩個人也會吵架的。 因為自我會讓人認為我對他錯， 他並不清淨’

如果怕吵架，怎麼辦？ 去跟隆波間夏拜年就行了（笑）

隆波間夏說：‘我們要去除自我， 然後就可以成為世界上最可愛的人。 大師父跟別人相處了十幾年， 都從未吵架， 因為去除了自我。’

《Luang ta maha bua 評論爭論》

那些面紅耳赤、大聲吹嚷說他們所爭辯的事情是有理的的人們啊,事實上他們已經敗得很

慘了。沒有一個人是完全正確的,因為爭辯本身就是個錯誤的行為。就如兩個在擂台圈內

打個你死我活、拼死一較高低的拳擊手,無論輸贏,雙方都將傷痕累累。有誰會為此而感到

無比榮耀呢?這並不是件值得炫耀之事。爭辯只會助長彼此的怨恨及憤怒,最終將演變成

人與人之間為了觀點和見解上的差異而爭鬥起來。他們為了褒揚一己之見而爭論,最終卻

淪為一場彼此大聲喧嚷的比賽,誰都不願意去好好聆聽對方的解釋和理由。這些瘋狗已經

把整個泰國當成是它們的戰場了!再如此繼續惡化下去,這恐怕會置國家於毀滅當中。

---Luang ta maha bua 

"Comments on the Debate by Luang Ta Maha Bua"

"Those who are red-faced and loudly proclaim that their arguments are reasonable have, in fact, already suffered a significant defeat. No one is entirely correct, because arguing itself is a misguided action. It is like two boxers in a ring, fighting fiercely to the death; regardless of who wins or loses, both will end up battered and bruised. Who would feel immense glory from this? It is not something to be proud of. Arguments only fuel mutual resentment and anger, ultimately leading to conflicts between people over differing viewpoints and opinions. They argue to praise their own views, but it devolves into a loud contest where no one is willing to listen to the other’s explanations or reasons. These mad dogs have turned the whole of Thailand into their battlefield! If this continues to worsen, it may lead the country to destruction."

— Luang Ta Maha Bua 

任何修行人要避免兩件事：

1.吵架爭論 2.和人爭勝負

和人吵架爭論是很難看的。旁觀者會覺得是兩個傻人一起做傻事，然後笑我們。我們不是執著見解，就是執著利益。爭個面紅耳赤，讓自己的心煩惱不安，又傷了感情。 吵架是蠢人才會做的事情。

因此如果我們和人吵架，就不要說自己是修行人了，因為一點智慧都沒有。

佛陀說，愚人不知道，人總會歸於死亡。假如他們明白了，爭論就自然平息。(Dhp.6)

和人競爭，爭勝負，想贏別人也是愚蠢的。為什麼？ 如果我們真的贏了別人，就會招致對方的怨恨。 如果我們輸了，睡又睡不好(SN3.14)，吃又吃不好，終日鬱鬱寡歡。 不論是贏還是輸，兩者都為自己帶來煩惱和麻煩。

所以修行人應避免和人比賽競爭

Any practitioner should avoid two things:

1.Arguing and debating

2.Competing with others

Arguing and debating with others is unseemly. Observers will see two foolish people engaging in foolish behavior and will laugh at us. We either cling to our views or to our interests. Getting heated in an argument only causes our hearts to be troubled and damages relationships. Arguing is something foolish people do.

Thus, if we argue with others, we cannot call ourselves practitioners, as we exhibit no wisdom at all. The Buddha said that fools do not realize that all beings will eventually die. If they understood this, arguments would naturally cease. (Dhp.6)

Competing with others and wanting to win is also foolish. Why? If we truly win, we will invite resentment from the other party. If we lose, we won't sleep well (SN3.14) or eat well, and we will be gloomy all day. Whether we win or lose, both outcomes bring us distress and trouble.

Therefore, practitioners should avoid competing with others.

《Ajahn Chah won't argue with you》

If you have confidence in and trust yourself, you can feel at ease. Both when people are criticizing you, and when they are praising you, your mind remains at ease. Whatever they say about you, you remain calm and untroubled. Why can you stay so relaxed? Because you know yourself. If other people praise you when you are actually worthy of criticism, are you really going to believe what they say? No you don't simply believe what other people say, you do your own practice and judge things for yourself. When people who have no foundation in practice get praised, it puts them in a good mood. They get intoxicated with it. Likewise, when you receive criticism, you have to look inwards and reflect for yourself. It might not be true. Maybe they say you are wrong, but actually, they are mistaken and you aren't really at fault at all. If so, there's no need to get angry with them, because they aren't speaking according to the truth. On the other hand, if what they say is true and you really are wrong, then again there's no reason to be angry with them. If you can reflect in this way, you can feel completely at ease, because you are seeing everything as Dhamma, rather than blindly reacting to your opinions and preferences. This is the way I practice. It's the shortest most direct way to practice. Even if you were to come and try to argue with me about theories of the Dhamma or Abhidhamma, I wouldn't join in. Rather than argue, I would just give you reasoned reflection.

(Ajahn Chah)

《阿姜查不會和你爭論》

如果你對自己有信心和信任，你就能感到心安。

無論別人在批評你，還是讚美你，你的心都能保持平靜。

無論他們對你說什麼，你都能保持冷靜和不受困擾。

你為什麼能如此放鬆？因為你了解自己。

如果別人在你實際上應該受到批評的時候讚美你，你真的會相信他們所說的嗎？不，你不會單純相信別人的話，你會進行自己的修行，並自行判斷事情。

當那些沒有修行基礎的人受到讚美時，這會讓他們心情愉悅。他們會沉醉於此。同樣地，當你受到批評時，你必須向內看，反思自己。這可能不是事實。

也許他們說你錯了，但實際上他們搞錯了，而你根本沒有錯。如果是這樣，那就沒有必要對他們生氣，因為他們並不是根據真理在說話。另一方面，如果他們所說的是真的，而你確實是錯的，那麼同樣也沒有理由對他們生氣。如果你能這樣反思，你就能感到完全的安逸，因為你將一切視為法，而不是盲目地對自己的意見和偏好做出反應。這就是我的修行方式。這是最簡單、最直接的修行方法。即使你來試圖和我爭論有關法或阿毗達摩的理論，我也不會參與其中。我會給你提供理性的反思，而不是爭論。

（阿姜查）