《瑜伽師地論》伽他選

四  云何苾芻多所住　越五暴流當度六 云何定者能度廣　欲愛而未得腰舟  身輕安心善解脫　無作繫念不傾動 了法修習無尋定　憤愛惛沉過解脫 如是苾芻多所住　越五暴流當度六 如是定者能度廣　欲愛而未得腰舟　（雜阿含1092經）  How does a mendicant who has crossed five floods usually meditate here while crossing the sixth? How do they usually practice absorption so that sensual perceptions are kept out and don’t get hold of them?  With tranquil body and mind well freed, without making plans（無作）, mindful（繫念）, homeless; understanding the teaching, they practice absorption without placing the mind; they’re not shaking or drifting or rigid（無動）. That’s how a mendicant who has crossed five floods usually meditates here while crossing the sixth. That’s how they usually practice absorption so that sensual perceptions are kept out and don’t get hold of them.　　（SN. 4.25）  釋文講，此因天女所問伽他。天女其實是魔波旬嗌女兒。波旬之女想欲知曉佛陀是修什麼禪才會當擺脫第六暴流（指意暴流之欲愛），對伊嗌妙體都不顧眄，對伊嗌美麗都無感覺。第二頌是佛陀嗌回答，第三頌較無重要，只是覆述問題。  暴流有六，即是人嗌六處感官，眼、耳、鼻、舌、身、意。佛聖弟子，已經見道者，眼見妙色不住於愛，於惡色不住於恚。欲貪纏、瞋恚纏，或者是愚癡纏，得不現行，輕安而住，這叫作得身輕安而未得心善解脫。心善解脫者，要連貪、瞋、癡隨眠亦能永斷。其他四个感官，當知亦

三  欲貪所摧蔽　我心徧燒然 唯大仙哀愍　為說令寂靜  由汝想顛倒　令心徧燒然 是故常遠離　引貪淨妙相 汝當修不淨　常定於一境 為貪火速滅　數數應澆灌  觀非妙諸行　為苦為無我 亦繫念於身　多修習厭離 修習於無相　壞慢及隨眠 由於慢現觀　當證苦邊際　（雜阿含1214經）  With sensual lust I burn. My mind is on fire. Please, Gotama, from compassion, tell me how to put it out. From distorted perception your mind is on fire. Shun the theme of the beautiful accompanied by lust. See mental fabrications as other, as stress, & not-self. Extinguish your great lust. Don't keep burning again & again. Develop the mind — well-centered & one — in the foul, through the foul. Have your mindfulness immersed in the body. Be one who pursues disenchantment. Develop the theme-less. Cast out conceit. Then, from breaking through conceit, you will go on your way at peace.　　（SN. 8.4）　  第一頌裡嗌大仙，便是雜阿含1214經裡嗌阿難。婆耆舍和阿難作陣入舍衛城托缽，路裡看著一个媠姑娘，起了色心，一時當不會住，拜託阿難給解救。阿難講伊就是想顛倒去才會起邪念；要伊先攝諸根（譬如莫要攑頭），不可隨邪念起舞；要遠離令人起邪念嗌淨妙相（引貪淨妙相）。  不會：bhe；台語省作一个音節 莫要：mai；台語省作一个音節   云何想顛倒去？謂於不淨境，捨不淨相，不正思惟，取淨妙相，及取隨好。云何常定一境，修習不淨？便是修不淨觀。云何觀察非妙諸行，以之為苦、無我？看著媠姑娘，所生貪愛、

二   應說想眾生　依應說安住 不了知應說　而招集生死 若了知應說　於說者無慮 由 無有此故　他不應譏論   若計等勝劣　彼還興諍論 於三種無動　等勝劣皆無   斷名色愛慢　無著煙寂靜 無惱希不見　此彼天人世 　 （雜阿含 1078 經）   Perceiving in terms of signs, beings take a stand on signs. Not fully comprehending signs, they come into the bonds of death. But fully comprehending signs, one doesn't construe a signifier. Yet nothing exists for him by which one would say, 'To him no thought occurs.'   Whoever construes 'equal,' 'superior,' or 'inferior,' by that he'd dispute. Whereas to one unaffected by these three, 'equal' 'superior' do not occur.   Having shed classifications, gone beyond conceit, he has here cut through craving for name & form: This one — his bonds cut through, free from trouble, from longing — though they search they can't find him, human & heavenly beings, here & beyond, in heaven or any abode.    （ SN 1.20 ）   第二伽他摘自《雜阿含 1078 經》，總共有四頌。

一   於身語意諸所有　一切世間惡莫作 由念正知離諸欲　勿親能引無義苦 　（雜阿含 1273 經）　   You should never do anything bad by speech or mind or body in all the world. Having given up sensual pleasures, mindful and aware, you shouldn’t keep doing what’s painful and pointless. 　（ SN 1.20 & 1.40 ）   此伽他意思簡單明瞭，勸人莫要為非作歹、要離欲，但是無必要做無意義嗌苦行。「一切世間」，包括一切種、一切因緣、一切處所。一切種者，指身、語、意三種。一切因緣者，貪、瞋、癡是諸惡因緣。一切處所者，包括有情事嗌處所以及非有情事嗌處所。「離諸欲」，包括斷事欲以及斷煩惱欲。譬如，出家可離事欲，因為居家迫 迮，猶如牢獄。欲貪是煩惱欲，去深山林內或者是空閑靜室，修四念住，可斷煩惱欲。「引無義苦」，為著修行，故意以種種苦行自我煎逼，招集大損惱事，如是名為引無義苦。諸聖弟子會當了解這款苦行是無意義嗌，自然不親、不近，亦不承事。   簡單來講，若可以不作世間諸惡，便可以往生善趣（增上生滿）；若可以決定遠離欲樂以及苦行二邊，便可以愛盡離欲、寂滅涅槃（決定勝滿）。   莫要： mai; 台語省作一个音節  

  思所成地略說由三種相：一由自性清淨，二由思擇所知，三由思擇諸法。其中思擇諸法復有二種，應知一思擇素呾纜義（契經義），二思擇伽他義（偈頌義）。思擇素呾纜義者，如個人之部落格 《雜阿含經論釋》，在這：   https://samyuktaagama.blogspot.com/ ； http://samyuktaagama01.blogspot.com/   思擇伽他義復有三種，一者建立勝義聖教伽他，二者建立意趣義聖教伽他，三者建立體義聖教伽他。今所選者只有第三體義伽他嗌部份。這部份嗌伽他可以在《雜阿含經》八眾誦、廣本《法句經》以及《經集》找著，可以講是上原始嗌佛經。