《瑜伽師地論》伽他選

十二  應作婆羅門 謂斷無縱逸 求棄捨諸欲 不希望此有 （嘉興藏「求」字誤作「永」）  若更有所作 非真婆羅門 當知婆羅門 於所作已辦 諸身分劬勞 未極底未度 已得度住陸 無勤到彼岸 （嘉興藏「勤」字誤作「動」）  天汝今當知 此喻真梵志 謂永盡諸漏 得常委靜慮 （嘉興藏「委」字誤作「安」） 彼永斷一切 愁憂及熾然 恒住於正念 亦常心解脫 （雜阿含1311經）  This is what should be done by a brahmin: unrelenting striving. Then, with the giving up of sensual pleasures, they won’t hope to be reborn. The brahmin has nothing left to do, for they’ve completed their task. So long as a person fails to gain a footing in the river, they strive with every limb. But someone who has gained a footing and stands on dry land need not strive, for they have reached the far shore. Dāmali, this is a simile for the brahmin, alert, a meditator who has ended defilements. Since they’ve reached the end of rebirth and death, they need not strive, for they have reached the far shore. （SN. 2.5）  在這个伽他，佛陀認為真正嗌婆羅門，應該像阿羅漢，應該做嗌都已經做矣。  Dāmali這个天神，依照世俗嗌看法，認為有一个究竟嗌「梵世間」，婆羅門希求梵世，常勤精進，心無懈惓，恒樂遠離，寂靜閑居，減省睡眠，修習靜定，為斷事欲及煩惱欲（求棄捨諸欲一句）。屬於婆羅門種姓嗌族群，計梵世門以為究竟，希望梵世...

十一  貪恚何因緣 由何故欣慼 毛竪意尋思 如孩依乳母  潤所生自生 如諾瞿陀樹 別縛於諸欲 猶摩迦處林 是貪恚因緣 由斯故欣慼 毛竪意尋思 如孩依乳母 知彼彼因緣 生已尋除滅 超昔未超海 暴流無後有 （雜阿含1314經）  Where do greed and hate come from? From where do discontent, desire, and terror spring?  Where do the mind’s thoughts originate, like a crow let loose by boys. Greed and hate come from here; from here spring discontent, desire, and terror; here’s where the mind’s thoughts originate, like a crow let loose by boys. Born of affection, originating in oneself, like the shoots from a banyan’s trunk; the many kinds of attachment to sensual pleasures are like camel’s foot creeper strung through the woods. Those who understand where they come from get rid of them—listen up, spirit! They cross this flood so hard to cross, not crossed before, so as to not be reborn. （SN. 10.3）  「如孩依乳母」一句，英譯竟然是like a crow let loose by boys。囡仔放烏鴉會若像「意尋思」？釋文講，意尋思是所有尋思，如欲尋思乃至家世相應尋思等等。但是並無解釋「如孩依乳母」一句。毋管如何，問題應該是欲知曉貪恚、欣慼、尋思是因何而來、依何而來。  人嗌各種情緒是按怎來？是按怎有種種想法？佛陀在本伽他欲做解答。一種...

十  誰能越暴流 晝夜無惛昧 於無攀無住 甚深無減劣 圓滿眾尸羅 具慧善安定 內思惟繫念 能度極難度 諸欲想離染 亦超色界結 彼無攀無住 甚深無減劣 （雜阿含1329經）  Who here crosses the flood, tireless all day and night? Who, not standing and unsupported, does not sink in the deep?  Someone who is always endowed with ethics, wise and serene, energetic and resolute, crosses the flood so hard to cross. Someone who desists from sensual perception, has moved past the fetter of form, and has finished with relishing and greed does not sink in the deep. （SN 2.15）  「於無攀無住，甚深無減劣」由英文翻譯，可以了解，意思是講，就算無物件支持也不會沉落。一般嗌宗教信仰，都需要靠神或者是上帝嗌幫助，佛教嗌信仰較無仝。佛陀教人要有正確嗌思惟；一旦想好，要有決心，精進努力，毋當放逸。  本伽他嗌「暴流」和第九伽他一樣，就是欲流、有流、見流、無明流。「無攀無住」，釋文講攀是各種煩惱纏，住是煩惱隨眠。雖然無纏無隨眠，亦不會減劣下沉？這个解釋，在語氣上無足符合。另外一个嗌解釋，攀是想，住是受，也是仝款無合。「圓滿眾尸羅」，是善安住身、語律儀，修治淨命。「具慧」，是如實了知四聖諦。「善安定」，表示善於修定。「內思惟繫念」，主要是講四念住。於「諸欲想」而得「離染」，是下分諸結已斷已知。「超色界結」，是上分諸結已斷已知。會當如此，就算在非想非非想定（甚深），也不會沉落。  個人對於釋文嗌解說，並毋是足認同。

九  誰能越暴流 誰能超大海 誰能捨眾苦 誰能得清淨  正信越暴流 無逸超大海 精進捨眾苦 智慧得清淨 （雜阿含603經 & 1326經）  How does one the currents cross? How is ocean's existence crossed? How is one's suffering quelled? How is one purified? By faith are currents crossed;  By diligence is the ocean crossed; By effort is one's suffering quelled; By wisdom is one purified. （SN. 10.12）  第九伽他南北傳經文句義非常一致；南北傳嗌經藏裡，都不止出現一次，應該是編經者感覺本伽他誠是重要。此中正信能越暴流者，暴流指事欲和煩惱欲，如第一伽他所說。「正信」為依為導，能越度諸欲暴流。無逸能超大海者，指離欲得定之後，終不愛味定境，於四聖諦能入現觀，證得諸漏永盡。如是由「不放逸」為依為導，能斷色、無色所繫二有（becomings）暴流以及一切無明（ignorance）與見（wrong views）二種暴流，謂之超渡大海。既然二有、邪見、無明都是暴流，大海可能是指別項物件，南傳嗌註釋書將之釋為輪迴大海。這二句指凡夫先已修定離欲，然後聽聞聖教，獲得正信，於四聖諦現觀，便得清淨。  云何精進能捨眾苦？指見迹之有學佛弟子，即已現觀四聖諦者，「精進」為依為導，努力修定，能捨眾苦。智慧能得清淨者，指精進修定而除滅五蓋了後，在定境中，於諸苦中思惟真苦，乃至於道思惟真道。如是由先所得「智慧」為依為導，能證清淨。  在此個人試論二者之別。前者先已有定境之經驗，聽了聖教，雖有正信，無一定欲放棄定境之樂；所以不能放逸，沉迷在定境之樂，方能現觀四諦。後者已經洞察四諦之義，但尚不知定境為何，所以必須精進；若不精進，雖然轉了幾世之後，也有可能證得阿羅漢果，不過會足慢。

八  齊何泉止息 於何徑不通 （齊：zah） 世間諸苦樂 何處無餘滅  若於是處所 眼耳及與鼻 舌身意名色 永滅䀆無餘 齊此泉止息 於斯徑不通 世間諸苦樂 是處無餘滅 （雜阿含601經 & 1329經）  From where do streams turn back? Where does the cycle spin no more? Where do name and form cease with nothing left over?  Where water and earth, fire and air find no footing. （地水火風，而非六處） From here the streams turn back; here the cycle spins no more; and here it is that name and form cease with nothing left over. （SN. 1.27）  云何為泉？謂六觸處。只要齊著眼、耳、鼻、舌、身、意，諸貪愛水自然枯竭，無能滋養世間苦樂；猶無泉池，不能存養男女大小，下及禽獸，乃至一切。云何為徑？徑有二種，一煩惱徑，二者業徑。徑者，意明因義，應該是水道嗌意思。煩惱和業是現法以及後法苦樂之因。齊在泉水嗌出口，貪愛之水不會再經由煩惱及業二道水路，引起世間各種苦樂。 世間諸苦樂，何處無餘滅？六處之泉以及煩惱、業二徑等無餘滅盡，便是無餘依涅槃界。泉、徑，苦樂一切，亦缺亦捨，若是尚未過身，有餘依故，猶復現行，未當算是無餘滅處。

七  云何擅名譽 云何具珍財 （嘉興藏及乾隆藏擅字誤作檀） 云何獲美稱 云何攝親友  持戒擅名譽 布施具珍財 諦實獲美稱 惠捨攝親友 （雜阿含1282經）  （南傳無）  第七伽他亦是神仙和佛陀嗌對話，意思簡單明暸。諦實是實在嗌意思。主要是講恭敬和利養二種因緣。持戒得名聲是恭敬因緣。布施得財富、諦實得信用、惠捨得親友幫助，三者是利養因緣。

六  誰獎勝類生 及開出離道 於何住何學 不懼後世死  戒慧自熏修 具定念正直 斷諸愁熾然 正念心解脫 能獎勝類生 及開出離道 住此於此學 不懼後世死 （雜阿含597經？）  What kind of person do they call ethical? What kind of person do they call wise? What kind of person lives on after transcending suffering? What kind of person is worshiped by the deities?”  A person who is ethical, wise, self-developed, becomes immersed in samādhi, loving absorption, mindful, who’s gotten rid of and given up all sorrows, with defilements ended, they bear their final body. That’s the kind of person they call ethical. That’s the kind of person they call wise. That kind of person lives on after transcending suffering. That kind of person is worshiped by the deities. （SN. 2.14）  《瑜伽師地論》所錄伽他和經中伽他內容差異不小，只能做參考。釋文講，「勝類生」是印度嗌四種族姓，即婆羅門、剎帝利、吠舍（吠奢）、戍達羅（戍陀羅）。「獎」是獎勵嗌獎，在這是教導嗌意思。與其他嗌生物比較，就算是戍達羅也是勝類。天神問佛陀，有誰可以獎導眾生，宣說出離一切眾苦之道？是要學啥才可以免再驚後世之生老病死？  佛陀「自顯唯我獨為真獎導者」，只有伊本人才有法度教導人類，只有伊本人才能宣說出離一切眾苦聖八支道。這是因為佛陀不但具戒、具慧、自熏修，而且具定、具念、正直，永斷一切愁憂熾然，正念、心解脫。釋文一一解說何謂具戒、具慧，乃至正念、心解脫，顯示...