pañca chinde pañca jahe pañca cuttari bhāvaye
pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati
Cut off five things, abandon five, five further cultivate.
The monk who has overcome five attachments
is called the one who has crossed over the flood.
必需斷除五法，必需棄捨五法﹔更需勤修五法，
比丘必需超越五結，才被稱為是渡過瀑流者。
SN 1.1.5 摘錄自長老菩提比丘（Bhikkhu Bodhi “The Connected Discourses of the Buddha”, Wisdom Publication.）
At Savatthi. Standing to one side, that devata recited this verse in the presence of the Blessed One:
在舍衛城。天子在世尊前立於一側，唱誦此偈：
”How many must one cut, how many abandon,
And how many further must one develop?
When a bhikkhu has surmounted how many ties
Is he called a crosser of the flood?”
必需斷除幾法，必需棄捨幾法﹔更需勤修幾法，
比丘必需超越幾法，才被稱為渡過瀑流者？
1002 ［斷除於幾法，幾法應棄捨﹔
而復於幾法，增上方便修﹔幾聚應超越，比丘度駃流？］
1312 ［斷幾捨幾法，幾法上增修﹔超越幾積聚，名比丘度流？］
［別譯］ ［當思於何法，應棄捨何法﹔
修行何勝事，成就何等事﹔能渡駛流水，得名為比丘？］
［The Blessed One:]
” One must cut off five, abandon five,
And must develop a further five.
A bhikkhu who has surmounted five ties
Is called a crosser of the flood.” ［註一］
必需斷除五法，必需棄捨五法﹔更需勤修五法，
比丘必需超越五結，才被稱為是渡過瀑流者。
1002 ［斷除五捨五，增修於五根﹔超越五和合，比丘度流淵。］
1312 ［斷五捨於五，五法上增修﹔超五種積聚，名比丘度流。］
［別譯］ ［能斷於五蓋，棄捨於五欲﹔
增上修五根，成就五分法﹔能渡駛流水，得名為比丘。］
［註一］菩提比丘引『覺音論師註』：［『斷除五』為斷除五下分結：『身見、疑、戒禁取、貪、瞋』］，楊郁文教授在［佛光藏］引巴利文註為五蓋：『貪、瞋、睡眠、掉舉、疑』。菩提比丘引『覺音論師註』：［『捨棄五』為捨棄五上分結：『色界貪、無色界貪、慢、掉舉、無明』。楊郁文教授在［佛光藏］引巴利文註為五欲：『色、聲、香、味、觸』。『增修五』均是指『信根、精進根、念根、定根、慧根』。菩提比丘引『覺音論師註』：『超越五』指的是五結：『lust 貪結、hatred 恚結、delusion癡結、conceit慢結、view邪見結』。楊郁文教授在［佛光藏］引巴利文註：『超越五』指的是五結：『貪結、恚結、慢結、嫉結、慳結』。『渡過瀑流』指的是『四流：欲流(kamogha, 對五欲的慾貪)，有流(bhavogha, 對色界與無色界的慾貪)，見流(ditthogha, 執著於六十二見)，無明流(avijjogha, 不如實知四聖諦)。』
與別譯雜阿含對照『別譯雜阿含』，顯然『五蓋』、『五欲』、『五根』是和楊郁文教授在［佛光藏］引巴利文註相同，和菩提比丘引『覺音論師註』不同。可是此頌為法句經370頌：
370 斷五及棄五，而勤修五種﹔越五著比丘，名渡瀑流者。(了參法師譯)
斷除五種，捨棄五種，
勤修五種﹔
超越五種執著的比丘，
稱為渡過瀑流者。(淨海法師譯)
他們的註和此註相同而與［別譯雜阿含］不同。
『雜阿含1002經』：如是我聞，一時佛住舍衛國祇樹給孤獨園。時有一天子容色絕妙，於後夜時來詣佛所，稽首佛足，退坐一面，身諸光明遍照祇樹給孤獨園。時彼天子說偈問佛：［斷除於幾法，幾法應棄捨﹔
而復於幾法，增上方便修﹔幾聚應超越，比丘度駃流？］爾時世尊說偈答言：［斷除五捨五，增修於五根﹔超越五和合，比丘度流淵。］
時彼天子復說偈言：［久見婆羅門，逮得般涅槃﹔一切怖已過，永超世恩愛。］時彼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
『雜阿含1312經』：如是我聞，一時佛住舍衛國祇樹給孤獨園。時有多羅揵陀天子，容色絕妙，於後夜時來詣佛所，稽首佛足，身諸光明遍照祇樹給孤獨園。時彼天子說偈問佛：［斷幾捨幾法，幾法上增修﹔超越幾積聚，名比丘度流？］爾時世尊說偈答言：［斷五捨於五，五法上增修﹔超五種積聚，名比丘度流。］時彼陀摩尼天子聞佛所說，歡喜隨喜，稽首佛足，即沒不現。
（別譯雜阿含140經）如是我聞，一時佛在舍衛國祇樹給孤獨園。爾時夜中有一天子，光色倍常，來詣佛所，威光顯赫，遍于祇洹悉皆大明。卻在一面而說偈言：［當思於何法，應棄捨何法﹔
修行何勝事，成就何等事﹔能渡駛流水，得名為比丘？］
爾時世尊以偈答言：［能斷於五蓋，棄捨於五欲﹔
增上修五根，成就五分法﹔能渡駛流水，得名為比丘。］
天讚偈言：［往昔已曾見，婆羅門涅槃﹔嫌怖久捨棄，能度世間愛。］爾時此天聞佛所說，歡喜而去。
《別譯雜阿含 311經》卷15：「如是我聞，一時佛在舍衛國祇樹給孤獨園。時有天子名多羅健陀，來詣佛所，光顏暉赫，明遍祇洹，却坐一面。而說偈言：『斷除於幾法，棄捨於幾法﹔增進修幾法，比丘成幾法﹔ 凡修除幾法，得度於駛流。』爾時世尊以偈答曰：『除五欲受陰，棄捨於五蓋﹔增進修五根，成就五分身﹔如是之比丘，超渡生死海。』爾時多羅健陀天子聞佛所說，歡喜頂禮還于天宮。」(CBETA, T02, no. 100, p. 479, a16-27)
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Sentence Structure:
pañca chinde pañca jahe pañca ca uttari bhāvaye
| | | | | | | |
Num. V.act. Num. V.act. Num. conj. Adv. V.act.
Acc.Pl. 3.Sg.opt. Acc.Pl. 3.Sg.opt. Acc.Pl. | | 3.Sg.opt.
|_________| |_______| |_____| |______|
|___________|
pañca+saṅga+atigo bhikkhu ogha+tinno ti vuccati
| | | | | | | |
Num. N.m. Adj.m. N.m. N.m. Adj.m. part. V.pas.in.
|_______| Nom.Sg. Nom.Sg. | Nom.Sg. | 3.Sg.pres.
|_________| | |_____| | |
|____________| |_________| |
| |___________|
|_________________________|
Vocabulary and Grammar:
pabña: pañca-, Num.: five. Acc.Pl. = pañca.
chinde, V.: [one should] cut off, destroy. The verb root is chid-. 3.Sg.act.opt. = chinde.
jahe, V.: [one should] renounce, leave behind. The verb root is ha-. 3.Sg.act.opt. = jahe.
ca, conj.: and.
uttari, Adv.: over, further. It is derived from the word uttara-, Adj.: higher, upper.
Euphonic combination: ca + uttari = cuttari.
bhāvaye, V.: [one should] develop, cultivate. Lit. "make to be", produce. It is a caus. of the verb root bhu- (to be). 3.Sg.act.opt. = bhāvaye.
pañcasaṅgātigo: pañcasaṅgātiga-, Adj.: one who has overcome five attachments. It is a compound of:
pañca: see above.
saṅga-, N.m.: clinging, attachment, bond.
atiga-, Adj.: overcoming, getting over. It is derived from the verb root gam- (to go) with the prefix ati- (over, beyond).
Euphonic combination: saṅga- + atiga- = saṅgātiga-.
Nom.Sg.m. = pañcasaṅgātigo.
bhikkhu: bhikkhu-, N.m.: a (Buddhist) monk. Nom.Sg. = bhikkhu.
oghatiṇṇo: oghatiṇṇa-, Adj.: one who has crossed over the flood. It is a compound of:
ogha-, N.m.: flood.
tiṇṇa-, Adj.: overcome, crossed. It is a p.p. of the verb root tar- (to cross).
Nom.Sg.m. = oghatiṇṇo.
ti, part.: a particle, symbolizing the end of direct speech. In English this is expressed by quotation marks. Sometimes it is written as iti.
vuccati, V,: is called. It is a passive form of the verb root vac- (to say). 3.Sg.pas.in.pres. = vuccati.
This verse consists of four syntactically separate sentences. They are:
1) pañca chinde (cut off five). The subject is omitted; the verb implies the third person singular pronoun. The verb is chinde (one should cut off, 3rd person, singular, active, optative). The object is the numeral pañca (five, accusative plural).
2) pañca jahe (abandon five). The subject is omitted; the verb implies the third person singular pronoun. The verb is jahe (one should abandon, 3rd person, singular, active, optative). The object is the numeral pañca (five, accusative plural).
3) pañca cuttari bhāvaye (five further cultivate). The subject is omitted; the verb implies the third person singular pronoun. The verb is bhavāye (one should cultivate, 3rd person, singular, active, optative). It has an attribute, the adverb uttari (further). The object is the numeral pañca (five, accusative plural). The conjunction ca (and) serves mainly for metrical purposes. It also connects this sentence to the previous one.
4) pañcasaṅgātigo bhikkhu oghatiṇṇo ti vuccati (the monk who has overcome five attachments is called the one who has crossed over the flood). The subject is the noun bhikkhu (monk, nominative singular). It has an attribute, the compound pañcasaṅgātigo (who has overcome five attachments, nominative singular). The verb is vuccati (is called, 3rd person, singular, passive, indicative, present tense). The object is the compound oghatiṇṇo (one who has crossed over the flood, nominative singular). It is modified by the particle ti (end of the direct speech).
Commentary:
The story for this verse is identical with the one for two previous verses (DhP 368, DhP 369) and for the following six verses (DhP 371 - DhP 376).
The five things to be cut off are the five "big" fetters:
1) personality belief (sakkaya-diṭṭhi),
2) skeptical doubt (vicikiccha),
3) clinging to rules and rituals (silabbata-paramasa),
4) sensuous craving (kāma-raga),
5) ill-will (vyapada).
The five things to be abandoned are the five "small" fetters:
1) craving for fine-material existence (rupa-raga),
2) craving for immaterial existence (arupa-raga),
3) conceit (māna),
4) restlessness (uddhacca),
5) ignorance (avijja).
The five things to be cultivated are:
1) confidence (saddha),
2) mindfulness (sati),
3) effort (viriya),
4) concentration (samadhi),
5) wisdom (pañña).
The five attachments are:
1) passion (raga),
2) hatred (dosa),
3) ignorance (moha),
4) pride (mana),
5) false views (diṭṭhi).
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