4. Saccavibhaṅgo4. 谛分别

125 段 · CSCD 巴利原典

1. Suttantabhājanīyaṃ

1. 分别论

§189

Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

四圣谛——苦圣谛、苦集圣谛、苦灭圣谛、导至苦灭之道圣谛。

1. Dukkhasaccaṃ1. 苦谛

§190

Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yaṃ picchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.

其中,什么是苦圣谛?生是苦,老是苦,死是苦,愁、悲、苦、忧、恼也是苦,与不爱者相会是苦,与爱者别离是苦,所求不得也是苦,简而言之,五取蕴是苦。

§191

Tattha katamā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho – ayaṃ vuccati ‘‘jāti’’.

其中,什么是生?凡是彼彼有情于彼彼有情类中的生、出生、入胎、再生、诸蕴的显现、诸处的获得——这称为「生」。

§192

Tattha katamā jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati ‘‘jarā’’.

其中,什么是老?凡是彼彼有情于彼彼有情类中的老、老朽、齿落、发白、皮皱、寿命的损减、诸根的成熟——这称为「老」。

§193

Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati ‘‘maraṇaṃ’’.

其中,什么是死?凡是彼彼有情从彼彼有情类的死没、灭没、破坏、消失、命终、死亡、作时、诸蕴的破坏、身体的舍弃、命根的断绝——这称为「死」。

§194

Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ – ayaṃ vuccati ‘‘soko’’.

其中,什么是愁?凡是被亲族不幸所触者,或被财富不幸所触者,或被疾病不幸所触者,或被戒不幸所触者,或被见不幸所触者,或具足某种不幸者,或被某种苦法所触者的愁、愁恼、愁恼性、内愁、内遍愁、心的忧恼、忧、愁箭——这称为「愁」。

§195

Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ – ayaṃ vuccati ‘‘paridevo’’.

其中,什么是悲?凡是被亲族不幸所触者,或被财富不幸所触者,或被疾病不幸所触者,或被戒不幸所触者,或被见不幸所触者,或具足某种不幸者,或被某种苦法所触者的悲叹、悲泣、悲叹行、悲泣行、悲叹性、悲泣性、语、言说、杂言说、饶舌、饶舌行、饶舌性——这称为「悲」。

§196

Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘dukkhaṃ’’.

于此,什么是苦?凡身的不悦、身的苦、身触所生的不悦苦的所感受,身触所生的不悦苦的受——这称为「苦」。

§197

Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’.

于此,什么是忧?凡心的不悦、心的苦、意触所生的不悦苦的所感受,意触所生的不悦苦的受——这称为「忧」。

§198

Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati ‘‘upāyāso’’.

于此,什么是悲?凡被亲族不幸所触者,或被财富不幸所触者,或被疾病不幸所触者,或被戒不幸所触者,或被见不幸所触者,具足某种不幸者,被某种苦法所触者的悲伤、悲哀、悲伤性、悲哀性——这称为「悲」。

§199

Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā; yā tehi saṅgati samāgamo samodhānaṃ missībhāvo – ayaṃ vuccati ‘‘appiyehi sampayogo dukkho’’.

于此,什么是与不爱者会合是苦?于此,凡有那些不可喜、不可爱、不合意的色、声、香、味、触,或者凡有那些欲求无利益者、欲求无利益者、欲求不安乐者、欲求不安稳者;与他们的结合、会合、和合、混合——这称为「与不爱者会合是苦」。

§200

Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā; yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo – ayaṃ vuccati ‘‘piyehi vippayogo dukkho’’.

于此,什么是与爱者别离是苦?于此,凡有那些可喜、可爱、合意的色、声、香、味、触,或者凡有那些欲求利益者、欲求利益者、欲求安乐者、欲求安稳者——母亲或父亲或兄弟或姐妹或朋友或同僚或亲族或血亲;与他们的不结合、不会合、不和合、不混合——这称为「与爱者别离是苦」。

§201

Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’’ti! Na kho panetaṃ icchāya pattabbaṃ. Idampi ‘‘yampicchaṃ na labhati tampi dukkhaṃ’’.

于此,什么是所求不得也是苦?诸有生法的众生生起这样的欲求:「啊,愿我们不是有生法!愿生不来到我们!」然而这不能以欲求而得到。这也是「所求不得也是苦」。

Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ…pe… maraṇadhammānaṃ sattānaṃ…pe… sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’’nti! Na kho panetaṃ icchāya pattabbaṃ. Idampi ‘‘yampicchaṃ na labhati tampi dukkhaṃ’’.

诸有老法的众生……诸有病法的众生……诸有死法的众生……诸有愁、悲、苦、忧、悲法的众生生起这样的欲求:「啊,愿我们不是有愁、悲、苦、忧、悲法!愿愁、悲、苦、忧、悲不来到我们!」然而这不能以欲求而得到。这也是「所求不得也是苦」。

§202

Tattha katame saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’.

于此,什么是简而言之五取蕴是苦?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些称为「简而言之五取蕴是苦」。

Idaṃ vuccati ‘‘dukkhaṃ ariyasaccaṃ’’.

这被称为「苦圣谛」。

2. Samudayasaccaṃ2. 集谛

§203

Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

在那里,什么是苦集圣谛?即这渴爱,能引后有,与喜、贪俱行,于处处而喜乐,即:欲爱、有爱、无有爱。

Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

然而这渴爱,在哪里生起时生起,在哪里安住时安住?凡世间的可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

什么是世间的可爱之色、可意之色?眼在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。耳在世间……鼻在世间……舌在世间……身在世间……意在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。

Rūpā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke…pe… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

诸色在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。诸声在世间……诸香在世间……诸味在世间……诸触在世间……诸法在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaviññāṇaṃ loke…pe… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

眼识在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphasso loke…pe… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

眼触在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。耳触在世间……鼻触在世间……舌触在世间……身触在世间……意触在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphassajā vedanā loke…pe… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

眼触所生之受在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。耳触所生之受在世间……鼻触所生之受在世间……舌触所生之受在世间……身触所生之受在世间……意触所生之受在世间是可爱之色、可意之色,这渴爱在此生起时生起,在此安住时安住。

Rūpasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasaññā loke…pe… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

世间的色想是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的声想……世间的香想……世间的味想……世间的触想……世间的法想是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasañcetanā loke…pe… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

世间的色思是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的声思……世间的香思……世间的味思……世间的触思……世间的法思是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddataṇhā loke…pe… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

世间的色渴爱是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的声渴爱……世间的香渴爱……世间的味渴爱……世间的触渴爱……世间的法渴爱是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。

Rūpavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati . Saddavitakko loke…pe… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

世间的色寻是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的声寻……世间的香寻……世间的味寻……世间的触寻……世间的法寻是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。

Rūpavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati , ettha nivisamānā nivisati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

世间的色伺是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的声伺是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的香伺是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的味伺是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的触伺是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。世间的法伺是可喜的、可意的。这渴爱在此生起时生起,在此安住时安住。

Idaṃ vuccati ‘‘dukkhasamudayaṃ ariyasaccaṃ’’.

这称为「苦集圣谛」。

3. Nirodhasaccaṃ3. 灭谛

§204

Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

于此,什么是苦灭圣谛?即是那渴爱的无余离贪、灭、舍弃、放弃、解脱、无执着。

Sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

然而,这渴爱在何处被断时被断,在何处被灭时被灭?凡世间的可喜的、可意的,这渴爱在此被断时被断,在此被灭时被灭。

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

什么是世间的可喜相、可乐相?眼在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。耳在世间……鼻在世间……舌在世间……身在世间……意在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Rūpā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke…pe… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

诸色在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。诸声在世间……诸香在世间……诸味在世间……诸触在世间……诸法在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaviññāṇaṃ loke…pe… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

眼识在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphasso loke…pe… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

眼触在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。耳触在世间……鼻触在世间……舌触在世间……身触在世间……意触在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphassajā vedanā loke…pe… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

眼触所生受在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。耳触所生受在世间……鼻触所生受在世间……舌触所生受在世间……身触所生受在世间……意触所生受在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

色想在世间……声想在世间……香想在世间……味想在世间……触想在世间……法想在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

色思在世间……声思在世间……香思在世间……味思在世间……触思在世间……法思在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

色渴爱在世间……声渴爱在世间……香渴爱在世间……味渴爱在世间……触渴爱在世间……法渴爱在世间是可喜相、可乐相。此渴爱被舍断时即在此处被舍断,被灭尽时即在此处被灭尽。

Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

世间的色寻……世间的声寻……世间的香寻……世间的味寻……世间的触寻……世间的法寻是可喜的、可乐的。于此,此渴爱被断时被断,于此被灭时被灭。

Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

世间的色伺……世间的声伺……世间的香伺……世间的味伺……世间的触伺……世间的法伺是可喜的、可乐的。于此,此渴爱被断时被断,于此被灭时被灭。

Idaṃ vuccati ‘‘dukkhanirodhaṃ ariyasaccaṃ’’.

此被称为「苦灭圣谛」。

4. Maggasaccaṃ4. 道谛

§205

Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

于此,什么是导至苦灭之道圣谛?即此八支圣道,就是:正见、正思惟、正语、正业、正命、正精进、正念、正定。

Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati ‘‘sammādiṭṭhi’’.

于此,什么是正见?于苦之智、于苦集之智、于苦灭之智、于导至苦灭之道之智——此被称为「正见」。

Tattha katamo sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati ‘‘sammāsaṅkappo’’.

于此,什么是正思惟?出离思惟、无嗔思惟、无害思惟——此被称为「正思惟」。

Tattha katamā sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati ‘‘sammāvācā’’.

于此,什么是正语?离妄语、离两舌、离粗恶语、离杂秽语——此被称为「正语」。

Tattha katamo sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ vuccati ‘‘sammākammanto’’.

于此,什么是正业?离杀生、离不与取、离欲邪行——此被称为「正业」。

Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ vuccati ‘‘sammāājīvo’’.

于此,什么是正命?于此,圣弟子舍断邪命,以正命营生——这称为「正命」。

Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Ayaṃ vuccati ‘‘sammāvāyāmo’’.

于此,什么是正精进?于此,比库为了未生起的诸恶不善法不生起,生起欲,精进,发起精勤,策励心,努力。为了已生起的诸恶不善法断除,生起欲,精进,发起精勤,策励心,努力。为了未生起的诸善法生起,生起欲,精进,发起精勤,策励心,努力。为了已生起的诸善法住立、不失、增长、广大、修习、圆满,生起欲,精进,发起精勤,策励心,努力。这称为「正精进」。

Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati ‘‘sammāsati’’.

于此,什么是正念?于此,比库于身随观身而住,热诚、正知、具念,调伏世间的贪忧。于诸受……于心……于诸法随观法而住,热诚、正知、具念,调伏世间的贪忧。这称为「正念」。

Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati ‘‘sammāsamādhi’’.

于此,什么是正定?于此,比库离诸欲,离诸不善法,有寻、有伺,离生喜乐,具足住于初禅那。寻伺寂止,内净,心一境性,无寻、无伺,定生喜乐,具足住于第二禅那。离喜,住于舍,念与正知,以身受乐,正如诸圣者所说——「舍、具念、乐住」,具足住于第三禅那。舍断乐与舍断苦,先前喜忧已灭没,不苦不乐,舍念清净,具足住于第四禅那。这称为「正定」。

Idaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’’.

这称为「导至苦灭之道圣谛」。

Suttantabhājanīyaṃ. · 经分别

2. Abhidhammabhājanīyaṃ

2. 阿毗达摩分别论

§206

Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

四谛——苦、苦集、苦灭、导至苦灭之道。

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱——这称为「苦集」。

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

于此,什么是苦?剩余的诸烦恼,剩余的诸不善法,三善根有漏者,剩余的有漏善法,有漏善不善诸法的果报,以及诸法是唯作非善非不善非业果报,以及一切色——这被称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

于此,什么是苦灭?渴爱的舍断——这被称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi…pe… sammāsamādhi.

于此,什么是导向苦灭之道?于此,比库在某时修习出世间禅那,为了舍断诸邪见而导向出离、导向损减,为了证得初地,他从诸欲远离……乃至……进入后住于初禅,是苦行道、钝智,在那时有八支圣道:正见……乃至……正定。

Tattha katamā sammādiṭṭhi? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammādiṭṭhi’’.

于此,什么是正见?凡是慧、了知……乃至……无痴、择法、正见、择法觉支、道支、道所摄——这被称为「正见」。

Tattha katamo sammāsaṅkappo? Yo takko vitakko…pe… sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsaṅkappo’’.

于此,什么是正思惟?凡是寻、伺……乃至……正思惟、道支、道所摄——这被称为「正思惟」。

Tattha katamā sammāvācā? Yā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāvācā’’.

于此,什么是正语?凡是对四种语恶行的离、远离、离去、避离、不作、不行、不犯、不越时、桥之破坏、正语、道支、道所摄——这被称为「正语」。

Tattha katamo sammākammanto? Yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammākammanto’’.

于此,什么是正业?凡是对三种身恶行的离、远离、离去、避离、不作、不行、不犯、不越时、桥之破坏、正业、道支、道所摄——这被称为「正业」。

Tattha katamo sammāājīvo? Yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāājīvo’’.

于此,什么是正命?凡是对邪命的离、远离、离去、避离、不作、不行、不犯、不越时、桥之破坏、正命、道支、道所摄——这被称为「正命」。

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāvāyāmo’’.

于此,什么是正精进?凡是心的精进勤奋……(中略)……正精进、精进觉支、道支、道所摄——这被称为「正精进」。

Tattha katamā sammāsati? Yā sati anussati…pe… sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsati’’.

于此,什么是正念?凡是念、随念……(中略)……正念、念觉支、道支、道所摄——这被称为「正念」。

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti saṇṭhiti…pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsamādhi’’. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

于此,什么是正定?凡是心的住立、确立……(中略)……正定、定觉支、道支、道所摄——这被称为「正定」。这被称为「导至苦灭之道」。其余诸法与导至苦灭之道相应。

§207

Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱及其余诸烦恼——这被称为「苦集」。

Tattha katamaṃ dukkhaṃ? Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

于此,什么是苦?其余诸不善法,及三有漏善根,其余诸有漏善法,及有漏善不善诸法之果报,及诸法是唯作、非善非不善、非业果报,及一切色——这被称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

于此,什么是苦灭?渴爱及其余诸烦恼之舍断——这被称为「苦灭」。

于此,什么是导至苦灭之道?于此,比库于何时修习出世间禅那、导出的、趣向损减的,为舍断诸邪见,为证得初地,离诸欲……(中略)……具足住于初禅,苦行道、钝智,于彼时有八支道——正见……(中略)……正定。这被称为「导至苦灭之道」。其余诸法与导至苦灭之道相应。

§208

Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱及其余诸烦恼,及其余诸不善法——这被称为「苦集」。

Tattha katamaṃ dukkhaṃ? Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

于此,什么是苦?三善根有漏,其余有漏善法,有漏善不善诸法的果报,以及诸法是唯作非善非不善非业果报,以及一切色——这被称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

于此,什么是苦灭?渴爱以及其余诸烦恼、其余诸不善法的舍断——这被称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

于此,什么是导至苦灭之道?于此,比库于何时修习出世间禅那,导出的、趣向损减的,为了舍断诸邪见,为了证得初地,离诸欲……(中略)……证得初禅而住,苦行道钝根通达,于彼时有八支道——正见……(中略)……正定。这被称为「导至苦灭之道」。其余诸法与导至苦灭之道相应。

§209

Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱以及其余诸烦恼、其余诸不善法、三善根有漏——这被称为「苦集」。

Tattha katamaṃ dukkhaṃ? Avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

于此,什么是苦?其余有漏善法,有漏善不善诸法的果报,以及诸法是唯作非善非不善非业果报,以及一切色——这被称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

于此,什么是苦灭?渴爱以及其余诸烦恼、其余诸不善法、三善根有漏的舍断——这被称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

§210

Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱以及其余诸烦恼、其余诸不善法、三善根有漏、其余有漏善法——这被称为「苦集」。

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

于此,什么是苦?有漏的善与不善诸法的果报,以及那些既非善也非不善、也非业果报的唯作诸法,以及一切色——这被称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

于此,什么是苦灭?渴爱以及其余诸烦恼、其余诸不善法、三种有漏善根、其余诸有漏善法的舍断——这被称为「苦灭」。

于此,什么是导至苦灭之道?于此,比库在某时修习出世间禅那,为了舍断诸邪见而导向出离、趣向损减,为了证得初地,他远离诸欲……乃至……证入初禅而住,苦行道、钝根通,在那时有八支道——正见……乃至……正定。这被称为「导至苦灭之道」。其余诸法与导至苦灭之道相应。

§211

Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

四谛——苦、苦集、苦灭、导至苦灭之道。

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱——这被称为「苦集」。

于此,什么是苦?其余诸烦恼、其余诸不善法、三种有漏善根、其余诸有漏善法、有漏的善与不善诸法的果报,以及那些既非善也非不善、也非业果报的唯作诸法,以及一切色——这被称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

于此,什么是苦灭?渴爱的舍断——这被称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti – sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

于此,什么是导至苦灭之道?于此,比库在某时修习出世间禅那,为了舍断诸邪见而导向出离、趣向损减,为了证得初地,他远离诸欲……乃至……证入初禅而住,苦行道、钝根通,在那时有五支道——正见、正思惟、正精进、正念、正定。

于此,什么是正见?凡是慧、了知……(中略)……无痴、择法、正见、择法觉支、道支、道所摄——这被称为「正见」。

Tattha katamo sammāsaṅkappo? Yo takko vitakko…pe… sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsaṅkappo’’.

于此,什么是正思惟?凡是寻、伺……(中略)……正思惟、道支、道所摄——这被称为「正思惟」。

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho…pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāvāyāmo’’.

于此,什么是正精进?凡是心的精进策励……(中略)……正精进、精进觉支、道支、道所摄——这被称为「正精进」。

Tattha katamā sammāsati? Yā sati anussati…pe… sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsati’’.

于此,什么是正念?凡是念、随念……(中略)……正念、念觉支、道支、道所摄——这被称为「正念」。

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti…pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsamādhi’’. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

于此,什么是正定?凡是心的住立……(中略)……正定、定觉支、道支、道所摄——这被称为「正定」。这被称为「导至苦灭之道」。其余诸法与导至苦灭之道相应。

§212

Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni , avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

于此,什么是苦集?渴爱以及其余诸烦恼、其余诸不善法、三种有漏的善根、其余诸有漏的善法——这被称为「苦集」。

于此,什么是苦?有漏的善与不善诸法的果报、凡是唯作法既非善非不善也非业果报、以及一切色——这被称为「苦」。

于此,什么是苦灭?渴爱以及其余诸烦恼、其余诸不善法、三种有漏的善根、其余诸有漏的善法之舍断——这被称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti – sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

其中,什么是导至苦灭之道?于此,比库在某时修习出世间禅那,导向出离、趣向损减,为了舍断诸见、为了证得初地,离诸欲……(中略)……具足住于初禅,苦行道、钝通智,在那时有五支道——正见、正思惟、正精进、正念、正定。这称为「导至苦灭之道」。其余诸法与导至苦灭之道相应。

§213

Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

四谛——苦、苦集、苦灭、导至苦灭之道。

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

其中,什么是苦集?渴爱——这称为「苦集」。

其中,什么是苦?其余诸烦恼、其余诸不善法、三善根有漏者、其余诸有漏善法、有漏善不善诸法之果报、诸法是唯作非善非不善非业果报者、一切色——这称为「苦」。

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

其中,什么是苦灭?渴爱之舍断——这称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’.

其中,什么是导至苦灭之道?于此,比库在某时修习出世间禅那,导向出离、趣向损减,为了舍断诸见、为了证得初地,离诸欲……(中略)……具足住于初禅,苦行道、钝通智,在那时有触……(中略)……有不散乱。这称为「导至苦灭之道」。

§214

其中,什么是苦集?渴爱、其余诸烦恼、其余诸不善法、三善根有漏者、其余诸有漏善法——这称为「苦集」。

其中,什么是苦?有漏善不善诸法之果报、诸法是唯作非善非不善非业果报者、一切色——这称为「苦」。

于此,什么是苦灭?渴爱、其余诸烦恼、其余诸不善法、三有漏善根、其余诸有漏善法的舍断——这称为「苦灭」。

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’.

于此,什么是导至苦灭之道?于此,比库在某时修习出世间禅那,导出的、趣向损减的,为了舍断诸邪见,为了证得初地,离诸欲……乃至……证入初禅而住,苦行道钝根通达,在那时有触……乃至……有不散乱。这称为「导至苦灭之道」。

Abhidhammabhājanīyaṃ. · 阿毗达摩分类

3. Pañhāpucchakaṃ

3. 问分

§215

Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

四圣谛——苦圣谛、苦集圣谛、苦灭圣谛、导至苦灭之道圣谛。

§216

Catunnaṃ ariyasaccānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

四圣谛中,几个是善,几个是不善,几个是无记……乃至……几个是有依,几个是无依?

1. Tikaṃ1. 三法

§217

Samudayasaccaṃ akusalaṃ. Maggasaccaṃ kusalaṃ. Nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Nirodhasaccaṃ na vattabbaṃ – ‘‘sukhāya vedanāya sampayutta’’ntipi, ‘‘dukkhāya vedanāya sampayutta’’ntipi, ‘‘adukkhamasukhāya vedanāya sampayutta’’ntipi. Dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ – ‘‘sukhāya vedanāya sampayutta’’ntipi, ‘‘dukkhāya vedanāya sampayutta’’ntipi, ‘‘adukkhamasukhāya vedanāya sampayutta’’ntipi. Dve saccā vipākadhammadhammā. Nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ. Dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ. Samudayasaccaṃ anupādinnupādāniyaṃ. Dve saccā anupādinnaanupādāniyā. Dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ.

集谛是不善。道谛是善。灭谛是无记。苦谛或是善,或是不善,或是无记。二谛或与乐受相应,或与不苦不乐受相应。灭谛不应说「与乐受相应」,或「与苦受相应」,或「与不苦不乐受相应」。苦谛或与乐受相应,或与苦受相应,或与不苦不乐受相应,或不应说「与乐受相应」,或「与苦受相应」,或「与不苦不乐受相应」。二谛是果报法之法。灭谛是非果报非果报法之法。苦谛或是果报,或是果报法之法,或是非果报非果报法之法。集谛是不被执取而可被执取的。二谛是不被执取而不可被执取的。苦谛或是被执取而可被执取的,或是不被执取而可被执取的。

Samudayasaccaṃ saṃkiliṭṭhasaṃkilesikaṃ. Dve saccā asaṃkiliṭṭhaasaṃkilesikā. Dukkhasaccaṃ siyā saṃkiliṭṭhasaṃkilesikaṃ, siyā asaṃkiliṭṭhasaṃkilesikaṃ. Samudayasaccaṃ savitakkasavicāraṃ. Nirodhasaccaṃ avitakkaavicāraṃ. Maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ. Dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ, siyā na vattabbaṃ – ‘‘savitakkasavicāra’’ntipi, ‘‘avitakkavicāramatta’’ntipi, ‘‘avitakkaavicāra’’ntipi. Dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Nirodhasaccaṃ na vattabbaṃ – ‘‘pītisahagata’’ntipi, ‘‘sukhasahagata’’ntipi, ‘‘upekkhāsahagata’’ntipi. Dukkhasaccaṃ siyā pītisahagataṃ, siyā sukhasahagataṃ, siyā upekkhāsahagataṃ, siyā na vattabbaṃ – ‘‘pītisahagata’’ntipi, ‘‘sukhasahagata’’ntipi, ‘‘upekkhāsahagata’’ntipi.

集谛是杂染而能杂染的。二谛是不杂染而不能杂染的。苦谛或是杂染而能杂染的,或是不杂染而能杂染的。集谛是有寻有伺的。灭谛是无寻无伺的。道谛或是有寻有伺的,或是无寻唯伺的,或是无寻无伺的。苦谛或是有寻有伺的,或是无寻唯伺的,或是无寻无伺的,或不应说「有寻有伺」,或「无寻唯伺」,或「无寻无伺」。二谛或与喜俱,或与乐俱,或与舍俱。灭谛不应说「与喜俱」,或「与乐俱」,或「与舍俱」。苦谛或与喜俱,或与乐俱,或与舍俱,或不应说「与喜俱」,或「与乐俱」,或「与舍俱」。

Dve saccā neva dassanena na bhāvanāya pahātabbā. Samudayasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ. Dukkhasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ, siyā neva dassanena na bhāvanāya pahātabbaṃ. Dve saccā neva dassanena na bhāvanāya pahātabbahetukā. Samudayasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ . Dukkhasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ, siyā neva dassanena na bhāvanāya pahātabbahetukaṃ. Samudayasaccaṃ ācayagāmi. Maggasaccaṃ apacayagāmi. Nirodhasaccaṃ nevācayagāmināpacayagāmi. Dukkhasaccaṃ siyā ācayagāmi, siyā nevācayagāmināpacayagāmi. Maggasaccaṃ sekkhaṃ. Tīṇi saccāni nevasekkhanāsekkhā. Samudayasaccaṃ parittaṃ . Dve saccā appamāṇā. Dukkhasaccaṃ siyā parittaṃ, siyā mahaggataṃ. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ appamāṇārammaṇaṃ. Samudayasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ na appamāṇārammaṇaṃ, siyā na vattabbaṃ – ‘‘parittārammaṇa’’ntipi, ‘‘mahaggatārammaṇa’’ntipi. Dukkhasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ, siyā na vattabbaṃ – ‘‘parittārammaṇa’’ntipi, ‘‘mahaggatārammaṇa’’ntipi, ‘‘appamāṇārammaṇa’’ntipi.

二谛非以见非以修习所应断。集谛或以见所应断,或以修习所应断。苦谛或以见所应断,或以修习所应断,或非以见非以修习所应断。二谛是非以见非以修习所应断之因。集谛或是以见所应断之因,或是以修习所应断之因。苦谛或是以见所应断之因,或是以修习所应断之因,或是非以见非以修习所应断之因。集谛是趣向积集的。道谛是趣向损减的。灭谛是非趣向积集非趣向损减的。苦谛或是趣向积集的,或是非趣向积集非趣向损减的。道谛是有学。三谛是非有学非无学。集谛是小的。二谛是无量的。苦谛或是小的,或是广大的。灭谛是无所缘的。道谛是无量所缘的。集谛或是小所缘的,或是广大所缘的而非无量所缘的,或不应说「小所缘」,或「广大所缘」。苦谛或是小所缘的,或是广大所缘的,或是无量所缘的,或不应说「小所缘」,或「广大所缘」,或「无量所缘」。

Samudayasaccaṃ hīnaṃ. Dve saccā paṇītā. Dukkhasaccaṃ siyā hīnaṃ, siyā majjhimaṃ. Nirodhasaccaṃ aniyataṃ. Maggasaccaṃ sammattaniyataṃ. Dve saccā siyā micchattaniyatā, siyā aniyatā. Nirodhasaccaṃ anārammaṇaṃ. Samudayasaccaṃ na vattabbaṃ – ‘‘maggārammaṇa’’ntipi, ‘‘maggahetuka’’ntipi, ‘‘maggādhipatī’’tipi. Maggasaccaṃ na maggārammaṇaṃ maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – ‘‘maggādhipatī’’ti. Dukkhasaccaṃ siyā maggārammaṇaṃ na maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – ‘‘maggārammaṇa’’ntipi, ‘‘maggādhipatī’’tipi. Dve saccā siyā uppannā, siyā anuppannā, na vattabbā – ‘‘uppādino’’ti. Nirodhasaccaṃ na vattabbaṃ – ‘‘uppanna’’ntipi, ‘‘anuppanna’’ntipi, ‘‘uppādī’’tipi. Dukkhasaccaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi. Tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā. Nirodhasaccaṃ na vattabbaṃ – ‘‘atīta’’ntipi, ‘‘anāgata’’ntipi, ‘‘paccuppanna’’ntipi. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ na vattabbaṃ – ‘‘atītārammaṇa’’ntipi, ‘‘anāgatārammaṇa’’ntipi, ‘‘paccuppannārammaṇa’’ntipi. Dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – ‘‘atītārammaṇā’’tipi, ‘‘anāgatārammaṇā’’tipi, ‘‘paccuppannārammaṇā’’tipi. Nirodhasaccaṃ bahiddhā. Tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ bahiddhārammaṇaṃ. Samudayasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ. Dukkhasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ , siyā na vattabbaṃ – ‘‘ajjhattārammaṇa’’ntipi, ‘‘bahiddhārammaṇa’’ntipi, ‘‘ajjhattabahiddhārammaṇa’’ntipi. Tīṇi saccāni anidassanaappaṭighā. Dukkhasaccaṃ siyā sanidassanasappaṭighaṃ, siyā anidassanasappaṭighaṃ, siyā anidassanaappaṭighaṃ.

集谛是劣的。二谛是胜妙的。苦谛或是劣的,或是中等的。灭谛是不定的。道谛是正性决定的。二谛或是邪性决定的,或是不定的。灭谛是无所缘的。集谛不应说为「道所缘」,也不应说为「道因」,也不应说为「道增上」。道谛不是道所缘、不是道因,或是道增上,或不应说为「道增上」。苦谛或是道所缘、不是道因,或是道增上,或不应说为「道所缘」,也不应说为「道增上」。二谛或是已生的,或是未生的,不应说为「能生起的」。灭谛不应说为「已生」,也不应说为「未生」,也不应说为「能生起的」。苦谛或是已生的,或是未生的,或是能生起的。三谛或是过去的,或是未来的,或是现在的。灭谛不应说为「过去」,也不应说为「未来」,也不应说为「现在」。灭谛是无所缘的。道谛不应说为「过去所缘」,也不应说为「未来所缘」,也不应说为「现在所缘」。二谛或是过去所缘的,或是未来所缘的,或是现在所缘的,或不应说为「过去所缘」,也不应说为「未来所缘」,也不应说为「现在所缘」。灭谛是外的。三谛或是内的,或是外的,或是内外的。灭谛是无所缘的。道谛是外所缘的。集谛或是内所缘的,或是外所缘的,或是内外所缘的。苦谛或是内所缘的,或是外所缘的,或是内外所缘的,或不应说为「内所缘」,也不应说为「外所缘」,也不应说为「内外所缘」。三谛是无见无对的。苦谛或是有见有对的,或是无见有对的,或是无见无对的。

2. Dukaṃ2. 二法

§218

Samudayasaccaṃ hetu. Nirodhasaccaṃ na hetu. Dve saccā siyā hetū, siyā na hetū. Dve saccā sahetukā. Nirodhasaccaṃ ahetukaṃ. Dukkhasaccaṃ siyā sahetukaṃ, siyā ahetukaṃ. Dve saccā hetusampayuttā. Nirodhasaccaṃ hetuvippayuttaṃ. Dukkhasaccaṃ siyā hetusampayuttaṃ, siyā hetuvippayuttaṃ. Samudayasaccaṃ hetu ceva sahetukañca. Nirodhasaccaṃ na vattabbaṃ – ‘‘hetu ceva sahetukañcā’’tipi, ‘‘sahetukañceva na ca hetū’’tipi. Maggasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu. Dukkhasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ – ‘‘hetu ceva sahetukañcā’’tipi, ‘‘sahetukañceva na ca hetū’’tipi. Samudayasaccaṃ hetu ceva hetusampayuttañca. Nirodhasaccaṃ na vattabbaṃ – ‘‘hetu ceva hetusampayuttañcā’’tipi, ‘‘hetusampayuttañceva na ca hetū’’tipi. Maggasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu. Dukkhasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ – ‘‘hetu ceva hetusampayuttañcā’’tipi, ‘‘hetusampayuttañceva na ca hetū’’tipi. Nirodhasaccaṃ na hetuahetukaṃ. Samudayasaccaṃ na vattabbaṃ – ‘‘na hetusahetuka’’ntipi, ‘‘na hetuahetuka’’ntipi. Maggasaccaṃ siyā na hetusahetukaṃ, siyā na vattabbaṃ – ‘‘na hetusahetuka’’ntipi, ‘‘na hetuahetuka’’ntipi. Dukkhasaccaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ – ‘‘na hetusahetuka’’ntipi, ‘‘na hetuahetuka’’ntipi.

集谛是因。灭谛不是因。二谛或是因,或不是因。二谛是有因的。灭谛是无因的。苦谛或是有因的,或是无因的。二谛是因相应的。灭谛是因不相应的。苦谛或是因相应的,或是因不相应的。集谛既是因又是有因的。灭谛不应说为「既是因又是有因的」,也不应说为「是有因的但不是因」。道谛或既是因又是有因的,或是有因的但不是因。苦谛或既是因又是有因的,或是有因的但不是因,或不应说为「既是因又是有因的」,也不应说为「是有因的但不是因」。集谛既是因又是因相应的。灭谛不应说为「既是因又是因相应的」,也不应说为「是因相应的但不是因」。道谛或既是因又是因相应的,或是因相应的但不是因。苦谛或既是因又是因相应的,或是因相应的但不是因,或不应说为「既是因又是因相应的」,也不应说为「是因相应的但不是因」。灭谛不是非因无因的。集谛不应说为「非因有因的」,也不应说为「非因无因的」。道谛或是非因有因的,或不应说为「非因有因的」,也不应说为「非因无因的」。苦谛或是非因有因的,或是非因无因的,或不应说为「非因有因的」,也不应说为「非因无因的」。

Tīṇi saccāni sappaccayā. Nirodhasaccaṃ appaccayaṃ. Tīṇi saccāni saṅkhatā. Nirodhasaccaṃ asaṅkhataṃ. Tīṇi saccāni anidassanā. Dukkhasaccaṃ siyā sanidassanaṃ, siyā anidassanaṃ. Tīṇi saccāni appaṭighā. Dukkhasaccaṃ siyā sappaṭighaṃ, siyā appaṭighaṃ. Tīṇi saccāni arūpāni. Dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ. Dve saccā lokiyā. Dve saccā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

三谛是有缘的。灭谛是无缘的。三谛是有为的。灭谛是无为的。三谛是无见的。苦谛或是有见的,或是无见的。三谛是无对的。苦谛或是有对的,或是无对的。三谛是无色的。苦谛或是色,或是无色。二谛是世间的。二谛是出世间的;以某些可被识知,以某些不可被识知。

Samudayasaccaṃ āsavo. Dve saccā no āsavā. Dukkhasaccaṃ siyā āsavo, siyā no āsavo. Dve saccā sāsavā. Dve saccā anāsavā . Samudayasaccaṃ āsavasampayuttaṃ. Dve saccā āsavavippayuttā. Dukkhasaccaṃ siyā āsavasampayuttaṃ, siyā āsavavippayuttaṃ. Samudayasaccaṃ āsavo ceva sāsavañca. Dve saccā na vattabbā – ‘‘āsavā ceva sāsavā cā’’tipi, ‘‘sāsavā ceva no ca āsavā’’tipi. Dukkhasaccaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo. Samudayasaccaṃ āsavo ceva āsavasampayuttañca. Dve saccā na vattabbā – ‘‘āsavā ceva āsavasampayuttā cā’’tipi, ‘‘āsavasampayuttā ceva no ca āsavā’’tipi. Dukkhasaccaṃ siyā āsavo ceva āsavasampayuttañca , siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ – ‘‘āsavo ceva āsavasampayuttañcā’’tipi, ‘‘āsavasampayuttañceva no ca āsavo’’tipi. Dve saccā āsavavippayuttaanāsavā. Samudayasaccaṃ na vattabbaṃ – ‘‘āsavavippayuttasāsava’’ntipi, ‘‘āsavavippayuttaanāsava’’ntipi. Dukkhasaccaṃ siyā āsavavippayuttasāsavaṃ, siyā na vattabbaṃ – ‘‘āsavavippayuttasāsava’’ntipi, ‘‘āsavavippayuttaanāsava’’ntipi.

集谛是漏。二谛不是漏。苦谛或是漏,或不是漏。二谛是有漏的。二谛是无漏的。集谛是漏相应的。二谛是漏不相应的。苦谛或是漏相应的,或是漏不相应的。集谛既是漏又是有漏的。二谛不应说为「既是漏又是有漏的」,也不应说为「是有漏的但不是漏」。苦谛或既是漏又是有漏的,或是有漏的但不是漏。集谛既是漏又是漏相应的。二谛不应说为「既是漏又是漏相应的」,也不应说为「是漏相应的但不是漏」。苦谛或既是漏又是漏相应的,或是漏相应的但不是漏,或不应说为「既是漏又是漏相应的」,也不应说为「是漏相应的但不是漏」。二谛是漏不相应无漏的。集谛不应说为「漏不相应有漏的」,也不应说为「漏不相应无漏的」。苦谛或是漏不相应有漏的,或不应说为「漏不相应有漏的」,也不应说为「漏不相应无漏的」。

Samudayasaccaṃ saṃyojanaṃ. Dve saccā no saṃyojanā. Dukkhasaccaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Dve saccā saṃyojaniyā. Dve saccā asaṃyojaniyā. Samudayasaccaṃ saṃyojanasampayuttaṃ. Dve saccā saṃyojanavippayuttā. Dukkhasaccaṃ siyā saṃyojanasampayuttaṃ, siyā saṃyojanavippayuttaṃ. Samudayasaccaṃ saṃyojanañceva saṃyojaniyañca. Dve saccā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’tipi, ‘‘saṃyojaniyā ceva no ca saṃyojanā’’tipi. Dukkhasaccaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ. Samudayasaccaṃ saṃyojanañceva saṃyojanasampayuttañca. Dve saccā na vattabbā – ‘‘saṃyojanā ceva saṃyojanasampayuttā cā’’tipi, ‘‘saṃyojanasampayuttā ceva no ca saṃyojanā’’tipi. Dukkhasaccaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – ‘‘saṃyojanañceva saṃyojanasampayuttañcā’’tipi, ‘‘saṃyojanasampayuttañceva no ca saṃyojana’’ntipi . Dve saccā saṃyojanavippayuttaasaṃyojaniyā. Samudayasaccaṃ na vattabbaṃ – ‘‘saṃyojanavippayuttasaṃyojaniya’’ntipi, ‘‘saṃyojanavippayuttaasaṃyojaniya’’ntipi. Dukkhasaccaṃ siyā saṃyojanavippayuttasaṃyojaniyaṃ, siyā na vattabbaṃ – ‘‘saṃyojanavippayuttasaṃyojaniya’’ntipi, ‘‘saṃyojanavippayuttaasaṃyojaniya’’ntipi.

集谛是结。二谛不是结。苦谛或是结,或不是结。二谛是应被结缚的。二谛是不应被结缚的。集谛是结相应的。二谛是结不相应的。苦谛或是结相应的,或是结不相应的。集谛既是结又是应被结缚的。二谛不应说为「既是结又是应被结缚的」,也不应说为「是应被结缚的但不是结」。苦谛或既是结又是应被结缚的,或是应被结缚的但不是结。集谛既是结又是结相应的。二谛不应说为「既是结又是结相应的」,也不应说为「是结相应的但不是结」。苦谛或既是结又是结相应的,或是结相应的但不是结,或不应说为「既是结又是结相应的」,也不应说为「是结相应的但不是结」。二谛是结不相应不应被结缚的。集谛不应说为「结不相应应被结缚的」,也不应说为「结不相应不应被结缚的」。苦谛或是结不相应应被结缚的,或不应说为「结不相应应被结缚的」,也不应说为「结不相应不应被结缚的」。

Samudayasaccaṃ gantho. Dve saccā no ganthā. Dukkhasaccaṃ siyā gantho, siyā no gantho. Dve saccā ganthaniyā. Dve saccā aganthaniyā. Dve saccā ganthavippayuttā. Dve saccā siyā ganthasampayuttā, siyā ganthavippayuttā. Samudayasaccaṃ gantho ceva ganthaniyañca. Dve saccā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’tipi, ‘‘ganthaniyā ceva no ca ganthā’’tipi. Dukkhasaccaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho. Samudayasaccaṃ gantho ceva ganthasampayuttañca , siyā na vattabbaṃ – ‘‘gantho ceva ganthasampayuttañcā’’tipi, ‘‘ganthasampayuttañceva no ca gantho’’tipi. Dve saccā na vattabbā – ‘‘ganthā ceva ganthasampayuttā cā’’tipi, ‘‘ganthasampayuttā ceva no ca ganthā’’tipi. Dukkhasaccaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ – ‘‘gantho ceva ganthasampayuttañcā’’tipi, ‘‘ganthasampayuttañceva no ca gantho’’tipi. Dve saccā ganthavippayuttaaganthaniyā. Dve saccā siyā ganthavippayuttaganthaniyā, siyā na vattabbā – ‘‘ganthavippayuttaganthaniyā’’tipi, ‘‘ganthavippayuttaaganthaniyā’’tipi.

集谛是缚。二谛不是缚。苦谛或是缚,或不是缚。二谛是应被缚的。二谛是不应被缚的。二谛是缚不相应的。二谛或是缚相应的,或是缚不相应的。集谛既是缚又是应被缚的。二谛不应说为「既是缚又是应被缚的」,也不应说为「是应被缚的但不是缚」。苦谛或既是缚又是应被缚的,或是应被缚的但不是缚。集谛既是缚又是缚相应的,或不应说为「既是缚又是缚相应的」,也不应说为「是缚相应的但不是缚」。二谛不应说为「既是缚又是缚相应的」,也不应说为「是缚相应的但不是缚」。苦谛或既是缚又是缚相应的,或是缚相应的但不是缚,或不应说为「既是缚又是缚相应的」,也不应说为「是缚相应的但不是缚」。二谛是缚不相应不应被缚的。二谛或是缚不相应应被缚的,或不应说为「缚不相应应被缚的」,也不应说为「缚不相应不应被缚的」。

Samudayasaccaṃ ogho…pe… yogo…pe… nīvaraṇaṃ. Dve saccā no nīvaraṇā. Dukkhasaccaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā. Samudayasaccaṃ nīvaraṇasampayuttaṃ. Dve saccā nīvaraṇavippayuttā. Dukkhasaccaṃ siyā nīvaraṇasampayuttaṃ, siyā nīvaraṇavippayuttaṃ. Samudayasaccaṃ nīvaraṇañceva nīvaraṇiyañca. Dve saccā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’tipi, ‘‘nīvaraṇiyā ceva no ca nīvaraṇā’’tipi. Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ. Samudayasaccaṃ nīvaraṇañceva nīvaraṇasampayuttañca. Dve saccā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇasampayuttā cā’’tipi, ‘‘nīvaraṇasampayuttā ceva no ca nīvaraṇā’’tipi. Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – ‘‘nīvaraṇañceva nīvaraṇasampayuttañcā’’tipi , ‘‘nīvaraṇasampayuttañceva no ca nīvaraṇa’’ntipi. Dve saccā nīvaraṇavippayuttaanīvaraṇiyā. Samudayasaccaṃ na vattabbaṃ – ‘‘nīvaraṇavippayuttanīvaraṇiya’’ntipi, ‘‘nīvaraṇavippayuttaanīvaraṇiya’’ntipi. Dukkhasaccaṃ siyā nīvaraṇavippayuttanīvaraṇiyaṃ, siyā na vattabbaṃ – ‘‘nīvaraṇavippayuttanīvaraṇiya’’ntipi, ‘‘nīvaraṇavippayuttaanīvaraṇiya’’ntipi.

集谛是暴流……(中略)……轭……(中略)……盖。二谛不是盖。苦谛或是盖,或不是盖。二谛是应被盖的。二谛是不应被盖的。集谛是盖相应的。二谛是盖不相应的。苦谛或是盖相应的,或是盖不相应的。集谛既是盖又是应被盖的。二谛不应说为「既是盖又是应被盖的」,也不应说为「是应被盖的但不是盖」。苦谛或既是盖又是应被盖的,或是应被盖的但不是盖。集谛既是盖又是盖相应的。二谛不应说为「既是盖又是盖相应的」,也不应说为「是盖相应的但不是盖」。苦谛或既是盖又是盖相应的,或是盖相应的但不是盖,或不应说为「既是盖又是盖相应的」,也不应说为「是盖相应的但不是盖」。二谛是盖不相应不应被盖的。集谛不应说为「盖不相应应被盖的」,也不应说为「盖不相应不应被盖的」。苦谛或是盖不相应应被盖的,或不应说为「盖不相应应被盖的」,也不应说为「盖不相应不应被盖的」。

Tīṇi saccāni no parāmāsā. Dukkhasaccaṃ siyā parāmāso, siyā no parāmāso. Dve saccā parāmaṭṭhā. Dve saccā aparāmaṭṭhā. Dve saccā parāmāsavippayuttā. Samudayasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ. Dukkhasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ – ‘‘parāmāsasampayutta’’ntipi, ‘‘parāmāsavippayutta’’ntipi. Samudayasaccaṃ na vattabbaṃ – ‘‘parāmāso ceva parāmaṭṭhañcā’’ti, parāmaṭṭhañceva no ca parāmāso. Dve saccā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’tipi , ‘‘parāmaṭṭhā ceva no ca parāmāsā’’tipi. Dukkhasaccaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso. Dve saccā parāmāsavippayuttaaparāmaṭṭhā. Dve saccā siyā parāmāsavippayuttaparāmaṭṭhā, siyā na vattabbā – ‘‘parāmāsavippayuttaparāmaṭṭhā’’tipi, ‘‘parāmāsavippayuttaaparāmaṭṭhā’’tipi.

三谛不是执取。苦谛或是执取,或不是执取。二谛是被执取的。二谛是不被执取的。二谛是执取不相应的。集谛或是执取相应的,或是执取不相应的。苦谛或是执取相应的,或是执取不相应的,或不应说为「执取相应的」,也不应说为「执取不相应的」。集谛不应说为「既是执取又是被执取的」,也不应说为「是被执取的但不是执取」。二谛不应说为「既是执取又是被执取的」,也不应说为「是被执取的但不是执取」。苦谛或既是执取又是被执取的,或是被执取的但不是执取。二谛是执取不相应不被执取的。二谛或是执取不相应被执取的,或不应说为「执取不相应被执取的」,也不应说为「执取不相应不被执取的」。

Dve saccā sārammaṇā. Nirodhasaccaṃ anārammaṇaṃ. Dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. Tīṇi saccāni no cittā. Dukkhasaccaṃ siyā cittaṃ, siyā no cittaṃ. Dve saccā cetasikā. Nirodhasaccaṃ acetasikaṃ. Dukkhasaccaṃ siyā cetasikaṃ, siyā acetasikaṃ. Dve saccā cittasampayuttā . Nirodhasaccaṃ cittavippayuttaṃ. Dukkhasaccaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ, siyā na vattabbaṃ – ‘‘cittena sampayutta’’ntipi, ‘‘cittena vippayutta’’ntipi. Dve saccā cittasaṃsaṭṭhā. Nirodhasaccaṃ cittavisaṃsaṭṭhaṃ. Dukkhasaccaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ, siyā na vattabbaṃ – ‘‘cittena saṃsaṭṭha’’ntipi, ‘‘cittena visaṃsaṭṭha’’ntipi. Dve saccā cittasamuṭṭhānā. Nirodhasaccaṃ no cittasamuṭṭhānaṃ. Dukkhasaccaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ. Dve saccā cittasahabhuno. Nirodhasaccaṃ no cittasahabhū. Dukkhasaccaṃ siyā cittasahabhū, siyā no cittasahabhū. Dve saccā cittānuparivattino. Nirodhasaccaṃ no cittānuparivatti. Dukkhasaccaṃ siyā cittānuparivatti, siyā no cittānuparivatti. Dve saccā cittasaṃsaṭṭhasamuṭṭhānā. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānaṃ . Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. Dve saccā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Dve saccā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānānuparivatti . Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. Tīṇi saccāni bāhirā. Dukkhasaccaṃ siyā ajjhattaṃ, siyā bāhiraṃ.

两谛有所缘。灭谛无所缘。苦谛或有所缘,或无所缘。三谛非心。苦谛或是心,或非心。两谛是心所。灭谛非心所。苦谛或是心所,或非心所。两谛与心相应。灭谛与心不相应。苦谛或与心相应,或与心不相应,或不应说「与心相应」或「与心不相应」。两谛与心结合。灭谛与心不结合。苦谛或与心结合,或与心不结合,或不应说「与心结合」或「与心不结合」。两谛心等起。灭谛非心等起。苦谛或心等起,或非心等起。两谛与心俱生。灭谛非与心俱生。苦谛或与心俱生,或非与心俱生。两谛随心转。灭谛非随心转。苦谛或随心转,或非随心转。两谛与心结合及等起。灭谛非与心结合及等起。苦谛或与心结合及等起,或非与心结合及等起。两谛与心结合、等起及俱生。灭谛非与心结合、等起及俱生。苦谛或与心结合、等起及俱生,或非与心结合、等起及俱生。两谛与心结合、等起及随转。灭谛非与心结合、等起及随转。苦谛或与心结合、等起及随转,或非与心结合、等起及随转。三谛是外。苦谛或是内,或是外。

Tīṇi saccāni no upādā. Dukkhasaccaṃ siyā upādā, siyā no upādā. Tīṇi saccāni anupādinnā. Dukkhasaccaṃ siyā upādinnaṃ, siyā anupādinnaṃ. Samudayasaccaṃ upādānaṃ. Dve saccā no upādānā. Dukkhasaccaṃ siyā upādānaṃ, siyā no upādānaṃ. Dve saccā upādāniyā. Dve saccā anupādāniyā. Dve saccā upādānavippayuttā. Dve saccā siyā upādānasampayuttā, siyā upādānavippayuttā. Samudayasaccaṃ upādānañceva upādāniyañca. Dve saccā na vattabbā – ‘‘upādānā ceva upādāniyā cā’’tipi, ‘‘upādāniyā ceva no ca upādānā’’tipi. Dukkhasaccaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ. Samudayasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā na vattabbaṃ – ‘‘upādānañceva upādānasampayuttañcā’’tipi, ‘‘upādānasampayuttañceva no ca upādāna’’ntipi. Dve saccā na vattabbā – ‘‘upādānā ceva upādānasampayuttā cā’’tipi, ‘‘upādānasampayuttā ceva no ca upādānā’’tipi. Dukkhasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ – ‘‘upādānañceva upādānasampayuttañcā’’ tipi, ‘‘upādānasampayuttañceva no ca upādāna’’ntipi. Dve saccā upādānavippayuttaanupādāniyā. Dve saccā siyā upādānavippayuttaupādāniyā, siyā na vattabbā – ‘‘upādānavippayuttaupādāniyā’’tipi, ‘‘upādānavippayuttaanupādāniyā’’tipi.

三谛非从取。苦谛或从取,或非从取。三谛非被取。苦谛或被取,或非被取。集谛是取。两谛非取。苦谛或是取,或非取。两谛是应取。两谛是不应取。两谛与取不相应。两谛或与取相应,或与取不相应。集谛既是取亦是应取。两谛不应说「既是取亦是应取」或「是应取而非取」。苦谛或既是取亦是应取,或是应取而非取。集谛或既是取亦与取相应,或不应说「既是取亦与取相应」或「与取相应而非取」。两谛不应说「既是取亦与取相应」或「与取相应而非取」。苦谛或既是取亦与取相应,或与取相应而非取,或不应说「既是取亦与取相应」或「与取相应而非取」。两谛与取不相应且不应取。两谛或与取不相应而应取,或不应说「与取不相应而应取」或「与取不相应且不应取」。

Samudayasaccaṃ kileso. Dve saccā no kilesā. Dukkhasaccaṃ siyā kileso, siyā no kileso. Dve saccā saṃkilesikā. Dve saccā asaṃkilesikā. Samudayasaccaṃ saṃkiliṭṭhaṃ. Dve saccā asaṃkiliṭṭhā. Dukkhasaccaṃ siyā saṃkiliṭṭhaṃ, siyā asaṃkiliṭṭhaṃ. Samudayasaccaṃ kilesasampayuttaṃ. Dve saccā kilesavippayuttā. Dukkhasaccaṃ siyā kilesasampayuttaṃ, siyā kilesavippayuttaṃ. Samudayasaccaṃ kileso ceva saṃkilesikañca. Dve saccā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’tipi, ‘‘saṃkilesikā ceva no ca kilesā’’tipi. Dukkhasaccaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso. Samudayasaccaṃ kileso ceva saṃkiliṭṭhañca. Dve saccā na vattabbā – ‘‘kilesā ceva saṃkiliṭṭhā cā’’tipi, ‘‘saṃkiliṭṭhā ceva no ca kilesā’’tipi. Dukkhasaccaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ – ‘‘kileso ceva saṃkiliṭṭhañcā’’tipi, ‘‘saṃkiliṭṭhañceva no ca kileso’’tipi. Samudayasaccaṃ kileso ceva kilesasampayuttañca. Dve saccā na vattabbā – ‘‘kilesā ceva kilesasampayuttā cā’’tipi, ‘‘kilesasampayuttā ceva no ca kilesā’’tipi. Dukkhasaccaṃ siyā kileso ceva kilesasampayuttañca , siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ – ‘‘kileso ceva kilesasampayuttañcā’’ tipi, ‘‘kilesasampayuttañceva no ca kileso’’tipi. Dve saccā kilesavippayuttaasaṃkilesikā. Samudayasaccaṃ na vattabbaṃ – ‘‘kilesavippayuttasaṃkilesika’’ntipi, ‘‘kilesavippayuttaasaṃkilesika’’ntipi. Dukkhasaccaṃ siyā kilesavippayuttasaṃkilesikaṃ, siyā na vattabbaṃ – ‘‘kilesavippayuttasaṃkilesika’’ntipi, ‘‘kilesavippayuttaasaṃkilesika’’ntipi.

集谛是烦恼。两谛非烦恼。苦谛或是烦恼,或非烦恼。两谛是杂染的。两谛是不杂染的。集谛是被杂染的。两谛是不被杂染的。苦谛或被杂染,或不被杂染。集谛与烦恼相应。两谛与烦恼不相应。苦谛或与烦恼相应,或与烦恼不相应。集谛既是烦恼亦是杂染的。两谛不应说「既是烦恼亦是杂染的」或「是杂染的而非烦恼」。苦谛或既是烦恼亦是杂染的,或是杂染的而非烦恼。集谛既是烦恼亦被杂染。两谛不应说「既是烦恼亦被杂染」或「被杂染而非烦恼」。苦谛或既是烦恼亦被杂染,或被杂染而非烦恼,或不应说「既是烦恼亦被杂染」或「被杂染而非烦恼」。集谛既是烦恼亦与烦恼相应。两谛不应说「既是烦恼亦与烦恼相应」或「与烦恼相应而非烦恼」。苦谛或既是烦恼亦与烦恼相应,或与烦恼相应而非烦恼,或不应说「既是烦恼亦与烦恼相应」或「与烦恼相应而非烦恼」。两谛与烦恼不相应且不杂染。集谛不应说「与烦恼不相应而杂染」或「与烦恼不相应且不杂染」。苦谛或与烦恼不相应而杂染,或不应说「与烦恼不相应而杂染」或「与烦恼不相应且不杂染」。

Dve saccā na dassanena pahātabbā. Dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Dve saccā na bhāvanāya pahātabbā. Dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Dve saccā na dassanena pahātabbahetukā. Dve saccā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Dve saccā na bhāvanāya pahātabbahetukā. Dve saccā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Samudayasaccaṃ savitakkaṃ. Nirodhasaccaṃ avitakkaṃ. Dve saccā siyā savitakkā, siyā avitakkā. Samudayasaccaṃ savicāraṃ. Nirodhasaccaṃ avicāraṃ. Dve saccā siyā savicārā, siyā avicārā. Nirodhasaccaṃ appītikaṃ. Tīṇi saccāni siyā sappītikā, siyā appītikā. Nirodhasaccaṃ na pītisahagataṃ. Tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā. Nirodhasaccaṃ na sukhasahagataṃ. Tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā. Nirodhasaccaṃ na upekkhāsahagataṃ. Tīṇi saccāni siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

两谛非以见应断。两谛或以见应断,或非以见应断。两谛非以修习应断。两谛或以修习应断,或非以修习应断。两谛非以见应断之因。两谛或以见应断之因,或非以见应断之因。两谛非以修习应断之因。两谛或以修习应断之因,或非以修习应断之因。集谛有寻。灭谛无寻。两谛或有寻,或无寻。集谛有伺。灭谛无伺。两谛或有伺,或无伺。灭谛无喜。三谛或有喜,或无喜。灭谛非喜俱。三谛或喜俱,或非喜俱。灭谛非乐俱。三谛或乐俱,或非乐俱。灭谛非舍俱。三谛或舍俱,或非舍俱。

Samudayasaccaṃ kāmāvacaraṃ. Dve saccā na kāmāvacarā. Dukkhasaccaṃ siyā kāmāvacaraṃ, siyā na kāmāvacaraṃ. Tīṇi saccāni na rūpāvacarā. Dukkhasaccaṃ siyā rūpāvacaraṃ, siyā na rūpāvacaraṃ. Tīṇi saccāni na arūpāvacarā. Dukkhasaccaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ. Dve saccā pariyāpannā. Dve saccā apariyāpannā. Maggasaccaṃ niyyānikaṃ. Tīṇi saccāni aniyyānikā. Maggasaccaṃ niyataṃ. Nirodhasaccaṃ aniyataṃ. Dve saccā siyā niyatā, siyā aniyatā. Dve saccā sauttarā. Dve saccā anuttarā. Samudayasaccaṃ saraṇaṃ. Dve saccā araṇā. Dukkhasaccaṃ siyā saraṇaṃ, siyā araṇanti.

集谛是欲界。两谛非欲界。苦谛或是欲界,或非欲界。三谛非色界。苦谛或是色界,或非色界。三谛非无色界。苦谛或是无色界,或非无色界。两谛是所摄。两谛是不所摄。道谛是出离的。三谛是非出离的。道谛是决定的。灭谛是不决定的。两谛或是决定的,或是不决定的。两谛是有上的。两谛是无上的。集谛是有依的。两谛是无依的。苦谛或是有依的,或是无依的。

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