3. Suttādhiṭṭhānatatiyabhūmi3. 经依止第三地
3. Suttādhiṭṭhānatatiyabhūmi3. 经依止第三地
§32
Tattha katamaṃ suttādhiṭṭhānaṃ?
于此,什么是经的依处?
Lobhādhiṭṭhānaṃ dosādhiṭṭhānaṃ mohādhiṭṭhānaṃ alobhādhiṭṭhānaṃ adosādhiṭṭhānaṃ amohādhiṭṭhānaṃ kāyakammādhiṭṭhānaṃ vācākammādhiṭṭhānaṃ manokammādhiṭṭhānaṃ saddhindriyādhiṭṭhānaṃ vīriyindriyādhiṭṭhānaṃ satindriyādhiṭṭhānaṃ samādhindriyādhiṭṭhānaṃ paññindriyādhiṭṭhānaṃ.
贪依处、嗔依处、痴依处、无贪依处、无嗔依处、无痴依处、身业依处、语业依处、意业依处、信根依处、精进根依处、念根依处、定根依处、慧根依处。
Tattha katamaṃ lobhādhiṭṭhānaṃ?
于此,什么是贪依处?
Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;
被寻所扰乱的有情,具强烈贪欲者,随观净;
Bhiyyo taṇhā pavaḍḍhati, esa kho gāḷhaṃ karoti bandhanaṃ.
渴爱更增长,这确实使结缚坚固。
Vitakkamathitassāti kāmarāgo. Subhānupassinoti kāmarāgavatthu. Bhiyyo taṇhā pavaḍḍhatīti kāmataṇhā. Esa gāḷhaṃ karoti bandhananti rāgaṃ, iti yo yo dhammo mūlanikkhitto, so yevettha dhammo uggāvahitabbo . Na bhagavā ekaṃ dhammaṃ ārabbha aññaṃ dhammaṃ deseti. Yassa vitakketi kāmavitakko tameva vitakkaṃ kāmavitakkena niddisīyati. Tibbarāgassāti tasseva vitakkassa vatthuṃ niddisati. Subhānupassino bhiyyo taṇhā pavaḍḍhatīti tameva rāgaṃ kāmataṇhāti niddisati. Esa gāḷhaṃ karoti bandhananti tameva taṇhāsaṃyojanaṃ niddisati. Evaṃ gāthāsu anuminitabbaṃ. Evaṃ saveyyākaraṇesu.
「被寻所扰乱」者,是欲贪。「随观净」者,是欲贪的对象。「渴爱更增长」者,是欲爱。「这使结缚坚固」者,是贪,如此,凡是置于根本的法,那个法在此应被提出。世尊不依非法品而说示另非法品。「凡有寻」者,是欲寻,那个寻以欲寻被指示。「具强烈贪欲者」,指示那个寻的对象。「随观净者,渴爱更增长」,指示那个贪为欲爱。「这使结缚坚固」,指示那个渴爱结。如此应在偈颂中推知。如此在有分别论中。
Tattha bhagavā ekaṃ dhammaṃ tividhaṃ niddisati, nissandato hetuto phalato.
于此,世尊以三种方式指示非法品:从流出、从因、从果。
Dadaṃ piyo hoti bhajanti naṃ bahū, kittiñca pappoti yaso ca vaḍḍhati;
布施者受喜爱,众人亲近他,获得名声,声誉增长;
Amaṅkubhūto parisaṃ vigāhati, visārado hoti naro amaccharī.
无忧者深入众中,无悭者成为无畏之人。
Dadanti yaṃ yaṃ dānaṃ, idaṃ dānamayikaṃ puññakriyaṃ. Tattha hetu. Yaṃ cetaṃ. Bhajanti naṃ bahū, kittinti yo ca kalyāṇo kittisaddo loke abbhuggacchati, yaṃ bahukassa janassa piyo bhavati manāpo ca. Yañca avippaṭisārī kālaṅkaroti ayaṃ nissando. Yaṃ kāyassa bhedā devesu upapajjatīti idaṃ phalaṃ. Idaṃ lobhādhiṭṭhānaṃ.
凡所施之施,此为施所成之福德行。于此有因:凡此,众人亲近他,以及善名声在世间高扬,他为众多人所喜爱、所悦意。以及无悔而命终,此为利益。以及身坏后往生天界,此为果报。此为贪所依。
§33
Tattha katamaṃ dosādhiṭṭhānaṃ?
于此,什么是嗔所依?
Yo pāṇamatipāteti, musāvādañca bhāsati;
凡杀害生命者,以及说妄语者;
Loke adinnaṃ ādiyati, paradārañca gacchati;
于世间取不与取者,以及前往他人之妻者;
Surāmerayapānañca, yo naro anuyuñjati .
以及凡人耽于诸酒类之饮用。
Appahāya pañca verāni, dussīlo iti vuccati;
不舍断五种怨敌,被称为破戒者;
Kāyassa bhedā duppañño, nirayaṃ sopapajjati.
身坏后,劣慧者往生地狱。
Yo pāṇamatipātetīti duṭṭho pāṇamatipāteti. Musāvādañca bhāsatīti dosopaghātāya musāvādañca bhāsati. Surāmerayapānañca, yo naro anuyuñjatīti doso nidānaṃ. Yo ca surāmerayapānaṃ anuyuñjati yathāparadāravihārī amittā janayanti.
「杀害生命者」,即被嗔恨所驱使而杀害生命。「说妄语」,即为了嗔恨的伤害而说妄语。「饮用诸酒类者」,即以嗔恨为因。凡饮用诸酒类者,如同行邪淫者,会产生敌人。
Pañca verāni appahāyāti pañcannaṃ bhikkhāpadānaṃ samatikkamanaṃ sabbesaṃ dosajānaṃ sā paṇṇatti, teneva dosajanitena kammena dussīlo iti vuccati sopi dhammo hetunā niddisitabbo, nissandena phalena ca.
「不舍弃五种怨敌」,即违犯五学处,这是一切由嗔恨所生之法的施设,因此由嗔恨所生的业而被称为「破戒者」,这个法也应当以因、以流出、以果来说明。
Tīṇi bālassa bālalakkhaṇāni – dubbhāsitabhāsī ca hoti, duccintitacintī ca dukkaṭakammakārī ca. Tattha yaṃ kāyena ca vācāya ca parakkamati, idamassa dukkaṭakammakārī. Tāyaṃ yathā ca musāvādaṃ bhāsati yathā pubbaniddiṭṭhaṃ , idamassa dubbhāsitā. Yañca saṅkappeti manoduccaritaṃ byāpādaṃ, idamassa duccintitacintitā. Yaṃ so imehi tīhi bālalakkhaṇehi samannāgato tīṇi tajjāni dukkhāni domanassāni anubhavati, so ca hoti sabhaggato vā parisaggato vā tajjaṃ kathaṃ kathanti. Yadā bhavati so ca pāṇātipātādidasaakusalakammapathā, so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedetīti. Puna caparaṃ yadā passati coraṃ rājāparādhikaṃ raññā gahitaṃ jīvitā voropetaṃ, tassevaṃ bhavati sace mamampi rājā jāneyya mamampi rājā gāhāpetvā jīvitā voropeyyāti, so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Puna caparaṃ bālo yadā bhavati āsanā samārūḷho yāva yā me gati bhavissati ito pecca paraṃ maraṇāti so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti iti bālalakkhaṇaṃ hetu. Tīṇi tajjāni dukkhāni nissando. Kāyassa bhedā nirayesu upapajjati, idaṃ phalaṃ. Idaṃ dosādhiṭṭhānaṃ.
愚者有三种愚者之相——说恶语、思恶念、作恶业。其中,凡以身与语所努力的,这是他的作恶业。如同前面所说的那样说妄语,这是他的说恶语。凡他思惟意恶行、嗔恨,这是他的思恶念。凡具足这三种愚者之相者,他体验三种相应的苦与忧,他在集会中或在众中谈论相应的话题。当他有杀生等十不善业道时,他因此而感受苦与忧。再者,当他看见盗贼、犯王法者被国王捉拿、被夺去生命时,他这样想:「如果国王知道我,国王也会捉拿我、夺去我的生命」,他因此而感受苦与忧。再者,当愚者坐在座位上时,想到「我死后将会有什么趣向」,他因此而感受苦与忧,这是愚者之相的因。三种相应的苦是流出。身坏后投生于地狱,这是果。这是以痴为基础。
§34
Tattha katamaṃ mohādhiṭṭhānaṃ?
其中,什么是以痴为基础?
Satañceva sahassānaṃ, kappānaṃ saṃsarissati;
「即使百千劫,将会轮回;
Athavā pi tato bhiyyo, gabbhā gabbhaṃ gamissatha.
或者更多于此,将从胎至胎。
Anupādāya buddhavacanaṃ, saṅkhāre attato upādāya;
不依止佛语,执取诸行为我;
Dukkhassantaṃ karissanti, ṭhānametaṃ na vijjati.
将作苦的终结,这是须跋的。」
Yo yaṃ anamataggasaṃsāraṃ samāpanno jāyate ca mīyate ca, ayaṃ avijjāhetukā. Yānipi ca saṅkhārānaṃ payojanāni, tānipi avijjāpaccayāni, yaṃ adassanaṃ buddhavacanassa, ayaṃ avijjāsutteyeva niddiṭṭhaṃ. Yo ca saṅkhāre attato harati pañcakkhandhe pañca diṭṭhiyo upagacchati. ‘‘Etaṃ mama, esohamasmi, eso me attā’’ti idaṃ suttaṃ avijjāya nikkhittaṃ, avijjāya nikkhipitaṃ. Evaṃ satthā sutte nayena dhammena niddisati. Asādhāraṇena taṃyeva tattha niddisitabbaṃ. Na aññaṃ.
凡是进入无始轮回而生而死者,这是以无明为因。凡是诸行的目的,那些也是以无明为缘。凡是不见佛语者,这在无明经中已被指出。凡是把诸行当作我而执取,他趣入五蕴的五种见。「这是我的,这是我,这是我的我」,这经被置于无明中,被安立于无明中。如是导师在经中以方法、以法来指出。应以不共的方式在那里指出那个。不是其他。
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘‘idaṃ dukkha’’nti nappajānanti cattāri saccāni vitthārena, yaṃ tattha appajānanā, idaṃ dukkhaṃ, ayaṃ hetu. Appajānanto vividhe saṅkhāre abhisaṅkharoti, ayaṃ nissando. Yañca diṭṭhigatāni parāmasati ‘‘idameva saccaṃ moghamañña’’nti ayaṃ nissando. Yaṃ punabbhavaṃ nibbatteti, idaṃ phalaṃ. Ayampi dhammo saniddiṭṭho hetuto ca phalato ca nissandato ca.
诸比库!凡任何沙门或婆罗门不了知「这是苦」等四谛的详说,在那里的不了知,这是苦,这是因。不了知而造作种种行,这是流出。凡是执取诸见处「唯此是真实,其他是虚妄」,这是流出。凡是生起再有,这是果。这个法也从因、从果、从流出而被指出。
Ettha pana keci dhammā sādhāraṇā bhavanti. Hetu khalu āditoyeva sutte nikkhipissanti. Yathā kiṃ bhave cattārimāni, bhikkhave, agatigamanāni. Tattha yañca chandāgatiṃ gacchati yañca bhayāgatiṃ gacchati, ayaṃ lobho akusalamūlaṃ. Yaṃ dosā, ayaṃ dosoyeva . Yaṃ mohā, ayaṃ mohoyeva. Evaṃ imāni tīṇi akusalamūlāni āditoyeva upaparikkhitabbāni. Yattha ekaṃ niddisitabbaṃ, tattha ekaṃ niddisīyati. Tathā dve yathā tīṇi, na hi ādīhi anikkhitte hetu vā nissando vā phalaṃ vā niddisitabbaṃ.
然而在此,某些法是共通的。因确实从最初就应在经中安立。譬如什么有呢?诸比库!有这四种非理之行。在那里,凡是由欲而非理行,凡是由怖畏而非理行,这是贪不善根。凡是由嗔,这就是嗔。凡是由痴,这就是痴。如是这三不善根从最初就应被考察。在应指出一个的地方,在那里指出一个。同样二个如三个,确实不应在最初未安立因或流出或果时指出。
Ayañcettha gāthā –
在此有偈颂——
Chandā dosā bhayā mohā, yo dhammaṃ ativattati;
「由欲、由嗔、由怖畏、由痴,凡是违越法者;
Nihīyati tassa yaso, kāḷapakkheva candimā.
他的名声衰退,如黑分之月。」
Kattha chandā ca ayaṃ lobho yathā niddiṭṭhaṃ pubbe. Idaṃ mohādhiṭṭhānaṃ.
在何处欲?这是贪,如前所指出。这是以痴为依处。
§35
Tattha katamaṃ alobhādhiṭṭhānaṃ?
在那里,什么是以无贪为依处?
‘‘Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;
「住于随观须跋者,于诸根善加防护;
Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;
于食知量者,具信、已发精进者;
Taṃ ve nappasahati māro, vāto selaṃva pabbata’’nti.
魔确实不能战胜他,如风不能撼动石山。」
Tattha yā asubhāya upaparikkhā, ayaṃ kāmesu ādīnavadassanena pariccāgo. Indriyesu susaṃvuto tasseva alobhassa pāripūriyaṃ mama āyatanasocitaṃ anupādāya. Bhojanamhi ca mattaññunti rasataṇhāpahānaṃ. Iti ayaṃ alobho asubhānupassitāya vatthuto dhārayati, so alobho hetu. Indriyesu guttadvāratāya gocarato dhārayati, bhojanemattaññutāya parato dhārayati, ayaṃ nissando. Taṃ ve nappasahati māro, vāto selaṃ va pabbatanti, idaṃ phalaṃ. Iti yoyeva dhammo ādimhi nikkhitto, soyeva majjhe ceva avasāne ca.
其中,对须跋的观察,这是通过见欲的过患而舍离。于诸根善加防护,这是为了圆满那无贪,不执取我的处所所相应的。于食知量,这是舍断味爱。如此,这无贪以随观须跋为事,以无贪为因。以诸根守护门为行处而持守,以于食知量为他缘而持守,这是流出。「魔确实不能战胜他,如风不能撼动石山」,这是果。如此,在开始所安立的法,在中间和最后也是同样的。
Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi asamuppannassa kāmacchandassa anuppādāya uppannassa vā pahānāya, yathayidaṃ asubhanimittaṃ. Tattha asubhanimittaṃ manasikarontassa anuppanno ceva kāmacchando na uppajjati, uppanno ca kāmacchando pahīyati. Idaṃ alobhassa vatthu. Yaṃ puna anuppanno kāmarāgo pariyādiyati rūparāgaṃ arūparāgaṃ, iti phalaṃ. Iti ayampi ca dhammo niddiṭṭho hetuto ca nissandato ca phalato ca. Idaṃ alobhādhiṭṭhānaṃ.
诸比库,我不见有其他任何非法品,能如须跋相那样,使未生起的欲欲不生起,或使已生起的欲欲断除。其中,对须跋相作意者,未生起的欲欲不生起,已生起的欲欲被断除。这是无贪的事。再者,未生起的欲贪被遍知,色贪、无色贪,如此是果。如此,这法也从因、从流出、从果而被说示。这是无贪的基础。
Tattha katamaṃ adosādhiṭṭhānaṃ?
其中,什么是无嗔的基础?
Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;
「若对一个有情以无嗔心,以慈爱,他因此而成为善者;
Sabbe ca pāṇe manasānukampaṃ , pahūtamariyo pakaroti puññaṃ.
以心怜悯一切有情,圣者造作广大的福。」
Ekampi ce pāṇamaduṭṭhacitto mettāyatīti ayaṃ adoso. Nigghātena assādo, kusalo tena hotīti tena kusalena dhammena saṃyutto dhammapaññattiṃ gacchati. Kusaloti yathā paññāya pañño paṇḍiccena paṇḍito. Pahūtamariyo pakaroti puññanti tassāyeva vipāko ayaṃ lokiyassa, na hi lokuttarassa. Tattha yā mettāyanā, ayaṃ hetu. Yaṃ kusalo bhavati ayaṃ nissando. Yāva abyāpajjo bhūmiyaṃ bahupuññaṃ pasavati, idaṃ phalaṃ. Iti adoso niddiṭṭho hetuto ca nissandato ca phalato ca.
若对一个众生以无嗔恨心修慈,这是无嗔。以灭尽为味,因此而成为善,因此与善法相应而得法之施设。善者,如以慧为慧者,以贤智为贤者。圣者作广大福德,这只是世间的果报,非出世间的。其中,修慈是因。成为善是流出。直至无嗔地生起多福,这是果。如是无嗔已从因、从流出、从果而说明。
Ekādasānisaṃsā mettāya cetovimuttiyā. Tattha yā mettācetovimutti, ayaṃ ariyadhammesu rāgavirāgā cetovimutti, lokikāya bhūmikā hetu, yaṃ sukhaṃ āyatiṃ manāpo hoti manussānaṃ, ime ekādasa dhammā nissando. Yañca akatāvī brahmakāye upapajjati. Idaṃ phalaṃ. Idaṃ adosādhiṭṭhānaṃ.
慈心解脱有十一种功德。其中,慈心解脱,这是圣法中因离贪而心解脱,是世间地的因。未来的快乐为人们所喜,这十非法品是流出。未作者生于梵天界,这是果。这是无嗔的基础。
§36
Tattha katamaṃ amohādhiṭṭhānaṃ?
其中,什么是无痴的基础?
Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī ;
慧在世间中最胜,即导向通达者;
Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.
以此正确了知,生死的灭尽。
Paññā hi seṭṭhāti vatthuṃ. Nibbedhagāminīti nibbānagāminiyaṃ yathābhūtaṃ paṭivijjhati. Sammā pajānāti, jātimaraṇasaṅkhayanti amoho. Paññāti hetu. Yaṃ pajānāti ayaṃ nissando. Yo jātimaraṇasaṅkhayo, idaṃ phalaṃ. Iti amoho niddiṭṭho hetunā ca nissandena ca phalena ca.
慧最胜,这是事。导向通达,即在导向涅槃中如实通达。正确了知生死的灭尽,这是无痴。慧是因。了知是流出。生死的灭尽,这是果。如是无痴已从因、从流出、从果而说明。
Tīṇimāni, bhikkhave , indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ. Tattha katamaṃ anaññātaññassāmītindriyaṃ? Idha, bhikkhave, bhikkhu anabhisametassa dukkhassa ariyasaccassa abhisamayāya chandaṃ janeti vāyamati, vīriyaṃ ārabhati , cittaṃ paggaṇhāti padahati. Evaṃ catunnaṃ ariyasaccānaṃ kātabbaṃ. Tattha katamaṃ aññindriyaṃ? Idha , bhikkhave, bhikkhu ‘‘idaṃ dukkhaṃ ariyasacca’’nti yathābhūtaṃ pajānāti, yā ca maggo, idaṃ aññindriyaṃ. Āsavakkhayā anāsavo hoti, idaṃ vuccati aññātāvindriyaṃ. Tathāyaṃ paññā, ayaṃ hetu. Yaṃ chandaṃ janeti vāyamati, yā pajānāti, ayaṃ nissando. Yena sabbaso āsavānaṃ khayā hetu, yaṃ khaye ñāṇamuppajjati, anuppāde ñāṇañca, ayaṃ nissando. Yaṃ arahattaṃ, idaṃ phalaṃ. Tattha khīṇā me jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyanti, idaṃ khaye ñāṇaṃ. Nāparaṃ itthattāyāti pajānāmīti idaṃ anuppāde ñāṇaṃ. Iti imāni indriyāni amoho niddiṭṭho hetunā ca nissandena ca phalena ca. Imāni asādhāraṇāni niddiṭṭhāni.
诸比库,这三根:未知当知根、已知根、具知根。其中,什么是未知当知根?诸比库,于此,比库对未现观的苦圣谛,为现观而生欲、精勤、发起精进、策励心、努力。如是对四圣谛应作。其中,什么是已知根?诸比库,于此,比库如实了知「这是苦圣谛」,及道,这是已知根。以诸漏尽而成为无漏,这称为具知根。如是这慧,这是因。生欲、精勤,及了知,这是流出。以此为因一切诸漏尽,在尽时生起智,及不生之智,这是流出。阿拉汉性,这是果。其中,「我的生已尽,梵行已立,应作已作」,这是尽智。「了知不再有此存在」,这是无生智。如是这些根,无痴已从因、从流出、从果而说明。这些不共的已说明。
Tattha katamāni kusalamūlāni sādhāraṇāni? Kusalañca vo, bhikkhave, desessāmi kusalamūlañceva. Tattha katamaṃ kusalamūlaṃ? Alobho adoso amoho. Tattha katamaṃ kusalaṃ? Aṭṭha sammattāni sammādiṭṭhi yāva sammāsamādhi. Tattha yāni kusalamūlāni, ayaṃ hetu. Yañca alobho tīṇi kammāni samuṭṭhāpeti saṅkappaṃ vāyāmaṃ samādhiñca, ayaṃ alobhassa nissando. Tattha yo adoso, ayaṃ hetu. Yaṃ tayo dhamme paṭṭhapeti sammāvācaṃ sammākammantaṃ sammāājīvañca, ayaṃ nissando. Tattha yo amoho hetu, yaṃ dve dhamme upaṭṭhapeti aviparītadassanampi ca anabhilāpanaṃ, ayaṃ nissando. Imassa brahmacariyassa yaṃ phalaṃ, tā dve vimuttiyo rāgavirāgā cetovimutti avijjā virāgā ca paññāvimutti, idaṃ phalaṃ. Iti imāni tīṇi kusalamūlāni niddiṭṭhāni hetuto ca nissandato ca phalato ca. Evaṃ sādhāraṇāni kusalāni paṭivijjhitabbāni.
其中,什么是共的善根?诸比库,我将为你们说善及善根。其中,什么是善根?无贪、无嗔、无痴。其中,什么是善?八正道:正见乃至正定。其中,诸善根,这是因。无贪生起三业:思惟、精进、定,这是无贪的流出。其中,无嗔,这是因。建立三法:正语、正业、正命,这是流出。其中,无痴是因,建立二法:无颠倒见及不妄说,这是流出。此梵行的果,即二种解脱:因离贪而心解脱,及因离无明而慧解脱,这是果。如是这三善根已从因、从流出、从果而说明。如是共的善应通达。
Yattha duve yattha tīṇi. Ayañcettha gāthā.
于二处、于三处。此处有偈颂。
‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
「等与不等及生起，牟尼舍弃有行；
Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.
乐于内、得定，如破甲胄，彼生已尽。」
Tulamatulañca sambhavanti tulasaṅkhataṃ atulasaṅkhataṃ. Tattha ye saṅkhatā tulaṃ, te dve dhammā assādo ca ādīnavo ca tulitā bhavanti. Ettako kāmesu assādo. Ettako ādīnavo imassa, idaṃ nissaraṇanti iti nibbānaṃ pajānāti. Dvīhi kāraṇehi atulaṃ na ca sakkā tulayituṃ. Ettakaṃ etaṃ netaṃ paramatthīti tena atulaṃ. Atha pāpuṇā ratanaṃ karitvā acchariyabhāvena atulaṃ. Tattha kusalassa ca abhisambhavā jānanā passanā, ayaṃ amoho. Yaṃ tattha ñātā osiraṇā bhavasaṅkhārānaṃ, ayaṃ alobho. Yaṃ ajjhattarato samāhitoti vikkhepapaṭisaṃharaṇā, ayaṃ adoso. Iti imāni tīṇi kusalamūlāni. Tulamatulasambhavanti ayaṃ amoho. Yo bhavasaṅkhārānaṃ samosaraṇaṃ lobho sammāsamādhīnaṃ assādo, ayaṃ hetu. Yaṃ ajjhattarato avijjaṇḍakosaṃ sambhedo, ayaṃ nissando. Sā pavatti imāni tīṇi niddiṭṭhāni kusalamūlāni hetuto ca nissandato ca phalato ca.
「等与不等及生起」：称为等的与称为不等的。其中，那些被称为等的诸行法，这二法——味与患——被衡量。「诸欲中有如此之味，有如此之患，此为出离」，如此了知涅槃。以二因故为不等——不能衡量。「此为如此多，此非究竟」，因此为不等。或者，以宝珠作譬喻，以稀有性故为不等。其中，从善的现起而知、见，此为无痴。于彼处所知的、有行的舍弃，此为无贪。「乐于内、得定」，从散乱的摄持，此为无嗔。如此，这三善根。「等与不等及生起」，此为无痴。有行的集合——贪——正定的味，此为因。「乐于内」，无明卵壳的破除，此为流出。彼流转——这三善根从因、从流出、从果而被说示。
Ettāvatā esā pavatti ca nivatti ca akusalamūlehi pavattati, kusalamūlehi nivattatīti imehi ca tīhi sabbaṃ akusalamūlaṃ samosaraṇaṃ gacchati. So dhamme vā vacanato niddiṭṭho taṇhāti vā kodhoti vā asampajaññanti vā anusayoti vā makkhoti vā paḷāsoti vā assatīti vā issāti vā macchariyanti vā aññāṇanti vā, tehi ye ca vatthūhi niddisitabbaṃ. Yassimāni dve vacanāni dhammapadāni niddiṭṭhāni na so atthi kilesā, yo imesu navasu padesu samodhānaṃ samosaraṇaṃ gacchati. Ayaṃ kileso, na ca lobho, na ca doso, na ca moho.
至此，此流转与还灭——从不善根流转，从善根还灭——以此三者，一切不善根的集合而去。彼法或从言说被说示为「渴爱」或「嗔」或「不正知」或「随眠」或「覆」或「诳」或「不念」或「嫉」或「悭」或「无智」，以及应以那些事被说示的。凡此二言说、法句被说示者，彼不存在烦恼，凡于此九句中集合、会合而去者，此为烦恼，非贪，非嗔，非痴。
Yathā akusalamūlāni, evaṃ kusalāni paṭikkhepena niddisitabbāni.
如不善根，如是诸善应以对治而被说示。
Idaṃ amohādhiṭṭhānaṃ. · 此不痴依止
§37
Tattha katamaṃ kāyakammādhiṭṭhānaṃ?
其中，什么是身业所依？
Kāyena kusalaṃ kare, assa kāyena saṃvuto;
「以身应作善，以身应防护；
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.
舍断身恶行，以身行善行。
Tīṇimāni, bhikkhave, sucaritāni . Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, idaṃ kāyakammādhiṭṭhānaṃ.
诸比库，这三种是善行。离杀生、离不与取、离欲邪行，这是身业处。
Tattha katamaṃ vācākammādhiṭṭhānaṃ?
于此，什么是语业处？
Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;
善士们说善语是最上的，应说法而非非法，那是第二；
Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catutthaṃ.
应说可爱语而非不可爱语，那是第三，应说真实语而非虚妄语，那是第四。
Cattārimāni ca vacīsucaritāni idaṃ vācākammādhiṭṭhānaṃ.
这四种语善行，这是语业处。
Tattha katamaṃ manokammādhiṭṭhānaṃ?
于此，什么是意业处？
Manena kusalaṃ kammaṃ, manasā saṃvuto bhave;
以意造善业，以意而防护；
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.
舍断意恶行,以意行善行。
Tīṇimāni manosucaritāni, anabhijjhā, abyāpādo, sammādiṭṭhi, idaṃ manokammādhiṭṭhānaṃ. Imāni asādhāraṇāni suttāni.
这三种意善行:无贪、无嗔、正见,这是意业的基础。这些是不共通的经。
Tattha katamāni sādhāraṇāni suttāni?
其中,什么是共通的经?
Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā ;
守护语,以意善制御,以身不作不善;
Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.
清净这三种业道,证得仙人所宣说之道。
Tisso imā, bhikkhave, pārisuddhiyo – kāyakammapārisuddhi, vācākammapārisuddhi, manokammapārisuddhi.
诸比库,有这三种清净——身业清净、语业清净、意业清净。
Tattha katamā kāyakammapārisuddhi? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Tattha katamā vacīkammapārisuddhi? Musāvādā veramaṇī…pe… samphappalāpā veramaṇī. Tattha katamā manokammapārisuddhi? Anabhijjhā abyāpādo sammādiṭṭhi. Idaṃ sādhāraṇasuttaṃ.
其中,什么是身业清净?离杀生、离不与取、离欲邪行。其中,什么是语业清净?离妄语……乃至……离杂秽语。其中,什么是意业清净?无贪、无嗔、正见。这是共通的经。
Iti sādhāraṇāni ca suttāni asādhāraṇāni ca suttāni paṭivijjhitabbāni. Paṭivijjhitvā vācāya kāyena ca suttassa attho niddisitabbo.
如此,共通的经与不共通的经应当通达。通达后,应以语与身来阐明经的义理。
§38
Tattha katamaṃ saddhindriyādhiṭṭhānaṃ?
于此,什么是信根的确立?
Yassa saddhā tathāgate, acalā suppatiṭṭhitā;
凡对如来的信,不动的、善确立的;
Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.
凡戒是善的、圣者所喜的、被称赞的。
Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;
凡对僧团有净信,见是正直的;
Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.
他们说彼为「不贫穷者」,彼的生命非空过。
Saddhā ve nandikā ārādhiko, no tassa saddhoti;
信确实是喜悦、成就者,非彼的信;
Sabbaṃ siyāti bhagavantaṃ, tathārūpo dhammasampasādo.
一切应是世尊,如是的法净信。
Idaṃ saddhindriyādhiṭṭhānaṃ. · 此信根依止
Tattha katamaṃ vīriyādhiṭṭhānaṃ?
于此,什么是精进根的确立?
Ārambhatha nikkamatha, yuñjatha buddhasāsane;
「比库们,应当努力、应当出离、应当致力于佛陀的教导;
Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.
应当摧毁死魔的军队,如象摧毁芦苇屋一般。」
Cattārome, bhikkhave, sammappadhānā, idaṃ vīriyādhiṭṭhānaṃ.
「比库们,这四种正勤,这是精进根的基础。
Tattha katamaṃ satindriyādhiṭṭhānaṃ?
在那里,什么是念根的基础?
Satīmato sadā bhaddaṃ, bhaddamatthu satīmato;
「对具念者常有利益,愿具念者有利益;
Satīmato sadā seyyo, satīmā sukhamedhati.
对具念者常更好,具念者增长快乐。」
Cattāro satipaṭṭhānā vitthārena kātabbā, idaṃ satindriyādhiṭṭhānaṃ.
须跋应当详细地修习,这是念根的基础。
Tattha katamaṃ samādhindriyādhiṭṭhānaṃ?
在那里,什么是定根的基础?
Ākaṅkhato te naradammasārathi, devā manussā manasā vicintitaṃ;
人调御师啊!你所希求的,诸天与人以心思惟的,
Sabbena jaññā kasiṇāpi pāṇino, santaṃ samādhiṃ araṇaṃ nisevato.
一切有情都能了知,修习寂静的定、寂静处。
Tayome , bhikkhave, samādhī – savitakko savicāro, avitakko vicāramatto, avitakko avicāro. Idaṃ samādhindriyādhiṭṭhānaṃ.
诸比库!这三种定——有寻有伺、无寻唯伺、无寻无伺。这是定根的依处。
Tattha katamaṃ paññindriyādhiṭṭhānaṃ?
于此,什么是慧根的依处?
Paññā hi seṭṭhā lokasminti vitthārena.
「慧在世间为最胜」等等详说。
Tisso imā, bhikkhave, paññā – sutamayī, cintāmayī, bhāvanāmayī, idaṃ paññindriyādhiṭṭhānaṃ suttaṃ, imāni indriyādhiṭṭhānāni asādhāraṇāni suttāni.
诸比库!这三种慧——闻所成慧、思所成慧、修所成慧,这是慧根的依处经,这些是诸根依处的不共经。
§39
Tattha katamāni sādhāraṇāni indriyādhiṭṭhānāni suttāni?
于此,什么是诸根依处的共通经?
Avītarāgo kāmesu, yassa pañcindriyā mudū;
对诸欲未离贪者,其五根柔软;
Saddhā sati ca vīriyaṃ, samatho ca vipassanā;
信、念与精进,止与观;
Tādisaṃ bhikkhumāsajja, pubbeva upahaññati.
依止如是比库,先前即被征服。
Pañcimāni indriyāni. Saddhindriyādiindriyaṃ daṭṭhabbaṃ. Tīsu aveccappasāde vitthārena suttaṃ kātabbaṃ. Imāni sādhāraṇāni indriyādhiṭṭhānāni suttāni. Yaṃ yassa sambandhaṃ kusalassa vā akusalassa vā tena tena adhiṭṭhānena taṃ suttaṃ niddisitabbaṃ, natthañño dhammo niddisitabbo. Tattha sādhāraṇaṃ kusalaṃ nāpi kusalaṃ akusalaṃ yathā sādhāraṇāni ca kusalamūlāni sādhāraṇāni ca akusalamūlāni uppannaṃ kāmavitakkaṃ pajahati…pe… cattāro sammappadhānā kusalaṃ akusalañca.
此五根。应见信根等根。于三不坏净应详细说经。此等是共通的根所依经。凡与善或不善有关联者,应以彼彼所依说彼经,不应说其他法。于此,共通的善非善非不善,如共通的善根与共通的不善根,舍断已生的欲寻……四正勤是善与不善。
Tatthimā uddānagāthā于此有诸摄颂
Vitakko hi mamatthiko , dadaṃ piyo naro iti;
寻实为我所有,施者为可爱之人;
Yo pāṇamatipāteti, tīṇi tassa bālalakkhaṇaṃ.
凡杀害生命者,彼有三愚者之相。
Satañceva sahassānaṃ, ye ca samaṇabrāhmaṇā;
百千之众,以及沙门婆罗门;
Chandā dosā bhayā mohā, catūhi agatīhi ca.
由欲、嗔、怖畏、痴,以及由四非道。
Asubhānupassiṃ viharantaṃ, nimittesu asubhā ca;
住于随观须跋者,于相中须跋与;
Ekampi ce piyaṃ pāṇaṃ, mittā sace subhāsitā.
即使是一个可爱的生命,如果朋友们善说的话。
Paññā hi seṭṭhā lokasmiṃ, anuññā tīṇi indriyāni;
慧在世间中最胜,其次是三根;
Kusalākusalamūlāni ca, tulamatulañca sambhavaṃ.
善与不善的根,以及相称与不相称的生起。
Kāyena kusalaṃ kare, tīṇi sucaritāni ca;
应以身行善,以及三种善行;
Subhāsitaṃ uttamamāhu, santo vacīsucaritāni ca.
他们说善说是最上的,寂静者以及语善行。
Kāyena ca kusalaṃ kayirā, manoduccaritāni ca;
应以身行善,以及意恶行;
Kāyānurakkhī ca sadā, tisso ca pārisuddhiyo.
以及常护身者,以及三种清净。
Yassa saddhā tathāgate, samuppāde ca desito;
凡对如来有信,以及对缘起所教导的;
Ārambhatha nikkamatha, yā ca sammappadhānatā.
你们应当努力、应当精进,以及正精进。
Satīmato sadā bhaddaṃ, satipaṭṭhānabhāvanā;
对于具念者,须跋的修习常是吉祥的;
Ākaṅkhato ca anaññāṇaṃ, ye ca tīṇi samādhayo.
以及对于希求无上智者,那三种定。
Paññā hi seṭṭhā lokasmiṃ, tisso paññā pakāsitā;
慧在世间中确实是最胜的,三种慧已被阐明;
Avītarāgo kāmesu, tatheva pañcindriyā.
对诸欲未离贪者,同样地五根。
Iti therassa mahākaccāyanassa · 如是长老玛哈咖吒那
Jambuvanavāsino peṭakopadese · 住阎浮林者之《藏释》中
Tatiyabhūmi suttādhiṭṭhānaṃ nāma. · 名为经依止之第三地