KN 16 · 无碍解道

Tipitaka 7.0 静态阅读页 · 2068 段 · 打开交互阅读器

11. 大品

1. Mahāvaggo

2论母

Mātikā

1对于用心聆听教法的慧，是闻所成智。

. Sotāvadhāne paññā sutamaye ñāṇaṃ.

2听法后能自我防护的慧，是戒所成智。

. Sutvāna saṃvare paññā sīlamaye ñāṇaṃ.

3持戒后令心安止的慧，是定修所成智。

. Saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ.

4对于缘的把握的慧，是法住智。

. Paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

5把过去、未来、现在的诸法统摄起来加以确认的慧，是思惟智。

. Atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

6对于当下诸法的迁流变化随观照见的慧，是生灭随观智。

. Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ.

7通过简择所缘而观照坏灭的慧，是观智。

. Ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ.

8怖畏现起的慧，是过患智。

. Bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

9因欲求解脱而简择、止住的慧，是行舍智。

. Muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

10转向外部、从[行]出起的慧，是种姓智。

. Bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ.

11从两方面出起、转向的慧，是道智。

. Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ.

12勤行止息的慧，是果智。

. Payogappaṭippassaddhi paññā phale ñāṇaṃ .

13在随观已断除的轮转时，那种慧就是解脱智。

. Chinnavaṭumānupassane paññā vimuttiñāṇaṃ.

14那时，对于已生起的诸法进行观察，那种慧就是省察智。

. Tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ.

15在对内在的事物作确定时，那种慧就是事差别智。

. Ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ.

16在对外在的事物作确定时，那种慧就是境界差别智。

. Bahiddhāvavatthāne paññā gocaranānatte ñāṇaṃ.

17在对行为作确定时，那种慧就是行为差别智。

. Cariyāvavatthāne paññā cariyānānatte ñāṇaṃ.

18在对四法作确定时，那种慧就是地差别智。

. Catudhammavavatthāne paññā bhūminānatte ñāṇaṃ.

19在对九种法进行确定时，那慧就是对于种种法的差异的智。

. Navadhammavavatthāne paññā dhammanānatte ñāṇaṃ.

20神通这种慧，在‘已经知道’这个意义上，就是智。

. Abhiññāpaññā ñātaṭṭhe ñāṇaṃ.

21遍知这种慧，在‘审察’这个意义上，就是智。

. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ.

22断除的慧，在‘舍离’这个意义上，就是智。

. Pahāne paññā pariccāgaṭṭhe ñāṇaṃ.

23修习的慧，在‘一味’这个意义上，就是智。

. Bhāvanāpaññā ekarasaṭṭhe ñāṇaṃ.

24体证的慧，在‘亲自触证’这个意义上，就是智。

. Sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ.

25对于意义的种种差别，慧是义无碍解中的智。

. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ.

26对于法的种种差别，慧是法无碍解中的智。

. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ.

27对于词句的种种差别，慧是词无碍解中的智。

. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ.

28对于辩才的种种差别，慧是辩无碍解中的智。

. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ.

29对于住处的种种差别，慧是住处义的智。

. Vihāranānatte paññā vihāraṭṭhe ñāṇaṃ.

30对于等至的种种差别，慧是等至义的智。

. Samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ.

31对于种种等至住的慧，是等至住的智。

. Vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ.

32由于无散乱的清净，在断尽诸漏上的慧，是无间定中的智。

. Avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ.

33以见为上首、证得寂静住，由于胜妙信解而有的慧，是无诤住的智。

. Dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ.

34由于具足二力、三种行的寂止，以十六种智行和九种定行而得自在，这慧是灭尽等至的智。

. Dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ.

35对于正知者，在转起耗尽上的慧，是般涅槃的智。

. Sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ.

36对于一切法的正确断除、灭尽和不现起，这慧是齐首智。

. Sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.

37克服种种不同烦恼威力的慧，是削减智。

. Puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ.

38对于不懈怠、精勤、策励的状态，其慧是精进发动智。

. Asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.

39能阐明种种法的，那种慧是指示义理之智。

. Nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ.

40通达一切法归一、其多样性及单一性的慧，是见清净智。

. Sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ.

41已经了知的慧，是安忍智。

. Viditattā paññā khantiñāṇaṃ.

42已经触证的慧，是深入通达之智。

. Phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ.

43在统合中的慧，是于差别住中的智。

. Samodahane paññā padesavihāre ñāṇaṃ.

44通过增上的慧，是于想转向中的智。

. Adhipatattā paññā saññāvivaṭṭe ñāṇaṃ.

45在种种性中的慧，是于心转向中的智。

. Nānatte paññā cetovivaṭṭe ñāṇaṃ.

46在决意中的慧，是于心转向中的智。

. Adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ.

47在空中的慧，是于智转向中的智。

. Suññate paññā ñāṇavivaṭṭe ñāṇaṃ.

48在舍离中的慧，是于解脱转向中的智。

. Vosagge paññā vimokkhavivaṭṭe ñāṇaṃ.

49. 对于真实义的慧，是圣谛显现智。

. Tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.

50. 通过将身与心统一决定，并以乐想和轻快想作为决意而成就，在这种成就状态上的慧，是神变通智。

. Kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ.

51. 借由寻的波动，对种种或单一的声相加以通达的慧，是耳界清净智。

. Vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ.

52. 通过三种心的变化，借由诸根的明净，对种种或单一的心识活动加以通达的慧，是他心智。

. Tiṇṇannaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṃ.

53. 对于依缘而生起的诸法，借由种种或单一的业的波动而通达的慧，是宿住随念智。

. Paccayappavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ.

54. 借由光明，对种种或单一的色相加以看见的慧，是天眼智。

. Obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ.

55通过以六十四种方式精通三根而获得的慧，是漏尽智。

. Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatā paññā āsavānaṃ khaye ñāṇaṃ.

56以遍知为义、关于苦的慧，是苦智。

. Pariññaṭṭhe paññā dukkhe ñāṇaṃ.

57以断除为义、关于集的慧，是集智。

. Pahānaṭṭhe paññā samudaye ñāṇaṃ.

58以作证为义、关于灭的慧，是灭智。

. Sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ.

59以修习为义、关于道的慧，是道智。

. Bhāvanaṭṭhe paññā magge ñāṇaṃ.

60苦智。

. Dukkhe ñāṇaṃ.

60关于苦的智。

. Dukkhe ñāṇaṃ.

61于苦集的智。

. Dukkhasamudaye ñāṇaṃ.

62于苦灭的智。

. Dukkhanirodhe ñāṇaṃ.

63于导向苦灭之道的智。

. Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.

64于义无碍解的智。

. Atthapaṭisambhide ñāṇaṃ.

65于法无碍解的智。

. Dhammapaṭisambhide ñāṇaṃ.

66于词无碍解的智。

. Niruttipaṭisambhide ñāṇaṃ.

67于辩无碍解的智。

. Paṭibhānapaṭisambhide ñāṇaṃ.

68于诸根胜劣差别的智。

. Indriyaparopariyatte ñāṇaṃ.

69于诸众生的志向与随眠的智。

. Sattānaṃ āsayānusaye ñāṇaṃ.

70于双神变智。

. Yamakapāṭihīre ñāṇaṃ.

71于大悲心等至的智。

. Mahākaruṇāsamāpattiyā ñāṇaṃ.

72一切知智。

. Sabbaññutañāṇaṃ.

72一切知智。

. Sabbaññutañāṇaṃ.

73无障碍智

. Anāvaraṇañāṇaṃ .

78这些是七十三种智。在这七十三种智中，六十七种智是与声闻弟子共通的；六种智是声闻弟子所不共有的。

Imāni tesattati ñāṇāni. Imesaṃ tesattatiyā ñāṇānaṃ sattasaṭṭhi ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.

791. 智论

1. Ñāṇakathā

80论母完

Mātikā niṭṭhitā.

811. 智论

1. Ñāṇakathā

821. 闻所成智分别

1. Sutamayañāṇaniddeso

1怎样将耳朵专注于听闻时，那慧是闻所成智呢？

Kathaṃ sotāvadhāne paññā sutamaye ñāṇaṃ?

84"这些法应该被证知"，这样地专注于听闻，了知这个的慧就是闻所成智。

‘‘Ime dhammā abhiññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

85"这些法应该被遍知"，这样地专注于听闻，了知这个的慧就是闻所成智。

‘‘Ime dhammā pariññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

86倾听‘这些法是应当断除的’，了知那点的慧，是闻所成智。

‘‘Ime dhammā pahātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

87倾听‘这些法是应当修习的’，了知那点的慧，是闻所成智。

‘‘Ime dhammā bhāvetabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

88倾听‘这些法是应当体证的’，了知那点的慧，是闻所成智。

‘‘Ime dhammā sacchikātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

89倾听‘这些法是退堕分的’，了知那点的慧，是闻所成智。

‘‘Ime dhammā hānabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

90倾听‘这些法是住立分的’，了知那点的慧，是闻所成智。

‘‘Ime dhammā ṭhitibhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

91倾听‘这些法是殊胜分的’，了知那点的慧，是闻所成智。

‘‘Ime dhammā visesabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

92听闻'这些法是通向通达的'，觉知那个的慧，是闻所成智。

‘‘Ime dhammā nibbedhabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

93听闻'一切诸行都是无常的'，觉知那个的慧，是闻所成智。

‘‘Sabbe saṅkhārā aniccā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

94听闻'一切诸行都是苦的'，觉知那个的慧，是闻所成智。

‘‘Sabbe saṅkhārā dukkhā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

95听闻'一切诸法都是无我的'，觉知那个的慧，是闻所成智。

‘‘Sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

96听闻'这是苦圣谛'，觉知那个的慧，是闻所成智。

‘‘Idaṃ dukkhaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

97听闻'这是苦集圣谛'，觉知那个的慧，是闻所成智。

‘‘Idaṃ dukkhasamudayaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

73无障碍智。

. Anāvaraṇañāṇaṃ .

99用心听取‘这是苦灭圣谛’后,对此了知的慧,是闻所成智。

‘‘Idaṃ dukkhanirodhaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

100用心听取‘这是导向苦灭的行道圣谛’后,对此了知的慧,是闻所成智。

‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

2如何是‘这些法应该被遍知’——用心听取后,对此了知的慧,是闻所成智呢？

Kathaṃ ‘‘ime dhammā abhiññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

102有一法应该被遍知:一切有情依食而住。有二法应该被遍知:两种界。有三法应该被遍知:三种界。有四法应该被遍知:四圣谛。有五法应该被遍知:五种解脱处。有六法应该被遍知:六种无上。有七法应该被遍知:七种眠息所依处。有八法应该被遍知:八种胜处。有九法应该被遍知:九种次第住。有十法应该被遍知:十种尽法所依处。

Eko dhammo abhiññeyyo – sabbe sattā āhāraṭṭhitikā. Dve dhammā abhiññeyyā – dve dhātuyo. Tayo dhammā abhiññeyyā – tisso dhātuyo. Cattāro dhammā abhiññeyyā – cattāri ariyasaccāni. Pañca dhammā abhiññeyyā – pañca vimuttāyatanāni. Cha dhammā abhiññeyyā – cha anuttariyāni. Satta dhammā abhiññeyyā – satta niddasavatthūni. Aṭṭha dhammā abhiññeyyā – aṭṭha abhibhāyatanāni. Nava dhammā abhiññeyyā – nava anupubbavihārā. Dasa dhammā abhiññeyyā – dasa nijjaravatthūni.

3“比丘们,一切应该被遍知。比丘们,什么是一切应该被遍知呢？比丘们,眼应该被遍知;颜色应该被遍知;眼识应该被遍知;眼触应该被遍知;由眼触为缘而生起的感受,无论是乐、是苦、或是不苦不乐,那也应该被遍知。耳应该被遍知;声音应该被遍知……鼻应该被遍知;气味应该被遍知……舌应该被遍知;味道应该被遍知……身应该被遍知;碰触物应该被遍知……意应该被遍知;法应该被遍知;意识应该被遍知;意触应该被遍知;由意触为缘而生起的感受,无论是乐、是苦、或是不苦不乐,那也应该被遍知。”

‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu , bhikkhave, abhiññeyyaṃ; rūpā abhiññeyyā; cakkhuviññāṇaṃ abhiññeyyaṃ; cakkhusamphasso abhiññeyyo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ abhiññeyyaṃ; saddā abhiññeyyā…pe… ghānaṃ abhiññeyyaṃ; gandhā abhiññeyyā… jivhā abhiññeyyā; rasā abhiññeyyā… kāyo abhiññeyyo; phoṭṭhabbā abhiññeyyā… mano abhiññeyyo; dhammā abhiññeyyā; manoviññāṇaṃ abhiññeyyaṃ, manosamphasso abhiññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.’’

104色应该被遍知;受应该被遍知;想应该被遍知;行应该被遍知;识应该被遍知。

Rūpaṃ abhiññeyyaṃ; vedanā abhiññeyyā; saññā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ.

105眼应当被彻知；耳应当被彻知；鼻应当被彻知；舌应当被彻知；身应当被彻知；意应当被彻知。色应当被彻知；声应当被彻知；香应当被彻知；味应当被彻知；触应当被彻知；法应当被彻知。眼识应当被彻知；耳识应当被彻知；鼻识应当被彻知；舌识应当被彻知；身识应当被彻知；意识应当被彻知。眼触应当被彻知；耳触应当被彻知；鼻触应当被彻知；舌触应当被彻知；身触应当被彻知；意触应当被彻知。眼触所生的受应当被彻知；耳触所生的受应当被彻知；鼻触所生的受应当被彻知；舌触所生的受应当被彻知；身触所生的受应当被彻知；意触所生的受应当被彻知。色想应当被彻知；声想应当被彻知；香想应当被彻知；味想应当被彻知；触想应当被彻知；法想应当被彻知。色思应当被彻知；声思应当被彻知；香思应当被彻知；味思应当被彻知；触思应当被彻知；法思应当被彻知。色爱应当被彻知；声爱应当被彻知；香爱应当被彻知；味爱应当被彻知；触爱应当被彻知；法爱应当被彻知。色寻应当被彻知；声寻应当被彻知；香寻应当被彻知；味寻应当被彻知；触寻应当被彻知；法寻应当被彻知。色伺应当被彻知；声伺应当被彻知；香伺应当被彻知；味伺应当被彻知；触伺应当被彻知；法伺应当被彻知。

Cakkhu abhiññeyyaṃ; sotaṃ abhiññeyyaṃ; ghānaṃ abhiññeyyaṃ; jivhā abhiññeyyā; kāyo abhiññeyyo; mano abhiññeyyo. Rūpā abhiññeyyā; saddā abhiññeyyā; gandhā abhiññeyyā; rasā abhiññeyyā; phoṭṭhabbā abhiññeyyā; dhammā abhiññeyyā. Cakkhuvttññāṇaṃ abhiññeyyaṃ; sotaviññāṇaṃ abhiññeyyaṃ; ghānaviññāṇaṃ abhiññeyyaṃ; jivhāviññāṇaṃ abhiññeyyaṃ; kāyaviññāṇaṃ abhiññeyyaṃ; manoviññāṇaṃ abhiññeyyaṃ. Cakkhusamphasso abhiññeyyo ; sotasamphasso abhiññeyyo; ghānasamphasso abhiññeyyo; jivhāsamphasso abhiññeyyo; kāyasamphasso abhiññeyyo; manosamphasso abhiññeyyo; cakkhusamphassajā vedanā abhiññeyyā; sotasamphassajā vedanā abhiññeyyā; ghānasamphassajā vedanā abhiññeyyā ; jivhāsamphassajā vedanā abhiññeyyā; kāyasamphassajā vedanā abhiññeyyā; manosamphassajā vedanā abhiññeyyā. Rūpasaññā abhiññeyyā; saddasaññā abhiññeyyā; gandhasaññā abhiññeyyā ; rasasaññā abhiññeyyā; phoṭṭhabbasaññā abhiññeyyā; dhammasaññā abhiññeyyā. Rūpasañcetanā abhiññeyyā; saddasañcetanā abhiññeyyā; gandhasañcetanā abhiññeyyā; rasasañcetanā abhiññeyyā; phoṭṭhabbasañcetanā abhiññeyyā; dhammasañcetanā abhiññeyyā. Rūpataṇhā abhiññeyyā; saddataṇhā abhiññeyyā; gandhataṇhā abhiññeyyā; rasataṇhā abhiññeyyā; phoṭṭhabbataṇhā abhiññeyyā; dhammataṇhā abhiññeyyā. Rūpavitakko abhiññeyyo; saddavitakko abhiññeyyo; gandhavitakko abhiññeyyo; rasavitakko abhiññeyyo; phoṭṭhabbavitakko abhiññeyyo; dhammavitakko abhiññeyyo. Rūpavicāro abhiññeyyo; saddavicāro abhiññeyyo ; gandhavicāro abhiññeyyo; rasavicāro abhiññeyyo; phoṭṭhabbavicāro abhiññeyyo; dhammavicāro abhiññeyyo.

4地界应当被彻知；水界应当被彻知；火界应当被彻知；风界应当被彻知；空界应当被彻知；识界应当被彻知。

Pathavīdhātu abhiññeyyā; āpodhātu abhiññeyyā; tejodhātu abhiññeyyā; vāyodhātu abhiññeyyā; ākāsadhātu abhiññeyyā; viññāṇadhātu abhiññeyyā.

107地遍应当被彻知；水遍应当被彻知；火遍应当被彻知；风遍应当被彻知；青遍应当被彻知；黄遍应当被彻知；赤遍应当被彻知；白遍应当被彻知；空遍应当被彻知；识遍应当被彻知。

Pathavīkasiṇaṃ abhiññeyyaṃ; āpokasiṇaṃ abhiññeyyaṃ; tejokasiṇaṃ abhiññeyyaṃ; vāyokasiṇaṃ abhiññeyyaṃ; nīlakasiṇaṃ abhiññeyyaṃ; pītakasiṇaṃ abhiññeyyaṃ; lohitakasiṇaṃ abhiññeyyaṃ; odātakasiṇaṃ abhiññeyyaṃ; ākāsakasiṇaṃ abhiññeyyaṃ; viññāṇakasiṇaṃ abhiññeyyaṃ.

108头发应当被彻知；身毛应当被彻知；指甲应当被彻知；牙齿应当被彻知；皮肤应当被彻知；肉应当被彻知；腱应当被彻知；骨应当被彻知；骨髓应当被彻知；肾脏应当被彻知；心脏应当被彻知；肝脏应当被彻知；肋膜应当被彻知；脾脏应当被彻知；肺脏应当被彻知；肠应当被彻知；肠间膜应当被彻知；胃中物应当被彻知；粪便应当被彻知；胆汁应当被彻知；痰应当被彻知；脓应当被彻知；血应当被彻知；汗应当被彻知；脂肪应当被彻知；泪应当被彻知；油脂应当被彻知；唾液应当被彻知；鼻涕应当被彻知；关节滑液应当被彻知；尿应当被彻知；脑应当被彻知。

Kesā abhiññeyyā; lomā abhiññeyyā; nakhā abhiññeyyā; dantā abhiññeyyā; taco abhiññeyyo, maṃsaṃ abhiññeyyaṃ; nhārū abhiññeyyā; aṭṭhī abhiññeyyā; aṭṭhimiñjā abhiññeyyā ; vakkaṃ abhiññeyyaṃ; hadayaṃ abhiññeyyaṃ; yakanaṃ abhiññeyyaṃ; kilomakaṃ abhiññeyyaṃ; pihakaṃ abhiññeyyaṃ; papphāsaṃ abhiññeyyaṃ; antaṃ abhiññeyyaṃ antaguṇaṃ abhiññeyyaṃ; udariyaṃ abhiññeyyaṃ; karīsaṃ abhiññeyyaṃ; pittaṃ abhiññeyyaṃ; semhaṃ abhiññeyyaṃ; pubbo abhiññeyyo; lohitaṃ abhiññeyyaṃ; sedo abhiññeyyo; medo abhiññeyyo; assu abhiññeyyaṃ; vasā abhiññeyyā; kheḷo abhiññeyyo; siṅghāṇikā abhiññeyyā; lasikā abhiññeyyā; muttaṃ abhiññeyyaṃ; matthaluṅgaṃ abhiññeyyaṃ.

109眼界应当被彻知；色界应当被彻知。耳界应当被彻知；声界应当被彻知。鼻界应当被彻知；香界应当被彻知。舌界应当被彻知；味界应当被彻知。身界应当被彻知；触界应当被彻知。意界应当被彻知；法界应当被彻知。

Cakkhāyatanaṃ abhiññeyyaṃ; rūpāyatanaṃ abhiññeyyaṃ. Sotāyatanaṃ abhiññeyyaṃ; saddāyatanaṃ abhiññeyyaṃ . Ghānāyatanaṃ abhiññeyyaṃ; gandhāyatanaṃ abhiññeyyaṃ. Jivhāyatanaṃ abhiññeyyaṃ; rasāyatanaṃ abhiññeyyaṃ. Kāyāyatanaṃ abhiññeyyaṃ; phoṭṭhabbāyatanaṃ abhiññeyyaṃ. Manāyatanaṃ abhiññeyyaṃ; dhammāyatanaṃ abhiññeyyaṃ.

110眼界应当被彻知；色界应当被彻知；眼识界应当被彻知。耳界应当被彻知；声界应当被彻知；耳识界应当被彻知。鼻界应当被彻知；香界应当被彻知；鼻识界应当被彻知。舌界应当被彻知；味界应当被彻知；舌识界应当被彻知。身界应当被彻知；触界应当被彻知；身识界应当被彻知。意界应当被彻知；法界应当被彻知；意识界应当被彻知。

Cakkhudhātu abhiññeyyā; rūpadhātu abhiññeyyā; cakkhuviññāṇadhātu abhiññeyyā. Sotadhātu abhiññeyyā; saddadhātu abhiññeyyā; sotaviññāṇadhātu abhiññeyyā. Ghānadhātu abhiññeyyā; gandhadhātu abhiññeyyā; ghānaviññāṇadhātu abhiññeyyā. Jivhādhātu abhiññeyyā ; rasadhātu abhiññeyyā; jivhāviññāṇadhātu abhiññeyyā. Kāyadhātu abhiññeyyā; phoṭṭhabbadhātu abhiññeyyā; kāyaviññāṇadhātu abhiññeyyā. Manodhātu abhiññeyyā; dhammadhātu abhiññeyyā; manoviññāṇadhātu abhiññeyyā.

111眼根应遍知；耳根应遍知；鼻根应遍知；舌根应遍知；身根应遍知；意根应遍知；命根应遍知；女根应遍知；男根应遍知；乐根应遍知；苦根应遍知；悦根应遍知；忧根应遍知；舍根应遍知；信根应遍知；精进根应遍知；念根应遍知；定根应遍知；慧根应遍知；未知当知根应遍知；已知根应遍知；具知根应遍知。

Cakkhundriyaṃ abhiññeyyaṃ; sotindriyaṃ abhiññeyyaṃ; ghānindriyaṃ abhiññeyyaṃ; jivhindriyaṃ abhiññeyyaṃ; kāyindriyaṃ abhiññeyyaṃ; manindriyaṃ abhiññeyyaṃ; jīvitindriyaṃ abhiññeyyaṃ; itthindriyaṃ abhiññeyyaṃ; purisindriyaṃ abhiññeyyaṃ; sukhindriyaṃ abhiññeyyaṃ; dukkhindriyaṃ abhiññeyyaṃ; somanassindriyaṃ abhiññeyyaṃ; domanassindriyaṃ abhiññeyyaṃ; upekkhindriyaṃ abhiññeyyaṃ; saddhindriyaṃ abhiññeyyaṃ; vīriyindriyaṃ abhiññeyyaṃ; satindriyaṃ abhiññeyyaṃ; samādhindriyaṃ abhiññeyyaṃ; paññindriyaṃ abhiññeyyaṃ; anaññātaññassāmītindriyaṃ abhiññeyyaṃ; aññindriyaṃ abhiññeyyaṃ; aññātāvindriyaṃ abhiññeyyaṃ.

5欲界应遍知；色界应遍知；无色界应遍知。欲有应遍知；色有应遍知；无色有应遍知。想有应遍知；无想有应遍知；非想非非想有应遍知。一蕴有应遍知；四蕴有应遍知；五蕴有应遍知。

Kāmadhātu abhiññeyyā; rūpadhātu abhiññeyyā; arūpadhātu abhiññeyyā. Kāmabhavo abhiññeyyo; rūpabhavo abhiññeyyo ; arūpabhavo abhiññeyyo. Saññābhavo abhiññeyyo; asaññābhavo abhiññeyyo; nevasaññānāsaññābhavo abhiññeyyo. Ekavokārabhavo abhiññeyyo; catuvokārabhavo abhiññeyyo; pañcavokārabhavo abhiññeyyo.

6初禅应遍知；第二禅应遍知；第三禅应遍知；第四禅应遍知。慈心解脱应遍知；悲心解脱应遍知；喜心解脱应遍知；舍心解脱应遍知。空无边处定应遍知；识无边处定应遍知；无所有处定应遍知；非想非非想处定应遍知。

Paṭhamaṃ jhānaṃ abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Mettācetovimutti abhiññeyyā; karuṇācetovimutti abhiññeyyā; muditācetovimutti abhiññeyyā; upekkhācetovimutti abhiññeyyā. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.

114无明应遍知；行应遍知；识应遍知；名色应遍知；六处应遍知；触应遍知；受应遍知；爱应遍知；取应遍知；有应遍知；生应遍知；老死应遍知。

Avijjā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ; nāmarūpaṃ abhiññeyyaṃ; saḷāyatanaṃ abhiññeyyaṃ; phasso abhiññeyyo; vedanā abhiññeyyā; taṇhā abhiññeyyā; upādānaṃ abhiññeyyaṃ; bhavo abhiññeyyo; jāti abhiññeyyā; jarāmaraṇaṃ abhiññeyyaṃ.

7苦应遍知；苦集应遍知；苦灭应遍知；趣向苦灭之道应遍知。色应遍知；色集应遍知；色灭应遍知；趣向色灭之道应遍知。受应遍知……想应遍知……行应遍知……识应遍知。眼应遍知……老死应遍知；老死集应遍知；老死灭应遍知；趣向老死灭之道应遍知。

Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā. Vedanā abhiññeyyā…pe… saññā abhiññeyyā…pe… saṅkhārā abhiññeyyā…pe… viññāṇaṃ abhiññeyyaṃ. Cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā.

116苦的遍知义应遍知；苦集的断除义应遍知；苦灭的作证义应遍知；趣向苦灭之道的修习义应遍知。色的遍知义应遍知；色集的断除义应遍知；色灭的作证义应遍知；趣向色灭之道的修习义应遍知。受的遍知义……想的……行的……识的……眼的……老死的遍知义应遍知；老死集的断除义应遍知；老死灭的作证义应遍知；趣向老死灭之道的修习义应遍知。

Dukkhassa pariññaṭṭho abhiññeyyo; dukkhasamudayassa pahānaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Rūpassa pariññaṭṭho abhiññeyyo; rūpasamudayassa pahānaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo.

117苦的完全智通达之义是应被证知的；苦集的断除通达之义是应被证知的；苦灭的作证通达之义是应被证知的；导向灭苦之道的修习通达之义是应被证知的。色的完全智通达之义是应被证知的；色集的断除通达之义是应被证知的；色灭的作证通达之义是应被证知的；导向灭色之道的修习通达之义是应被证知的。受的……（略）……想的……诸行的……识的……眼的……（略）……老死的完全智通达之义是应被证知的；老死集的断除通达之义是应被证知的；老死灭的作证通达之义是应被证知的；导向灭老死之道的修习通达之义是应被证知的。

Dukkhassa pariññāpaṭivedhaṭṭho abhiññeyyo; dukkhasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Rūpassa pariññāpaṭivedhaṭṭho abhiññeyyo; rūpasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo.

8苦是应被证知的；苦集是应被证知的；苦灭是应被证知的；苦的集与灭是应被证知的；苦的欲贪灭是应被证知的；苦的味是应被证知的；苦的过患是应被证知的；苦的出离是应被证知的。色是应被证知的；色集是应被证知的；色灭是应被证知的；色的集与灭是应被证知的；色的欲贪灭是应被证知的；色的味是应被证知的；色的过患是应被证知的；色的出离是应被证知的。受是应被证知的……（略）……想是应被证知的……诸行是应被证知的……识是应被证知的……眼是应被证知的……（略）……老死是应被证知的；老死集是应被证知的；老死灭是应被证知的；老死的集与灭是应被证知的；老死的欲贪灭是应被证知的；老死的味是应被证知的；老死的过患是应被证知的；老死的出离是应被证知的。

Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhassa samudayanirodho abhiññeyyo; dukkhassa chandarāganirodho abhiññeyyo; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpassa samudayanirodho abhiññeyyo; rūpassa chandarāganirodho abhiññeyyo; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇassa samudayanirodho abhiññeyyo; jarāmaraṇassa chandarāganirodho abhiññeyyo; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.

119苦是应被证知的；苦集是应被证知的；苦灭是应被证知的；导向灭苦之道是应被证知的；苦的味是应被证知的；苦的过患是应被证知的；苦的出离是应被证知的。色是应被证知的；色集是应被证知的；色灭是应被证知的；导向灭色之道是应被证知的；色的味是应被证知的；色的过患是应被证知的；色的出离是应被证知的。受是应被证知的……（略）……想是应被证知的……诸行是应被证知的……识是应被证知的……眼是应被证知的……（略）……老死是应被证知的；老死集是应被证知的；老死灭是应被证知的；导向灭老死之道是应被证知的；老死的味是应被证知的；老死的过患是应被证知的；老死的出离是应被证知的。

Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo ; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.

9无常随观应当证知；苦随观应当证知；无我随观应当证知；厌离随观应当证知；离贪随观应当证知；灭随观应当证知；舍遣随观应当证知；坏随观应当证知；消逝随观应当证知；变易随观应当证知；无相随观应当证知；无愿随观应当证知；空随观应当证知；增上慧法观应当证知；如实智见应当证知；过患随观应当证知；省察随观应当证知；转向随观应当证知。

10生起是应被证知的；转起是应被证知的；相是应被证知的；积聚是应被证知的；结生是应被证知的；趣是应被证知的；出生是应被证知的；再生是应被证知的；老是应被证知的；病是应被证知的；死是应被证知的；愁是应被证知的；悲是应被证知的；恼是应被证知的。

Uppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; nimittaṃ abhiññeyyaṃ; āyūhanā abhiññeyyā; paṭisandhi abhiññeyyā; gati abhiññeyyā; nibbatti abhiññeyyā; upapatti abhiññeyyā; jāti abhiññeyyā; jarā abhiññeyyā; byādhi abhiññeyyo , maraṇaṃ abhiññeyyaṃ; soko abhiññeyyo; paridevo abhiññeyyo; upāyāso abhiññeyyo.

122无生起是应被证知的；无转起是应被证知的；无相是应被证知的；无积聚是应被证知的；无结生是应被证知的；无趣是应被证知的；无出生是应被证知的；无再生是应被证知的；无老是应被证知的；无病是应被证知的；不死是应被证知的；无愁是应被证知的；无悲是应被证知的；无恼是应被证知的。

Anuppādo abhiññeyyo; appavattaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ; anāyūhanā abhiññeyyā; appaṭisandhi abhiññeyyā; agati abhiññeyyā; anibbatti abhiññeyyā; anupapatti abhiññeyyā; ajāti abhiññeyyā; ajarā abhiññeyyā; abyādhi abhiññeyyo; amataṃ abhiññeyyaṃ; asoko abhiññeyyo; aparidevo abhiññeyyo; anupāyāso abhiññeyyo.

123生起应该被完全了知；不生起应该被完全了知；流转应该被完全了知；不流转应该被完全了知。相应该被完全了知；无相应该被完全了知。积聚应该被完全了知；无积聚应该被完全了知。结生应该被完全了知；无结生应该被完全了知。趣向应该被完全了知；无趣向应该被完全了知。出生应该被完全了知；无出生应该被完全了知。再生应该被完全了知；无再生应该被完全了知。诞生应该被完全了知；无诞生应该被完全了知。衰老应该被完全了知；无衰老应该被完全了知。疾病应该被完全了知；无疾病应该被完全了知。死亡应该被完全了知；不死应该被完全了知。忧愁应该被完全了知；无忧愁应该被完全了知。悲泣应该被完全了知；无悲泣应该被完全了知。绝望应该被完全了知；无绝望应该被完全了知。

Uppādo abhiññeyyo; anuppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; appavattaṃ abhiññeyyaṃ. Nimittaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ. Āyūhanā abhiññeyyā; anāyūhanā abhiññeyyā. Paṭisandhi abhiññeyyā; appaṭisandhi abhiññeyyā. Gati abhiññeyyā; agati abhiññeyyā. Nibbatti abhiññeyyā; anibbatti abhiññeyyā. Upapatti abhiññeyyā; anupapatti abhiññeyyā . Jāti abhiññeyyā; ajāti abhiññeyyā. Jarā abhiññeyyā; ajarā abhiññeyyā. Byādhi abhiññeyyo; abyādhi abhiññeyyo. Maraṇaṃ abhiññeyyaṃ; amataṃ abhiññeyyaṃ. Soko abhiññeyyo; asoko abhiññeyyo. Paridevo abhiññeyyo; aparidevo abhiññeyyo. Upāyāso abhiññeyyo; anupāyāso abhiññeyyo.

124生起是苦，这应该被完全了知。流转是苦，这应该被完全了知。相是苦，这应该被完全了知。积聚是苦，这应该被完全了知。结生是苦，这应该被完全了知。趣向是苦，这应该被完全了知。出生是苦，这应该被完全了知。再生是苦，这应该被完全了知。诞生是苦，这应该被完全了知。衰老是苦，这应该被完全了知。疾病是苦，这应该被完全了知。死亡是苦，这应该被完全了知。忧愁是苦，这应该被完全了知。悲泣是苦，这应该被完全了知。绝望是苦，这应该被完全了知。

Uppādo dukkhanti abhiññeyyaṃ. Pavattaṃ dukkhanti abhiññeyyaṃ. Nimittaṃ dukkhanti abhiññeyyaṃ. Āyūhanā dukkhanti abhiññeyyaṃ. Paṭisandhi dukkhanti abhiññeyyaṃ. Gati dukkhanti abhiññeyyaṃ. Nibbatti dukkhanti abhiññeyyaṃ. Upapatti dukkhanti abhiññeyyaṃ. Jāti dukkhanti abhiññeyyaṃ. Jarā dukkhanti abhiññeyyaṃ. Byādhi dukkhanti abhiññeyyaṃ. Maraṇaṃ dukkhanti abhiññeyyaṃ. Soko dukkhanti abhiññeyyaṃ. Paridevo dukkhanti abhiññeyyaṃ. Upāyāso dukkhanti abhiññeyyaṃ.

125不生起是乐，这应该被完全了知。不流转是乐，这应该被完全了知。无相是乐，这应该被完全了知。无积聚是乐，这应该被完全了知。无结生是乐，这应该被完全了知。无趣向是乐，这应该被完全了知。无出生是乐，这应该被完全了知。无再生是乐，这应该被完全了知。无诞生是乐，这应该被完全了知。无衰老是乐，这应该被完全了知。无疾病是乐，这应该被完全了知。不死是乐，这应该被完全了知。无忧愁是乐，这应该被完全了知。无悲泣是乐，这应该被完全了知。无绝望是乐，这应该被完全了知。

Anuppādo sukhanti abhiññeyyaṃ. Appavattaṃ sukhanti abhiññeyyaṃ. Animittaṃ sukhanti abhiññeyyaṃ. Anāyūhanā sukhanti abhiññeyyaṃ. Appaṭisandhi sukhanti abhiññeyyaṃ. Agati sukhanti abhiññeyyaṃ. Anibbatti sukhanti abhiññeyyaṃ. Anupapatti sukhanti abhiññeyyaṃ. Ajāti sukhanti abhiññeyyaṃ. Ajarā sukhanti abhiññeyyaṃ. Abyādhi sukhanti abhiññeyyaṃ. Amataṃ sukhanti abhiññeyyaṃ. Asoko sukhanti abhiññeyyaṃ. Aparidevo sukhanti abhiññeyyaṃ. Anupāyāso sukhanti abhiññeyyaṃ.

126生起是苦，不生起是乐，这应该被完全了知。流转是苦，不流转是乐，这应该被完全了知。相是苦，无相是乐，这应该被完全了知。积聚是苦，无积聚是乐，这应该被完全了知。结生是苦，无结生是乐，这应该被完全了知。趣向是苦，无趣向是乐，这应该被完全了知。出生是苦，无出生是乐，这应该被完全了知。再生是苦，无再生是乐，这应该被完全了知。诞生是苦，无诞生是乐，这应该被完全了知。衰老是苦，无衰老是乐，这应该被完全了知。疾病是苦，无疾病是乐，这应该被完全了知。死亡是苦，不死是乐，这应该被完全了知。忧愁是苦，无忧愁是乐，这应该被完全了知。悲泣是苦，无悲泣是乐，这应该被完全了知。绝望是苦，无绝望是乐，这应该被完全了知。

Uppādo dukkhaṃ, anuppādo sukhanti abhiññeyyaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti abhiññeyyaṃ. Nimittaṃ dukkhaṃ, animittaṃ sukhanti abhiññeyyaṃ. Āyūhanā dukkhaṃ, anāyūhanā sukhanti abhiññeyyaṃ. Paṭisandhi dukkhaṃ, appaṭisandhi sukhanti abhiññeyyaṃ. Gati dukkhaṃ, agati sukhanti abhiññeyyaṃ. Nibbatti dukkhaṃ, anibbatti sukhanti abhiññeyyaṃ. Upapatti dukkhaṃ, anupapatti sukhanti abhiññeyyaṃ. Jāti dukkhaṃ, ajāti sukhanti abhiññeyyaṃ. Jarā dukkhaṃ, ajarā sukhanti abhiññeyyaṃ. Byādhi dukkhaṃ, abyādhi sukhanti abhiññeyyaṃ. Maraṇaṃ dukkhaṃ, amataṃ sukhanti abhiññeyyaṃ. Soko dukkhaṃ, asoko sukhanti abhiññeyyaṃ. Paridevo dukkhaṃ, aparidevo sukhanti abhiññeyyaṃ. Upāyāso dukkhaṃ, anupāyāso sukhanti abhiññeyyaṃ.

127生起是怖畏，这应该被完全了知。流转是怖畏，这应该被完全了知。相是怖畏，这应该被完全了知。积聚是怖畏，这应该被完全了知。结生是怖畏，这应该被完全了知。趣向是怖畏，这应该被完全了知。出生是怖畏，这应该被完全了知。再生是怖畏，这应该被完全了知。诞生是怖畏，这应该被完全了知。衰老是怖畏，这应该被完全了知。疾病是怖畏，这应该被完全了知。死亡是怖畏，这应该被完全了知。忧愁是怖畏，这应该被完全了知。悲泣是怖畏，这应该被完全了知。绝望是怖畏，这应该被完全了知。

Uppādo bhayanti abhiññeyyaṃ. Pavattaṃ bhayanti abhiññeyyaṃ. Nimittaṃ bhayanti abhiññeyyaṃ. Āyūhanā bhayanti abhiññeyyaṃ. Paṭisandhi bhayanti abhiññeyyaṃ. Gati bhayanti abhiññeyyaṃ. Nibbatti bhayanti abhiññeyyaṃ. Upapatti bhayanti abhiññeyyaṃ. Jāti bhayanti abhiññeyyaṃ. Jarā bhayanti abhiññeyyaṃ. Byādhi bhayanti abhiññeyyaṃ. Maraṇaṃ bhayanti abhiññeyyaṃ. Soko bhayanti abhiññeyyaṃ. Paridevo bhayanti abhiññeyyaṃ. Upāyāso bhayanti abhiññeyyaṃ.

128不生起是安稳，这应该被完全了知。不流转是安稳，这应该被完全了知。无相是安稳，这应该被完全了知。无积聚是安稳，这应该被完全了知。无结生是安稳，这应该被完全了知。无趣向是安稳，这应该被完全了知。无出生是安稳，这应该被完全了知。无再生是安稳，这应该被完全了知。无诞生是安稳，这应该被完全了知。无衰老是安稳，这应该被完全了知。无疾病是安稳，这应该被完全了知。不死是安稳，这应该被完全了知。无忧愁是安稳，这应该被完全了知。无悲泣是安稳，这应该被完全了知。无绝望是安稳，这应该被完全了知。

Anuppādo khemanti abhiññeyyaṃ. Appavattaṃ khemanti abhiññeyyaṃ. Animittaṃ khemanti abhiññeyyaṃ. Anāyūhanā khemanti abhiññeyyaṃ. Appaṭisandhi khemanti abhiññeyyaṃ. Agati khemanti abhiññeyyaṃ. Anibbatti khemanti abhiññeyyaṃ. Anupapatti khemanti abhiññeyyaṃ. Ajāti khemanti abhiññeyyaṃ . Ajarā khemanti abhiññeyyaṃ. Abyādhi khemanti abhiññeyyaṃ. Amataṃ khemanti abhiññeyyaṃ. Asoko khemanti abhiññeyyaṃ. Aparidevo khemanti abhiññeyyaṃ. Anupāyāso khemanti abhiññeyyaṃ.

129产生是怖畏，不产生是安稳——应当了知。延续是怖畏，不延续是安稳——应当了知。相是怖畏，无相是安稳——应当了知。积聚是怖畏，不积聚是安稳——应当了知。结生是怖畏，不结生是安稳——应当了知。趣是怖畏，无趣是安稳——应当了知。出生是怖畏，不出生是安稳——应当了知。再生是怖畏，不再生是安稳——应当了知。生是怖畏，不生是安稳——应当了知。老是怖畏，不老是安稳——应当了知。病是怖畏，不病是安稳——应当了知。死是怖畏，不死是安稳——应当了知。愁是怖畏，不愁是安稳——应当了知。悲是怖畏，不悲是安稳——应当了知。恼是怖畏，不恼是安稳——应当了知。

Uppādo bhayaṃ, anuppādo khemanti abhiññeyyaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti abhiññeyyaṃ. Nimittaṃ bhayaṃ, animittaṃ khemanti abhiññeyyaṃ. Āyūhanā bhayaṃ, anāyūhanā khemanti abhiññeyyaṃ. Paṭisandhi bhayaṃ, appaṭisandhi khemanti abhiññeyyaṃ. Gati bhayaṃ, agati khemanti abhiññeyyaṃ. Nibbatti bhayaṃ, anibbatti khemanti abhiññeyyaṃ. Upapatti bhayaṃ, anupapatti khemanti abhiññeyyaṃ. Jāti bhayaṃ, ajāti khemanti abhiññeyyaṃ. Jarā bhayaṃ, ajarā khemanti abhiññeyyaṃ. Byādhi bhayaṃ, abyādhi khemanti abhiññeyyaṃ. Maraṇaṃ bhayaṃ, amataṃ khemanti abhiññeyyaṃ. Soko bhayaṃ, asoko khemanti abhiññeyyaṃ. Paridevo bhayaṃ, aparidevo khemanti abhiññeyyaṃ. Upāyāso bhayaṃ, anupāyāso khemanti abhiññeyyaṃ.

130产生是有食的——应当了知。延续是有食的——应当了知。相是有食的——应当了知。积聚是有食的——应当了知。结生是有食的——应当了知。趣是有食的——应当了知。出生是有食的——应当了知。再生是有食的——应当了知。生是有食的——应当了知。老是有食的——应当了知。病是有食的——应当了知。死是有食的——应当了知。愁是有食的——应当了知。悲是有食的——应当了知。恼是有食的——应当了知。

Uppādo sāmisanti abhiññeyyaṃ. Pavattaṃ sāmisanti abhiññeyyaṃ . Nimittaṃ sāmisanti abhiññeyyaṃ. Āyūhanā sāmisanti abhiññeyyaṃ. Paṭisandhi sāmisanti abhiññeyyaṃ. Gati sāmisanti abhiññeyyaṃ. Nibbatti sāmisanti abhiññeyyaṃ. Upapatti sāmisanti abhiññeyyaṃ. Jāti sāmisanti abhiññeyyaṃ. Jarā sāmisanti abhiññeyyaṃ. Byādhi sāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisanti abhiññeyyaṃ. Soko sāmisanti abhiññeyyaṃ. Paridevo sāmisanti abhiññeyyaṃ. Upāyāso sāmisanti abhiññeyyaṃ.

131不产生是无食的——应当了知。不延续是无食的——应当了知。无相是无食的——应当了知。不积聚是无食的——应当了知。不结生是无食的——应当了知。无趣是无食的——应当了知。不出生是无食的——应当了知。不再生是无食的——应当了知。不生是无食的——应当了知。不老是无食的——应当了知。不病是无食的——应当了知。不死是无食的——应当了知。不愁是无食的——应当了知。不悲是无食的——应当了知。不恼是无食的——应当了知。

Anuppādo nirāmisanti abhiññeyyaṃ. Appavattaṃ nirāmisanti abhiññeyyaṃ. Animittaṃ nirāmisanti abhiññeyyaṃ. Anāyūhanā nirāmisanti abhiññeyyaṃ. Appaṭisandhi nirāmisanti abhiññeyyaṃ. Agati nirāmisanti abhiññeyyaṃ. Anibbatti nirāmisanti abhiññeyyaṃ. Anupapatti nirāmisanti abhiññeyyaṃ. Ajāti nirāmisanti abhiññeyyaṃ. Ajarā nirāmisanti abhiññeyyaṃ. Abyādhi nirāmisanti abhiññeyyaṃ. Amataṃ nirāmisanti abhiññeyyaṃ. Asoko nirāmisanti abhiññeyyaṃ. Aparidevo nirāmisanti abhiññeyyaṃ. Anupāyāso nirāmisanti abhiññeyyaṃ.

132产生是有食的，不产生是无食的——应当了知。延续是有食的，不延续是无食的——应当了知。相是有食的，无相是无食的——应当了知。积聚是有食的，不积聚是无食的——应当了知。结生是有食的，不结生是无食的——应当了知。趣是有食的，无趣是无食的——应当了知。出生是有食的，不出生是无食的——应当了知。再生是有食的，不再生是无食的——应当了知。生是有食的，不生是无食的——应当了知。老是有食的，不老是无食的——应当了知。病是有食的，不病是无食的——应当了知。死是有食的，不死是无食的——应当了知。愁是有食的，不愁是无食的——应当了知。悲是有食的，不悲是无食的——应当了知。恼是有食的，不恼是无食的——应当了知。

Uppādo sāmisaṃ, anuppādo nirāmisanti abhiññeyyaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti abhiññeyyaṃ. Nimittaṃ sāmisaṃ, animittaṃ nirāmisanti abhiññeyyaṃ. Āyūhanā sāmisaṃ, anāyūhanā nirāmisanti abhiññeyyaṃ. Paṭisandhi sāmisaṃ, appaṭisandhi nirāmisanti abhiññeyyaṃ . Gati sāmisaṃ, agati nirāmisanti abhiññeyyaṃ. Nibbatti sāmisaṃ, anibbatti nirāmisanti abhiññeyyaṃ. Upapatti sāmisaṃ, anupapatti nirāmisanti abhiññeyyaṃ. Jāti sāmisaṃ, ajāti nirāmisanti abhiññeyyaṃ. Jarā sāmisaṃ, ajarā nirāmisanti abhiññeyyaṃ. Byādhi sāmisaṃ, abyādhi nirāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisaṃ, amataṃ nirāmisanti abhiññeyyaṃ. Soko sāmisaṃ, asoko nirāmisanti abhiññeyyaṃ. Paridevo sāmisaṃ, aparidevo nirāmisanti abhiññeyyaṃ. Upāyāso sāmisaṃ, anupāyāso nirāmisanti abhiññeyyaṃ.

133产生是诸行——应当了知。延续是诸行——应当了知。相是诸行——应当了知。积聚是诸行——应当了知。结生是诸行——应当了知。趣是诸行——应当了知。出生是诸行——应当了知。再生是诸行——应当了知。生是诸行——应当了知。老是诸行——应当了知。病是诸行——应当了知。死是诸行——应当了知。愁是诸行——应当了知。悲是诸行——应当了知。恼是诸行——应当了知。

Uppādo saṅkhārāti abhiññeyyaṃ. Pavattaṃ saṅkhārāti abhiññeyyaṃ. Nimittaṃ saṅkhārāti abhiññeyyaṃ. Āyūhanā saṅkhārāti abhiññeyyaṃ. Paṭisandhi saṅkhārāti abhiññeyyaṃ. Gati saṅkhārāti abhiññeyyaṃ. Nibbatti saṅkhārāti abhiññeyyaṃ. Upapatti saṅkhārāti abhiññeyyaṃ. Jāti saṅkhārāti abhiññeyyaṃ. Jarā saṅkhārāti abhiññeyyaṃ. Byādhi saṅkhārāti abhiññeyyaṃ. Maraṇaṃ saṅkhārāti abhiññeyyaṃ. Soko saṅkhārāti abhiññeyyaṃ. Paridevo saṅkhārāti abhiññeyyaṃ. Upāyāso saṅkhārāti abhiññeyyaṃ.

134不产生是涅槃——应当了知。不延续是涅槃——应当了知。无相是涅槃——应当了知。不积聚是涅槃——应当了知。不结生是涅槃——应当了知。无趣是涅槃——应当了知。不出生是涅槃——应当了知。不再生是涅槃——应当了知。不生是涅槃——应当了知。不老是涅槃——应当了知。不病是涅槃——应当了知。不死是涅槃——应当了知。不愁是涅槃——应当了知。不悲是涅槃——应当了知。不恼是涅槃——应当了知。

Anuppādo nibbānanti abhiññeyyaṃ. Appavattaṃ nibbānanti abhiññeyyaṃ. Animittaṃ nibbānanti abhiññeyyaṃ. Anāyūhanā nibbānanti abhiññeyyaṃ. Appaṭisandhi nibbānanti abhiññeyyaṃ. Agati nibbānanti abhiññeyyaṃ. Anibbatti nibbānanti abhiññeyyaṃ. Anupapatti nibbānanti abhiññeyyaṃ. Ajāti nibbānanti abhiññeyyaṃ. Ajaraṃ nibbānanti abhiññeyyaṃ. Abyādhi nibbānanti abhiññeyyaṃ. Amataṃ nibbānanti abhiññeyyaṃ . Asoko nibbānanti abhiññeyyaṃ. Aparidevo nibbānanti abhiññeyyaṃ. Anupāyāso nibbānanti abhiññeyyaṃ.

135诸行是生起，涅槃是不生——这应当被证知。诸行是流转，涅槃是不转——这应当被证知。诸行是有相，涅槃是无相——这应当被证知。诸行是积聚，涅槃是不积聚——这应当被证知。诸行是结生，涅槃是不结生——这应当被证知。诸行是趣向，涅槃是无趣——这应当被证知。诸行是出生，涅槃是不出生——这应当被证知。诸行是再生，涅槃是不再生——这应当被证知。诸行是生，涅槃是不生——这应当被证知。诸行是老，涅槃是不老——这应当被证知。诸行是病，涅槃是无病——这应当被证知。诸行是死，涅槃是不死——这应当被证知。诸行是忧，涅槃是无忧——这应当被证知。诸行是悲泣，涅槃是不悲泣——这应当被证知。诸行是绝望，涅槃是不绝望——这应当被证知。

Uppādo saṅkhārā, anuppādo nibbānanti abhiññeyyaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti abhiññeyyaṃ. Nimittaṃ saṅkhārā, animittaṃ nibbānanti abhiññeyyaṃ. Āyūhanā saṅkhārā, anāyūhanā nibbānanti abhiññeyyaṃ. Paṭisandhi saṅkhārā, appaṭisandhi nibbānanti abhiññeyyaṃ. Gati saṅkhārā, agati nibbānanti abhiññeyyaṃ. Nibbatti saṅkhārā, anibbatti nibbānanti abhiññeyyaṃ. Upapatti saṅkhārā, anupapatti nibbānanti abhiññeyyaṃ. Jāti saṅkhārā, ajāti nibbānanti abhiññeyyaṃ. Jarā saṅkhārā, ajarā nibbānanti abhiññeyyaṃ. Byādhi saṅkhārā, abyādhi nibbāna’’nti abhiññeyyaṃ. Maraṇaṃ saṅkhārā, amataṃ nibbānanti abhiññeyyaṃ. Soko saṅkhārā, asoko nibbānanti abhiññeyyaṃ. Paridevo saṅkhārā, aparidevo nibbānanti abhiññeyyaṃ. Upāyāso saṅkhārā, anupāyāso nibbānanti abhiññeyyaṃ.

136第一诵品

Paṭhamabhāṇavāro.

11执取的状态应当被证知；围绕的状态应当被证知；遍满的状态应当被证知；专一的状态应当被证知；不散乱的状态应当被证知；策励的状态应当被证知；不流散的状态应当被证知；不浑浊的状态应当被证知；不动摇的状态应当被证知；依于单一性现前而心住立的状态应当被证知；所缘的状态应当被证知；行境的状态应当被证知；舍断的状态应当被证知；遍舍的状态应当被证知；出起的状状应当被证知；回转的状态应当被证知；寂静的状态应当被证知；殊妙的状态应当被证知；解脱的状态应当被证知；无漏的状态应当被证知；度越的状态应当被证知；无相的状态应当被证知；无愿的状态应当被证知；空的状态应当被证知；一味的状态应当被证知；不逾越的状态应当被证知；双连的状态应当被证知；出离的状态应当被证知；因的状态应当被证知；见的状态应当被证知；增上的状态应当被证知。

Pariggahaṭṭho abhiññeyyo; parivāraṭṭho abhiññeyyo; paripūraṭṭho abhiññeyyo; ekaggaṭṭho abhiññeyyo; avikkhepaṭṭho abhiññeyyo ; paggahaṭṭho abhiññeyyo; avisāraṭṭho abhiññeyyo; anāvilaṭṭho abhiññeyyo; aniñjanaṭṭho abhiññeyyo; ekattupaṭṭhānavasena cittassa ṭhitaṭṭho abhiññeyyo; ārammaṇaṭṭho abhiññeyyo; gocaraṭṭho abhiññeyyo; pahānaṭṭho abhiññeyyo; pariccāgaṭṭho abhiññeyyo; vuṭṭhānaṭṭho abhiññeyyo; vivaṭṭanaṭṭho abhiññeyyo; santaṭṭho abhiññeyyo; paṇītaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; anāsavaṭṭho abhiññeyyo; taraṇaṭṭho abhiññeyyo; animittaṭṭho abhiññeyyo; appaṇihitaṭṭho abhiññeyyo; suññataṭṭho abhiññeyyo; ekarasaṭṭho abhiññeyyo ; anativattanaṭṭho abhiññeyyo; yuganaddhaṭṭho abhiññeyyo; niyyānaṭṭho abhiññeyyo; hetuṭṭho abhiññeyyo; dassanaṭṭho abhiññeyyo; ādhipateyyaṭṭho abhiññeyyo.

12止息的不散乱状态应当被证知；止与观的一味状态应当被证知；双连的不逾越状态应当被证知；于学的受持状态应当被证知；所缘的行境状态应当被证知；对沉滞之心的策励状态应当被证知；对掉举之心的抑制状态应当被证知；对两者都清净的舍置状态应当被证知；殊胜证得的状态应当被证知；更上通达的状态应当被证知；现观真理的状态应当被证知；于灭中安立的状态应当被证知。

Samathassa avikkhepaṭṭho abhiññeyyo; samathavipassanānaṃ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo; sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṃ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo .

139信根的胜解状态应当被证知；精进根的策励状态应当被证知；念根的现前状态应当被证知；定根的不散乱状态应当被证知；慧根的见的状态应当被证知。

Saddhindriyassa adhimokkhaṭṭho abhiññeyyo; vīriyindriyassa paggahaṭṭho abhiññeyyo; satindriyassa upaṭṭhānaṭṭho abhiññeyyo; samādhindriyassa avikkhepaṭṭho abhiññeyyo; paññindriyassa dassanaṭṭho abhiññeyyo.

140信力的于不信中不动摇的状态应当被证知；精进力的于懈怠中不动摇的状态应当被证知；念力的于放逸中不动摇的状态应当被证知；定力的于掉举中不动摇的状态应当被证知；慧力的于无明中不动摇的状态应当被证知。

Saddhābalassa assaddhiye akampiyaṭṭho abhiññeyyo; vīriyabalassa kosajje akampiyaṭṭho abhiññeyyo; satibalassa pamāde akampiyaṭṭho abhiññeyyo; samādhibalassa uddhacce akampiyaṭṭho abhiññeyyo; paññābalassa avijjāya akampiyaṭṭho abhiññeyyo.

141念觉支的现前状态应当被证知；择法觉支的简择状态应当被证知；精进觉支的策励状态应当被证知；喜觉支的遍满状态应当被证知；轻安觉支的寂止状态应当被证知；定觉支的不散乱状态应当被证知；舍觉支的省察状态应当被证知。

Satisambojjhaṅgassa upaṭṭhānaṭṭho abhiññeyyo; dhammavicayasambojjhaṅgassa pavicayaṭṭho abhiññeyyo; vīriyasambojjhaṅgassa paggahaṭṭho abhiññeyyo; pītisambojjhaṅgassa pharaṇaṭṭho abhiññeyyo; passaddhisambojjhaṅgassa upasamaṭṭho abhiññeyyo; samādhisambojjhaṅgassa avikkhepaṭṭho abhiññeyyo; upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭho abhiññeyyo.

142正见的见义是应被了知的；正思惟的引导义是应被了知的；正语的摄持义是应被了知的；正业的策起义是应被了知的；正命的清净义是应被了知的；正精进的策励义是应被了知的；正念的现起义是应被了知的；正定的不散乱义是应被了知的。

Sammādiṭṭhiyā dassanaṭṭho abhiññeyyo; sammāsaṅkappassa abhiniropanaṭṭho abhiññeyyo; sammāvācāya pariggahaṭṭho abhiññeyyo; sammākammantassa samuṭṭhānaṭṭho abhiññeyyo; sammāājīvassa vodānaṭṭho abhiññeyyo ; sammāvāyāmassa paggahaṭṭho abhiññeyyo; sammāsatiyā upaṭṭhānaṭṭho abhiññeyyo; sammāsamādhissa avikkhepaṭṭho abhiññeyyo.

13根的增上义是应被了知的；力的不动摇义是应被了知的；觉支的导向出离义是应被了知的；道的因义是应被了知的；念处的现起义是应被了知的；正勤的精勤义是应被了知的；神足的成就义是应被了知的；谛的如实不虚义是应被了知的；修习的寂止义是应被了知的；果的作证义是应被了知的。

Indriyānaṃ ādhipateyyaṭṭho abhiññeyyo; balānaṃ akampiyaṭṭho abhiññeyyo; bojjhaṅgānaṃ niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; satipaṭṭhānānaṃ upaṭṭhānaṭṭho abhiññeyyo; sammappadhānānaṃ padahanaṭṭho abhiññeyyo; iddhipādānaṃ ijjhanaṭṭho abhiññeyyo; saccānaṃ tathaṭṭho abhiññeyyo; payogānaṃ paṭippassaddhaṭṭho abhiññeyyo; phalānaṃ sacchikiriyaṭṭho abhiññeyyo.

144寻的引导义是应被了知的；伺的持续伺察义是应被了知的；喜的遍满义是应被了知的；乐的流注义是应被了知的；心的一境性义是应被了知的；转向的义是应被了知的；识知的义是应被了知的；了知的义是应被了知的；认知的义是应被了知的；专一的义是应被了知的；以证知而了知之义是应被了知的；以遍知而审察之义是应被了知的；以断除而舍离之义是应被了知的；以修习而一味之义是应被了知的；以作证而触达之义是应被了知的；蕴的聚义是应被了知的；界的特性义是应被了知的；处的范围义是应被了知的；有为的无常等义是应被了知的；无为的无生灭等义是应被了知的。

Vitakkassa abhiniropanaṭṭho abhiññeyyo; vicārassa upavicāraṭṭho abhiññeyyo; pītiyā pharaṇaṭṭho abhiññeyyo; sukhassa abhisandanaṭṭho abhiññeyyo. Cittassa ekaggaṭṭho abhiññeyyo. Āvajjanaṭṭho abhiññeyyo; vijānanaṭṭho abhiññeyyo; pajānanaṭṭho abhiññeyyo; sañjānanaṭṭho abhiññeyyo; ekodaṭṭho abhiññeyyo . Abhiññāya ñātaṭṭho abhiññeyyo; pariññāya tīraṇaṭṭho abhiññeyyo; pahānassa pariccāgaṭṭho abhiññeyyo; bhāvanāya ekarasaṭṭho abhiññeyyo; sacchikiriyāya phassanaṭṭho abhiññeyyo; khandhānaṃ khandhaṭṭho abhiññeyyo; dhātūnaṃ dhātuṭṭho abhiññeyyo; āyatanānaṃ āyatanaṭṭho abhiññeyyo; saṅkhatānaṃ saṅkhataṭṭho abhiññeyyo; asaṅkhatassa asaṅkhataṭṭho abhiññeyyo.

14心之本质义是应被了知的；心之无间义是应被了知的；心之出起义是应被了知的；心之回转向义是应被了知的；心之因义是应被了知的；心之缘义是应被了知的；心之所依义是应被了知的；心之境地义是应被了知的；心之所缘义是应被了知的；心之行境义是应被了知的；心之游履义是应被了知的；心之趣向义是应被了知的；心之导引义是应被了知的；心之导向出离义是应被了知的；心之解脱义是应被了知的。

Cittaṭṭho abhiññeyyo; cittānantariyaṭṭho abhiññeyyo; cittassa vuṭṭhānaṭṭho abhiññeyyo; cittassa vivaṭṭanaṭṭho abhiññeyyo; cittassa hetuṭṭho abhiññeyyo; cittassa paccayaṭṭho abhiññeyyo; cittassa vatthuṭṭho abhiññeyyo; cittassa bhūmaṭṭho abhiññeyyo; cittassa ārammaṇaṭṭho abhiññeyyo; cittassa gocaraṭṭho abhiññeyyo; cittassa cariyaṭṭho abhiññeyyo; cittassa gataṭṭho abhiññeyyo; cittassa abhinīhāraṭṭho abhiññeyyo; cittassa niyyānaṭṭho abhiññeyyo; cittassa nissaraṇaṭṭho abhiññeyyo.

15于专一中，转向之义是应被了知的；于专一中，识知之义是应被了知的；于专一中，了知之义是应被了知的；于专一中，认知之义是应被了知的；于专一中，成为一境之义是应被了知的；于专一中，紧密系属之义是应被了知的；于专一中，跃入之义是应被了知的；于专一中，净信之义是应被了知的；于专一中，安住之义是应被了知的；于专一中，解脱之义是应被了知的；于专一中，见此为寂静之义是应被了知的；于专一中，作为乘之义是应被了知的；于专一中，作为依处之义是应被了知的；于专一中，奋起之义是应被了知的；于专一中，习行之义是应被了知的；于专一中，善策励之义是应被了知的；于专一中，摄持之义是应被了知的；于专一中，随护之义是应被了知的；于专一中，圆满之义是应被了知的；于专一中，合集之义是应被了知的；于专一中，决意之义是应被了知的；于专一中，练习之义是应被了知的；于专一中，修习之义是应被了知的；于专一中，多作之义是应被了知的；于专一中，善生起之义是应被了知的；于专一中，善解脱之义是应被了知的；于专一中，觉悟之义是应被了知的；于专一中，随觉悟之义是应被了知的；于专一中，对觉悟之义是应被了知的；于专一中，正觉悟之义是应被了知的；于专一中，令觉了之义是应被了知的；于专一中，随令觉了之义是应被了知的；于专一中，对令觉了之义是应被了知的；于专一中，正令觉了之义是应被了知的；于专一中，属于菩提分（觉支）之义是应被了知的；于专一中，属于随菩提分之义是应被了知的；于专一中，属于对菩提分之义是应被了知的；于专一中，属于正菩提分之义是应被了知的；于专一中，光照之义是应被了知的；于专一中，普照之义是应被了知的；于专一中，随照之义是应被了知的；于专一中，对照之义是应被了知的；于专一中，遍照之义是应被了知的。

Ekatte āvajjanaṭṭho abhiññeyyo; ekatte vijānanaṭṭho abhiññeyyo ; ekatte pajānanaṭṭho abhiññeyyo; ekatte sañjānanaṭṭho abhiññeyyo; ekatte ekadaṭṭho abhiññeyyo; ekatte upanibandhaṭṭho abhiññeyyo; ekatte pakkhandanaṭṭho abhiññeyyo; ekatte pasīdanaṭṭho abhiññeyyo ; ekatte santiṭṭhanaṭṭho abhiññeyyo; ekatte vimuccanaṭṭho abhiññeyyo; ekatte ‘‘etaṃ santa’’nti passanaṭṭho abhiññeyyo; ekatte yānīkataṭṭho abhiññeyyo; ekatte vatthukataṭṭho abhiññeyyo; ekatte anuṭṭhitaṭṭho abhiññeyyo; ekatte paricitaṭṭho abhiññeyyo; ekatte susamāraddhaṭṭho abhiññeyyo ; ekatte pariggahaṭṭho abhiññeyyo; ekatte parivāraṭṭho abhiññeyyo; ekatte paripūraṭṭho abhiññeyyo; ekatte samodhānaṭṭho abhiññeyyo; ekatte adhiṭṭhānaṭṭho abhiññeyyo; ekatte āsevanaṭṭho abhiññeyyo; ekatte bhāvanaṭṭho abhiññeyyo; ekatte bahulīkammaṭṭho abhiññeyyo; ekatte susamuggataṭṭho abhiññeyyo; ekatte suvimuttaṭṭho abhiññeyyo ; ekatte bujjhanaṭṭho abhiññeyyo; ekatte anubujjhanaṭṭho abhiññeyyo; ekatte paṭibujjhanaṭṭho abhiññeyyo; ekatte sambujjhanaṭṭho abhiññeyyo; ekatte bodhanaṭṭho abhiññeyyo; ekatte anubodhanaṭṭho abhiññeyyo; ekatte paṭibodhanaṭṭho abhiññeyyo; ekatte sambodhanaṭṭho abhiññeyyo; ekatte bodhipakkhiyaṭṭho abhiññeyyo; ekatte anubodhipakkhiyaṭṭho abhiññeyyo; ekatte paṭibodhipakkhiyaṭṭho abhiññeyyo; ekatte sambodhipakkhiyaṭṭho abhiññeyyo; ekatte jotanaṭṭho abhiññeyyo; ekatte ujjotanaṭṭho abhiññeyyo; ekatte anujotanaṭṭho abhiññeyyo; ekatte paṭijotanaṭṭho abhiññeyyo; ekatte sañjotanaṭṭho abhiññeyyo.

16威耀之义是应被了知的；闪耀之义是应被了知的；令烦恼热恼之义是应被了知的；无垢之义是应被了知的；离垢之义是应被了知的；无秽之义是应被了知的；寂止之义是应被了知的；等至之义是应被了知的；远离之义是应被了知的；远离修行之义是应被了知的；离欲之义是应被了知的；离欲修行之义是应被了知的；灭之义是应被了知的；灭修行之义是应被了知的；舍遣之义是应被了知的；舍遣修行之义是应被了知的；解脱之义是应被了知的；解脱修行之义是应被了知的。

Patāpanaṭṭho abhiññeyyo; virocanaṭṭho abhiññeyyo; kilesānaṃ santāpanaṭṭho abhiññeyyo; amalaṭṭho abhiññeyyo; vimalaṭṭho abhiññeyyo; nimmalaṭṭho abhiññeyyo; samaṭṭho abhiññeyyo; samayaṭṭho abhiññeyyo; vivekaṭṭho abhiññeyyo; vivekacariyaṭṭho abhiññeyyo; virāgaṭṭho abhiññeyyo; virāgacariyaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo; nirodhacariyaṭṭho abhiññeyyo; vosaggaṭṭho abhiññeyyo; vosaggacariyaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; vimutticariyaṭṭho abhiññeyyo.

148欲的含义应被透彻了知；欲的根本含义应被透彻了知；欲的基础含义应被透彻了知；欲的精勤含义应被透彻了知；欲的成就含义应被透彻了知；欲的胜解含义应被透彻了知；欲的策励含义应被透彻了知；欲的近住含义应被透彻了知；欲的不散乱含义应被透彻了知；欲的见含义应被透彻了知。

Chandaṭṭho abhiññeyyo; chandassa mūlaṭṭho abhiññeyyo; chandassa pādaṭṭho abhiññeyyo; chandassa padhānaṭṭho abhiññeyyo; chandassa ijjhanaṭṭho abhiññeyyo; chandassa adhimokkhaṭṭho abhiññeyyo; chandassa paggahaṭṭho abhiññeyyo; chandassa upaṭṭhānaṭṭho abhiññeyyo; chandassa avikkhepaṭṭho abhiññeyyo; chandassa dassanaṭṭho abhiññeyyo.

149精进的含义应被透彻了知；精进的根本含义应被透彻了知；精进的基础含义应被透彻了知；精进的精勤含义应被透彻了知；精进的成就含义应被透彻了知；精进的胜解含义应被透彻了知；精进的策励含义应被透彻了知；精进的近住含义应被透彻了知；精进的不散乱含义应被透彻了知；精进的见含义应被透彻了知。

Vīriyaṭṭho abhiññeyyo; vīriyassa mūlaṭṭho abhiññeyyo; vīriyassa pādaṭṭho abhiññeyyo; vīriyassa padhānaṭṭho abhiññeyyo; vīriyassa ijjhanaṭṭho abhiññeyyo; vīriyassa adhimokkhaṭṭho abhiññeyyo; vīriyassa paggahaṭṭho abhiññeyyo; vīriyassa upaṭṭhānaṭṭho abhiññeyyo; vīriyassa avikkhepaṭṭho abhiññeyyo; vīriyassa dassanaṭṭho abhiññeyyo.

150心的含义应被透彻了知；心的根本含义应被透彻了知；心的基础含义应被透彻了知；心的精勤含义应被透彻了知；心的成就含义应被透彻了知；心的胜解含义应被透彻了知；心的策励含义应被透彻了知；心的近住含义应被透彻了知；心的不散乱含义应被透彻了知；心的见含义应被透彻了知。

Cittaṭṭho abhiññeyyo; cittassa mūlaṭṭho abhiññeyyo; cittassa pādaṭṭho abhiññeyyo; cittassa padhānaṭṭho abhiññeyyo; cittassa ijjhanaṭṭho abhiññeyyo; cittassa adhimokkhaṭṭho abhiññeyyo; cittassa paggahaṭṭho abhiññeyyo; cittassa upaṭṭhānaṭṭho abhiññeyyo; cittassa avikkhepaṭṭho abhiññeyyo; cittassa dassanaṭṭho abhiññeyyo.

151考察的含义应被透彻了知；考察的根本含义应被透彻了知；考察的基础含义应被透彻了知；考察的精勤含义应被透彻了知；考察的成就含义应被透彻了知；考察的胜解含义应被透彻了知；考察的策励含义应被透彻了知；考察的近住含义应被透彻了知；考察的不散乱含义应被透彻了知；考察的见含义应被透彻了知。

Vīmaṃsaṭṭho abhiññeyyo; vīmaṃsāya mūlaṭṭho abhiññeyyo; vīmaṃsāya pādaṭṭho abhiññeyyo; vīmaṃsāya padhānaṭṭho abhiññeyyo; vīmaṃsāya ijjhanaṭṭho abhiññeyyo; vīmaṃsāya adhimokkhaṭṭho abhiññeyyo; vīmaṃsāya paggahaṭṭho abhiññeyyo; vīmaṃsāya upaṭṭhānaṭṭho abhiññeyyo; vīmaṃsāya avikkhepaṭṭho abhiññeyyo; vīmaṃsāya dassanaṭṭho abhiññeyyo.

17苦的含义应被透彻了知；苦的逼迫含义应被透彻了知；苦的有为含义应被透彻了知；苦的苦恼含义应被透彻了知；苦的变易含义应被透彻了知。集的含义应被透彻了知；集的累积含义应被透彻了知；集的因源含义应被透彻了知；集的结缚含义应被透彻了知；集的障碍含义应被透彻了知。灭的含义应被透彻了知；灭的出离含义应被透彻了知；灭的远离含义应被透彻了知；灭的无为含义应被透彻了知；灭的不死含义应被透彻了知。道的含义应被透彻了知；道的导出含义应被透彻了知；道的因含义应被透彻了知；道的见含义应被透彻了知；道的增上含义应被透彻了知。

Dukkhaṭṭho abhiññeyyo; dukkhassa pīḷanaṭṭho abhiññeyyo; dukkhassa saṅkhataṭṭho abhiññeyyo; dukkhassa santāpaṭṭho abhiññeyyo; dukkhassa vipariṇāmaṭṭho abhiññeyyo. Samudayaṭṭho abhiññeyyo; samudayassa āyūhanaṭṭho abhiññeyyo; samudayassa nidānaṭṭho abhiññeyyo; samudayassa saññogaṭṭho abhiññeyyo; samudayassa palibodhaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo ; nirodhassa nissaraṇaṭṭho abhiññeyyo; nirodhassa vivekaṭṭho abhiññeyyo; nirodhassa asaṅkhataṭṭho abhiññeyyo; nirodhassa amataṭṭho abhiññeyyo. Maggaṭṭho abhiññeyyo; maggassa niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; maggassa dassanaṭṭho abhiññeyyo; maggassa ādhipateyyaṭṭho abhiññeyyo.

153如实的含义应被透彻了知；无我的含义应被透彻了知；真理的含义应被透彻了知；通达的含义应被透彻了知；证知的含义应被透彻了知；遍知的含义应被透彻了知；法的含义应被透彻了知；界的含义应被透彻了知；已知的含义应被透彻了知；证悟的含义应被透彻了知；触达的含义应被透彻了知；现观的应被透彻了知。

Tathaṭṭho abhiññeyyo; anattaṭṭho abhiññeyyo; saccaṭṭho abhiññeyyo; paṭivedhaṭṭho abhiññeyyo; abhijānanaṭṭho abhiññeyyo; parijānanaṭṭho abhiññeyyo; dhammaṭṭho abhiññeyyo; dhātuṭṭho abhiññeyyo; ñātaṭṭho abhiññeyyo; sacchikiriyaṭṭho abhiññeyyo; phassanaṭṭho abhiññeyyo; abhisamayaṭṭho abhiññeyyo.

18出离应当证知；无嗔应当证知；光明想应当证知；不散乱应当证知；法的确定应当证知；智应当证知；喜悦应当证知。

Nekkhammaṃ abhiññeyyaṃ; abyāpādo abhiññeyyo; ālokasaññā abhiññeyyā; avikkhepo abhiññeyyo; dhammavavatthānaṃ abhiññeyyaṃ; ñāṇaṃ abhiññeyyaṃ; pāmojjaṃ abhiññeyyaṃ.

155初禅应当证知；第二禅应当证知；第三禅应当证知；第四禅应当证知。空无边处定应当证知；识无边处定应当证知；无所有处定应当证知；非想非非想处定应当证知。

Paṭhamaṃ jhānaṃ abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.

156无常随观是应被证知的；苦随观是应被证知的；无我随观是应被证知的；厌离随观是应被证知的；离欲随观是应被证知的；灭随观是应被证知的；舍遣随观是应被证知的。于色，无常随观是应被证知的；于色，苦随观是应被证知的；于色，无我随观是应被证知的；于色，厌离随观是应被证知的；于色，离欲随观是应被证知的；于色，灭随观是应被证知的；于色，舍遣随观是应被证知的。于受……（略）……于想……于诸行……于识……于眼……（略）……于老死，无常随观是应被证知的；于老死，苦随观是应被证知的；于老死，无我随观是应被证知的；于老死，厌离随观是应被证知的；于老死，离欲随观是应被证知的；于老死，灭随观是应被证知的；于老死，舍遣随观是应被证知的。

Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā. Rūpe aniccānupassanā abhiññeyyā; rūpe dukkhānupassanā abhiññeyyā; rūpe anattānupassanā abhiññeyyā; rūpe nibbidānupassanā abhiññeyyā; rūpe virāgānupassanā abhiññeyyā; rūpe nirodhānupassanā abhiññeyyā; rūpe paṭinissaggānupassanā abhiññeyyā. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā abhiññeyyā; jarāmaraṇe dukkhānupassanā abhiññeyyā; jarāmaraṇe anattānupassanā abhiññeyyā; jarāmaraṇe nibbidānupassanā abhiññeyyā; jarāmaraṇe virāgānupassanā abhiññeyyā ; jarāmaraṇe nirodhānupassanā abhiññeyyā; jarāmaraṇe paṭinissaggānupassanā abhiññeyyā.

19入流道应当证知；入流果定应当证知；一来道应当证知；一来果定应当证知；不来道应当证知；不来果定应当证知；阿拉汉道应当证知；阿拉汉果定应当证知。

Sotāpattimaggo abhiññeyyo; sotāpattiphalasamāpatti abhiññeyyā; sakadāgāmimaggo abhiññeyyo; sakadāgāmiphalasamāpatti abhiññeyyā; anāgāmimaggo abhiññeyyo ; anāgāmiphalasamāpatti abhiññeyyā; arahattamaggo abhiññeyyo; arahattaphalasamāpatti abhiññeyyā.

158以胜解义，信根应当证知；以策励义，精进根应当证知；以安住义，念根应当证知；以不散乱义，定根应当证知；以见义，慧根应当证知；以面对无信不动摇义，信力应当证知；以面对懈怠不动摇义，精进力应当证知；以面对放逸不动摇义，念力应当证知；以面对掉举不动摇义，定力应当证知；以面对无明不动摇义，慧力应当证知；以安住义，念觉支应当证知；以简择义，择法觉支应当证知；以策励义，精进觉支应当证知；以遍满义，喜觉支应当证知；以平静义，轻安觉支应当证知；以不散乱义，定觉支应当证知；以观察义，舍觉支应当证知。

Adhimokkhaṭṭhena saddhindriyaṃ abhiññeyyaṃ; paggahaṭṭhena vīriyindriyaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satindriyaṃ abhiññeyyaṃ; avikkhepaṭṭhena samādhindriyaṃ abhiññeyyaṃ; dassanaṭṭhena paññindriyaṃ abhiññeyyaṃ; assaddhiye akampiyaṭṭhena saddhābalaṃ abhiññeyyaṃ; kosajje akampiyaṭṭhena vīriyabalaṃ abhiññeyyaṃ; pamāde akampiyaṭṭhena satibalaṃ abhiññeyyaṃ; uddhacce akampiyaṭṭhena samādhibalaṃ abhiññeyyaṃ; avijjāya akampiyaṭṭhena paññābalaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satisambojjhaṅgo abhiññeyyo; pavicayaṭṭhena dhammavicayasambojjhaṅgo abhiññeyyo; paggahaṭṭhena vīriyasambojjhaṅgo abhiññeyyo; pharaṇaṭṭhena pītisambojjhaṅgo abhiññeyyo ; upasamaṭṭhena passaddhisambojjhaṅgo abhiññeyyo; avikkhepaṭṭhena samādhisambojjhaṅgo abhiññeyyo; paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo abhiññeyyo.

159以见义，正见应当证知；以导心意入义，正思惟应当证知；以摄持义，正语应当证知；以发起义，正业应当证知；以清净义，正命应当证知；以策励义，正精进应当证知；以安住义，正念应当证知；以不散乱义，正定应当证知。

Dassanaṭṭhena sammādiṭṭhi abhiññeyyā; abhiniropanaṭṭhena sammāsaṅkappo abhiññeyyo; pariggahaṭṭhena sammāvācā abhiññeyyā; samuṭṭhānaṭṭhena sammākammanto abhiññeyyo; vodānaṭṭhena sammāājīvo abhiññeyyo; paggahaṭṭhena sammāvāyāmo abhiññeyyo; upaṭṭhānaṭṭhena sammāsati abhiññeyyā; avikkhepaṭṭhena sammāsamādhi abhiññeyyo.

160从增上的意义上说，诸根应被证知；从不可动摇的意义上说，诸力应被证知；从出离的意义上说，诸觉支应被证知；从因的意义上说，道应被证知；从现起的意义上说，诸念处应被证知；从精勤的意义上说，诸正勤应被证知；从成就的意义上说，诸神足应被证知；从如实的意义上说，诸谛应被证知；从不散乱的意义上说，止应被证知；从随观的意义上说，观应被证知；从一味的意义上说，止观应被证知；从不超越的意义上说，双运应被证知。

Ādhipateyyaṭṭhena indriyā abhiññeyyā; akampiyaṭṭhena balā abhiññeyyā; niyyānaṭṭhena bojjhaṅgā abhiññeyyā; hetuṭṭhena maggo abhiññeyyo; upaṭṭhānaṭṭhena satipaṭṭhānā abhiññeyyā; padahanaṭṭhena sammappadhānā abhiññeyyā; ijjhanaṭṭhena iddhipādā abhiññeyyā; tathaṭṭhena saccā abhiññeyyā; avikkhepaṭṭhena samatho abhiññeyyo; anupassanaṭṭhena vipassanā abhiññeyyā; ekarasaṭṭhena samathavipassanā abhiññeyyā; anativattanaṭṭhena yuganaddhaṃ abhiññeyyaṃ.

161从防护的意义上说，戒清净应被证知；从不散乱的意义上说，心清净应被证知；从见的意义上说，见清净应被证知；从解脱离的意义上说，解脱应被证知；从通达的意义上说，明应被证知；从彻底舍离的意义上说，解脱应被证知；从断除的意义上说，尽智应被证知；从完全寂止的意义上说，无生智应被证知。

Saṃvaraṭṭhena sīlavisuddhi abhiññeyyā; avikkhepaṭṭhena cittavisuddhi abhiññeyyā; dassanaṭṭhena diṭṭhivisuddhi abhiññeyyā; muttaṭṭhena vimokkho abhiññeyyo; paṭivedhaṭṭhena vijjā abhiññeyyā ; pariccāgaṭṭhena vimutti abhiññeyyā; samucchedaṭṭhena khaye ñāṇaṃ abhiññeyyaṃ; paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhiññeyyaṃ.

20从根本的意义上说，欲应被证知；从生起的意义上说，作意应被证知；从聚集的意义上说，触应被证知；从会合的意义上说，受应被证知；从导首的意义上说，定应被证知；从增上的意义上说，念应被证知；从其更胜的意义上说，慧应被证知；从精髓的意义上说，解脱应被证知；从最究竟的意义上说，入于不死的涅槃应被证知。

Chando mūlaṭṭhena abhiññeyyo; manasikāro samuṭṭhānaṭṭhena abhiññeyyo; phasso samodhānaṭṭhena abhiññeyyo; vedanā samosaraṇaṭṭhena abhiññeyyā; samādhi pamukhaṭṭhena abhiññeyyo; sati ādhipateyyaṭṭhena abhiññeyyā; paññā tatuttaraṭṭhena abhiññeyyā; vimutti sāraṭṭhena abhiññeyyā; amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhiññeyyaṃ.

163凡是被证知的法，那些法即是被了知的。从已了知的意义上是智，从遍知的意义上是慧。因此这样说——‘听闻并注意“这些法应被证知”，由此遍知的慧就是闻所成智’。

Ye ye dhammā abhiññātā honti te te dhammā ñātā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā abhiññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

164第二诵品

Dutiyabhāṇavāro.

21如何是听闻并注意“这些法应被遍知”，由此遍知的慧是闻所成智呢？

Kathaṃ ‘‘ime dhammā pariññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

166有一法应被遍知——有漏、可执取的触。有二法应被遍知——名与色。有三法应被遍知——三种受。有四法应被遍知——四种食。有五法应被遍知——五取蕴。有六法应被遍知——六内处。有七法应被遍知——七识住。有八法应被遍知——八世间法。有九法应被遍知——九众生居。有十法应被遍知——十处。

Eko dhammo pariññeyyo – phasso sāsavo upādāniyo. Dve dhammā pariññeyyā – nāmañca rūpañca. Tayo dhammā pariññeyyā – tisso vedanā. Cattāro dhammā pariññeyyā – cattāro āhārā. Pañca dhammā pariññeyyā – pañcupādānakkhandhā. Cha dhammā pariññeyyā – cha ajjhattikāni āyatanāni. Satta dhammā pariññeyyā – satta viññāṇaṭṭhitiyo. Aṭṭha dhammā pariññeyyā – aṭṭha lokadhammā. Nava dhammā pariññeyyā – nava sattāvāsā. Dasa dhammā pariññeyyā – dasāyatanāni.

167比丘们，一切应该被遍知。比丘们，什么是那一切应该被遍知？比丘们，眼应该被遍知；色应该被遍知；眼识应该被遍知；眼触应该被遍知；凡由眼触为缘而生起的感受——乐、苦或不苦不乐，那也应该被遍知。耳应该被遍知；声应该被遍知……（省略）……鼻应该被遍知，香应该被遍知……舌应该被遍知；味应该被遍知……身应该被遍知；触应该被遍知……（省略）……意应该被遍知；法应该被遍知……意识应该被遍知；意触应该被遍知；凡由意触为缘而生起的感受——乐、苦或不苦不乐，那也应该被遍知。色应该被遍知……（省略）……受应该被遍知……想应该被遍知……行应该被遍知……识应该被遍知……眼应该被遍知……（省略）……老死应该被遍知……进入不死之境的涅槃，以最终义也应该被遍知。为了获得任何那些法而努力的人，那些法被获得，这样那些法就被遍知和被审查。

‘‘Sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhu, bhikkhave, pariññeyyaṃ; rūpā pariññeyyā; cakkhuviññāṇaṃ pariññeyyaṃ; cakkhusamphasso pariññeyyo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ. Sotaṃ pariññeyyaṃ; saddā pariññeyyā…pe… ghānaṃ pariññeyyaṃ, gandhā pariññeyyā… jivhā pariññeyyā; rasā pariññeyyā… kāyo pariññeyyo; phoṭṭhabbā pariññeyyā…pe… mano pariññeyyo; dhammā pariññeyyā… manoviññāṇaṃ pariññeyyaṃ; manosamphasso pariññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ.’’ Rūpaṃ pariññeyyaṃ…pe… vedanā pariññeyyā… saññā pariññeyyā… saṅkhārā pariññeyyā… viññāṇaṃ pariññeyyaṃ… cakkhu pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyyaṃ… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena pariññeyyaṃ. Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti, evaṃ te dhammā pariññātā ceva honti tīritā ca.

22为了获得出离而努力的人，出离被获得。这样，那个法就被遍知和被审查。为了获得无嗔而努力的人，无嗔被获得。这样，那个法就被遍知和被审查。为了获得光明想而努力的人，光明想被获得。这样，那个法就被遍知和被审查。为了获得无散乱而努力的人，无散乱被获得。这样，那个法就被遍知和被审查。为了获得法抉择而努力的人，法抉择被获得。这样，那个法就被遍知和被审查。为了获得智而努力的人，智被获得。这样，那个法就被遍知和被审查。为了获得喜悦而努力的人，喜悦被获得。这样，那个法就被遍知和被审查。

Nekkhammaṃ paṭilābhatthāya vāyamantassa nekkhammaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Abyāpādaṃ paṭilābhatthāya vāyamantassa abyāpādo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ālokasaññaṃ paṭilābhatthāya vāyamantassa ālokasaññā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Avikkhepaṃ paṭilābhatthāya vāyamantassa avikkhepo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dhammavavatthānaṃ paṭilābhatthāya vāyamantassa dhammavavatthānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ñāṇaṃ paṭilābhatthāya vāyamantassa ñāṇaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Pāmojjaṃ paṭilābhatthāya vāyamantassa pāmojjaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

169为了获得初禅而努力的人，初禅被获得。这样，那个法就被遍知和被审查。第二禅……（省略）……第三禅……为了获得第四禅而努力的人，第四禅被获得。这样，那个法就被遍知和被审查。为了获得空无边处定而努力的人，空无边处定被获得。这样，那个法就被遍知和被审查。为了获得识无边处定而努力的人，识无边处定被获得。这样，那个法就被遍知和被审查。为了获得无所有处定而努力的人，无所有处定被获得。这样，那个法就被遍知和被审查。为了获得非想非非想处定而努力的人，非想非非想处定被获得。这样，那个法就被遍知和被审查。

Paṭhamaṃ jhānaṃ paṭilābhatthāya vāyamantassa paṭhamaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ paṭilābhatthāya vāyamantassa catutthaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākāsānañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa viññāṇañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākiñcaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa nevasaññānāsaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

170为了获得无常随观而努力的人，无常随观被获得。这样，那个法就被遍知和被审查。苦随观……无我随观……厌离随观……离欲随观……灭随观……舍遣随观……灭尽随观……衰灭随观……变易随观……无相随观……无愿随观……为了获得空随观而努力的人，空随观被获得。这样，那个法就被遍知和被审查。

Aniccānupassanaṃ paṭilābhatthāya vāyamantassa aniccānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dukkhānupassanaṃ paṭilābhatthāya vāyamantassa dukkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anattānupassanaṃ paṭilābhatthāya vāyamantassa anattānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nibbidānupassanaṃ paṭilābhatthāya vāyamantassa nibbidānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Virāgānupassanaṃ paṭilābhatthāya vāyamantassa virāgānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nirodhānupassanaṃ paṭilābhatthāya vāyamantassa nirodhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭinissaggānupassanaṃ paṭilābhatthāya vāyamantassa paṭinissaggānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Khayānupassanaṃ paṭilābhatthāya vāyamantassa khayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vayānupassanaṃ paṭilābhatthāya vāyamantassa vayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vipariṇāmānupassanaṃ paṭilābhatthāya vāyamantassa vipariṇāmānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Animittānupassanaṃ paṭilābhatthāya vāyamantassa animittānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Appaṇihitānupassanaṃ paṭilābhatthāya vāyamantassa appaṇihitānupassanā paṭiladdhā hoti . Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Suññatānupassanaṃ paṭilābhatthāya vāyamantassa suññatānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

171为了获得增上慧法观而努力的人，增上慧法观被获得。这样，那个法就被遍知和被审查。为了获得如实智见而努力的人，如实智见被获得。这样，那个法就被遍知和被审查。为了获得过患随观而努力的人，过患随观被获得。这样，那个法就被遍知和被审查。为了获得思惟随观而努力的人，思惟随观被获得。这样，那个法就被遍知和被审查。为了获得转离随观而努力的人，转离随观被获得。这样，那个法就被遍知和被审查。

Adhipaññādhammavipassanaṃ paṭilābhatthāya vāyamantassa adhipaññādhammavipassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Yathābhūtañāṇadassanaṃ paṭilābhatthāya vāyamantassa yathābhūtañāṇadassanaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ādīnavānupassanaṃ paṭilābhatthāya vāyamantassa ādīnavānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭisaṅkhānupassanaṃ paṭilābhatthāya vāyamantassa paṭisaṅkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vivaṭṭanānupassanaṃ paṭilābhatthāya vāyamantassa vivaṭṭanānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

172为了获得入流道而努力的人，入流道被获得。这样，那个法就被遍知和被审查。为了获得一来道而努力的人，一来道被获得。这样，那个法就被遍知和被审查。为了获得不还道而努力的人，不还道被获得。这样，那个法就被遍知和被审查。为了获得阿拉汉道而努力的人，阿拉汉道被获得。这样，那个法就被遍知和被审查。

Sotāpattimaggaṃ paṭilābhatthāya vāyamantassa sotāpattimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Sakadāgāmimaggaṃ paṭilābhatthāya vāyamantassa sakadāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anāgāmimaggaṃ paṭilābhatthāya vāyamantassa anāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Arahattamaggaṃ paṭilābhatthāya vāyamantassa arahattamaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

173对于为了获得某些法而精勤的人，他获得了那些法。这样，那些法就被完全了知，也被充分审察。从已了知的意义来说是‘智’，从辨识的意义来说是‘慧’。因此被称为：‘以耳倾听“这些法应被完全了知”，那辨识的慧是闻所成智。’

Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti. Evaṃ te dhammā pariññātā ceva honti tīritā ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā pariññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

23如何是以耳倾听‘这些法应被断除’，那辨识的慧是闻所成智？

Kathaṃ ‘‘ime dhammā pahātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

175有一法应被断除：我慢。有二法应被断除：无明与有爱。有三法应被断除：三种渴爱。有四法应被断除：四种瀑流。有五法应被断除：五盖。有六法应被断除：六种渴爱之身。有七法应被断除：七种随眠。有八法应被断除：八种邪性。有九法应被断除：九种以渴爱为根本的法。有十法应被断除：十种邪性。

Eko dhammo pahātabbo – asmimāno. Dve dhammā pahātabbā – avijjā ca bhavataṇhā ca. Tayo dhammā pahātabbā – tisso taṇhā. Cattāro dhammā pahātabbā – cattāro oghā. Pañca dhammā pahātabbā – pañca nīvaraṇāni. Cha dhammā pahātabbā – cha taṇhākāyā. Satta dhammā pahātabbā – sattānusayā. Aṭṭha dhammā pahātabbā – aṭṭha micchattā. Nava dhammā pahātabbā – nava taṇhāmūlakā. Dasa dhammā pahātabbā – dasa micchattā.

24有两种断除：断断与止息断。修习出世间、趣向灭尽之道的人，获得断断；在果位的刹那，获得止息断。有三种断除：离开欲乐，即出离，这是它们的出离；离开色，即无色界，这是它们的出离；凡是任何存在的、有为的、缘起的，它的灭是出离。获得了出离的人，那些欲乐已被断除而且彻底舍弃。获得了无色界的人，那些色已被断除而且彻底舍弃。获得了灭的人，那些诸行已被断除而且彻底舍弃。有四种断除：通过证悟遍知通达而穿透苦圣谛，他断除；通过证悟断除通达而穿透集圣谛，他断除；通过证悟作证通达而穿透灭圣谛，他断除；通过证悟修习通达而穿透道圣谛，他断除。有五种断除：镇伏断、彼分断、断断、止息断、出离断。修习初禅的人，获得对诸盖的镇伏断；修习与通达相关的定的人，获得对所有邪见的彼分断；修习出世间、趣向灭尽之道的人，获得断断；在果位的刹那，获得止息断；灭、涅槃，是出离断。

Dve pahānāni – samucchedappahānaṃ, paṭippassaddhippahānaṃ. Samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe. Tīṇi pahānāni – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ; rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ; yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Nekkhammaṃ paṭiladdhassa kāmā pahīnā ceva honti pariccattā ca. Āruppaṃ paṭiladdhassa rūpā pahīnā ceva honti pariccattā ca. Nirodhaṃ paṭiladdhassa saṅkhārā pahīnā ceva honti pariccattā ca. Cattāri pahānāni dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto pajahati; samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhanto pajahati; nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto pajahati; maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto pajahati. Pañca pahānāni – vikkhambhanappahānaṃ, tadaṅgappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānaṃ. Vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato; tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato; samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe; nissaraṇappahānañca nirodho nibbānaṃ.

177‘比丘们，一切应被断除。比丘们，什么是一切应被断除呢？比丘们，眼应被断除；诸色应被断除；眼识应被断除；眼触应被断除；凡是依眼触为缘而生起的乐受、苦受、不苦不乐受，那也应被断除。耳应被断除；诸声应被断除……鼻应被断除；诸香应被断除……舌应被断除；诸味应被断除……身应被断除；诸触应被断除……意应被断除；诸法应被断除……意识应被断除……意触应被断除；凡是依意触为缘而生起的乐受、苦受、不苦不乐受，那也应被断除。’看见色时，他断除；看见受时，他断除；看见想时，他断除；看见诸行时，他断除；看见识时，他断除。看见眼……乃至……看见老死……乃至……看见以究竟为意义的涅槃、不死时，他断除。任何已被断除的法，那些法便已被彻底舍弃。从已了知的意义来说是‘智’，从辨识的意义来说是‘慧’。因此被称为：‘以耳倾听“这些法应被断除”，那辨识的慧是闻所成智。’

‘‘Sabbaṃ, bhikkhave, pahātabbaṃ. Kiñca, bhikkhave, sabbaṃ pahātabbaṃ? Cakkhu, bhikkhave, pahātabbaṃ; rūpā pahātabbā; cakkhuviññāṇaṃ pahātabbaṃ; cakkhusamphasso pahātabbo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ. Sotaṃ pahātabbaṃ; saddā pahātabbā…pe… ghānaṃ pahātabbaṃ; gandhā pahātabbā… jivhā pahātabbā; rasā pahātabbā… kāyo pahātabbo; phoṭṭhabbā pahātabbā… mano pahātabbo; dhammā pahātabbā… manoviññāṇaṃ pahātabbaṃ;… manosamphasso pahātabbo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ.’’ Rūpaṃ passanto pajahati, vedanaṃ passanto pajahati, saññaṃ passanto pajahati, saṅkhāre passanto pajahati, viññāṇaṃ passanto pajahati. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto pajahati. Ye ye dhammā pahīnā honti te te dhammā pariccattā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā pahātabbāti sotāvadhānaṃ, taṃ pajānanā paññā sutamaye ñāṇa’’nti.

178第三诵品

Tatiyabhāṇavāro.

25如何是以耳倾听‘这些法应被修习’，那辨识的慧是闻所成智？

Kathaṃ ‘‘ime dhammā bhāvetabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

180应该修习一种法——与悦意相伴的身至念。应该修习两种法——止与观。应该修习三种法——三种定。应该修习四种法——四种念处。应该修习五种法——五支定。应该修习六种法——六随念处。应该修习七种法——七觉支。应该修习八种法——圣八支道。应该修习九种法——九种遍净勤支。应该修习十种法——十遍处。

Eko dhammo bhāvetabbo – kāyagatāsati sātasahagatā. Dve dhammā bhāvetabbā – samatho ca vipassanā ca. Tayo dhammā bhāvetabbā – tayo samādhī. Cattāro dhammā bhāvetabbā – cattāro satipaṭṭhānā. Pañca dhammā bhāvetabbā – pañcaṅgiko samādhi . Cha dhammā bhāvetabbā – cha anussatiṭṭhānāni. Satta dhammā bhāvetabbā – satta bojjhaṅgā. Aṭṭha dhammā bhāvetabbā – ariyo aṭṭhaṅgiko maggo. Nava dhammā bhāvetabbā – nava pārisuddhipadhāniyaṅgāni. Dasa dhammā bhāvetabbā – dasa kasiṇāyatanāni.

26两种修习——世间修习与出世间修习。三种修习——色界善法的修习、无色界善法的修习、不系属善法的修习。色界善法的修习有低等的，有中等的，有殊胜的。无色界善法的修习有低等的，有中等的，有殊胜的。不系属善法的修习是殊胜的。

Dve bhāvanā – lokiyā ca bhāvanā, lokuttarā ca bhāvanā. Tisso bhāvanā – rūpāvacarakusalānaṃ dhammānaṃ bhāvanā, arūpāvacarakusalānaṃ dhammānaṃ bhāvanā, apariyāpannakusalānaṃ dhammānaṃ bhāvanā. Rūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā, atthi majjhimā, atthi paṇītā. Arūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā , atthi majjhimā, atthi paṇītā. Apariyāpannakusalānaṃ dhammānaṃ bhāvanā paṇītā.

27四种修习——通过彻底了知通达而证悟苦圣谛，他进行修习；通过断除通达而证悟集圣谛，他进行修习；通过作证通达而证悟灭圣谛，他进行修习；通过修习通达而证悟道圣谛，他进行修习。这是四种修习。

Catasso bhāvanā – dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto bhāveti, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhanto bhāveti, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto bhāveti, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto bhāveti. Imā catasso bhāvanā.

183另外还有四种修习——寻求性质的修习、获得性质的修习、一味性质的修习、惯行性质的修习。什么是寻求性质的修习？正在进入定的所有人心，在那里生起的诸法变得同一味——这是寻求性质的修习。什么是获得性质的修习？已经进入定的所有人，在那里生起的诸法彼此不相逾越——这是获得性质的修习。什么是一味性质的修习？当一个人以胜解的意义修习信根时，借着信根的力量，其余四根变得同一味——这就是诸根在同一味意义上的修习。当一个人以策励的意义修习精进根时，借着精进根的力量，其余四根变得同一味——这就是诸根在同一味意义上的修习。当一个人以现起助持的意义修习念根时，借着念根的力量，其余四根变得同一味——这就是诸根在同一味意义上的修习。当一个人以不散乱的意义修习定根时，借着定根的力量，其余四根变得同一味——这就是诸根在同一味意义上的修习。当一个人以见的意义修习慧根时，借着慧根的力量，其余四根变得同一味——这就是诸根在同一味意义上的修习。

Aparāpi catasso bhāvanā – esanābhāvanā, paṭilābhābhāvanā, ekarasābhāvanā, āsevanābhāvanā. Katamā esanābhāvanā? Sabbesaṃ samādhiṃ samāpajjantānaṃ tattha jātā dhammā ekarasā hontīti – ayaṃ esanābhāvanā. Katamā paṭilābhābhāvanā? Sabbesaṃ samādhiṃ samāpannānaṃ tattha jātā dhammā aññamaññaṃ nātivattantīti – ayaṃ paṭilābhābhāvanā. Katamā ekarasābhāvanā? Adhimokkhaṭṭhena saddhindriyaṃ bhāvayato saddhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyindriyaṃ bhāvayato vīriyindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā . Upaṭṭhānaṭṭhena satindriyaṃ bhāvayato satindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhindriyaṃ bhāvayato samādhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paññindriyaṃ bhāvayato paññindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā.

184当一个人以不被不信摇动的意义修习信力时，借着信力的力量，其余四力变得同一味——这就是诸力在同一味意义上的修习。当一个人以不被懈怠摇动的意义修习精进力时，借着精进力的力量，其余四力变得同一味——这就是诸力在同一味意义上的修习。当一个人以不被放逸摇动的意义修习念力时，借着念力的力量，其余四力变得同一味——这就是诸力在同一味意义上的修习。当一个人以不被掉举摇动的意义修习定力时，借着定力的力量，其余四力变得同一味——这就是诸力在同一味意义上的修习。当一个人以不被无明摇动的意义修习慧力时，借着慧力的力量，其余四力变得同一味——这就是诸力在同一味意义上的修习。

Assaddhiye akampiyaṭṭhena saddhābalaṃ bhāvayato saddhābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Kosajje akampiyaṭṭhena vīriyabalaṃ bhāvayato vīriyabalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Pamāde akampiyaṭṭhena satibalaṃ bhāvayato satibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Uddhacce akampiyaṭṭhena samādhibalaṃ bhāvayato samādhibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Avijjāya akampiyaṭṭhena paññābalaṃ bhāvayato paññābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā.

185当一个人以现起助持的意义修习念觉支时，借着念觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。当一个人以简择的意义修习择法觉支时，借着择法觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。当一个人以策励的意义修习精进觉支时，借着精进觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。当一个人以遍满的意义修习喜觉支时，借着喜觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。当一个人以寂静的意义修习轻安觉支时，借着轻安觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。当一个人以不散乱的意义修习定觉支时，借着定觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。当一个人以省察权衡的意义修习舍觉支时，借着舍觉支的力量，六觉支变得同一味——这就是觉支在同一味意义上的修习。

Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bhāvayato satisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ bhāvayato dhammavicayasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyasambojjhaṅgaṃ bhāvayato vīriyasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pharaṇaṭṭhena pītisambojjhaṅgaṃ bhāvayato pītisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Upasamaṭṭhena passaddhisambojjhaṅgaṃ bhāvayato passaddhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhisambojjhaṅgaṃ bhāvayato samādhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bhāvayato upekkhāsambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā.

186从“见”的含义上，当一个人修习正见时，通过正见的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“导向”的含义上，当一个人修习正思惟时，通过正思惟的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“执持”的含义上，当一个人修习正语时，通过正语的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“发起”的含义上，当一个人修习正业时，通过正业的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“清净”的含义上，当一个人修习正命时，通过正命的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“策励”的含义上，当一个人修习正精进时，通过正精进的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“安住”的含义上，当一个人修习正念时，通过正念的力量，七种道支变成一味——这就叫从道支一味含义上的修习。从“不散乱”的含义上，当一个人修习正定时，通过正定的力量，七种道支变成一味——这就叫从道支一味含义上的修习。这就是一味修。

Dassanaṭṭhena sammādiṭṭhiṃ bhāvayato sammādiṭṭhiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Abhiniropanaṭṭhena sammāsaṅkappaṃ bhāvayato sammāsaṅkappassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Pariggahaṭṭhena sammāvācaṃ bhāvayato sammāvācāya vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Samuṭṭhānaṭṭhena sammākammantaṃ bhāvayato sammākammantassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Vodānaṭṭhena sammāājīvaṃ bhāvayato sammāājīvassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā . Paggahaṭṭhena sammāvāyāmaṃ bhāvayato sammāvāyāmassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Upaṭṭhānaṭṭhena sammāsatiṃ bhāvayato sammāsatiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena sammāsamādhiṃ bhāvayato sammāsamādhissa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Ayaṃ ekarasābhāvanā.

187什么叫做修习修？在这里，一位比丘在上午修习，在中午也修习，在下午也修习，在饭前也修习，在饭后也修习，在初夜也修习，在中夜也修习，在后夜也修习，在夜晚也修习，在白天也修习，日日夜夜都修习，在黑月也修习，在白月也修习，在雨季也修习，在冬季也修习，在热季也修习，在生命的早期阶段也修习，在生命的中期阶段也修习，在生命的后期阶段也修习——这就叫修习修。以上是四种修习。

Katamā āsevanābhāvanā? Idha bhikkhu pubbaṇhasamayaṃ āsevati, majjhanhikasamayampi āsevati, sāyanhasamayampi āsevati, purebhattampi āsevati, pacchābhattampi āsevati, purimepi yāme āsevati, majjhimepi yāme āsevati, pacchimepi yāme āsevati, rattimpi āsevati, divāpi āsevati, rattindivāpi āsevati, kāḷepi āsevati, juṇhepi āsevati, vassepi āsevati, hemantepi āsevati, gimhepi āsevati, purimepi vayokhandhe āsevati, majjhimepi vayokhandhe āsevati, pacchimepi vayokhandhe āsevati – ayaṃ āsevanābhāvanā. Imā catasso bhāvanā.

28还有另外四种修习：从已生起之法不会退失的含义上的修习，从根之一味的含义上的修习，从精进运载至彼目标的含义上的修习，从修习的含义上的修习。什么是从已生起之法不会退失的含义上的修习？当一个人舍弃了欲贪时，以出离为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了嗔恚时，以无嗔为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了昏沉睡眠时，以光明想为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了掉举时，以不散乱为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了疑时，以确定法为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了无明时，以智为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了不喜时，以喜悦为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了五盖时，以初禅为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了寻与伺时，以二禅为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了喜时，以三禅为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了乐与苦时，以四禅为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。

Aparāpi catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Kathaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Thinamiddhaṃ pajahato ālokasaññāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Uddhaccaṃ pajahato avikkhepavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vicikicchaṃ pajahato dhammavavatthānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Avijjaṃ pajahato ñāṇavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Aratiṃ pajahato pāmojjavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nīvaraṇe pajahato paṭhamajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vitakkavicāre pajahato dutiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Pītiṃ pajahato tatiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhadukkhe pajahato catutthajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

189当一个人舍弃了色想、有对想、种种想时，以空无边处定成就为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了空无边处想时，以识无边处定成就为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了识无边处想时，以无所有处定成就为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了无所有处想时，以非想非非想处定成就为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。

Rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahato ākāsānañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ākāsānañcāyatanasaññaṃ pajahato viññāṇañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Viññāṇañcāyatanasaññaṃ pajahato ākiñcaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ākiñcaññāyatanasaññaṃ pajahato nevasaññānāsaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

190当一个人舍弃了常想时，以无常随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了乐想时，以苦随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了我想时，以无我随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了欢喜时，以厌离随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了贪时，以离贪随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了集起时，以灭随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了执取时，以遣除随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了密集想时，以坏灭随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了造作时，以衰败随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了恒常想时，以变易随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了相时，以无相随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了愿求时，以无愿随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了邪执时，以空随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了对核心实有之邪执时，以增上慧法观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了愚痴之邪执时，以如实知见为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了对所依之邪执时，以过患随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了不反省时，以反省随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了对系缚之邪执时，以回转随观为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。

Niccasaññaṃ pajahato aniccānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhasaññaṃ pajahato dukkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Attasaññaṃ pajahato anattānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nandiṃ pajahato nibbidānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Rāgaṃ pajahato virāgānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Samudayaṃ pajahato nirodhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ādānaṃ pajahato paṭinissaggānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ghanasaññaṃ pajahato khayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Āyūhanaṃ pajahato vayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Dhuvasaññaṃ pajahato vipariṇāmānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nimittaṃ pajahato animittānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Paṇidhiṃ pajahato appaṇihitānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Abhinivesaṃ pajahato suññatānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sārādānābhinivesaṃ pajahato adhipaññā dhammavipassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sammohābhinivesaṃ pajahato yathābhūtañāṇadassanavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ālayābhinivesaṃ pajahato ādīnavānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Appaṭisaṅkhaṃ pajahato paṭisaṅkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Saññogābhinivesaṃ pajahato vivaṭṭanānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

191当一个人舍弃了与邪见相应的一类烦恼时，以入流道为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了粗重的烦恼时，以一来道为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了微细随逐的烦恼时，以不来道为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。当一个人舍弃了一切烦恼时，以阿拉汉道为原因而生起的诸法不会相互退失——这就叫从已生起之法不会退失的含义上的修习。这就是从已生起之法不会退失的含义上的修习。

Diṭṭhekaṭṭhe kilese pajahato sotāpattimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Oḷārike kilese pajahato sakadāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Anusahagate kilese pajahato anāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sabbakilese pajahato arahattamaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Evaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

192什么是‘五根一味’的修习？断除欲贪的人，凭借出离的力量，五根成为一味——这就是‘五根一味’的修习。断除嗔恚的人，凭借无嗔的力量，五根成为一味——这就是‘五根一味’的修习……断除所有烦恼的人，凭借阿拉汉道的力量，五根成为一味——这就是‘五根一味’的修习。如此，是‘五根一味’的修习。

Kathaṃ indriyānaṃ ekarasaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Evaṃ indriyānaṃ ekarasaṭṭhena bhāvanā.

193什么是‘随顺精进运用’的修习？断除欲贪的人，凭借出离去运用精进——这就是‘随顺精进运用’的修习。断除嗔恚的人，凭借无嗔去运用精进——这就是‘随顺精进运用’的修习……断除所有烦恼的人，凭借阿拉汉道去运用精进——这就是‘随顺精进运用’的修习。如此，是‘随顺精进运用’的修习。

Kathaṃ tadupagavīriyavāhanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Evaṃ tadupagavīriyavāhanaṭṭhena bhāvanā.

194什么是‘习行’的修习？正在断除欲贪的人，反复修习出离——这就是‘习行’的修习。正在断除嗔恚的人，反复修习无嗔——这就是‘习行’的修习……正在断除所有烦恼的人，反复修习阿拉汉道——这就是‘习行’的修习。如此，是‘习行’的修习。

Kathaṃ āsevanaṭṭhena bhāvanā? Kāmacchandaṃ pajahanto nekkhammaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Byāpādaṃ pajahanto abyāpādaṃ āsevatīti – āsevanaṭṭhena bhāvanā…pe… sabbakilese pajahanto arahattamaggaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Evaṃ āsevanaṭṭhena bhāvanā.

195这四种修习，当一个人观察色蕴时，他以此修习；观察受蕴时，他以此修习；观察想蕴时，他以此修习；观察诸行时，他以此修习；观察识蕴时，他以此修习；观察眼……老和死……以究竟的意义，观察那趋入不死、以涅槃为终极的法时，他以此修习。无论哪些法被修习了，那些法都会成为一味。以所知的意义，这是智；以了知的意义，这是慧。因此被称为：“对于‘这些法是应当修习的’这样的专注听闻，其了知就是慧，是闻所成智。”

Imā catasso bhāvanā rūpaṃ passanto bhāveti, vedanaṃ passanto bhāveti, saññaṃ passanto bhāveti, saṅkhāre passanto bhāveti, viññāṇaṃ passanto bhāveti, cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto bhāveti. Ye ye dhammā bhāvitā honti te te dhammā ekarasā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā bhāvetabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

196第四诵品

Catutthabhāṇavāro.

29什么是‘这些法是应当作证的’——这样的专注听闻，其了知就是慧，是闻所成智呢？

Kathaṃ ‘‘ime dhammā sacchikātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

198有一法应当作证——不动的心解脱。有二法应当作证——明与解脱。有三法应当作证——三明。有四法应当作证——四种沙门果。有五法应当作证——五法蕴。有六法应当作证——六神通。有七法应当作证——七种漏尽者之力。有八法应当作证——八解脱。有九法应当作证——九种次第灭。有十法应当作证——十种无学法。

Eko dhammo sacchikātabbo – akuppā cetovimutti. Dve dhammā sacchikātabbā – vijjā ca vimutti ca. Tayo dhammā sacchikātabbā – tisso vijjā. Cattāro dhammā sacchikātabbā – cattāri sāmaññaphalāni. Pañca dhammā sacchikātabbā – pañca dhammakkhandhā. Cha dhammā sacchikātabbā – cha abhiññā. Satta dhammā sacchikātabbā – satta khīṇāsavabalāni. Aṭṭha dhammā sacchikātabbā – aṭṭha vimokkhā. Nava dhammā sacchikātabbā – nava anupubbanirodhā. Dasa dhammā sacchikātabbā – dasa asekkhā dhammā.

199比丘们，一切应作证。那么，比丘们，什么是一切应作证呢？比丘们，眼应作证；色应作证；眼识应作证；眼触应作证；还有以眼触为缘而生起的乐受、苦受或不苦不乐受，那也应作证。耳应作证；声应作证……鼻应作证；香应作证……舌应作证；味应作证……身应作证；触应作证……意应作证；法应作证；意识应作证；意触应作证；还有以意触为缘而生起的乐受、苦受或不苦不乐受，那也应作证。观察色时，他作证；观察受时，他作证；观察想时，他作证；观察行时，他作证；观察识时，他作证。眼……乃至老死……乃至以最终义观察不死的涅槃时，他作证。凡是那些被作证的法，那些法就被触达了。那在已知义上是智，在彻知义上是慧。因此说：‘这些法应作证’——这样的谛听，那了知它的慧就是闻所成智。

‘‘Sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabbaṃ; rūpā sacchikātabbā; cakkhuviññāṇaṃ sacchikātabbaṃ; cakkhusamphasso sacchikātabbo ; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ. Sotaṃ sacchikātabbaṃ; saddā sacchikātabbā…pe… ghānaṃ sacchikātabbaṃ; gandhā sacchikātabbā… jivhā sacchikātabbā; rasā sacchikātabbā… kāyo sacchikātabbo; phoṭṭhabbā sacchikātabbā… mano sacchikātabbo; dhammā sacchikātabbā; manoviññāṇaṃ sacchikātabbaṃ; manosamphasso sacchikātabbo ; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ’’. Rūpaṃ passanto sacchikaroti, vedanaṃ passanto sacchikaroti, saññaṃ passanto sacchikaroti, saṅkhāre passanto sacchikaroti, viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto sacchikaroti. Ye ye dhammā sacchikatā honti te te dhammā phassitā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā sacchikātabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

30‘这些法是退分法，这些法是住分法，这些法是胜分法，这些法是抉择分法’——这样的谛听，那了知它的慧如何是闻所成智呢？

Kathaṃ ‘‘ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

201对于初禅的获得者，与欲俱行的想和作意现起时，这是退分法。随顺彼法的念稳固住立时，这是住分法。与无寻俱行的想和作意现起时，这是胜分法。与厌离俱行的想和作意现起时，导向离欲，这是抉择分法。

Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Avitakkasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

202对于第二禅的获得者，与寻俱行的想和作意现起时，这是退分法。随顺彼法的念稳固住立时，这是住分法。与舍、乐俱行的想和作意现起时，这是胜分法。与厌离俱行的想和作意现起时，导向离欲，这是抉择分法。

Dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Upekkhāsukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

203对于第三禅的获得者，与喜、乐俱行的想和作意现起时，这是退分法。随顺彼法的念稳固住立时，这是住分法。与不苦不乐俱行的想和作意现起时，这是胜分法。与厌离俱行的想和作意现起时，导向离欲，这是抉择分法。

Tatiyassa jhānassa lābhiṃ pītisukhasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

204对于第四禅的获得者，与舍俱行的想和作意现起时，这是退分法。随顺彼法的念稳固住立时，这是住分法。与空无边处俱行的想和作意现起时，这是胜分法。与厌离俱行的想和作意现起时，导向离欲，这是抉择分法。

Catutthassa jhānassa lābhiṃ upekkhāsahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

205证得空无边处的人，与色相关的想和作意现前——这是退分法。随顺其法的念住立——这是住分法。与识无边处相关的想和作意现前——这是胜进分法。与厌离相关的想和作意现前，导向离欲——这是抉择分法。

Ākāsānañcāyatanassa lābhiṃ rūpasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

206证得识无边处的人，与空无边处相关的想和作意现前——这是退分法。随顺其法的念住立——这是住分法。与无所有处相关的想和作意现前——这是胜进分法。与厌离相关的想和作意现前，导向离欲——这是抉择分法。

Viññāṇañcāyatanassa lābhiṃ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

207证得无所有处的人，与识无边处相关的想和作意现前——这是退分法。随顺其法的念住立——这是住分法。与非想非非想处相关的想和作意现前——这是胜进分法。与厌离相关的想和作意现前，导向离欲——这是抉择分法。以已了知之义的智，以了知作用的慧，因此被称为：'这些法是退分法，这些法是住分法，这些法是胜进分法，这些法是抉择分法'——这样专注听闻，了知它的慧，就是闻所成智。

Ākiñcaññāyatanassa lābhiṃ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ’’.

31如何专注听闻'一切行无常，一切行是苦，一切法无我'，了知它的慧就是闻所成智呢？专注听闻'色以坏灭之义为无常，以怖畏之义为苦，以无坚实之义为无我'，了知它的慧就是闻所成智。专注听闻'受……想……行……识……眼……乃至老死，以坏灭之义为无常，以怖畏之义为苦，以无坚实之义为无我'，了知它的慧就是闻所成智。以已了知之义的智，以了知作用的慧，因此被称为：专注听闻'一切行无常，一切行是苦，一切法无我'，了知它的慧就是闻所成智。

Kathaṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ? ‘‘Rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. ‘‘Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

32如何专注听闻'这是苦圣谛，这是苦集圣谛，这是苦灭圣谛，这是导向苦灭的行道圣谛'，了知它的慧就是闻所成智呢？

Kathaṃ ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

33其中，什么是苦圣谛？出生也是苦，衰老也是苦，死亡也是苦，忧愁、悲泣、身体的苦、心里的忧、过度的愁也是苦，与不喜欢的会合是苦，与喜欢的分离是苦，想要什么却得不到，那也是苦；简而言之，五取蕴是苦。

Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena pañcupādānakkhandhā dukkhā.

211在那里，什么是生？凡是那些各类有情，在那一类类的有情群体中，出生、降生、入胎、再生、诸蕴的显现、诸处的获得——这就叫做生。

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

212在那里，什么是老？凡是那些各类有情，在那一类类的有情群体中，年老、衰老、牙齿破损、头发灰白、皮肤起皱、寿命减损、诸根成熟——这就叫做老。

Tattha katamā jarā yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā.

213在那里，什么是死？凡是那些各类有情，从那一类类的有情群体中，逝去、死亡、分解、消失、消亡、死亡、命终、诸蕴的分解、身体的舍弃、命根的断绝——这就叫做死。

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.

214在那里，什么是忧？被亲属的损失所触的人，或被财富的损失所触的人，或被疾病的损失所触的人，或被戒德的损失所触的人，或被正见的损失所触的人，或具足某一种损失的人，或被某一种苦法所触的人，他的忧愁、忧虑、忧愁的状态、内心的忧伤、内心的悲哀、心的憔悴、不快、忧箭——这就叫做忧。

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.

215在那里，什么是悲？被亲属的损失所触的人，或被财富的损失所触的人，或被疾病的损失所触的人，或被戒德的损失所触的人，或被正见的损失所触的人，或具足某一种损失的人，或被某一种苦法所触的人，他的悲泣、悲叹、悲泣的状态、悲叹的状态、言语哀嚎、伤心欲绝、哀哭、哀哭的状态、哀哭的样子——这就叫做悲。

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.

216在那里，什么是苦？凡是身体上的不适、身体上的痛苦、由身触所生的不适、痛苦的感受、由身触所生的不适、痛苦的感受——这就叫做苦。

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

217其中，什么是忧？凡是内心的不愉快、内心的痛苦，由心触所生的不愉快感受，由心触所生的不愉快、痛苦之受——这称为忧。

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

218其中，什么是愁？当遭遇亲戚的灾祸、或遭遇财富的灾祸、或遭遇疾病的灾祸、或遭遇戒行的灾祸、或遭遇正见的灾祸，或具有某种其他灾祸，或被某种其他苦法所触时，那种愁虑、发愁、极度愁虑、极度发愁、陷入愁虑的状态、陷入极度发愁的状态——这称为愁。

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 āyāsanā upāyāsanā āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati upāyāso.

219其中，什么是怨憎会苦？在此，凡是对于这人来说，那些不可喜、不可爱、不合意的色、声、香、味、触；或者，凡是那些对他心怀无义、心怀不利、心怀不安稳、心怀不放逸安稳的人，与这些对象聚会、相遇、会合、混杂——这称为怨憎会苦。

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

220其中，什么是爱别离苦？在此，凡是对于这人来说，那些可喜、可爱、合意的色、声、香、味、触；或者，凡是那些对他心怀有义、心怀利益、心怀安稳、心怀放逸安稳的人，比如母亲、或父亲、或兄弟、或姐妹、或朋友、或同事、或亲戚、或有血缘关系的人，与这些对象不聚会、不相遇、不会合、不混杂——这称为爱别离苦。

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

221其中，什么是求不得苦？对于具有出生之法的众生，会生起这样的欲求：'啊，但愿我们不具有出生之法，但願出生不要降临到我们身上。'然而，这件事并不能凭欲求而获得——这也是求不得苦。对于具有衰老之法的众生……（中略）……对于具有疾病之法的众生……对于具有死亡之法的众生……对于具有忧、悲、苦、忧、愁之法的众生，会生起这样的欲求：'啊，但愿我们不具有忧、悲、苦、忧、愁之法，但願忧、悲、苦、忧、愁不要降临到我们身上。'然而，这件事并不能凭欲求而获得——这也是求不得苦。

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. Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ… maraṇadhammānaṃ sattānaṃ… 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.

222其中，什么是简略而言的五取蕴苦？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴——这些简略而言被称为五取蕴苦。这被称为苦圣谛。

Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, , vedanupādānakkhandho saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime vuccanti saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati dukkhaṃ ariyasaccaṃ.

34那，什么是苦集圣谛？就是那种导致再生、与喜贪紧密结合、到处欢喜的渴爱，也就是：欲爱、有爱、无有爱。而这种渴爱，当它生起时，在哪里生起？当它安顿时，在哪里安顿？凡是世间可爱、可喜的东西，这种渴爱就在那里生起、在那里安顿。什么是世间可爱、可喜的东西呢？眼在世间是可爱、可喜的，这种渴爱就在那里生起、在那里安顿。耳……鼻……舌……身……意在世间是可爱、可喜的，这种渴爱就在那里生起、在那里安顿。色……声……香……味……触……法在世间是可爱、可喜的……眼识……意识……眼触……意触……眼触所生受……意触所生受……色想……法想……色思……法思……色爱……法爱……色寻……法寻……色伺……法伺在世间是可爱、可喜的，这种渴爱就在那里生起、在那里安顿。这就称为苦集圣谛。

Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu 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. Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piyarūpaṃ sātarūpaṃ…pe… dhammā loke… cakkhuviññāṇaṃ loke…pe… manoviññāṇaṃ loke… cakkhusamphasso loke…pe… manosamphasso loke… cakkhusamphassajā vedanā loke…pe… manosamphassajā vedanā loke… rūpasaññā loke…pe… dhammasaññā loke… rūpasañcetanā loke…pe… dhammasañcetanā loke… rūpataṇhā loke…pe… dhammataṇhā loke… rūpavitakko loke…pe… dhammavitakko loke… rūpavicāro loke…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati dukkhasamudayaṃ ariyasaccaṃ.

35那，什么是苦灭圣谛？就是对那种渴爱的彻底无余离灭、舍弃、放出、解脱、无有执着。而这种渴爱，当它被断除时，在哪里被断除？当它息灭时，在哪里息灭？凡是世间可爱、可喜的东西，这种渴爱就在那里被断除、在那里息灭。什么是世间可爱、可喜的东西呢？眼……乃至……法伺在世间是可爱、可喜的，这种渴爱就在那里被断除、在那里息灭。这就称为苦灭圣谛。

Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuloke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati dukkhanirodhaṃ ariyasaccaṃ.

36那，什么是导向苦灭的道迹圣谛？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。这里面，什么是正见？对苦的智、对苦集的智、对苦灭的智、对导向苦灭道迹的智——这就称为正见。

Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati sammādiṭṭhi.

226那，什么是正思维？出离思维、无嗔思维、无害思维——这就称为正思维。

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

227那，什么是正语？远离妄语，远离离间语，远离粗恶语，远离杂秽语——这就称为正语。

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

228那，什么是正业？远离杀生，远离不与取，远离欲邪行——这就称为正业。

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

229那么,什么是正命呢?在这教法中,圣弟子舍离邪命之后,以正命来过活——这称为正命。

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

230那么,什么是正精进呢?在这里,比丘为了令未生起的恶、不善法不生起,而激发意欲、努力、策励精进、提起心力、奋力向前;为了令已生起的恶、不善法断除……为了令未生起的善法生起……为了令已生起的善法安住、不忘失、增长、广大、修习圆满,而激发意欲、努力、策励精进、提起心力、奋力向前——这称为正精进。

Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya …pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati sammāvāyāmo.

231那么,什么是正念呢?在这里,比丘于身随观身而住,保持热忱、正知、具念,能调伏世间中的贪欲与忧恼。于受……于心……于法随观法而住,保持热忱、正知、具念,能调伏世间中的贪欲与忧恼——这称为正念。

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.

232那么,什么是正定呢?在这里,比丘确实远离了感官欲乐,远离了不善法,成就并安住于有寻、有伺、由远离而生的喜与乐的初禅。由于寻与伺的止息,内心变得平静、心念专一,成就并安住于无寻、无伺、由定而生的喜与乐的第二禅。由于对喜的离染,他安住于舍, 以身感受乐,成就并安住于圣者们所宣告的'具舍、具念、住于快乐'的第三禅。由于舍断了乐,舍断了苦,以及先前已经灭去的喜悦与忧恼,成就并安住于不苦不乐、由舍而念清净的第四禅。这称为正定。这些被称为导向苦灭之道的圣谛。以已了知之义的层面是智,以彻底了知之义的层面是慧。因此,倾耳专心听闻'这是苦圣谛,这是苦集圣谛,这是苦灭圣谛,这是导向苦灭之道圣谛'这回事,那藉由了知此的慧即是闻所成智。如此,在倾耳专心听闻上的慧是闻所成智。

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 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. Idaṃ vuccati dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Evaṃ sotāvadhāne paññā sutamaye ñāṇaṃ.

233闻所成智分别第一

Sutamayañāṇaniddeso paṭhamo.

2342. 戒所成智分别

2. Sīlamayañāṇaniddeso

37如何是听闻之后,在律仪防护上的慧,也就是戒所成智呢?有五种戒:具限的戒之清净,无量的戒之清净,圆满的戒之清净,无执取的戒之清净,寂静的戒之清净。

Kathaṃ sutvāna saṃvare paññā sīlamaye ñāṇaṃ? Pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīlanti.

236那么,什么是具限的戒之清净呢?未受具足戒者们的有限学处——这是具限的戒之清净。什么是无量的戒之清净呢?已受具足戒者们的无量学处——这是无量的戒之清净。什么是圆满的戒之清净呢?信奉善法的善凡夫们,致力于修学终点的圆满行者,对身体与生命无所贪恋、已舍弃生命者——这是圆满的戒之清净。什么是无执取的戒之清净呢?七类有学者的——这是无执取的戒之清净。什么是寂静的戒之清净呢?如来的弟子们,也就是诸漏尽者、独觉佛、如来、阿拉汉、正自觉者——这是寂静的戒之清净。

Tattha katamaṃ pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ – idaṃ pariyantapārisuddhisīlaṃ. Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ – idaṃ apariyantapārisuddhisīlaṃ. Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ – idaṃ paripuṇṇapārisuddhisīlaṃ. Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ – idaṃ aparāmaṭṭhapārisuddhisīlaṃ. Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ – idaṃ paṭippassaddhipārisuddhisīlaṃ.

38戒有两种：有界限的戒和无界限的戒。其中，什么是有界限的戒？有以利得为界限的戒，有以声誉为界限的戒，有以亲族为界限的戒，有以肢体为界限的戒，有以生命为界限的戒。

Atthi sīlaṃ pariyantaṃ, atthi sīlaṃ apariyantaṃ. Tattha katamaṃ taṃ sīlaṃ pariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ.

238什么是那种以利得为界限的戒？在此，有一类人因利得、缘于利得、以利得为原因，违犯了所受持的学处——这就是以利得为界限的戒。什么是那种以声誉为界限的戒？在此，有一类人因声誉、缘于声誉、以声誉为原因，违犯了所受持的学处——这就是以声誉为界限的戒。什么是那种以亲族为界限的戒？在此，有一类人因亲族、缘于亲族、以亲族为原因，违犯了所受持的学处——这就是以亲族为界限的戒。什么是那种以肢体为界限的戒？在此，有一类人因肢体、缘于肢体、以肢体为原因，违犯了所受持的学处——这就是以肢体为界限的戒。什么是那种以生命为界限的戒？在此，有一类人因生命、缘于生命、以生命为原因，违犯了所受持的学处——这就是以生命为界限的戒。像这样的戒是破裂的、有漏洞的、有污点的、有杂染的，不是自由无系的，不被智者所称叹，是被执取的，不导向定，不成为不追悔的依处，不成为欣喜的依处，不成为喜悦的依处，不成为轻安的依处，不成为乐的依处，不成为定的依处，不成为如实智见的依处，不导向彻底的厌离、不导向离欲、不导向灭、不导向寂静、不导向证智、不导向正觉、不导向涅槃——这就是有界限的戒。

Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ yasapariyantaṃ. Katamaṃ taṃ sīlaṃ ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ jīvitapariyantaṃ. Evarūpāni sīlāni khaṇḍāni chiddāni sabalāni kammāsāni na bhujissāni na viññuppasatthāni parāmaṭṭhāni asamādhisaṃvattanikāni na avippaṭisāravatthukāni na pāmojjavatthukāni na pītivatthukāni na passaddhivatthukāni na sukhavatthukāni na samādhivatthukāni na yathābhūtañāṇadassanavatthukāni na ekantanibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ pariyantaṃ.

239什么是那种无界限的戒？有戒不以利得为界限，有戒不以声誉为界限，有戒不以亲族为界限，有戒不以肢体为界限，有戒不以生命为界限。

Katamaṃ taṃ sīlaṃ apariyantaṃ? Atthi sīlaṃ na lābhapariyantaṃ , atthi sīlaṃ na yasapariyantaṃ, atthi sīlaṃ na ñātipariyantaṃ, atthi sīlaṃ na aṅgapariyantaṃ, atthi sīlaṃ na jīvitapariyantaṃ.

240什么是那种不以利得为界限的戒？在此，有一类人因利得、缘于利得、以利得为原因，连想要违犯所受持学处的心念都不生起，他又怎么会违犯呢？这就是不以利得为界限的戒。什么是那种不以声誉为界限的戒？在此，有一类人因声誉、缘于声誉、以声誉为原因，连想要违犯所受持学处的心念都不生起，他又怎么会违犯呢？这就是不以声誉为界限的戒。什么是那种不以亲族为界限的戒？在此，有一类人因亲族、缘于亲族、以亲族为原因，连想要违犯所受持学处的心念都不生起，他又怎么会违犯呢？这就是不以亲族为界限的戒。什么是那种不以肢体为界限的戒？在此，有一类人因肢体、缘于肢体、以肢体为原因，连想要违犯所受持学处的心念都不生起，他又怎么会违犯呢？这就是不以肢体为界限的戒。什么是那种不以生命为界限的戒？在此，有一类人因生命、缘于生命、以生命为原因，连想要违犯所受持学处的心念都不生起，他又怎么会违犯呢？这就是不以生命为界限的戒。像这样的戒是不破裂的、无漏洞的、无污点的、无杂染的，是自由无系的，被智者所称叹，是不被执取的，导向定，成为不追悔的依处，成为欣喜的依处，成为喜悦的依处，成为轻安的依处，成为乐的依处，成为定的依处，成为如实智见的依处，导向彻底的厌离、导向离欲、导向灭、导向寂静、导向证智、导向正觉、导向涅槃——这就是无界限的戒。

Katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ na yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti , kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na yasapariyantaṃ. Katamaṃ taṃ sīlaṃ na ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ na aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ na jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na jīvitapariyantaṃ. Evarūpāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni avippaṭisāravatthukāni pāmojjavatthukāni pītivatthukāni passaddhivatthukāni sukhavatthukāni samādhivatthukāni yathābhūtañāṇadassanavatthukāni ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ apariyantaṃ.

39什么是戒？有多少种戒？戒的等起是什么？戒有多少种法的合聚？

Kiṃ sīlaṃ? Kati sīlāni? Kiṃ samuṭṭhānaṃ sīlaṃ? Kati dhammasamodhānaṃ sīlaṃ?

242戒：思是戒，心所是戒，律仪是戒，不违犯是戒。有三种戒：善戒、不善戒、无记戒。善心等起的是善戒，不善心等起的是不善戒，无记心等起的是无记戒。合聚：律仪合聚的戒，不违犯合聚的戒，在那种状态中生起的思合聚的戒。

nti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. ti tīṇi sīlāni – kusalasīlaṃ, akusalasīlaṃ, abyākatasīlaṃ.nti kusalacittasamuṭṭhānaṃ kusalasīlaṃ , akusalacittasamuṭṭhānaṃ akusalasīlaṃ, abyākatacittasamuṭṭhānaṃ abyākatasīlaṃ. nti saṃvarasamodhānaṃ sīlaṃ, avītikkamasamodhānaṃ sīlaṃ, tathābhāve jātacetanāsamodhānaṃ sīlaṃ.

40对于杀生，以防护为戒，以不违犯为戒。对于不与取，以防护为戒，以不违犯为戒。对于邪淫，以防护为戒，以不违犯为戒。对于妄语，以防护为戒，以不违犯为戒。对于离间语，以防护为戒，以不违犯为戒。对于粗恶语，以防护为戒，以不违犯为戒。对于杂秽语，以防护为戒，以不违犯为戒。对于贪欲，以防护为戒，以不违犯为戒。对于嗔恚，以防护为戒，以不违犯为戒。对于邪见，以防护为戒，以不违犯为戒。

Pāṇātipātaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Adinnādānaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Kāmesumicchācāraṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Musāvādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pisuṇaṃ vācaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pharusaṃ vācaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Samphappalāpaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ . Abhijjhaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Micchādiṭṭhiṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.

41以出离对治欲贪，以防护为戒，以不违犯为戒。以无嗔对治嗔恚，以防护为戒，以不违犯为戒。以光明想对治昏沉睡眠……以不散乱对治掉举……以法决定对治疑……以智对治无明……以喜悦对治不乐……

Nekkhammena kāmacchandaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Ālokasaññāya thinamiddhaṃ…pe… avikkhepaṭṭhena uddhaccaṃ… dhammavavatthānena vicikicchaṃ… ñāṇena avijjaṃ… pāmojjena aratiṃ….

245以初禅对治诸盖……以第二禅对治寻与伺……以第三禅对治喜……以第四禅对治乐与苦……以空无边处定对治色想、有对想、种种想……以识无边处定对治空无边处想……以无所有处定对治识无边处想……以非想非非想处定对治无所有处想。

Paṭhamena jhānena nīvaraṇe…pe… dutiyena jhānena vitakkavicāre… tatiyena jhānena pītiṃ… catutthena jhānena sukhadukkhaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ.

246以无常随观对治恒常想……以苦随观对治乐想……以无我随观对治我想……以厌离随观对治欢喜……以离欲随观对治贪……以灭随观对治集……以舍遣随观对治执取……以坏灭随观对治坚实想……以衰灭随观对治积累……以变异随观对治坚固想……以无相随观对治相……以无愿随观对治愿求……以空随观对治执著……以增上慧法随观对治执取核心……以如实知见对治愚痴执著……以过患随观对治爱著执著……以审察随观对治不审察……以回转随观对治结缚执著……

Aniccānupassanāya niccasaññaṃ…pe… dukkhānupassanāya sukhasaññaṃ… anattā anupassanāya attasaññaṃ… nibbidānupassanāya nandiṃ… virāgānupassanāya rāgaṃ… nirodhā anupassanāya samudayaṃ… paṭinissaggānupassanāya ādānaṃ… khayānupassanāya ghanasaññaṃ… vayānupassanāya āyūhanaṃ.. vipariṇāmānupassanāya dhuvasaññaṃ… animittānupassanāya nimittaṃ…. appaṇihitānupassanāya paṇidhiṃ… suññatānupassanāya abhinivesaṃ… adhipaññādhammavipassanāya sārādānābhinivesaṃ… yathābhūtañāṇadassanena sammohābhinivesaṃ… ādīnavānupassanāya ālayābhinivesaṃ… paṭisaṅkhānupassanāya appaṭisaṅkhaṃ… vivaṭṭanānupassanāya saññogābhinivesaṃ….

247以入流道对治见所断烦恼……以一来道对治粗重烦恼……以不来道对治微细伴随烦恼……以阿拉汉道对治一切烦恼，以防护为戒，以不违犯为戒。

Sotāpattimaggena diṭṭhekaṭṭhe kilese…pe… sakadāgāmimaggena oḷārike kilese… anāgāmimaggena aṇusahagate kilese… arahattamaggena sabbakilese saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.

248五种戒：对于杀生的断除是戒，离是戒，思是戒，防护是戒，不违犯是戒。这样的戒导致心的无悔，导致喜悦，导致喜，导致轻安，导致悦乐，导致练习，导致修习，导致多作，导致庄严，导致资助，导致随护，导致圆满，导致一向的厌离、离欲、灭、寂静、通智、正觉、涅槃。

Pañca sīlāni – pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

249对于这类戒，防护清净是增上戒；安立于防护清净的心不会走向散乱，无散乱清净是增上心；正确地看见防护清净，正确地看见无散乱清净，见清净是增上慧。其中那防护的意义，这是增上戒学；其中那无散乱的意义，这是增上心学；其中那见的清净，这是增上慧学。

Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ, saṃvarapārisuddhiyā ṭhitaṃ cittaṃ na vikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.

250他转向这三学而学，了知而学，看见而学，省察而学，决意于心而学，以信胜解而学，策励精进而学，建立念而学，令心入定而学，以慧了知而学，证知应证知的而学，遍知应遍知的而学，断除应断除的而学，作证应作证的而学，修习应修习的而学。

Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati.

251五种戒——对于不予取……对于邪淫……对于妄语……对于离间语……对于粗恶语……对于杂秽语……对于贪婪……对于嗔恚……对于邪见……修习应修习的而学。

Pañca sīlāni – adinnādānassa…pe… kāmesumicchācārassa… musāvādassa… pisuṇāya vācāya… pharusāya vācāya… samphappalāpassa… abhijjhāya… byāpādassa… micchādiṭṭhiyā… bhāvetabbaṃ bhāvento sikkhanti.

252以出离对治欲贪……以无嗔对治嗔恚……以光明想对治昏沉睡眠……以无散乱对治掉举……以法决定对治疑……以智对治无明……以喜悦对治不乐……修习应修习的而学。

Nekkhammena kāmacchandassa…pe… abyāpādena byāpādassa… ālokasaññāya thinamiddhassa… avikkhepena uddhaccassa… … dhammavavatthānena vicikicchāya… ñāṇena avijjāya… pāmojjena aratiyā… bhāvetabbaṃ bhāvento sikkhati.

253以初禅对治五盖……以第二禅对治寻伺……以第三禅对治喜……以第四禅对治苦乐……以空无边处定对治色想、有对想、种种想……以识无边处定对治空无边处想……以无所有处定对治识无边处想……以非想非非想处定对治无所有处想……修习应修习的而学。

Paṭhamena jhānena nīvaraṇānaṃ…pe… dutiyena jhānena vitakkavicārānaṃ… tatiyena jhānena pītiyā… catutthena jhānena sukhadukkhānaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya… bhāvetabbaṃ bhāvento sikkhati.

254以无常随观对治常想……以苦随观对治乐想……以无我随观对治我想……以厌离随观对治喜爱……以离欲随观对治贪……以灭随观对治集起……以舍遣随观对治执取……以坏灭随观对治密集想……以衰灭随观对治积聚……以变易随观对治恒常想……以无相随观对治相……以无愿随观对治愿求……以空随观对治执著……以增上慧法随观对治贪染执著……以如实智见对治愚痴执著……以过患随观对治依恋执著……以思惟随观对治不思惟……以回转随观对治结缚执著……修习应修习的而学。

Aniccānupassanāya niccasaññāya…pe… dukkhānupassanāya sukhasaññāya… anattānupassanāya attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa… khayānupassanāya ghanasaññāya… vayānupassanāya āyūhanassa… vipariṇāmānupassanāya dhuvasaññāya… animittānupassanāya nimittassa… appaṇihitānupassanāya paṇidhiyā… suññatānupassanāya abhinivesassa… adhipaññādhammavipassanāya sārāgābhinivesassa… yathābhūtañāṇadassanena sammohābhinivesassa… ādīnavānupassanāya ālayābhinivesassa… paṭisaṅkhānupassanāya appaṭisaṅkhāya… vivaṭṭanānupassanāya saññogābhinivesassa bhāvetabbaṃ bhāvento sikkhati.

255由入流道断除已见的烦恼，由一来道断除粗重的烦恼，由不来道断除随伴的烦恼，由阿拉汉道断除一切烦恼——对它们断除是戒，远离是戒，思愿是戒，防护是戒，不违犯是戒。这样的种种戒导向心的无追悔，导向喜悦，导向欢喜，导向轻安，导向愉悦，导向习行，导向修习，导向多作，导向庄严，导向资具，导向眷属，导向圆满，导向彻底厌离、离欲、灭尽、寂静、证智、正觉、涅槃。

Sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ…pe… sakadāgāmimaggena oḷārikānaṃ kilesānaṃ… anāgāmimaggena anusahagatānaṃ kilesānaṃ… arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

42对于这样的种种戒，防护清净是增上戒学。以防护清净而安住的心进入无散乱，无散乱清净是增上心学。正确地观见防护清净，正确地观见无散乱清净。见清净是增上慧学。其中防护的意义就是增上戒学，其中无散乱的意义就是增上心学，其中观见的意义就是增上慧学。对于这三学，他由转向而学，由了知而学，由观见而学，由省察而学，由决意于心而学，由以信胜解而学，由策励精进而学，由建立念而学，由令心等持而学，由以慧了知而学，由对应当证知者证知而学，由对应当遍知者遍知而学，由对应当断除者断除而学，由对应当作证者作证而学，由对应当修习者修习而学。其中，以已知的意义是智，以遍知的意义是慧。因此说：‘听闻之后，在防护上的慧，是戒所成智。’

Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ. Saṃvarapārisuddhiyā ṭhitaṃ cittaṃ avikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ. Saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati. Taṃ ñātaṭṭhena ñāṇaṃ pajānanaṭṭhena paññā. Tena vuccati – ‘‘sutvāna saṃvare paññā sīlamaye ñāṇaṃ’’.

257戒所成智分别第二

Sīlamayañāṇaniddeso dutiyo.

2583. 定修习所成智分别

3. Samādhibhāvanāmayañāṇaniddeso

43如何是防护后于等持的慧，即定修所成智？一种定：心的一境性。二种定：世间定、出世间定。三种定：有寻有伺定、无寻唯伺定、无寻无伺定。四种定：退分定、住分定、胜进分定、抉择分定。五种定：喜遍满、乐遍满、心遍满、光明遍满、观察相。

Kathaṃ saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ? Eko samādhi – cittassa ekaggatā. Dve samādhī – lokiyo samādhi, lokuttaro samādhi. Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Pañca samādhī – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ .

260六种定：以佛随念成就的心一境性、无散乱定，以法随念成就的心一境性、无散乱定，以僧随念成就的心一境性、无散乱定，以戒随念成就的心一境性、无散乱定，以舍随念成就的心一境性、无散乱定，以天随念成就的心一境性、无散乱定。七种定：定善巧、入定善巧、住定善巧、出定善巧、定的适业善巧、定的行境善巧、定的引发善巧。八种定：以地遍成就的心一境性、无散乱定，以水遍成就的心一境性、无散乱定，以火遍成就的心一境性、无散乱定，以风遍成就的心一境性、无散乱定，以青遍成就的心一境性、无散乱定，以黄遍成就的心一境性、无散乱定，以赤遍成就的心一境性、无散乱定，以白遍成就的心一境性、无散乱定。九种定：色界定有下等、有中等、有胜妙；无色界定有下等、有中等、有胜妙；空定、无相定、无愿定。十种定：以膨胀相成就的心一境性、无散乱定，以青瘀相成就的心一境性、无散乱定，以脓烂相成就的心一境性、无散乱定，以断坏相成就的心一境性、无散乱定，以食残相成就的心一境性、无散乱定，以散乱相成就的心一境性、无散乱定，以离散相成就的心一境性、无散乱定，以血涂相成就的心一境性、无散乱定，以虫啖相成就的心一境性、无散乱定，以骨相成就的心一境性、无散乱定。这些是五十五种定。

Cha samādhī – buddhānussativasena cittassa ekaggatā avikkhepo samādhi, dhammānussativasena cittassa ekaggatā avikkhepo samādhi, saṅghānussativasena cittassa ekaggatā avikkhepo samādhi, sīlānussativasena cittassa ekaggatā avikkhepo samādhi, cāgānussativasena cittassa ekaggatā avikkhepo samādhi, devatānussativasena cittassa ekaggatā avikkhepo samādhi. Satta samādhī – samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā , samādhissa kallatākusalatā , samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā. Aṭṭha samādhī – pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena…pe… tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi. Nava samādhī – rūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; arūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; suññato samādhi, animitto samādhi, appaṇihito samādhi. Dasa samādhī – uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena…pe… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena… lohitakasaññāvasena… puḷavakasaññāvasena … aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi. Ime pañcapaññāsa samādhi.

44此外，有二十五种定的定处：以摄持的意义为定，以围绕的意义为定，以圆满的意义为定，以一境的意义为定，以无散乱的意义为定，以不流散的意义为定，以不浑浊的意义为定，以不动摇的意义为定，以解脱的意义为定，以心立于单一所缘的状态为定；‘平等地寻求’故为定，‘不寻求不平等’故为定，‘平等地寻求故’为定，‘不寻求不平等故’为定，‘平等地执取’故为定，‘不执取不平等’故为定，‘平等地执取故’为定，‘不执取不平等故’为定，‘平等地行道’故为定，‘不行道不平等’故为定，‘平等地行道故’为定，‘不行道不平等故’为定，‘平等地燃烧’故为定，‘烧尽不平等’故为定，‘平等地燃烧故’为定，‘烧尽不平等故’为定，‘既是平等、又是利益、又是快乐’故为定。这些是二十五种定的定处。其中，以已知的意义是智，以遍知的意义是慧。因此说：‘防护后于等持的慧，是定修所成智。’

Api ca, pañcavīsati samādhissa samādhiṭṭhā – pariggahaṭṭhena samādhi, parivāraṭṭhena samādhi, paripūraṭṭhena samādhi, ekaggaṭṭhena samādhi, avikkhepaṭṭhena samādhi, avisāraṭṭhena samādhi, anāvilaṭṭhena samādhi, aniñjanaṭṭhena samādhi, vimuttaṭṭhena samādhi, ekattupaṭṭhānavasena cittassa ṭhitattā samādhi, samaṃ esatīti samādhi, visamaṃ nesatīti samādhi, samaṃ esitattā samādhi, visamaṃ nesitattā samādhi, samaṃ ādiyatīti samādhi, visamaṃ nādiyatīti samādhi, samaṃ ādinnattā samādhi, visamaṃ anādinnattā samādhi, samaṃ paṭipajjatīti samādhi, visamaṃ nappaṭipajjatīti samādhi, samaṃ paṭipannattā samādhi, visamaṃ nappaṭipannattā samādhi, samaṃ jhāyatīti samādhi, visamaṃ jhāpetīti samādhi, samaṃ jhātattā samādhi, visamaṃ jhāpitattā samādhi, samo ca hito ca sukho cāti samādhi. Ime pañcavīsati samādhissa samādhiṭṭhā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ’’.

262定修习所成智分别第三

Samādhibhāvanāmayañāṇaniddeso tatiyo.

2634. 法住智分别

4. Dhammaṭṭhitiñāṇaniddeso

45如何是在把握缘上的慧，即法住智？无明对于诸行，有生起住立、转起住立、相住立、累积住立、结缚住立、障碍住立、集起住立、因住立、缘住立。以这九种方式，无明是缘，诸行是缘所生。这二法都是缘所生——如此在把握缘上的慧，是法住智。对于过去时也是如此，对于未来时也是如此：无明对于诸行，有生起住立、转起住立、相住立、累积住立、结缚住立、障碍住立、集起住立、因住立、缘住立。以这九种方式，无明是缘，诸行是缘所生。这二法都是缘所生——如此在把握缘上的慧，是法住智。

Kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

265行是识的缘……识是名色的缘……名色是六处的缘……六处是触的缘……触是受的缘……受是爱的缘……爱是取的缘……取是有的缘……有是生的缘……生是老死的缘，以产生之住、转起之住、相之住、累积之住、结缚之住、障碍之住、集起之住、因之住、缘之住。通过这九种方式，生是缘，老死是缘所生。这两者都是缘所生法——在把握缘上的慧就是法住智。过去世也是如此……未来世也是如此：生是老死的缘，以产生之住、转起之住、相之住、累积之住、结缚之住、障碍之住、集起之住、因之住、缘之住。通过这九种方式，生是缘，老死是缘所生。这两者都是缘所生法——在把握缘上的慧就是法住智。

Saṅkhārā viññāṇassa…pe… viññāṇaṃ nāmarūpassa… nāmarūpaṃ saḷāyatanassa… saḷāyatanaṃ phassassa… phasso vedanāya… vedanā taṇhāya… taṇhā upādānassa… upādānaṃ bhavassa… bhavo jātiyā… jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

46无明是因，行是从因所生。这两者都是从因所生法——在把握缘上的慧就是法住智。过去世也是如此……未来世也是如此：无明是因，行是从因所生。这两者都是从因所生法——在把握缘上的慧就是法住智。

Avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

267行是因，识是从因所生……识是因，名色是从因所生……名色是因，六处是从因所生……六处是因，触是从因所生……触是因，受是从因所生……受是因，爱是从因所生……爱是因，取是从因所生……取是因，有是从因所生……有是因，生是从因所生……生是因，老死是从因所生。这两者都是从因所生法——在把握缘上的慧就是法住智。过去世也是如此……未来世也是如此：生是因，老死是从因所生。这两者都是从因所生法——在把握缘上的慧就是法住智。

Saṅkhārā hetu, viññāṇaṃ hetusamuppannaṃ…pe… viññāṇaṃ hetu, nāmarūpaṃ hetusamuppannaṃ… nāmarūpaṃ hetu, saḷāyatanaṃ hetusamuppannaṃ… saḷāyatanaṃ hetu, phasso hetusamuppanno… phasso hetu, vedanā hetusamuppannā… vedanā hetu, taṇhā hetusamuppannā… taṇhā hetu, upādānaṃ hetusamuppannaṃ… upādānaṃ hetu, bhavo hetusamuppanno… bhavo hetu, jāti hetusamuppannā… jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

268缘于无明，行是缘所生。这两者都是缘所生法——在把握缘上的慧就是法住智。过去世也是如此……未来世也是如此：缘于无明，行是缘所生。这两者都是缘所生法——在把握缘上的慧就是法住智。

Avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

269缘于行，识是缘所生……缘于识，名色是缘所生……缘于名色，六处是缘所生……缘于六处，触是缘所生……缘于触，受是缘所生……缘于受，爱是缘所生……缘于爱，取是缘所生……缘于取，有是缘所生……缘于有，生是缘所生……缘于生，老死是缘所生。这两者都是缘所生法——在把握缘上的慧就是法住智。过去世也是如此……未来世也是如此：缘于生，老死是缘所生。这两者都是缘所生法——在把握缘上的慧就是法住智。

Saṅkhārā paṭiccā, viññāṇaṃ paṭiccasamuppannaṃ…pe… viññāṇaṃ paṭiccā, nāmarūpaṃ paṭiccasamuppannaṃ… nāmarūpaṃ paṭiccā, saḷāyatanaṃ paṭiccasamuppannaṃ… saḷāyatanaṃ paṭiccā, phasso paṭiccasamuppanno… phasso paṭiccā, vedanā paṭiccasamuppannā… vedanā paṭiccā, taṇhā paṭiccasamuppannā… taṇhā paṭiccā, upādānaṃ paṭiccasamuppannaṃ… upādānaṃ paṭiccā, bhavo paṭiccasamuppanno… bhavo paṭiccā, jāti paṭiccasamuppannā… jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

270无明是缘，行是从缘所生。这两者都是从缘所生法——在把握缘上的慧就是法住智。过去世也是如此……未来世也是如此：无明是缘，行是从缘所生。这两者都是从缘所生法——在把握缘上的慧就是法住智。

Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ . Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

271诸行是缘，识是缘所生……识是缘，名色是缘所生……名色是缘，六处是缘所生……六处是缘，触是缘所生……触是缘，受是缘所生……受是缘，爱是缘所生……爱是缘，取是缘所生……取是缘，有是缘所生……有是缘，生是缘所生……生是缘，老死是缘所生。这两者——缘与缘生法——都是缘所生：以此把握缘的智慧是法住智。在过去的时间段……在未来，生是缘，老死是缘所生。这两者都是缘所生：以此把握缘的智慧是法住智。

Saṅkhārā paccayā, viññāṇaṃ paccayasamuppannaṃ…pe… viññāṇaṃ paccayo, nāmarūpaṃ paccayasamuppannaṃ… nāmarūpaṃ paccayo, saḷāyatanaṃ paccayasamuppannaṃ… saḷāyatanaṃ paccayo, phasso paccayasamuppanno… phasso paccayo, vedanā paccayasamuppannā… vedanā paccayo, taṇhā paccayasamuppannā… taṇhā paccayo, upādānaṃ paccayasamuppannaṃ… upādānaṃ paccayo, bhavo paccayasamuppanno… bhavo paccayo, jāti paccayasamuppannā… jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

47在前世的业有当中，愚痴是无明，造作积累是行，贪求是爱，趋近取着是取，思心是业有。这五法在前世的业有中，是今生结生的缘。今生结生是识，入胎是名色，感官的净色是处，碰触是触，感受是受。这五法于今生的生有中，是过去业所造的缘。在今生的业有中，感官成熟时，愚痴是无明，造作积累是行，贪求是爱，趋近取着是取，思心是业有。这五法于今生的业有中，是未来结生的缘。未来结生是识，入胎是名色，感官的净色是处，碰触是触，感受是受。这五法于未来的生有中，是今生所造业的缘。他这样以四个简要的范畴、三个时段、三处连结、二十种行相，知见、理解、通达缘起。那依知的意义是智，依遍知的意义是慧。因此称作‘把握缘的慧是法住智’。

Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā idhupapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā. Itime catusaṅkhepe tayo addhe tisandhiṃ vīsatiyā ākārehi paṭiccasamuppādaṃ jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ’’.

273法住智分别第四

Dhammaṭṭhitiñāṇaniddeso catuttho.

2745. 思惟智分别

5. Sammasanañāṇaniddeso

48如何于过去、未来、现在的诸法，摄略后加以确定，是思惟智？

Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ?

276任何色法——过去、未来、现在，或内、或外，或粗、或细，或劣、或胜，或远、或近——对这一切色法，确定‘无常’，这是一次思惟；确定‘苦’，这是一次思惟；确定‘无我’，这是一次思惟。

Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

277任何受……任何想……任何行……任何识——过去、未来、现在，或内、或外，或粗、或细，或劣、或胜，或远、或近——对这一切识，确定‘无常’，这是一次思惟；确定‘苦’，这是一次思惟；确定‘无我’，这是一次思惟。

Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

278对于眼……乃至老死，过去、未来、现在，确定‘无常’，这是一次思惟；确定‘苦’，这是一次思惟；确定‘无我’，这是一次思惟。

Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

279对于过去、未来、现在的色，以坏灭之义为无常，以怖畏之义为苦，以无坚实之义为无我——这样归纳而确定，这种慧是思惟智。对于受……对于想……对于诸行……对于识……对于眼……乃至对于老死，过去、未来、现在，也以坏灭之义为无常，以怖畏之义为苦，以无坚实之义为无我——这样归纳而确定，这种慧是思惟智。

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā…pe… saṅkhārā…pe… viññāṇaṃ…pe… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

280对于过去、未来、现在的色，以无常、有为、缘生、坏灭法、衰灭法、离贪法、灭法——这样归纳而确定，这种慧是思惟智。对于受……对于想……对于诸行……对于识……对于眼……乃至对于老死，过去、未来、现在，也以无常、有为、缘生、坏灭法、衰灭法、离贪法、灭法——这样归纳而确定，这种慧是思惟智。

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

281以生为缘而有老死，无生则无老死——这样归纳而确定，这种慧是思惟智。在过去时，也是以生为缘而有老死，无生则无老死；在未来时，也是以生为缘而有老死，无生则无老死——这样归纳而确定，这种慧是思惟智。以有缘生，无有则无生；以取缘有，无取则无有；以爱缘取，无爱则无取；以受缘爱，无受则无爱；以触缘受，无触则无受；以六处缘触，无六处则无触；以名色缘六处，无名色则无六处；以识缘名色，无识则无名色；以行缘识，无行则无识；以无明缘行，无无明则无行——这样归纳而确定，这种慧是思惟智。在过去时，也是以无明缘行，无无明则无行；在未来时，也是以无明缘行，无无明则无行——这样归纳而确定，这种慧是思惟智。那（智）以已知之义为智，以了知之义为慧。因此称为：‘于过去、未来、现在诸法归纳后确定的慧是思惟智’。

Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Bhavapaccayā jāti, asati…pe… upādānapaccayā bhavo, asati…pe… taṇhāpaccayā upādānaṃ, asati…pe… vedanāpaccayā taṇhā, asati…pe… phassapaccayā vedanā, asati…pe… saḷāyatanapaccayā phasso, asati…pe… nāmarūpapaccayā saḷāyatanaṃ, asati…pe… viññāṇapaccayā nāmarūpaṃ, asati…pe… saṅkhārapaccayā viññāṇaṃ, asati…pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ’’.

282思惟智分别第五

Sammasanañāṇaniddeso pañcamo.

2836. 生灭智分别

6. Udayabbayañāṇaniddeso

49什么是于现在诸法变异随观的慧为生灭随观智？已生的现在色，它的生起相是生，变异相是灭，随观是智。已生的受……已生的想……已生的诸行……已生的识……已生的眼……乃至已生的有是现在的，它的生起相是生，变异相是灭，随观是智。

Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā…pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ.

50观察五蕴的生时，见到多少种相？观察灭时，见到多少种相？观察生灭时，见到多少种相？观察五蕴的生时，见到二十五种相；观察灭时，见到二十五种相；观察生灭时，见到五十种相。

Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati ; udayabbayaṃ passanto paññāsa lakkhaṇāni passati.

286观察色蕴的生时见到多少种相？观察灭时见到多少种相？观察生灭时见到多少种相？观察受蕴……观察想蕴……观察行蕴……观察识蕴的生时见到多少种相？观察灭时见到多少种相？观察生灭时见到多少种相？观察色蕴的生时见到五种相，观察灭时见到五种相；观察生灭时见到十种相。观察受蕴、想蕴、行蕴、识蕴，各于生时见到五种相，灭时见到五种相；生灭时见到十种相。

Rūpakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Vedanākkhandhassa…pe… saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Rūpakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati. Vedanākkhandhassa…pe… saññākkhandhassa… saṅkhārakkhandhassa… viññāṇakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati.

287看到色蕴的生起时，会看到哪五种特征？'以无明的生起为缘，有色蕴的生起'——这样，从缘的生起这个角度，他看到色蕴的生起。'以渴爱的生起为缘，有色蕴的生起'——这样，从缘的生起这个角度，他看到色蕴的生起。'以业的生起为缘，有色蕴的生起'——这样，从缘的生起这个角度，他看到色蕴的生起。'以食的生起为缘，有色蕴的生起'——这样，从缘的生起这个角度，他看到色蕴的生起。看到产生之特征的人，也看到色蕴的生起。看到色蕴生起的人，看到这五种特征。

Rūpakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Kammasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Āhārasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

288看到灭去时，会看到哪五种特征？'以无明的灭尽为缘，有色蕴的灭尽'——这样，从缘的灭尽这个角度，他看到色蕴的灭去。'以渴爱的灭尽为缘，有色蕴的灭尽'——这样，从缘的灭尽这个角度，他看到色蕴的灭去。'以业的灭尽为缘，有色蕴的灭尽'——这样，从缘的灭尽这个角度，他看到色蕴的灭去。'以食的灭尽为缘，有色蕴的灭尽'——这样，从缘的灭尽这个角度，他看到色蕴的灭去。看到变化之特征的人，也看到色蕴的灭去。看到色蕴灭去的人，看到这五种特征。看到生灭的人，看到这十种特征。

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Kammanirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Āhāranirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati . Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

289看到受蕴的生起时，会看到哪五种特征？'以无明的生起为缘，有受蕴的生起'——这样，从缘的生起这个角度，他看到受蕴的生起。'以渴爱的生起为缘，有受蕴的生起'——这样，从缘的生起这个角度，他看到受蕴的生起。'以业的生起为缘，有受蕴的生起'——这样，从缘的生起这个角度，他看到受蕴的生起。'以触的生起为缘，有受蕴的生起'——这样，从缘的生起这个角度，他看到受蕴的生起。看到产生之特征的人，也看到受蕴的生起。看到受蕴生起的人，看到这五种特征。

Vedanākkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Kammasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Phassasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

290看到灭去时，会看到哪五种特征？'以无明的灭尽为缘，有受蕴的灭尽'——这样，从缘的灭尽这个角度，他看到受蕴的灭去。'以渴爱的灭尽为缘，有受蕴的灭尽'——这样，从缘的灭尽这个角度，他看到受蕴的灭去。'以业的灭尽为缘，有受蕴的灭尽'——这样，从缘的灭尽这个角度，他看到受蕴的灭去。'以触的灭尽为缘，有受蕴的灭尽'——这样，从缘的灭尽这个角度，他看到受蕴的灭去。看到变化之特征的人，也看到受蕴的灭去。看到受蕴灭去的人，看到这五种特征。看到生灭的人，看到这十种特征。

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Taṇhānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Kammanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Phassanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

291在想蕴那里……在行蕴那里……看到识蕴的生起时，会看到哪五种特征？'以无明的生起为缘，有识蕴的生起'——这样，从缘的生起这个角度，他看到识蕴的生起。'以渴爱的生起为缘，有识蕴的生起'——这样，从缘的生起这个角度，他看到识蕴的生起。'以业的生起为缘，有识蕴的生起'——这样，从缘的生起这个角度，他看到识蕴的生起。'以名色的生起为缘，有识蕴的生起'——这样，从缘的生起这个角度，他看到识蕴的生起。看到产生之特征的人，也看到识蕴的生起。看到识蕴生起的人，看到这五种特征。

Saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Taṇhāsamudayā viññāṇasamudayotipaccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Kammasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nāmarūpasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi viññāṇakkhandhassa udayaṃ passati. Viññāṇakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

292看到灭去时，会看到哪五种特征？'以无明的灭尽为缘，有识蕴的灭尽'——这样，从缘的灭尽这个角度，他看到识蕴的灭去。'以渴爱的灭尽为缘，有识蕴的灭尽'——这样，从缘的灭尽这个角度，他看到识蕴的灭去。'以业的灭尽为缘，有识蕴的灭尽'——这样，从缘的灭尽这个角度，他看到识蕴的灭去。'以名色的灭尽为缘，有识蕴的灭尽'——这样，从缘的灭尽这个角度，他看到识蕴的灭去。看到变化之特征的人，也看到识蕴的灭去。看到识蕴灭去的人，看到这五种特征。看到生灭的人，看到这十种特征。

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Taṇhānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Kammanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Nāmarūpanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi viññāṇakkhandhassa vayaṃ passati. Viññāṇakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

293观察五蕴的生起时，他见到这二十五种相；观察灭去时，他见到这二十五种相；观察生灭时，他见到这五十种相。从已了知的意义来说是智，从彻底了知的意义来说是慧。因此说：'对现在诸法的变异随观的慧，即是生灭随观智。'色蕴以食为集因，受、想、行三蕴以触为集因，识蕴以名色为集因。

Pañcannaṃ khandhānaṃ udayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, vayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ’’. Rūpakkhandho āhārasamudayo . Vedanā, saññā, saṅkhārā – tayo khandhā phassasamudayā. Viññāṇakkhandho nāmarūpasamudayo.

294生灭智分别第六

Udayabbayañāṇaniddeso chaṭṭho.

2957. 坏随观智分别

7. Bhaṅgānupassanāñāṇaniddeso

51怎样通过对所缘的反思，于坏灭随观中的慧成为观智呢？以色为所缘的心生起后坏灭。反思那所缘后，他随观那心的坏灭。随观，是怎样随观的？随观为无常，而不是常；随观为苦，而不是乐；随观为无我，而不是我。他厌离，而不欢喜；离染，而不染着；令灭，而不令生；舍遣，而不执取。

Kathaṃ ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, kathaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati, virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati.

52随观无常的人，断除常想。随观苦的人，断除乐想。随观无我的人，断除我想。厌离的人，断除欢喜。离染的人，断除贪欲。令灭的人，断除集起。舍遣的人，断除执取。

Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.

298以受为所缘……以想为所缘……以行为所缘……以识为所缘……以眼……以老死为所缘的心生起后坏灭。反思那所缘后，他随观那心的坏灭。随观，是怎样随观的？随观为无常，而不是常；随观为苦，而不是乐；随观为无我，而不是我。他厌离，而不欢喜；离染，而不染着；令灭，而不令生；舍遣，而不执取。

Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhu…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, kathaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati.

299随观无常的人，断除常想。随观苦的人，断除乐想。随观无我的人，断除我想。厌离的人，断除欢喜。离染的人，断除贪欲。令灭的人，断除集起。舍遣的人，断除执取。

300既有依处的转移，也有慧的转向；

Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;

301转向之力，以及省察与观照。

Āvajjanā balañceva, paṭisaṅkhā vipassanā.

302省察所缘，并随观其坏灭。

Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

303空的现起，是增上慧之观。

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā.

304于三种随观善巧，又于四种观善巧。

Kusalo tīsu anupassanāsu, catasso ca vipassanāsu;

305于三种现起善巧，便能在种种见解面前不动摇。

Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatīti.

306就“已经知道”这层含义来说是智，就“能全面地了知”这层含义来说是慧。因此经中说：‘于怖畏现起的慧，是过患中的智。’

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ’’.

307坏随观智分别第七

Bhaṅgānupassanāñāṇaniddeso sattamo.

3088. 过患智分别

8. Ādīnavañāṇaniddeso

53怖畏现起时的慧，如何是过患智？‘生起是怖畏’——怖畏现起时的慧是过患智。‘流转是怖畏’——怖畏现起时的慧是过患智。‘相是怖畏’……‘积集是怖畏’……‘结生是怖畏’……‘趣是怖畏’……‘出生是怖畏’……‘再生是怖畏’……‘生是怖畏’……‘老是怖畏’……‘病是怖畏’……‘死是怖畏’……‘愁是怖畏’……‘悲是怖畏’……‘恼是怖畏’——怖畏现起时的慧是过患智。

Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Nimittaṃ bhayanti…pe… āyūhanā bhayanti…pe… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti … maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

310‘无生是安稳’——这是寂静处的智。‘无流转是安稳’——这是寂静处的智。……‘无恼是安稳’——这是寂静处的智。

Anuppādo khemanti – santipade ñāṇaṃ. Appavattaṃ khemanti – santipade ñāṇaṃ…pe… anupāyāso khemanti – santipade ñāṇaṃ.

311‘生起是怖畏，无生是安稳’——这是寂静处的智。‘流转是怖畏，无流转是安稳’——这是寂静处的智。……‘恼是怖畏，无恼是安稳’——这是寂静处的智。

Uppādo bhayaṃ, anuppādo khemanti – santipade ñāṇaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti – santipade ñāṇaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti – santipade ñāṇaṃ.

312‘生起是苦’——怖畏现起时的慧是过患智。‘流转是苦’——怖畏现起时的慧是过患智。……‘恼是苦’——怖畏现起时的慧是过患智。

Uppādo dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

313‘无生是乐’——这是寂静处的智。‘无流转是乐’——这是寂静处的智。……‘无恼是乐’——这是寂静处的智。

Anuppādo sukhanti – santipade ñāṇaṃ. Appavattaṃ sukhanti – santipade ñāṇaṃ…pe… anupāyāso sukhanti – santipade ñāṇaṃ.

314‘生起是苦，无生是乐’——这是寂静处的智。‘流转是苦，无流转是乐’——这是寂静处的智。……‘恼是苦，无恼是乐’——这是寂静处的智。

Uppādo dukkhaṃ, anuppādo sukhanti – santipade ñāṇaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti – santipade ñāṇaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti – santipade ñāṇaṃ.

315'生起是有食味的'——这是怖畏现起的慧，是过患智。'流转是有食味的'——这是怖畏现起的慧，是过患智……'愁是有食味的'——这是怖畏现起的慧，是过患智。

Uppādo sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

316'不生起是无食味的'——这是寂静境界的智。'不流转是无食味的'——这是寂静境界的智……'无愁是无食味的'——这是寂静境界的智。

Anuppādo nirāmisanti – santipade ñāṇaṃ. Appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… anupāyāso nirāmisanti – santipade ñāṇaṃ.

317'生起是有食味的，不生起是无食味的'——这是寂静境界的智。'流转是有食味的，不流转是无食味的'——这是寂静境界的智……'愁是有食味的，无愁是无食味的'——这是寂静境界的智。

Uppādo sāmisaṃ, anuppādo nirāmisanti – santipade ñāṇaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti – santipade ñāṇaṃ.

318'生起是诸行'——这是怖畏现起的慧，是过患智。'流转是诸行'——这是怖畏现起的慧，是过患智……'愁是诸行'——这是怖畏现起的慧，是过患智。

Uppādo saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

319'不生起是涅槃'——这是寂静境界的智。'不流转是涅槃'——这是寂静境界的智……'无愁是涅槃'——这是寂静境界的智。

Anuppādo nibbānanti – santipade ñāṇaṃ. Appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… anupāyāso nibbānanti – santipade ñāṇaṃ.

320'生起是诸行，不生起是涅槃'——这是寂静境界的智。'流转是诸行，不流转是涅槃'——这是寂静境界的智……'愁是诸行，无愁是涅槃'——这是寂静境界的智。

Uppādo saṅkhārā, anuppādo nibbānanti – santipade ñāṇaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti – santipade ñāṇaṃ.

321看到生起、延续和行相，都视为苦；

Uppādañca pavattañca, nimittaṃ dukkhanti passati;

322看到积集与结生，这是过患智。

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.

323看到不生、不延续、无行相，视为乐；

Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;

324看到不积集、不结生，这是寂止道智。

Anāyūhanaṃ appaṭisandhiṃ, ñāṇaṃ santipade idaṃ.

325这个过患智，在五个方面生起；

Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;

326在寂止道的五个方面，他通达十种智。

Pañcaṭhāne santipade, dasa ñāṇe pajānāti;

327于两种智的善巧，在种种见解中不动摇。

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.

328那以了知的意义称为智，以遍知的意义称为慧。因此说：‘省察所缘后，在坏灭随观中的慧，就是观中的智。’

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ’’.

329过患智分别第八

Ādīnavañāṇaniddeso aṭṭhamo.

3309. 行舍智分别

9. Saṅkhārupekkhāñāṇaniddeso

54什么是“想要解脱并审察后安住”的慧，是在诸行平等舍中的智？对于“生起”，想要解脱并审察后安住的慧，是在诸行平等舍中的智；对于“转起”，想要解脱并审察后安住的慧，是在诸行平等舍中的智；对于“相”，想要解脱……乃至……对于“积集”，想要解脱……对于“结生”，想要解脱……对于“趣向”，想要解脱……对于“出生”，想要解脱……对于“再生”，想要解脱……对于“生”，想要解脱……对于“老”，想要解脱……对于“病”，想要解脱……对于“死”，想要解脱……对于“愁”，想要解脱……对于“悲”，想要解脱……乃至……对于“绝望”，想要解脱并审察后安住的慧，是在诸行平等舍中的智。

Kathaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, pavattaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nimittaṃ muñcitukamyatā…pe… āyūhanaṃ muñcitukamyatā… paṭisandhiṃ muñcitukamyatā… gatiṃ muñcitukamyatā… nibbattiṃ muñcitukamyatā… upapattiṃ muñcitukamyatā… jātiṃ muñcitukamyatā… jaraṃ muñcitukamyatā… byādhiṃ muñcitukamyatā… maraṇaṃ muñcitukamyatā… sokaṃ muñcitukamyatā… paridevaṃ muñcitukamyatā…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

332“生起是苦”——想要解脱并审察后安住的慧，是在诸行平等舍中的智。“转起是苦”——想要解脱并审察后安住的慧，是在诸行平等舍中的智……乃至……“绝望是苦”——想要解脱并审察后安住的慧，是在诸行平等舍中的智。

Uppādo dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

333“生起是怖畏”——想要解脱并审察后安住的慧，是在诸行平等舍中的智。“转起是怖畏”——想要解脱并审察后安住的慧，是在诸行平等舍中的智……乃至……“绝望是怖畏”——想要解脱并审察后安住的慧，是在诸行平等舍中的智。

Uppādo bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

334“生起是有味的”——想要解脱并审察后安住的慧，是在诸行平等舍中的智。“转起是有味的”——想要解脱并审察后安住的慧，是在诸行平等舍中的智……乃至……“绝望是有味的”——想要解脱并审察后安住的慧，是在诸行平等舍中的智。

Uppādo sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

335'诸行的生起'——以欲解脱、省察而住立的慧，是行舍中的智。'诸行的转起'——以欲解脱、省察而住立的慧，是行舍中的智。……'诸行中的愁'——以欲解脱、省察而住立的慧，是行舍中的智。

Uppādo saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

336'诸行的生起'，他对那些诸行保持舍离，这称为行舍。那些诸行与那种舍离，这两者都是诸行，他对那些诸行保持舍离，这称为行舍。'诸行的转起'……'诸行的相'……'诸行的积累'……'诸行的结生'……'诸行的趣向'……'诸行的出生'……'诸行的再生'……'诸行的生'……'诸行的老'……'诸行的病'……'诸行的死'……'诸行的忧'……'诸行的悲'……'诸行的愁'，他对那些诸行保持舍离，这称为行舍。那些诸行与那种舍离，这两者都是诸行，他对那些诸行保持舍离，这称为行舍。

Uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Pavattaṃ saṅkhārā…pe… nimittaṃ saṅkhārā… āyūhanā saṅkhārā… paṭisandhi saṅkhārā… gati saṅkhārā… nibbatti saṅkhārā… upapatti saṅkhārā… jāti saṅkhārā… jarā saṅkhārā… byādhi saṅkhārā… maraṇaṃ saṅkhārā… soko saṅkhārā… paridevo saṅkhārā…pe… upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā.

55心以多少种方式投入行舍？心以八种方式投入行舍。凡夫的心以多少种方式投入行舍？有学的心以多少种方式投入行舍？离贪者的心以多少种方式投入行舍？凡夫的心以两种方式投入行舍。有学的心以三种方式投入行舍。离贪者的心以三种方式投入行舍。

Katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Aṭṭhahākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Puthujjanassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkhassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjanassa dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.

338凡夫以哪两种方式让心投入行舍？凡夫对行舍或者欢喜，或者作观。凡夫以这两种方式让心投入行舍。有学以哪三种方式让心投入行舍？有学对行舍或者欢喜，或者作观，或者通过省察后进入果定。有学以这三种方式让心投入行舍。离贪者以哪三种方式让心投入行舍？离贪者对行舍或者作观，或者通过省察后进入果定，在平等舍离之后，以空住、无相住或无愿住而住。离贪者以这三种方式让心投入行舍。

Puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjano saṅkhārupekkhaṃ abhinandati vā vipassati vā. Puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.

56凡夫和有学让心投入行舍，在哪一点上是相同的？凡夫欢喜行舍时，心会染污，会成为修习的障碍，会成为通达的障碍，会成为未来结生的缘。有学欢喜行舍时，心也会染污，会成为修习的障碍，会成为上分通达的障碍，会成为未来结生的缘。这样，凡夫和有学在欢喜这个意义上，让心投入行舍是相同的。

Kathaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjanassa saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, paṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Sekkhassapi saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, uttaripaṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Evaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti abhinandaṭṭhena.

340凡夫、有学与离欲者的行舍智，在心策励上有什么不同？凡夫的行舍智是善的。有学的行舍智也是善的。离欲者的行舍智则是无记的。就这样，凡夫、有学与离欲者的行舍智，在心策励上因善与无记的意义而有所不同。

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kusalā hoti. Sekkhassapi saṅkhārupekkhā kusalā hoti. Vītarāgassa saṅkhārupekkhā abyākatā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti kusalābyākataṭṭhena.

341凡夫、有学与离欲者的行舍智，在心策励上有什么不同？凡夫的行舍智，有时很清楚，有时不清楚。有学的行舍智，也是有时很清楚，有时不清楚。离欲者的行舍智则是绝对清楚的。就这样，凡夫、有学与离欲者的行舍智，在心策励上因清楚与不清楚的意义而有所不同。

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Sekkhassapi saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Vītarāgassa saṅkhārupekkhā accantaṃ suviditā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti viditaṭṭhena ca aviditaṭṭhena ca.

342凡夫、有学与离欲者的行舍智，在心策励上有什么不同？凡夫因为不满足而修观行舍智。有学也因为不满足而修观行舍智。离欲者则因为满足而修观行舍智。就这样，凡夫、有学与离欲者的行舍智，在心策励上因满足与不满足的意义而有所不同。

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ atittattā vipassati. Sekkhopi saṅkhārupekkhaṃ atittattā vipassati. Vītarāgo saṅkhārupekkhaṃ tittattā vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti tittaṭṭhena ca atittaṭṭhena ca.

343凡夫、有学与离欲者的行舍智，在心策励上有什么不同？凡夫为了断除三结以证得入流道而修观行舍智。有学因为已断除三结，为了证得更高的道果而修观行舍智。离欲者因为已断除一切烦恼，为了住于现法乐住而修观行舍智。就这样，凡夫、有学与离欲者的行舍智，在心策励上因已断除与未断除的意义而有所不同。

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ tiṇṇaṃ saṃyojanānaṃ pahānāya sotāpattimaggaṃ paṭilābhatthāya vipassati. Sekkho saṅkhārupekkhaṃ tiṇṇaṃ saññojanānaṃ pahīnattā uttaripaṭilābhatthāya vipassati. Vītarāgo saṅkhārupekkhaṃ sabbakilesānaṃ pahīnattā diṭṭhadhammasukhavihāratthāya vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti pahīnaṭṭhena ca appahīnaṭṭhena ca.

344凡夫、有学和离贪者让心投入行舍，在哪一点上是相同的？凡夫把行舍观作无常、观作苦、观作无我。有学也把行舍观作无常、观作苦、观作无我。离贪者也把行舍观作无常、观作苦、观作无我。这样，凡夫、有学和离贪者在随观这个意义上，让心投入行舍是相同的。

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjano saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Sekkhopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Vītarāgopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti anupassanaṭṭhena.

345有学与离欲者的行舍智，在心策励上有什么不同？有学或欣悦于行舍智而修观，或经过省察而入于果等至。离欲者则或修观行舍智，或经过省察而入于果等至，在如此等舍之后，住于空住、无相住或无愿住。就这样，有学与离欲者的行舍智，在心策励上因住所与等至的意义而有所不同。

Kathaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Evaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti vihārasamāpattaṭṭhena.

57有多少种行舍智依止而生起？有多少种行舍智依观而生起？有八种行舍智依止而生起。有十种行舍智依观而生起。

Kati saṅkhārupekkhā samathavasena uppajjanti? Kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

347什么是以止禅为因生起的八种行舍？为了证得初禅而省察五盖后安稳而住的慧，是行舍中的智。为了证得第二禅而省察寻与伺后安稳而住的慧，是行舍中的智。为了证得第三禅而省察喜后安稳而住的慧，是行舍中的智。为了证得第四禅而省察乐与苦后安稳而住的慧，是行舍中的智。为了证得空无边处定而省察色想、有对想、种种想后安稳而住的慧，是行舍中的智。为了证得识无边处定而省察空无边处想后安稳而住的慧，是行舍中的智。为了证得无所有处定而省察识无边处想后安稳而住的慧，是行舍中的智。为了证得非想非非想处定而省察无所有处想后安稳而住的慧，是行舍中的智。这八种是以止禅为因生起的行舍。

Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ . Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.

348什么是以观禅为因生起的十种行舍？为了证得入流道而省察生起、转起、相、积集、结生、趣、产生、再生、生、老、病、死、愁、悲、恼后安稳而住的慧，是行舍中的智。为了证得入流果定……（省略）……省察后安稳而住的慧，是行舍中的智。为了证得一来道……（省略）……为了证得一来果定……（省略）……为了证得不还道……（省略）……为了证得不还果定……（省略）……为了证得阿拉汉道而省察生起、转起、相、积集、结生、趣、产生、再生、生、老、病、死、愁、悲、恼后安稳而住的慧，是行舍中的智。为了证得阿拉汉果定……（省略）……为了证得空性住定……（省略）……为了证得无相住定而省察生起、转起、相、积集、结生……（省略）……省察后安稳而住的慧，是行舍中的智。这十种是以观禅为因生起的行舍。

Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya …pe… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

58哪些行舍是善的？哪些是不善的？哪些是无记的？十五种行舍是善的，三种行舍是无记的。没有不善的行舍。

Kati saṅkhārupekkhā kusalā, kati akusalā, kati abyākatā? Pannarasa saṅkhārupekkhā kusalā, tisso saṅkhārupekkhā abyākatā. Natthi saṅkhārupekkhā akusalā.

350省察后安稳而住的慧，是心的八种行境；

Paṭisaṅkhāsantiṭṭhanā paññā, aṭṭha cittassa gocarā;

351凡夫有两种，有学的行境有三种；

Puthujjanassa dve honti, tayo sekkhassa gocarā;

352离欲者也有三种，依此心从诸行中反转。

Tayo ca vītarāgassa, yehi cittaṃ vivaṭṭati.

353八种是定的缘，十种是智的领域；

Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;

354十八种行舍，是三种解脱的缘。

Aṭṭhārasa saṅkhārupekkhā, tiṇṇaṃ vimokkhāna paccayā.

355这十八种行相，若谁以慧透彻了知，

Ime aṭṭhārasākārā, paññā yassa pariccitā;

356他便善巧于诸行舍，在种种见解中不会动摇。

Kusalo saṅkhārupekkhāsu, nānādiṭṭhīsu na kampatīti.

357以‘已知’之义为智，以‘遍知’之义为慧。因此说：‘从两边出起与回转的慧，是道上的智。’

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

358行舍智分别第九

Saṅkhārupekkhāñāṇaniddeso navamo.

35910. 种姓智分别

10. Gotrabhuñāṇaniddeso

59如何在外在的出离与转起中，慧是种姓智呢？征服了生起，故称种姓；征服了转起，故称种姓；征服了相，故称种姓；征服了积聚，故称种姓；征服了结生，故称种姓；征服了趣，故称种姓；征服了产生，故称种姓；征服了出生，故称种姓；征服了生，故称种姓；征服了老，故称种姓；征服了病，故称种姓；征服了死，故称种姓；征服了忧，故称种姓；征服了悲，故称种姓；征服了恼，故称种姓；征服了外在的诸行之相，故称种姓；跃入不生，故称种姓；跃入不转起……跃入灭、涅槃，故称种姓。

Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti – gotrabhu. Pavattaṃ abhibhuyyatīti – gotrabhu. Nimittaṃ abhibhuyyatīti – gotrabhu. Āyūhanaṃ abhibhuyyatīti – gotrabhu. Paṭisandhiṃ abhibhuyyatīti – gotrabhu. Gatiṃ abhibhuyyatīti – gotrabhu. Nibbattiṃ abhibhuyyatīti – gotrabhu. Upapattiṃ abhibhuyyatīti – gotrabhu. Jātiṃ abhibhuyyatīti – gotrabhu. Jaraṃ abhibhuyyatīti – gotrabhu. Byādhiṃ abhibhuyyatīti – gotrabhu. Maraṇaṃ abhibhuyyatīti – gotrabhu. Sokaṃ abhibhuyyatīti – gotrabhu. Paridevaṃ abhibhuyyatīti – gotrabhu. Upāyāsaṃ abhibhuyyatīti – gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

361超越生起,而进入无生——这叫种姓智。超越流转,而进入无流转——这叫种姓智。超越相,而进入无相——这叫种姓智……超越外在的诸行之相,而进入灭、涅槃——这叫种姓智。

Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattaṃ abhibhuyyitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittaṃ abhibhuyyitvā animittaṃ pakkhandatīti – gotrabhu …pe… bahiddhā saṅkhāranimittaṃ abhibhuyyitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

362从生起中出离——这叫种姓智。从流转中出离——这叫种姓智。从相中出离——这叫种姓智。从积聚中出离——这叫种姓智。从结生中出离——这叫种姓智。从趣中出离——这叫种姓智。从出生中出离——这叫种姓智。从往生中出离——这叫种姓智。从生中出离——这叫种姓智。从老中出离——这叫种姓智。从病中出离——这叫种姓智。从死中出离——这叫种姓智。从愁中出离——这叫种姓智。从悲中出离——这叫种姓智。从恼中出离——这叫种姓智。从外在的诸行之相中出离——这叫种姓智。进入无生——这叫种姓智。进入无流转——这叫种姓智……进入灭、涅槃——这叫种姓智。

Uppādā vuṭṭhātīti – gotrabhu. Pavattā vuṭṭhātīti – gotrabhu. Nimittā vuṭṭhātīti – gotrabhu. Āyūhanā vuṭṭhātīti – gotrabhu. Paṭisandhiyā vuṭṭhātīti – gotrabhu. Gatiyā vuṭṭhātīti – gotrabhu. Nibbattiyā vuṭṭhātīti – gotrabhu. Upapattiyā vuṭṭhātīti – gotrabhu. Jātiyā vuṭṭhātīti – gotrabhu. Jarāya vuṭṭhātīti – gotrabhu. Byādhimhā vuṭṭhātīti – gotrabhu. Maraṇā vuṭṭhātīti – gotrabhu. Sokā vuṭṭhātīti – gotrabhu. Paridevā vuṭṭhātīti – gotrabhu. Upāyāsā vuṭṭhātīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhātīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

363出离了生起之后,而进入无生——这叫种姓智。出离了流转之后,而进入无流转——这叫种姓智。出离了相之后,而进入无相——这叫种姓智。出离了积聚之后,而进入无积聚——这叫种姓智。出离了结生之后,而进入无结生——这叫种姓智。出离了趣之后,而进入无趣——这叫种姓智。出离了出生之后,而进入无出生——这叫种姓智。出离了往生之后,而进入无往生——这叫种姓智。出离了生之后,而进入不生——这叫种姓智。出离了老之后,而进入不老——这叫种姓智。出离了病之后,而进入无病——这叫种姓智。出离了死之后,而进入不死——这叫种姓智。出离了愁之后,而进入无愁——这叫种姓智。出离了悲之后,而进入无悲——这叫种姓智。出离了恼之后,而进入无恼——这叫种姓智。出离了外在的诸行之相后,而进入灭、涅槃——这叫种姓智。

Uppādā vuṭṭhahitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vuṭṭhahitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittā vuṭṭhahitvā animittaṃ pakkhandatīti – gotrabhu. Āyūhanā vuṭṭhahitvā anāyūhanaṃ pakkhandatīti – gotrabhu. Paṭisandhiyā vuṭṭhahitvā appaṭisandhiṃ pakkhandatīti – gotrabhu. Gatiyā vuṭṭhahitvā agatiṃ pakkhandatīti – gotrabhu. Nibbattiyā vuṭṭhahitvā anibbattiṃ pakkhandatīti – gotrabhu. Upapattiyā vuṭṭhahitvā anupapattiṃ pakkhandatīti – gotrabhu. Jātiyā vuṭṭhahitvā ajātiṃ pakkhandatīti – gotrabhu. Jarāya vuṭṭhahitvā ajaraṃ pakkhandatīti – gotrabhu. Byādhimhā vuṭṭhahitvā abyādhiṃ pakkhandatīti – gotrabhu. Maraṇā vuṭṭhahitvā amataṃ pakkhandatīti – gotrabhu. Sokā vuṭṭhahitvā asokaṃ pakkhandatīti – gotrabhu. Paridevā vuṭṭhahitvā aparidevaṃ pakkhandatīti – gotrabhu. Upāyāsā vuṭṭhahitvā anupāyāsaṃ pakkhandatīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhahitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

364从生起处反转——这叫种姓智。从流转处反转——这叫种姓智……从外在的诸行之相处反转——这叫种姓智。进入无生——这叫种姓智。进入无流转——这叫种姓智……进入灭、涅槃——这叫种姓智。

Uppādā vivaṭṭatīti – gotrabhu. Pavattā vivaṭṭatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

365从生起处反转之后,而进入无生——这叫种姓智。从流转处反转之后,而进入无流转——这叫种姓智……从外在的诸行之相处反转之后,而进入灭、涅槃——这叫种姓智。

Uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vivaṭṭitvā appavattaṃ pakkhandatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

60多少种姓法依止禅而生起？多少种姓法依观禅而生起？八种姓法依止禅而生起。十种姓法依观禅而生起。

Kati gotrabhū dhammā samathavasena uppajjanti? Kati gotrabhū dhammā vipassanāvasena uppajjanti? Aṭṭha gotrabhū dhammā samathavasena uppajjanti. Dasa gotrabhū dhammā vipassanāvasena uppajjanti.

367哪八种是由止的威力而生起的种姓法？为了获得初禅而克服五盖——这是种姓；为了获得第二禅而克服寻和伺——这是种姓；为了获得第三禅而克服喜——这是种姓；为了获得第四禅而克服乐和苦——这是种姓；为了获得空无边处定而克服色想、有对想和种种想——这是种姓；为了获得识无边处定而克服空无边处想——这是种姓；为了获得无所有处定而克服识无边处想——这是种姓；为了获得非想非非想处定而克服无所有处想——这是种姓。这八种是由止的威力而生起的种姓法。

Katame aṭṭha gotrabhū dhammā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe abhibhuyyatīti – gotrabhu. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre abhibhuyyatīti – gotrabhu. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ abhibhuyyatīti – gotrabhu. Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe abhibhuyyatīti – gotrabhu. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ abhibhuyyatīti – gotrabhu. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu . Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ime aṭṭha gotrabhū dhammā samathavasena uppajjanti.

368哪十种是由观的威力而生起的种姓法？为了获得须陀洹道而克服生起、转起、相、积聚、结生、趣向、再生、受生、出生、老、病、死、愁、悲、忧恼等外部的行相——这是种姓；为了获得须陀洹果定而克服……这是种姓；为了获得斯陀含道而克服……为了获得斯陀含果定……为了获得阿那含道……为了获得阿那含果定……为了获得阿拉汉道而克服生起、转起、相、积聚、结生、趣向、再生、受生、出生、老、病、死、愁、悲、忧恼等外部的行相——这是种姓；为了获得阿拉汉果定……为了获得空住定……为了获得无相住定而克服……这是种姓。这十种是由观的威力而生起的种姓法。

Katame dasa gotrabhū dhammā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya… anāgāmimaggaṃ paṭilābhatthāya… anāgāmiphalasamāpattatthāya… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Ime dasa gotrabhū dhammā vipassanāvasena uppajjanti.

369有多少种姓法是善的，多少是不善的，多少是无记的？十五种种姓法是善的，三种是无记的，没有不善的种姓法。

Kati gotrabhū dhammā kusalā, kati akusalā, kati abyākatā? Pannarasa gotrabhū dhammā kusalā, tayo gotrabhū dhammā abyākatā. Natthi gotrabhū dhammā akusalāti.

370有食与无食，有愿与无愿；

Sāmisañca nirāmisaṃ, paṇihitañca appaṇihitaṃ;

371有结合与无结合，出起与未出起；

Saññuttañca visaññuttaṃ, vuṭṭhitañca avuṭṭhitaṃ.

372八种是定的缘，十种是智的行境。

Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;

373十八种种姓法是三种解脱的缘。

Aṭṭhārasa gotrabhū dhammā, tiṇṇaṃ vimokkhāna paccayā.

374对于谁熟练了这十八种行相的慧，

Ime aṭṭhārasākārā, paññā yassa pariccitā;

375他在出离和出起方面善巧，在种种邪见中不动摇。

Kusalo vivaṭṭe vuṭṭhāne, nānādiṭṭhīsu na kampatīti.

376以了知的意义来说，那就是‘智’；以通达的意义来说，那就是‘慧’。因此这样说：‘想要解脱、审察、安住的慧，是对于诸行舍的智。’

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ’’.

377种姓智分别第十

Gotrabhuñāṇaniddeso dasamo.

37811. 道智分别

11. Maggañāṇaniddeso

61如何是『从两方面出起与回转中的慧是道的智』？在入流道刹那，以见的意义，正见从邪见出起，也从那些随转的烦恼和蕴出起，也从外部的一切相出起。因此说：『从两方面出起与回转中的慧是道的智』。以导向的意义，正思惟从邪思惟出起，也从那些随转的烦恼和蕴出起，也从外部的一切相出起。因此说：『从两方面出起与回转中的慧是道的智』。

Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

380以摄持的作用，正语超越了邪语，超越了随顺它的烦恼和诸蕴，也超越了外在的一切相。当那种加行止息了，正语便生起。这是道的果。

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvācā. Maggassetaṃ phalaṃ.

381从‘发动’这一意义上看，正业从邪业中出离，也从跟随它的烦恼和诸蕴中出离，从外在的一切相中出离。因此被称为——‘从两方面出离、转离的慧是道智’。

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

382从‘清净’这一意义上看，正命从邪命中出离，也从跟随它的烦恼和诸蕴中出离，从外在的一切相中出离。因此被称为——‘从两方面出离、转离的慧是道智’。

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

383从‘策励’这一意义上看，正精进从邪精进出离，也从跟随它的烦恼和诸蕴中出离，从外在的一切相中出离。因此被称为——‘从两方面出离、转离的慧是道智’。

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

384从‘现起’这一意义上看，正念从邪念出离，也从跟随它的烦恼和诸蕴中出离，从外在的一切相中出离。因此被称为——‘从两方面出离、转离的慧是道智’。

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

385从不散乱这个意义来说，正定是从邪定中中脱离、出离的；也是从随顺邪定的那些烦恼和诸蕴中脱离、出离的；并且是从外在的一切相上脱离、出离的。因为那种勤修的彻底止息，正定便生起了。这是道果。

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

386在斯陀洹道的刹那，从见的意義来说，正见……（中略）……从不散乱这个意义来说，正定是从粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠中脱离、出离的；也是从随顺那些的烦恼和诸蕴中脱离、出离的；并且是从外在的一切相上脱离、出离的。因为那种勤修的彻底止息，正定便生起了。这是道果。

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti , tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

387在阿那含道的刹那，从见的意義来说，正见……（中略）……从不散乱这个意义来说，正定是从伴随而来的欲贪结、嗔恚结、伴随而来的欲贪随眠、嗔恚随眠中脱离、出离的；也是从随顺那些的烦恼和诸蕴中脱离、出离的；并且是从外在的一切相上脱离、出离的。因为那种勤修的彻底止息，正定便生起了。这是道果。

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

388在阿拉汉道的刹那，从见的意義来说，正见……（中略）……从不散乱这个意义来说，正定是从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠中脱离、出离的；也是从随顺那些的烦恼和诸蕴中脱离、出离的；并且是从外在的一切相上脱离、出离的。因为那种勤修的彻底止息，正定便生起了。这是道果。从已了知这个意义来说，它是‘智’；从彻底了知这个意义来说，它是‘慧’。因此被称为：‘于果上，修行止息的慧是智。’

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘payogappaṭippassaddhipaññā phale ñāṇaṃ’’.

389已生的烧尽未生的，所以叫作“禅那”。

Ajātaṃ jhāpeti jātena, jhānaṃ tena pavuccati;

390在禅那与解脱上善巧，在种种邪见中不为所动。

Jhānavimokkhe kusalatā, nānādiṭṭhīsu na kampati.

391先专心入定而后观照，在观照中又同样地令心入定；

Samādahitvā yathā ce vipassati, vipassamāno tathā ce samādahe;

392那时，观与止变得同等，如双驾并驱，一起运作。

Vipassanā ca samatho tadā ahu, samānabhāgā yuganaddhā vattare.

393第二章见论

2. Diṭṭhikathā

394诸行是苦，灭是乐——这是见。

Dukkhā saṅkhārā sukho, nirodho iti dassanaṃ ;

395从两边生起的慧，触及不死之境。

Dubhato vuṭṭhitā paññā, phasseti amataṃ padaṃ.

396他知晓解脱行，是了知多样与统一的善巧者。

Vimokkhacariyaṃ jānāti, nānattekattakovido;

397于两种智善巧，在种种见解中不动摇。

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.

398那，以了知的意义为智，以遍知的意义为慧。因而说：『对于外部出起与回转的慧是种姓智』。

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ’’.

399道智分别第十一

Maggañāṇaniddeso ekādasamo.

40012. 果智分别

12. Phalañāṇaniddeso

63如何是‘加行止息的慧是果上的智’？在入流道刹那，正见以见之义从邪见出离，从随彼转的烦恼与诸蕴出离，也从外部一切相出离。因彼加行止息，正见生起。这是道的果。

Kathaṃ payogappaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammādiṭṭhi. Maggassetaṃ phalaṃ.

402以专注安置的作用，正思维超越了邪思维，超越了随顺它的烦恼和诸蕴，也超越了外在的一切相。当那种加行止息了，正思维便生起。这是道的果。

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsaṅkappo. Maggassetaṃ phalaṃ.

403以摄受的意义，正语从邪语出起，也从那些随转的烦恼和蕴出起，也从外部的一切相出起。因此说：『从两方面出起与回转中的慧是道的智』。

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

404以奋起的作用，正业超越了邪业，超越了随顺它的烦恼和诸蕴，也超越了外在的一切相。当那种加行止息了，正业便生起。这是道的果。

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammākammanto. Maggassetaṃ phalaṃ.

405以净化的作用，正命超越了邪命，超越了随顺它的烦恼和诸蕴，也超越了外在的一切相。当那种加行止息了，正命便生起。这是道的果。

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāājīvo. Maggassetaṃ phalaṃ.

406以策励的作用，正精进超越了邪精进，超越了随顺它的烦恼和诸蕴，也超越了外在的一切相。当那种加行止息了，正精进便生起。这是道的果。

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvāyāmo. Maggassetaṃ phalaṃ.

407以念住的作用，正念超越了邪念，超越了随顺它的烦恼和诸蕴，也超越了外在的一切相。当那种加行止息了，正念便生起。这是道的果。

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsati. Maggassetaṃ phalaṃ.

408从‘不散乱’这一意义上看，正定从邪定出离，也从跟随它的烦恼和诸蕴中出离，从外在的一切相中出离。因此被称为——‘从两方面出离、转离的慧是道智’。

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

409在斯陀含道的刹那，以‘见’的意义，正见……以‘不散乱’的意义，正定，从粗的欲贪结、瞋恚结、粗的欲贪随眠、瞋恚随眠出离，也从跟随它们的烦恼和诸蕴中出离，从外在的一切相中出离。因此被称为——‘从两方面出离、转离的慧是道智’。

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

410在不还果道的那个刹那，以“见”的意义为正见……乃至以“不散乱”的意义为正定，它们一起从欲贪结、恚结中出离，从欲贪随眠、恚随眠中出离，从随顺的烦恼和诸蕴中出离，也从外部的所有相中出离。因此说：“从两方面出离、反转的慧，是道上的智。”

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

411在阿拉汉道的那个刹那，以“见”的意义为正见……乃至以“不散乱”的意义为正定，它们一起从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠中出离，从随顺的烦恼和诸蕴中出离，也从外部的所有相中出离。因此说：“从两方面出离、反转的慧，是道上的智。”

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

412果智分别第十二

Phalañāṇaniddeso dvādasamo.

41313. 解脱智分别

13. Vimuttiñāṇaniddeso

64如何理解‘在观察已切断轮回流轉的狀態时，慧是解脱智’呢？以須陀洹道，有身見、疑、戒禁取、見隨眠、疑隨眠——这些自心的随眠烦恼，已经被彻底正确地断除了。从这五种伴随显现的烦恼中，心得到了解脱，得到了彻底解脱。从已了知那个解脱的意义来说，它是‘智’；从彻底了知的意义来说，它是‘慧’。因此被称为：‘在观察已切断轮回流轉的狀態时，慧是解脱智。’

Kathaṃ chinnavaṭumānupassane paññā vimuttiñāṇaṃ? Sotāpattimaggena sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo attano cittassa upakkilesā sammā samucchinnā honti. Imehi pañcahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

415以斯陀洹道，粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠——这些自心的随眠烦恼，已经被彻底正确地断除了。从这四种伴随显现的烦恼中，心得到了解脱，得到了彻底解脱。从已了知那个解脱的意义来说，它是‘智’；从彻底了知的意义来说，它是‘慧’。因此被称为：‘在观察已切断轮回流轉的狀態时，慧是解脱智。’

Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

416以不还道，伴随的欲贪结和嗔恚结，以及伴随的欲贪随眠和嗔恚随眠——这些自心的随烦恼被完全断除。从这四种伴随现行烦恼的随烦恼中，心得解脱，善解脱。那解脱，以知解的意义为智，以了别的意义为慧。因此说：‘在观察轮回已断的随观中，那慧就是解脱智。’

Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

417以阿拉汉道，色贪、无色贪、慢、掉举、无明，以及慢随眠、有贪随眠、无明随眠——这些自心的随烦恼被完全断除。从这八种伴随现行烦恼的随烦恼中，心得解脱，善解脱。那解脱，以知解的意义为智，以了别的意义为慧。因此说：‘在观察轮回已断的随观中，那慧就是解脱智。’那（解脱）以知解的意义为智，以了别的意义为慧。因此说：‘在观察轮回已断的随观中，那慧就是解脱智。’

Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā, mānānusayo, bhavarāgānusayo, avijjānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi aṭṭhahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

418解脱智分别第十三

Vimuttiñāṇaniddeso terasamo.

41914. 省察智分别

14. Paccavekkhaṇañāṇaniddeso

65如何是‘那时对于已生起的法观察的慧，就是省察智’？在入流道的刹那，以见的意义，正见那时已生起；以导向的意义，正思维那时已生起；以摄持的意义，正语那时已生起；以策动的意义，正业那时已生起；以净化的意义，正命那时已生起；以策励的意义，正精进那时已生起；以现前的意义，正念那时已生起；以不散乱的意义，正定那时已生起。

Kathaṃ tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato. Pariggahaṭṭhena sammāvācā tadā samudāgatā. Samuṭṭhānaṭṭhena sammākammanto tadā samudāgato. Vodānaṭṭhena sammāājīvo tadā samudāgato. Paggahaṭṭhena sammāvāyāmo tadā samudāgato. Upaṭṭhānaṭṭhena sammāsati tadā samudāgatā. Avikkhepaṭṭhena sammāsamādhi tadā samudāgato.

421以现前的意义，念觉支那时已生起；以简择的意义，择法觉支那时已生起；以策励的意义，精进觉支那时已生起；以遍满的意义，喜觉支那时已生起；以安宁的意义，轻安觉支那时已生起；以不散乱的意义，定觉支那时已生起；以观照的意义，舍觉支那时已生起。

Upaṭṭhānaṭṭhena satisambojjhaṅgo tadā samudāgato. Pavicayaṭṭhena dhammavicayasambojjhaṅgo tadā samudāgato. Paggahaṭṭhena vīriyasambojjhaṅgo tadā samudāgato. Pharaṇaṭṭhena pītisambojjhaṅgo tadā samudāgato. Upasamaṭṭhena passaddhisambojjhaṅgo tadā samudāgato. Avikkhepaṭṭhena samādhisambojjhaṅgo tadā samudāgato. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo tadā samudāgato.

422以不被无信所动摇的意义，信力那时已生起；以不被懈怠所动摇的意义，精进力那时已生起；以不被放逸所动摇的意义，念力那时已生起；以不被掉举所动摇的意义，定力那时已生起；以不被无明所动摇的意义，慧力那时已生起。

Assaddhiye akampiyaṭṭhena saddhābalaṃ tadā samudāgataṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ tadā samudāgataṃ. Pamāde akampiyaṭṭhena satibalaṃ tadā samudāgataṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ tadā samudāgataṃ. Avijjāya akampiyaṭṭhena paññābalaṃ tadā samudāgataṃ.

423以决意的意义，信根那时已生起；以策励的意义，精进根那时已生起；以现前的意义，念根那时已生起；以不散乱的意义，定根那时已生起；以见的意义，慧根那时已生起。

Adhimokkhaṭṭhena saddhindriyaṃ tadā samudāgataṃ. Paggahaṭṭhena vīriyindriyaṃ tadā samudāgataṃ. Upaṭṭhānaṭṭhena satindriyaṃ tadā samudāgataṃ. Avikkhepaṭṭhena samādhindriyaṃ tadā samudāgataṃ. Dassanaṭṭhena paññindriyaṃ tadā samudāgataṃ.

424以增上之义，在那时，根生起了。以不动摇之义，在那时，力生起了。以出离之义，在那时，觉支生起了。以因之义，在那时，道生起了。以现起之义，在那时，念处生起了。以精勤之义，在那时，正勤生起了。以成就之义，在那时，神足生起了。以真实之义，在那时，谛生起了。以不散乱之义，在那时，止生起了。以随观之义，在那时，观生起了。以一味之义，在那时，止观生起了。以不超越之义，在那时，双运生起了。以防护之义，在那时，戒清净生起了。以不散乱之义，在那时，心清净生起了。以见之义，在那时，见清净生起了。以解脱之义，在那时，解脱生起了。以通达之义，在那时，明生起了。以舍离之义，在那时，解脱生起了。以断除之义，在那时，尽智生起了。

Ādhipateyyaṭṭhena indriyā tadā samudāgatā. Akampiyaṭṭhena balā tadā samudāgatā. Niyyānaṭṭhena sambojjhaṅgā tadā samudāgatā. Hetuṭṭhena maggo tadā samudāgato. Upaṭṭhānaṭṭhena satipaṭṭhānā tadā samudāgatā. Padahanaṭṭhena sammappadhānā tadā samudāgatā. Ijjhanaṭṭhena iddhipādā tadā samudāgatā. Tathaṭṭhena saccā tadā samudāgatā. Avikkhepaṭṭhena samatho tadā samudāgato. Anupassanaṭṭhena vipassanā tadā samudāgatā. Ekarasaṭṭhena samathavipassanā tadā samudāgatā. Anativattanaṭṭhena yuganaddhaṃ tadā samudāgataṃ. Saṃvaraṭṭhena sīlavisuddhi tadā samudāgatā. Avikkhepaṭṭhena cittavisuddhi tadā samudāgatā. Dassanaṭṭhena diṭṭhivisuddhi tadā samudāgatā. Vimuttaṭṭhena vimokkho tadā samudāgato. Paṭivedhaṭṭhena vijjā tadā samudāgatā. Pariccāgaṭṭhena vimutti tadā samudāgatā. Samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ.

425以根柢之义，在那时，欲生起了。以策发之义，在那时，作意生起了。以触集之义，在那时，触生起了。以等流之义，在那时，受生起了。以为首之义，在那时，定生起了。以增上之义，在那时，念生起了。以最上之义，在那时，慧生起了。以核心之义，在那时，解脱生起了。以究竟之义，在那时，汇入不死之涅槃生起了。他出起后观察：这些法在那时生起了。

Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā . Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

426在入流果的刹那，以见之义，在那时，正见生起了。以投注之义，在那时，正思惟生起了……（中略）……以寂静之义，在那时，不生智生起了。以根柢之义，在那时，欲生起了。以策发之义，在那时，作意生起了。以触集之义，在那时，触生起了。以等流之义，在那时，受生起了。以为首之义，在那时，定生起了。以增上之义，在那时，念生起了。以最上之义，在那时，慧生起了。以核心之义，在那时，解脱生起了。以究竟之义，在那时，汇入不死之涅槃生起了。他出起后观察：这些法在那时生起了。

Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā. Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

427在一来道的刹那……（中略）……在一来果的刹那……（中略）……在不还道的刹那……（中略）……在不还果的刹那……（中略）……在阿拉汉道的刹那，以见之义，在那时，正见生起了……（中略）……以断除之义，在那时，尽智生起了。以根柢之义，在那时，欲生起了……（中略）……以究竟之义，在那时，汇入不死之涅槃生起了。他出起后观察：这些法在那时生起了。

Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā…pe… samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

428在阿拉汉果的刹那，以见之义，在那时，正见生起了……（中略）……以寂静之义，在那时，不生智生起了。以根柢之义，在那时，欲生起了……（中略）……以究竟之义，在那时，汇入不死之涅槃生起了。他出起后观察：这些法在那时生起了。那以已知之义是智，以了知之义是慧。因此说：'在那时生起的诸法，在看时是慧，在观察时是智。'

Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ’’.

429省察智分别第十四

Paccavekkhaṇañāṇaniddeso cuddasamo.

43015. 事种种智分别

15. Vatthunānattañāṇaniddeso

66如何于内确立时，慧是于种种依处的智？如何于内确立诸法？于内确立眼，于内确立耳，于内确立鼻，于内确立舌，于内确立身，于内确立意。

Kathaṃ ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ? Kathaṃ ajjhattadhamme vavattheti? Cakkhuṃ ajjhattaṃ vavattheti, sotaṃ ajjhattaṃ vavattheti, ghānaṃ ajjhattaṃ vavattheti, jivhaṃ ajjhattaṃ vavattheti, kāyaṃ ajjhattaṃ vavattheti, manaṃ ajjhattaṃ vavattheti.

432如何内在地确定眼根？'眼根由无明所生'而确定，'眼根由渴爱所生'而确定，'眼根由业所生'而确定，'眼根由食所生'而确定，'眼根依四大种而起'而确定，'眼根已生起'而确定，'眼根已出现'而确定。'眼根先前无有而生起，既生之后便将灭去'而确定。眼根为有限者而确定，眼根不坚固、不恒常、是变易法而确定，眼根无常、有为、缘生、尽法、灭法、离贪法、灭尽法而确定。将眼根确定为无常，而非恒常；确定为苦，而非乐；确定为无我，而非有我；厌离，而非欢喜；离贪，而非贪着；令灭，而非令生；舍遣，而非执取。确定无常者，断除常想；确定苦者，断除乐想；确定无我者，断除我想；厌离者，断除欢喜；离贪者，断除贪欲；令灭者，断除生起；舍遣者，断除执取。如此内在地确定眼根。

Kathaṃ cakkhuṃ ajjhattaṃ vavattheti? Cakkhu avijjāsambhūtanti vavattheti, cakkhu taṇhāsambhūtanti vavattheti, cakkhu kammasambhūtanti vavattheti, cakkhu āhārasambhūtanti vavattheti, cakkhu catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, cakkhu uppannanti vavattheti, cakkhu samudāgatanti vavattheti. Cakkhu ahutvā sambhūtaṃ, hutvā na bhavissatīti vavattheti. Cakkhuṃ antavantato vavattheti, cakkhu addhuvaṃ asassataṃ vipariṇāmadhammanti vavattheti, cakkhu aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti vavattheti . Cakkhuṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ cakkhuṃ ajjhattaṃ vavattheti.

433如何内在地确定耳根？'耳根由无明所生'而确定……（中略）……如此内在地确定耳根。如何内在地确定鼻根？'鼻根由无明所生'而确定……（中略）……如此内在地确定鼻根。如何内在地确定舌根？'舌根由无明所生'而确定，'舌根由渴爱所生'而确定，'舌根由业所生'而确定，'舌根由食所生'而确定，'舌根依四大种而起'而确定，'舌根已生起'而确定，'舌根已出现'而确定。'舌根先前无有而生起，既生之后便将灭去'而确定。舌根为有限者而确定，舌根不坚固、不恒常、是变易法而确定，舌根无常、有为、缘生、尽法、灭法、离贪法、灭尽法而确定。将舌根确定为无常，而非恒常……（中略）……舍遣，而非执取。确定无常者，断除常想……（中略）……舍遣者，断除执取。如此内在地确定舌根。

Kathaṃ sotaṃ ajjhattaṃ vavattheti? Sotaṃ avijjāsambhūtanti vavattheti…pe… evaṃ sotaṃ ajjhattaṃ vavattheti. Kathaṃ ghānaṃ ajjhattaṃ vavattheti? Ghānaṃ avijjāsambhūtanti vavattheti…pe… evaṃ ghānaṃ ajjhattaṃ vavattheti. Kathaṃ jivhaṃ ajjhattaṃ vavattheti? Jivhā avijjāsambhūtāti vavattheti, jivhā taṇhāsambhūtāti vavattheti, jivhā kammasambhūtāti vavattheti, jivhā āhārasambhūtāti vavattheti, jivhā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, jivhā uppannāti vavattheti jivhā samudāgatāti vavattheti. Jivhā ahutvā sambhūtā, hutvā na bhavissatīti vavattheti. Jivhaṃ antavantato vavattheti, jivhā addhuvā asassatā vipariṇāmadhammāti vavattheti, jivhā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Jivhaṃ aniccato vavattheti, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ jivhaṃ ajjhattaṃ vavattheti.

434如何内在地确定身根？'身根由无明所生'而确定，'身根由渴爱所生'而确定，'身根由业所生'而确定，'身根由食所生'而确定，'身根依四大种而起'而确定，'身根已生起'而确定，'身根已出现'而确定。'身根先前无有而生起，既生之后便将灭去'而确定。身根为有限者而确定，身根不坚固、不恒常、是变易法而确定，身根无常、有为、缘生、尽法、灭法、离贪法、灭尽法而确定。将身根确定为无常，而非恒常；确定为苦，而非乐……（中略）……舍遣，而非执取。确定无常者，断除常想；确定苦者，断除乐想……（中略）……舍遣者，断除执取。如此内在地确定身根。

Kathaṃ kāyaṃ ajjhattaṃ vavattheti? Kāyo avijjāsambhūtoti vavattheti, kāyo taṇhāsambhūtoti vavattheti, kāyo kammasambhūtoti vavattheti, kāyo āhārasambhūtoti vavattheti, kāyo catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, kāyo uppannoti vavattheti, kāyo samudāgatoti vavattheti. Kāyo ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Kāyaṃ antavantato vavattheti, kāyo addhuvo asassato vipariṇāmadhammoti vavattheti, kāyo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Kāyaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ kāyaṃ ajjhattaṃ vavattheti.

435如何内在地确定意根？'意根由无明所生'而确定，'意根由渴爱所生'而确定，'意根由业所生'而确定，'意根由食所生'而确定，'意根已生起'而确定，'意根已出现'而确定。'意根先前无有而生起，既生之后便将灭去'而确定。意根为有限者而确定，意根不坚固、不恒常、是变易法而确定，意根无常、有为、缘生、尽法、灭法、离贪法、灭尽法而确定。将意根确定为无常，而非恒常；确定为苦，而非乐；确定为无我，而非有我；厌离，而非欢喜；离贪，而非贪着；令灭，而非令生；舍遣，而非执取。确定无常者，断除常想；确定苦者，断除乐想；确定无我者，断除我想；厌离者，断除欢喜；离贪者，断除贪欲；令灭者，断除生起；舍遣者，断除执取。如此内在地确定意根。如此内在地确定诸法。那以已知之含义是智，以了知之含义是慧。因此说：'于内在确定上的慧，是于所依差别的智。'

Kathaṃ manaṃ ajjhattaṃ vavattheti? Mano avijjāsambhūtoti vavattheti, mano taṇhāsambhūtoti vavattheti, mano kammasambhūtoti vavattheti, mano āhārasambhūtoti vavattheti, mano uppannoti vavattheti , mano samudāgatoti vavattheti. Mano ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Manaṃ antavantato vavattheti, mano addhuvo asassato vipariṇāmadhammoti vavattheti, mano anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Manaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ manaṃ ajjhattaṃ vavattheti. Evaṃ ajjhattadhamme vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ’’.

436事种种智分别第十五

Vatthunānattañāṇaniddeso pannarasamo.

43716. 行境种种智分别

16. Gocaranānattañāṇaniddeso

67如何于外在确定上的慧，是于所缘差别的智？如何外在地确定诸法？外在地确定色，外在地确定声，外在地确定香，外在地确定味，外在地确定触，外在地确定法。

Kathaṃ bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ? Kathaṃ bahiddhā dhamme vavattheti? Rūpe bahiddhā vavattheti, sadde bahiddhā vavattheti, gandhe bahiddhā vavattheti, rase bahiddhā vavattheti, phoṭṭhabbe bahiddhā vavattheti, dhamme bahiddhā vavattheti .

439如何外在地确定色？'色由无明所生'而确定，'色由渴爱所生'而确定，'色由业所生'而确定，'色由食所生'而确定，'色依四大种而起'而确定，'色已生起'而确定，'色已出现'而确定。'诸色先前无有而生起，既生之后便将灭去'而确定。色为有限者而确定，色不坚固、不恒常、是变易法而确定。色无常、有为、缘生、尽法、灭法、离贪法、灭尽法而确定。将色确定为无常，而非恒常；确定为苦，而非乐；确定为无我，而非有我；厌离，而非欢喜；离贪，而非贪着；令灭，而非令生；舍遣，而非执取。确定无常者，断除常想；确定苦者，断除乐想；确定无我者，断除我想；厌离者，断除欢喜；离贪者，断除贪欲；令灭者，断除生起；舍遣者，断除执取。如此外在地确定色。

Kathaṃ rūpe bahiddhā vavattheti? Rūpā avijjāsambhūtāti vavattheti rūpā taṇhāsambhūtāti vavattheti, rūpā kammasambhūtāti vavattheti, rūpā āhārasambhūtāti vavattheti, rūpā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, rūpā uppannāti vavattheti, rūpā samudāgatāti vavattheti. Rūpā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Rūpe antavantato vavattheti, rūpā addhuvā asassatā vipariṇāmadhammāti vavattheti . Rūpā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Rūpe aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati ; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ rūpe bahiddhā vavattheti.

440如何确定外部的声音？他确定：声音是从无明产生的……声音是依靠四大种而有的，他确定；声音是已生起的，他确定；声音是已集起的，他确定。他确定：声音是先前没有而后产生，有了之后将不再存在。他确定声音是有边际的，他确定声音是不牢固的、非常住的、变易之法，他确定声音是无常的、有为的、缘起的、灭尽法、衰灭法、离欲法、止灭法。他从无常来确定声音，而不是从常……这样来确定外部的声音。

Kathaṃ sadde bahiddhā vavattheti? Saddā avijjāsambhūtāti vavattheti…pe… saddā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, saddā uppannāti vavattheti, saddā samudāgatāti vavattheti. Saddā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Sadde antavantato vavattheti, saddā addhuvā asassatā vipariṇāmadhammāti vavattheti, saddā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Sadde aniccato vavattheti, no niccato…pe… evaṃ sadde bahiddhā vavattheti.

441如何确定外部的气味？他确定：气味是从无明产生的，气味是从渴爱产生的……这样来确定外部的气味。如何确定外部的味道？他确定：味道是从无明产生的，味道是从渴爱产生的……这样来确定外部的味道。如何确定外部的触感？他确定：触感是从无明产生的，触感是从渴爱产生的，触感是从业产生的，触感是从食物产生的，他确定触感是已生起的，他确定触感是已集起的……这样来确定外部的触感。

Kathaṃ gandhe bahiddhā vavattheti? Gandhā avijjāsambhūtāti vavattheti, gandhā taṇhāsambhūtāti vavattheti…pe… evaṃ gandhe bahiddhā vavattheti. Kathaṃ rase bahiddhā vavattheti? Rasā avijjāsambhūtāti vavattheti, rasā taṇhāsambhūtāti vavattheti…pe… evaṃ rase bahiddhā vavattheti. Kathaṃ phoṭṭhabbe bahiddhā vavattheti? Phoṭṭhabbā avijjāsambhūtāti vavattheti, phoṭṭhabbā taṇhāsambhūtāti vavattheti, phoṭṭhabbā kammasambhūtāti vavattheti, phoṭṭhabbā āhārasambhūtāti vavattheti, phoṭṭhabbā uppannāti vavattheti. Phoṭṭhabbā samudāgatāti vavattheti…pe… evaṃ phoṭṭhabbe bahiddhā vavattheti.

442如何确定外部的法？他确定：诸法是从无明产生的，诸法是从渴爱产生的，诸法是从业产生的，诸法是从食物产生的，诸法已生起，他确定；诸法已集起，他确定。他确定：诸法是先前没有而后产生，有了之后将不再存在。他确定诸法是有边际的，他确定诸法是不牢固的、非常住的、变易之法，他确定诸法是无常的、有为的、缘起的、灭尽法、衰灭法、离欲法、止灭法。他从无常来确定诸法，而不是从常；他从苦来确定诸法，而不是从乐；他从无我来确定诸法，而不是从我；他厌离，而不是喜乐；他离欲，而不是染着；他令止灭，而不是令集起；他彻底舍断，而不是执取……当从无常来确断时，他弃舍了常想；当从苦来确断时，他弃舍了乐想；当从无我来确断时，他弃舍我想；当厌离时，他弃舍喜悦；当离欲时，他弃舍贪爱；当令止灭时，他弃舍集起；当彻底舍断时，他弃舍执取。这样来确定外部的法。以已知的含义是智，以彻底了知法的含义是慧。因此被称为：'于外部确断的慧，是行境差别中的智'。

Kathaṃ dhamme bahiddhā vavattheti? Dhammā avijjāsambhūtāti vavattheti, dhammā taṇhāsambhūtāti vavattheti, dhammā kammasambhūtāti vavattheti, dhammā āhārasambhūtāti vavattheti, dhammā uppannāti vavattheti, dhammā samudāgatāti vavattheti. Dhammā ahutvā sambhūtā , hutvā na bhavissantīti vavattheti. Dhamme antavantato vavattheti, dhammā addhuvā asassatā vipariṇāmadhammāti vavattheti, dhammā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Dhamme aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati…pe… aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ dhamme bahiddhā vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ’’.

443行境种种智分别第十六

Gocaranānattañāṇaniddeso soḷasamo.

44417. 行种种智分别

17. Cariyānānattañāṇaniddeso

68如何是'于行境确断的慧，是行境差别中的智'？有三种行境：识行境、无明行境、智行境。

Kathaṃ cariyāvavatthāne paññā cariyānānatte ñāṇaṃ? ti tisso cariyāyo – viññāṇacariyā, aññāṇacariyā, ñāṇacariyā.

446什么是识行境？色境中，以'看'为目的的转向作用无记识，是于色上的识行境；以'看'为作用的眼识，是于色上的识行境；由于'已看'而确定之异熟意界，是于色上的识行境；由于'已确定'而有的异熟意识界，是于色上的识行境。声境中，以'听'为目的的转向作用无记识，是于声上的识行境；以'听'为作用的耳识，是于声上的识行境；由于'已听'而确定之异熟意界，是于声上的识行境；由于'已确定'而有的异熟意识界，是于声上的识行境。香境中，以'嗅'为目的的转向作用无记识，是于香上的识行境；以'嗅'为作用的鼻识，是于香上的识行境；由于'已嗅'而确定之异熟意界，是于香上的识行境；由于'已确定'而有的异熟意识界，是于香上的识行境。味境中，以'尝'为目的的转向作用无记识，是于味上的识行境；以'尝'为作用的舌识，是于味上的识行境；由于'已尝'而确定之异熟意界，是于味上的识行境；由于'已确定'而有的异熟意识界，是于味上的识行境。触境中，以'触'为目的的转向作用无记识，是于触上的识行境；以'触'为作用的身识，是于触上的识行境；由于'已触'而确定之异熟意界，是于触上的识行境；由于'已确定'而有的异熟意识界，是于触上的识行境。法境中，以'识知'为目的的转向作用无记识，是于法上的识行境；以'识知'为作用的意识，是于法上的识行境；由于'已识知'而确定之异熟意界，是于法上的识行境；由于'已确定'而有的异熟意识界，是于法上的识行境。

Katamā viññāṇacariyā? Dassanatthāya āvajjanakiriyābyākatā viññāṇacariyā rūpesu, dassanaṭṭho cakkhuviññāṇaṃ viññāṇacariyā rūpesu, diṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā rūpesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rūpesu. Savanatthāya āvajjanakiriyābyākatā viññāṇacariyā saddesu, savanattho sotaviññāṇaṃ viññāṇacariyā saddesu, sutattā abhiniropanā vipākamanodhātu viññāṇacariyā saddesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā saddesu. Ghāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā gandhesu, ghāyanaṭṭho ghānaviññāṇaṃ viññāṇacariyā gandhesu, ghāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā gandhesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā gandhesu. Sāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā rasesu, sāyanaṭṭho jivhāviññāṇaṃ viññāṇacariyā rasesu, sāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā rasesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rasesu. Phusanatthāya āvajjanakiriyābyākatā viññāṇacariyā phoṭṭhabbesu, phusanaṭṭho kāyaviññāṇaṃ viññāṇacariyā phoṭṭhabbesu, phuṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā phoṭṭhabbesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā phoṭṭhabbesu. Vijānanatthāya āvajjanakiriyābyākatā viññāṇacariyā dhammesu, vijānanaṭṭho manoviññāṇaṃ viññāṇacariyā dhammesu, viññātattā abhiniropanā vipākamanodhātu viññāṇacariyā dhammesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā dhammesu.

69以什么含义称为识行境？无贪地行——这就是识行境。无嗔地行——这就是识行境。无痴地行——这就是识行境。无慢地行——这就是识行境。无邪见地行——这就是识行境。无掉举地行——这就是识行境。无疑惑地行——这就是识行境。无随眠地行——这就是识行境。与贪不相合地行——这就是识行境。与嗔不相合地行——这就是识行境。与痴不相合地行——这就是识行境。与慢不相合地行——这就是识行境。与邪见不相合地行——这就是识行境。与掉举不相合地行——这就是识行境。与疑惑不相合地行——这就是识行境。与随眠不相合地行——这就是识行境。与善业相应而行——这就是识行境。与不善业不相合而行——这就是识行境。与有过失业不相合而行——这就是识行境。与无过失业相应而行——这就是识行境。与黑业不相合而行——这就是识行境。与白业相应而行——这就是识行境。与能带来乐的业相应而行——这就是识行境。与能带来苦的业不相合而行——这就是识行境。与有乐异熟的业相应而行——这就是识行境。与有苦异熟的业不相合而行——这就是识行境。以已了知的方式行——这就是识行境。识有这样的行相——这就是识行境。这颗心本性清净，因为无有杂染的含义——这就是识行境。这就是识行境。

ti kenaṭṭhena viññāṇacariyā? Nīrāgā caratīti – viññāṇacariyā. Niddosā caratīti – viññāṇacariyā. Nimmohā caratīti – viññāṇacariyā. Nimmānā caratīti – viññāṇacariyā. Niddiṭṭhi caratīti – viññāṇacariyā niuddhaccā caratīti – viññāṇacariyā. Nibbicikicchā caratīti – viññāṇacariyā. Nānusayā caratīti – viññāṇacariyā. Rāgavippayuttā caratīti – viññāṇacariyā. Dosavippayuttā caratīti – viññāṇacariyā. Mohavippayuttā caratīti – viññāṇacariyā. Mānavippayuttā caratīti – viññāṇacariyā. Diṭṭhivippayuttā caratīti – viññāṇacariyā. Uddhaccavippayuttā caratīti – viññāṇacariyā. Vicikicchāvippayuttā caratīti – viññāṇacariyā. Anusayavippayuttā caratīti – viññāṇacariyā. Kusalehi kammehi sampayuttā caratīti – viññāṇacariyā. Akusalehi kammehi vippayuttā caratīti – viññāṇacariyā. Sāvajjehi kammehi vippayuttā caratīti – viññāṇacariyā. Anavajjehi kammehi sampayuttā caratīti – viññāṇacariyā. Kaṇhehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukkehi kammehi sampayuttā caratīti – viññāṇacariyā. Sukhudrayehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhudrayehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukhavipākehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – viññāṇacariyā. Viññāte caratīti – viññāṇacariyā. Viññāṇassa evarūpā cariyā hotīti – viññāṇacariyā. Pakatiparisuddhamidaṃ cittaṃ nikkilesaṭṭhenāti – viññāṇacariyā. Ayaṃ viññāṇacariyā.

448什么是无明行？对于可意的色，为了贪的速行，转向的唯作无记识行；贪的速行是无明行。对于不可意的色，为了嗔的速行，转向的唯作无记识行；嗔的速行是无明行。对于那两方面的、不偏执的所依，为了痴的速行，转向的唯作无记识行；痴的速行是无明行。为了结缚的慢的速行，转向的唯作无记识行；慢的速行是无明行。为了执取的见的速行，转向的唯作无记识行；见的速行是无明行。为了散乱的掉举的速行，转向的唯作无记识行；掉举的速行是无明行。为了未决定的疑的速行，转向的唯作无记识行；疑的速行是无明行。为了强有力的随眠的速行，转向的唯作无记识行；随眠的速行是无明行。

Katamā aññāṇacariyā? Manāpiyesu rūpesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu rūpesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā. Aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā ; anusayassa javanā aññāṇacariyā.

449对于可意的声、可意的香、可意的味、可意的触，也应这样理解。对于可意的法，为了贪的速行，转向的唯作无记识行；贪的速行是无明行。对于不可意的法，为了嗔的速行，转向的唯作无记识行；嗔的速行是无明行。对于那两方面的、不偏执的所依，为了痴的速行，转向的唯作无记识行；痴的速行是无明行。为了结缚的慢的速行，转向的唯作无记识行；慢的速行是无明行。为了执取的见的速行，转向的唯作无记识行；见的速行是无明行。为了散乱的掉举的速行，转向的唯作无记识行；掉举的速行是无明行。为了未决定的疑的速行，转向的唯作无记识行；疑的速行是无明行。为了强有力的随眠的速行，转向的唯作无记识行；随眠的速行是无明行。

Manāpiyesu saddesu…pe… manāpiyesu gandhesu…pe… manāpiyesu rasesu…pe… manāpiyesu phoṭṭhabbesu…pe… manāpiyesu dhammesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu dhammesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā; aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anusayassa javanā aññāṇacariyā.

70以什么义称为无明行？带着贪而行，所以是无明行。带着嗔而行，所以是无明行。带着痴而行，所以是无明行。带着慢而行，所以是无明行。带着见而行，所以是无明行。带着掉举行而行，所以是无明行。带着疑而行，所以是无明行。带着随眠而行，所以是无明行。与贪相应而行，所以是无明行。与嗔相应而行，所以是无明行。与痴相应而行，所以是无明行。与慢相应而行，所以是无明行。与见相应而行，所以是无明行。与掉举相应而行，所以是无明行。与疑相应而行，所以是无明行。与随眠相应而行，所以是无明行。不与善业相应而行，所以是无明行。与不善业相应而行，所以是无明行。与有罪业相应而行，所以是无明行。不与无罪业相应而行，所以是无明行。与黑业相应而行，所以是无明行。不与白业相应而行，所以是无明行。不与能带来乐的业相应而行，所以是无明行。与能带来苦的业相应而行，所以是无明行。不与能带来乐报的业相应而行，所以是无明行。与能带来苦报的业相应而行，所以是无明行。于未知中而行，所以是无明行。像这样，无明有这样的行，所以是无明行。这就是无明行。

ti kenaṭṭhena aññāṇacariyā? Sarāgā caratīti – aññāṇacariyā. Sadosā caratīti – aññāṇacariyā. Samohā caratīti – aññāṇacariyā. Samānā caratīti – aññāṇacariyā. Sadiṭṭhi caratīti – aññāṇacariyā. Sauddhaccā caratīti – aññāṇacariyā. Savicikicchā caratīti – aññāṇacariyā. Sānusayā caratīti – aññāṇacariyā . Rāgasampayuttā caratīti – aññāṇacariyā. Dosasampayuttā caratīti – aññāṇacariyā. Mohasampayuttā caratīti – aññāṇacariyā. Mānasampayuttā caratīti – aññāṇacariyā . Diṭṭhisampayuttā caratīti – aññāṇacariyā. Uddhaccasampayuttā caratīti – aññāṇacariyā. Vicikicchāsampayuttā caratīti – aññāṇacariyā. Anusayasampayuttā caratīti – aññāṇacariyā. Kusalehi kammehi vippayuttā caratīti – aññāṇacariyā. Akusalehi kammehi sampayuttā caratīti – aññāṇacariyā. Sāvajjehi kammehi sampayuttā caratīti – aññāṇacariyā. Anavajjehi kammehi vippayuttā caratīti – aññāṇacariyā . Kaṇhehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukkehi kammehi vippayuttā caratīti – aññāṇacariyā. Sukhudrayehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhudrayehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukhavipākehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhavipākehi kammehi sampayuttā caratīti – aññāṇacariyā. Aññāte caratīti – aññāṇacariyā. Aññāṇassa evarūpā cariyā hotīti – aññāṇacariyā. Ayaṃ aññāṇacariyā.

71什么是智行？为了无常随观，转向的唯作无记识行；无常随观是智行。为了苦随观，转向的唯作无记识行；苦随观是智行。为了无我随观，转向的唯作无记识行；无我随观是智行。为了厌离随观……为了离欲随观……为了灭尽随观……为了舍遣随观……为了灭坏随观……为了衰灭随观……为了变易随观……为了无相随观……为了无愿随观……为了空随观……为了增上慧法随观……为了如实现知见……为了过患随观……为了审虑随观，转向的唯作无记识行；审虑随观是智行。转起随观是智行。入流道是智行，入流果等至是智行。一来道是智行，一来果等至是智行。不还道是智行，不还果等至是智行。阿拉汉道是智行，阿拉汉果等至是智行。

Katamā ñāṇacariyā? Aniccānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; aniccānupassanā ñāṇacariyā. Dukkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dukkhānupassanā ñāṇacariyā. Anattānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anattānupassanā ñāṇacariyā. Nibbidānupassanatthāya…pe… virāgānupassanatthāya… nirodhānupassanatthāya… paṭinissaggānupassanatthāya… khayānupassanatthāya… vayānupassanatthāya… vipariṇāmānupassanatthāya… animittānupassanatthāya… appaṇihitānupassanatthāya… suññatānupassanatthāya… adhipaññādhammānupassanatthāya… yathābhūtañāṇadassanatthāya… ādīnavānupassanatthāya… paṭisaṅkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; paṭisaṅkhānupassanā ñāṇacariyā. Vivaṭṭanānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo ñāṇacariyā. Sakadāgāmiphalasamāpatti ñāṇacariyā. Anāgāmimaggo ñāṇacariyā. Anāgāmiphalasamāpatti ñāṇacariyā. Arahattamaggo ñāṇacariyā. Arahattaphalasamāpatti ñāṇacariyā.

452以什么义称为智行？无贪而行，所以是智行。无嗔而行，所以是智行。无痴而行，所以是智行。无慢而行，所以是智行。无见而行，所以是智行。无掉举行而行，所以是智行。无疑而行，所以是智行。无随眠而行，所以是智行。不杂贪而行，所以是智行。不杂嗔而行……不杂痴而行……不杂慢而行……不杂见而行……不杂掉举行……不杂疑而行……不杂随眠而行……与善业相应而行……与不善业不相应而行……与有罪业不相应而行……与无罪业相应而行……与黑业不相应而行……与白业相应而行……与能带来乐的业相应而行……与能带来苦的业不相应而行……与能带来乐报的业相应而行，所以是智行。与能带来苦报的业不相应而行，所以是智行。于已知中而行，所以是智行。像这样，智有这样的行，所以是智行。这就是智行。识行是一，无明行是另一，智行又是另一。以知解义为智，以了知义为慧。因此说：‘于行相的区别的慧是于行的种种性的智。’

ti kenaṭṭhena ñāṇacariyā? Nīrāgā caratīti – ñāṇacariyā. Niddosā caratīti – ñāṇacariyā…pe… nānusayā caratīti – ñāṇacariyā. Rāgavippayuttā caratīti – ñāṇacariyā. Dosavippayuttā caratīti – ñāṇacariyā. Mohavippayuttā caratīti – ñāṇacariyā. Mānavippayuttā…pe… diṭṭhivippayuttā… uddhaccavippayuttā… vicikicchāvippayuttā… anusayavippayuttā… kusalehi kammehi sampayuttā… akusalehi kammehi vippayuttā… sāvajjehi kammehi vippayuttā… anavajjehi kammehi sampayuttā… kaṇhehi kammehi vippayuttā… sukkehi kammehi sampayuttā… sukhudrayehi kammehi sampayuttā… dukkhudrayehi kammehi vippayuttā… sukhavipākehi kammehi sampayuttā caratīti – ñāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – ñāṇacariyā. Ñāte caratīti – ñāṇacariyā . Ñāṇassa evarūpā cariyā hotīti – ñāṇacariyā. Ayaṃ ñāṇacariyā. Aññā viññāṇacariyā, aññā aññāṇacariyā, aññā ñāṇacariyāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘cariyāvavatthāne paññā cariyānānatte ñāṇaṃ’’.

453行种种智分别第十七

Cariyānānattañāṇaniddeso sattarasamo.

45418. 地种种智分别

18. Bhūminānattañāṇaniddeso

72如何于四法的区别的慧是于地的种种性的智？有四种地：欲界地、色界地、无色界地、出世间地。什么是欲界地？下以无间地狱为界，上以他化自在天为界，在这范围内所存在、所摄的蕴、界、处——色、受、想、行、识，这就是欲界地。

Kathaṃ catudhammavavatthāne paññā bhūminānatte ñāṇaṃ? Catasso bhūmiyo – kāmāvacarā bhūmi, rūpāvacarā bhūmi, arūpāvacarā bhūmi, apariyāpannā bhūmi. Katamā kāmāvacarā bhūmi? Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ kāmāvacarā bhūmi.

456什么是色界所属之地？以梵天界为下限，向上以阿喀尼吒天为上限，在这范围之内，属于该地的、被包含的——无论是已经证入禅那者、已经投生在那里者，还是现法乐住者——的心与心所诸法：这就是色界所属之地。

Katamā rūpāvacarā bhūmi? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ rūpāvacarā bhūmi.

457什么是无色界所属之地？以空无边处天的有情为下限，向上以非想非非想处天的有情为上限，在这范围之内，属于该地的、被包含的——无论是已经证入禅定者、已经投生在那里者，还是现法乐住者——的心与心所诸法：这就是无色界所属之地。

Katamā arūpāvacarā bhūmi? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā uparito nevasaññānāsaññāyatanūpage deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ arūpāvacarā bhūmi.

458什么是出世间地？出世间的诸道、诸道果，以及无为界：这就是出世间地。这就是四种地。

Katamā apariyāpannā bhūmi? Apariyāpannā maggā ca maggaphalāni ca asaṅkhatā ca dhātu – ayaṃ apariyāpannā bhūmi. Imā catasso bhūmiyo.

459另一种四种地：四念处、四正勤、四神足、四禅那、四无量心、四无色定、四无碍解、四行道、四种所缘、四圣种、四摄事、四轮、四法句——这些是四种地。以已了知之义的层面，称为智；以彻知之义的层面，称为慧。因此称为：'于四法摄定的慧，是于地之种种差异的智。'

Aparāpi catasso bhūmiyo cattāro satipaṭṭhānā cattāro sammappadhānā, cattāro iddhipādā, cattāri jhānāni, catasso appamaññāyo, catasso arūpasamāpattiyo, catasso paṭisambhidā, catasso paṭipadā, cattāri ārammaṇāni, cattāro ariyavaṃsā, cattāri saṅgahavatthūni , cattāri cakkāni, cattāri dhammapadāni – imā catasso bhūmiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘catudhammavavatthāne paññā bhūminānatte ñāṇaṃ’’.

460地种种智分别第十八

Bhūminānattañāṇaniddeso aṭṭhārasamo.

46119. 法种种智分别

19. Dhammanānattañāṇaniddeso

73如何于九法的摄定中，慧是于法之种种差异的智？如何摄定于法？他将欲界所属的诸法摄定为善、摄定为不善、摄定为无记。他将色界所属的诸法摄定为善、摄定为无记。他将无色界所属的诸法摄定为善、摄定为无记。他将出世间所属的诸法摄定为善、摄定为无记。

Kathaṃ navadhammavavatthāne paññā dhammanānatte ñāṇaṃ? Kathaṃ dhamme vavattheti? Kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti. Rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti.

463如何将欲界所属的诸法摄定为善、摄定为不善、摄定为无记？他将十善业道摄定为善，将十不善业道摄定为不善，将色、果报和唯作心所摄定为无记——如此，他将欲界所属的诸法摄定为善、摄定为不善、摄定为无记。

Kathaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti? Dasa kusalakammapathe kusalato vavattheti, dasa akusalakammapathe akusalato vavattheti, rūpañca vipākañca kiriyañca abyākatato vavattheti – evaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti.

464如何把色界法界定为善、界定为无记呢？对于住于此地的人，他把四种禅那界定为善；对于已投生到该地的人，他把四种禅那界定为无记。就是这样把色界法界定为善、界定为无记。

Kathaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti – evaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

465如何把无色界法界定为善、界定为无记呢？对于住于此地的人，他把四种无色界等至界定为善；对于已投生到该地的人，他把四种无色界等至界定为无记。就是这样把无色界法界定为善、界定为无记。

Kathaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa catasso arūpāvacarasamāpattiyo kusalato vavattheti, tatrūpapannassa catasso arūpāvacarasamāpattiyo abyākatato vavattheti – evaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

466如何把出世间法界定为善、界定为无记呢？他把四种圣道界定为善，把四种沙门果和涅槃界定为无记。就是这样把出世间法界定为善、界定为无记。这就是他如何界定诸法。

Kathaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti? Cattāro ariyamagge kusalato vavattheti, cattāri ca sāmaññaphalāni nibbānañca abyākatato vavattheti – evaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti. Evaṃ dhamme vavattheti.

467有九种以喜悦为根本的法。作意“无常”的时候，喜悦生起；喜悦的人，喜生起；心满意足的人，身体变得轻安；身体轻安的人，体验到乐；快乐的人，心入定。心入定后，他如实地了知和看见。如实地知道和看见后，他厌离；厌离后，他离染；由于离染，他获得解脱。作意“苦”的时候，喜悦生起……（中略）……获得解脱。作意“无我”的时候，喜悦生起……（中略）……获得解脱。

Nava pāmojjamūlakā dhammā. Aniccato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Dukkhato manasikaroto pāmojjaṃ jāyati…pe… anattato manasikaroto pāmojjaṃ jāyati…pe… vimuccati.

468作意“色是无常”的时候，喜悦生起……（中略）……作意“色是苦”的时候……作意“受”……“想”……“行”……“识”……“眼”……乃至……作意“老死是无常”的时候，喜悦生起……（中略）……作意“老死是苦”的时候，喜悦生起……（中略）……作意“老死是无我”的时候，喜悦生起；喜悦的人，喜生起；心满意足的人，身体变得轻安；身体轻安的人，体验到乐；快乐的人，心入定。心入定后，他如实地了知和看见。如实地知道和看见后，他厌离；厌离后，他离染；由于离染，他获得解脱。这九种是以喜悦为根本的法。

Rūpaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato manasikaroto…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Ime nava pāmojjamūlakā dhammā .

74有九种以如理作意为根本的法。如理作意“无常”的时候，喜悦生起；喜悦的人，喜生起；心满意足的人，身体变得轻安；身体轻安的人，体验到乐；快乐的人，心入定。他以入定的心，如实地了知“这是苦”；如实地了知“这是苦的生起”；如实地了知“这是苦的灭去”；如实地了知“这是通往苦灭的道路”。如理作意“苦”的时候，喜悦生起；喜悦的人，喜生起；心满意足的人，身体变得轻安；身体轻安的人，体验到乐；快乐的人，心入定。他以入定的心，如实地了知“这是苦”；如实地了知“这是苦的生起”；如实地了知“这是苦的灭去”；如实地了知“这是通往苦灭的道路”。如理作意“无我”的时候，喜悦生起……（中略）……。

Nava yoniso manasikāramūlakā dhammā. Aniccato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Dukkhato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Anattato yoniso manasikaroto pāmojjaṃ jāyati…pe….

470如理作意色为无常的人，欢喜会生起……如理作意色为苦的人，欢喜会生起……如理作意色为无我的人，欢喜会生起……对于受……想……行……识……眼……老死，如理作意它为无常的人，欢喜会生起……如理作意老死为苦的人，欢喜会生起……如理作意老死为无我的人，欢喜会生起。欢喜者的喜悦会生起，心意喜悦者的身体会变得轻安，身体轻安者会体验到乐，乐者的心会入定。以入定的心，他会如实了知:'这是苦';如实了知:'这是苦的集起';如实了知:'这是苦的息灭';如实了知:'这是导向苦灭的道路'。这九种法是以如理作意为根本的。

Rūpaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ime nava yoniso manasikāramūlakā dhammā.

471九种差异性——以界差异为缘，触的差异生起；以触差异为缘，受的差异生起；以受差异为缘，想的差异生起；以想差异为缘，思惟的差异生起；以思惟差异为缘，欲望的差异生起；以欲望差异为缘，热恼的差异生起；以热恼差异为缘，寻求的差异生起；以寻求差异为缘，获得的差异生起——这是九种差异性。在已认知的意义上是智，在彻底了知的意义上是慧。因此被称为——'对九种法的确定中的慧，是对法差异的智'。

Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ – ime nava nānattā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘navadhammavavatthāne paññā dhammanānatte ñāṇaṃ’’.

472法种种智分别第十九

Dhammanānattañāṇaniddeso ekūnavīsatimo.

47320-24. 五智分别

20-24. Ñāṇapañcakaniddeso

75如何理解通智之慧在已认知的意义上是智，遍智之慧在审察的意义上是智，断智之慧在遍舍的意义上是智，修习之慧在单一味的意義上是智，证悟之慧在触证的意义上是智？那些被通透知晓的法，就是那些已被认知的法。那些被充分遍知的法，就是那些已被审察的法。那些被断除的法，就是那些已被遍舍的法。那些被修习的法，就是那些已成一味的法。那些被证悟的法，就是那些已被触证的法。在已认知的意义上是智，在彻底了知的意义上是慧。因此被称为——'通智之慧是在已认知的意义上的智，遍智之慧是在审察的意义上的智，断智之慧是在遍舍的意义上的智，修习之慧是在单一味的意義上的智，证悟之慧是在触证的意义上的智'。

Kathaṃ abhiññāpaññā ñātaṭṭhe ñāṇaṃ, pariññāpaññā tīraṇaṭṭhe ñāṇaṃ, pahānepaññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ? Ye ye dhammā abhiññātā honti, te te dhammā ñātā honti. Ye ye dhammā pariññātā honti, te te dhammā tīritā honti. Ye ye dhammā pahīnā honti, te te dhammā pariccattā honti. Ye ye dhammā bhāvitā honti, te te dhammā ekarasā honti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘abhiññā paññā ñātaṭṭhe ñāṇaṃ, pariññā paññā tīraṇaṭṭhe ñāṇaṃ, pahāne paññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyā paññā phusanaṭṭhe ñāṇaṃ’’.

475五智分别第二十四

Ñāṇapañcakaniddeso catuvīsatimo.

47625-28. 无碍解智分别

25-28. Paṭisambhidāñāṇaniddeso

76如何理解对义差异的慧是义无碍解中的智，对法差异的慧是法无碍解中的智，对词差异的慧是词无碍解中的智，对辩才差异的慧是辩无碍解中的智？信根是法，精进根是法，念根是法，定根是法，慧根是法。信根是一个法，精进根是另一个法，念根是另一个法，定根是另一个法，慧根是另一个法。以那种智了知了这些各个不同的法，又正是以那种智通达了这些各个不同的法。因此被称为——'对法差异的慧是法无碍解中的智'。

Kathaṃ atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ? Saddhindriyaṃ dhammo, vīriyindriyaṃ dhammo, satindriyaṃ dhammo, samādhindriyaṃ dhammo, paññindriyaṃ dhammo. Añño saddhindriyaṃ dhammo, añño vīriyindriyaṃ dhammo, añño satindriyaṃ dhammo, añño samādhindriyaṃ dhammo, añño paññindriyaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

478胜解的作用是义，策励的作用是义，现起的作用是义，不散乱的作用是义，照见的作用是义。胜解的作用是一个义，策励的作用是另一个义，现起的作用是另一个义，不散乱的作用是另一个义，照见的作用是另一个义。以那种智了知了这些各个不同的义，又正是以那种智通达了这些各个不同的义。因此被称为——'对义差异的慧是义无碍解中的智'。

Adhimokkhaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho, dassanaṭṭho attho. Añño adhimokkhaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho, añño dassanaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

479有五种为了阐明'法'的言词、语句表述，有五种为了阐明'义'的言词、语句表述。阐释法的言词是一种，阐释义的言词是另一种。以那种智了知了这些各个不同的言词，又正是以那种智通达了这些各个不同的言词。因此被称为——'对词差异的慧是词无碍解中的智'。

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.

480在五种法上的诸智、在五种义上的诸智、在十种词上的诸智。法上的智各各不同，义上的智各各不同，词上的智各各不同。以那种智了知了这些种种不同的智，也以那种智通达了这些种种不同的智。因此说： ‘于辩才种种差别上的慧，就是辩无碍解中的智。’

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.

77信力是一种法，精进力是一种法，念力是一种法，定力是一种法，慧力是一种法。信力是一种不同的法，精进力是一种不同的法，念力是一种不同的法，定力是一种不同的法，慧力是一种不同的法。以那种智了知了这些种种不同的法，也以那种智通达了这些种种不同的法。因此说： ‘于法种种差别上的慧，就是法无碍解中的智。’

Saddhābalaṃ dhammo, vīriyabalaṃ dhammo, satibalaṃ dhammo, samādhibalaṃ dhammo, paññābalaṃ dhammo. Añño saddhābalaṃ dhammo, añño vīriyabalaṃ dhammo, añño satibalaṃ dhammo, añño samādhibalaṃ dhammo, añño paññābalaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

482于不信上不被动摇的意义是一种义，于懈怠上不被动摇的意义是一种义，于放逸上不被动摇的意义是一种义，于掉举上不被动摇的意义是一种义，于无明上不被动摇的意义是一种义。于不信上不被动摇的意义是一种不同的义，于懈怠上不被动摇的意义是一种不同的义，于放逸上不被动摇的意义是一种不同的义，于掉举上不被动摇的意义是一种不同的义，于无明上不被动摇的意义是一种不同的义。以那种智了知了这些种种不同的义，也以那种智通达了这些种种不同的义。因此说： ‘于义种种差别上的慧，就是义无碍解中的智。’

Assaddhiye akampiyaṭṭho attho. Kosajje akampiyaṭṭho attho. Pamāde akampiyaṭṭho attho. Uddhacce akampiyaṭṭho attho. Avijjāya akampiyaṭṭho attho. Añño assaddhiye akampiyaṭṭho attho, añño kosajje akampiyaṭṭho attho, añño pamāde akampiyaṭṭho attho, añño uddhacce akampiyaṭṭho attho, añño avijjāya akampiyaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

483为了显示五种法，有文句、语词的表述；为了显示五种义，有文句、语词的表述。法的语词表达各各不同，义的语词表达也各各不同。以那种智了知了这些种种不同的语词，也以那种智通达了这些种种不同的语词。因此说： ‘于词种种差别上的慧，就是词无碍解中的智。’

484在五种法上的诸智、在五种义上的诸智、在十种词上的诸智。法上的智各各不同，义上的智各各不同，词上的智各各不同。以那种智了知了这些种种不同的智，也以那种智通达了这些种种不同的智。因此说： ‘于辩才种种差别上的慧，就是辩无碍解中的智。’

485念觉支是一种法，择法觉支是一种法，精进觉支是一种法，喜觉支是一种法，轻安觉支是一种法，定觉支是一种法，舍觉支是一种法。念觉支是一种不同的法，择法觉支是一种不同的法，精进觉支是一种不同的法，喜觉支是一种不同的法，轻安觉支是一种不同的法，定觉支是一种不同的法，舍觉支是一种不同的法。以那种智了知了这些种种不同的法，也以那种智通达了这些种种不同的法。因此说： ‘于法种种差别上的慧，就是法无碍解中的智。’

Satisambojjhaṅgo dhammo, dhammavicayasambojjhaṅgo dhammo, vīriyasambojjhaṅgo dhammo, pītisambojjhaṅgo dhammo, passaddhisambojjhaṅgo dhammo, samādhisambojjhaṅgo dhammo, upekkhāsambojjhaṅgo dhammo. Añño satisambojjhaṅgo dhammo, añño dhammavicayasambojjhaṅgo dhammo, añño vīriyasambojjhaṅgo dhammo, añño pītisambojjhaṅgo dhammo, añño passaddhisambojjhaṅgo dhammo, añño samādhisambojjhaṅgo dhammo, añño upekkhāsambojjhaṅgo dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

486建立的意义、择法的意义、策励的意义、遍满的意义、寂静的意义、无散乱的意义、审察的意义。建立的意义是一种，择法的意义是另一种，策励的意义是另一种，遍满的意义是另一种，寂静的意义是另一种，无散乱的意义是另一种，审察的意义是另一种。以什么智了知这些种种意义，就以那种智通达这些种种意义。因此，这被称为：‘在种种意义中的慧是义无碍解智。’

Upaṭṭhānaṭṭho attho, pavicayaṭṭho attho, paggahaṭṭho attho, pharaṇaṭṭho attho, upasamaṭṭho attho, avikkhepaṭṭho attho, paṭisaṅkhānaṭṭho attho. Añño upaṭṭhānaṭṭho attho, añño pavicayaṭṭho attho, añño paggahaṭṭho attho, añño pharaṇaṭṭho attho, añño upasamaṭṭho attho, añño avikkhepaṭṭho attho, añño paṭisaṅkhānaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

487为了开示七种法而使用的言辞语句表达，为了开示七种义而使用的言辞语句表达。法的言辞是一种，义的言辞是另一种。以什么智了知这些种种言辞，就以那种智通达这些种种言辞。因此，这被称为：‘在种种言辞中的慧是词无碍解智。’

Satta dhamme sandassetuṃ byañjananiruttābhilāpā, satta atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.

488在七种法上的诸智，在七种义上的诸智，在十四种言辞上的诸智。法上的诸智是一种，义上的诸智是另一种，言辞上的诸智是另一种。以什么智了知这些种种的智，就以那种智通达这些种种的智。因此，这被称为：‘在种种辩才中的慧是辩无碍解智。’

Sattasu dhammesu ñāṇāni, sattasu atthesu ñāṇāni, cuddasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.

489正见是法，正思惟是法，正语是法，正业是法，正命是法，正精进是法，正念是法，正定是法。正见这个法是一种，正思惟这个法是另一种，正语这个法是另一种，正业这个法是另一种，正命这个法是另一种，正精进这个法是另一种，正念这个法是另一种，正定这个法是另一种。以什么智了知这些种种法，就以那种智通达这些种种法。因此，这被称为：‘在种种法中的慧是法无碍解智。’

Sammādiṭṭhi dhammo, sammāsaṅkappo dhammo, sammāvācā dhammo, sammākammanto dhammo, sammāājīvo dhammo, sammāvāyāmo dhammo, sammāsati dhammo, sammāsamādhi dhammo. Añño sammādiṭṭhi dhammo, añño sammāsaṅkappo dhammo, añño sammāvācā dhammo, añño sammākammanto dhammo, añño sammāājīvo dhammo, añño sammāvāyāmo dhammo, añño sammāsati dhammo, añño sammāsamādhi dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

490见的义、引导的义、摄持的义、生起的义、清净的义、策励的义、建立的义、无散乱的义。见的义是一种，引导的义是另一种，摄持的义是另一种，生起的义是另一种，清净的义是另一种，策励的义是另一种，建立的义是另一种，无散乱的义是另一种。以什么智了知这些种种意义，就以那种智通达这些种种意义。因此，这被称为：‘在种种意义中的慧是义无碍解智。’

Dassanaṭṭho attho, abhiniropanaṭṭho attho, pariggahaṭṭho attho, samuṭṭhānaṭṭho attho, vodānaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho. Añño dassanaṭṭho attho, añño abhiniropanaṭṭho attho, añño pariggahaṭṭho attho, añño samuṭṭhānaṭṭho attho, añño vodānaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

491为了开示八种法而使用的言辞语句表达，为了开示八种义而使用的言辞语句表达。法的言辞是一种，义的言辞是另一种。以什么智了知这些种种言辞，就以那种智通达这些种种言辞。因此，这被称为：‘在种种言辞中的慧是词无碍解智。’

Aṭṭha dhamme sandassetuṃ byañjananiruttābhilāpā, aṭṭha atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā , teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.

492对于八种法有诸智，对于八种义有诸智，对于十六种词有诸智。某些智是对于种种法的，某些智是对于种种义的，某些智是对于种种词的。正是以那种智而了知了这些种种不同的智，也正是以同样的这种智而通达了这些种种不同的智。因此被称为——“在辩才的种种不同上的慧是辩无碍解中的智”。它以了知的意义为智，以彻底了知的意义为慧。因此被称为——“在义的种种不同上的慧是义无碍解中的智。在法的种种不同上的慧是法无碍解中的智。在词的种种不同上的慧是词无碍解中的智。在辩才的种种不同上的慧是辩无碍解中的智”。

Aṭṭhasu dhammesu ñāṇāni, aṭṭhasu atthesu ñāṇāni soḷasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.

493无碍解智分别第二十八

Paṭisambhidāñāṇaniddeso aṭṭhavīsatimo.

49429-31. 三智分别

29-31. Ñāṇattayaniddeso

78如何是在住的种种不同上的慧是住的意义上的智，在等至的种种不同上的慧是等至的意义上的智，在住与等至的种种不同上的慧是住与等至的意义上的智呢？把相看作怖畏，因内心倾向于无相，触触之后观察其灭尽——这是无相住。把愿看作怖畏，因内心倾向于无愿，触触之后观察其灭尽——这是无愿住。把执著看作怖畏，因内心倾向于空，触触之后观察其灭尽——这是空住。

Kathaṃ vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ? Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

496把相看作怖畏，因内心倾向于无相，对于转起舍置之后，作意于灭尽、涅槃、无相而进入——这是无相等至。把愿看作怖畏，因内心倾向于无愿，对于转起舍置之后，作意于灭尽、涅槃、无愿而进入——这是无愿等至。把执著看作怖畏，因内心倾向于空，对于转起舍置之后，作意于灭尽、涅槃、空而进入——这是空等至。

Nimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

497把相看作怖畏，因内心倾向于无相，触触之后观察其灭尽；对于转起舍置之后，作意于灭尽、涅槃、无相而进入——这是无相住等至。把愿看作怖畏，因内心倾向于无愿，触触之后观察其灭尽；对于转起舍置之后，作意于灭尽、涅槃、无愿而进入——这是无愿住等至。把执著看作怖畏，因内心倾向于空，触触之后观察其灭尽；对于转起舍置之后，作意于灭尽、涅槃、空而进入——这是空住等至。

Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.

79把色相看作怖畏，因内心倾向于无相，触触之后观察其灭尽——这是无相住。把色愿看作怖畏，因内心倾向于无愿，触触之后观察其灭尽——这是无愿住。把于色的执著看作怖畏，因内心倾向于空，触触之后观察其灭尽——这是空住。

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

499把色相看作怖畏，因内心倾向于无相，对于转起舍置之后，作意于灭尽、涅槃、无相而进入——这是无相等至。把色愿看作怖畏，因内心倾向于无愿，对于转起舍置之后，作意于灭尽、涅槃、无愿而进入——这是无愿等至。把于色的执著看作怖畏，因内心倾向于空，对于转起舍置之后，作意于灭尽、涅槃、空而进入——这是空等至。

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti . Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

500把色相视为怖畏，因心倾向于无相，触触之后，他见到它的坏灭；将延续置之度外后，转以灭尽、涅槃、无相为所缘而入定——这是无相住等至。把对色的意欲视为怖畏，因心倾向于无愿，触触之后，他见到它的坏灭；将延续置之度外后，转以灭尽、涅槃、无愿为所缘而入定——这是无愿住等至。把对色的执著视为怖畏，因心倾向于空，触触之后，他见到它的坏灭；将延续置之度外后，转以灭尽、涅槃、空为所缘而入定——这是空住等至。

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.

501把受相……（中略）……把想相……把行相……把识相……把眼相……（中略）……把老死相视为怖畏，因心倾向于无相，触触之后，他见到它的坏灭——这是无相住。把对老死的意欲视为怖畏，因心倾向于无愿，触触之后，他见到它的坏灭——这是无愿住。把对老死的执著视为怖畏，因心倾向于空，触触之后，他见到它的坏灭——这是空住。

Vedanānimittaṃ …pe… saññānimittaṃ… saṅkhāranimittaṃ… viññāṇanimittaṃ… cakkhunimittaṃ…pe… jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

502把老死相视为怖畏，因心倾向于无相，将延续置之度外后，转以灭尽、涅槃、无相为所缘而入定——这是无相等至。把对老死的意欲视为怖畏，因心倾向于无愿，将延续置之度外后，转以灭尽、涅槃、无愿为所缘而入定——这是无愿等至。把对老死的执著视为怖畏，因心倾向于空，将延续置之度外后，转以灭尽、涅槃、空为所缘而入定——这是空等至。

Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

503把老死相视为怖畏，因心倾向于无相，触触之后，他见到它的坏灭；将延续置之度外后，转以灭尽、涅槃、无相为所缘而入定——这是无相住等至。把对老死的意欲视为怖畏，因心倾向于无愿，触触之后，他见到它的坏灭；将延续置之度外后，转以灭尽、涅槃、无愿为所缘而入定——这是无愿住等至。把对老死的执著视为怖畏，因心倾向于空，触触之后，他见到它的坏灭；将延续置之度外后，转以灭尽、涅槃、空为所缘而入定——这是空住等至。无相住是一种，无愿住是另一种，空住又是另一种。无相等至是一种，无愿等至是另一种，空等至又是另一种。无相住等至是一种，无愿住等至是另一种，空住等至又是另一种。以已知之义，这是智；以彻知之义，这是慧。因此说：'于住之差别中的慧，是住义中的智；于等至之差别中的慧，是等至义中的智；于住等至之差别中的慧，是住等至义中的智。'

Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti. Añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. Aññā animittasamāpatti, aññā appaṇihitasamāpatti, aññā suññatasamāpatti. Aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ’’.

504三智分别第三十一

Ñāṇattayaniddeso ekatiṃsatimo.

50532. 无间定智分别

32. Ānantarikasamādhiñāṇaniddeso

80如何'由于无散乱清净，于断尽诸漏时的慧，是无间定中的智'呢？依出离而心一境性，是无散乱定。依此定力而生起智。以此智，诸漏被断尽。这样，先是止，后是智。以此智而有诸漏的断尽。因此说：'由于无散乱清净，于断尽诸漏时的慧，是无间定中的智。'

Kathaṃ avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ. Tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti . Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.

507'此中，哪些是那些漏？欲漏、有漏、见漏、无明漏。这些漏在哪里被断尽？由入流道，无余断尽见漏，导向恶趣的欲漏被断尽，导向恶趣的有漏被断尽，导向恶趣的无明漏被断尽。这些漏在这里被断尽。由一来道，粗的欲漏被断尽，与其共存的有漏被断尽，与其共存的无明漏被断尽。这些漏在这里被断尽。由不来道，无余断尽欲漏，与其共存的有漏被断尽，与其共存的无明漏被断尽。这些漏在这里被断尽。由阿拉汉道，无余断尽有漏，无余断尽无明漏。这些漏在这里被断尽。

ti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.

508借助无瞋…(略)…借助光明想…借助不散乱…借助法的界定…借助智…借助喜悦…借助初禅…借助第二禅…借助第三禅…借助第四禅…借助空无边处定…借助识无边处定…借助无所有处定…借助非想非非想处定…借助地遍…借助水遍…借助火遍…借助风遍…借助青遍…借助黄遍…借助红遍…借助白遍…借助虚空遍…借助识遍…借助佛随念…借助法随念…借助僧随念…借助戒随念…借助施随念…借助天随念…借助入出息随念…借助死随念…借助身至随念…借助寂止随念…借助膨胀想…借助青瘀想…借助脓烂想…借助断坏想…借助食残想…借助散乱想…借助斩斫离散想…借助血涂想…借助虫啖想…借助骨想。

Abyāpādavasena …pe… ālokasaññāvasena… avikkhepavasena… dhammavavatthānavasena… ñāṇavasena… pāmojjavasena… paṭhamajjhānavasena… dutiyajjhānavasena… tatiyajjhānavasena… catutthajjhānavasena… ākāsānañcāyatanasamāpattivasena… viññāṇañcāyatanasamāpattivasena… ākiñcaññāyatanasamāpattivasena… nevasaññānāsaññāyatanasamāpattivasena… pathavīkasiṇavasena… āpokasiṇavasena … tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena… ākāsakasiṇavasena… viññāṇakasiṇavasena… buddhānussativasena… dhammānussativasena… saṅghānussativasena… sīlānussativasena… cāgānussativasena… devatānussativasena… ānāpānassativasena… maraṇassativasena… kāyagatāsativasena… upasamānussativasena… uddhumātakasaññāvasena… vinīlakasaññāvasena… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena … lohitakasaññāvasena… puḷavakasaññāvasena… aṭṭhikasaññāvasena.

81借助长入息…(略)…借助长出息…借助短入息…借助短出息…借助全身感受入息…借助全身感受出息…借助安定身行入息…借助安定身行出息…借助感受喜入息…借助感受喜出息…借助感受乐入息…借助感受乐出息…借助感受心行入息…借助感受心行出息…借助安寂心行入息…借助安寂心行出息…借助感受心入息…借助感受心出息…借助令心喜悦入息…借助令心喜悦出息…借助令心定…(略)…借助令心解脱…借助无常观…借助离欲观…借助灭观…借助舍离观入息…借助舍离观出息，成就心的专一、不散乱之定。依于此定力，智生起，以此智，诸漏被断尽。如此，先是止，后是智。以此智而有诸漏的灭尽。因此说：'因不散乱的清净性，在无间定中，于断除诸漏之慧为智。'

Dīghaṃ assāsavasena…pe… dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena… pītipaṭisaṃvedī assāsavasena… pītipaṭisaṃvedī passāsavasena… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena… cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena… abhippamodayaṃ cittaṃ assāsavasena… abhippamodayaṃ cittaṃ passāsavasena… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ… aniccānupassī … virāgānupassī… nirodhānupassī… paṭinissaggānupassī assāsavasena… paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ, tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti. Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.

510这里，哪些是漏？欲漏、有漏、见漏、无明漏。这些漏在哪里被断尽？由入流道，无余的见漏被断尽；导向恶趣的欲漏被断尽；导向恶趣的有漏被断尽；导向恶趣的无明漏被断尽。这些漏在此处被断尽。由一来道，粗重的欲漏被断尽，与彼同处的有漏被断尽，与彼同处的无明漏被断尽。这些漏在此处被断尽。由不来道，无余的欲漏被断尽，与彼同处的有漏被断尽，与彼同处的无明漏被断尽。这些漏在此处被断尽。由阿拉汉道，无余的有漏被断尽，无余的无明漏被断尽。这些漏在此处被断尽。这以已知含义为智，以彻知含义为慧。因此说：'因不散乱的清净性，在无间定中，于断除诸漏之慧为智。'

511无间定智分别第三十二

Ānantarikasamādhiñāṇaniddeso dvattiṃsatimo.

51233. 无争论住智分别

33. Araṇavihārañāṇaniddeso

82如何是'以见为上首，平和（即是）证得微妙住，因胜解决心，慧为无诤住之智'？无常观是以见为上首，苦观是以见为上首，无我观是以见为上首；于色无常观是以见为上首，于色苦观是以见为上首，于色无我观是以见为上首；于受…(略)…于想…于诸行…于识…于眼…(略)…于老死无常观是以见为上首，于老死苦观是以见为上首，于老死无我观是以见为上首。

Kathaṃ dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ? nti aniccānupassanā dassanādhipateyyaṃ, dukkhānupassanā dassanādhipateyyaṃ, anattānupassanā dassanādhipateyyaṃ, rūpe aniccānupassanā dassanādhipateyyaṃ, rūpe dukkhānupassanā dassanādhipateyyaṃ, rūpe anattānupassanā dassanādhipateyyaṃ; vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā dassanādhipateyyaṃ, jarāmaraṇe dukkhānupassanā dassanādhipateyyaṃ, jarāmaraṇe anattānupassanā dassanādhipateyyaṃ.

514在此，空住是平和（即是）证得微妙住。无相住是平和（即是）证得微妙住。无愿住是平和（即是）证得微妙住。

ti suññato vihāro santo vihārādhigamo. Animitto vihāro santo vihārādhigamo. Appaṇihito vihāro santo vihārādhigamo.

515在此，对空的胜解是胜解决心。对无相的胜解是胜解决心。对无愿的胜解是胜解决心。

ti suññate adhimuttatā paṇītādhimuttatā. Animitte adhimuttatā paṇītādhimuttatā. Appaṇihite adhimuttatā paṇītādhimuttatā.

516初禅是无诤住。第二禅是无诤住。第三禅是无诤住。第四禅是无诤住。空无边处定是无诤住……乃至……非想非非想处定是无诤住。

ti paṭhamaṃ jhānaṃ araṇavihāro. Dutiyaṃ jhānaṃ araṇavihāro. Tatiyaṃ jhānaṃ araṇavihāro. Catutthaṃ jhānaṃ araṇavihāro. Ākāsānañcāyatanasamāpatti araṇavihāro…pe… nevasaññānāsaññāyatanasamāpatti araṇavihāro.

517以什么含义说是无诤住呢？以初禅去除诸盖，所以是无诤住。以第二禅去除寻与伺，所以是无诤住。以第三禅去除喜，所以是无诤住。以第四禅去除乐与苦，所以是无诤住。以空无边处定去除色想、有对想、种种想，所以是无诤住。以识无边处定去除空无边处想，所以是无诤住。以无所有处定去除识无边处想，所以是无诤住。以非想非非想处定去除无所有处想，所以是无诤住。这就是无诤住。从已认知的含义来说是智，从彻底了知的角度来说是慧。因此说：'以见为增上、寂静与证得住、意乐殊胜，慧是于无诤住的智。'

ti kenaṭṭhena araṇavihāro? Paṭhamena jhānena nīvaraṇe haratīti – araṇavihāro. Dutiyena jhānena vitakkavicāre haratīti – araṇavihāro. Tatiyena jhānena pītiṃ haratīti – araṇavihāro. Catutthena jhānena sukhadukkhe haratīti – araṇavihāro. Ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ haratīti – araṇavihāro. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ haratīti – araṇavihāro. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ haratīti – araṇavihāro. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ haratīti – araṇavihāro. Ayaṃ araṇavihāro. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ’’.

518无争论住智分别第三十三

Araṇavihārañāṇaniddeso tettiṃsatimo.

51934. 灭尽定智分别

34. Nirodhasamāpattiñāṇaniddeso

83如何由具足两种力、三种诸行的止息、十六种智行、九种定行，及得自在，慧是灭尽定的智？

Kathaṃ dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ?

521两种力：止力与观力。什么是止力？以出离为基础的心一境性、不散乱，是止力。以无瞋为基础的心一境性、不散乱，是止力。以光明想为基础的心一境性、不散乱，是止力。以无散乱为基础的心一境性、不散乱，是止力……乃至……随观舍遣的出息所生的心一境性、不散乱，是止力。随观舍遣的入息所生的心一境性、不散乱，是止力。

ti dve balāni – samathabalaṃ, vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassekaggatā avikkhepo samathabalaṃ. Abyāpādavasena cittassekaggatā avikkhepo samathabalaṃ. Ālokasaññāvasena cittassekaggatā avikkhepo samathabalaṃ. Avikkhepavasena cittassekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassekaggatā avikkhepo samathabalaṃ. Paṭinissaggānupassī passāsavasena cittassekaggatā avikkhepo samathabalaṃ.

522以什么含义说是止力呢？由于初禅，对于诸盖不被动摇、不被干扰，所以是止力。由于第二禅，对于寻与伺不被动摇、不被干扰，所以是止力。由于第三禅，对于喜不被动摇、不被干扰，所以是止力。由于第四禅，对于乐与苦不被动摇、不被干扰，所以是止力。由于空无边处定，对于色想、有对想、种种想不被动摇、不被干扰，所以是止力。由于识无边处定，对于空无边处想不被动摇、不被干扰，所以是止力。由于无所有处定，对于识无边处想不被动摇、不被干扰，所以是止力。由于非想非非想处定，对于无所有处想不被动摇、不被干扰，所以是止力。对于掉举、与掉举相应的烦恼以及诸蕴，不被动摇、不被撼动、不被震动，所以是止力。这就是止力。

nti kenaṭṭhena samathabalaṃ? Paṭhamena jhānena nīvaraṇe na kampatīti – samathabalaṃ. Dutiyena jhānena vitakkavicāre na kampatīti – samathabalaṃ. Tatiyena jhānena pītiyā na kampatīti – samathabalaṃ. Catutthena jhānena sukhadukkhe na kampatīti – samathabalaṃ. Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti – samathabalaṃ. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti – samathabalaṃ. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti – samathabalaṃ. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti – samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.

523什么是观力？无常随观是观力。苦随观是观力。无我随观是观力。厌离随观是观力。离欲随观是观力。灭尽随观是观力。舍遣随观是观力。对于色作无常随观是观力……乃至……对于色作舍遣随观是观力。对于受……乃至……对于想……对于诸行……对于识……对于眼……乃至……对于老死作无常随观是观力……乃至……对于老死作舍遣随观是观力。

Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā vipassanābalaṃ. Anattānupassanā vipassanābalaṃ. Nibbidānupassanā vipassanābalaṃ. Virāgānupassanā vipassanābalaṃ . Nirodhānupassanā vipassanābalaṃ. Paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā vipassanābalaṃ …pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ.

524'观智的力量'是什么意思呢？观智的力量——透过无常随观，对于'常'的想，它晃不动，这就是观智的力量。透过苦随观，对于'乐'的想，它晃不动，这就是观智的力量。透过无我随观，对于'我'的想，它晃不动，这就是观智的力量。透过厌离随观，对于欢喜，它晃不动，这就是观智的力量。透过离欲随观，对于欲贪，它晃不动，这就是观智的力量。透过灭尽随观，对于集起，它晃不动，这就是观智的力量。透过舍遣随观，对于执取，它晃不动，这就是观智的力量。对于无明、与无明相伴的烦恼、以及蕴，它不晃动、不摇动、不颤动，这就是观智的力量。这就是观智的力量。

Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya na kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanāya samudaye na kampatīti – vipassanābalaṃ. Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya ca avijjā sahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.

525'哪三种行的止息？'——进入第二禅的人，寻和伺这两种语行止息了。进入第四禅的人，出息和入息这两种身行止息了。进入想受灭定的人，想和受这两种心行止息了。这就是这三种行的止息。

ti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā .

84'具备哪十六种智行？'——无常随观是智行，苦随观是智行，无我随观是智行，厌离随观是智行，离欲随观是智行，灭尽随观是智行，舍遣随观是智行，转向随观是智行，入流道是智行，入流果等至是智行，一来道是智行，一来果等至是智行，不来道是智行，不来果等至是智行，阿拉汉道是智行，阿拉汉果等至是智行。具备这十六种智行。

ti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā, dukkhānupassanā ñāṇacariyā, anattānupassanā ñāṇacariyā, nibbidānupassanā ñāṇacariyā, virāgānupassanā ñāṇacariyā, nirodhānupassanā ñāṇacariyā, paṭinissaggānupassanā ñāṇacariyā, vivaṭṭanānupassanā ñāṇacariyā, sotāpattimaggo ñāṇacariyā, sotāpattiphalasamāpatti ñāṇacariyā, sakadāgāmimaggo ñāṇacariyā, sakadāgāmiphalasamāpatti ñāṇacariyā, anāgāmimaggo ñāṇacariyā, anāgāmiphalasamāpatti ñāṇacariyā, arahattamaggo ñāṇacariyā, arahattaphalasamāpatti ñāṇacariyā – imāhi soḷasahi ñāṇacariyāhi.

85'具备哪九种定行？'——初禅是定行，第二禅是定行，第三禅是定行，第四禅是定行，空无边处等至……识无边处等至……无所有处等至……非想非非想处等至是定行。为了获得初禅而有的寻、伺、喜、乐和心一境性……乃至为了获得非想非非想处等至而有的寻、伺、喜、乐和心一境性。具备这九种定行。

ti katamāhi navahi samādhicariyāhi? Paṭhamaṃ jhānaṃ samādhicariyā, dutiyaṃ jhānaṃ samādhicariyā, tatiyaṃ jhānaṃ samādhicariyā, catutthaṃ jhānaṃ samādhicariyā, ākāsānañcāyatanasamāpatti…pe… viññāṇañcāyatanasamāpatti… ākiñcaññāyatanasamāpatti… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – imāhi navahi samādhicariyāhi.

528五种自在。转向自在、入定自在、住定自在、出定自在、省察自在。对于初禅，能在任何他想的时候、任何他想的方式、任何他想的时长作意转向；在转向时没有任何迟钝，这就是转向自在。对于初禅，能在任何他想的时候、任何他想的方式、任何他想的时长进入；在入定时没有任何迟钝，这就是入定自在。对于初禅，能在任何他想的时候、任何他想的方式、任何他想的时长安住；在安住时没有任何迟钝，这就是住定自在。对于初禅，能在任何他想的时候、任何他想的方式、任何他想的时长出定；在出定时没有任何迟钝，这就是出定自在。对于初禅，能在任何他想的时候、任何他想的方式、任何他想的时长省察；在省察时没有任何迟钝，这就是省察自在。

ti pañca vasiyo. Āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī , vuṭṭhānavasī, paccavekkhaṇāvasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati; samāpajjanāya dandhāyitattaṃ natthīti – samāpajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ adhiṭṭhāti ; adhiṭṭhāne dandhāyitattaṃ natthīti – adhiṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ vuṭṭhāti; vuṭṭhāne dandhāyitattaṃ natthīti – vuṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī.

529对于第二禅……对于非想非非想处等至，能在任何他想的时候、任何他想的方式、任何他想的时长作意转向；在转向时没有任何迟钝，这就是转向自在。对于非想非非想处等至，能在任何他想的时候、任何他想的方式、任何他想的时长进入……住定……出定……省察；在省察时没有任何迟钝，这就是省察自在。这就是五种自在。以'知道'的意义来说是'智'，以'彻底了知'的意义来说是'慧'。因此经中说：'由于具备这两种力量、三种行的止息、十六种智行、九种定行以及对它们的自在掌控，这慧就是灭尽等至的智。'

Dutiyaṃ jhānaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati…pe… adhiṭṭhāti… vuṭṭhāti… paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī. Imā pañca vasiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭipassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇaṃ’’.

530灭尽定智分别第三十四

Nirodhasamāpattiñāṇaniddeso catuttiṃsatimo.

53135. 般涅槃智分别

35. Parinibbānañāṇaniddeso

86如何是“正知者耗尽流转中的慧是般涅槃智”？在此，正知者以出离耗尽欲贪的流转，以无嗔耗尽嗔恚的流转，以光明想耗尽昏沉睡眠的流转，以不动摇耗尽掉举的流转，以法决定耗尽疑的流转……以智耗尽无明的流转……以喜悦耗尽不乐的流转……以初禅耗尽五盖的流转……乃至以阿拉汉道耗尽一切烦恼的流转。

Kathaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ? Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya…pe… ñāṇena avijjāya… pāmojjena aratiyā … paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati.

533或者，正知者在无余依涅槃界般涅槃时，就是此眼流转耗尽，其他眼流转不再生起；此耳流转耗尽……此鼻流转……此舌流转……此身流转……此意流转耗尽，其他意流转不再生起。这就是正知者耗尽流转中的慧是般涅槃智。从已知义来说是智，从详细知义来说是慧。因此说：“正知者耗尽流转中的慧是般涅槃智”。

Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idañceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ’’.

534般涅槃智分别第三十五

Parinibbānañāṇaniddeso pañcatiṃsatimo.

53536. 平等八智分别

36. Samasīsaṭṭhañāṇaniddeso

87如何是“一切法的正断、灭尽与不现起中的慧是齐首智”？一切法是指：五取蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、出世间法。这里，以出离正断欲贪，以无嗔正断嗔恚，以光明想正断昏沉睡眠，以不动摇正断掉举，以法决定正断疑，以智正断无明，以喜悦正断不乐，以初禅正断五盖……乃至以阿拉汉道正断一切烦恼。

Kathaṃ sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ? nti – pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo , kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. ti nekkhammena kāmacchandaṃ sammā samucchindati. Abyāpādena byāpādaṃ sammā samucchindati. Ālokasaññāya thinamiddhaṃ sammā samucchindati. Avikkhepena uddhaccaṃ sammā samucchindati. Dhammavavatthānena vicikicchaṃ sammā samucchindati. Ñāṇena avijjaṃ sammā samucchindati. Pāmojjena aratiṃ sammā samucchindati. Paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.

537这里，以出离灭尽欲贪，以无嗔灭尽嗔恚，以光明想灭尽昏沉睡眠，以不动摇灭尽掉举，以法决定灭尽疑，以智灭尽无明，以喜悦灭尽不乐，以初禅灭尽五盖……乃至以阿拉汉道灭尽一切烦恼。

ti nekkhammena kāmacchandaṃ nirodheti. Abyāpādena byāpādaṃ nirodheti. Ālokasaññāya thinamiddhaṃ nirodheti. Avikkhepena uddhaccaṃ nirodheti. Dhammavavatthānena vicikicchaṃ nirodheti. Ñāṇena avijjaṃ nirodheti. Pāmojjena aratiṃ nirodheti. Paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.

538这里，证得出离者，欲贪不现起；证得无嗔者，嗔恚不现起；证得光明想者，昏沉睡眠不现起；证得不摇动者，掉举不现起；证得法决定者，疑不现起；证得智者，无明不现起；证得喜悦者，不乐不现起；证得初禅者，五盖不现起……乃至证得阿拉汉道者，一切烦恼不现起。

ti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti. Abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti. Ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti. Avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti. Dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti. Ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti. Pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti. Paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhahanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhahanti.

539这里，由于欲贪的舍断，出离等同；由于嗔恚的舍断，无嗔等同；由于昏沉睡眠的舍断，光明想等同；由于掉举的舍断，不动摇等同；由于疑的舍断，法决定等同；由于无明的舍断，智等同；由于不乐的舍断，喜悦等同；由于五盖的舍断，初禅等同……乃至由于一切烦恼的舍断，阿拉汉道等同。

nti kāmacchandassa pahīnattā nekkhammaṃ samaṃ. Byāpādassa pahīnattā abyāpādo samaṃ. Thinamiddhassa pahīnattā ālokasaññā samaṃ. Uddhaccassa pahīnattā avikkhepo samaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ. Avijjāya pahīnattā ñāṇaṃ samaṃ. Aratiyā pahīnattā pāmojjaṃ samaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.

540十三种首项如下：障碍之首是渴爱，系缚之首是慢，执取之首是邪见，散乱之首是掉举，杂染之首是无明，胜解之首是信，策励之首是精进，安住之首是念，不动之首是定，见之首是慧，运转之首是命根，行境之首是解脱，诸行之首是灭。以了知之义为智，以通达之义为慧。因此这样说：'对一切法正确断除、止灭与不再现起的慧，是诸首平等处的智。'

nti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ’’.

541平等八智分别第三十六

Samasīsaṭṭhañāṇaniddeso chattiṃsatimo.

54237. 削减八智分别

37. Sallekhaṭṭhañāṇaniddeso

88如何在摄伏种种差别与统一的光辉中，慧是削减处的智？贪是多样的，嗔是多样的，痴是多样的；忿怒……乃至……怨恨……覆藏……恼害……嫉妒……悭吝……诡诈……谄曲……顽固……逞强……慢……过慢……放逸……放荡……一切烦恼……一切恶行……一切造作……一切趣向有的业都是多样的。

Kathaṃ puthunānattekattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ? ti – rāgo puthu, doso puthu, moho puthu, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā… sabbe bhavagāmikammā.

544欲贪是差别，出离是统一。嗔恚是差别，无嗔是统一。昏沉睡眠是差别，光明想是统一。掉举是差别，不动是统一。疑是差别，法决定是统一。无明是差别，智是统一。不乐是差别，喜悦是统一。五盖是差别，初禅是统一……乃至……一切烦恼是差别，阿拉汉道是统一。

nti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Nīvaraṇā nānattaṃ, paṭhamaṃ jhānaṃ ekattaṃ…pe… sabbe kilesā nānattaṃ, arahattamaggo ekattaṃ.

545有五种光辉：德行光辉、素质光辉、智慧光辉、福德光辉、法之光辉。因德行光辉而闪耀，便摄伏了无德的光辉。因素质光辉而闪耀，便摄伏了恶质的光辉。因智慧光辉而闪耀，便摄伏了劣慧的光辉。因福德光辉而闪耀，便摄伏了无福的光辉。因法之光辉而闪耀，便摄伏了非法的光辉。

ti pañca tejā – caraṇatejo, guṇatejo, paññātejo, puññatejo, dhammatejo. Caraṇatejena tejitattā dussīlyatejaṃ pariyādiyati. Guṇatejena tejitattā aguṇatejaṃ pariyādiyati. Paññātejena tejitattā duppaññatejaṃ pariyādiyati. Puññatejena tejitattā apuññatejaṃ pariyādiyati. Dhammatejena tejitattā adhammatejaṃ pariyādiyati.

546欲贪是非削减，出离是削减。嗔恚是非削减，无嗔是削减。昏沉睡眠是非削减，光明想是削减。掉举是非削减，不动是削减。疑是非削减，法决定是削减。无明是非削减，智是削减。不乐是非削减，喜悦是削减。五盖是非削减，初禅是削减……乃至……一切烦恼是非削减，阿拉汉道是削减。以了知之义为智，以通达之义为慧。因此这样说：'在摄伏种种差别与统一的光辉中，慧是削减处的智。'

ti kāmacchando asallekho, nekkhammaṃ sallekho . Byāpādo asallekho, abyāpādo sallekho. Thinamiddhaṃ asallekho, ālokasaññā sallekho. Uddhaccaṃ asallekho, avikkhepo sallekho. Vicikicchā asallekho, dhammavavatthānaṃ sallekho. Avijjā asallekho, ñāṇaṃ sallekho. Arati asallekho, pāmojjaṃ sallekho. Nīvaraṇā asallekho, paṭhamaṃ jhānaṃ sallekho…pe… sabbakilesā asallekho, arahattamaggo sallekho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ’’.

547削减八智分别第三十七

Sallekhaṭṭhañāṇaniddeso sattatiṃsatimo.

54838. 精进策励智分别

38. Vīriyārambhañāṇaniddeso

89如何在不退缩、已发奋、已策励处的慧，是精进发动处的智？为了让未生起的恶、不善法不生起，不退缩、已发奋、已策励处的慧，是精进发动处的智。为了断除已生起的恶、不善法，不退缩、已发奋、已策励处的慧，是精进发动处的智。为了让未生起的善法生起，不退缩、已发奋、已策励处的慧，是精进发动处的智。为了让已生起的善法住立、不消失、增长、广大、修习、圆满，不退缩、已发奋、已策励处的慧，是精进发动处的智。

Kathaṃ asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.

550为了让未生起的欲贪不生起，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智。为了让已生起的欲贪断除，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智。为了让未生起的出离生起，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智。为了让已生起的出离住立、不忘失、增长、广大、修习、圆满，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智……

Anuppannassa kāmacchandassa anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa kāmacchandassa pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannassa nekkhammassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa nekkhammassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe….

551为了让未生起的一切烦恼不生起，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智。为了让已生起的一切烦恼断除，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智……为了让未生起的阿拉汉道生起，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智。为了让已生起的阿拉汉道住立、不忘失、增长、广大、修习、圆满，对于不懈怠、精勤、策励的状态，那种慧是精勤中的智。从已了知的意义来说是智，从彻知的意义来说是慧。因此称为：'于不懈怠、精勤、策励的状态，那种慧是精勤中的智'。

Anuppannānaṃ sabbakilesānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ sabbakilesānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe… anuppannassa arahattamaggassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa arahattamaggassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ’’.

552精进策励智分别第三十八

Vīriyārambhañāṇaniddeso aṭṭhatiṃsatimo.

55339. 义显示智分别

39. Atthasandassanañāṇaniddeso

90如何是'种种法的阐明之性，在义的开示中，这种慧是智'？即：五取蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、出世间法。

Kathaṃ nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ? ti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā.

555它阐明色为无常，阐明色为苦，阐明色为无我。阐明受……阐明想……阐明行……阐明识……阐明眼……阐明老死为无常，阐明老死为苦，阐明老死为无我。

ti rūpaṃ aniccato pakāseti, rūpaṃ dukkhato pakāseti, rūpaṃ anattato pakāseti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato pakāseti, jarāmaraṇaṃ dukkhato pakāseti, jarāmaraṇaṃ anattato pakāseti.

556即：在断除欲贪时，开示出离之义。在断除嗔恚时，开示无嗔之义。在断除昏沉睡眠时，开示光明想之义。在断除掉举时，开示不散乱之义。在断除疑时，开示法确定之义。在断除无明时，开示智之义。在断除不乐时，开示喜悦之义。在断除诸盖时，开示初禅之义……在断除一切烦恼时，开示阿拉汉道之义。从已了知的意义来说是智，从彻知的意义来说是慧。因此称为：'种种法的阐明之性，在义的开示中，这种慧是智'。

ti kāmacchandaṃ pajahanto nekkhammatthaṃ sandasseti. Byāpādaṃ pajahanto abyāpādatthaṃ sandasseti. Thinamiddhaṃ pajahanto ālokasaññatthaṃ sandasseti. Uddhaccaṃ pajahanto avikkhepatthaṃ sandasseti. Vicikicchaṃ pajahanto dhammavavatthānatthaṃ sandasseti. Avijjaṃ pajahanto ñāṇatthaṃ sandasseti. Aratiṃ pajahanto pāmojjatthaṃ sandasseti. Nīvaraṇe pajahanto paṭhamajhānatthaṃ sandasseti …pe… sabbakilese pajahanto arahattamaggatthaṃ sandasseti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘nānādhammapakāsanatā paññā atthasandassane ñāṇaṃ’’.

557义显示智分别第三十九

Atthasandassanañāṇaniddeso navatiṃsatimo.

55840. 见清净智分别

40. Dassanavisuddhiñāṇaniddeso

91如何是'对一切法的摄一性、种种性与单一性的通达中，这种慧是见清净智'？即：五取蕴……出世间法。

Kathaṃ sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ? nti pañcakkhandhā…pe… apariyāpannā dhammā.

560一切法通过十二种方式被归纳为一。真如义、无我义、谛义、通达义、通智义、遍知义、法义、界义、已知义、作证义、触达义、现观义——通过这十二种方式，一切法被归纳为一。

ti dvādasahi ākārehi sabbe dhammā ekasaṅgahitā. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, dhātuṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phusanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi sabbe dhammā ekasaṅgahitā.

561欲贪是差别，出离是统一……一切烦恼是差别，阿拉汉道是统一。

nti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ.

562他通达苦圣谛的遍知通达；通达集圣谛的断除通达；通达灭圣谛的作证通达；通达道圣谛的修习通达。

ti dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati. Samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati.

563在入流道刹那，见被净化；在入流果刹那，见已清净。在一来道刹那，见被净化；在一来果刹那，见已清净。在不还道刹那，见被净化；在不还果刹那，见已清净。在阿拉汉道刹那，见被净化；在阿拉汉果刹那，见已清净。以已知义为智，以了知义为慧。因此说：‘对于一切法的归纳、差别与统一的通达，慧是见清净智。’

ti sotāpattimaggakkhaṇe dassanaṃ visujjhati; sotāpattiphalakkhaṇe dassanaṃ visuddhaṃ. Sakadāgāmimaggakkhaṇe dassanaṃ visujjhati; sakadāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Anāgāmimaggakkhaṇe dassanaṃ visujjhati; anāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Arahattamaggakkhaṇe dassanaṃ visujjhati; arahattaphalakkhaṇe dassanaṃ visuddhaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ’’.

564见清净智分别第四十

Dassanavisuddhiñāṇaniddeso cattālīsamo.

56541. 忍智分别

41. Khantiñāṇaniddeso

92如何因了知而成为忍智？色以无常被了知，色以苦被了知，色以无我被了知。凡是已被了知的，都能接受——因此而因了知成为智，即忍智。受……想……行……识……眼……直到老死以无常被了知，老死以苦被了知，老死以无我被了知。凡是已被了知的，都能接受——因此而因了知成为智，即忍智。以已知义为智，以了知义为慧。因此说：‘因了知而成为智，即忍智。’

Kathaṃ viditattā paññā khantiñāṇaṃ? Rūpaṃ aniccato viditaṃ , rūpaṃ dukkhato viditaṃ, rūpaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccato viditaṃ, jarāmaraṇaṃ dukkhato viditaṃ, jarāmaraṇaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘viditattā paññā khantiñāṇaṃ’’.

567忍智分别第四十一

Khantiñāṇaniddeso ekacattālīsamo.

56842. 深入智分别

42. Pariyogāhaṇañāṇaniddeso

93如何因触达而成为遍取智？色以无常被触达，色以苦被触达，色以无我被触达。凡是所触达的，都彻底把握——因此而因触达成为智，即遍取智。受……想……行……识……眼……直到老死以无常被触达，老死以苦被触达，老死以无我被触达。凡是所触达的，都彻底把握——因此而因触达成为智，即遍取智。以已知义为智，以了知义为慧。因此说：‘因触达而成为智，即遍取智。’

Kathaṃ phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ? Rūpaṃ aniccato phusati, rūpaṃ dukkhato phusati, rūpaṃ anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato phusati, dukkhato phusati, anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ’’.

570深入智分别第四十二

Pariyogāhaṇañāṇaniddeso dvecattālīsamo.

57143. 部分住智分别

43. Padesavihārañāṇaniddeso

94如何理解'在和合中的慧是部分住处的智'？有以邪见为缘而生起的感受，也有以邪见止息为缘而生起的感受。有以正见为缘而生起的感受，也有以正见止息为缘而生起的感受。有以邪思惟为缘而生起的感受，也有以邪思惟止息为缘而生起的感受。有以正思惟为缘而生起的感受，也有以正思惟止息为缘而生起的感受……（中略）……有以邪解脱为缘而生起的感受，也有以邪解脱止息为缘而生起的感受。有以正解脱为缘而生起的感受，也有以正解脱止息为缘而生起的感受。有以欲为缘而生起的感受，也有以欲止息为缘而生起的感受。有以寻为缘而生起的感受，也有以寻止息为缘而生起的感受。有以想为缘而生起的感受，也有以想止息为缘而生起的感受。

Kathaṃ samodahane paññā padesavihāre ñāṇaṃ? Micchādiṭṭhipaccayāpi vedayitaṃ, micchādiṭṭhivūpasamapaccayāpi vedayitaṃ. Sammādiṭṭhipaccayāpi vedayitaṃ, sammādiṭṭhivūpasamapaccayāpi vedayitaṃ. Micchāsaṅkappapaccayāpi vedayitaṃ, micchāsaṅkappavūpasamapaccayāpi vedayitaṃ. Sammāsaṅkappapaccayāpi vedayitaṃ, sammāsaṅkappavūpasamapaccayāpi vedayitaṃ…pe… micchāvimuttipaccayāpi vedayitaṃ, micchāvimuttivūpasamapaccayāpi vedayitaṃ. Sammāvimuttipaccayāpi vedayitaṃ, sammāvimuttivūpasamapaccayāpi vedayitaṃ. Chandapaccayāpi vedayitaṃ, chandavūpasamapaccayāpi vedayitaṃ. Vitakkapaccayāpi vedayitaṃ, vitakkavūpasamapaccayāpi vedayitaṃ. Saññāpaccayāpi vedayitaṃ, saññāvūpasamapaccayāpi vedayitaṃ.

573当欲尚未止息，寻尚未止息，想尚未止息时，也有以这些为缘而生起的感受。当欲已止息，寻尚未止息，想尚未止息时，也有以这些为缘而生起的感受。当欲已止息，寻已止息，想尚未止息时，也有以这些为缘而生起的感受。当欲已止息，寻已止息，想已止息时，也有以这些为缘而生起的感受。为了获得那尚未达到的，仍有漏存在；当在那个阶段尚未达到时，也有以这个为缘而生起的感受。这在已知的意义上是智，在了知的意义上是慧。因此被称为：'在和合中的慧是部分住处的智'。

Chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ. Appattassa pattiyā atthi āsavaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘samodahane paññā padesavihāre ñāṇaṃ’’.

574部分住智分别第四十三

Padesavihārañāṇaniddeso tecattālīsamo.

57544-49. 六转智分别

44-49. Chavivaṭṭañāṇaniddeso

95如何理解'以增上的缘故，慧是于想中转离的智'？以出离增上的缘故，慧从欲贪想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以无瞋增上的缘故，慧从瞋恚想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以光明想增上的缘故，慧从昏沉睡眠想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以无散乱增上的缘故，慧从掉举想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以法决定增上的缘故，慧从疑想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以智增上的缘故，慧从无明想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以喜悦增上的缘故，慧从不乐想中转离——这就是'以增上的缘故，慧是于想中转离的智'。以初禅增上的缘故，慧从诸盖想中转离——这就是'以增上的缘故，慧是于想中转离的智'……（中略）……以阿拉汉道增上的缘故，慧从一切烦恼想中转离——这就是'以增上的缘故，慧是于想中转离的智'。这在已知的意义上是智，在了知的意义上是慧。因此被称为：'以增上的缘故，慧是于想中转离的智'。

Kathaṃ adhipatattā paññā saññāvivaṭṭe ñāṇaṃ? Nekkhammādhipatattā paññā kāmacchandato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Abyāpādādhipatattā paññā byāpādato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ālokasaññādhipatattā paññā thinamiddhato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Avikkhepādhipatattā paññā uddhaccato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Dhammavavatthānādhipatattā paññā vicikicchāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ñāṇādhipatattā paññā avijjāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Pāmojjādhipatattā paññā aratiyā saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Paṭhamajjhānādhipatattā paññā nīvaraṇehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ…pe… arahattamaggādhipatattā paññā sabbakilesehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ . Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘adhipatattā paññā saññāvivaṭṭe ñāṇaṃ’’.

96如何理解'在种种中的慧是于心转离的智'？欲贪是种种，出离是一性。当思量出离这一性时，心从欲贪中转离——这就是'在种种中的慧是于心转离的智'。瞋恚是种种，无瞋是一性。当思量无瞋这一性时，心从瞋恚中转离——这就是'在种种中的慧是于心转离的智'。昏沉睡眠是种种，光明想是一性。当思量光明想这一性时，心从昏沉睡眠中转离——这就是'在种种中的慧是于心转离的智'……（中略）……一切烦恼是种种，阿拉汉道是一性。当思量阿拉汉道这一性时，心从一切烦恼中转离——这就是'在种种中的慧是于心转离的智'。这在已知的意义上是智，在了知的意义上是慧。因此被称为：'在种种中的慧是于心转离的智'。

Kathaṃ nānatte paññā cetovivaṭṭe ñāṇaṃ? Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘nānatte paññā cetovivaṭṭe ñāṇaṃ’’.

97如何理解'在决意中的慧是于心转离的智'？断除欲贪时，依出离之力而决意于心——这就是'在决意中的慧是于心转离的智'。断除瞋恚时，依无瞋之力而决意于心——这就是'在决意中的慧是于心转离的智'。断除昏沉睡眠时，依光明想之力而决意于心——这就是'在决意中的慧是于心转离的智'……（中略）……断除一切烦恼时，依阿拉汉道之力而决意于心——这就是'在决意中的慧是于心转离的智'。这在已知的意义上是智，在了知的意义上是慧。因此被称为：'在决意中的慧是于心转离的智'。

Kathaṃ adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ’’.

98如何理解'在空中的慧是于智转离的智'？当如实地了知和看见'眼是空的，没有自我，没有属于自我的东西，没有恒常，没有坚固，没有永恒，没有不变易的性质'时，智从对眼的执取中转离——这就是'在空中的慧是于智转离的智'。当如实地了知和看见'耳是空的……（中略）……鼻是空的……舌是空的……身是空的……意是空的，没有自我，没有属于自我的东西，没有恒常，没有坚固，没有永恒，没有不变易的性质'时，智从对意的执取中转离——这就是'在空中的慧是于智转离的智'。这在已知的意义上是智，在了知的意义上是慧。因此被称为：'在空中的慧是于智转离的智'。

Kathaṃ suññate paññā ñāṇavivaṭṭe ñāṇaṃ? ‘‘Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā’’ti yathābhūtaṃ jānato passato cakkhābhinivesato ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. ‘‘Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā’’ti yathābhūtaṃ jānato passato manābhinivesato ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘suññate paññā ñāṇavivaṭṭe ñāṇaṃ’’.

99什么是“在舍离中，慧为解脱转起之智”？以出离而舍弃欲贪——在舍离中，慧为解脱转起之智。以无嗔而舍弃嗔恚——在舍离中，慧为解脱转起之智。以光明想而舍弃昏沉睡眠——在舍离中，慧为解脱转起之智。以不散乱而舍弃掉举——在舍离中，慧为解脱转起之智。以法的决择而舍弃疑——在舍离中，慧为解脱转起之智。……以阿拉汉道而舍弃一切烦恼——在舍离中，慧为解脱转起之智。从这个意义上，这称为智；从了知的意义上，称为慧。因此说：“在舍离中，慧为解脱转起之智。”

Kathaṃ vosagge paññā vimokkhavivaṭṭe ñāṇaṃ? Nekkhammena kāmacchandaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Abyāpādena byāpādaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Ālokasaññāya thinamiddhaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ . Avikkhepena uddhaccaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Dhammavavatthānena vicikicchaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ…pe… arahattamaggena sabbakilese vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vosagge paññā vimokkhavivaṭṭe ñāṇaṃ’’.

100什么是“在如义中，慧为谛转起之智”？遍知苦的逼迫义、有为义、热恼义、变易义，而转起——在如义中，慧为谛转起之智。遍知集的蓄积义、因源义、结缚义、障碍义，而舍弃，而转起——在如义中，慧为谛转起之智。遍知灭的出离义、远离义、无为义、不死义，而作证，而转起——在如义中，慧为谛转起之智。遍知道的出离义、因义、见义、增上义，而修习，而转起——在如义中，慧为谛转起之智。

Kathaṃ tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ? Dukkhassa pīḷanaṭṭhaṃ saṅkhataṭṭhaṃ santāpaṭṭhaṃ vipariṇāmaṭṭhaṃ parijānanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ pajahanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ sacchikaronto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bhāvento vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.

582有想转起，有思转起，有心转起，有智转起，有解脱转起，有谛转起。正在想，而转起——这就是想转起。正在思，而转起——这就是思转起。正在识知，而转起——这就是心转起。正在作智，而转起——这就是智转起。正在舍离，而转起——这就是解脱转起。在如义中转起——这就是谛转起。

Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo , saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhe vivaṭṭatīti – saccavivaṭṭo.

583在想转起的地方，就有思转起。在思转起的地方，就有想转起。在想转起和思转起的地方，就有心转起。在心转起的地方，就有想转起和思转起。在想转起、思转起、心转起的地方，就有智转起。在智转起的地方，就有想转起、思转起、心转起。在想转起、思转起、心转起、智转起的地方，就有解脱转起。在解脱转起的地方，就有想转起、思转起、心转起、智转起。在想转起、思转起、心转起、智转起、解脱转起的地方，就有谛转起。在谛转起的地方，就有想转起、思转起、心转起、智转起、解脱转起。从这个意义上，这称为智；从了知的意义上，称为慧。因此说：“在如义中，慧为谛转起之智。”

Yattha saññāvivaṭṭo, tattha cetovivaṭṭo. Yattha cetovivaṭṭo, tattha saññāvivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo. Yattha cittavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo, tattha ñāṇavivaṭṭo. Yattha ñāṇavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo, tattha vimokkhavivaṭṭo. Yattha vimokkhavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo, tattha saccavivaṭṭo. Yattha saccavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – ‘‘tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ’’.

584六转智分别第四十九

Chavivaṭṭañāṇaniddeso navacattālīsamo.

58550. 神变智分别

50. Iddhividhañāṇaniddeso

101什么是“身与心得到统一决定，以乐想和轻快想，依于决意而成就，这种慧是神变智”？在这里，比丘修习具足欲三摩地勤行神足，修习具足精进三摩地勤行神足，修习具足心三摩地勤行神足，修习具足观三摩地勤行神足。他在这四种神足上修习心、调伏心，使心柔软、适合作业。他这样修习、调伏、使心柔软适业后，把身统合于心，也把心统合于身，以身之力转变心，以心之力转变身，以身之力决定心，以心之力决定身；他以身之力转变心、以心之力转变身、以身之力决定心、以心之力决定身之后，在身中进入乐想和轻快想而住。他这样修习的心，清净洁白，为了神变智，引导心、倾向心。他证验种种神变。

Kathaṃ kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā muduṃ karitvā kammaniyaṃ kāyampi citte samodahati, cittampi kāye samodahati, kāyavasena cittaṃ pariṇāmeti, cittavasena kāyaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, cittavasena kāyaṃ adhiṭṭhāti; kāyavasena cittaṃ pariṇāmetvā cittavasena kāyaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca kāye okkamitvā viharati. So tathābhāvitena cittena parisuddhena pariyodātena iddhividhañāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti.

102他从一个变成多个，从多个变成一个；显现、隐匿；穿过墙壁、穿过城墙、穿过山岳，无有障碍，如同在虚空中一样；从大地中涌出、潜入，如同在水中一样；在水上行走而不分裂，如同在大地上一样；在虚空中结跏趺坐而行，如同有翅膀的鸟；这样的日月，大神通、大威力，他以手触摸、摩挲；乃至以身体行使自在到达梵天世界。从这个意义上，这称为智；从了知的意义上，称为慧。因此说：“身与心得到统一决定，以乐想和轻快想，依于决意而成就，这种慧是神变智。”

Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ’’.

588神变智分别第五十

Iddhividhañāṇaniddeso paññāsamo.

58951. 耳界清净智分别

51. Sotadhātuvisuddhiñāṇaniddeso

103如何理解‘以寻的扩散为因，通达种种、一一种声音之相而洞察的慧为天耳界清净智’？这里，比丘修习具足欲三摩地……具足精进三摩地……具足心三摩地……具足观三摩地与精勤行的神足。他在这些四种神足中修习心、调御心，令心柔软、堪任。他在这些四种神足中修习心、调御心，令心柔软、堪任之后，作意远处的声音之相，也作意近处的声音之相，作意粗大的声音之相，也作意微细的声音之相，作意极微细的声音之相。作意东方诸声音之相，作意西方诸声音之相，作意北方诸声音之相，作意南方诸声音之相。作意东南方向诸声音之相，作意西北方向诸声音之相，作意东北方向诸声音之相，作意西南方向诸声音之相。作意下方诸声音之相，作意上方诸声音之相。他以此已修习、已遍净、已遍清净之心，将心导向、引向天耳界清净智。他以那超越人耳界的、清净的天耳界，听闻两种声音：天界的声音与人界的声音，无论是远的还是近的。以了知之義为智，以了别之義为慧。因此说：‘以寻的扩散为因，通达种种、一一种声音之相而洞察的慧为天耳界清净智’。

Kathaṃ vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ ? Idha bhikkhu chandasamādhi…pe… vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ dūrepi saddānaṃ saddanimittaṃ manasi karoti, santikepi saddānaṃ saddanimittaṃ manasi karoti, oḷārikānampi saddānaṃ saddanimittaṃ manasi karoti, sukhumānampi saddānaṃ saddanimittaṃ manasi karoti, saṇhasaṇhānampi saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, heṭṭhimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uparimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti. So tathābhāvitena cittena parisuddhena pariyodātena sotadhātuvisuddhiñāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca ye dūre santike ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ’’.

591耳界清净智分别第五十一

Sotadhātuvisuddhiñāṇaniddeso ekapaññāsamo.

59252. 他心智分别

52. Cetopariyañāṇaniddeso

104如何理解‘以三种心的扩散为因，藉由诸根的明净，通达种种、一一种识之行的洞察慧为他心智’？这里，比丘修习具足欲三摩地与精勤行的神足，修习具足精进三摩地……具足心三摩地……具足观三摩地与精勤行的神足。他在这些四种神足中修习心、调御心，令心柔软、堪任。他在这些四种神足中修习心、调御心，令心柔软、堪任之后，如是了知：‘此色身由喜根所引发，此色身由忧根所引发，此色身由舍根所引发。’他以此已修习、已遍净、已遍清净之心，将心导向、引向他心智。他以己心遍知其他众生、其他人的心而了知：了知‘有贪心’为有贪心；了知‘离贪心’为离贪心；了知‘有嗔心’……了知‘离嗔心’……了知‘有痴心’……了知‘离痴心’……了知‘收缩心’……了知‘散乱心’……了知‘广大心’……了知‘非广大心’……了知‘有上心’……了知‘无上心’……了知‘定心’……了知‘非定心’……了知‘解脱心’……了知‘未解脱心’为未解脱心。以了知之義为智，以了别之義为慧。因此说：‘以三种心的扩散为因，藉由诸根的明净，通达种种、一一种识之行的洞察慧为他心智’。

Kathaṃ tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ evaṃ pajānāti – ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ domanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ upekkhindriyasamuṭṭhita’’nti . So tathābhāvitena cittena parisuddhena pariyodātena cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘‘sarāgaṃ citta’’nti pajānāti, vītarāgaṃ vā cittaṃ ‘‘vītarāgaṃ citta’’nti pajānāti, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘‘avimuttaṃ cittanti pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ’’.

594他心智分别第五十二

Cetopariyañāṇaniddeso dvepaññāsamo.

59553. 宿住随念智分别

53. Pubbenivāsānussatiñāṇaniddeso

105如何理解‘以因缘所转起的诸法，藉由种种、一一种业行的扩散为因，通达洞察的慧为宿命随念智’？这里，比丘修习欲三摩地……令心柔软、堪任之后，如是了知：‘此有故彼有，此生故彼生。’即：以无明为缘而有诸行，以诸行为缘而有识，以识为缘而有名色，以名色为缘而有六处，以六处为缘而有触，以触为缘而有受，以受为缘而有渴爱，以渴爱为缘而有取著，以取著为缘而有有，以有为缘而有生，以生为缘而有老、死、愁、悲、苦、忧、恼发生；如此，这整个苦蕴集起。

Kathaṃ paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ? Idha bhikkhu chandasamādhi…pe… muduṃ karitvā kammaniyaṃ evaṃ pajānāti – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

597他以此已修习、已遍净、已遍清净之心，将心导向、引向宿命随念智。他随念种种过去世，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多坏劫、许多成劫、许多坏成劫：‘在那里，我曾有这样的名、这样的族、这样的容貌、这样的饮食、这样的苦乐感受、这样的寿限；我从此处死后，投生到彼处。在那里，我又曾有那样的名、那样的族、那样的容貌、那样的饮食、那样的苦乐感受、那样的寿限；我从彼处死后，投生到这里。’他如此随念种种过去世的细节与状况。以了知之義为智，以了别之義为慧。因此说：‘以因缘所转起的诸法，藉由种种、一一种业行的扩散为因，通达洞察的慧为宿命随念智’。

So tathābhāvitena cittena parisuddhena pariyodātena pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo, jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evama āyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ’’.

598宿住随念智分别第五十三

Pubbenivāsānussatiñāṇaniddeso tepaññāsamo.

59954. 天眼智分别

54. Dibbacakkhuñāṇaniddeso

106如何理解‘以光明为因，在见种种、一一种色相之事上的慧为天眼智’？这里，比丘修习具足欲三摩地与精勤行的神足，修习具足精进三摩地……具足心三摩地……具足观三摩地与精勤行的神足。他在这些四种神足中修习心、调御心，令心柔软、堪任。他在这些四种神足中修习心、调御心，令心柔软、堪任之后，作意光明想，确立昼想：‘如白天一样夜晚，如夜晚一样白天。’如此，他以开放、无遮蔽之心，修习光明心。他以此已修习、已遍净、已遍清净之心，将心导向、引向众生死生智。他以那超越人界范围的、清净的天眼，看见众生死亡、投生，了知众生随业流转——或低劣、或殊胜，或美丽、或丑陋，或善趣、或恶趣：‘确实，这些尊贵的众生具足身恶行、具足语恶行、具足意恶行，诽谤圣者，持有邪见，造作邪见业；他们身坏命终后，投生于苦界、恶趣、堕处、地狱。然而，那些尊贵的众生具足身善行、具足语善行、具足意善行，不诽谤圣者，持有正见，造作正见业；他们身坏命终后，投生于善趣、天界。’如此，他以那超越人界范围的、清净的天眼，看见众生死亡、投生，了知众生随业流转——或低劣、或殊胜，或美丽、或丑陋，或善趣、或恶趣。以了知之義为智，以了别之義为慧。因此说：‘以光明为因，在见种种、一一种色相之事上的慧为天眼智’。

Kathaṃ obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – ‘‘yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. So tathābhāvitena cittena parisuddhena pariyodātena sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena, satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā, sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ’’.

601天眼智分别第五十四

Dibbacakkhuñāṇaniddeso catupaññāsamo.

60255. 漏尽智分别

55. Āsavakkhayañāṇaniddeso

107如何理解‘以六十四种行相，成为三种根之自在者的慧为漏尽智’？是哪三种根？是‘未知当知根’、‘已知根’、‘具知根’。

Kathaṃ catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ? Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa aññindriyassa aññātāvindriyassa.

604"未知当知根"涉及多少个阶段？"已知根"涉及多少个阶段？"具知根"涉及多少个阶段？"未知当知根"涉及一个阶段——入流道。"已知根"涉及六个阶段——入流果、一来道、一来果、不来道、不来果、阿拉汉道。"具知根"涉及一个阶段——阿拉汉果。

Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati, aññindriyaṃ kati ṭhānāni gacchati, aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ , sakadāgāmimaggaṃ , sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.

605在入流道的刹那，对于"未知当知根"，信根以胜解为伴随，精进根以策励为伴随，念根以现起为伴随，定根以不散乱为伴随，慧根以见为伴随，意根以了知为伴随，喜根以遍满为伴随，命根以守护持续发生的状态为伴随。在入流道的刹那生起的诸法，除了心生色法之外，全部都是善的，全部都是无漏的，全部都是导向出离的，全部都是走向减损的，全部都是出世间的，全部都是以涅槃为所缘的。在入流道的刹那，对于"未知当知根"，这八个根是俱生伴随的，是互相伴随的，是依止伴随的，是相应伴随的，是同行的，是俱生的，是混杂的，是相应的。它们既是它的行相，也是它的伴随。

Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

606在入流果的刹那，对于"已知根"，信根以胜解为伴随，精进根以策励为伴随，念根以现起为伴随，定根以不散乱为伴随，慧根以见为伴随，意根以了知为伴随，喜根以遍满为伴随，命根以守护持续发生的状态为伴随。在入流果的刹那生起的诸法，全部都是无记的，除了心生色法之外，全部都是无漏的，全部都是出世间的，全部都是以涅槃为所缘的。在入流果的刹那，对于"已知根"，这八个根是俱生伴随的，是互相伴随的，是依止伴随的，是相应伴随的，是同行的，是俱生的，是混杂的，是相应的。它们既是它的行相，也是它的伴随。

Sotāpattiphalakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattiphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattiphalakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

607在一来道的刹那……（省略）……在一来果的刹那……（省略）……在不来道的刹那……（省略）……在不来果的刹那……（省略）……在阿拉汉道的刹那，对于"已知根"，信根以胜解为伴随……（省略）……命根以守护持续发生的状态为伴随。在阿拉汉道的刹那生起的诸法，除了心生色法之外，全部都是善的，全部都是无漏的，全部都是导向出离的，全部都是走向减损的，全部都是出世间的，全部都是以涅槃为所缘的。在阿拉汉道的刹那，对于"已知根"，这八个根是俱生伴随的，是互相伴随的，是依止伴随的，是相应伴随的，是同行的，是俱生的，是混杂的，是相应的。它们既是它的行相，也是它的伴随。

Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattamaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattamaggakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

608在阿拉汉果的刹那，对于"具知根"，信根以胜解为伴随，精进根以策励为伴随，念根以现起为伴随，定根以不散乱为伴随，慧根以见为伴随，意根以了知为伴随，喜根以遍满为伴随，命根以守护持续发生的状态为伴随。在阿拉汉果的刹那生起的诸法，全部都是无记的，除了心生色法之外，全部都是无漏的，全部都是出世间的，全部都是以涅槃为所缘的。在阿拉汉果的刹那，对于"具知根"，这八个根是俱生伴随的，是互相伴随的，是依止伴随的，是相应伴随的，是同行的，是俱生的，是混杂的，是相应的。它们既是它的行相，也是它的伴随。像这样，这些八个一组的八组，总共是六十四种。

Arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭhaṭṭhakāni catusaṭṭhi honti.

609那些被称为漏的是什么？是欲漏、有漏、见漏、无明漏。这些漏在哪里被断尽呢？通过入流道，整个见漏被断尽，导向恶趣的欲漏被断尽，导向恶趣的有漏被断尽，导向恶趣的无明漏被断尽。这些漏就在这里被断尽。通过一来道，粗的欲漏被断尽，与它同类的有漏被断尽，与它同类的无明漏被断尽。这些漏就在这里被断尽。通过不来道，整个欲漏被断尽，与它同类的有漏被断尽，与它同类的无明漏被断尽。这些漏就在这里被断尽。通过阿拉汉道，整个有漏被断尽，整个无明漏被断尽。这些漏就在这里被断尽。那种以已知之意义而言是智，以彻知之意义而言是慧。因此被称为："以六十四种行相，通达三种根的自在，于诸漏尽中是智。"

610漏尽智分别第五十五

Āsavakkhayañāṇaniddeso pañcapaññāsamo.

61156-63. 谛智四法二分别

56-63. Saccañāṇacatukkadvayaniddeso

108怎样是「于遍知义上的慧是苦中之智，于断除义上的慧是集中之智，于证得义上的慧是灭中之智，于修习义上的慧是道中之智」？苦的逼迫义、有为义、热恼义、变易义，是遍知义；集的积集义、因缘义、结缚义、障碍义，是断除义；灭的出离义、远离义、无为义、不死义，是证得义；道的出离义、因义、见义、增上义，是修习义。从已知的意义上是智，从了知的意义上是慧。因此说——「于遍知义上的慧是苦中之智，于断除义上的慧是集中之智，于证得义上的慧是灭中之智，于修习义上的慧是道中之智」。

Kathaṃ pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ? Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho pariññātaṭṭho; samudayassa āyūhanaṭṭho nidānaṭṭho saññogaṭṭho palibodhaṭṭho pahānaṭṭho; nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho sacchikiriyaṭṭho; maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho ādhipateyyaṭṭho bhāvanaṭṭho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ’’.

109怎样是苦中之智、苦集中之智、苦灭中之智、导向苦灭之道中之智？具足道者的智，这就是苦中之智，这就是苦集中之智，这就是苦灭中之智，这就是导向苦灭之道中之智。

Kathaṃ dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ? Maggasamaṅgissa ñāṇaṃ dukkhe petaṃ ñāṇaṃ, dukkhasamudaye petaṃ ñāṇaṃ, dukkhanirodhe petaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya petaṃ ñāṇaṃ.

614其中，什么是苦中之智？以苦为对象而生起的慧、了知、推度、简择、择法、观察、随观、现观、聪慧、善巧、精湛、明辨、思量、省察、广慧、大慧、引导慧、观慧、正知、策励、慧、慧根、慧力、慧剑、慧殿、慧光、慧明、慧灯、慧宝、不痴、择法、正见——这称为苦中之智。以苦集为对象……（中略）……以苦灭为对象……（中略）……以导向苦灭之道为对象而生起的慧、了知……（中略）……不痴、择法、正见——这称为导向苦灭之道中之智。从已知的意义上是智，从了知的意义上是慧。因此说——「苦中之智、苦集中之智、苦灭中之智、导向苦灭之道中之智」。

Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhe ñāṇaṃ. Dukkhasamudayaṃ ārabbha…pe… dukkhanirodhaṃ ārabbha…pe… dukkhanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ , dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ’’.

615谛智四法二分别第六十三

Saccañāṇacatukkadvayaniddeso tesaṭṭhimo.

61664-67. 纯无碍解智分别

64-67. Suddhikapaṭisambhidāñāṇaniddeso

110怎样是义无碍解中的智、法无碍解中的智、词无碍解中的智、辩无碍解中的智？对于诸义之智是义无碍解，对于诸法之智是法无碍解，对于诸词之智是词无碍解，对于诸辩之智是辩无碍解。于义种种上的慧是义无碍解中的智；于法种种上的慧是法无碍解中的智；于词种种上的慧是词无碍解中的智；于辩种种上的慧是辩无碍解中的智。于义的确定上的慧是义无碍解中的智；于法的确定上的慧是法无碍解中的智；于词的确定上的慧是词无碍解中的智；于辩的确定上的慧是辩无碍解中的智。

Kathaṃ atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ? Atthesu ñāṇaṃ atthapaṭisambhidā, dhammesu ñāṇaṃ dhammapaṭisambhidā, niruttīsu ñāṇaṃ niruttipaṭisambhidā, paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ, atthavavatthāne paññā atthapaṭisambhide ñāṇaṃ, dhammavavatthāne paññā dhammapaṭisambhide ñāṇaṃ niruttivavatthāne paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavavatthāne paññā paṭibhānapaṭisambhide ñāṇaṃ.

618于义的观察上的慧是义无碍解中的智；于法的观察上的慧是法无碍解中的智；于词的观察上的慧是词无碍解中的智；于辩的观察上的慧是辩无碍解中的智。于义的随观上的慧是义无碍解中的智；于法的随观上的慧是法无碍解中的智；于词的随观上的慧是词无碍解中的智；于辩的随观上的慧是辩无碍解中的智。

Atthasallakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammasallakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttisallakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānasallakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthūpalakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammūpalakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttūpalakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānūpalakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ.

619于义的分别上的慧是义无碍解中的智；于法的分别上的慧是法无碍解中的智；于词的分别上的慧是词无碍解中的智；于辩的分别上的慧是辩无碍解中的智。于义的显了上的慧是义无碍解中的智；于法的显了上的慧是法无碍解中的智；于词的显了上的慧是词无碍解中的智；于辩的显了上的慧是辩无碍解中的智。

Atthappabhede paññā atthapaṭisambhide ñāṇaṃ, dhammappabhede paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhede paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhede paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappabhāvane paññā atthapaṭisambhide ñāṇaṃ, dhammappabhāvane paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhāvane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhāvane paññā paṭibhānapaṭisambhide ñāṇaṃ.

620对于义的阐明，那种慧是‘义无碍解智’；对于法的阐明，那种慧是‘法无碍解智’；对于词的阐明，那种慧是‘词无碍解智’；对于辩的阐明，那种慧是‘辩无碍解智’。对于义的照亮，那种慧是‘义无碍解智’；对于法的照亮，那种慧是‘法无碍解智’；对于词的照亮，那种慧是‘词无碍解智’；对于辩的照亮，那种慧是‘辩无碍解智’。对于义的彰显，那种慧是‘义无碍解智’；对于法的彰显，那种慧是‘法无碍解智’；对于词的彰显，那种慧是‘词无碍解智’；对于辩的彰显，那种慧是‘辩无碍解智’。那在‘已了知’的意义上是‘智’，在‘彻底地了知’的意义上是‘慧’。因此，这被称为：‘义无碍解智、法无碍解智、词无碍解智、辩无碍解智’。

Atthajotane paññā atthapaṭisambhide ñāṇaṃ, dhammajotane paññā dhammapaṭisambhide ñāṇaṃ, niruttijotane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānajotane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthavirocane paññā atthapaṭisambhide ñāṇaṃ, dhammavirocane paññā dhammapaṭisambhide ñāṇaṃ, niruttivirocane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavirocane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappakāsane paññā atthapaṭisambhide ñāṇaṃ, dhammappakāsane paññā dhammapaṭisambhide ñāṇaṃ, niruttippakāsane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappakāsane paññā paṭibhānapaṭisambhide ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ’’.

621纯无碍解智分别第六十七

Suddhikapaṭisambhidāñāṇaniddeso sattasaṭṭhimo.

62268. 根上下智分别

68. Indriyaparopariyattañāṇaniddeso

111在这里，如来是如何观察众生的呢？有的众生尘垢少，有的尘垢多；有的根器敏锐，有的根器迟钝；有的品质好，有的品质差；有的容易教导，有的难以教导；有一部分人能看到来世过患的怖畏，另一部分人则看不到来世过患的怖畏。

Katamaṃ Idha tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino appekacce na paralokavajjabhayadassāvino.

624在这里，有信心的众生是尘垢少的，没有信心的众生是尘垢多的。精进努力的众生是尘垢少的，懈怠的众生是尘垢多的。正念现前的众生是尘垢少的，忘失正念的众生是尘垢多的。心定的众生是尘垢少的，心不定的众生是尘垢多的。有慧的众生是尘垢少的，智慧不足的众生是尘垢多的。

ti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.

625在这里，有信心的众生是根器敏锐的，没有信心的众生是根器迟钝的。精进努力的众生是根器敏锐的，懈怠的众生是根器迟钝的。正念现前的众生是根器敏锐的，忘失正念的众生是根器迟钝的。心定的众生是根器敏锐的，心不定的众生是根器迟钝的。有慧的众生是根器敏锐的，智慧不足的众生是根器迟钝的。

ti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo. Āraddhavīriyo puggalo tikkhindriyo, kusīto puggalo mudindriyo. Upaṭṭhitassati puggalo tikkhindriyo, muṭṭhassati puggalo mudindriyo. Samāhito puggalo tikkhindriyo, asamāhito puggalo mudindriyo. Paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo.

626在这里，有信心的众生品质好，没有信心的众生品质差。精进努力的众生品质好，懈怠的众生品质差。正念现前的众生品质好，忘失正念的众生品质差。心定的众生品质好，心不定的众生品质差。有慧的众生品质好，智慧不足的众生品质差。

ti saddho puggalo svākāro, assaddho puggalo dvākāro. Āraddhavīriyo puggalo svākāro, kusīto puggalo dvākāro. Upaṭṭhitassati puggalo svākāro, muṭṭhassati puggalo dvākāro. Samāhito puggalo svākāro, asamāhito puggalo dvākāro. Paññavā puggalo svākāro, duppañño puggalo dvākāro.

627在这里，有信心的众生容易教导，没有信心的众生难以教导。精进努力的众生容易教导，懈怠的众生难以教导。正念现前的众生容易教导，忘失正念的众生难以教导。心定的众生容易教导，心不定的众生难以教导。有慧的众生容易教导，智慧不足的众生难以教导。

ti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo. Āraddhavīriyo puggalo suviññāpayo, kusīto puggalo duviññāpayo. Upaṭṭhitassati puggalo suviññāpayo, muṭṭhassati puggalo duviññāpayo. Samāhito puggalo suviññāpayo , asamāhito puggalo duviññāpayo. Paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.

628一个有信心的人能看到后世罪过的可怕，没有信心的人看不到后世罪过的可怕。一个精进勤奋的人能看到后世罪过的可怕，懈怠的人看不到后世罪过的可怕。一个念住现前的人能看到后世罪过的可怕，忘失正念的人看不到后世罪过的可怕。一个心定的人能看到后世罪过的可怕，心不定的人看不到后世罪过的可怕。一个有智慧的人能看到后世罪过的可怕，没有智慧的人看不到后世罪过的可怕。

ti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo na paralokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī, kusīto puggalo na paralokavajjabhayadassāvī. Upaṭṭhitassati puggalo paralokavajjabhayadassāvī, muṭṭhassati puggalo na paralokavajjabhayadassāvī. Samāhito puggalo paralokavajjabhayadassāvī, asamāhito puggalo na paralokavajjabhayadassāvī. Paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī.

112这里所说的世间，指蕴的世间、界的世间、处的世间、灾祸有情的世间、灾祸生起的世间、圆满有情的世间、圆满生起的世间。

ti – khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko , vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko.

630一种世间：所有众生都依赖食物而存在。两种世间：名和色。三种世间：三种感受。四种世间：四种食物。五种世间：五种执取蕴。六种世间：六种内处。七种世间：七种识住。八种世间：八种世间法。九种世间：九种众生居。十种世间：十种处。十二种世间：十二种处。十八种世间：十八种界。

Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca, rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasalokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.

631这里说的罪过，是指所有烦恼都是罪过，所有不善的行为都是罪过，所有造作都是罪过，所有通向生命的业都是罪过。这样一来，对于这个世间和这些罪过，就会生起强烈的恐惧想，就像面对一个举着刀要杀人的恶人一样。通过这些五十个面向，如来知道、看见、理解、洞彻这五种根，这就是如来关于根器高低差别的智慧。

nti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati – idaṃ tathāgatassa indriyaparopariyatte ñāṇaṃ.

632根上下智分别第六十八

Indriyaparopariyattañāṇaniddeso aṭṭhasaṭṭhimo.

63369. 意乐随眠智分别

69. Āsayānusayañāṇaniddeso

113什么是如来关于众生性向与随眠的智慧呢？在这里，如来知道众生的性向，知道随眠，知道习性，知道意乐，也知道哪些众生有潜力、哪些众生没有潜力。什么是众生的性向？有的众生认为“世间是永恒的”，有的认为“世间不是永恒的”，有的认为“世间有边际”，有的认为“世间没有边际”，有的认为“灵魂和身体是同一个东西”，有的认为“灵魂是一个东西，身体是另一个东西”，有的认为“如来死后存在”，有的认为“如来死后不存在”，有的认为“如来死后既存在又不存在”，有的认为“如来死后既不是存在也不是不存在”。这样一来，有的众生依附于“有”的邪见，有的众生依附于“无有”的邪见。

Katamaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ? Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti , adhimuttiṃ jānāti, bhabbābhabbe satte pajānāti. Katamo sattānaṃ āsayo? ‘‘Sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. Iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā.

635然而，有的众生不落入这两个极端，对于依于条件、依缘而生起的诸法，获得了随顺的忍智，或者说如实知见。如来看到一个人耽著于欲乐，就知道：“这个人重视欲乐，性向在欲乐，意乐在欲乐。”看到一个人同样耽著于欲乐，就知道：“这个人重视离欲，性向在离欲，意乐在离欲。”看到一个人修习离欲，就知道：“这个人重视离欲，性向在离欲，意乐在离欲。”看到一个人同样修习离欲，就知道：“这个人重视欲乐，性向在欲乐，意乐在欲乐。”看到一个人耽著于瞋恚，就知道：“这个人重视瞋恚，性向在瞋恚，意乐在瞋恚。”看到一个人同样耽著于瞋恚，就知道：“这个人重视无瞋，性向在无瞋，意乐在无瞋。”看到一个人修习无瞋，就知道：“这个人重视无瞋，性向在无瞋，意乐在无瞋。”看到一个人同样修习无瞋，就知道：“这个人重视瞋恚，性向在瞋恚，意乐在瞋恚。”看到一个人耽著于昏沉睡眠，就知道：“这个人重视昏沉睡眠，性向在昏沉睡眠，意乐在昏沉睡眠。”看到一个人同样耽著于昏沉睡眠，就知道：“这个人重视光明想，性向在光明想，意乐在光明想。”看到一个人修习光明想，就知道：“这个人重视光明想，性向在光明想，意乐在光明想。”看到一个人同样修习光明想，就知道：“这个人重视昏沉睡眠，性向在昏沉睡眠，意乐在昏沉睡眠。”这就是众生的性向。

Ete vā pana ubho ante anupagamma idappaccayatāpaṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti, yathābhūtaṃ vā ñāṇaṃ. Kāmaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’’ti. Kāmaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’ti. Nekkhammaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’ti. Nekkhammaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’’ti. Byāpādaṃ sevantaññeva jānāti) – ‘‘ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto’’ti. Byāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (abyāpādagaruko abyāpādāsayo abyāpādādhimutto’’ti. Abyāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo abyāpādagaruko abyāpādāsayo abyāpādādhimutto’’ti. Abyāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto’’ti. Thinamiddhaṃ sevantaññeva jānāti) – ‘‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’ti. Thinamiddhaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto’’ti. Ālokasaññaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto’’ti. Ālokasaññaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’ti.) Ayaṃ sattānaṃ āsayo.

114什么是众生的随眠倾向？有七种随眠倾向——欲贪随眠倾向、嗔恚随眠倾向、慢随眠倾向、邪见随眠倾向、疑随眠倾向、有贪随眠倾向、无明随眠倾向。在这世间，凡是可爱可乐的东西，众生就会对它潜伏着欲贪随眠倾向。在这世间，凡是不可爱不可乐的东西，众生就会对它潜伏着嗔恚随眠倾向。就这样，无明笼罩在这两种现象上，与之相伴的，还应看到慢、邪见和疑。这就是众生的随眠倾向。

Katamo ca sattānaṃ anusayo? Sattānusayā – kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo , avijjānusayo. Yaṃ loke piyarūpaṃ sātarūpaṃ, ettha sattānaṃ kāmarāgānusayo anuseti. Yaṃ loke appiyarūpaṃ asātarūpaṃ , ettha sattānaṃ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjā anupatitā, tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṃ sattānaṃ anusayo.

637什么是众生的行为方式？福行、非福行、不动行，不管是属于有限层面的还是广大层面的。这就是众生的行为方式。

Katamañca sattānaṃ caritaṃ? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro parittabhūmako vā mahābhūmako vā. Idaṃ sattānaṃ caritaṃ.

115什么是众生的志向？有的众生志向低劣，有的众生志向高尚。志向低劣的众生，亲近、结交、侍奉志向低劣的众生。志向高尚的众生，亲近、结交、侍奉志向高尚的众生。在过去的时间里，志向低劣的众生也是亲近、结交、侍奉志向低劣的众生；志向高尚的众生也是亲近、结交、侍奉志向高尚的众生。在未来时间里，志向低劣的众生还会亲近、结交、侍奉志向低劣的众生；志向高尚的众生还会亲近、结交、侍奉志向高尚的众生。这就是众生的志向。

Katamā ca sattānaṃ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu; paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti; paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṃ sattānaṃ adhimutti.

639哪些众生是不能证悟的？那些被业障所覆盖的众生，被烦恼障所覆盖的众生，被果报障所覆盖的众生，没有信心、没有意愿、智慧低劣，他们不能进入决定性的正道，不能在善法中达到正确性——这些众生是不能证悟的。

Katame sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā , assaddhā acchandikā duppaññā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā abhabbā.

640哪些众生是能证悟的？那些没有被业障覆盖的众生，没有被烦恼障覆盖的众生，没有被果报障覆盖的众生，有信心、有意愿、有智慧，他们能够进入决定性的正道，能够在善法中达到正确性——这些众生是能证悟的。这就是如来关于众生潜在倾向和习性的智慧。

Katame sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā bhabbā. Idaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ.

641意乐随眠智分别第六十九

Āsayānusayañāṇaniddeso navasaṭṭhimo.

64270. 双神变智分别

70. Yamakapāṭihīrañāṇaniddeso

116什么是如来在这里所展现的、声闻弟子们所不具备的独一无二的双神变？从上半身喷出火团，从下半身流出水流；从下半身喷出火团，从上半身流出水流；从身体前侧喷出火团，从身体后侧流出水流；从身体后侧喷出火团，从身体前侧流出水流；从右眼喷出火团，从左眼流出水流；从左眼喷出火团，从右眼流出水流；从右耳孔喷出火团，从左耳孔流出水流；从左耳孔喷出火团，从右耳孔流出水流；从右鼻孔喷出火团，从左鼻孔流出水流；从左鼻孔喷出火团，从右鼻孔流出水流；从右肩头喷出火团，从左肩头流出水流；从左肩头喷出火团，从右肩头流出水流；从右手喷出火团，从左手流出水流；从左手喷出火团，从右手流出水流；从右侧身体喷出火团，从左侧身体流出水流；从左侧身体喷出火团，从右侧身体流出水流；从右脚喷出火团，从左脚流出水流；从左脚喷出火团，从右脚流出水流；从每根手指喷出火团，从指缝中流出水流；从指缝中喷出火团，从每根手指流出水流；从每一根毛孔喷出火团，从每一根毛孔流出水流；从每一个毛孔中喷出火团，从每一个毛孔中流出水流。

Katamaṃ Idha tathāgato yamakapāṭihīraṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati; heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati; puratthimakāyato aggikkhandho pavattati, pacchimakāyato udakadhārā pavattati; pacchimakāyato aggikkhandho pavattati, puratthimakāyato udakadhārā pavattati; dakkhiṇaakkhito aggikkhandho pavattati, vāmaakkhito udakadhārā pavattati; vāmaakkhito aggikkhandho pavattati, dakkhiṇaakkhito udakadhārā pavattati; dakkhiṇakaṇṇasotato aggikkhandho pavattati, vāmakaṇṇasotato udakadhārā pavattati; vāmakaṇṇasotato aggikkhandho pavattati, dakkhiṇakaṇṇasotato udakadhārā pavattati; dakkhiṇanāsikāsotato aggikkhandho pavattati, vāmanāsikāsotato udakadhārā pavattati; vāmanāsikāsotato aggikkhandho pavattati, dakkhiṇanāsikāsotato udakadhārā pavattati; dakkhiṇaaṃsakūṭato aggikkhandho pavattati, vāmaaṃsakūṭato udakadhārā pavattati; vāmaaṃsakūṭato aggikkhandho pavattati, dakkhiṇaaṃsakūṭato udakadhārā pavattati; dakkhiṇahatthato aggikkhandho pavattati, vāmahatthato udakadhārā pavattati; vāmahatthato aggikkhandho pavattati, dakkhiṇahatthato udakadhārā pavattati; dakkhiṇapassato aggikkhandho pavattati, vāmapassato udakadhārā pavattati; vāmapassato aggikkhandho pavattati, dakkhiṇapassato udakadhārā pavattati; dakkhiṇapādato aggikkhandho pavattati , vāmapādato udakadhārā pavattati; vāmapādato aggikkhandho pavattati, dakkhiṇapādato udakadhārā pavattati; aṅgulaṅgulehi aggikkhandho pavattati, aṅgulantarikāhi udakadhārā pavattati; aṅgulantarikāhi aggikkhandho pavattati, aṅgulaṅgulehi udakadhārā pavattati; ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattati; lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattati.

644(佛陀具足神通智)对于六种颜色——青、黄、赤、白、深红与极光净色——世尊在来回行走时，所化现者便站立、或坐着、或躺卧。世尊站立时，所化现者便来回行走、或坐着、或躺卧。世尊坐着时，所化现者便来回行走、或站立、或躺卧。世尊躺卧时，所化现者便来回行走、或站立、或坐着。所化现者来回行走时，世尊便站立、或坐着、或躺卧。所化现者站立时，世尊便来回行走、或坐着、或躺卧。所化现者坐着时，世尊便来回行走、或站立、或躺卧。所化现者躺卧时，世尊便来回行走、或站立、或坐着。这是如来的双神变智。

Channaṃ vaṇṇānaṃ – nīlānaṃ, pītakānaṃ, lohitakānaṃ, odātānaṃ, mañjiṭṭhānaṃ , pabhassarānaṃ bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ.

645双神变智分别第七十

Yamakapāṭihīrañāṇaniddeso sattatimo.

64671. 大悲智分别

71. Mahākaruṇāñāṇaniddeso

117以哪些多样的角度观察时，诸佛世尊对众生的大悲会生起呢？‘这世间聚落正在燃烧’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间聚落正在被驱赶’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间聚落正在被牵引离去’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间聚落走上了邪路’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间被带走，不能持久’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间没有庇护，没有救护者’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间没有属于自己的东西，必须舍弃一切而离去’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间有缺陷、不知足，是渴爱的奴仆’——诸佛世尊这样观察时，对众生的大悲会生起。‘这世间聚落没有保护’——诸佛世尊这样观察时……对众生的大悲会生起。‘这世间聚落没有隐蔽处’——诸佛世尊这样观察时……‘这世间聚落没有皈依处’——诸佛世尊这样观察时……‘这世间聚落变得没有依怙’——诸佛世尊这样观察时……。

Katamaṃ Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Āditto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Payāto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Kummaggappaṭipanno lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Upanīyati loko addhuvoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāṇo loko anabhissaroti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Assako loko , sabbaṃ pahāya gamanīyanti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Ūno loko atīto taṇhādāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāyano lokasannivāsoti – passantānaṃ…pe… aleṇo lokasannivāsoti – passantānaṃ …pe… asaraṇo lokasannivāsoti – passantānaṃ…pe… asaraṇībhūto lokasannivāsoti – passantānaṃ…pe….

648‘这世间被搅动，不得寂静’——诸佛世尊这样观察时……‘这世间聚落有箭，被众多箭所刺穿；除了我之外，再没有其他人能拔出那些箭’——诸佛世尊这样观察时……‘这世间聚落被无明的黑暗所覆盖，成了黑暗一团，被丢进烦恼的竹笼里；除了我之外，再没有其他人能显现光明’——诸佛世尊这样观察时……‘这世间聚落陷入了无明，成了黑暗一团，被全面包裹，像纠缠的线球般杂乱了，像打结的丝瓜藤般缠结了，像文阇草与波罗草般乱糟糟了，不能超越恶趣、苦界、堕处、轮回’——诸佛世尊这样观察时……‘这世间聚落被无明的毒秽所沾染，变成了烦恼的泥沼’——诸佛世尊这样观察时……‘这世间聚落被贪、瞋、痴的缠结所纠结了；除了我之外，再没有其他人能解开这缠结’——诸佛世尊这样观察时……。

Uddhato loko avūpasantoti – passantānaṃ…pe… sasallo lokasannivāso, viddho puthusallehi; tassa natthañño koci sallānaṃ uddhatā, aññatra mayāti – passantānaṃ…pe… avijjandhakārāvaraṇo lokasannivāso aṇḍabhūto kilesapañjarapakkhitto; tassa natthañño koci ālokaṃ dassetā, aññatra mayāti – passantānaṃ…pe… avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto kulāgaṇḍikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti – passantānaṃ…pe… avijjāvisadosasaṃlitto lokasannivāso kilesakalalībhūtoti – passantānaṃ…pe… rāgadosamohajaṭājaṭito lokasannivāso; tassa natthañño koci jaṭaṃ vijaṭetā, aññatra mayāti – passantānaṃ…pe….

649‘这世间聚落被渴爱的密集网结套住了’——诸佛世尊这样观察时……‘这世间聚落被渴爱的大网覆盖了’——诸佛世尊这样观察时……‘这世间聚落被渴爱的洪流冲走了’——诸佛世尊这样观察时……‘这世间聚落被渴爱的结缚捆住了’——诸佛世尊这样观察时……‘这世间聚落被渴爱的随眠紧跟不舍’——诸佛世尊这样观察时……‘这世间聚落被渴爱的灼热所烧灼’——诸佛世尊这样观察时……‘这世间聚落被渴爱的燃烧所焚烧’——诸佛世尊这样观察时……。

Taṇhāsaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… taṇhājālena otthaṭo lokasannivāsoti – passantānaṃ…pe… taṇhāsotena vuyhati lokasannivāsoti – passantānaṃ…pe… taṇhāsaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… taṇhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… taṇhāsantāpena santappati lokasannivāsoti – passantānaṃ…pe… taṇhāpariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….

650‘这世间聚落被邪见的密集网结套住了’——诸佛世尊这样观察时……‘这世间聚落被邪见的大网覆盖了’——诸佛世尊这样观察时……‘这世间聚落被邪见的洪流冲走了’——诸佛世尊这样观察时……‘这世间聚落被邪见的结缚捆住了’——诸佛世尊这样观察时……‘这世间聚落被邪见的随眠紧跟不舍’——诸佛世尊这样观察时……‘这世间聚落被邪见的灼热所烧灼’——诸佛世尊这样观察时……‘这世间聚落被邪见的燃烧所焚烧’——诸佛世尊这样观察时……。

Diṭṭhisaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… diṭṭhijālena otthaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisotena vuyhati lokasannivāsoti – passantānaṃ…pe… diṭṭhisaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… diṭṭhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisantāpena santappati lokasannivāsoti – passantānaṃ…pe… diṭṭhipariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….

651‘这世间聚落被生所尾随’——诸佛世尊这样观察时……‘这世间聚落被老所跟随’——诸佛世尊这样观察时……‘这世间聚落被病所征服’——诸佛世尊这样观察时……‘这世间聚落被死所击打’——诸佛世尊这样观察时……‘这世间聚落建立在苦之上’——诸佛世尊这样观察时……。

Jātiyā anugato lokasannivāsoti – passantānaṃ…pe… jarāya anusaṭo lokasannivāsoti – passantānaṃ…pe… byādhinā abhibhūto lokasannivāsoti – passantānaṃ …pe… maraṇena abbhāhato lokasannivāsoti – passantānaṃ…pe… dukkhe patiṭṭhito lokasannivāsoti – passantānaṃ…pe….

652被爱欲所缠缚的世间众生啊——看到这个现象的佛陀世尊，对众生涌起大悲心。被老年的围墙团团围困的世间众生啊——看到这个现象的……被死神的套索牢牢套住的世间众生啊——看到这个现象的……被巨大的系缚绑得死死的世间众生——被贪欲的系缚、嗔怒的系缚、愚痴的系缚、慢的系缚、邪见的系缚、烦恼的系缚和恶行的系缚捆绑着。除了我，还有谁能解开他们的系缚呢？——看到这个现象的……陷入巨大拥挤、无路可走的世间众生。除了我，还有谁能为他们开辟空间呢？——看到这个现象的……被沉重障碍所阻碍的世间众生。除了我，还有谁能斩断这些障碍呢？——看到这个现象的……跌进巨大悬崖的世间众生。除了我，还有谁能从悬崖拉他们上来呢？——看到这个现象的……走进巨大荒野的世间众生。除了我，还有谁能带他们穿越荒野呢？——看到这个现象的……踏进巨大轮回的世间众生。除了我，还有谁能将他们从轮回中解救呢？——看到这个现象的……在巨大险坑中翻滚挣扎的世间众生。除了我，还有谁能将他们从险坑中救出呢？——看到这个现象的……陷在巨大泥沼里的世间众生。除了我，还有谁能将他们从泥沼里拉上来呢？——看到这些情形的佛陀世尊，对众生生起了大悲心。

Taṇhāya uḍḍito lokasannivāsoti – passantānaṃ…pe… jarāpākāraparikkhitto lokasannivāsoti – passantānaṃ…pe… maccupāsena parikkhitto lokasannivāsoti – passantānaṃ…pe… mahābandhanabandho lokasannivāso – rāgabandhanena dosabandhanena mohabandhanena mānabandhanena diṭṭhibandhanena kilesabandhanena duccaritabandhanena; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… mahāsambādhappaṭipanno lokasannivāso; tassa natthañño koci okāsaṃ dassetā, aññatra mayāti – passantānaṃ… mahāpalibodhena palibuddho lokasannivāso; tassa natthañño koci palibodhaṃ chetā, aññatra mayāti – passantānaṃ…pe… mahāpapāte patito lokasannivāso; tassa natthañño koci papātā uddhatā, aññatra mayāti – passantānaṃ…pe… mahākantārappaṭipanno lokasannivāso; tassa natthañño koci kantāraṃ tāretā, aññatra mayāti – passantānaṃ…pe… mahāsaṃsārappaṭipanno lokasannivāso; tassa natthañño koci saṃsārā mocetā, aññatra mayāti – passantānaṃ…pe… mahāvidugge samparivattati lokasannivāso; tassa natthañño koci viduggā uddhatā, aññatra mayāti – passantānaṃ…pe… mahāpalipe palipanno lokasannivāso ; tassa natthañño koci palipā uddhatā, aññatra mayāti – passantānaṃ…pe….

653被不断击打的世间众生啊——看到这个现象的……在燃烧的世间众生——被贪欲之火、嗔怒之火、愚痴之火焚烧，被生、老、死、忧、悲、苦、恼、绝望焚烧。除了我，还有谁能将他们熄灭呢？——看到这个现象的……被高高吊起、常遭杀害、毫无救护、受棍杖加身、不断造业的世间众生啊——看到这个现象的……被罪罚的绳索紧紧绑住，如同已被押到刑场。除了我，还有谁能解开他们的捆绑呢？——看到这个现象的……孤苦无依、陷入极度悲悯的世间众生。除了我，还有谁能救护他们呢？——看到这个现象的……被痛苦逼压、长久以来受尽折磨的世间众生啊——看到这个现象的……贪着不舍、永远处于饥渴的世间众生啊——看到这些情形的佛陀世尊，对众生生起了大悲心。

Abbhāhato lokasannivāsoti – passantānaṃ…pe… āditto lokasannivāso – rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; tassa natthañño koci nibbāpetā, aññatra mayāti – passantānaṃ…pe… unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaroti – passantānaṃ…pe… vajjabandhanabaddho lokasannivāso āghātanapaccupaṭṭhito; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… anātho lokasannivāso paramakāruññappatto; tassa natthañño koci tāyetā, aññatra mayāti – passantānaṃ…pe… dukkhābhitunno lokasannivāso cirarattaṃ pīḷitoti – passantānaṃ…pe… gadhito lokasannivāso niccaṃ pipāsitoti – passantānaṃ…pe….

654盲目的世间众生，如同没有眼睛一样啊——看到这个现象的……眼目被毁坏的世间众生，没有领路人啊——看到这个现象的……误入歧途、完全偏离正道的世间众生。除了我，还有谁能将他们带回圣者之路呢？——看到这个现象的……卷入巨大瀑流的世间众生。除了我，还有谁能将他们从瀑流中救出呢？——看到这些情形的佛陀世尊，对众生生起了大悲心。

Andho lokasannivāso acakkhukoti – passantānaṃ…pe… hatanetto lokasannivāso apariṇāyakoti – passantānaṃ…pe… vipathapakkhando lokasannivāso añjasāparaddho; tassa natthañño koci ariyapathaṃ ānetā, aññatra mayāti – passantānaṃ…pe… mahoghapakkhando lokasannivāso; tassa natthañño koci oghā uddhatā, aññatra mayāti – passantānaṃ…pe….

118被两种邪见所缠缚的世间众生啊——看到这个现象的……由三种恶行而走入歧途的世间众生啊——看到这个现象的……与四种轭连接、被四轭套牢的世间众生啊——看到这个现象的……被四种系缚牢牢捆住的世间众生啊——看到这个现象的……被四种取紧紧执取的世间众生啊——看到这个现象的……登上了五趣的世间众生啊——看到这个现象的……对五种欲功德强烈染着的世间众生啊——看到这个现象的……被五盖所覆盖的世间众生啊——看到这个现象的……以六个争论之根不断争吵的世间众生啊——看到这个现象的……对六类渴爱之身深深染着的世间众生啊——看到这个现象的……被六种邪见所缠缚的世间众生啊——看到这个现象的……被七种随眠跟随渗透的世间众生啊——看到这个现象的……被七种结缚连结捆绑的世间众生啊——看到这个现象的……被七种慢高高抬举的世间众生啊——看到这个现象的……被八种世间法转得团团转的世间众生啊——看到这个现象的……趋向八种邪道的世间众生啊——看到这个现象的……染上八种人过失的世间众生啊——看到这个现象的……以九种瞋恨之由而生起瞋恨的世间众生啊——看到这个现象的……被九种慢高高抬举的世间众生啊——看到这个现象的……对九种以渴爱为根本的法染着的世间众生啊——看到这个现象的……以十种烦恼之事而染污的世间众生啊——看到这个现象的……以十种瞋恨之由而生起瞋恨的世间众生啊——看到这个现象的……具足十种不善业道的世间众生啊——看到这个现象的……被十种结缚连结捆绑的世间众生啊——看到这个现象的……趋向十种邪道的世间众生啊——看到这个现象的……具足十事邪见的世间众生啊——看到这个现象的……具足十事边执见的世间众生啊——看到这个现象的……被一百零八种渴爱戏论所戏弄的世间众生啊——看到这些情形，诸佛世尊对众生生起了大悲心。更看到被六十二种邪见紧紧缠缚的世间众生啊——看到这些情形，诸佛世尊对众生生起了大悲心。

Dvīhi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ…pe… tīhi duccaritehi vippaṭipanno lokasannivāsoti – passantānaṃ…pe… catūhi yogehi yutto lokasannivāso catuyogayojitoti – passantānaṃ…pe… catūhi ganthehi ganthito lokasannivāsoti – passantānaṃ…pe… catūhi upādānehi upādiyati lokasannivāsoti – passantānaṃ…pe… pañcagatisamāruḷho lokasannivāsoti – passantānaṃ…pe… pañcahi kāmaguṇehi rajjati lokasannivāsoti – passantānaṃ…pe… pañcahi nīvaraṇehi otthaṭo lokasannivāsoti – passantānaṃ…pe… chahi vivādamūlehi vivadati lokasannivāsoti – passantānaṃ…pe… chahi taṇhākāyehi rajjati lokasannivāsoti – passantānaṃ…pe… chahi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ …pe… sattahi anusayehi anusaṭo lokasannivāsoti – passantānaṃ…pe… sattahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… sattahi mānehi unnato lokasannivāsoti – passantānaṃ…pe… aṭṭhahi lokadhammehi samparivattati lokasannivāsoti – passantānaṃ…pe… aṭṭhahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… aṭṭhahi purisadosehi dussati lokasannivāsoti – passantānaṃ…pe… navahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ …pe… navavidhamānehi unnato lokasannivāsoti – passantānaṃ…pe… navahi taṇhāmūlakehi dhammehi rajjati lokasannivāsoti – passantānaṃ…pe… dasahi kilesavatthūhi kilissati lokasannivāsoti – passantānaṃ…pe… dasahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ…pe… dasahi akusalakammapathehi samannāgato lokasannivāsoti – passantānaṃ…pe… dasahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… dasahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… dasavatthukāya micchādiṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… aṭṭhasatataṇhāpapañcasatehi papañcito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.

656我已经渡过了，而世间还未渡过；我已经解脱了，而世间还未解脱；我已经调伏了，而世间还未调伏；我已经寂静了，而世间还未寂静；我已经安稳了，而世间还未安稳；我已经完全寂灭了，而世间还未完全寂灭。我有能力，自己渡过也能令他人渡过，自己解脱也能令他人解脱，自己调伏也能令他人调伏，自己寂静也能令他人寂静，自己安稳也能令他人安稳，自己完全寂灭也能令他人完全寂灭——看到这些情形，诸佛世尊对众生生起了大悲心。这就是如来进入大悲禅定的智。

Ahañcamhi tiṇṇo, loko ca atiṇṇo ahaṃ camhi mutto, loko ca amutto; ahañcamhi danto, loko ca adanto; ahaṃ camhi santo, loko ca asanto; ahaṃ camhi assattho, loko ca anassattho; ahaṃ camhi parinibbuto, loko ca aparinibbuto; pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto pare ca parinibbāpetunti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Idaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ.

657大悲智分别第七十一

Mahākaruṇāñāṇaniddeso ekasattatimo.

65872-73. 一切知智分别

72-73. Sabbaññutañāṇaniddeso

119什么是“无余地了知一切有为法和无为法”呢？这就是一切知智。在那智之中，没有任何障碍，因此称为无障碍智。

Katamaṃ Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ .

120对于过去的一切，他了知——这是一切知智。在那里没有障碍——这是无障智。对于未来的一切，他了知——这是一切知智。在那里没有障碍——这是无障智。对于现在的一切，他了知——这是一切知智。在那里没有障碍——这是无障智。

Atītaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Anāgataṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Paccuppannaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

661眼和色，像这样的一切，他了知——这是一切知智。在那里没有障碍——这是无障智。耳和声……鼻和香……舌和味……身和触……意和法，像这样的一切，他了知——这是一切知智。在那里没有障碍——这是无障智。

Cakkhu ceva rūpā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Sotañceva saddā ca…pe… ghānañceva gandhā ca… jivhā ceva rasā ca… kāyo ceva phoṭṭhabbā ca… mano ceva dhammā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

662凡是无常的意义、苦的意义、无我的意义，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。凡色蕴含的无常性、苦性、无我性，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。凡受蕴含的……凡想蕴含的……凡诸行蕴含的……凡识蕴含的……凡眼的……乃至老死的无常性、苦性、无我性，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。

Yāvatā aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā rūpassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā vedanāya…pe… yāvatā saññāya…pe… yāvatā saṅkhārānaṃ…pe… yāvatā viññāṇassa …pe… yāvatā cakkhussa…pe… jarāmaraṇassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

663凡是依神通而证知的意义，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。凡是依遍知而遍知的意义……凡是依断除而断除的意义……凡是依修习而修习的意义……凡是依作证而作证的意义，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。

Yāvatā abhiññāya abhiññaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā pariññāya pariññaṭṭhaṃ…pe… yāvatā pahānassa pahānaṭṭhaṃ…pe… yāvatā bhāvanāya bhāvanaṭṭhaṃ…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

664凡是蕴的意义，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。凡是界的意义……凡是处的意义……凡是有为法的有为意义……凡是无为的无为意义，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。

Yāvatā khandhānaṃ khandhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhātūnaṃ dhātuṭṭhaṃ…pe… yāvatā āyatanānaṃ āyatanaṭṭhaṃ…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭhaṃ…pe… yāvatā asaṅkhatassa asaṅkhataṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

665凡是善法，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。凡是不善法……凡是无记法……凡是欲界法……凡是色界法……凡是无色界法……凡是出世间法，那一切他了知——这是一切知智。在那里没有障碍——这是无障智。

Yāvatā kusale dhamme, sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā akusale dhamme…pe… yāvatā abyākate dhamme… yāvatā kāmāvacare dhamme… yāvatā rūpāvacare dhamme… yāvatā arūpāvacare dhamme… yāvatā apariyāpanne dhamme, sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

666对所有的苦，一切苦的苦义，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。对所有的集，一切集的集义……（中略）对所有的灭，一切灭的灭义……（中略）对所有的道，一切道的道义，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。

Yāvatā dukkhassa dukkhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭhaṃ…pe… yāvatā nirodhassa nirodhaṭṭhaṃ…pe… yāvatā maggassa maggaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

667对所有义无碍解，一切义无碍解的义，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。对所有法无碍解，一切法无碍解的法义……（中略）对所有词无碍解，一切词无碍解的词义……（中略）对所有辩无碍解，一切辩无碍解的辩义，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。

Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭhaṃ…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭhaṃ…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

668对所有的根机差别智，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。对所有的众生随眠智……（中略）对所有的双神变智……（中略）对所有的大悲定智，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。

Yāvatā indriyaparopariyattañāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ…pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

669对整个含天界、魔界、梵天界，乃至沙门、婆罗门、天、人众生的一切，所有被见的、被听的、被感知的、被识知的、被证得的、被寻求的、被心意所探索的，他都了知——这是一切知智。在那里没有任何障碍——这是无碍智。

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

670在这里，没有任何事物是他未曾见的，也没有任何事物是他未曾了知、不会了知的。

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ.

671一切可以被了知的事物，他都彻底了知了，如来因此被称为具足一切眼者。

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti .

672根据什么意义称为一切眼？有十四种佛陀的智。对苦的智是佛陀的智，对苦集的智是佛陀的智，对苦灭的智是佛陀的智，对导向苦灭之道的智是佛陀的智，对义无碍解的智是佛陀的智，对法无碍解的智是佛陀的智，对词无碍解的智是佛陀的智，对辩无碍解的智是佛陀的智，对诸根上下差别的智是佛陀的智，对众生潜在倾向与习性的智是佛陀的智，对双神变的智是佛陀的智，对修习大悲定的智是佛陀的智，一切知智是佛陀的智，无碍智是佛陀的智。这十四种佛陀的智中，有八种智是与声闻弟子共同的，六种智是声闻弟子所不共有的。

ti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni. Dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ, dukkhanirodhe ñāṇaṃ buddhañāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ buddhañāṇaṃ, atthapaṭisambhide ñāṇaṃ buddhañāṇaṃ, dhammapaṭisambhide ñāṇaṃ buddhañāṇaṃ, niruttipaṭisambhide ñāṇaṃ buddhañāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ buddhañāṇaṃ, indriyaparopariyatte ñāṇaṃ buddhañāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ buddhañāṇaṃ, yamakapāṭihīre ñāṇaṃ buddhañāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ buddhañāṇaṃ, sabbaññutaññāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ – imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.

673凡是苦的苦义，所有都已被了知；不存在未被了知的其他苦义——这是一切知智。在这方面没有任何障碍——这是无碍智。凡是苦的苦义，所有都已被了知，所有都已被看见，所有都已被通达，所有都已被证悟，所有都已被智慧触证；不存在未被智慧触证的苦义——这是一切知智。在这方面没有任何障碍——这是无碍智。凡是集的集义……（中略）凡是灭的灭义……凡是道的道义……（中略）凡是义无碍解的义无碍解义……凡是法无碍解的法无碍解义……凡是词无碍解的词无碍解义……凡是辩无碍解的辩无碍解义，所有都已被了知，所有都已被看见，所有都已被通达，所有都已被证悟，所有都已被智慧触证；不存在未被智慧触证的辩无碍解义——这是一切知智。在这方面没有任何障碍——这是无碍智。

Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto; aññāto dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito, sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho…pe… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito , sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

674凡是诸根上下差别的智……（中略）凡是众生潜在倾向与习性的智……凡是双神变的智……凡是大悲定的智，所有都已被了知，所有都已被看见，所有都已被通达，所有都已被证悟，所有都已被智慧触证；不存在未被智慧触证的大悲定之智——这是一切知智。在这方面没有任何障碍——这是无碍智。

Yāvatā indriyaparopariyattañāṇaṃ…pe… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ; sabba ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya mahākaruṇāsamāpattiyā ñāṇaṃ natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

675凡是在这个有天神、有魔罗、有梵天的世界里，在包括沙门、婆罗门、天神、人类的众生中，被看见的、被听到的、被感知的、被识知的、已被达到的、已被遍求的、已被心所遍行的，所有这一切都已被了知，所有都已被看见，所有都已被通达，所有都已被证悟，所有都已被智慧触证；不存在未被智慧触证的事物——这是一切知智。在这方面没有任何障碍——这是无碍智。

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

676对他来说，这世上没有什么未曾被看见，也没有任何未曾被了知、应被了知的东西；

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

677如来用智彻底了知了一切应被引导的，正因如此，他被称为一切眼。

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

678一切知智分别第七十三

Sabbaññutañāṇaniddeso tesattatimo.

679智论完

Ñāṇakathā niṭṭhitā.

6802. 见论

2. Diṭṭhikathā

122什么是见？有多少种见的基础？有多少种见的困扰？有多少种见？有多少种见的执取？什么是破除见的基础？

Kā diṭṭhi, kati diṭṭhiṭṭhānāni, kati diṭṭhipariyuṭṭhānāni, kati diṭṭhiyo, kati diṭṭhābhinivesā, katamo diṭṭhiṭṭhānasamugghātoti?

682[1] 执取和紧抓就是见。[2] 有八种见的基础。[3] 有十八种见的困扰。[4] 有十六种见。[5] 有三百种见的执取。[6] 入流道是破除见的基础。

[1] ti abhinivesaparāmāso diṭṭhi. [2] ti aṭṭha diṭṭhiṭṭhānāni. [3] ti aṭṭhārasa diṭṭhipariyuṭṭhānāni. [4] ti soḷasa diṭṭhiyo. [5] ti tīṇi sataṃ diṭṭhābhinivesā. [6] ti sotāpattimaggo diṭṭhiṭṭhānasamugghāto .

123如何是“这色是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这受是我的……这想是我的……这行是我的……这识是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这眼是我的……这耳是我的……这鼻是我的……这舌是我的……这身是我的……这意是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这色尘是我的……这声尘是我的……这香尘是我的……这味尘是我的……这触尘是我的……这法尘是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这眼识是我的……这耳识是我的……这鼻识是我的……这舌识是我的……这身识是我的……这意识是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这眼触是我的……这耳触是我的……这鼻触是我的……这舌触是我的……这身触是我的……这意触是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这眼触所生的受……这耳触所生的受……这鼻触所生的受……这舌触所生的受……这身触所生的受……这意触所生的受是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。

Kathaṃ Rūpaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuṃ etaṃ mama…pe… sotaṃ etaṃ mama… ghānaṃ etaṃ mama… jivhaṃ etaṃ mama… kāyaṃ etaṃ mama… manaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpe etaṃ mama…pe… sadde etaṃ mama… gandhe etaṃ mama… rase etaṃ mama… phoṭṭhabbe etaṃ mama… dhamme etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuviññāṇaṃ etaṃ mama…pe… sotaviññāṇaṃ etaṃ mama… ghānaviññāṇaṃ etaṃ mama… jivhāviññāṇaṃ etaṃ mama… kāyaviññāṇaṃ etaṃ mama… manoviññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassaṃ etaṃ mama…pe… sotasamphassaṃ etaṃ mama… ghānasamphassaṃ etaṃ mama… jivhāsamphassaṃ etaṃ mama… kāyasamphassaṃ etaṃ mama… manosamphassaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassajaṃ vedanaṃ…pe… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

684“这色想是我的……这声想是我的……这香想是我的……这味想是我的……这触想是我的……这法想是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这色思是我的……这声思是我的……这香思是我的……这味思是我的……这触思是我的……这法思是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这色贪是我的……这声贪是我的……这香贪是我的……这味贪是我的……这触贪是我的……这法贪是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这色寻是我的……这声寻是我的……这香寻是我的……这味寻是我的……这触寻是我的……这法寻是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这色伺是我的……这声伺是我的……这香伺是我的……这味伺是我的……这触伺是我的……这法伺是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。

Rūpasaññaṃ etaṃ mama…pe… saddasaññaṃ etaṃ mama… gandhasaññaṃ etaṃ mama… rasasaññaṃ etaṃ mama… phoṭṭhabbasaññaṃ etaṃ mama… dhammasaññaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpasañcetanaṃ etaṃ mama…pe… saddasañcetanaṃ etaṃ mama… gandhasañcetanaṃ etaṃ mama… rasasañcetanaṃ etaṃ mama… phoṭṭhabbasañcetanaṃ etaṃ mama… dhammasañcetanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpataṇhaṃ etaṃ mama…pe… saddataṇhaṃ etaṃ mama… gandhataṇhaṃ etaṃ mama… rasataṇhaṃ etaṃ mama… phoṭṭhabbataṇhaṃ etaṃ mama… dhammataṇhaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavitakkaṃ etaṃ mama…pe… saddavitakkaṃ etaṃ mama… gandhavitakkaṃ etaṃ mama… rasavitakkaṃ etaṃ mama… phoṭṭhabbavitakkaṃ etaṃ mama… dhammavitakkaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavicāraṃ etaṃ mama…pe… saddavicāraṃ etaṃ mama… gandhavicāraṃ etaṃ mama… rasavicāraṃ etaṃ mama… phoṭṭhabbavicāraṃ etaṃ mama… dhammavicāraṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

685“这地界是我的……这水界是我的……这火界是我的……这风界是我的……这空界是我的……这识界是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。“这地遍是我的……这水遍……这火遍……这风遍……这青遍……这黄遍……这赤遍……这白遍……这空遍……这识遍是我的，我就是这个，这是我的自我”——这种执取和紧抓就是见。

Pathavīdhātuṃ etaṃ mama…pe… āpodhātuṃ etaṃ mama… tejodhātuṃ etaṃ mama… vāyodhātuṃ etaṃ mama… ākāsadhātuṃ etaṃ mama… viññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Pathavīkasiṇaṃ etaṃ mama…pe… āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ … nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ… ākāsakasiṇaṃ… viññāṇakasiṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

686头发是我的……体毛是我的……指甲是我的……牙齿是我的……皮肤是我的……肌肉是我的……肌腱是我的……骨头是我的……骨髓是我的……肾脏是我的……心脏是我的……肝脏是我的……肋膜是我的……脾脏是我的……肺脏是我的……肠是我的……肠间膜是我的……胃中物是我的……粪便是我的……胆汁是我的……痰是我的……脓是我的……血是我的……汗是我的……脂肪是我的……泪是我的……皮脂是我的……唾液是我的……鼻涕是我的……关节滑液是我的……尿是我的……脑是我的，这就是我，这是我的真我——如此执取、紧握不放，这是邪见。

Kesaṃ etaṃ mama…pe… lomaṃ etaṃ mama… nakhaṃ etaṃ mama… dantaṃ etaṃ mama… tacaṃ etaṃ mama… maṃsaṃ etaṃ mama… nhāruṃ etaṃ mama… aṭṭhiṃ etaṃ mama… aṭṭhimiñjaṃ etaṃ mama… vakkaṃ etaṃ mama… hadayaṃ etaṃ mama… yakanaṃ etaṃ mama… kilomakaṃ etaṃ mama… pihakaṃ etaṃ mama… papphāsaṃ etaṃ mama… antaṃ etaṃ mama… antaguṇaṃ etaṃ mama… udariyaṃ etaṃ mama… karīsaṃ etaṃ mama… pittaṃ etaṃ mama… semhaṃ etaṃ mama… pubbaṃ etaṃ mama … lohitaṃ etaṃ mama… sedaṃ etaṃ mama… medaṃ etaṃ mama… assuṃ etaṃ mama… vasaṃ etaṃ mama … kheḷaṃ etaṃ mama… siṅghāṇikaṃ etaṃ mama… lasikaṃ etaṃ mama… muttaṃ etaṃ mama… matthaluṅgaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

687眼处是我的……色处是我的……耳处是我的……声处是我的……鼻处是我的……香处是我的……舌处是我的……味处是我的……身处是我的……触处是我的……意处是我的……法处是我的，这就是我，这是我的真我——如此执取、紧握不放，这是邪见。

Cakkhāyatanaṃ etaṃ mama…pe… rūpāyatanaṃ etaṃ mama… sotāyatanaṃ etaṃ mama… saddāyatanaṃ etaṃ mama… ghānāyatanaṃ etaṃ mama… gandhāyatanaṃ etaṃ mama… jivhāyatanaṃ etaṃ mama… rasāyatanaṃ etaṃ mama… kāyāyatanaṃ etaṃ mama… phoṭṭhabbāyatanaṃ etaṃ mama… manāyatanaṃ etaṃ mama… dhammāyatanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

688眼界是我的……色界是我的……眼识界是我的……耳界是我的……声界是我的……耳识界是我的……鼻界是我的……香界是我的……鼻识界是我的……舌界是我的……味界是我的……舌识界是我的……身界是我的……触界是我的……身识界是我的……意界是我的……法界是我的……意识界是我的，这就是我，这是我的真我——如此执取、紧握不放，这是邪见。

Cakkhudhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… cakkhuviññāṇadhātuṃ etaṃ mama… sotadhātuṃ etaṃ mama… saddadhātuṃ etaṃ mama… sotaviññāṇadhātuṃ etaṃ mama… ghānadhātuṃ etaṃ mama… gandhadhātuṃ etaṃ mama… ghānaviññāṇadhātuṃ etaṃ mama… jivhādhātuṃ etaṃ mama… rasadhātuṃ etaṃ mama… jivhāviññāṇadhātuṃ etaṃ mama… kāyadhātuṃ etaṃ mama… phoṭṭhabbadhātuṃ etaṃ mama… kāyaviññāṇadhātuṃ etaṃ mama… manodhātuṃ etaṃ mama… dhammadhātuṃ etaṃ mama… manoviññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

689眼根是我的……耳根是我的……鼻根是我的……舌根是我的……身根是我的……意根是我的……命根是我的……女根是我的……男根是我的……乐根是我的……苦根是我的……喜根是我的……忧根是我的……舍根是我的……信根是我的……精进根是我的……念根是我的……定根是我的……慧根是我的，这就是我，这是我的真我——如此执取、紧握不放，这是邪见。

Cakkhundriyaṃ etaṃ mama…pe… sotindriyaṃ etaṃ mama… ghānindriyaṃ etaṃ mama… jivhindriyaṃ etaṃ mama… kāyindriyaṃ etaṃ mama… manindriyaṃ etaṃ mama… jīvitindriyaṃ etaṃ mama… itthindriyaṃ etaṃ mama… purisindriyaṃ etaṃ mama… sukhindriyaṃ etaṃ mama… dukkhindriyaṃ etaṃ mama… somanassindriyaṃ etaṃ mama… domanassindriyaṃ etaṃ mama… upekkhindriyaṃ etaṃ mama… saddhindriyaṃ etaṃ mama… vīriyindriyaṃ etaṃ mama… satindriyaṃ etaṃ mama… samādhindriyaṃ etaṃ mama… paññindriyaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

690欲界是我的……色界是我的……无色界是我的……欲有是我的……色有是我的……无色有是我的……想有是我的……无想有是我的……非想非非想有是我的……一蕴有是我的……四蕴有是我的……五蕴有是我的……初禅是我的……第二禅是我的……第三禅是我的……第四禅是我的……慈心解脱是我的……悲心解脱是我的……喜心解脱是我的……舍心解脱是我的……空无边处定是我的……识无边处定是我的……无所有处定是我的……非想非非想处定是我的，这就是我，这是我的真我——如此执取、紧握不放，这是邪见。

Kāmadhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… arūpadhātuṃ etaṃ mama… kāmabhavaṃ etaṃ mama… rūpabhavaṃ etaṃ mama… arūpabhavaṃ etaṃ mama… saññābhavaṃ etaṃ mama… asaññābhavaṃ etaṃ mama… nevasaññānāsaññābhavaṃ etaṃ mama… ekavokārabhavaṃ etaṃ mama… catuvokārabhavaṃ etaṃ mama… pañcavokārabhavaṃ etaṃ mama… paṭhamajjhānaṃ etaṃ mama… dutiyajjhānaṃ etaṃ mama… tatiyajjhānaṃ etaṃ mama… catutthajjhānaṃ etaṃ mama… mettaṃ cetovimuttiṃ etaṃ mama… karuṇaṃ cetovimuttiṃ etaṃ mama… muditaṃ cetovimuttiṃ etaṃ mama… upekkhaṃ cetovimuttiṃ etaṃ mama… ākāsānañcāyatanasamāpattiṃ etaṃ mama… viññāṇañcāyatanasamāpattiṃ etaṃ mama… ākiñcaññāyatanasamāpattiṃ etaṃ mama… nevasaññānāsaññāyatanasamāpattiṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

691无明是我的……行是我的……识是我的……名色是我的……六处是我的……触是我的……受是我的……渴爱是我的……取是我的……有是我的……生是我的……老死是我的，这就是我，这是我的真我——如此执取、紧握不放，这是邪见。如此执取、紧握不放，这是邪见。

Avijjaṃ etaṃ mama…pe… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama… nāmarūpaṃ etaṃ mama… saḷāyatanaṃ etaṃ mama… phassaṃ etaṃ mama… vedanaṃ etaṃ mama… taṇhaṃ etaṃ mama… upādānaṃ etaṃ mama… bhavaṃ etaṃ mama … jātiṃ etaṃ mama… jarāmaraṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Evaṃ abhinivesaparāmāso diṭṭhi.

124什么是诸蕴也是邪见的立足处，无明也是邪见的立足处，触也是邪见的立足处，想也是邪见的立足处，寻也是邪见的立足处，不如理作意也是邪见的立足处，恶友也是邪见的立足处，从他人处听闻也是邪见的立足处呢？

Katamāni Khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhānaṃ, phassopi diṭṭhiṭṭhānaṃ, saññāpi diṭṭhiṭṭhānaṃ, vitakkopi diṭṭhiṭṭhānaṃ, ayoniso manasikāropi diṭṭhiṭṭhānaṃ, pāpamittopi diṭṭhiṭṭhānaṃ, paratoghosopi diṭṭhiṭṭhānaṃ.

693诸蕴是因，诸蕴是缘，基于邪见之立足处，依其生起之义，因此诸蕴也是邪见的立足处。无明是因，无明是缘，基于邪见之立足处，依其生起之义，因此无明也是邪见的立足处。触是因，触是缘，基于邪见之立足处，依其生起之义，因此触也是邪见的立足处。想是因，想是缘，基于邪见之立足处，依其生起之义，因此想也是邪见的立足处。寻是因，寻是缘，基于邪见之立足处，依其生起之义，因此寻也是邪见的立足处。不如理作意是因，不如理作意是缘，基于邪见之立足处，依其生起之义，因此不如理作意也是邪见的立足处。恶友是因，恶友是缘，基于邪见之立足处，依其生起之义，因此恶友也是邪见的立足处。从他人处听闻是因，从他人处听闻是缘，基于邪见之立足处，依其生起之义，因此从他人处听闻也是邪见的立足处。这些就是八个邪见的立足处。

Khandhā hetu khandhā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ khandhāpi diṭṭhiṭṭhānaṃ. Avijjā hetu avijjā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ avijjāpi diṭṭhiṭṭhānaṃ. Phasso hetu phasso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ phassopi diṭṭhiṭṭhānaṃ. Saññā hetu saññā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ saññāpi diṭṭhiṭṭhānaṃ. Vitakko hetu vitakko paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ vitakkopi diṭṭhiṭṭhānaṃ. Ayoniso manasikāro hetu ayoniso manasikāro paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ ayoniso manasikāropi diṭṭhiṭṭhānaṃ. Pāpamitto hetu pāpamitto paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ pāpamittopi diṭṭhiṭṭhānaṃ. Paratoghoso hetu paratoghoso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ paratoghosopi diṭṭhiṭṭhānaṃ. Imāni aṭṭha diṭṭhiṭṭhānāni.

125哪些是邪见、邪见之邪途、邪见之密林、邪见之荒漠、邪见之歪曲、邪见之挣扎、邪见之结缚、邪见之箭、邪见之障碍、邪见之阻挠、邪见之系缚、邪见之悬崖、邪见之随眠、邪见之灼热、邪见之燃烧、邪见之缠缚、邪见之执取、邪见之缠绕、邪见之紧握？这些就是十八种被邪见缠缚的状态。

Katamāni Yā diṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho , diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imāni aṭṭhārasa diṭṭhipariyuṭṭhānāni.

126哪些是乐味见、随我见、邪见、有身见、以有身为根本的常见、以有身为根本的断见、执取极端的见、随念前际的见、随念后际的见、结缚性的见、‘我是’之慢所系缚的见、‘我的’之慢所系缚的见、关于我论的见、关于世间论的见、有见、无有见——这些就是十六种见。

Katamā Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi, sakkāyadiṭṭhi, sakkāyavatthukā sassatadiṭṭhi, sakkāyavatthukā ucchedadiṭṭhi, antaggāhikādiṭṭhi, pubbantānudiṭṭhi, aparantānudiṭṭhi, saññojanikā diṭṭhi, ahanti mānavinibandhā diṭṭhi, mamanti mānavinibandhā diṭṭhi, attavādapaṭisaṃyuttā diṭṭhi, lokavādapaṭisaṃyuttā diṭṭhi, bhavadiṭṭhi, vibhavadiṭṭhi – imā soḷasa diṭṭhiyo.

127以多少种方式对乐味见产生执取呢？以多少种方式对随我见产生执取呢？以多少种方式对邪见产生执取呢？以多少种方式对有身见产生执取呢？以多少种方式对以有身为根本的常见产生执取呢？以多少种方式对以有身为根本的断见产生执取呢？以多少种方式对执取极端的见产生执取呢？以多少种方式对随念前际的见产生执取呢？以多少种方式对随念后际的见产生执取呢？以多少种方式对结缚性的见产生执取呢？以多少种方式对‘我是’之慢所系缚的见产生执取呢？以多少种方式对‘我的’之慢所系缚的见产生执取呢？以多少种方式对关于我论的见产生执取呢？以多少种方式对关于世间论的见产生执取呢？以多少种方式对有见产生执取呢？以多少种方式对无有见产生执取呢？

Katame Assādadiṭṭhiyā katihākārehi abhiniveso hoti? Attānudiṭṭhiyā katihākārehi abhiniveso hoti? Micchādiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya sassatadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya ucchedadiṭṭhiyā katihākārehi abhiniveso hoti? Antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? Pubbantānudiṭṭhiyā katihākārehi abhiniveso hoti? Aparantānudiṭṭhiyā katihākārehi abhiniveso hoti? Saññojanikāya diṭṭhiyā katihākārehi abhiniveso hoti? Ahanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Mamanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Attavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Lokavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Bhavadiṭṭhiyā katihākārehi abhiniveso hoti? Vibhavadiṭṭhiyā katihākārehi abhiniveso hoti?

697对乐味见，以三十五种方式产生执取。对随我见，以二十种方式产生执取。对邪见，以十种方式产生执取。对有身见，以二十种方式产生执取。对以有身为根本的常见，以十五种方式产生执取。对以有身为根本的断见，以五种方式产生执取。对执取极端的见，以五十种方式产生执取。对随念前际的见，以十八种方式产生执取。对随念后际的见，以四十四种方式产生执取。对结缚性的见，以十八种方式产生执取。对‘我是’之慢所系缚的见，以十八种方式产生执取。对‘我的’之慢所系缚的见，以十八种方式产生执取。对关于我论的见，以二十种方式产生执取。对关于世间论的见，以八种方式产生执取。对有见，以一种方式产生执取。对无有见，以一种方式产生执取。

Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso hoti. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Micchādiṭṭhiyā dasahākārehi abhiniveso hoti. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso hoti. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā paññāsāya ākārehi abhiniveso hoti . Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Aparantānudiṭṭhiyā catucattālīsāya ākārehi abhiniveso hoti. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Ahanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Mamanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso hoti. Bhavadiṭṭhiyā ekena ākārena abhiniveso hoti. Vibhavadiṭṭhiyā ekena ākārena abhiniveso hoti.

6981. 味见分别

1. Assādadiṭṭhiniddeso

128以味著见来说，依哪三十五种行相而有执取呢？凡缘于色而生起乐、喜悦，这就是色的味著——这样的执取、把捉，就是见。见不是味著，味著不是见。见是一回事，味著是另一回事。凡是那种见与那种味著——这就称为味著见。

Assādadiṭṭhiyā katamehi pañcatiṃsāya ākārehi abhiniveso hoti? Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.

700认为有可享乐之处的见解，是邪见，属于见的失败。具有这种见的失败的人，就是见解失败的人。见解失败的人不应被亲近、不应被交往、不应被侍奉。为什么呢？因为他的见解是恶的。对于见解的贪染，那并非见解本身。见解并非贪染。见解是一回事，贪染是另一回事。凡此见解与此贪染，这就称为‘见贪’。具有这种见解以及这种贪染的人，就是被见贪染着的人。对于被见贪染着的人所布施的财物，不会有大的果报、大的利益。为什么呢？因为他的见解是恶的，是认为有可享乐之处的见解，是邪见。

Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo, so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo, ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

701具足邪见的人，只有两种趣处：地狱或者畜生道。具足邪见的人，所有那些依其见解而完全受持的身业、…语业…、…意业，以及其思愿、其愿求、其志向、其诸行，所有这些法，都会导向不可意、不可爱、不可乐、不利、痛苦的结果。为什么呢？因为他的见解是恶的。譬如将苦楝树的种子、丝瓜的种子或者苦葫芦的种子，埋到湿润的土里，它所吸取的所有地味、所有水味，都会变成苦涩、辛辣、不可口。为什么呢？因为它的种子是坏的。同样地，具足邪见的人，所有那些依其见解而完全受持的身业、…语业…、…意业，以及其思愿、其愿求、其志向、其诸行，所有这些法，都会导向不可意、不可爱、不可乐、不利、痛苦的结果。为什么呢？因为他的见解是恶的，是认为有可享乐之处的见解，是邪见。

Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

702邪见是见之处、见之丛林、见之荒漠、见之歪曲、见之躁动、见之结缚、见之箭、见之压迫、见之障碍、见之系缚、见之悬崖、见之随眠、见之热恼、见之灼烧、见之缠缚、见之取著、见之执取、见之把捉——当心被这十八种行相所缠缚时，就有系著。

Micchādiṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho, diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.

129有些结缚既是结缚又是见解，有些结缚是结缚但不是见解。哪些是既是结缚又是见解的呢？身见、戒禁取——这些既是结缚又是见解。哪些是结缚但不是见解的呢？欲贪结缚、嗔恚结缚、慢结缚、疑结缚、有贪结缚、嫉妒结缚、悭吝结缚、随顺结缚、无明结缚——这些是结缚，但不是见解。对于认为有可享乐之处的见解，是以这三十五种行相而执着的。

Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo. Assādadiṭṭhiyā imehi pañcatiṃsāya ākārehi abhiniveso hoti.

704凡缘于受……凡缘于想……凡缘于行……凡缘于识……凡缘于眼……凡缘于耳……凡缘于鼻……凡缘于舌……凡缘于身……凡缘于意……凡缘于色……凡缘于声……凡缘于香……凡缘于味……凡缘于触……凡缘于法……凡缘于眼识……凡缘于耳识……凡缘于鼻识……凡缘于舌识……凡缘于身识……凡缘于意识……凡缘于眼触……凡缘于耳触……凡缘于鼻触……凡缘于舌触……凡缘于身触……凡缘于意触……凡缘于眼触所生受……凡缘于耳触所生受……凡缘于鼻触所生受……凡缘于舌触所生受……凡缘于身触所生受……凡缘于意触所生受而生起乐、喜悦，这就是意触所生受的味著——这样的执取、把捉，就是见。见不是味著，味著不是见。见是一回事，味著是另一回事。凡是那种见与那种味著——这就称为味著见。

Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca…pe… yaṃ saṅkhāre paṭicca…pe… yaṃ viññāṇaṃ paṭicca… yaṃ cakkhuṃ paṭicca… yaṃ sotaṃ paṭicca… yaṃ ghānaṃ paṭicca… yaṃ jivhaṃ paṭicca… yaṃ kāyaṃ paṭicca… yaṃ manaṃ paṭicca… yaṃ rūpe paṭicca… yaṃ sadde paṭicca… yaṃ gandhe paṭicca … yaṃ rase paṭicca… yaṃ phoṭṭhabbe paṭicca… yaṃ dhamme paṭicca… yaṃ cakkhuviññāṇaṃ paṭicca… yaṃ sotaviññāṇaṃ paṭicca… yaṃ ghānaviññāṇaṃ paṭicca… yaṃ jivhāviññāṇaṃ paṭicca… yaṃ kāyaviññāṇaṃ paṭicca… yaṃ manoviññāṇaṃ paṭicca … yaṃ cakkhusamphassaṃ paṭicca… yaṃ sotasamphassaṃ paṭicca… yaṃ ghānasamphassaṃ paṭicca… yaṃ jivhāsamphassaṃ paṭicca… yaṃ kāyasamphassaṃ paṭicca… yaṃ manosamphassaṃ paṭicca… yaṃ cakkhusamphassajaṃ vedanaṃ paṭicca… yaṃ sotasamphassajaṃ vedanaṃ paṭicca… yaṃ ghānasamphassajaṃ vedanaṃ paṭicca… yaṃ jivhāsamphassajaṃ vedanaṃ paṭicca… yaṃ kāyasamphassajaṃ vedanaṃ paṭicca… yaṃ manosamphassajaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manosamphassajāya vedanāya assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.

705味著见是邪见，是见的败坏。具有这种见败坏的人，就是见已败坏的人。见已败坏的人，不应亲近、不应交往、不应侍奉。为什么呢？因为他的见是恶的。凡对于见的贪染，那贪染本身不是见。见不是贪染。见是一回事，贪染是另一回事。凡是那种见与那种贪染——这就称为见贪。被那种见和那种贪染所占据的人，就是染著于见贪的人。对染著于见贪的人所施的布施，没有大果报、没有大利益。为什么呢？因为他的见是恶的，是味著见，是邪见。

Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo , so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo – ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

706怀有邪见的人，只有两种去处：地狱或畜生界。对于怀邪见的人，他依其邪见所完全受持的身业、他依其邪见所完全受持的语业……他依其邪见所完全受持的意业，以及他的思、他的愿求、他的志向、他的种种行，这些法全都导向不可爱、不可乐、不可意、不利、痛苦的结果。为什么呢？因为他的见是恶的。就好像将苦楝种子、丝瓜种子或苦葫芦种子种在湿润的土地里，它所吸取的地界养分、所吸取的水界养分，全都导向苦涩、辛辣、不可口的结果。为什么呢？因为种子是坏的。同样地，对于怀邪见的人，他依其邪见所完全受持的身业、他依其邪见所完全受持的语业……他依其邪见所完全受持的意业，以及他的思、他的愿求、他的志向、他的种种行，这些法全都导向不可爱、不可乐、不可意、不利、痛苦的结果。为什么呢？因为他的见是恶的，是味著见，是邪见。

Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yaṃ ceva pathavirasaṃ upādiyati, yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

707邪见，是陷入的见解、是见解的丛林、…是见解的顽固执着、是见解的执取——心被这十八种行相所缠缚，这就是结缚。

Micchādiṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.

708有些结缚同时也是见，有些结缚却不是见。哪些结缚同时也是见呢？有身见、戒禁取——这些结缚也是见。哪些结缚不是见呢？欲贪结缚、瞋恚结缚、慢结缚、疑结缚、有贪结缚、嫉妒结缚、悭吝结缚、随顺结缚、无明结缚——这些是结缚，但不是见。

709味见分别第一

Assādadiṭṭhiniddeso paṭhamo.

7102. 随我见分别

2. Attānudiṭṭhiniddeso

130我见是以哪二十种行相而执着的呢？在此，未听闻过正法的凡夫，不见圣者，对圣者之法不熟知，未受圣者之法调伏；不见善士，对善士之法不熟知，未受善士之法调伏。他会把色看作是我，或者我拥有色，或者色在我中，或者我在色中；把受…把想…把行…把识看作是我，或者我拥有识，或者识在我中，或者我在识中。

Attānudiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

131如何在此有人将地遍看作是我呢？他会这样想：‘那地遍就是我；我就是那地遍。’他把地遍和‘我’看作是无别的。就好比燃着的油灯，有人想：‘那火焰就是光，那光就是火焰’——把火焰和光看作是无别的。同样地，在此有人将地遍看作是我：‘那地遍就是我；我就是那地遍。’他把地遍和‘我’看作是无别的。这是固执的执取，是见。见不是所依，所依不是见。见是一回事，所依是另一回事。凡此见与此所依——这是第一种以色为所依的我见。我见是邪见，是见的失败…我见是邪见。具足邪见的人，只有两种趣处…这些是结缚，但不是见解。

Kathaṃ Idhekacco pathavīkasiṇaṃ attato samanupassati – ‘‘yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ pathavīkasiṇa’’nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco pathavīkasiṇaṃ attato samanupassati – ‘‘yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ , taṃ pathavīkasiṇa’’nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… attānudiṭṭhi micchādiṭṭhi. Micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo.

713这里，有个人把白遍……地遍……水遍……火遍……风遍……青遍……黄遍……赤遍……当作自我来观察：'白遍是我，我是白遍。'他把白遍和自我看作没有差别。就好比一盏油灯在燃烧的时候，'火焰就是颜色，颜色就是火焰'——他把火焰和颜色看作没有差别。同样地，这里，有个人……把白遍和自我看作没有差别。这种固执的执取是见。见不是所依，所依不是见。见是一回事，所依是另一回事。那种见和那种所依——这是第一种以色为所依的自我随见。自我随见是邪见，是见的失败……这些是结缚，不是见。像这样，他把色当作自我来观察。

Idhekacco āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ attato samanupassati – ‘‘yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti. Odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo; yo vaṇṇo, sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evameva idhekacco…pe… odātakasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati.

714这里，有个人怎样把受……把想……把行……把识当作自我来观察呢？他心里这样想：'这个确实是我的自我。而我的这个自我，拥有这个色。'他把自我看作拥有色。就好比一棵树有树荫。有个人对它这样说：'这是树，这是树荫。树是一回事，树荫是另一回事。而这棵树，拥有这树荫。'他把树看作拥有树荫。同样地，这里，有个人把受……把想……把行……把识当作自我来观察。他心里这样想：'这个确实是我的自我。而我的这个自我，拥有这个色。'他把自我看作拥有色。这种固执的执取是见。见不是所依，所依不是见。见是一回事，所依是另一回事。那种见和那种所依——这是第二种以色为所依的自我随见。自我随见是邪见，是见的失败……这些是结缚，不是见。像这样，他把自我看作拥有色。

Kathaṃ Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati.

715这里，有个人怎样把受……把想……把行……把识当作自我来观察呢？他心里这样想：'这个确实是我的自我。而在这个自我里，有这个色。'他把色看作在自我里面。就好比一朵花有香气。有个人对它这样说：'这是花，这是香气。花是一回事，香气是另一回事。而这香气，在这朵花里。'他把香气看作在花里面。同样地，这里，有个人把受……把想……把行……把识当作自我来观察。他心里这样想：'这个确实是我的自我。而在这个自我里，有这个色。'他把色看作在自我里面。这种固执的执取是见。见不是所依，所依不是见。见是一回事，所依是另一回事。那种见和那种所依——这是第三种以色为所依的自我随见。自我随见是邪见，是见的失败……这些是结缚，不是见。像这样，他把色看作在自我里面。

Kathaṃ Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa’’nti. Attani rūpaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati . Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa’’nti. Attani rūpaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani rūpaṃ samanupassati.

716这里，有个人怎样把受……把想……把行……把识当作自我来观察呢？他心里这样想：'这个确实是我的自我。而我的这个自我，在这个色里。'他把自我看作在色里面。就好比一颗摩尼宝珠放在盒子里。有个人对它这样说：'这是宝珠，这是盒子。宝珠是一回事，盒子是另一回事。而这颗宝珠，在这个盒子里。'他把宝珠看作在盒子里面。同样地，这里，有个人把受……把想……把行……把识当作自我来观察。他心里这样想：'这个确实是我的自我。而我的这个自我，在这个色里。'他把自我看作在色里面。这种固执的执取是见。见不是所依，所依不是见。见是一回事，所依是另一回事。那种见和那种所依——这是第四种以色为所依的自我随见。自我随见是邪见，是见的失败……这些是结缚，不是见。像这样，他把自我看作在色里面。

Kathaṃ Idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe’’ti. Rūpasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati . Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe’’ti. Rūpasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpasmiṃ attānaṃ samanupassati.

132这里，有个人怎样把眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受当作自我来观察呢？'意触所生受是我，我是意触所生受'——他把意触所生受和自我看作没有差别。就好比一盏油灯在燃烧的时候，'火焰就是颜色，颜色就是火焰'——他把火焰和颜色看作没有差别。同样地，这里，有个人把意触所生受当作自我来观察。'意触所生受是我，我是意触所生受'——他把意触所生受和自我看作没有差别。这种固执的执取是见。见不是所依，所依不是见。见是一回事，所依是另一回事。那种见和那种所依——这是第一种以受为所依的自我随见。自我随见是邪见，是见的失败……这些是结缚，不是见。像这样，他把受当作自我来观察。

Kathaṃ Idhekacco cakkhusamphassajaṃ vedanaṃ sotasamphassajaṃ vedanaṃ ghānasamphassajaṃ vedanaṃ jivhāsamphassajaṃ vedanaṃ kāyasamphassajaṃ vedanaṃ manosamphassajaṃ vedanaṃ attato samanupassati. ‘‘Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā’’ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ vedanaṃ attato samanupassati. ‘‘Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā’’ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanaṃ attato samanupassati.

718这里，有个人怎样把想……把行……把识……把色当作自我来观察呢？他心里这样想：'这个确实是我的自我。而我的这个自我，拥有这个受。'他把自我看作拥有受。就好比一棵树有树荫。有个人对它这样说：'这是树，这是树荫。树是一回事，树荫是另一回事。而这棵树，拥有这树荫。'他把树看作拥有树荫。同样地，这里，有个人把想……把行……把识……把色当作自我来观察。他心里这样想：'这个确实是我的自我。而我的这个自我，拥有这个受。'他把自我看作拥有受。这种固执的执取是见。见不是所依，所依不是见。见是一回事，所依是另一回事。那种见和那种所依——这是第二种以受为所依的自我随见。自我随见是邪见，是见的失败……这些是结缚，不是见。像这样，他把自我看作拥有受。

Kathaṃ Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā’’ti. Vedanāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā’’ti. Vedanāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāvantaṃ attānaṃ samanupassati.

719这里，某个人是怎么把想……把诸行……把识……把色看成自我的呢？他这样想：'这个就是我的自我。而这个受，就在这个自我里面。'他把受看成在自我中。就像有一朵拥有香味的花。有人对他说：'这是花，这是香味；花是一回事，香味是另一回事。而这个香味，是在这朵花里的。'他把香味看成在花中。同样地，这里某个人把想……把诸行……把识……把色看成自我。他这样想：'这个就是我的自我。而这个受，就在这个自我里面。'他把受看成在自我中。那种固执的执取就是邪见。邪见不是事，事不是邪见。邪见是一回事，事是另一回事。哪种邪见和哪种事——这是第三种以受为事的随我见。随我见是邪见，是见的过失……这些是结缚，而不是见。像这样，他把受看成在自我中。

Kathaṃ Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā’’ti. Attani vedanaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā’’ti. Attani vedanaṃ samanupassati . Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani vedanaṃ samanupassati.

720这里，某个人是怎么把想……把诸行……把识……把色看成自我的呢？他这样想：'这个就是我的自我。而我的这个自我，是拥有这个受的。'他把自我看成在受中。就像一颗宝石被放在一个盒子里。有人对他说：'这是宝石，这是盒子。宝石是一回事，盒子是另一回事。而这颗宝石，是在这个盒子里的。'他把宝石看成在盒子中。同样地，这里某个人把想……把诸行……把识……把色看成自我。他这样想：'这个就是我的自我。而我的这个自我，是拥有这个受的。'他把自我看成在受中。那种固执的执取就是邪见。邪见不是事，事不是邪见。邪见是一回事，事是另一回事。哪种邪见和哪种事——这是第四种以受为事的随我见。随我见是邪见，是见的过失……这些是结缚，而不是见。像这样，他把自我看成在受中。

Kathaṃ Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā’’ti. Vedanāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco saññaṃ… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā’’ti. Vedanāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāya attānaṃ samanupassati.

133这里，某个人是怎么把眼触所生想……把耳触所生想……把鼻触所生想……把舌触所生想……把身触所生想……把意触所生想看成自我的呢？'那个意触所生想就是我，我就是那个意触所生想。'他把意触所生想和自我看成不二的。就像一盏油灯在燃烧时，'那个火焰就是那个颜色，那个颜色就是那个火焰'——他把火焰和颜色看成不二的。同样地，这里某个人把意触所生想看成自我——'那个意触所生想就是我，我就是那个意触所生想。'他把意触所生想和自我看成不二的。那种固执的执取就是邪见。邪见不是事，事不是邪见。邪见是一回事，事是另一回事。哪种邪见和哪种事——这是第一种以想为事的随我见。随我见是邪见，是见的过失……这些是结缚，而不是见。像这样，他把想看成自我。

Kathaṃ Idhekacco cakkhusamphassajaṃ saññaṃ…pe… sotasamphassajaṃ saññaṃ… ghānasamphassajaṃ saññaṃ… jivhāsamphassajaṃ saññaṃ… kāyasamphassajaṃ saññaṃ… manosamphassajaṃ saññaṃ attato samanupassati. Yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā’’ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ saññaṃ attato samanupassati – ‘‘yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā’’ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññaṃ attato samanupassati.

722这里，某个人是怎么把诸行……把识……把色……把受看成自我的呢？他这样想：'这个就是我的自我。而我的这个自我，是具有这个想的。'他把自我看成具有想。就像一棵拥有树荫的树。有人对他说：'这是树，这是树荫。树是一回事，树荫是另一回事。而这棵树，是带有这个树荫的。'他把树看成具有树荫。同样地，这里某个人把诸行……把识……把色……把受看成自我。他这样想：'这个就是我的自我。而我的这个自我，是具有这个想的。'他把自我看成具有想。那种固执的执取就是邪见。邪见不是事，事不是邪见。邪见是一回事，事是另一回事。哪种邪见和哪种事——这是第二种以想为事的随我见。随我见是邪见……这些是结缚，而不是见。像这样，他把自我看成具有想。

Kathaṃ Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā’’ti. Saññāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā’’ti. Saññāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññāvantaṃ attānaṃ samanupassati.

723这里，某个人是怎么把诸行……把识……把色……把受看成自我的呢？他这样想：'这个就是我的自我。而这个想，就在这个自我里面。'他把想看成在自我中。就像有一朵拥有香味的花。有人对他说：'这是花，这是香味。花是一回事，香味是另一回事。而这个香味，是在这朵花里的。'他把香味看成在花中。同样地，这里某个人把诸行……把识……把色……把受看成自我。他这样想：'这个就是我的自我。而这个想，就在这个自我里面。'他把想看成在自我中。那种固执的执取就是邪见。邪见不是事，事不是邪见。邪见是一回事，事是另一回事。哪种邪见和哪种事——这是第三种以想为事的随我见。随我见是邪见……这些是结缚，而不是见。像这样，他把想看成在自我中。

Kathaṃ Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā’’ti. Attani saññaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho. Aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā’’ti. Attani saññaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saññaṃ samanupassati.

724这里，某个人是怎么把诸行……把识……把色……把受看成自我的呢？他这样想：'这个就是我的自我。而我的这个自我，是拥有这个想的。'他把自我看成在想中。就像一颗宝石被放在一个盒子里。有人对他说：'这是宝石，这是盒子。宝石是一回事，盒子是另一回事。而这颗宝石，是在这个盒子里的。'他把宝石看成在盒子中。同样地，这里某个人把诸行……把识……把色……把受看成自我。他这样想：'这个就是我的自我。而我的这个自我，是拥有这个想的。'他把自我看成在想中。那种固执的执取就是邪见。邪见不是事，事不是邪见。邪见是一回事，事是另一回事。哪种邪见和哪种事——这是第四种以想为事的随我见。随我见是邪见……这些是结缚，而不是见。像这样，他把自我看成在想中。

Kathaṃ Idhekacco saṅkhāre …pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā’’ti. Saññāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā’’ti. Saññāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo. Evaṃ saññāya attānaṃ samanupassati.

134为什么会有这样的情况：这世上有人把眼触所生的意向、耳触所生的意向、鼻触所生的意向、舌触所生的意向、身触所生的意向、意触所生的意向看作是自我？他会这样想：“这意触所生的意向，就是我；我，就是这意触所生的意向”——就这样把意触所生的意向和自我，看成是没有差别的同一回事。好比一盏油灯在燃烧时，有人会这样看：“那火焰，就是那颜色；那颜色，就是那火焰”——把火焰和颜色看成是没有差别的同一回事。同样地，这世上有人把意触所生的意向看作是自我。他会这样想：“这意触所生的意向，就是我；我，就是这意触所生的意向”——就这样把意触所生的意向和自我，看成是没有差别的同一回事。那种强烈的执着和抓取，就是邪见。邪见不是事，事不是邪见；邪见是一回事，事是另一回事。这邪见和这事的共同存在——这就是第一类以诸行为事、以自我为随观而起的自我邪见。以自我为随观就是邪见……这些是结缚，不再是邪见。就这样，他把诸行看作是自我。

Kathaṃ Idhekacco cakkhusamphassajaṃ cetanaṃ sotasamphassajaṃ cetanaṃ ghānasamphassajaṃ cetanaṃ jivhāsamphassajaṃ cetanaṃ kāyasamphassajaṃ cetanaṃ manosamphassajaṃ cetanaṃ attato samanupassati. ‘‘Yā manosamphassajā cetanā, so ahaṃ; yo ahaṃ sā manosamphassajā cetanā’’ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ cetanaṃ attato samanupassati. ‘‘Yā manosamphassajā cetanā so ahaṃ, yo ahaṃ sā manosamphassajā cetanā’’ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāre attato samanupassati.

726为什么会有这样的情况：这世上有人把识……色……受……想看作是自我？他会这样想：“这，确实就是我的自我。而我这个自我，确实也是具有这些诸行的。”这样，他把自我看作是有诸行伴随的。好比一棵树，它带有树荫。有个人会这样评价说：“这是树，这是树荫。树是一回事，树荫是另一回事。而恰好这棵树，是由这个树荫而成为有树荫的。”这样，他把这树看作是有树荫伴随的。同样地，这世上有人把识……色……受……想看作是自我。他会这样想：“这，确实就是我的自我。而我这个自我，确实也是具有这些诸行的。”这样，他把自我看作是有诸行伴随的。那种强烈的执着和抓取，就是邪见。邪见不是事，事不是邪见；邪见是一回事，事是另一回事。这邪见和这事的共同存在——这就是第二类以诸行为事、以自我为随观而起的自我邪见。以自我为随观就是邪见……这些是结缚，不再是邪见。就这样，他把自我看作是有诸行伴随的。

Kathaṃ Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imehi saṅkhārehi saṅkhāravā’’ti. Saṅkhāravantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā. Imehi saṅkhārehi saṅkhāravā’’ti. Saṅkhāravantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāravantaṃ attānaṃ samanupassati.

727为什么会有这样的情况：这世上有人把识……色……受……想看作是自我？他会这样想：“这，确实就是我的自我。而在这个自我之中，有这些诸行。”这样，他把诸行看作是存在于自我中的。好比一朵花，它具有香气。有个人会这样评价说：“这是花，这是香气。花是一回事，香气是另一回事。而恰好这香气，是在这朵花里的。”这样，他把香气看作是存在于花中的。同样地，这世上有人把识……色……受……想看作是自我。他会这样想：“这，确实就是我的自我。而在这个自我之中，有这些诸行。”这样，他把诸行看作是存在于自我中的。那种强烈的执着和抓取，就是邪见。邪见不是事，事不是邪见；邪见是一回事，事是另一回事。这邪见和这事的共同存在——这就是第三类以诸行为事、以自我为随观而起的自我邪见。以自我为随观就是邪见……这些是结缚，不再是邪见。就这样，他把诸行看作是存在于自我中的。

Kathaṃ Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā’’ti. Attani saṅkhāre samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā’’ti. Attani saṅkhāre samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saṅkhāre samanupassati.

728为什么会有这样的情况：这世上有人把识……色……受……想看作是自我？他会这样想：“这，确实就是我的自我。而我这个自我，是在这些诸行之中的。”这样，他把自我看作是存在于诸行中的。好比一颗宝石，被放在一个小盒子里。有个人会这样评价说：“这是宝石，这是小盒子。宝石是一回事，小盒子是另一回事。而恰好这颗宝石，是在这个小盒子里的。”这样，他把宝石看作是存在于此小盒子中的。同样地，这世上有人把识……色……受……想看作是自我。他会这样想：“这，确实就是我的自我。而我这个自我，是在这些诸行之中的。”这样，他把自我看作是存在于诸行中的。那种强烈的执着和抓取，就是邪见。邪见不是事，事不是邪见；邪见是一回事，事是另一回事。这邪见和这事的共同存在——这就是第四类以诸行为事、以自我为随观而起的自我邪见。以自我为随观就是邪见……这些是结缚，不再是邪见。就这样，他把自我看作是存在于诸行中的。

Kathaṃ Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū’’ti. Saṅkhāresu attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū’’ti. Saṅkhāresu attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāresu attānaṃ samanupassati.

135为什么会有这样的情况：这世上有人把眼识……耳识……鼻识……舌识……身识……意识看作是自我？他会这样想：“这意识，就是我；我，就是这意识”——就这样把意识和自我，看成是没有差别的同一回事。好比一盏油灯在燃烧时，有人会这样看：“那火焰，就是那颜色；那颜色，就是那火焰”——把火焰和颜色看成是没有差别的同一回事。同样地，这世上有人把意识看作是自我。他会这样想：“这意识，就是我；我，就是这意识”——就这样把意识和自我，看成是没有差别的同一回事。那种强烈的执着和抓取，就是邪见。邪见不是事，事不是邪见；邪见是一回事，事是另一回事。这邪见和这事的共同存在——这就是第一类以识为事、以自我为随观而起的自我邪见。以自我为随观就是邪见……这些是结缚，不再是邪见。就这样，他把识看作是自我。

Kathaṃ Idhekacco cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ kāyaviññāṇaṃ… manoviññāṇaṃ attato samanupassati. ‘‘Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ, taṃ manoviññāṇa’’nti – manoviññāṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manoviññāṇaṃ attato samanupassati . ‘‘Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ taṃ manoviññāṇa’’nti – manoviññāṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇaṃ attato samanupassati.

730有些人如何把色……把受……把想……把行看作是自我？他这样想：‘这个就是我的自我，而在这个自我当中，有这个识。’他在自我中看到识。就像有一朵具足香味的花。有人这样对他说：‘这是花，这是香味；花是一个，香味是另一个。不过，这个香味就在这朵花里面。’他在花中看到香味。同样地，有些人把色……把受……把想……把行看作是自我。他这样想：‘这个就是我的自我，而在这个自我当中，有这个识。’他在自我中看到识。这种执取性的紧抓就是见。见不是所依处，所依处不是见。见是一个，所依处是另一个。那个见和那个所依处——这是第三种以识为所依的随自我见。随自我见是邪见……这些是结缚，不是见。这样，他在自我中看到识。

Kathaṃ Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā . Imasmiñca pana attani idaṃ viññāṇa’’nti. Attani viññāṇaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ viññāṇa’’nti. Attani viññāṇaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani viññāṇaṃ samanupassati.

731有些人如何把色……把受……把想……把行看作是自我？他这样想：‘这个就是我的自我，而我的这个自我，就在这个识里面。’他在识中看到自我。就像一颗宝珠被放进了小盒子里。有人这样对他说：‘这是宝珠，这是小盒子；宝珠是一个，小盒子是另一个。不过，这颗宝珠就在这个小盒子里面。’他在小盒子中看到宝珠。同样地，有些人把色……把受……把想……把行看作是自我。他这样想：‘这个就是我的自我，而我的这个自我，就在这个识里面。’他在识中看到自我。这种执取性的紧抓就是见。见不是所依处，所依处不是见。见是一个，所依处是另一个。那个见和那个所依处——这是第四种以识为所依的随自我见。随自我见是邪见……这些是结缚，不是见。这样，他在识中看到自我。随自我见通过这二十种方式而生起执取。

Kathaṃ Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe’’ti. Viññāṇasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe’’ti. Viññāṇasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇasmiṃ attānaṃ samanupassati. Attānudiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

732为什么会有这样的情况：这世上有人把色……受……想……诸行看作是自我？他会这样想：“这，确实就是我的自我。而我这个自我，确实也是有识伴随的，是由这个识而成为有识的。”这样，他把自我看作是有识伴随的。好比一棵树，它带有树荫。有个人会这样评价说：“这是树，这是树荫。树是一回事，树荫是另一回事。而恰好这棵树，是由这个树荫而成为有树荫的。”这样，他把这树看作是有树荫伴随的。同样地，这世上有人把色……受……想……诸行看作是自我。他会这样想：“这，确实就是我的自我。而我这个自我，确实也是有识伴随的，是由这个识而成为有识的。”这样，他把自我看作是有识伴随的。那种强烈的执着和抓取，就是邪见。邪见不是事，事不是邪见；邪见是一回事，事是另一回事。这邪见和这事的共同存在——这就是第二类以识为事、以自我为随观而起的自我邪见。以自我为随观就是邪见……这些是结缚，不再是邪见。就这样，他把自我看作是有识伴随的。

Kathaṃ Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā’’ti. Viññāṇavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā’’ti. Viññāṇavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇavantaṃ attānaṃ samanupassati.

733随我见分别第二

Attānudiṭṭhiniddeso dutiyo.

7343. 邪见分别

3. Micchādiṭṭhiniddeso

136邪见通过哪十种方式而生起执取？‘没有布施’——这是所依处。持这种说法者的邪执取紧抓就是见。见不是所依处，所依处不是见。见是一个，所依处是另一个。那个见和那个所依处——这是第一种以邪事为所依的邪见。邪见是见的败坏……这些是结缚，不是见。‘没有供养’——这是所依处……‘没有祭献’——这是所依处……‘善造恶造的业没有果报异熟’——这是所依处……‘没有此世界’——这是所依处……‘没有他世界’——这是所依处……‘没有母亲’——这是所依处……‘没有父亲’——这是所依处……‘没有化生的有情’——这是所依处……‘在世间，没有那些正确地到达、正确地行道、自己以证智证悟之后宣说此世界和他世界的沙门婆罗门’——这是所依处。持这种说法者的邪执取紧抓就是见。见不是所依处，所依处不是见。见是一个，所依处是另一个。那个见和那个所依处——这是第十种以邪事为所依的邪见。邪见是见的败坏……具有邪见的人、士夫只有两种去处……这些是结缚，不是见。邪见通过这十种方式而生起执取。

Micchādiṭṭhiyā katamehi dasahākārehi abhiniveso hoti? ‘‘Natthi dinna’’nti – vatthu . Evaṃvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Natthi yiṭṭha’’nti – vatthu…pe… ‘‘natthi huta’’nti – vatthu… ‘‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti – vatthu… ‘‘natthi ayaṃ loko’’ti – vatthu… ‘‘natthi paro loko’’ti – vatthu… ‘‘natthi mātā’’ti – vatthu… ‘‘natthi pitā’’ti – vatthu… ‘‘natthi sattā opapātikā’’ti – vatthu… ‘‘natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ, parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti – vatthu. Evaṃvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dasamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo. Micchādiṭṭhiyā imehi dasahākārehi abhiniveso hoti.

736邪见分别第三

Micchādiṭṭhiniddeso tatiyo.

7374. 有身见分别

4. Sakkāyadiṭṭhiniddeso

137有身见通过哪二十种方式而生起执取？在此，未听闻的凡夫，不见圣者，不熟知圣法，未在圣法中受调伏；不见善士，不熟知善士法，未在善士法中受调伏。他把色看作是自我，或者把自我看作是有色的，或者在自我中看到色，或者在色中看到自我。他把受……把想……把行……把识看作是自我，或者把自我看作是有识的，或者在自我中看到识，或者在识中看到自我。

Sakkāyadiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

739在某些情况下，一个人如何把地遍……（中略）……把白遍看作是我呢？'这白遍就是我，我就是这白遍'，他把白遍和我不视为是分离的。就比如一盏正在燃烧的油灯……（中略）……这是第一种以身见为根基的断灭见。断灭见是邪见……（中略）……这些是结缚，但不是见。就这样，他把色看作是我……（中略）……对于以身见为根基的断灭见，会以这五种方式产生执着。

Kathaṃ Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato…pe… ayaṃ paṭhamā sakkāyavatthukā ucchedadiṭṭhi. Ucchedadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyavatthukāya ucchedadiṭṭhiyā imehi pañcahi ākārehi abhiniveso hoti.

740有身见分别第四

Sakkāyadiṭṭhiniddeso catuttho.

7415. 常见分别

5. Sassatadiṭṭhiniddeso

138以有身事为所依的常见通过哪十五种方式而生起执取？在此，未听闻的凡夫，不见圣者，不熟知圣法，未在圣法中受调伏；不见善士，不熟知善士法，未在善士法中受调伏。他把自我看作是有色的，或者在自我中看到色，或者在色中看到自我。他把自我看作是有受的……把自我看作是有想的……把自我看作是有行的……把自我看作是有识的，或者在自我中看到识，或者在识中看到自我。

Sakkāyavatthukāya sassatadiṭṭhiyā katamehi pannarasahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanāvantaṃ vā attānaṃ…pe… saññāvantaṃ vā attānaṃ… saṅkhāravantaṃ vā attānaṃ… viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

743在某些情况下，一个人如何把感受……把想……把诸行……把识看作是我呢？他会这样想：'这个确实是我的我。然而，我这个我，是借着这个色而成为有色的。'他把我看作是有色的。就比如有一棵树，这棵树有树荫。有个人会这样指着它说：'这是树，这是树荫；树是树，树荫是树荫。然而，这棵树，是借着这个树荫而成为有树荫的。'他把树看作是有树荫的。同样地，在某些情况下，一个人把感受……（中略）……这是第一种以身见为根基的常见。常见是邪见……（中略）……这些是结缚，但不是见。就这样，他把我看作是有色的……（中略）……对于以身见为根基的常见，会以这十五种方式产生执着。

Kathaṃ Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā; añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… ayaṃ paṭhamā sakkāyavatthukā sassatadiṭṭhi. Sassatadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati…pe… sakkāyavatthukāya sassatadiṭṭhiyā imehi pannarasahi ākārehi abhiniveso hoti.

744常见分别第五

Sassatadiṭṭhiniddeso pañcamo.

7456. 断见分别

6. Ucchedadiṭṭhiniddeso

139对于以身见为根基的断灭见，会以哪五种方式产生执着呢？在此，未听闻过法的凡夫，不曾见过圣者，对圣者之法不熟谙，未受过圣者之法的训练；不曾见过善士，对善士之法不熟谙，未受过善士之法的训练，他把色看作是我，把感受看作是我，把想看作是我，把诸行看作是我，把识看作是我。

Sakkāyavatthukāya ucchedadiṭṭhiyā katamehi pañcahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, vedanaṃ attato samanupassati, saññaṃ attato samanupassati, saṅkhāre attato samanupassati, viññāṇaṃ attato samanupassati.

747有些人如何把地遍……把白遍看作是自我？‘那个白遍就是我，我就是那个白遍’——他把白遍和自我看作是不二的。就像燃烧的油灯……同样地，有些人把白遍看作是自我。这种执取性的紧抓就是见……这是第一种以色为所依处的有身见。有身见是邪见……这些是结缚，不是见。这样，他把色看作是自我……有身见通过这二十种方式而生起执取。

Kathaṃ Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati . Seyyathāpi telappadīpassa jhāyato…pe… evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati. Abhinivesaparāmāso diṭṭhi…pe… ayaṃ paṭhamā rūpavatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyadiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

748断见分别第六

Ucchedadiṭṭhiniddeso chaṭṭho.

7497. 边执见分别

7. Antaggāhikādiṭṭhiniddeso

140对于执持边见的见解，会以哪五十种方式产生执着呢？'世界是常'——对于执持边见的见解，会以多少种方式产生执着？'世界是无常'——对于执持边见的见解，会以多少种方式产生执着？'世界有边'——对于执持边见的见解……'世界无边'——对于执持边见的见解……'生命就是那个身体'——对于执持边见的见解……'生命是一个，身体是另一个'——对于执持边见的见解……'如来死后存在'……（中略）……'如来死后不存在'……'如来死后既存在又不存在'……'如来死后既非存在又非不存在'——对于执持边见的见解，会以多少种方式产生执着？

Antaggāhikāya diṭṭhiyā katamehi paññāsāya ākārehi abhiniveso hoti? ‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? ‘‘Antavā loko’’ti – antaggāhikāya diṭṭhiyā… ‘‘anantavā loko’’ti – antaggāhikāya diṭṭhiyā… ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā… ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā… ‘‘hoti tathāgato paraṃ maraṇā’’ti…pe… na hoti tathāgato paraṃ maraṇā’’ti… ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti?

751'世界是常'——对执持边见的见解，会以五种方式产生执着……（中略）……'如来死后既非存在又非不存在'——对执持边见的见解，会以五种方式产生执着。

‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti.

752[问]'世界是常'——对执持边见的见解，具体会以哪五种方式产生执着呢？'色既是世界，也是常'——这是一种执取、一种见的纠缠。由于这种见，他执取了极端，所以称为'执持边见的见解'。 '见'不是依据， '依据'不是见。见是一回事，依据是另一回事。凡是那种见和那种依据——这就是第一种'世界是常'的执持边见的见解。执持边见的见解是邪见……（中略）……这些是结缚，但不是见。

[Ka] ‘‘sassato loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva sassataṃ cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘sassato loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo.

753“受是世间，也是恒常的”……“想是世间，也是恒常的”……“行是世间，也是恒常的”……“识是世间，也是恒常的”——这种执着与执取就是见。被那个见所执取，所以叫“执取边端的见”。见不是所依，所依不是见。见是一回事，所依是另一回事。那个见和那个所依——这就是第五种“世间是恒常的”边执见。边执见就是邪见……这些是结缚，而不是见。“世间是恒常的”——以边执见，通过这五种方式而产生执着。

Vedanā loko ceva sassatā cāti…pe… saññā loko ceva sassatā cāti…pe… saṅkhārā loko ceva sassatā cāti…pe… viññāṇaṃ loko ceva sassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī sassato lokoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

754“世间是无常的”——以边执见，通过哪五种方式而产生执着？“色是世间，也是无常的”——这种执着与执取就是见。被那个见所执取，所以叫“边执见”……这是第一种“世间是无常的”边执见。边执见是邪见，是见的过失……这些是结缚，而不是见。

[Kha] ‘‘asassato loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ayaṃ paṭhamā ‘‘asassato loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo.

755“受是世间，也是无常的”……“想是世间，也是无常的”……“行是世间，也是无常的”……“识是世间，也是无常的”——这种执着与执取就是见。被那个见所执取，所以叫“边执见”。边执见是邪见……这些是结缚，而不是见。“世间是无常的”——以边执见，通过这五种方式而产生执着。

Vedanā loko ceva asassatā cāti…pe… saññā loko ceva asassatā cāti…pe… saṅkhārā loko ceva asassatā cāti…pe… viññāṇaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo . ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

756“世间是有边的”——以边执见，通过哪五种方式而产生执着？这里有某个人，以青色遍满一个狭小的区域。他这样想：“这个世间是有边的，是圆形的。”他成为有边想者。所遍满的那个，既是所依也是世间。能遍满的那个，既是自我也是世间——这种执着与执取就是见。被那个见所执取，所以叫“边执见”。见不是所依，所依不是见。见是一回事，所依是另一回事。那个见和那个所依——这就是第一种“世间是有边的”边执见。边执见是邪见……这些是结缚，而不是见。

[Ga] ‘‘antavā loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco parittaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – ‘‘antavā ayaṃ loko parivaṭumo’’ti. Antasaññī hoti. Yaṃ pharati, taṃ vatthu ceva loko ca. Yena pharati, so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘antavā loko’’ti antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

757这里有某个人，以黄色遍满一个狭小的区域……以红色遍满……以白色遍满……以光明遍满。他这样想：“这个世间是有边的，是圆形的。”他成为有边想者。所遍满的那个，既是所依也是世间。能遍满的那个，既是自我也是世间——这种执着与执取就是见。被那个见所执取，所以叫“边执见”……“世间是有边的”——以边执见，通过这五种方式而产生执着。

Idhekacco parittaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – ‘‘antavā ayaṃ loko parivaṭumo’’ti. Antasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca. Yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… antavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

758“世间是无边的”——以边执见，通过哪五种方式而产生执着？这里有某个人，以青色遍满一个广大的区域。他这样想：“这个世间是无边的，没有界限。”他成为无边想者。所遍满的那个，既是所依也是世间；能遍满的那个，既是自我也是世间——这种执着与执取就是见。被那个见所执取，所以叫“边执见”。见不是所依，所依不是见。见是一回事，所依是另一回事。那个见和那个所依——这就是第一种“世间是无边的”边执见。边执见是邪见……这些是结缚，而不是见。

[Gha] ‘‘anantavā loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco vipulaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – ‘‘anantavā ayaṃ loko apariyanto’’ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘anantavā loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

759这里，有某个人扩展地遍满[色]：他遍满黄色的……遍满红色的……遍满白色的……遍满光明的。他这样想：‘这世界是无边的、没有边际的’。他具有‘无边的想’。他所遍满的那个，既是所依处也是世界；他用以遍满的那个，既是自我也是世界——这样的执取与紧抓，是邪见。由于那种邪见，他被困在界限之内——这即是‘有边执取的邪见’……详细……‘世界是无边的’——对于这种‘有边执取的邪见’，会以这五种方式生起执取。

Idhekacco vipulaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – ‘‘anantavā ayaṃ loko apariyanto’’ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… anantavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

760[四] ‘那个命就是那个身体’——对于这种‘有边执取的邪见’，是以哪五种方式生起执取的？色既是命也是身体；那个命就是那个身体，那个身体就是那个命——这样的执取与紧抓，是邪见。由于那种邪见，他被困在界限之内——这即是‘有边执取的邪见’。邪见不是所依处，所依处不是邪见。邪见是一个，所依处是另一个。那种邪见与那个所依处——这就是第一种‘那个命就是那个身体’的‘有边执取的邪见’。‘有边执取的邪见’是邪见……详细……这些是结缚，但不是邪见。

[Ṅa] ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

761受既是命也是身体……想既是命也是身体……行既是命也是身体……识既是命也是身体；那个命就是那个身体，那个身体就是那个命——这样的执取与紧抓，是邪见。由于那种邪见，他被困在界限之内——这即是‘有边执取的邪见’……详细……对于‘那个命就是那个身体’这种‘有边执取的邪见’，会以这五种方式生起执取。

Vedanā jīvā ceva sarīraṃ ca… saññā jīvā ceva sarīraṃ ca… saṅkhārā jīvā ceva sarīraṃ ca… viññāṇaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

762[六] ‘命是另一个，身体是另一个’——对于这种‘有边执取的邪见’，是以哪五种方式生起执取的？色是身体，不是命；命不是身体。命是另一个，身体是另一个——这样的执取与紧抓，是邪见。由于那种邪见，他被困在界限之内——这即是‘有边执取的邪见’。邪见不是所依处，所依处不是邪见。邪见是一个，所依处是另一个。那种邪见与那个所依处——这就是第一种‘命是另一个，身体是另一个’的‘有边执取的邪见’。‘有边执取的邪见’是邪见……详细……这些是结缚，但不是邪见。

[Ca] ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

763受是身体，不是命……想是身体，不是命……行是身体，不是命……识是身体，不是命；命不是身体。命是另一个，身体是另一个——这样的执取与紧抓，是邪见。由于那种邪见，他被困在界限之内——这即是‘有边执取的邪见’……详细……对于‘命是另一个，身体是另一个’这种‘有边执取的邪见’，会以这五种方式生起执取。

Vedanā sarīraṃ, na jīvaṃ… saññā sarīraṃ, na jīvaṃ… saṅkhārā sarīraṃ, na jīvaṃ… viññāṇaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ, aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… aññaṃ jīvaṃ, aññaṃ sarīranti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

764[六] ‘如来死后存在’——对于这种‘有边执取的邪见’，是以哪五种方式生起执取的？色，就在此处是具有死亡性质的法。如来在身体破裂之后，是存在、是持续、是产生、是出生——这样的执取与紧抓，是邪见。由于那种邪见，他被困在界限之内——这即是‘有边执取的邪见’。邪见不是所依处，所依处不是邪见。邪见是一个，所依处是另一个。那种邪见与那个所依处——这就是第一种‘如来死后存在’的‘有边执取的邪见’。‘有边执取的邪见’是邪见……详细……这些是结缚，但不是邪见。

[Cha] ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

765受在这里就是会死的法……想在这里就是会死的法……行在这里就是会死的法……识在这里就是会死的法。认为‘如来在身体坏灭后存在、持续、产生、出生’——这种执取性的见就是边执见。被这个见所抓住的，就是执取边见的见……‘如来死后存在’——对这执取边见的见，就是通过这五种方式产生的执取。

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

766[Ja] 对‘如来死后不存在’这种执取边见的见，是通过哪五种方式产生的执取呢？色在这里就是会死的法。如来在身体坏灭后，就断灭、消失；认为‘如来死后不存在’——这种执取性的见就是边执见。被这个见所抓住的，就是执取边见的见。见不是事物，事物不是见；见是一回事，事物是另一回事。这种见和这个事物——这就是第一种‘如来死后不存在’的执取边见的见。执取边见的见是邪见……这些是结缚，但不再是见了。

[Ja] ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati; na hoti tathāgato paraṃ maraṇāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

767受在这里就是会死的法……想在这里就是会死的法……行在这里就是会死的法……识在这里就是会死的法。如来在身体坏灭后，就断灭、消失。‘如来死后不存在’——这种执取性的见就是边执见。被这个见所抓住的，就是执取边见的见……‘如来死后不存在’——对这执取边见的见，就是通过这五种方式产生的执取。

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

768[Jha] 对‘如来死后既存在又不存在’这种执取边见的见，是通过哪五种方式产生的执取呢？色在这里就是会死的法。认为‘如来在身体坏灭后，既存在又不存在’——这种执取性的见就是边执见。被这个见所抓住的，就是执取边见的见。见不是事物，事物不是见；见是一回事，事物是另一回事。这种见和这个事物——这就是第一种‘如来死后既存在又不存在’的执取边见的见。执取边见的见是邪见……这些是结缚，但不再是见了。

[Jha] ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo.

769受在这里就是会死的法……想在这里就是会死的法……行在这里就是会死的法……识在这里就是会死的法。认为‘如来在身体坏灭后，既存在又不存在’——这种执取性的见就是边执见。被这个见所抓住的，就是执取边见的见……‘如来死后既存在又不存在’——对这执取边见的见，就是通过这五种方式产生的执取。

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

770[Ña] 对‘如来死后既不存在，也非不存在’这种执取边见的见，是通过哪五种方式产生的执取呢？色在这里就是会死的法。认为‘如来在身体坏灭后，死后既不存在，也非不存在’——这种执取性的见就是边执见。被这个见所抓住的，就是执取边见的见。见不是事物，事物不是见；见是一回事，事物是另一回事。这种见和这个事物——这就是第一种‘如来死后既不存在，也非不存在’的执取边见的见。执取边见的见是邪见……这些是结缚，但不再是见了。

[Ña] ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi, aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

771受在这里就是死亡法……想在这里就是死亡法……诸行在这里就是死亡法……识在这里就是死亡法。执着地认定‘如来在身体坏灭、死后，既不是存在也不是不存在’——这是邪见。由于这一邪见，他便被边界所束缚——这就是执取边界的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。无论是邪见还是所依处——这第五种‘如来死后既不是存在也不是不存在’的见解——就是执取边界的邪见。执取边界的邪见是邪见……这些都是结缚，并不是邪见。对于‘如来死后既不是存在也不是不存在’这一执取边界的邪见，会以这五种方式产生执着。对于执取边界的邪见，会以这五十种方式产生执着。

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā imehi paññāsāya ākārehi abhiniveso hoti.

772边执见分别第七

Antaggāhikādiṭṭhiniddeso sattamo.

7738. 前际随见分别

8. Pubbantānudiṭṭhiniddeso

141关于过去随见的邪见，会以哪些十八种方式产生执着呢？四种常见论、四种一分常见论、四种有边无边论、四种诡辩论、两种无因生论——关于过去随见的邪见，会以这十八种方式产生执着。

Pubbantānudiṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā – pubbantānudiṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

775前际随见分别第八

Pubbantānudiṭṭhiniddeso aṭṭhamo.

7769. 后际随见分别

9. Aparantānudiṭṭhiniddeso

142关于未来随见的邪见，会以哪些四十四种方式产生执着呢？十六种有想论、八种无想论、八种非有想非无想论、七种断灭论、五种现法涅槃论——关于未来随见的邪见，会以这四十四种方式产生执着。

Aparantānudiṭṭhiyā katamehi catucattālīsāya ākārehi abhiniveso hoti? Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca diṭṭhadhammanibbānavādā – aparantānudiṭṭhiyā imehi catucattālīsāya ākārehi abhiniveso hoti.

778后际随见分别第九

Aparantānudiṭṭhiniddeso navamo.

77910-12. 结缚等见分别

10-12. Saññojanikādidiṭṭhiniddeso

143会系缚的邪见，会以哪些十八种方式产生执着呢？那种邪见、邪见的去处、邪见的丛林……邪见的执着、邪见的顽固执取——会系缚的邪见，会以这十八种方式产生执着。

Saññojanikāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – saññojanikāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

144对于‘我’这种被慢所束缚的邪见，会以哪些十八种方式产生执着呢？认为‘眼睛是我’——这是一种执着和顽固执取。这种‘是我’的见解——就是被慢所束缚的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。无论是邪见还是所依处——这第一种‘是我’的见解——就是被慢所束缚的邪见。被慢所束缚的邪见是邪见……这些都是结缚，并不是邪见。

‘‘Aha’’nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘aha’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

782认为‘耳朵是我’……认为‘鼻子是我’……认为‘舌头是我’……认为‘身体是我’……认为‘意是我’……认为‘诸色是我’……认为‘诸法是我’……认为‘眼识是我’……认为‘意识是我’——这是一种执着和顽固执取。这种‘是我’的见解——就是被慢所束缚的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。无论是邪见还是所依处——这第十八种‘是我’的见解——就是被慢所束缚的邪见。被慢所束缚的邪见是邪见……这些都是结缚，并不是邪见。对于‘我’这种被慢所束缚的邪见，会以这十八种方式产生执着。

Sotaṃ ahanti…pe… ghānaṃ ahanti…pe… jivhā ahanti…pe… kāyo ahanti…pe… mano ahanti…pe… rūpā ahanti…pe… dhammā ahanti… cakkhuviññāṇaṃ ahanti…pe… manoviññāṇaṃ ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī ‘‘aha’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Aha’’nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

145“这是我的”——这种系缚于慢的邪见，是以哪十八种方式产生的执取呢？把眼当作“我的”——这是执取性的抓取。把某物当作“我的”——这是系缚于慢的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。正是这个邪见和这个所依处——这是第一种“这是我的”——系缚于慢的邪见。系缚于慢的邪见是邪见……这些是结缚，但并非就是邪见。

‘‘Mama’’nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu mamanti – abhinivesaparāmāso. Mamanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘mama’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

784把耳当作“我的”……把鼻当作“我的”……把舌当作“我的”……把身当作“我的”……把意当作“我的”……把色当作“我的”……把法当作“我的”……把眼识当作“我的”……把意识当作“我的”——这是执取性的抓取。把某物当作“我的”——这是系缚于慢的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。正是这个邪见和这个所依处——这是第十八种“这是我的”——系缚于慢的邪见。系缚于慢的邪见是邪见……这些是结缚，但并非就是邪见。对于“这是我的”——这种系缚于慢的邪见，就是以这十八种方式产生的执取。

Sotaṃ mamanti…pe… ghānaṃ mamanti…pe… jivhā mamanti…pe… kāyo mamanti…pe… mano mamanti…pe… rūpā mamanti…pe… dhammā mamanti…pe… cakkhuviññāṇaṃ mamanti…pe… manoviññāṇaṃ mamanti abhinivesaparāmāso. Mamanti mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī ‘‘mama’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Mama’’nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

785结缚等见分别第十二

Saññojanikādidiṭṭhiniddeso dvādasamo.

78613. 我论相应见分别

13. Attavādapaṭisaṃyuttadiṭṭhiniddeso

146与主张有我的言论相连的邪见，是以哪二十种方式产生的执取呢？在此，那些没有听闻过正法的凡夫，没见过圣者，不熟知圣者之法，没有在圣者之法中受训练；没见过善士，不熟知善士之法，没有在善士之法中受训练。这类人把色看作是我，或者把我看作拥有色，或者把色看作在我之中，或者把我看作在色之中……把受……把想……把行……把识看作是我，或者把我看作拥有识，或者把识看作在我之中，或者把我看作在识之中……

Attavādapaṭisaṃyuttāya diṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ…pe….

788在此，某种人是怎样把地遍……乃至……把白遍看作是我的呢？“这白遍就是我，我就是这白遍”——他把白遍和我看作是一体的、没有差别的。这就像一个正在凝视油灯火焰的人，会把“那火焰就是那光色，那光色就是那火焰”——把火焰和光色看作一体无差一样。同样地，在此某种人把白遍看作是我……这是第一种以物质为所依、与主张有我的言论相连的邪见。与主张有我的言论相连的邪见是邪见……这些是结缚，但并非就是邪见。就是这样，把色看作是我…… 对于与主张有我的言论相连的邪见，就是以这二十种方式产生的执取。

Kathaṃ Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo; yo vaṇṇo, sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati…pe… ayaṃ paṭhamā rūpavatthukā attavādapaṭisaṃyuttā diṭṭhi. Attavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… attavādapaṭisaṃyuttāya diṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

789我论相应见分别第十三

Attavādapaṭisaṃyuttadiṭṭhiniddeso terasamo.

79014. 世间论相应见分别

14. Lokavādapaṭisaṃyuttadiṭṭhiniddeso

147与关于世界的言论相连的邪见，是以哪八种方式产生的执取呢？“我和世界是常恒的”——这是执取性的抓取，是与关于世界的言论相连的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。正是这个邪见和这个所依处——这是第一种与关于世界的言论相连的邪见。与关于世界的言论相连的邪见是邪见……这些是结缚，但并非就是邪见。

Lokavādapaṭisaṃyuttāya diṭṭhiyā katamehi aṭṭhahi ākārehi abhiniveso hoti? Sassato attā ca loko cāti – abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā, diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

792“我和世界是非常的”……“我和世界是亦常亦非常的”……“我和世界是非常非非常的”……“我和世界是有边的”……“我和世界是无边的”……“我和世界是亦有边亦无边的”……“我和世界是非有边非无边的”——这是执取性的抓取，是与关于世界的言论相连的邪见。邪见不是所依处，所依处不是邪见。邪见是一回事，所依处是另一回事。正是这个邪见和这个所依处——这是第八种与关于世界的言论相连的邪见。与关于世界的言论相连的邪见是邪见……这些是结缚，但并非就是邪见。对于与关于世界的言论相连的邪见，就是以这八种方式产生的执取。

Asassato attā ca loko cāti…pe… sassato ca asassato ca attā ca loko cāti…pe… neva sassato nāsassato attā ca loko cāti… antavā attā ca loko cāti… anantavā attā ca loko cāti… antavā ca anantavā ca attā ca loko cāti… neva antavā na anantavā attā ca loko cāti abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhamī lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā imehi aṭṭhahi ākārehi abhiniveso hoti.

793世间论相应见分别第十四

Lokavādapaṭisaṃyuttadiṭṭhiniddeso cuddasamo.

79415-16. 有无有见分别

15-16. Bhava-vibhavadiṭṭhiniddeso

148退避式的执取是有见。过度冲撞式的执取是无有见。以乐味见的三十二种方式执取时,哪些是有见,哪些是无有见？以我随见的三十二种方式执取时,哪些是有见,哪些是无有见……乃至……与世间论相关联的见,以八种方式执取时,哪些是有见,哪些是无有见？

Olīyanābhiniveso bhavadiṭṭhi. Atidhāvanābhiniveso vibhavadiṭṭhi. Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso kati bhavadiṭṭhiyo, kati vibhavadiṭṭhiyo? Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo…pe… lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo?

796以乐味见的三十二种方式执取,可能是有见,也可能是无有见。以我随见的三十二种方式执取,其中十五种是有见,五种是无有见。以邪见的十种方式执取,全部都是无有见。以有身见的二十种方式执取,其中十五种是有见,五种是无有见。以有身为依处的常见,以十五种方式执取,全部都是有见。以有身为依处的断见,以五种方式执取,全部都是无有见。

Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Micchādiṭṭhiyā dasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo.

797“世界是常”——以执取极端的见,用五种方式执取,全部都是有见。“世界是无常”——以执取极端的见,用五种方式执取,全部都是无有见。“世界是有边”——以执取极端的见,用五种方式执取,可能是有见,也可能是无有见。“世界是无边”——以执取极端的见,用五种方式执取,可能是有见,也可能是无有见。“那即是命,那即是身”——以执取极端的见,用五种方式执取,全部都是无有见。“命是一,身是另一”——以执取极端的见,用五种方式执取,全部都是有见。“如来死后存在”——以执取极端的见,用五种方式执取,全部都是有见。“如来死后不存在”——以执取极端的见,用五种方式执取,全部都是无有见。“如来死后既存在又不存在”——以执取极端的见,用五种方式执取,可能是有见,也可能是无有见。“如来死后非存在非不存在”——以执取极端的见,用五种方式执取,可能是有见,也可能是无有见。

‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo . ‘‘Antavā loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. ‘‘Anantavā loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. ‘‘Taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. ‘‘Aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. ‘‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.

798以关于过去时的随见,用十八种方式执取,可能是有见,也可能是无有见。以关于未来时的随见,用四十四种方式执取,可能是有见,也可能是无有见。以结缚的见,用十八种方式执取,可能是有见,也可能是无有见。“我是”——以慢系缚的见,用十八种方式执取,全部都是无有见。“我的”——以慢系缚的见,用十八种方式执取,全部都是有见。与自我论相关联的见,以二十种方式执取,其中十五种是有见,五种是无有见。与世界论相关联的见,以八种方式执取,可能是有见,也可能是无有见。

Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Aparantānudiṭṭhiyā catucattārīsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Ahanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Mamanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.

799所有这些见,都是乐味见。所有这些见,都是我随见。所有这些见,都是邪见。所有这些见,都是有身见。所有这些见,都是执取极端的见。所有这些见,都是结缚的见。所有这些见,都是与自我论相关联的见。

Sabbāva tā diṭṭhiyo assādadiṭṭhiyo. Sabbāva tā diṭṭhiyo attānudiṭṭhiyo. Sabbāva tā diṭṭhiyo micchādiṭṭhiyo. Sabbāva tā diṭṭhiyo sakkāyadiṭṭhiyo. Sabbāva tā diṭṭhiyo antaggāhikā diṭṭhiyo. Sabbāva tā diṭṭhiyo saññojanikā diṭṭhiyo. Sabbāva tā diṭṭhiyo attavādapaṭisaṃyuttā diṭṭhiyo.

800有见与无有见,这二种见,是那些思辨者所依止的;

Bhavañca diṭṭhiṃ vibhavañca diṭṭhiṃ, etaṃ dvayaṃ takkikā nissitāse;

801在它们的灭尽中，并没有一个'智'，正是对此，世间之人怀有颠倒想。

Tesaṃ nirodhamhi na hatthi ñāṇaṃ, yatthāyaṃ loko viparītasaññīti.

149比丘们，天与人被两种见取牢牢困住——有些人裹足不前，有些人冲过头；只有具眼者才能如实照见。比丘们，怎样是有些人裹足不前呢？比丘们，天与人乐着于有，爱着于有，欢喜于有。当教导他们为灭尽有的法时，他们的心不投入、不信服、不安住、不决意。比丘们，这就是有些人裹足不前的情形。

‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti. Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

803比丘们，怎样又是有些人冲过头呢？有些人恰恰对'有'本身感到羞惭、厌嫌、鄙恶，于是乐于'无有'，心想：'嘿，听人说，这个所谓的自我，在身体破裂死亡之后就被截断、毁灭，死后就不存在了——这才是安稳的，这才是殊胜的，这才是真实的。' 比丘们，这就是有些人冲过头的情形。

‘‘Kathañca , bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – ‘‘yato kira, bho, ayaṃ attā kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā, etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

804比丘们，怎样是具眼者却能如实照见呢？比丘们，在此，一位比丘如实观见存在者为存在者。如实观见存在者之后，他为了厌离存在者、为了离染、为了灭尽而修行。比丘们，这就是具眼者却能如实照见的情形。

‘‘Kathañca, bhikkhave, cakkhumanto ca passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati. Bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto ca passanti.

805他如实观见了存在者，并超越了存在者；

‘‘Yo bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

806他依如实的真相而得解脱，因为对有的渴爱彻底灭尽。

Yathābhūtedhimuccati, bhavataṇhā parikkhayā.

807他彻底了知诸有，在一切生存中没有了渴爱；

‘‘Sa ve bhūtapariññāto, vītataṇho bhavābhave;

808对于已灭尽存在的比丘，不会再投生。

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava’’nti.

150有三种人是邪见者，有三种人是正见者。哪三种人是邪见者？外道、外道的弟子，和持有邪见的人——这三种人是邪见者。

Tayo puggalā vipannadiṭṭhī, tayo puggalā sampannadiṭṭhī. Katame tayo puggalā vipannadiṭṭhī? Titthiyo ca, titthiyasāvako ca, yo ca micchādiṭṭhiko – ime tayo puggalā vipannadiṭṭhī.

810哪三种人是正见者？如来、如来的弟子，和持有正见的人——这三种人是正见者。

Katame tayo puggalā sampannadiṭṭhī? Tathāgato ca, tathāgatasāvako ca, yo ca sammādiṭṭhiko – ime tayo puggalā sampannadiṭṭhī.

811易怒者、怀恨者，以及心念邪恶的人，

‘‘Kodhano upanāhī ca, pāpamakkhī ca yo naro;

812邪见者、诡诈者，应当知道他是贱民。”

Vipannadiṭṭhi māyāvī, taṃ jaññā vasalo iti’’ .

813没有嗔恚，没有怨恨，清净者已达到清净；

Akkodhano anupanāhī, visuddho suddhataṃ gato;

814具足正见，智慧圆满，应知这样的人是圣者。

Sampannadiṭṭhi medhāvī, taṃ jaññā ariyo itīti.

815三种邪见，三种正见。哪三种是邪见？‘这是我的’——这是邪见。‘这就是我’——这是邪见。‘这是我的自我’——这是邪见。这三种就是邪见。

Tisso vipannadiṭṭhiyo, tisso sampannadiṭṭhiyo. Katamā tisso vipannadiṭṭhiyo? Etaṃ mamāti – vipannadiṭṭhi. Esohamasmīti – vipannadiṭṭhi. Eso me attāti – vipannadiṭṭhi. Imā tisso vipannadiṭṭhiyo.

816哪三种是正见？‘这不是我的’——这是正见。‘我不是这个’——这是正见。‘这不是我的自我’——这是正见。这三种就是正见。

Katamā tisso sampannadiṭṭhiyo? Netaṃ mamāti – sampannadiṭṭhi. Nesohamasmīti – sampannadiṭṭhi. Na meso attāti – sampannadiṭṭhi. Imā tisso sampannadiṭṭhiyo.

817关于过去，有哪些见？有多少种见？那些见被什么所执取？关于未来，有哪些见？有多少种见？那些见被什么所执取？

ti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? ti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? ti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo?

818关于过去的见：有十八种见。那些见被对过去的执取所执取。关于未来的见：有四十四种见。那些见被对未来的执取所执取。关于自我论：有二十种所依的自我见；二十种所依的有身见。以有身见为首，有六十二种见。那些见被对过去和未来的执取所执取。

ti – pubbantānudiṭṭhi. Aṭṭhārasa diṭṭhiyo. Pubbantānuggahitā tā diṭṭhiyo. ti – aparantānudiṭṭhi. Catucattārīsaṃ diṭṭhiyo. Aparantānuggahitā tā diṭṭhiyo. ti – vīsativatthukā attānudiṭṭhi. Vīsativatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhippamukhāni dvāsaṭṭhi diṭṭhigatāni. Pubbantāparantānuggahitā tā diṭṭhiyo.

151比丘们，凡是于我这里达到了终极目标的人，全都是见成就者。在这些见成就者之中，有五种人在此达到终极，五种人离开此地后达到终极。哪五种人在此达到终极呢？极七次者、家家者、一种子者、一来者，以及当生于现法就成为阿拉汉的人——这五种人在此达到终极。

‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

820哪五种人离开此地后达到终极呢？中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至色究竟天者——这五种人离开此地后达到终极。

‘‘Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.

821比丘们，凡是于我这里达到了终极目标的人，全都是见成就者。在这些见成就者中，这五种人在此达到终极，这五种人离开此地后达到终极。

‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā.

822比丘们，凡是于我这里拥有绝对净信的人，全都是入流者。在这些入流者之中，有五种人在此达到终极，五种人离开此地后达到终极。哪五种人在此达到终极呢？极七次者、家家者、一种子者、一来者，以及当生于现法就成为阿拉汉的人——这五种人在此达到终极。

‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa , kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

823哪五种人离开此地后达到终极呢？中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至色究竟天者——这五种人离开此地后达到终极。

824比丘们，凡是于我这里拥有绝对净信的人，全都是入流者。在这些入流者中，这五种人在此达到终极，这五种人离开此地后达到终极。

‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā. Imesaṃ pañcannaṃ idha vihāya niṭṭhāti’’.

825有无有见分别第十六

Bhavavibhavadiṭṭhiniddeso soḷasamo.

826见论完

Diṭṭhikathā niṭṭhitā.

8273. 入出息念的解说

3. Ānāpānassatikathā

8281. 计数品

1. Gaṇanavāra

152修习以十六事为基础的入出息念定的人，会生起与定相关的两百种智：八种关于障碍的智，八种关于助益的智，十八种关于随烦恼的智，十三种关于净化的智，三十二种关于善作意的智，二十四种依于定的智，七十二种依于观的智，八种厌离智，八种随顺厌离的智，八种厌离的止息寂静智，以及二十一种关于解脱乐的智。

Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni, aṭṭhārasa upakkilese ñāṇāni, terasa vodāne ñāṇāni, bāttiṃsa satokārissa ñāṇāni, catuvīsati samādhivasena ñāṇāni, dvesattati vipassanāvasena ñāṇāni, aṭṭha nibbidāñāṇāni, aṭṭha nibbidānulomañāṇāni, aṭṭha nibbidāpaṭippassaddhiñāṇāni, ekavīsati vimuttisukhe ñāṇāni.

830哪八种是关于障碍的智，哪八种是关于助益的智？感官欲望是定的障碍，出离是定的助益。恶意是定的障碍，无恶意是定的助益。昏沉睡眠是定的障碍，光明想是定的助益。掉举是定的障碍，不散乱是定的助益。疑是定的障碍，法的确定是定的助益。无明是定的障碍，智是定的助益。不喜是定的障碍，喜悦是定的助益。所有不善法都是定的障碍，所有善法都是定的助益。这八种是关于障碍的智，这八种是关于助益的智。

Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni? Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni.

831计数品第一

Gaṇanavāro paṭhamo.

8322. 十六智分别

2. Soḷasañāṇaniddeso

153通过这十六个方面，被激起又激起的、一再被激起的心，住立于‘一性’之中，并从诸盖中得到清净。哪些是那些‘一性’？出离是一性，无恶意是一性，光明想是一性，不散乱是一性，法的确定是一性，智是一性，喜悦是一性，所有善法都是一性。

Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati. Katame te ekattā? Nekkhammaṃ ekattaṃ, abyāpādo ekattaṃ, ālokasaññā ekattaṃ, avikkhepo ekattaṃ, dhammavavatthānaṃ ekattaṃ, ñāṇaṃ ekattaṃ, pāmojjaṃ ekattaṃ, sabbepi kusalā dhammā ekattā.

834以及，哪些是那些盖？感官欲望是盖，恶意是盖，昏沉睡眠是盖，掉举后悔是盖，疑是盖，无明是盖，不喜是盖，所有不善法都是盖。

ti, katame te nīvaraṇā? Kāmacchando nīvaraṇaṃ, byāpādo nīvaraṇaṃ, thinamiddhaṃ nīvaraṇaṃ, uddhaccakukkuccaṃ nīvaraṇaṃ, vicikicchā nīvaraṇaṃ, avijjā nīvaraṇaṃ, arati nīvaraṇaṃ, sabbepi akusalā dhammā nīvaraṇā.

835以及，以什么意义而成为‘盖’？以‘遮蔽出离’的意义而成为‘盖’。哪些是那些‘出离’？出离是圣者们的出离之道，圣者们通过那出离而得以出离。感官欲望是出离之道的遮蔽物。由于被那感官欲望所遮蔽，不认识圣者们出离之道的‘出离’，因此——感官欲望是出离之道的遮蔽物。无恶意是圣者们的出离之道，圣者们通过那无恶意而得以出离。恶意是出离之道的遮蔽物。由于被那恶意所遮蔽，不认识圣者们出离之道的‘无恶意’，因此——恶意是出离之道的遮蔽物。光明想是圣者们的出离之道，圣者们通过那光明想而得以出离。昏沉睡眠是出离之道的遮蔽物。由于被那昏沉睡眠所遮蔽，不认识圣者们出离之道的‘光明想’，因此——昏沉睡眠是出离之道的遮蔽物。不散乱是圣者们的出离之道，圣者们通过那不散乱而得以出离。掉举是出离之道的遮蔽物。由于被那掉举所遮蔽，不认识圣者们出离之道的‘不散乱’，因此——掉举是出离之道的遮蔽物。法的确定是圣者们的出离之道，圣者们通过那法的确定而得以出离。疑是出离之道的遮蔽物。由于被那疑所遮蔽，不认识圣者们出离之道的‘法的确定’，因此——疑是出离之道的遮蔽物。智是圣者们的出离之道，圣者们通过那智而得以出离。无明是出离之道的遮蔽物。由于被那无明所遮蔽，不认识圣者们出离之道的‘智’，因此——无明是出离之道的遮蔽物。喜悦是圣者们的出离之道，圣者们通过那喜悦而得以出离。不喜是出离之道的遮蔽物。由于被那不喜所遮蔽，不认识圣者们出离之道的‘喜悦’，因此——不喜是出离之道的遮蔽物。所有善法是圣者们的出离之道，圣者们通过那些善法而得以出离。所有不善法都是出离之道的遮蔽物。由于被那些不善法所遮蔽，不认识圣者们出离之道的‘善法’，因此——所有不善法都是出离之道的遮蔽物。再者，对这些盖清净了的心，对修习以十六事为基础的入出息念定的人来说，便有这些瞬间的汇集。

ti, kenaṭṭhena nīvaraṇā? Niyyānāvaraṇaṭṭhena nīvaraṇā. Katame te niyyānā? Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti . Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ . Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā.

836十六智分别第二

Soḷasañāṇaniddeso dutiyo.

8373. 随烦恼智分别

3. Upakkilesañāṇaniddeso

838第一六法

Paṭhamacchakkaṃ

154以这几种盖障净化了心的人，在修习有十六种事处的入出息念定时，由于瞬间的集合，会产生哪十八种随烦恼呢？用心念跟着入息的开头、中间、结尾走，心就飘到身体内部去了，这是对定力的障碍。用心念跟着出息的开头、中间、结尾走，心就飘到身体外面去了，这是对定力的障碍。盼着入息、对它产生贪喜，这是渴爱在起作用，是对定力的障碍。盼着出息、对它产生贪喜，这是渴爱在起作用，是对定力的障碍。被入息逼得难受，等得到出息时才舒一口气，这种迷闷是对定力的障碍。被出息逼得难受，等得到入息时才舒一口气，这种迷闷是对定力的障碍。

Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā katame aṭṭhārasa upakkilesā uppajjanti? Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho.

840心念跟着入息走，心念跟着出息走，

Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā;

841心念飘向身体内部，企盼而心念飘向身体外面，

Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā .

842被入息逼得难受，得到出息时才舒一口气的迷闷；

Assāsenābhitunnassa, passāsapaṭilābhe mucchanā;

843被出息逼得难受，得到入息时才舒一口气的迷闷。

Passāsenābhitunnassa, assāsapaṭilābhe mucchanā.

844这六种是出入息念修定的随烦恼；

Cha ete upakkilesā, ānāpānassatisamādhissa;

845那些让心被四处抛撒的人，心便无法解脱；

Yehi vikkhippamānassa , no ca cittaṃ vimuccati;

846他们不了解解脱，就成了依赖别人的追随者。

Vimokkhaṃ appajānantā, te honti parapattiyāti.

847第二六法

Dutiyacchakkaṃ

155当转向于相时，心在入息上波动——这是定的障碍。当转向于入息时，心在相上波动——这是定的障碍。当转向于相时，心在出息上波动——这是定的障碍。当转向于出息时，心在相上波动——这是定的障碍。当转向于入息时，心在出息上波动——这是定的障碍。当转向于出息时，心在入息上波动——这是定的障碍。

Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho.

849当心思转向于相时，心在入息上散乱；

Nimittaṃ āvajjamānassa, assāse vikkhipate mano;

850当心思转向于入息时，心在相上波动。

Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.

851当心思转向于相时，心在出息上散乱；

Nimittaṃ āvajjamānassa, passāse vikkhipate mano;

852当把注意力转向出息时，心会在禅相上摇摆不定。

Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.

853当把注意力转向入息时，心却在出息上散乱；

Assāsaṃ āvajjamānassa, passāse vikkhipate mano;

854当把注意力转向出息时，心却在入息上摇摆不定。

Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati.

855这六种是入出息念定的随烦恼；

Cha ete upakkilesā, ānāpānassatisamādhissa;

856被这些随烦恼扰动的人，其心无法解脱；

Yehi vikkhippamānassa, no ca cittaṃ vimuccati;

857那些不了知解脱的人，就成了依靠他人之说的人。

Vimokkhaṃ appajānantā, te honti parapattiyāti.

858第三六法

Tatiyacchakkaṃ

156追逐过去的心陷入散乱——这是定的障碍。期待未来的心动荡不安——这是定的障碍。消沉的心落入懈怠——这是定的障碍。过度策励的心落入掉举——这是定的障碍。偏向欲乐的心落入贪欲——这是定的障碍。排斥的心落入嗔恚——这是定的障碍。

Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho.

860追逐过去的心，期待未来的心，消沉的心，

Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ;

861过度策励的心，偏向欲乐的心，排斥的心——这些心都得不到定。

Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati.

862这六种是入出息念定的随烦恼，

Cha ete upakkilesā, ānāpānassatisamādhissa;

863被这些随烦恼污染的心，不能了知增上心。

Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti.

157以正念跟随入息的开头、中间和结尾时，如果心向内散乱，那么身体和心都会变得躁动、摇动和颤动。以正念跟随出息的开头、中间和结尾时，如果心向外散乱，那么身体和心都会变得躁动、摇动和颤动。由于期待入息而产生的贪求和渴爱，身体和心都会变得躁动、摇动和颤动。由于期待出息而产生的贪求和渴爱，身体和心都会变得躁动、摇动和颤动。被入息逼迫的人，由于渴望获得出息而昏沉，身体和心都会变得躁动、摇动和颤动。被出息逼迫的人，由于渴望获得入息而昏沉，身体和心都会变得躁动、摇动和颤动。当心转向所缘时，如果心在入息上动摇，身体和心都会变得躁动、摇动和颤动。当心转向入息时，如果心在所缘上动摇，身体和心都会变得躁动、摇动和颤动。当心转向所缘时，如果心在出息上动摇，身体和心都会变得躁动、摇动和颤动。当心转向出息时，如果心在所缘上动摇，身体和心都会变得躁动、摇动和颤动。当心转向入息时，如果心在出息上动摇，身体和心都会变得躁动、摇动和颤动。当心转向出息时，如果心在入息上动摇，身体和心都会变得躁动、摇动和颤动。以追逐过去、陷入散乱的心，身体和心都会变得躁动、摇动和颤动。以期待未来、动荡不安的心，身体和心都会变得躁动、摇动和颤动。以消沉、落入懈怠的心，身体和心都会变得躁动、摇动和颤动。以过度策励、落入掉举的心，身体和心都会变得躁动、摇动和颤动。以偏向欲乐、落入贪欲的心，身体和心都会变得躁动、摇动和颤动。以排斥、落入嗔恚的心，身体和心都会变得躁动、摇动和颤动。

Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca.

865若有人圆满入出息念，却未善加修习时；

Ānāpānassati yassa, paripuṇṇā abhāvitā;

866身体会动摇，心也会动摇；

Kāyopi iñjito hoti, cittampi hoti iñjitaṃ;

867身体会躁动，心也会躁动。

Kāyopi phandito hoti, cittampi hoti phanditaṃ.

868若有人圆满入出息念，且已善加修习时；

Ānāpānassati yassa, paripuṇṇā subhāvitā;

869身体不会动摇，心也不会动摇；

Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ;

870身体不会躁动，心也不会躁动。

Kāyopi aphandito hoti, cittampi hoti aphanditanti.

871当一个人修习以十六事为所缘的入出息念定，内心已经远离这些（五种）盖障时，由于（修行过程中）各刹那的聚合，这十八种随烦恼可能会生起。

Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti.

872随烦恼智分别第三

Upakkilesañāṇaniddeso tatiyo.

8734. 清净智分别

4. Vodānañāṇaniddeso

158哪十三种是令心清净的智慧呢？追逐过去的心，陷入了散乱；避开它之后，将心安住于一处——这样心便不会走向散乱。期待未来的心，变得动荡不安；避开它之后，令心就安住在此处——这样心便不会走向散乱。沉滞的心，陷入了懈怠；提起它并舍弃懈怠——这样心便不会走向散乱。过度提起的心，陷入了掉举；抑制它并舍弃掉举——这样心便不会走向散乱。倾向（所缘）的心，陷入了贪欲；对此保持正知并舍弃贪欲——这样心便不会走向散乱。排斥（所缘）的心，陷入了嗔恚；对此保持正知并舍弃嗔恚——这样心便不会走向散乱。通过这六个方面，心变得纯净、清净，达到了单一状态。

Katamāni terasa vodāne ñāṇāni? Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti.

875什么是那些单一性？即：布施舍离所生的一境性，止的似相所生的一境性，（坏）灭相所生的一境性，灭尽所生的一境性。布施舍离所生的一境性，是那些热衷于舍弃（布施）者的；止的似相所生的一境性，是那些致力于增上心者的；（坏）灭相所生的一境性，是那些观照者的；灭尽所生的一境性，是那些圣者的——通过这四个方面，心达到了单一状态，既跃入了修行道的清净，又被中舍所滋养，还被智慧所激发喜悦。

Katame te ekattā? Dānavosaggupaṭṭhānekattaṃ, samathanimittupaṭṭhānekattaṃ, vayalakkhaṇupaṭṭhānekattaṃ, nirodhupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, nirodhupaṭṭhānekattañca ariyapuggalānaṃ – imehi catūhi ṭhānehi ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti, upekkhānubrūhitañca, ñāṇena ca sampahaṃsitaṃ.

876初禅的开始是什么？中间是什么？结束是什么？初禅中，修行道的清净是开始，中舍的滋养是中间，激发喜悦是结束。初禅中，修行道的清净是开始。开始有多少种特征？开始有三种特征：由于它（开始）的对立面（障碍），心离染清净；由于清净，心进入中等的止的似相；由于进入，心跃入其中。心离障碍的染污而清净，心由于清净而进入中等的止的似相，心由于进入而跃入其中——这就是初禅中作为开始的修行道的清净。开始有这三种特征。因此说：“初禅在开始时既是善美的，也是具足特征的。”

Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca’’.

877初禅中，中舍的滋养是中间。中间有多少种特征？中间有三种特征：对清净的心保持中舍，对已进入止的心保持中舍，对已现起的单一性保持中舍。对清净的心保持中舍，对已进入止的心保持中舍，对已现起的单一性保持中舍——这就是初禅中作为中间的中舍的滋养。中间有这三种特征。因此说：“初禅在中间时既是善美的，也是具足特征的。”

Paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca’’.

878初禅中，激发喜悦是结束。结束有多少种特征？结束有四种特征：以不超越在那里（禅那中）已生起的诸法为含义的激发喜悦，以诸根同一味为含义的激发喜悦，以精进力随顺其为含义的激发喜悦，以修习为含义的激发喜悦。这就是初禅中作为结束的激发喜悦。结束有这四种特征。因此说：“初禅在结束时既是善美的，也是具足特征的。”如此，已达三种状态的心，具备了三种善美、十种特征，既具足寻，也具足伺、喜、乐，也具足心的决意、信、精进、念、定、慧。

Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca’’. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

879二禅以什么为初端？以什么为中段？以什么为终端？二禅以修行道的清净为初端，以舍的增进为中段，以欢喜为终端……如此，这心具备了三分、三种善美、十种特征，它既有喜的成就、乐的成就，也有心决意的成就、信的成就、精进的成就、念的成就、定的成就、慧的成就。

Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

880三禅以什么为初端？以什么为中段？以什么为终端？……如此，这心具备了三分、三种善美、十种特征，它既有乐的成就，也有心决意的成就、信的成就、精进的成就、念的成就、定的成就、慧的成就。

Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

881四禅以什么为初端？以什么为中段？以什么为终端？……如此，这心具备了三分、三种善美、十种特征，它既有舍的成就，也有心决意的成就、信的成就、精进的成就、念的成就、定的成就、慧的成就。

Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

882空无边处定的等至……识无边处定的等至……无所有处定的等至……非想非非想处定的等至，以什么为初端？以什么为中段？以什么为终端？……如此，这心具备了三分、三种善美、十种特征，它既有舍的成就，也有心决意的成就……乃至……慧的成就。

Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca.

883无常随观以什么为初端？以什么为中段？以什么为终端？……如此，这心具备了三分、三种善美、十种特征，它既有寻的成就、伺的成就、喜的成就、乐的成就，也有心决意的成就、信的成就、精进的成就、念的成就、定的成就、慧的成就。苦随观……无我随观……厌离随观……离欲随观……灭尽随观……舍弃随观……衰灭随观……消逝随观……变易随观……无相随观……无愿随观……空随观……增上慧法观……如实智见……过患随观……反思随观……回转随观……乃至……慧的成就。

Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca.

884须陀洹道……斯陀含道……阿那含道……阿拉汉道，以什么为初端？以什么为中段？以什么为终端？阿拉汉道以修行道的清净为初端，以舍的增进为中段，以欢喜为终端。阿拉汉道以修行道的清净为初端。初端有多少种特征？初端有三种特征：心从那障碍中得以清净；由于清净，心进入中段——那寂止的相；由于已进入，心在那里跃入。心从那障碍中得以清净，由于清净，心进入中段——那寂止的相，由于已进入，心在那里跃入——这就是阿拉汉道修行道清净的初端。这就是初端的三种特征。因此被称为：‘阿拉汉道既是初端善美的，也是具足特征的。’

Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati . Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca’’.

885阿拉汉道以‘对舍的培育’作为中间部分。中间部分有多少个特相？中间部分有三个特相：以清净心平等地观望，以住于止的状态平等地观望，以‘单一境现起’平等地观望。正是因为它以清净心平等地观望，以住于止的状态平等地观望，以‘单一境现起’平等地观望，所以这么说：‘阿拉汉道的中间部分既是善的，也具足特相。’

Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – ‘‘arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca’’.

886阿拉汉道以‘完全的净化’作为结束部分。结束部分有多少个特相？结束部分有四个特相：已生诸法不退转的意义下的净化，诸根同一味的意义下的净化，策励与此相应的精进的意义下的净化，反复修习的意义下的净化。阿拉汉道的结束部分正是这净化。结束部分有这四种特相。因此，这么说：‘阿拉汉道的结束部分既是善的，也具足特相。’如此，转入三种阶段的心，具足三善和十种特相：具足寻，也具足伺、喜、乐、心的决定、信、精进、念、定、慧。

Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca’’. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca .

887入出息是相，但对于那单一之心，它不是所缘；

Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

888对于不了知三种法的人，修习不可得。

Ajānato ca tayo dhamme, bhāvanā nupalabbhati.

889入出息是相，但对于那单一之心，它不是所缘；

Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

890对于了知三种法的人，修习可得。”

Jānato ca tayo dhamme, bhāvanā upalabbhatīti.

891为什么说这三个法（三个特质）不是一个心的所缘？为什么又说这三个法并不是没有被了知？为什么心不会散乱？为什么精进得以显现？为什么加行得以成就？为什么殊胜得以证得？打个比方，就像一棵树被放置在平整的地面上。然后有一个人用锯子去锯它。这个人的念是安住在锯齿接触到树的那一刻上的，他并不去注意那些已经移过来或者移过去的锯齿。但是，那些移过来或者移过去的锯齿却也并不是没有被了知。就这样，精进得以显现，加行得以成就。正如那棵被放置在平整地面上的树，这就像是用来系念的所缘（鼻端或上唇的相）。正如那锯齿，这就像是入息和出息。正如那个人把念安住在锯齿接触树的那一刻上，不去注意那些移过来或移过去的锯齿，但同时那些移来移去的锯齿也并没有被忽略，精进得以显现，加行得以成就。同样的道理，比丘在鼻尖或上唇的区域建立起念之后坐着，他并不去注意那些来来回回的出息入息。但是，那些来来回回的出息入息却也并不是没有被了知。就这样，精进得以显现，加行得以成就，殊胜得以证得，这也就是精进。

Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto. Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti; na āgate vā gate vā kakacadante manasi karoti. Na āgatā vā gatā vā kakacadantā aviditā honti , padhānañca paññāyati, payogañca sādheti. Yathā rukkho same bhūmibhāge nikkhitto. Evaṃ upanibandhanā nimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. Evamevaṃ bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca.

892什么是精进？对于精勤努力的人，他的身体和心都变得适合工作，这称为精进。什么是加行？精勤努力的人，他的污染被断除，寻思被平息，这称为加行。什么是殊胜？精勤努力的人，他的结缚被断除，随眠烦恼被彻底消除。这称为殊胜。这就是为什么说这三个法不是一个心的所缘，为什么又说这三个法并不是没有被了知，为什么心不会散乱，为什么精进得以显现，为什么加行得以成就，为什么殊胜得以证得。

Katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti . Ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti , na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

893若有人圆满地修习、善巧地培育入出息念，

Ānāpānassati yassa, paripuṇṇā subhāvitā;

894依循佛陀所教导的，逐步地、次第地修习，

Anupubbaṃ paricitā, yathā buddhena desitā;

895他就能照亮这个世界，如同从云层中解脱的明月一般。

So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti.

896‘我是入息’并非出息。‘我是出息’并非入息。以入息为所依，念得以现前；以出息为所依，念得以现前。

nti assāso, no passāso. nti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati.

897当他吸气时，念住于彼；当他呼气时，念住于彼。以此摄持之义为圆满，以此随侍之义为圆满，以此充满之义为圆满。这里有四种修习：对于在那里已生起的诸法，以不越过的意义为修习；以诸根同一味的意义为修习；以承载相应精进的意义为修习；以反复实践的意义为修习。他的这四种修习状态已成为乘具、成为基础、成为随转熟习、成为熟习、成为善精勤。

Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti. ti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena paripuṇṇā . ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā paricitā susamāraddhā.

898所谓乘具，是指无论在何处希望，就在那里达到自在，获得力量，获得无畏。他的那些法是依转向而生的，依希望而生的，依作意而生的，依心生起而生的，因此称为‘乘具’。所谓基础，是指在任何所依之处，心得到善确立，就在该处念得以善现前；或者在某个所依之处，念得以善现前，就在该处心得到善确立。因此称为‘基础’。所谓随转熟习，是指在所依上，心将投向何处，念就随而转起；或者念随转何处，心就投向该处。因此称为‘随转熟习’。所谓熟习，是以摄持义为熟习，以随侍义为熟习，以充满义为熟习。以念摄持，便征服诸恶、不善法。因此称为‘熟习’。所谓善精勤，有四种善精勤：对于在那里已生起的诸法，以不越过的意义为善精勤；以诸根同一味的意义为善精勤；以承载相应精进的意义为善精勤；由于已妥善拔除那些敌对的烦恼，故名善精勤。

ti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto vesārajjappatto . Tassa me te dhammā āvajjanapaṭibaddhā honti ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Tena vuccati – ‘‘yānīkatā’’ti. ti yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – ‘‘vatthukatā’’ti. ti vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – ‘‘anuṭṭhitā’’ti. ti pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jināti pāpake akusale dhamme. Tena vuccati – ‘‘paricitā’’ti. ti cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā susamāraddhā.

161这里有‘善’，有‘更善’。什么是‘善’？那些在那里已生起的无过失的、善的菩提分法——这是‘善’。什么是‘更善’？那些法的所缘——灭、涅槃——这是‘更善’。如此，此‘善’与‘更善’已由智慧知晓、见到、了解、作证、触证。精进已发起而不懈怠，念已现前而不昏昧，身已轻安而不激动，心已安定而得一境。因此称为‘善精勤’。

nti atthi samaṃ, atthi susamaṃ. Katamaṃ samaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. Katamaṃ susamaṃ? Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – ‘‘susamāraddhā’’ti.

900通过长入息，前面的前分已被熟习，后面的后分已被随熟习。通过长出息，前面的前分已被熟习，后面的后分已被随熟习。通过短入息，前面的前分已被熟习，后面的后分已被随熟习。通过短出息，前面的前分已被熟习，后面的后分已被随熟习……通过舍遣随观入息，前面的前分已被熟习，后面的后分已被随熟习。通过舍遣随观出息，前面的前分已被熟习，后面的后分已被随熟习。所有这十六种所依的出入息念，互相之间都是熟习的，并且也是随熟习的。因此称为‘次第熟习’。

ti dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā , pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – ‘‘anupubbaparicitā’’ti.

901有十种如实义：自我调御之义为如实义；自我寂止之义为如实义；自我般涅槃之义为如实义；证知之义为如实义；遍知之义为如实义；断之义为如实义；修习之义为如实义；作证之义为如实义；谛现观之义为如实义；安立于灭中之义为如实义。

ti dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho.

902那位世尊是自生的，没有老师，于以前未曾听闻的诸法中，他自己现观了诸谛，在那里证得了一切知性，并于诸力获得了自在。

ti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ.

162为什么称他为'佛陀'？因为他觉悟了诸谛——所以是佛陀。因为他令众生觉悟——所以是佛陀。因他有一切知智——所以是佛陀。因他照见一切——所以是佛陀。因他不再被他人引导——所以是佛陀。因他绽放智慧——所以是佛陀。以'漏尽者'的名义——他是佛陀。以'无垢染者'的名义——他是佛陀。彻底离贪者——他就是佛陀。彻底离嗔者——他就是佛陀。彻底离痴者——他就是佛陀。彻底断除烦恼者——他就是佛陀。走过了唯一道者——他就是佛陀。独自证悟无上正自觉者——他就是佛陀。因为摧毁愚昧，获得觉悟——他就是佛陀。'佛陀'这个名字，不是母亲起的，不是父亲起的，不是兄弟起的，不是姐妹起的，不是朋友或同僚起的，不是亲属血亲起的，不是沙门或婆罗门起的，也不是天神赐予的。这是诸佛世尊在菩提树下，和一切知智的证得一起，如实显现的究竟解脱之名，也就是——'佛陀'。这是教导自我调伏的意义，如实被佛陀所开示；教导自我安止的意义，如实被佛陀所开示；教导自我般涅槃的意义，如实被佛陀所开示……乃至……教导在寂灭中安立的意义，如实被佛陀所开示。

ti kenaṭṭhena buddho? Bujjhitā saccānīti – buddho. Bodhetā pajāyāti – buddho. Sabbaññutāya buddho. Sabbadassāvitāya buddho. Anaññaneyyatāya buddho. Visavitāya buddho. Khīṇāsavasaṅkhātena buddho. Nirupalepasaṅkhātena buddho. Ekantavītarāgoti – buddho. Ekantavītadosoti – buddho. Ekantavītamohoti – buddho. Ekantanikkilesoti – buddho. Ekāyanamaggaṃ gatoti – buddho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. Abuddhivihatattā buddhipaṭilābhā – buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti. ti attadamathattho yathattho yathā buddhena desito, attasamathattho yathattho yathā buddhena desito, attaparinibbāpanattho yathattho yathā buddhena desito…pe… nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito.

904什么是世间？有居家者，或出家者。这是世间。有蕴的世间、界的世间、处的世间、衰败有情的世间、衰败生起的世间、圆满有情的世间、圆满生起的世间。一种世间：一切众生皆依食而住……乃至……十八种世间：十八界。这些关于自我调伏的意义，被如实觉悟了，所以他照亮、阐明、彰显这个世间。自我安止的意义，被如实觉悟了，所以他照亮、阐明、彰显这个世间。自我般涅槃的意义，被如实觉悟了，所以他照亮、阐明、彰显这个世间……乃至……教导在寂灭中安立的意义，被如实觉悟了，所以他照亮、阐明、彰显这个世间。

ti gahaṭṭho vā hoti pabbajito vā. ti. Khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā…pe… aṭṭhārasa lokā – aṭṭhārasa dhātuyo. ti attadamathatthaṃ yathatthaṃ abhisambuddhattā . So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti.

905如同云层，烦恼也如此；如同月亮，圣智也如此；如同月神天子，比丘也如此。如同月亮摆脱了云层、摆脱了雾气、摆脱了烟尘、摆脱了罗睺的抓持，得到彻底解脱，然后照耀、发光、照亮；同样地，比丘从一切烦恼中彻底解脱，也照耀、发光、照亮。因此说——'就像云层中解脱的月亮'。这是十三种清净中的智慧。

ti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā vippamutto bhāsate ca tapate ca virocate ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti. Imāni terasa vodāne ñāṇāni.

906清净智分别第四

Vodānañāṇaniddeso catuttho.

907诵品

Bhāṇavāro.

9085. 有行智分别

5. Satokāriñāṇaniddeso

163哪些是三十二种具念者的智慧？这里，比丘去到林野，或树下，或空置的房舍，他坐下，盘起腿，挺直身体，建立起面前的念。他保持正念地吸气，保持正念地呼气。长入息时，他清楚地知道：'我长长地入息'；长出息时，他清楚地知道：'我长长地出息'。短入息时，他清楚地知道：'我短短地入息'；短出息时，他清楚地知道：'我短短地出息'。他这样训练：'我将体验全身而入息'；他这样训练：'我将体验全身而出息'。他这样训练：'我将让身行平静而入息'；他这样训练：'我将让身行平静而出息'。体验喜……体验乐……体验心行……让心行平静……体验心……让心喜悦……让心定置……让心解脱……随观无常……随观离贪……随观寂灭……他这样训练：'我将随观弃舍而入息'；他这样训练：'我将随观弃舍而出息'。

Katamāni bāttiṃsa satokārissa ñāṇāni? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti. Dīghaṃ vā passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti. Rassaṃ vā assasanto ‘‘rassaṃ assasāmī’’ti pajānāti. Rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānāti. ‘‘Sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati. ‘‘Sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati. ‘‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati. ‘‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Pītipaṭisaṃvedī…pe… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī … passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ… aniccānupassī… virāgānupassī… nirodhānupassī… ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati. ‘‘Paṭinissaggānupassī passasissāmī’’ti sikkhati.

164在此——这意味着：于这种见，于这种忍受，于这种喜好，于这个执取，于这个法，于这个律，于这个法律，于这个教说，于这个梵行，于这个导师的教导中。因此称为'这里'。有一个人——他可能是善的凡夫，或是有学的比丘，或是阿拉汉，拥有不动摇的特质。去林野——从界桩之外，出去之后，这一切就是林野。树下——那里为比丘铺设了座位，有床、椅子、垫子、草席、皮片、草铺、叶铺、秆铺；比丘在那里行走、站立、坐下或躺卧。空置处——那里没有在家者或出家者来往混杂。房舍——指精舍、半圆屋、殿堂、楼阁、洞窟。坐下——他盘腿坐着。挺直身体——身体直立，安置得很好。建立起——这是执持的意思。面前的念——这是出离的意思。正念地——这是安立的意思。因此说——'建立起面前的念'。

ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. ti puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo. nti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. nti yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo vā paṇṇasantharo vā palālasantharo vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. nti kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā. nti vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. ti nisinno hoti pallaṅkaṃ ābhujitvā . ti ujuko hoti kāyo ṭhito supaṇihito. ti. ti pariggahaṭṭho. nti niyyānaṭṭho. ti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.

165以三十二种方式，一个人成为具念者。当他知道长入息时心的单一境性、无散乱，那时念已安立。以那种念和那种智慧，他成为一个具念者。当他知道长出息时心的单一境性、无散乱，那时念已安立。以那种念和那种智慧，他成为一个具念者。当他知道短入息时心的单一境性、无散乱，那时念已安立。以那种念和那种智慧，他成为一个具念者。当他知道短出息时心的单一境性、无散乱，那时念已安立。以那种念和那种智慧，他成为一个具念者……乃至……当他知道随观弃舍而入息、随观弃舍而出息时心的单一境性、无散乱，那时念已安立。以那种念和那种智慧，他成为一个具念者。

ti bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti.

912第一四法分别

Paṭhamacatukkaniddeso

166如何他吸气长时，了知‘我吸气长’；呼气长时，了知‘我呼气长’？他以长时间计的方式，吸长的入息；以长时间计的方式，呼长的出息；以长时间计的方式，既吸又呼长的入息出息。当他以长时间计的方式，既吸又呼长的入息出息时，意愿生起。以意愿的力量，他比那更微细地，以长时间计的方式，吸长的入息；以意愿的力量，他比那更微细地，以长时间计的方式，呼长的出息；以意愿的力量，他比那更微细地，以长时间计的方式，既吸又呼长的入息出息。当他以意愿的力量，比那更微细地，以长时间计的方式，既吸又呼长的入息出息时，喜悦生起。以喜悦的力量，他比那更微细地，以长时间计的方式，吸长的入息；以喜悦的力量，他比那更微细地，以长时间计的方式，呼长的出息；以喜悦的力量，他比那更微细地，以长时间计的方式，既吸又呼长的入息出息。当他以喜悦的力量，比那更微细地，以长时间计的方式，既吸又呼长的入息出息时，他的心从长的入息出息转向，平静确立。通过这九种方式，长的入息出息是身，现起是念，随观是智。身是现起处，而不是念；念既是现起处也是念。他以那念、以那智随观那身。因此被称为‘于身，修习身随观念处’。

Kathaṃ dīghaṃ assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti, dīghaṃ passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

167他如何随观那身？他随观它为无常，而非恒常；他随观它为苦，而非乐；他随观它为无我，而非有我。他厌离，而非欢喜；他离贪，而非贪著；他令灭，而非令集起；他弃舍，而非执取。当他随观无常时，他断除恒常想；当他随观苦时，他断除乐想；当他随观无我时，他断除我想；当厌离时，他断除欢喜；当离贪时，他断除贪；当令灭时，他断除集起；当弃舍时，他断除执取。他如此随观那身。

ti kathaṃ taṃ kāyaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati. Evaṃ taṃ kāyaṃ anupassati.

915那四种修习——在那里，对于已生起的诸法，以不逾越为义，名为修习；以诸根同一味为义，名为修习；以策发相应精进为义，名为修习；以反复实践为义，名为修习。如此，他安住于在诸法中随观法。

9169. 观智解说

9. Vipassanākathā

917如何感受被了知地生起，被了知地住立，被了知地灭没？如何感受的生起被了知？‘以无明之集，有感受之集’——以缘集之义，感受的生起被了知。‘以渴爱之集，有感受之集’……‘以业之集，有感受之集’……‘以触之集，有感受之集’——以缘集之义，感受的生起被了知。当见到生起的征象时，感受的生起也被了知。感受的生起这样被了知。

Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. Evaṃ vedanāya uppādo vidito hoti.

918如何感受的住立被了知？当作意它为无常时，衰坏的住立被了知。当作意它为苦时，怖畏的住立被了知。当作意它为无我时，空的住立被了知。感受的住立这样被了知。

Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.

919如何感受的灭没被了知？‘由无明之灭，有感受之灭’——以缘灭之义，感受的灭没被了知。‘由渴爱之灭，有感受之灭’……‘由业之灭，有感受之灭’……‘由触之灭，有感受之灭’——以缘灭之义，感受的灭没被了知。当见到变异的征象时，感受的灭没也被了知。感受的灭没这样被了知。这样，感受被了知地生起，被了知地住立，被了知地灭没。

Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vedanāya atthaṅgamo vidito hoti. Evaṃ vedanāya atthaṅgamo vidito hoti. Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

920如何能了知 '想' 生起、了知地持续、了知地消失呢？如何才算是了知 '想' 的生起？'以无明集起而有想集起'——通过缘起集起的道理，了知 '想' 的生起。'以渴爱集起而有想集起'……（中略）……'以业集起而有想集起'……（中略）……'以触集起而有想集起'——通过缘起集起的道理，了知 '想' 的生起。看到那产生之相的人，也了知 '想' 的生起。就是这样了知 '想' 的生起。

Kathaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ saññāya uppādo vidito hoti? Avijjāsamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Taṇhāsamudayā saññāsamudayoti…pe… kammasamudayā saññāsamudayoti…pe… phassasamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi saññāya uppādo vidito hoti. Evaṃ saññāya uppādo vidito hoti.

921如何才算是了知 '想' 的持续？从无常作意的人，了知它以 '坏灭' 的方式持续。从苦作意的人，了知它以 '怖畏' 的方式持续。从无我作意的人，了知它以 '空' 的方式持续。就是这样了知 '想' 的持续。

Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti.

922如何才算是了知 '想' 的消失？'以无明灭而有想灭'——通过缘起寂灭的道理，了知 '想' 的消失。'以渴爱灭而有想灭'……（中略）……'以业灭而有想灭'……（中略）……'以触灭而有想灭'——通过缘起寂灭的道理，了知 '想' 的消失。看到那变坏之相的人，也了知 '想' 的消失。就是这样了知 '想' 的消失。如此，想是了知地生起、了知地持续、了知地消失。

Kathaṃ saññāya atthaṅgamo vidito hoti? Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

923如何能了知 '寻' 生起、了知地持续、了知地消失呢？如何才算是了知 '寻' 的生起？'以无明集起而有寻集起'——通过缘起集起的道理，了知 '寻' 的生起。'以渴爱集起而有寻集起'……（中略）……'以业集起而有寻集起'……（中略）……'以想集起而有寻集起'——通过缘起集起的道理，了知 '寻' 的生起。看到那产生之相的人，也了知 '寻' 的生起。就是这样了知 '寻' 的生起。

Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. Evaṃ vitakkānaṃ uppādo vidito hoti.

924如何才算是了知 '寻' 的持续？从无常作意的人，了知它以 '坏灭' 的方式持续。从苦作意的人，了知它以 '怖畏' 的方式持续。从无我作意的人，了知它以 '空' 的方式持续。就是这样了知 '寻' 的持续。

Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti.

925如何才算是了知 '寻' 的消失？'以无明灭而有寻灭'——通过缘起寂灭的道理，了知 '寻' 的消失。'以渴爱灭而有寻灭'……（中略）……'以业灭而有寻灭'……（中略）……'以想灭而有寻灭'——通过缘起寂灭的道理，了知 '寻' 的消失。看到那变坏之相的人，也了知 '寻' 的消失。就是这样了知 '寻' 的消失。如此，寻是了知地生起、了知地持续、了知地消失。

Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

168通过长入息出息，他令心达到专一、不散乱，了知各种根，了知行处，通达平等性……略……统合道，统合法，了知行处，通达平等性。

Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.

927如何统合各种根呢？他以决意的含义统合信根，以策励的含义统合精进根，以现起的含义统合念根，以不散乱的含义统合定根，以见的含义统合慧根。这个人将这些根统合在这一个所缘上。因此说——“他统合各种根”。

ti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, paggahaṭṭhena vīriyindriyaṃ samodhāneti, upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, avikkhepaṭṭhena samādhindriyaṃ samodhāneti, dassanaṭṭhena paññindriyaṃ samodhāneti. Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘indriyāni samodhānetī’’ti.

928他的所缘，就是他的行处。他的行处，就是他的所缘。他是这样的人。了知就是慧。

ti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. ti puggalo. Pajānanā paññā.

929所缘的现起是平等的，心的不散乱是平等的，心的决定是平等的，心的清净是平等的。这是无过失的含义、无杂染的含义、清净的含义、殊胜的含义。他通达了所缘的现起义，通达了心的不散乱义，通达了心的决定义，通达了心的清净义。因此说——“他通达平等性”。

nti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. ti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. ti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

930如何统合各种力呢？他以在无信上不动摇的含义统合信力，以在懈怠上不动摇的含义统合精进力，以在放逸上不动摇的含义统合念力，以在掉举上不动摇的含义统合定力，以在无明上不动摇的含义统合慧力。这个人将这些力统合在这一个所缘上。因此说——他统合各种力。他了知行处……略……因此说——“他通达平等性”。

ti kathaṃ balāni samodhāneti? Assaddhiye akampiyaṭṭhena saddhābalaṃ samodhāneti, kosajje akampiyaṭṭhena vīriyabalaṃ samodhāneti, pamāde akampiyaṭṭhena satibalaṃ samodhāneti, uddhacce akampiyaṭṭhena samādhibalaṃ samodhāneti , avijjāya akampiyaṭṭhena paññābalaṃ samodhāneti. Ayaṃ puggalo imāni balāni imasmiṃ ārammaṇe samodhāneti . Tena vuccati – balāni samodhānetīti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

931如何统合觉支呢？他以现起的含义统合念觉支，以探究的含义统合择法觉支，以策励的含义统合精进觉支，以遍满的含义统合喜觉支，以寂静的含义统合轻安觉支，以不散乱的含义统合定觉支，以省思的含义统合舍觉支。这个人将这些觉支统合在这一个所缘上。因此说——“他统合觉支”。他了知行处……略……因此说——“他通达平等性”。

ti kathaṃ bojjhaṅge samodhāneti? Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ samodhāneti, pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ samodhāneti, paggahaṭṭhena vīriyasambojjhaṅgaṃ samodhāneti, pharaṇaṭṭhena pītisambojjhaṅgaṃ samodhāneti, upasamaṭṭhena passaddhisambojjhaṅgaṃ samodhāneti, avikkhepaṭṭhena samādhisambojjhaṅgaṃ samodhāneti, paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ samodhāneti. Ayaṃ puggalo ime bojjhaṅge imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘bojjhaṅge samodhānetī’’ti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

932他是怎样把“道”归入的呢？以“观照”的意义归入正见，以“导向”的意义归入正思惟，以“摄持”的意义归入正语，以“策发”的意义归入正业，以“清净”的意义归入正命，以“精勤”的意义归入正精进，以“现起”的意义归入正念，以“不散乱”的意义归入正定。这个人，把这个“道”归入到这一所缘上。因此称为——“他归入道”。他既了知行境……因此称为——“他通达殊胜”。

ti kathaṃ maggaṃ samodhāneti? Dassanaṭṭhena sammādiṭṭhiṃ samodhāneti, abhiniropanaṭṭhena sammāsaṅkappaṃ samodhāneti, pariggahaṭṭhena sammāvācaṃ samodhāneti, samuṭṭhānaṭṭhena sammākammantaṃ samodhāneti, vodānaṭṭhena sammāājīvaṃ samodhāneti, paggahaṭṭhena sammāvāyāmaṃ samodhāneti, upaṭṭhānaṭṭhena sammāsatiṃ samodhāneti, avikkhepaṭṭhena sammāsamādhiṃ samodhāneti. Ayaṃ puggalo imaṃ maggaṃ imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘maggaṃ samodhānetī’’ti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

933他是怎样把“法”归入的呢？以“增上”的意义归入诸根，以“不可动摇”的意义归入诸力，以“出离”的意义归入诸觉支，以“因”的意义归入道，以“现起”的意义归入念处，以“勤”的意义归入正勤，以“成就”的意义归入神足，以“真实”的意义归入谛，以“不散乱”的意义归入奢摩他，以“随观”的意义归入毗婆舍那，以“一味”的意义归入止观双运，以“不相逾越”的意义归入双连，以“防护”的意义归入戒清净，以“不散乱”的意义归入心清净，以“见”的意义归入见清净，以“解脱”的意义归入诸解脱，以“通达”的意义归入明，以“舍离”的意义归入解脱，以“断除”的意义归入尽智，以“寂止”的意义归入无生智，以“根本”的意义归入欲，以“策发”的意义归入作意，以“统合”的意义归入触，以“会合”的意义归入受，以“为首”的意义归入定，以“增上”的意义归入念，以“更胜”的意义归入慧，以“核心”的意义归入解脱，以“究竟”的意义归入不死界——涅槃。这个人，把这些“法”归入到这一所缘上。因此称为——“他归入法”。

ti kathaṃ dhamme samodhāneti? Ādhipateyyaṭṭhena indriyāni samodhāneti, akampiyaṭṭhena balāni samodhāneti, niyyānaṭṭhena bojjhaṅge samodhāneti, hetuṭṭhena maggaṃ samodhāneti, upaṭṭhānaṭṭhena satipaṭṭhānaṃ samodhāneti, padahanaṭṭhena sammappadhānaṃ samodhāneti, ijjhanaṭṭhena iddhipādaṃ samodhāneti tathaṭṭhena saccaṃ samodhāneti, avikkhepaṭṭhena samathaṃ samodhāneti, anupassanaṭṭhena vipassanaṃ samodhāneti, ekarasaṭṭhena samathavipassanaṃ samodhāneti, anativattanaṭṭhena yuganaddhaṃ samodhāneti, saṃvaraṭṭhena sīlavisuddhiṃ samodhāneti, avikkhepaṭṭhena cittavisuddhiṃ samodhāneti, dassanaṭṭhena diṭṭhivisuddhiṃ samodhāneti, vimuttaṭṭhena vimokkhaṃ samodhāneti , paṭivedhaṭṭhena vijjaṃ samodhāneti, pariccāgaṭṭhena vimuttiṃ samodhāneti, samucchedaṭṭhena khaye ñāṇaṃ samodhāneti , paṭippassaddhaṭṭhena anuppāde ñāṇaṃ samodhāneti, chandaṃ mūlaṭṭhena samodhāneti, manasikāraṃ samuṭṭhānaṭṭhena samodhāneti, phassaṃ samodhānaṭṭhena samodhāneti, vedanaṃ samosaraṇaṭṭhena samodhāneti, samādhiṃ pamukhaṭṭhena samodhāneti, satiṃ ādhipateyyaṭṭhena samodhāneti, paññaṃ tatuttaraṭṭhena samodhāneti, vimuttiṃ sāraṭṭhena samodhāneti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena samodhāneti. Ayaṃ puggalo ime dhamme imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘dhamme samodhānetī’’ti.

934凡是他的所缘，就是他的行境；凡是他的行境，就是他的所缘——这说的是那个人。了知就是慧。所谓“平等”，是所缘的现起平等，心的不散乱平等，心的决意平等，心的清净平等。所谓“殊胜”，是无过失的意义，无烦恼的意义，清净的意义，最上的意义。他通达所缘的现起之义，通达心的不散乱之义，通达心的决意之义，通达心的清净之义。因此称为——“他通达殊胜”。

ti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ ti puggalo. Pajānanā paññā. nti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. ti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. ti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

169出息短时，他怎样了知：“我出息短”？入息短时，他怎样了知：“我入息短”？他把短的入息安立为“短”而入息，把短的出息安立为“短”而出息，把短的出入息安立为“短”而入息也出息。当他把短的出入息安立为“短”而入息也出息时，意愿生起。借着意愿的力量，他进而把更微细的短入息安立为“短”而入息。借着意愿的力量，他进而把更微细的短出息安立为“短”而出息。借着意愿的力量，他进而把更微细的短出入息安立为“短”而入息也出息。当借着意愿的力量，他进而把更微细的短出入息安立为“短”而入息也出息时，喜悦生起。借着喜悦的力量，他进而把更微细的短入息安立为“短”而入息，借着喜悦的力量，他进而把更微细的短出息安立为“短”而出息，借着喜悦的力量，他进而把更微细的短出入息安立为“短”而入息也出息。当借着喜悦的力量，他进而把更微细的短出入息安立为“短”而入息也出息时，对于这短的出入息，心转向了，舍安住下来。以这九种方式，短的出入息是身，现起是念，随观是智。身是现起，不是念；念既是现起，也是念。以那个念、那个智，他随观那个身。因此称为——“于身，修身随观念处的修习”。

Kathaṃ rassaṃ assasanto ‘‘rassaṃ assasāmī’’ti pajānāti, rassaṃ passasanto ‘‘rassaṃ passasāmī’’ti pajānāti? Rassaṃ assāsaṃ ittarasaṅkhāte assasati, rassaṃ passāsaṃ ittarasaṅkhāte passasati, rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati. Chandavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi rassā assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

936他是怎样随观那个身的？……像这样，他随观那个身。所谓“修习”，有四种修习……以“习行”的意义，是修习。对于以短的出入息为缘，心的一境性、不散乱，他清楚地了知；当感受被了知时，它们生起……对于以短的出入息为缘，心的一境性、不散乱，清楚地了知时，他归入诸根……因此称为——“他通达殊胜”。

ti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

170他怎样学：“我将觉知全身地入息”？他怎样学：“我将觉知全身地出息”？所谓“身”，有两种身——名身和色身。什么是名身？受、想、思、触、作意，称为名，以及名为名身的，还有那些被称为心行的——这是名身。什么是色身？四大种，以及四大种所造色，出息和入息，相和系属，还有那些被称为身行的——这是色身。

Kathaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati? ti dve kāyā – nāmakāyo ca rūpakāyo ca. Katamo nāmakāyo? Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca, ye ca vuccanti cittasaṅkhārā – ayaṃ nāmakāyo. Katamo rūpakāyo? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā – ayaṃ rūpakāyo.

938那些身是如何被感知的？当比丘了知：由于长入息，心达到一境性、不散乱时，念就现起了。以那念、那智，那些身就被感知了。当比丘了知：由于长出息，心达到一境性、不散乱时，念就现起了。以那念、那智，那些身就被感知了。当比丘了知：由于短入息，心达到一境性、不散乱时，念就现起了。以那念、那智，那些身就被感知了。当比丘了知：由于短出息，心达到一境性、不散乱时，念就现起了。以那念、那智，那些身就被感知了。

Kathaṃ te kāyā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.

939由转向，那些身被感知；由了知，那些身被感知；由观察，那些身被感知；由省察，那些身被感知；由决意心，那些身被感知；由以信胜解，那些身被感知；由精进策励，那些身被感知；由令念现起，那些身被感知；由令心等持，那些身被感知；由以慧了知，那些身被感知；由证知应证知者，那些身被感知；由遍知应遍知者，那些身被感知；由断除应断除者，那些身被感知；由修习应修习者，那些身被感知；由作证应作证者，那些身被感知。这样，那些身被感知。感受全身的入息出息——身是现起处，念是随观，智是智。身是现起处，不是念。念既是现起处，也是念。以那念、那智，他随观那个身。因此说：‘于身随观身念处之修习’。

Āvajjato te kāyā paṭividitā honti, pajānato te kāyā paṭividitā honti, passato te kāyā paṭividitā honti, paccavekkhato te kāyā paṭividitā honti, cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, saddhāya adhimuccato te kāyā paṭividitā honti, vīriyaṃ paggaṇhato te kāyā paṭividitā honti, satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, cittaṃ samādahato te kāyā paṭividitā honti, paññāya pajānato te kāyā paṭividitā honti, abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, pariññeyyaṃ parijānato te kāyā paṭividitā honti, pahātabbaṃ pajahato te kāyā paṭividitā honti, bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. Evaṃ te kāyā paṭividitā honti. Sabbakāyapaṭisaṃvedī assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

940那如何随观那个身呢？……这样，他随观那个身。有四种修习……以练习为含义，是修习。

ti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.

941感受全身的入息出息，以防护的含义，是戒清净；以不散乱的含义，是心清净；以见的含义，是见清净。其中防护的含义，这是增上戒学。其中不散乱的含义，这是增上心学。其中见的含义，这是增上慧学。转向这三学，他学习；了知这三学，他学习；观察这三学，他学习；省察这三学，他学习；决意心于这三学，他学习；以信胜解这三学，他学习；精进策励这三学，他学习；令念现起这三学，他学习；令心等持这三学，他学习；以慧了知这三学，他学习；证知应证知这三学，他学习；遍知应遍知这三学，他学习；断除应断除这三学，他学习；修习应修习这三学，他学习；作证应作证这三学，他学习。

Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, bhāvetabbaṃ bhāvento sikkhati, sacchikātabbaṃ sacchikaronto sikkhati.

942感受全身的入息出息，当比丘了知由于入息出息，心达到一境性、不散乱时，被感知的受生起……感受全身的入息出息，当比丘了知由于入息出息，心达到一境性、不散乱时，他使诸根融合……因此说：‘他正确地通达’。

Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

171如何学习‘使身行宁静，我将入息’；学习‘使身行宁静，我将出息’？什么是身行？长的入息是身体性的，这些法是身体相关的身行。他学习令那些身行宁静、止灭、寂止。长的出息是身体性的，这些法是身体相关的身行。他学习令那些身行宁静、止灭、寂止。短的入息……短的出息……感受全身的入息、感受全身的出息是身体性的，这些法是身体相关的身行。他学习令那些身行宁静、止灭、寂止。

Kathaṃ ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati? Katamo kāyasaṅkhāro? Dīghaṃ assāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Rassaṃ assāsā rassaṃ passāsā. Sabbakāyapaṭisaṃvedī assāsā sabbakāyapaṭisaṃvedī passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

944以那些身体行，身体会有弯曲、伸展、收缩、前倾、移动、颤动、摇动、摆荡的状态——修习'平息身体行，我将吸气'，修习'平息身体行，我将呼气'。以那些身体行，身体没有弯曲、没有伸展、没有收缩、没有前倾、没有移动、没有颤动、没有摇动、没有摆荡的状态——宁静的、微细的、平息的身体行，修习'平息身体行，我将吸气'，修习'平息身体行，我将呼气'。

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā pakampanā – passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

945据说如此修习'平息身体行，我将吸气'，修习'平息身体行，我将呼气'。若是如此，风的摄受就不明显，入出息就不明显，入出息念就不明显，入出息念定就不明显；对此等至，智者们既不入定，也不出定。

Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti; na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

946据说如此修习'平息身体行，我将吸气'，修习'平息身体行，我将呼气'。若是如此，风的摄受就明显，入出息就明显，入出息念就明显，入出息念定就明显；对此等至，智者们既能入定，也能出定。譬如什么？就像敲击铜锣时，先是粗大的声音响起。由于善巧地把握了粗大声音的相，善巧地作意，善巧地领会，当粗大的声音停止之后，接着微细的声音便响起。由于善巧地把握了微细声音的相，善巧地作意，善巧地领会，当微细的声音也停止之后，心便以微细声音的相为所缘而继续运转。同样地，先是粗大的入出息生起；由于善巧地把握了粗大入出息的相，善巧地作意，善巧地领会，当粗大的入出息停止之后，接着微细的入出息便生起。由于善巧地把握了微细入出息的相，善巧地作意，善巧地领会，当微细的入出息也停止之后，心便以微细入出息的相为所缘，不会散乱。

Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

947若是如此，风的摄受就明显，入出息就明显，入出息念就明显，入出息念定就明显；对此等至，智者们既能入定，也能出定。平息身体行的入出息，身是现起处，念是随观，智。身是现起处，不是念；念既是现起处，也是念。以那念、以那智，他随观那个身。因此称为——'于身，修身随观念处之修习'。

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

948'他如何随观那个身？……以此方式，他随观那个身。'这是四种修习……以练习之义，是修习。平息身体行，就入出息而言，以防护之义，是戒清净；以无散乱之义，是心清净；以照见之义，是见清净。其中，防护之义，是增上戒学；无散乱之义，是增上心学；照见之义，是增上慧学。他作意这三学而修习……证悟应证悟的而修习。平息身体行，以入出息为依，了知心的一境性、无散乱者，他知道所生起的受……平息身体行，以入出息为依，了知心的一境性、无散乱者，他统合诸根……因此称为——'他通达等至之义'。

ti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

949八种随观智，八种现起处念，四种经典依据，属于于身修身随观。

Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo , cattāri suttantikavatthūni kāye kāyānupassanāya.

950诵品

Bhāṇavāro.

951第二四法分别

Dutiyacatukkaniddeso

172如何学习“我体验喜而吸气”,如何学习“我体验喜而呼气”呢？什么是喜？当一个人以长入息为缘，了知到心的统一、不散乱时，喜与欢悦就会生起。那种喜、欢悦、高兴、欣喜、欢笑、雀跃、满足、振奋、心的喜悦——这就是喜。当一个人以长出息为缘，了知到心的统一、不散乱时，喜与欢悦就会生起……以短入息为缘，以短出息为缘，以体验全身而入息为缘，以体验全身而出息为缘，以平静身行而入息为缘，以平静身行而出息为缘，了知到心的统一、不散乱时，喜与欢悦就会生起。那种喜、欢悦、高兴、欣喜、欢笑、雀跃、满足、振奋、心的喜悦——这就是喜。

Kathaṃ ‘‘pītipaṭisaṃvedī assasissāmī’’ti sikkhati ‘‘pītipaṭisaṃvedī passasissāmī’’ti sikkhati? Katamā pīti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti.

953如何是这种喜被感知了呢？当一个人以长入出息为缘，了知到心的统一、不散乱时，念已经现前了。凭借那个念、那种智，这种喜就被感知了。以长出息为缘，了知到心的统一、不散乱时，念已经现前了。凭借那个念、那种智，这种喜就被感知了。以短入息为缘……以短出息为缘……以体验全身而入息为缘……以体验全身而出息为缘……以平静身行而入息为缘……以平静身行而出息为缘，了知到心的统一、不散乱时，念已经现前了。凭借那个念、那种智，这种喜就被感知了。在转向时，这种喜被感知了；在知道时……在看见时……在省察时……在决心于心时……以信解于信时……在精进努力时……在使念现前时……在使心入定时……以慧了知时……在遍知应遍知法时……在充分了知应充分了知法时……在断除应断除法时……在修习应修习法时……在证得应证得法时，这种喜被感知了。如此，这种喜被感知了。

Kathaṃ sā pīti paṭividitā hoti? Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Rassaṃ assāsavasena…pe… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. Evaṃ sā pīti paṭividitā hoti.

954对体验喜的入出息来说，感受是现起的对象，念是对它的随观，这是智。感受是现起的对象，并不等同于念；但念既是现起的对象，也是念本身。凭借那个念、以那种智，他随观那个感受。因此被称为“在感受上修习感受随观念处”。

Pītipaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

955“随观”，他如何随观那个感受呢？他从无常的角度随观……如此，他随观那个感受。“修习”，有四种修习……以熏习的意义，称为修习。对体验喜的入出息来说，以防护的意义，有戒清净……对体验喜的入出息来说，当一个人以之为缘，了知心的统一、不散乱时……在了知的当下，他将诸根统合了。因此被称为“他同时通达义理”。

ti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

173如何学习“我体验乐而吸气”，如何学习“我体验乐而呼气”呢？“乐”，有两种乐——身体之乐和内心之乐。什么是身体之乐呢？凡是身体上的舒适，就是身体之乐，是由身体接触所生的舒适、快乐的感受，由身体接触所生的舒适、快乐的感受——这就是身体之乐。什么是内心之乐呢？凡是内心的舒适，就是内心之乐，是由内心接触所生的舒适、快乐的感受，由内心接触所生的舒适、快乐的感受——这就是内心之乐。

Kathaṃ ‘‘sukhapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sukhapaṭisaṃvedī passasissāmī’’ti sikkhati? nti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. Katamaṃ kāyikaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. Katamaṃ cetasikaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ.

957如何是这些乐被感知到了呢？当一个人以长入息为缘，了知到心的统一、不散乱时，念已经现前了。凭借那个念、那种智，这些乐就被感知到了。以长出息为缘，了知到心的统一、不散乱时，念已经现前了。凭借那个念、那种智，这些乐就被感知到了……在证得应证得法时，这些乐就被感知到了。如此，这些乐被感知到了。对体验乐的入出息来说，感受是现起的对象，念是对它的随观，这是智。感受是现起的对象，并不等同于念；但念既是现起的对象，也是念本身。凭借那个念、以那种智，他随观那个感受。因此被称为“在感受上修习感受随观念处”。

Kathaṃ te sukhā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. Evaṃ te sukhā paṭividitā honti. Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

958那么，如何观察那个感受呢？从无常的角度来观察……以此方式，来观察那个感受。有四种修习……这称为修习，是就其反复实践的义理而言。以体验乐受的心来对待入息出息，就防护的义理而言，是戒清净……当以体验乐受的心了知因入息出息所达成的心的一境性、不散乱时……在这样了知的过程中，他将诸根协调统一。因此，这被称为“他证悟了具足之慧”。

ti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

174什么是“我当体验心行而入息”的修学？“我当体验心行而出息”的修学？什么是心行？在长入息中伴生的想、受及心所——这些是与心相关联、作为心行的诸法。在长出息中伴生的想、受及心所——这些是与心相关联、作为心行的诸法……在体验乐受的入息中伴生的……在体验乐受的出息中伴生的想、受及心所——这些是与心相关联、作为心行的诸法。这就是心行。

Kathaṃ ‘‘cittasaṅkhārapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittasaṅkhārapaṭisaṃvedī passasissāmī’’ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro.

960如何了知这些心行？当一位禅修者了知由长入息所达成的心的一境性、不散乱时，正念就已现前。凭藉此正念及此智慧，那些心行便已被了知。当一位禅修者了知由长出息所达成的心的一境性、不散乱时，正念就已现前。凭藉此正念及此智慧，那些心行便已被了知……当一位禅修者作证应当作证之事时，那些心行便已被了知。如此，那些心行便已被了知。以体验心行的入息出息，其感受的现起是正念，观察是智慧。这是感受的现起，而非正念；它既是正念的现起，也是正念本身。凭藉此正念及此智慧，他观察那个感受。因此，这被称为“于感受，作为感受随观念住处的修习”。

Kathaṃ te cittasaṅkhārā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. Evaṃ te cittasaṅkhārā paṭividitā honti. Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

961那么，如何观察那个感受呢？从无常的角度来观察……以此方式，来观察那个感受。有四种修习……这称为修习，是就其反复实践的义理而言。以体验心行的入息出息，就防护的义理而言，是戒清净……当以体验心行了知因入息出息所达成的心的一境性、不散乱时……在这样了知的过程中，他将诸根协调统一。因此，这被称为“他证悟了具足之慧”。

ti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

175什么是“我当平静心行而入息”的修学？“我当平静心行而出息”的修学？什么是心行？在长入息中伴生的想、受及心所——这些是与心相关联、作为心行的诸法。他修学以使这些心行平静、止息、安歇。在长出息中伴生的想、受及心所——这些是与心相关联、作为心行的诸法。他修学以使这些心行平静、止息、安歇。在体验心行的入息中伴生的……在体验心行的出息中伴生的想、受及心所——这些是与心相关联、作为心行的诸法。他修学以使这些心行平静、止息、安歇。以在令心行平静的入息出息，其感受的现起是正念，观察是智慧。这是感受的现起，而非正念；它既是正念的现起，也是正念本身。凭藉此正念及此智慧，他观察那个感受。因此，这被称为“于感受，作为感受随观念住处的修习”。

Kathaṃ ‘‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’’ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

963那么，如何观察那个感受呢……以此方式，来观察那个感受。有四种修习……这称为修习，是就其反复实践的义理而言。以在令心行平静的入息出息，就防护的义理而言，是戒清净……当以在令心行平静了知因入息出息所达成的心的一境性、不散乱时……在这样了知的过程中，他将诸根协调统一。因此，这被称为“他证悟了具足之慧”。

ti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

964八种随观智，八种近住念，四种经教事，在于心上修习心随观。

Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya.

965第三四法分别

Tatiyacatukkaniddeso

176如何修习“感受着心，我将吸气”和“感受着心，我将呼气”呢？那个心是什么？借着长入息，识是心。那心就是意识、意、思量、心脏、净白、意处、意根、识、识蕴、相应的意识界。借着长出息……借着使心之行的平静，借着入息……借着使心之行的平静，借着出息，识是心。那心就是意识、意、思量、心脏、净白、意处、意根、识、识蕴、相应的意识界——这就是心。

Kathaṃ ‘‘cittapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittapaṭisaṃvedī passasissāmī’’ti sikkhati? Katamaṃ taṃ cittaṃ? Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ.

967如何体验到那颗心？当如实地了知借着长入息，心保持专注、不散乱时，正念就建立起来了。借着那个正念和那个智慧，那颗心被体验到了。当如实地了知借着长出息，心保持专注、不散乱时，正念就建立起来了。借着那个正念和那个智慧，那颗心被体验到了……当使应予证得的法证得时，那颗心被体验到了。就这样，那颗心被体验到了。感受着心，借着入出息，识是心，现起是念，随观是智。心是现起，不是念；念既是现起也是念。借着那个念，用那个智慧，随观那颗心。因此，这被称为“在心上的心随观念住修习”。

Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. Evaṃ taṃ cittaṃ paṭividitaṃ hoti. Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.

968“随观”是如何随观那颗心的呢？……就这样随观那颗心。“修习”有四种修习……以反复修习之义，是修习。感受着心，以防护之义，是戒清净……感受着心，当如实地了知借着入出息，心保持专注、不散乱时……当如实地了知时，他使诸根协调一致。因此，这被称为“同时他也能贯通了”。

ti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

177如何修习“让心彻底喜悦，我将吸气”和“让心彻底喜悦，我将呼气”呢？什么是对心的彻底喜悦？当如实地了知借着长入息，心保持专注、不散乱时，对心的彻底喜悦就会生起。那种心的喜悦、欢喜、欢悦、大笑、欣喜感、昂扬状态、内心满意。当如实地了知借着长入出息，心保持专注、不散乱时，对心的彻底喜悦就会生起。那种心的喜悦、欢喜、欢悦、大笑、欣喜感、昂扬状态、内心满意……感受着心，借着入息……感受着心，借着出息，当如实地了知心保持专注、不散乱时，对心的彻底喜悦就会生起。那种心的喜悦、欢喜、欢悦、大笑、欣喜感、昂扬状态、内心满意——这就是对心的彻底喜悦。让心彻底喜悦，借着入出息，识是心，现起是念，随观是智。心是现起，不是念；念既是现起也是念。借着那个念，用那个智慧，随观那颗心。因此，这被称为“在心上的心随观念住修习”。

Kathaṃ ‘‘abhippamodayaṃ cittaṃ assasissāmī’’ti, ‘‘abhippamodayaṃ cittaṃ passasissāmī’’ti sikkhati? Katamo cittassa abhippamodo? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.

970“随观”，如何对那个心进行随观？……[中略]……就这样对那个心进行随观。这四种修习……[中略]……以练习、修习之义，称为修习。“令心入定”，以入出息防护之义，是戒清净……[中略]……了知“令心入定”所产生的、以入出息为缘的心一境性与不散乱……[中略]……正在了知时，便统合了诸根。因此说――“他证得了那有意义的目标”。

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

178什么是“令心入定，我将吸气”而学，“令心入定，我将呼气”而学？什么是定？以长入息为缘，心的一境性、不散乱，即是定——那是心的安住、稳固、确立、不涣散、不散乱、保持不散乱的状态，是寂止、定根、定力、正定。以长呼气为缘，心的一境性、不散乱，即是定……[中略]……以入息为缘，令心入定……[中略]……以呼气为缘，令心入定，心的一境性、不散乱，即是定。那是心的安住、稳固、确立、不涣散、不散乱、保持不散乱的状态，是寂止、定根、定力、正定——这就是定。“令心入定”，以入出息为缘，有识知、有心、有近住、有念、有智。心的近住，不是念；念，既是近住，也是念。以那个念、以那个智，对那个心进行随观。因此说――“于心上修习心随观念处”。

Kathaṃ ‘‘samādahaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘samādahaṃ cittaṃ passasissāmī’’ti sikkhati? Katamo samādhi ? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… samādahaṃ cittaṃ assāsavasena…pe… samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.

972“随观”是如何随观那颗心的呢？……就这样随观那颗心。“修习”有四种修习……以反复修习之义，是修习。让心彻底喜悦，以防护之义，是戒清净……让心彻底喜悦，当如实地了知借着入出息，心保持专注、不散乱时……当如实地了知时，他使诸根协调一致。因此，这被称为“同时他也能贯通了”。

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

179什么是“令心解脱，我将吸气”而学，“令心解脱，我将呼气”而学？“令心从贪欲中解脱，我将吸气”而学，“令心从贪欲中解脱，我将呼气”而学。“令心从嗔恚中解脱，我将吸气”而学，“令心从嗔恚中解脱，我将呼气”而学。“令心从愚痴中解脱，我将吸气”而学……[中略]……从慢中解脱、从邪见中解脱、从疑中解脱、从昏沉中解脱、从掉举中解脱、从无惭中解脱、“令心从无愧中解脱，我将吸气”而学，“令心从无愧中解脱，我将呼气”而学。“令心解脱”，以入出息为缘，有识知、有心、有近住、有念……[中略]……

Kathaṃ ‘‘vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘vimocayaṃ cittaṃ passasissāmī’’ti sikkhati? ‘‘Rāgato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘rāgato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. ‘‘Dosato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘dosato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. ‘‘Mohato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati…pe… mānato vimocayaṃ cittaṃ… diṭṭhiyā vimocayaṃ cittaṃ… vicikicchāya vimocayaṃ cittaṃ… thinato vimocayaṃ cittaṃ… uddhaccato vimocayaṃ cittaṃ… ahirikato vimocayaṃ cittaṃ… ‘‘anottappato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘anottappato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe….

974……[中略]……对那个心……[中略]……就这样对那个心。这四种修习……[中略]……以练习、修习之义，称为修习。“令心解脱”，以入出息防护之义，是戒清净……[中略]……了知“令心解脱”所产生的、以入出息为缘的心一境性与不散乱……[中略]……正在了知时，便统合了诸根。因此说――“他证得了那有意义的目标”。

ti kathaṃ taṃ cittaṃ …pe… evaṃ taṃ cittaṃ . ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

975八种随观智、八种现起随念、四种经典事，在感受上随观感受。

Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya.

976第四四法分别

Catutthacatukkaniddeso

180什么是“随观无常，我将吸气”而学，“随观无常，我将呼气”而学？什么是无常？五取蕴是无常的。以什么含义说是无常的？以生起与坏灭的含义，说是无常的。观照五蕴的生起时，见到多少种相？观照其坏灭时，见到多少种相？观照其生灭时，见到多少种相？观照五蕴的生起时，见到二十五种相；观照其坏灭时，见到二十五种相。观照五蕴的生灭时，见到这五十种相。

Kathaṃ ‘‘aniccānupassī assasissāmī’’ti sikkhati, ‘‘aniccānupassī passasissāmī’’ti sikkhati? nti kiṃ aniccaṃ? Pañcakkhandhā aniccā. Kenaṭṭhena aniccā? Uppādavayaṭṭhena aniccā. Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati.

978“我修习随观色无常而入息”——这样修学，“我修习随观色无常而出息”——这样修学。于受……于想……于诸行……于识……于眼……于老死中：“我修习随观老死无常而入息”——这样修学，“我修习随观老死无常而出息”——这样修学。由随观无常的入出息力，诸法现起，这是念、随观、智。诸法现起，而非念；念既是现起也是念。以那念、以那智，随观那些法。因此说：这是‘于诸法中修习法随观念处’。

‘‘Rūpe aniccānupassī assasissāmī’’ti sikkhati, ‘‘rūpe aniccānupassī passasissāmī’’ti sikkhati. ‘‘Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe aniccānupassī passasissāmī’’ti sikkhati. Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

979“随观”是指如何随观那些法？……如此随观那些法。这是四种修习……依习行的意义为修习。随观无常的入出息，依防护的意义为戒清净……随观无常的入出息力，了知心的专一、不散乱……了知者将诸根统合。因此说：“亦证得那善巧。”

Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

980“我修习随观离欲而入息”——这样修学，“我修习随观离欲而出息”——这样修学，这是怎样进行的？于色中见到过患后，对色的离欲生起意欲，成为信解具足者，他的心得善安立。“我修习随观色离欲而入息”——这样修学，“我修习随观色离欲而出息”——这样修学。于受……于想……于诸行……于识……于眼……于老死中见到过患后，对老死的离欲生起意欲，成为信解具足者，他的心得善安立。“我修习随观老死离欲而入息”——这样修学，“我修习随观老死离欲而出息”——这样修学。由随观离欲的入出息力，诸法现起，这是念、随观、智。诸法现起，而非念；念既是现起也是念。以那念、以那智，随观那些法。因此说：这是‘于诸法中修习法随观念处’。

Kathaṃ ‘‘virāgānupassī assasissāmī’’ti sikkhati, ‘‘virāgānupassī passasissāmī’’ti sikkhati? Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Rūpe virāgānupassī assasissāmī’’ti sikkhati, ‘‘rūpe virāgānupassī passasissāmī’’ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe virāgānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe virāgānupassī passasissāmī’’ti sikkhati. Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

981如何随观那些法？……如此随观那些法。这是四种修习……依习行的意义为修习。随观离欲的入出息，依防护的意义为戒清净……随观离欲的入出息力，了知心的专一、不散乱……了知者将诸根统合。因此说：“亦证得那善巧。”

ti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

982“我修习随观灭而入息”——这样修学，“我修习随观灭而出息”——这样修学，这是怎样进行的？于色中见到过患后，对色的灭生起意欲，成为信解具足者，他的心得善安立。“我修习随观色灭而入息”——这样修学，“我修习随观色灭而出息”——这样修学。于受……于想……于诸行……于识……于眼……于老死中见到过患后，对老死的灭生起意欲，成为信解具足者，他的心得善安立。“我修习随观老死灭而入息”——这样修学，“我修习随观老死灭而出息”——这样修学。

Kathaṃ ‘‘nirodhānupassī assasissāmī’’ti sikkhati, ‘‘nirodhānupassī passasissāmī’’ti sikkhati? Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Rūpe assasissāmī’’ti sikkhati, ‘‘rūpe nirodhānupassī passasissāmī’’ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati.

181以几种行相，无明成为过患？以几种行相，无明灭去？以五种行相，无明成为过患。以八种行相，无明灭去。

Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati.

984以哪五种方式，无明成为过患？以无常的意义，无明成为过患；以苦的意义，无明成为过患；以无我的意义，无明成为过患；以煎熬的意义，无明成为过患；以变易的意义，无明成为过患——以这五种方式，无明成为过患。

Katamehi pañcahākārehi avijjāya ādīnavo hoti? Aniccaṭṭhena avijjāya ādīnavo hoti, dukkhaṭṭhena avijjāya ādīnavo hoti, anattaṭṭhena avijjāya ādīnavo hoti, santāpaṭṭhena avijjāya ādīnavo hoti, vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti.

985以哪八种方式，无明灭尽呢？以因由的灭尽，无明灭尽；以集的灭尽，无明灭尽；以生的灭尽，无明灭尽；以产生的灭尽，无明灭尽；以因的灭尽，无明灭尽；以缘的灭尽，无明灭尽；以智的生起，无明灭尽；以灭的现前，无明灭尽——以这八种方式，无明灭尽。见到以这五种方式无明的过患后，对于以这八种方式无明的灭，他生起意欲，信解坚固，他的心也善住。他修习：『我将随观无明灭而入息』，他修习：『我将随观无明灭而出息』。

Katamehi aṭṭhahākārehi avijjā nirujjhati? Nidānanirodhena avijjā nirujjhati, samudayanirodhena avijjā nirujjhati, jātinirodhena avijjā nirujjhati, pabhavanirodhena avijjā nirujjhati, hetunirodhena avijjā nirujjhati, paccayanirodhena avijjā nirujjhati, ñāṇuppādena avijjā nirujjhati, nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Avijjāya nirodhānupassī assasissāmī’’ti sikkhati, ‘‘avijjāya nirodhānupassī passasissāmī’’ti sikkhati.

986以几种方式，诸行成为过患？以几种方式，诸行灭尽？……以几种方式，识成为过患？以几种方式，识灭尽？……以几种方式，名色成为过患？以几种方式，名色灭尽？……以几种方式，六处成为过患？以几种方式，六处灭尽？……以几种方式，触成为过患？以几种方式，触灭尽？……以几种方式，受成为过患？以几种方式，受灭尽？……以几种方式，爱成为过患？以几种方式，爱灭尽？……以几种方式，取成为过患？以几种方式，取灭尽？……以几种方式，有成为过患？以几种方式，有灭尽？……以几种方式，生成为过患？以几种方式，生灭尽？……以几种方式，老死成为过患？以几种方式，老死灭尽？以五种方式，老死成为过患；以八种方式，老死灭尽。

Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati.

987以哪五种方式，老死成为过患？以无常的意义，老死成为过患；以苦的意义……以无我的意义……以煎熬的意义……以变易的意义，老死成为过患——以这五种方式，老死成为过患。

Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena…pe… santāpaṭṭhena…pe… vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti.

988以哪八种方式，老死灭尽呢？以因由的灭尽，老死灭尽；以集的灭尽……以生的灭尽……以产生的灭尽……以因的灭尽……以缘的灭尽……以智的生起……以灭的现前，老死灭尽——以这八种方式，老死灭尽。见到以这五种方式老死的过患后，对于以这八种方式老死的灭，他生起意欲，信解坚固，他的心也善住。他修习：『我将随观老死灭而入息』，他修习：『我将随观老死灭而出息』。依于随观灭的入出息，诸法有现前、念、随观、智。诸法是现前，不是念；念既是现前也是念。以那个念、那个智，他随观那些法。因此说：『于诸法中，修习法随观念处』。

Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? Nidānanirodhena jarāmaraṇaṃ nirujjhati, samudayanirodhena…pe… jātinirodhena…pe… pabhavanirodhena … hetunirodhena… paccayanirodhena… ñāṇuppādena…pe… nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

989他如何随观那些法？……这样，他随观那些法。四种修习……以习行义为修习。依于随观灭的入出息，以防护义，戒清净……依于随观灭的入出息，他了知心的一境性、不散乱……了知时，统合诸根。因此说：『他通达了真义』。

ti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

182如何是『随观舍离，我吸入』而学，『随观舍离，我呼出』而学？有两种舍离：遍舍之舍离与跃入之舍离。舍弃色，这是遍舍之舍离；心跃入色的灭尽即涅槃，这是跃入之舍离。『于色随观舍离，我吸入』而学，『于色随观舍离，我呼出』而学。受……乃至……想……诸行……识……眼……乃至……老死，舍弃这些，这是遍舍之舍离；心跃入老死的灭尽即涅槃，这是跃入之舍离。『于老死随观舍离，我吸入』而学，『于老死随观舍离，我呼出』而学。依随观舍离的入出息，诸法现起，这是念、这是随观、这是智。诸法现起，而非念；念既是现起，也是念本身。以那念、以那智，他随观那些法。因此被称为：『于诸法中，修习法随观念处』。

Kathaṃ ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘paṭinissaggānupassī passasissāmī’’ti sikkhati? ti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. ‘‘Rūpe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘rūpe paṭinissaggānupassī passasissāmī’’ti sikkhati. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. ‘‘Jarāmaraṇe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe paṭinissaggānupassī passasissāmī’’ti sikkhati. Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

991那么，他如何随观那些法呢？他从无常的角度随观，不从常的角度随观；……乃至……他舍离，而非执取。当他从无常的角度随观时，他断除了常的想；……乃至……当他舍离时，他断除了执著。他就是这样随观那些法的。有四种修习。在那里，对于已生起的诸法，以不超越为义，这是修习；……乃至……以习行为义，这是修习。依随观舍离的入出息，以防护为义，这是戒清净；以不散乱为义，这是心清净；以见为义，这是见清净。在那里，那个防护义，就是增上戒学；在那里，那个不散乱义，就是增上心学；在那里，那个见义，就是增上慧学。他转起这三学而学，了知而学……乃至……对于应证悟的，他证悟而学。

ti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. ti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati.

992当他了知依随观舍离的入出息所生的心一境性、不散乱时，他能觉知到感受的生起，觉知到它的存续，觉知到它的灭去……乃至……了知依随观舍离的入出息所生的心一境性、不散乱时，他摄置诸根，并了知行境，通达胜任力；他摄置诸力……他摄置觉支……他摄置道……他摄置诸法，并了知行境，通达胜任力。

Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti …pe… paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; balāni samodhāneti… bojjhaṅge samodhāneti… maggaṃ samodhāneti… dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati.

993那么，他如何摄置诸根呢？他以决意为义，摄置信根……乃至……因此被称为：『他通达胜任力』。

ti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

994八种随观之智、八种现起之随念、四种经典所依之处，这些是在诸法中修习法随观时，三十二种具念者的智。

Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni.

995有行智分别第五

Satokāriñāṇaniddeso pañcamo.

9966. 智聚六法分别

6. Ñāṇarāsichakkaniddeso

183哪些是二十四种依定而生的智呢？藉由长入息，心一境性、不散乱，这是定；藉由长出息，心一境性、不散乱，这是定……乃至……藉由释放心而入息，心一境性、不散乱，这是定；藉由释放心而出息，心一境性、不散乱，这是定。这些就是二十四种依定而生的智。

Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Imāni catuvīsati samādhivasena ñāṇāni.

998哪些是七十三种以观的力量而有的智？对于长的入息，从无常的角度随观的意义上是观；从苦的角度随观的意义上是观；从无我的角度随观的意义上是观。对于长的出息，从无常的角度随观的意义上是观；从苦的角度随观的意义上是观；从无我的角度随观的意义上是观……对于使心解脱而入息，对于使心解脱而出息，从无常的角度随观的意义上是观；从苦的角度随观的意义上是观；从无我的角度随观的意义上是观。这些就是七十三种以观的力量而有的智。

Katamāni dvesattati vipassanāvasena ñāṇāni? Dīghaṃ assāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā, dīghaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā…pe… vimocayaṃ cittaṃ assāsaṃ, vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Imāni dvesattati vipassanāvasena ñāṇāni.

999哪些是八种厌离智？以无常随观而入息，如实知、如实见――这是厌离智。以无常随观而出息，如实知、如实见――这是厌离智……以舍弃随观而入息，如实知、如实见――这是厌离智。以舍弃随观而出息，如实知、如实见――这是厌离智。这些就是八种厌离智。

Katamāni aṭṭha nibbidāñāṇāni? Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, aniccānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, paṭinissaggānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ. Imāni aṭṭha nibbidāñāṇāni.

1000哪些是八种随顺厌离的智？以无常随观而入息，在怖畏现起时的慧，是随顺厌离的智。以无常随观而出息，在怖畏现起时的慧，是随顺厌离的智……以舍弃随观而入息，在怖畏现起时的慧，是随顺厌离的智。以舍弃随观而出息，在怖畏现起时的慧，是随顺厌离的智。这些就是八种随顺厌离的智。

Katamāni aṭṭha nibbidānulome ñāṇāni? Aniccānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, aniccānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, paṭinissaggānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ – imāni aṭṭha nibbidānulome ñāṇāni.

1001哪些是八种厌离平息之智？以无常随观而入息，通过审视而安住的慧，是厌离平息之智。以无常随观而出息，通过审视而安住的慧，是厌离平息之智……以舍弃随观而入息，通过审视而安住的慧，是厌离平息之智。以舍弃随观而出息，通过审视而安住的慧，是厌离平息之智。这些就是八种厌离平息之智。

Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni? Aniccānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, aniccānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, paṭinissaggānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ – imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni.

1002哪些是二十一种解脱乐智？通过入流道，因为有身见被断除、被根绝，生起解脱乐智；因为疑惑被断除、被根绝，生起解脱乐智；因为戒禁取被断除、被根绝……因为见的随眠、疑惑的随眠被断除、被根绝，生起解脱乐智。通过一来道，因为粗的欲贪结被断除、被根绝……因为嗔恚结、粗的欲贪随眠、嗔恚随眠被断除、被根绝，生起解脱乐智。通过不来道，因为微细的欲贪结被断除、被根绝……因为嗔恚结、微细的欲贪随眠、嗔恚随眠被断除、被根绝，生起解脱乐智。通过阿拉汉道，因为色贪被断除、被根绝……因为无色贪、慢、掉举、无明、慢的随眠、有贪的随眠、无明的随眠被断除、被根绝，生起解脱乐智。这些就是二十一种解脱乐智。当修行以十六事为基的入出息念定时，这二百种智以上其实都会生起。

Katamāni ekavīsati vimuttisukhe ñāṇāni? Sotāpattimaggena sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sīlabbataparāmāsassa…pe… diṭṭhānusayassa, vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sakadāgāmimaggena oḷārikassa, kāmarāgasaññojanassa…pe… paṭighasaññojanassa, oḷārikassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, anāgāmimaggena anusahagatassa kāmarāgasaññojanassa…pe… paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, arahattamaggena, rūparāgassa…pe… arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ. Imāni ekavīsati vimuttisukhe ñāṇāni. Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti.

10034. 根之论

4. Indriyakathā

1004智聚六法分别第六

Ñāṇarāsichakkaniddeso chaṭṭho.

1005入出息念论完

Ānāpānassatikathā niṭṭhitā.

10064. 根之论

4. Indriyakathā

10071. 第一经分别

1. Paṭhamasuttantaniddeso

184如是我闻：有一次,世尊住在沙瓦提城的揭德林给孤独园。在那里,世尊对比丘们说:"比丘们。"那些比丘回应世尊:"尊者。"世尊这样说道:

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

1009"比丘们,有这五种根。哪五种呢?信根、精进根、念根、定根、慧根——比丘们,这就是五种根。"

‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni’’ .

185这五种根通过多少种方式得到净化?这五种根通过十五种方式得到净化。避开没有信心的人,亲近、结交、侍奉有信心的人,以及省察能引发净信的经典——通过这三种方式,信根得到净化。避开懈怠的人,亲近、结交、侍奉精进努力的人,以及省察正勤——通过这三种方式,精进根得到净化。避开忘失念的人,亲近、结交、侍奉念现前的人,以及省察念处——通过这三种方式,念根得到净化。避开心不定的的人,亲近、结交、侍奉心得定的人,以及省察禅那与解脱——通过这三种方式,定根得到净化。避开智慧不足的人,亲近、结交、侍奉有智慧的人,以及省察深邃的智慧行境——通过这三种方式,慧根得到净化。如此,避开这五种人,亲近、结交、侍奉那五种人,省察那五种经典类别——通过这十五种方式,这五种根得到净化。

Imāni pañcindriyāni katihākārehi visujjhanti? Imāni pañcindriyāni pannarasahi ākārehi visujjhanti. Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato – imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato – imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato – imehi tīhākārehi satindriyaṃ visujjhati. Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato – imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato – imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato , pañca puggale sevato bhajato payirupāsato, pañca suttantakkhandhe paccavekkhato – imehi pannarasahi ākārehi imāni pañcindriyāni visujjhanti.

1011通过多少种方式修习五根,通过多少种方式完成对五根的修习?通过十种方式修习五根,通过十种方式完成对五根的修习。在舍弃不信时修习信根,修习信根就是在舍弃不信;在舍弃懈怠时修习精进根,修习精进根就是在舍弃懈怠;在舍弃放逸时修习念根,修习念根就是在舍弃放逸;在舍弃掉举时修习定根,修习定根就是在舍弃掉举;在舍弃无明时修习慧根,修习慧根就是在舍弃无明。通过这十种方式修习五根,通过这十种方式完成对五根的修习。

Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcannaṃ indriyānaṃ bhāvanā hoti? Dasahākārehi pañcindriyāni bhāviyanti, dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti. Assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, saddhindriyaṃ bhāvento assaddhiyaṃ pajahati; kosajjaṃ pajahanto vīriyindriyaṃ bhāveti, vīriyindriyaṃ bhāvento kosajjaṃ pajahati; pamādaṃ pajahanto satindriyaṃ bhāveti, satindriyaṃ bhāvento pamādaṃ pajahati; uddhaccaṃ pajahanto samādhindriyaṃ bhāveti, samādhindriyaṃ bhāvento uddhaccaṃ pajahati; avijjaṃ pajahanto paññindriyaṃ bhāveti, paññindriyaṃ bhāvento avijjaṃ pajahati. Imehi dasahākārehi pañcindriyāni bhāviyanti, imehi dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti.

1012通过多少种方式,五根算是被修习了且被善巧修习了?通过十种方式,五根算是被修习了且被善巧修习了。因为不信已被舍弃且被彻底舍弃,所以信根被修习了且被善巧修习了;因为信根被修习了且被善巧修习了,所以不信被舍弃了且被彻底舍弃了。因为懈怠已被舍弃且被彻底舍弃,所以精进根被修习了且被善巧修习了;因为精进根被修习了且被善巧修习了,所以懈怠被舍弃了且被彻底舍弃了。因为放逸已被舍弃且被彻底舍弃,所以念根被修习了且被善巧修习了;因为念根被修习了且被善巧修习了,所以放逸被舍弃了且被彻底舍弃了。因为掉举已被舍弃且被彻底舍弃,所以定根被修习了且被善巧修习了;因为定根被修习了且被善巧修习了,所以掉举被舍弃了且被彻底舍弃了。因为无明已被舍弃且被彻底舍弃,所以慧根被修习了且被善巧修习了;因为慧根被修习了且被善巧修习了,所以无明被舍弃了且被彻底舍弃了。通过这十种方式,五根算是被修习了且被善巧修习了。

Katihākārehi pañcindriyāni bhāvitāni honti subhāvitāni? Dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni. Assaddhiyassa pahīnattā suppahīnattā saddhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; saddhindriyassa bhāvitattā subhāvitattā assaddhiyaṃ pahīnaṃ hoti suppahīnaṃ. Kosajjassa pahīnattā suppahīnattā vīriyindriyaṃ bhāvitaṃ hoti subhāvitaṃ; vīriyindriyassa bhāvitattā subhāvitattā kosajjaṃ pahīnaṃ hoti suppahīnaṃ. Pamādassa pahīnattā suppahīnattā satindriyaṃ bhāvitaṃ hoti subhāvitaṃ; satindriyassa bhāvitattā subhāvitattā pamādo pahīno hoti suppahīno. Uddhaccassa pahīnattā suppahīnattā samādhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; samādhindriyassa bhāvitattā subhāvitattā uddhaccaṃ pahīnaṃ hoti suppahīnaṃ. Avijjāya pahīnattā paññindriyaṃ bhāvitaṃ hoti subhāvitaṃ; paññindriyassa bhāvitattā subhāvitattā avijjā pahīnā hoti suppahīnā. Imehi dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni.

186通过多少种方式修习五根,又通过多少种方式,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的?通过四种方式修习五根,通过四种方式,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的。在入流道的刹那,五根正在被修习;在入流果的刹那,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的。在一来道的刹那,五根正在被修习;在一来果的刹那,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的。在非归道的刹那,五根正在被修习;在非归果的刹那,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的。在阿拉汉道的刹那,五根正在被修习;在阿拉汉果的刹那,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的。如此,有四种道的清净,四种果的清净,四种断的清净,四种止息的清净。通过这四种方式修习五根;通过这四种方式,五根既是被修习的、被善巧修习的,也是被止息的、被彻底止息的。

Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca? Catūhākārehi pañcindriyāni bhāviyanti catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sotāpattimaggakkhaṇe pañcindriyāni bhāviyanti; sotāpattiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sakadāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; sakadāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Anāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; anāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Arahattamaggakkhaṇe pañcindriyāni bhāviyanti; arahattaphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Iti catasso maggavisuddhiyo, catasso phalavisuddhiyo, catasso samucchedavisuddhiyo, catasso paṭippassaddhivisuddhiyo. Imehi catūhākārehi pañcindriyāni bhāviyanti; imehi catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.

1014哪八种人会修习诸根，哪三种人是已修习诸根的人？八种人修习诸根，三种人是已修习诸根的人。哪八种人修习诸根？七种有学，以及善慧的凡夫——这八种人修习诸根。哪三种人是已修习诸根的人？通过听闻而成就的佛陀声闻弟子、漏尽者，是已修习诸根的人；从自身觉悟这一意义上来说，独觉佛是已修习诸根的人；从无可称量的意义上来说，如来、阿拉汉、正等正觉者是已修习诸根的人——这三种人是已修习诸根的人。如此，这八种人修习诸根，这三种人是已修习诸根的人。

Katinaṃ puggalānaṃ indriyabhāvanā; kati puggalā bhāvitindriyā? Aṭṭhannaṃ puggalānaṃ indriyabhāvanā; tayo puggalā bhāvitindriyā. Katamesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā? Sattannañca sekkhānaṃ, puthujjanakalyāṇakassa ca – imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā. Katame tayo puggalā bhāvitindriyā? Savanena buddho tathāgatassa sāvako khīṇāsavo bhāvitindriyo, sayaṃ bhūtaṭṭhena paccekasambuddho bhāvitindriyo, appameyyaṭṭhena tathāgato arahaṃ sammāsambuddho bhāvitindriyo – ime tayo puggalā bhāvitindriyā. Iti imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā; ime tayo puggalā bhāvitindriyā.

1015经分别第一

Suttantaniddeso paṭhamo.

10162. 第二经分别

2. Dutiyasuttantaniddeso

187事情发生在沙瓦提城。 “比丘们，有这五种根。哪五种？信根、精进根、念根、定根、慧根。比丘们，任何沙门或婆罗门，若不如实了知这五根的集起、灭去、乐味、过患和出离，那么，比丘们，这些沙门或婆罗门，我不把他们算作沙门中的沙门，也不把他们算作婆罗门中的婆罗门；而且，这些尊者于现法不能以自身的证智完全证悟沙门之义或婆罗门之义，并安住于其中。比丘们，任何沙门或婆罗门，若如实了知这五根的集起、灭去、乐味、过患和出离，那么，比丘们，这些沙门或婆罗门，我即把他们算作沙门中的沙门，也把他们算作婆罗门中的婆罗门；而且，这些尊者于现法能以自身的证智完全证悟沙门之义及婆罗门之义，并安住于其中。”

Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ , paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; na ca panete āyasmantā sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci bhikkhave samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; te ca panāyasmantā sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.

188以多少种方式，五根的集起会产生？以多少种方式，能了知五根的集起？以多少种方式，五根的灭去会产生？以多少种方式，能了知五根的灭去？以多少种方式，五根的乐味会产生？以多少种方式，能了知五根的乐味？以多少种方式，五根的过患会产生？以多少种方式，能了知五根的过患？以多少种方式，五根的出离会产生？以多少种方式，能了知五根的出离？

Katihākārehi pañcannaṃ indriyānaṃ samudayo hoti; katihākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katihākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ assādo hoti, katihākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katihākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti?

1019以四十种方式，五根的集起会产生；以四十种方式，能了知五根的集起。以四十种方式，五根的灭去会产生；以四十种方式，能了知五根的灭去。以二十五种方式，五根的乐味会产生；以二十五种方式，能了知五根的乐味。以二十五种方式，五根的过患会产生；以二十五种方式，能了知五根的过患。以一百八十种方式，五根的出离会产生；以一百八十种方式，能了知五根的出离。

Cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti. Cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti. Asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.

1020以哪些四十种方式，五根的集起会产生？以哪些四十种方式，能了知五根的集起？为了胜解而转向的集起，是信根的集起；以胜解力而有的意愿的集起，是信根的集起；以胜解力而有的作意的集起，是信根的集起；以信根之力，成为一体而现起，是信根的集起。为了策励而转向的集起，是精进根的集起；以策励力而有的意愿的集起，是精进根的集起；以策励力而有的作意的集起，是精进根的集起；以精进根之力，成为一体而现起，是精进根的集起。为了现起而转向的集起，是念根的集起；以现起力而有的意愿的集起，是念根的集起；以现起力而有的作意的集起，是念根的集起；以念根之力，成为一体而现起，是念根的集起。为了不乱而转向的集起，是定根的集起；以不乱力而有的意愿的集起，是定根的集起；以不乱力而有的作意的集起，是定根的集起；以定根之力，成为一体而现起，是定根的集起。为了照见而转向的集起，是慧根的集起；以照见力而有的意愿的集起，是慧根的集起；以照见力而有的作意的集起，是慧根的集起；以慧根之力，成为一体而现起，是慧根的集起。为了胜解而转向的集起，是信根的集起；为了策励而转向的集起，是精进根的集起；为了现起而转向的集起，是念根的集起；为了不乱而转向的集起，是定根的集起；为了照见而转向的集起，是慧根的集起。以胜解力而有的意愿的集起，是信根的集起；以策励力而有的意愿的集起，是精进根的集起；以现起力而有的意愿的集起，是念根的集起；以不乱力而有的意愿的集起，是定根的集起；以照见力而有的意愿的集起，是慧根的集起。以胜解力而有的作意的集起，是信根的集起；以策励力而有的作意的集起，是精进根的集起；以现起力而有的作意的集起，是念根的集起；以不乱力而有的作意的集起，是定根的集起；以照见力而有的作意的集起，是慧根的集起。以信根之力，成为一体而现起，是信根的集起；以精进根之力，成为一体而现起，是精进根的集起；以念根之力，成为一体而现起，是念根的集起；以定根之力，成为一体而现起，是定根的集起；以慧根之力，成为一体而现起，是慧根的集起。

Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti; paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti; upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti; avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti; dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti, paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti. Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti. Adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti. Adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti. Saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti , paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti.

1021以这四十种方式，五根的集起会产生；以这四十种方式，能了知五根的集起。

Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti, imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti.

1022五根的灭去是以哪四十种方式发生的？又是以哪四十种方式了知五根的灭去的？以胜解为目的的转向灭去，是信根的灭去；以胜解为因的欲的灭去，是信根的灭去；以胜解为因的作意的灭去，是信根的灭去；以信根的殊胜作用，单一性的现起灭去，是信根的灭去。以策励为目的的转向灭去，是精进根的灭去；以策励为因的欲的灭去，是精进根的灭去；以策励为因的作意的灭去，是精进根的灭去；以精进根的殊胜作用，单一性的现起灭去，是精进根的灭去。以现起为目的的转向灭去，是念根的灭去；以现起为因的欲的灭去，是念根的灭去；以现起为因的作意的灭去，是念根的灭去；以念根的殊胜作用，单一性的现起灭去，是念根的灭去。以不散乱为目的的转向灭去，是定根的灭去；以不散乱为因的欲的灭去，是定根的灭去；以不散乱为因的作意的灭去，是定根的灭去；以定根的殊胜作用，单一性的现起灭去，是定根的灭去。以见为目的的转向灭去，是慧根的灭去；以见为因的欲的灭去，是慧根的灭去；以见为因的作意的灭去，是慧根的灭去；以慧根的殊胜作用，单一性的现起灭去，是慧根的灭去。

Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa vasena atthaṅgamo hoti; paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti; upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti; avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti; dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.

1023以胜解为目的的转向灭去，是信根的灭去；以策励为目的的转向灭去，是精进根的灭去；以现起为目的的转向灭去，是念根的灭去；以不散乱为目的的转向灭去，是定根的灭去；以见为目的的转向灭去，是慧根的灭去。以胜解为因的欲的灭去，是信根的灭去；以策励为因的欲的灭去，是精进根的灭去；以现起为因的欲的灭去，是念根的灭去；以不散乱为因的欲的灭去，是定根的灭去；以见为因的欲的灭去，是慧根的灭去。以胜解为因的作意的灭去，是信根的灭去；以策励为因的作意的灭去，是精进根的灭去；以现起为因的作意的灭去，是念根的灭去；以不散乱为因的作意的灭去，是定根的灭去；以见为因的作意的灭去，是慧根的灭去。以信根的殊胜作用，单一性的现起灭去，是信根的灭去；以精进根的殊胜作用，单一性的现起灭去，是精进根的灭去；以念根的殊胜作用，单一性的现起灭去，是念根的灭去；以定根的殊胜作用，单一性的现起灭去，是定根的灭去；以慧根的殊胜作用，单一性的现起灭去，是慧根的灭去。

Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.

1024以这四十种方式，有五根的灭去；以这四十种方式，了知五根的灭去。

Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti.

1025甲、味分别

Ka. assādaniddeso

189什么是通过二十五种相，有对五根的过患？什么是通过二十五种相，他知道五根的过患呢？不信的显现，是信根的过患；不信热恼的显现，是信根的过患；以无常义来说，是信根的过患；以苦义来说，是信根的过患；以无我义来说，是信根的过患。

Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Assaddhiyassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, assaddhiyapariḷāhassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, aniccaṭṭhena saddhindriyassa ādīnavo hoti, dukkhaṭṭhena saddhindriyassa ādīnavo hoti, anattaṭṭhena saddhindriyassa ādīnavo hoti.

1027懈怠的不现起，是精进根的乐味；懈怠之热恼的不现起，是精进根的乐味；策励之行的无所畏惧，是精进根的乐味；以及寂静住处的证得，是精进根的乐味；凡是依于精进根而生起的乐与喜悦，这就是精进根的乐味。

Kosajjassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, kosajjapariḷāhassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, paggahacariyāya vesārajjaṃ vīriyindriyassa assādo hoti, santo ca vihārādhigamo vīriyindriyassa assādo hoti, yaṃ vīriyindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ vīriyindriyassa assādo.

1028放逸的不现起，是念根的乐味；放逸之热恼的不现起，是念根的乐味；现起之行的无所畏惧，是念根的乐味；以及寂静住处的证得，是念根的乐味；凡是依于念根而生起的乐与喜悦，这就是念根的乐味。

Pamādassa anupaṭṭhānaṃ satindriyassa assādo hoti, pamādapariḷāhassa anupaṭṭhānaṃ satindriyassa assādo hoti, upaṭṭhānacariyāya vesārajjaṃ satindriyassa assādo hoti, santo ca vihārādhigamo satindriyassa assādo hoti, yaṃ satindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ satindriyassa assādo.

1029对掉举的不见，是定根的乐味；对掉举热恼的不见，是定根的乐味；于无散乱之行的无畏，是定根的乐味；以及寂静而通达安住，是定根的乐味。凡是依于定根而生起的快乐、喜悦，这是定根的乐味。

Uddhaccassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, uddhaccapariḷāhassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, avikkhepacariyāya vesārajjaṃ samādhindriyassa assādo hoti, santo ca vihārādhigamo samādhindriyassa assādo hoti, yaṃ samādhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ samādhindriyassa assādo.

1030对无明的不见，是慧根的乐味；对无明热恼的不见，是慧根的乐味；于知见之行的无畏，是慧根的乐味；以及寂静而通达安住，是慧根的乐味。凡是依于慧根而生起的快乐、喜悦，这是慧根的乐味。

Avijjāya anupaṭṭhānaṃ paññindriyassa assādo hoti, avijjāpariḷāhassa anupaṭṭhānaṃ paññindriyassa assādo hoti, dassanacariyāya vesārajjaṃ paññindriyassa assādo hoti , santo ca vihārādhigamo paññindriyassa assādo hoti, yaṃ paññindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ paññindriyassa assādo.

1031通过这二十五种行相,对五根来说有过患;通过这二十五种行相,他了知五根的过患。

Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti.

1032卡。过患分别

Kha. ādīnavaniddeso

190五根的乐味是以哪二十五种方式存在的？又是以哪二十五种方式了知五根的乐味的？不信的不现起，是信根的乐味；不信之热恼的不现起，是信根的乐味；胜解之行的无所畏惧，是信根的乐味；以及寂静住处的证得，是信根的乐味；凡是依于信根而生起的乐与喜悦，这就是信根的乐味。

Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Assaddhiyassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, assaddhiyapariḷāhassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, adhimokkhacariyāya vesārajjaṃ saddhindriyassa assādo hoti, santo ca vihārādhigamo saddhindriyassa assādo hoti, yaṃ saddhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ saddhindriyassa assādo.

1034懈怠的显现，是精进根的过患；懈怠热恼的显现，是精进根的过患；以无常义来说，是精进根的过患；以苦义来说……（略）以无我义来说，是精进根的过患。

Kosajjassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, kosajjapariḷāhassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, aniccaṭṭhena vīriyindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena vīriyindriyassa ādīnavo hoti.

1035放逸的显现，是念根的过患；放逸热恼的显现，是念根的过患；以无常义来说，是念根的过患；以苦义来说……（略）以无我义来说，是念根的过患。

Pamādassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, pamādapariḷāhassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, aniccaṭṭhena satindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena satindriyassa ādīnavo hoti.

1036掉举的出现,对于定根来说是一种过患;掉举之煎熬的出现,对于定根来说是一种过患;以无常义来说,对于定根是一种过患;以苦义来说……以无我义来说,对于定根是一种过患。

Uddhaccassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, uddhaccapariḷāhassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, aniccaṭṭhena samādhindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena samādhindriyassa ādīnavo hoti.

1037无明的出现,对于慧根来说是一种过患;无明之煎熬的出现,对于慧根来说是一种过患;以无常义来说,对于慧根是一种过患;以苦义来说,对于慧根是一种过患;以无我义来说,对于慧根是一种过患。

Avijjāya upaṭṭhānaṃ paññindriyassa ādīnavo hoti, avijjāpariḷāhassa upaṭṭhānaṃ paññindriyassa ādīnavo hoti, aniccaṭṭhena paññindriyassa ādīnavo hoti, dukkhaṭṭhena paññindriyassa ādīnavo hoti, anattaṭṭhena paññindriyassa ādīnavo hoti.

1038通过这二十五种相，有对五根的乐味；通过这二十五种相，他知道五根的乐味。

Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti.

1039喀。出离分别

Ga. nissaraṇaniddeso

191通过哪一百八十种行相,五根有出离;通过哪一百八十种行相,他了知五根有出离?以决意之义来说,信根是从不信中出离的,是从不信的煎熬中出离的,是从随顺彼的烦恼和蕴中出离的,是从外部的所有相中出离的,由于获得了比那更殊胜的信根,所以从先前的信根出离了。以策励之义来说,精进根是从懈怠中出离的,是从懈怠的煎熬中出离的,是从随顺彼的烦恼和蕴中出离的,是从外部的所有相中出离的,由于获得了比那更殊胜的精进根,所以从先前的精进根出离了。以现起之义来说,念根是从放逸中出离的,是从放逸的煎熬中出离的,是从随顺彼的烦恼和蕴中出离的,是从外部的所有相中出离的,由于获得了比那更殊胜的念根,所以从先前的念根出离了。以不散乱之义来说,定根是从掉举中出离的,是从掉举的煎熬中出离的,是从随顺彼的烦恼和蕴中出离的,是从外部的所有相中出离的,由于获得了比那更殊胜的定根,所以从先前的定根出离了。以见解之义来说,慧根是从无明中出离的,是从无明的煎熬中出离的,是从随顺彼的烦恼和蕴中出离的,是从外部的所有相中出离的,由于获得了比那更殊胜的慧根,所以从先前的慧根出离了。

Katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyā nissaṭaṃ hoti, assaddhiyapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasaddhindriyassa paṭilābhā purimatarasaddhindriyā nissaṭaṃ hoti; paggahaṭṭhena vīriyindriyaṃ kosajjā nissaṭaṃ hoti, kosajjapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītataravīriyindriyassa paṭilābhā purimataravīriyindriyā nissaṭaṃ hoti; upaṭṭhānaṭṭhena satindriyaṃ pamādā nissaṭaṃ hoti, pamādapariḷāhā nissaṭaṃ hoti , tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasatindriyassa paṭilābhā purimatarasatindriyā nissaṭaṃ hoti; avikkhepaṭṭhena samādhindriyaṃ uddhaccā nissaṭaṃ hoti, uddhaccapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasamādhindriyassa paṭilābhā purimatarasamādhindriyā nissaṭaṃ hoti; dassanaṭṭhena paññindriyaṃ avijjāya nissaṭaṃ hoti, avijjāpariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarapaññindriyassa paṭilābhā purimatarapaññindriyā nissaṭaṃ hoti.

192在预备行阶段,借着初禅,五根从五根中出离了;在初禅中,借着二禅,五根从五根中出离了;在二禅中,借着三禅,五根从五根中出离了;在三禅中,借着四禅,五根从五根中出离了;在四禅中,借着空无边处定的获得,五根从五根中出离了;在空无边处定中,借着识无边处定的获得,五根从五根中出离了;在识无边处定中,借着无所有处定的获得,五根从五根中出离了;在无所有处定中,借着非想非非想处定的获得,五根从五根中出离了;在非想非非想处定中,借着无常随观,五根从五根中出离了。

Pubbabhāge pañcahi indriyehi paṭhamajjhānavasena pañcindriyāni nissaṭāni honti, paṭhame jhāne pañcahindriyehi dutiyajjhānavasena pañcindriyāni nissaṭāni honti, dutiye jhāne pañcahindriyehi tatiyajjhānavasena pañcindriyāni nissaṭāni honti, tatiye jhāne pañcahindriyehi catutthajjhānavasena pañcindriyāni nissaṭāni honti, catutthe jhāne pañcahindriyehi ākāsānañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti , ākāsānañcāyatanasamāpattiyā pañcahindriyehi viññāṇañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcahindriyehi ākiñcaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcahindriyehi nevasaññānāsaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcahindriyehi aniccānupassanāvasena pañcindriyāni nissaṭāni honti.

1042在无常随观中,借着苦随观,五根从五根中出离了;在苦随观中,借着无我随观,五根从五根中出离了;在无我随观中,借着厌离随观,五根从五根中出离了;在厌离随观中,借着离欲随观,五根从五根中出离了;在离欲随观中,借着灭尽随观,五根从五根中出离了;在灭尽随观中,借着舍遣随观,五根从五根中出离了;在舍遣随观中,借着灭尽随观,五根从五根中出离了;在灭尽随观中,借着败坏随观,五根从五根中出离了;在败坏随观中,借着变异随观,五根从五根中出离了;在变异随观中,借着无相随观,五根从五根中出离了;在无相随观中,借着无愿随观,五根从五根中出离了;在无愿随观中,借着空性随观,五根从五根中出离了;在空性随观中,借着增上慧法观,五根从五根中出离了。在增上慧法观中,借着如实知见,五根从五根中出离了;在如实知见中,借着过患随观,五根从五根中出离了;在过患随观中,借着省察随观,五根从五根中出离了;在省察随观中,借着转向随观,五根从五根中出离了;在转向随观中,借着入流道,五根从五根中出离了。

Aniccānupassanā pañcahindriyehi dukkhānupassanāvase pañcindriyāni nissaṭāni honti, dukkhānupassanā pañcahindriyehi anattānupassanāvase pañcindriyāni nissaṭāni honti, anattānupassanā pañcahindriyehi nibbidānupassanāvasena pañcindriyāni nissaṭāni honti, nibbidānupassanāya pañcahindriyehi virāgānupassanāvasena pañcindriyāni nissaṭāni honti, virāgānupassanāya pañcahindriyehi nirodhānupassanāvasena pañcindriyāni nissaṭāni honti, nirodhānupassanāya pañcahindriyehi paṭinissaggānupassanāvasena pañcindriyāni nissaṭāni honti, paṭinissaggānupassanāya pañcahindriyehi khayānupassanāvasena pañcindriyāni nissaṭāni honti, khayānupassanāya pañcahindriyehi vayānupassanāvasena pañcindriyāni nissaṭāni honti, vayānupassanāya pañcahindriyehi vipariṇāmānupassanāvasena pañcindriyāni nissaṭāni honti, vipariṇāmānupassanāya pañcahindriyehi animittānupassanāvasena pañcindriyāni nissaṭāni honti, animittānupassanāya pañcahindriyehi appaṇihitānupassanāvasena pañcindriyāni nissaṭāni honti, appaṇihitānupassanāya pañcahindriyehi suññatānupassanāvasena pañcindriyāni nissaṭāni honti suññatānupassanāya pañcahindriyehi adhipaññādhammavipassanāvasena pañcindriyāni nissaṭāni honti. Adhipaññādhammavipassanāya pañcahindriyehi yathābhūtañāṇadassanavasena pañcindriyāni nissaṭāni honti, yathābhūtañāṇadassane pañcahindriyehi ādīnavānupassanāvasena pañcindriyāni nissaṭāni honti, ādīnavānupassanāya pañcahindriyehi paṭisaṅkhānupassanāvasena pañcindriyāni nissaṭāni honti, paṭisaṅkhānupassanāya pañcahindriyehi vivaṭṭanānupassanāvasena pañcindriyāni nissaṭāni honti. Vivaṭṭanānupassanāya pañcahindriyehi sotāpattimaggavasena pañcindriyāni nissaṭāni honti.

1043在预流道中，以五根之力，为证预流果等至，五根出离；在预流果等至中，以五根之力，为证一来道，五根出离；在一来道中，以五根之力，为证一来果等至，五根出离；在一来果等至中，以五根之力，为证不来道，五根出离；在不来道中，以五根之力，为证不来果等至，五根出离；在不来果等至中，以五根之力，为证阿拉汉道，五根出离；在阿拉汉道中，以五根之力，为证阿拉汉果等至，五根出离。

Sotāpattimagge pañcahindriyehi sotāpattiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sotāpattiphalasamāpattiyā pañcahindriyehi sakadāgāmimaggavasena pañcindriyāni nissaṭāni honti, sakadāgāmimagge pañcahindriyehi sakadāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sakadāgāmiphalasamāpattiyā pañcahindriyehi anāgāmimaggavasena pañcindriyāni nissaṭāni honti, anāgāmimagge pañcahindriyehi anāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, anāgāmiphalasamāpattiyā pañcahindriyehi arahattamaggavasena pañcindriyāni nissaṭāni honti, arahattamagge pañcahindriyehi arahattaphalasamāpattivasena pañcindriyāni nissaṭāni honti.

1044于出离中，五根脱离欲贪；于无嗔中，五根脱离嗔恚；于光明想中，五根脱离昏沉睡眠；于不乱中，五根脱离掉举；于法决定中，五根脱离疑；于智中，五根脱离无明；于喜悦中，五根脱离不乐。

Nekkhamme pañcindriyāni kāmacchandato nissaṭāni honti, abyāpāde pañcindriyāni byāpādato nissaṭāni honti, ālokasaññāya pañcindriyāni thinamiddhato nissaṭāni honti, avikkhepe pañcindriyāni uddhaccato nissaṭāni honti, dhammavavatthāne pañcindriyāni vicikicchāya nissaṭāni honti, ñāṇe pañcindriyāni avijjāya nissaṭāni honti, pāmojje pañcindriyāni aratiyā nissaṭāni honti.

193于初禅中，五根脱离五盖；于二禅中，五根脱离寻与伺；于三禅中，五根脱离喜；于四禅中，五根脱离苦与乐；于空无边处定中，五根脱离色想、有对想、种种想；于识无边处定中，五根脱离空无边处想；于无所有处定中，五根脱离识无边处想；于非想非非想处定中，五根脱离无所有处想。

Paṭhame jhāne pañcindriyāni nīvaraṇehi nissaṭāni honti, dutiye jhāne pañcindriyāni vitakkavicārehi nissaṭāni honti, tatiye jhāne pañcindriyāni pītiyā nissaṭāni honti, catutthe jhāne pañcindriyāni sukhadukkhehi nissaṭāni honti, ākāsānañcāyatanasamāpattiyā pañcindriyāni rūpasaññāya paṭighasaññāya nānattasaññāya nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcindriyāni ākāsānañcāyatanasaññāya nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcindriyāni viññāṇañcāyatanasaññāya nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcindriyāni ākiñcaññāyatanasaññāya nissaṭāni honti.

1046无常随观五根脱离常想；苦随观五根脱离乐想；无我随观五根脱离我想；厌离随观五根脱离喜乐；离贪随观五根脱离贪爱；灭随观五根脱离生起；弃捨随观五根脱离执取；尽随观五根脱离密集想；坏随观五根脱离积集；变易随观五根脱离坚想；无相随观五根脱离相；无愿随观五根脱离愿求；空随观五根脱离执著。增上慧法观五根脱离对核心的执取；如实智见五根脱离痴迷的执著；过患随观五根脱离乐著；审察随观五根脱离不审察；回转随观五根脱离结缚的执著。

Aniccānupassanā pañcindriyāni niccasaññāya nissaṭāni honti, dukkhānupassanā pañcindriyāni sukhasaññāya nissaṭāni honti, anattānupassanā pañcindriyāni attasaññāya nissaṭāni honti, nibbidānupassanāya pañcindriyāni nandiyā nissaṭāni honti, virāgānupassanāya pañcindriyāni rāgato nissaṭāni honti, nirodhānupassanāya pañcindriyāni samudayato nissaṭāni honti, paṭinissaggānupassanāya pañcindriyāni ādānato nissaṭāni honti, khayānupassanāya pañcindriyāni ghanasaññāya nissaṭāni honti , vayānupassanāya pañcindriyāni āyūhanato nissaṭāni honti, vipariṇāmānupassanāya pañcindriyāni dhuvasaññāya nissaṭāni honti, animittānupassanāya pañcindriyāni nimittato nissaṭāni honti, appaṇihitānupassanāya pañcindriyāni paṇidhiyā nissaṭāni honti, suññatānupassanāya pañcindriyāni abhinivesato nissaṭāni honti. Adhipaññādhammavipassanāya pañcindriyāni sārādānābhinivesato nissaṭāni honti, yathābhūtañāṇadassane pañcindriyāni sammohābhinivesato nissaṭāni honti, ādīnavānupassanāya pañcindriyāni ālayābhinivesato nissaṭāni honti, paṭisaṅkhānupassanāya pañcindriyāni appaṭisaṅkhāya nissaṭāni honti, vivaṭṭanānupassanāya pañcindriyāni saññogābhinivesato nissaṭāni honti.

1047在预流道中，五根脱离见所断的烦恼；在一来道中，五根脱离粗的烦恼；在不来道中，五根脱离随逐的烦恼；在阿拉汉道中，五根脱离一切烦恼。一切漏尽者，于各处五根既已出离、又善出离，既已止息、又善止息。

Sotāpattimagge pañcindriyāni diṭṭhekaṭṭhehi kilesehi nissaṭāni honti, sakadāgāmimagge pañcindriyāni oḷārikehi kilesehi nissaṭāni honti, anāgāmimagge pañcindriyāni anusahagatehi kilesehi nissaṭāni honti, arahattamagge pañcindriyāni sabbakilesehi nissaṭāni honti, sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyāni nissaṭāni ceva honti sunissaṭāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.

1048以此百八十种行相，而有五根之出离；以此百八十种行相，而了知五根之出离。

Imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.

1049经分别第二

Suttantaniddeso dutiyo.

1050第一诵品

Paṭhamabhāṇavāro.

10513. 第三经分别

3. Tatiyasuttantaniddeso

194这件事发生在沙瓦提城。"比丘们，有这五种根。哪五种呢？信根、精进根、念根、定根、慧根。比丘们，信根应该在哪里去看呢？在四种入流支那里——在这里应该去看信根。比丘们，精进根应该在哪里去看呢？在四种正勤那里——在这里应该去看精进根。比丘们，念根应该在哪里去看呢？在四种念处那里——在这里应该去看念根。比丘们，定根应该在哪里去看呢？在四种禅那那里——在这里应该去看定根。比丘们，慧根应该在哪里去看呢？在四种圣谛那里——在这里应该去看慧根。"

Sāvatthinidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca , bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ’’.

1053在入流四支中,以信根为主导,应当以多少种方式来观察五根的作用？

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā?

1054在入流四支中,以信根为主导,应当以哪二十种方式来观察五根的作用？在亲近善士这一入流支中,应当以决定作为主导的意义来观察信根的作用,以依靠信根而有的策励的意义来观察精进根的作用,以安立的意义来观察念根的作用,以不散乱的意义来观察定根的作用,以观见的意义来观察慧根的作用。在听闻正法这一入流支中……(中略)……在如理作意这一入流支中……在法随法行这一入流支中,应当以决定作为主导的意义来观察信根的作用,以依靠信根而有的策励的意义来观察精进根的作用,以安立的意义来观察念根的作用,以不散乱的意义来观察定根的作用,以观见的意义来观察慧根的作用。在入流四支中,以信根为主导,应当以这二十种方式来观察五根的作用。

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Saddhammasavane sotāpattiyaṅge…pe… yoniso manasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

1055卡。分类计数分别

Ka. pabhedagaṇananiddeso

195在四种入流支那里，以信根的力量，应该以多少种方式去看五种根呢？在四种正勤那里，以精进根的力量，应该以多少种方式去看五种根呢？在四种念处那里，以念根的力量，应该以多少种方式去看五种根呢？在四种禅那那里，以定根的力量，应该以多少种方式去看五种根呢？在四种圣谛那里，以慧根的力量，应该以多少种方式去看五种根呢？

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu sammappadhānesu vīriyindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu satipaṭṭhānesu satindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu jhānesu samādhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni?

1057在四正勤中,以精进根为主导,应当以哪二十种方式来观察五根的作用？在为了不让未生起的邪恶、不善法生起而作的正勤中,应当以策励作为主导的意义来观察精进根的作用,以依靠精进根而有的安立的意义来观察念根的作用,以不散乱的意义来观察定根的作用,以观见的意义来观察慧根的作用,以决定的意义来观察信根的作用。在为了断除已生起的邪恶、不善法而作的正勤中……(中略)……在为了让未生起的善法生起而作的正勤中……(中略)……在为了让已生起的善法稳固、不忘失、增长、广大、通过修行圆满而作的正勤中,应当以策励作为主导的意义来观察精进根的作用……(中略)……在四正勤中,以精进根为主导,应当以这二十种方式来观察五根的作用。

Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā…pe… catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

1058在四种念处那里，以念根的力量，应该以哪二十种方式去看五种根呢？在身随观念处的对于身的观察中，以安立为主的义理，应该去看念根；以念根的力量，以不散乱的义理，应该去看定根；以见的义理，应该去看慧根；以信解的义理，应该去看信根；以策励的义理，应该去看精进根。在受随观念处的对于受的观察中……（中略）……在心随观念处的对于心的观察中……在法随观念处的对于法的观察中，以安立为主的义理，应该去看念根；以念根的力量，以不散乱的义理，应该去看定根；以见的义理，应该去看慧根；以信解的义理，应该去看信根；以策励的义理，应该去看精进根。在四种念处那里，以念根的力量，应该以这二十种方式去看五种根。

Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

1059在四禅中,以定根为主导,应当以哪二十种方式来观察五根？在初禅中,应当以不散乱作为主导的意义来观察定根,以依靠定根而有的观见的意义来观察慧根,以决定的意义来观察信根,以策励的意义来观察精进根,以安立的意义来观察念根。在第二禅中……(中略)……在第三禅中……在第四禅中,应当以不散乱作为主导的意义来观察定根,以依靠定根而有的观见的意义来观察慧根,以决定的意义来观察信根,以策励的意义来观察精进根,以安立的意义来观察念根。在四禅中,以定根为主导,应当以这二十种方式来观察五根。

Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Dutiye jhāne…pe… tatiye jhāne… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

1060在四圣谛中,以慧根为主导,应当以哪二十种方式来观察五根？在苦圣谛中,应当以观见作为主导的意义来观察慧根,以依靠慧根而有的决定的意义来观察信根,以策励的意义来观察精进根,以安立的意义来观察念根,以不散乱的意义来观察定根。在苦集圣谛中……(中略)……在苦灭圣谛中……在导向苦灭的修行之道圣谛中,应当以观见作为主导的意义来观察慧根,以依靠慧根而有的决定的意义来观察信根,以策励的意义来观察精进根,以安立的意义来观察念根,以不散乱的意义来观察定根。在四圣谛中,以慧根为主导,应当以这二十种方式来观察五根。

Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

1061卡。行品

Kha. cariyavāro

196在四种入流支那里，以信根的力量，应该以二十种方式去看五种根。在四种正勤那里，以精进根的力量，应该以二十种方式去看五种根。在四种念处那里，以念根的力量，应该以二十种方式去看五种根。在四种禅那那里，以定根的力量，应该以二十种方式去看五种根。在四种圣谛那里，以慧根的力量，应该以二十种方式去看五种根。

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu sammappadhānesu vīriyindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu satipaṭṭhānesu satindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu jhānesu samādhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

1063在四正勤中……(中略)……在四念处中……在四禅中……在四圣谛中,以慧根为主导,应当以多少种方式来观察五根的作用？在入流四支中,以信根为主导,应当以二十种方式来观察五根的作用。在四正勤中……(中略)……在四念处中……在四禅中……在四圣谛中,以慧根为主导,应当以二十种方式来观察五根的作用。

Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

1064在四种入流支那里，以信根的力量，应该以哪二十种方式去看五种根呢？在亲近善士这一入流支中，以信解为主的义理，应该去看信根；以信根的力量，以策励的义理，应该去看精进根；以安立的义理，应该去看念根；以不散乱的义理，应该去看定根；以见的义理，应该去看慧根。在听闻正法这一入流支中……在如理作意这一入流支中……在法随法行这一入流支中，以信解为主的义理，应该去看信根；以信根的力量，以策励的义理，应该去看精进根；以安立的义理，应该去看念根；以不散乱的义理，应该去看定根；以见的义理，应该去看慧根。在四种入流支那里，以信根的力量，应该以这二十种方式去看五种根。

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ , dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ; saddhammasavane sotāpattiyaṅge… yonisomanasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

1065在四种正勤那里，以精进根的力量，应该以哪二十种方式去看五种根呢？在为了不让未生起的邪恶不善法生起的正勤中，以策励为主的义理，应该去看精进根；以精进根的力量，以安立的义理，应该去看念根；以不散乱的义理，应该去看定根；以见的义理，应该去看慧根；以信解的义理，应该去看信根。在为了断除已生起的邪恶不善法的正勤中……（中略）……在为了让未生起的善法生起的正勤中……（中略）……在为了让已生起的善法保持、不忘失、增长、广大、修习、圆满的正勤中，以策励为主的义理，应该去看精进根；以精进根的力量，以安立的义理，应该去看念根；以不散乱的义理，应该去看定根；以见的义理，应该去看慧根；以信解的义理，应该去看信根。在四种正勤那里，以精进根的力量，应该以这二十种方式去看五种根。

Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

1066在四念处中，由念根主导时，应当以哪二十种形式来观察五根的行？于身随观念处中，应观察：以确立为主导作用的念根之行，由念根主导、以不散乱为作用的定根之行，以观见为作用的慧根之行，以胜解为作用的信根之行，以策励为作用的精进根之行。于受随观念处中……（中略）……于心随观念处中……（中略）……于法随观念处中，应观察：以确立为主导作用的念根之行……（中略）……在四念处中，由念根主导时，应当以这二十种形式来观察五根的行。

Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā, satindriyassa vasena avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne…pe… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā…pe… catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

1067在四禅中，由定根主导时，应当以哪二十种形式来观察五根的行？于初禅中，应观察：以不散乱为主导作用的定根之行，由定根主导、以观见为作用的慧根之行，以胜解为作用的信根之行，以策励为作用的精进根之行，以确立为作用的念根之行。于二禅中……（中略）……于三禅中……（中略）……于四禅中，应观察：以不散乱为主导作用的定根之行……（中略）……在四禅中，由定根主导时，应当以这二十种形式来观察五根的行。

Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā, samādhindriyassa vasena dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā. Dutiye jhāne…pe… tatiye jhāne…pe… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā…pe… catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

1068在四圣谛中，由慧根主导时，应当以哪二十种形式来观察五根的行？于苦圣谛中，应观察：以观见为主导作用的慧根之行，由慧根主导、以胜解为作用的信根之行，以策励为作用的精进根之行，以确立为作用的念根之行，以不散乱为作用的定根之行。于苦集圣谛中……（中略）……于苦灭圣谛中……于趣向苦灭之道圣谛中，应观察：以观见为主导作用的慧根之行，由慧根主导、以胜解为作用的信根之行，以策励为作用的精进根之行，以确立为作用的念根之行，以不散乱为作用的定根之行。在四圣谛中，由慧根主导时，应当以这二十种形式来观察五根的行。

Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

1069喀。行住分别

Ga. cāravihāraniddeso

197他的行与住都已被随觉、被通达，使得那些有智的同梵行者，对于他如此行、如此住的方式，能在甚深之处生起确信：'确实，这位尊者要么已经到达，要么必将到达。'

Cāro ca vihāro ca anubuddho hoti paṭividdho, yathācarantaṃ yathāviharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – ‘‘addhā, ayamāyasmā patto vā pāpuṇissati vā’’.

1071这些是八种行：威仪行、处行、念行、定行、智行、道行、得达行、利世间行。这里的'处行'是指在六内、外处中；'念行'是指在四念处中；'定行'是指在四禅中；'智行'是指在四圣谛中；'道行'是指在四圣道中；'得达行'是指在四沙门果中；'利世间行'是指在如来、阿拉汉、正自觉者中为完全，在独觉佛中为部分，在声闻弟子中为部分。威仪行属于那些愿求圆满的人，处行属于那些在根门善防护的人，念行属于那些住于不放逸的人，定行属于那些修习增上心的人，智行属于那些智慧圆满的人，道行属于那些正确行道的人，得达行属于那些已证得果位的人，利世间行在如来、阿拉汉、正自觉者中为完全，在独觉佛中为部分，在声闻弟子中为部分。这就是八种行。

ti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti. ti catūsu iriyāpathesu. ti chasu ajjhattikabāhiresu āyatanesu. ti catūsu satipaṭṭhānesu. ti catūsu jhānesu. ti catūsu ariyasaccesu. ti catūsu ariyamaggesu. ti catūsu sāmaññaphalesu. ti tathāgatesu arahantesu sammāsambuddhesu, padese paccekabuddhesu, padese sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padese paccekabuddhānaṃ, padese sāvakānaṃ. Imā aṭṭha cariyāyo.

1072还有另外八种行。以信胜解而行，以精进策励而行，以念确立而行，以定作不散乱而行，以慧了知而行，以识行识别而行，如此行道者的善法增长，这是以处行而行；如此行道者证得殊胜，这是以殊胜行而行。这就是八种行。

Aparāpi aṭṭha cariyāyo. Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati – imā aṭṭha cariyāyo.

1073还有另外八种行。正见是见行,正思维是引导行,正语是摄持行,正业是发动行,正命是清净行,正精进是策励行,正念是安住行,正定是不散乱行——这就是八种行。

Aparāpi aṭṭha cariyāyo. Dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa – imā aṭṭha cariyāyo.

1074这样,他决意而依信而住,策励而依精进而住,安立而依念而住,令不散乱而依定而住,了知而依慧而住。

ti adhimuccanto saddhāya viharati, paggaṇhanto vīriyena viharati, upaṭṭhāpento satiyā viharati, avikkhepaṃ karonto samādhinā viharati, pajānanto paññāya viharati.

1075这样,信根的决意义味就被随觉了,精进根的策励义味就被随觉了,念根的安住义味就被随觉了,定根的不散乱义味就被随觉了,慧根的见义味就被随觉了。

ti saddhindriyassa adhimokkhaṭṭho anubuddho hoti, vīriyindriyassa paggahaṭṭho anubuddho hoti, satindriyassa upaṭṭhānaṭṭho anubuddho hoti, samādhindriyassa avikkhepaṭṭho anubuddho hoti, paññindriyassa dassanaṭṭho anubuddho hoti.

1076这样,信根的决意义味就被通达了,精进根的策励义味就被通达了,念根的安住义味就被通达了,定根的不散乱义味就被通达了,慧根的见义味就被通达了。——像这样以信而行,像这样以精进而行,像这样以念而行,像这样以定而行,像这样以慧而行。——像这样以信而住,像这样以精进而住,像这样以念而住,像这样以定而住,像这样以慧而住。——这是指那些有智、有辨别力、聪慧、睿智、具足智慧的人。——这是指同一个业处、同一个诵出、同等的修学。——深妙之处,指的是诸禅那、诸解脱、诸定、诸等至、诸道、诸果、诸神通智、诸无碍解。——他们能相信,能决意。——这是个确定语、无疑惑语、无犹豫语、无二心语、无迷惘语、决定语、无过语、安立语,即'确实是'。——这是个爱语、敬语、具恭敬尊重之称谓,即'尊者'。——或者是已证得。——或者是将证得。

ti saddhindriyassa adhimokkhaṭṭho paṭividdho hoti, vīriyindriyassa paggahaṭṭho paṭividdho hoti, satindriyassa upaṭṭhānaṭṭho paṭividdho hoti, samādhindriyassa avikkhepaṭṭho paṭividdho hoti, paññindriyassa dassanaṭṭho paṭividdho hoti. nti evaṃ saddhāya carantaṃ, evaṃ vīriyena carantaṃ, evaṃ satiyā carantaṃ, evaṃ samādhinā carantaṃ, evaṃ paññāya carantaṃ. nti evaṃ saddhāya viharantaṃ, evaṃ vīriyena viharantaṃ, evaṃ satiyā viharantaṃ, evaṃ samādhinā viharantaṃ, evaṃ paññāya viharantaṃ. ti viññū vibhāvī medhāvī paṇḍitā buddhisampannā. ti ekakammaṃ ekuddeso samasikkhatā. ti gambhīrāni ṭhānāni vuccanti jhānā ca vimokkhā ca samādhī ca samāpattiyo ca maggā ca phalāni ca abhiññāyo ca paṭisambhidā ca. nti saddaheyyuṃ adhimucceyyuṃ. ti ekaṃsavacanametaṃ nissaṃsayavacanametaṃ nikkaṅkhavacanametaṃ advejjhavacanametaṃ adveḷhakavacanametaṃ niyogavacanametaṃ apaṇṇakavacanametaṃ avatthāpanavacanametaṃ – addhāti. ti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. ti adhigato vā. ti adhigamissati vā.

1077经分别第三

Suttantaniddeso tatiyo.

10784. 第四经分别

4. Catutthasuttantaniddeso

198前因缘论。'诸比丘,有这五根。哪五个呢？信根、精进根、念根、定根、慧根——诸比丘,这就是五根。这五根应当以几种行相、从哪种义味来观察呢？这五根应当以六种行相、从那种义味来观察——即增上义味、首清净义味、增广义味、安住义味、遍取义味、建立义味。'

Purimanidānaṃ . ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imāni pañcindriyāni katihākārehi kenaṭṭhena daṭṭhabbāni? Imāni pañcindriyāni chahākārehi tenaṭṭhena daṭṭhabbāni – ādhipateyyaṭṭhena ādivisodhanaṭṭhena adhimattaṭṭhena, adhiṭṭhānaṭṭhena, pariyādānaṭṭhena, patiṭṭhāpakaṭṭhena’’.

1080卡。增上义分别

Ka. ādhipateyyaṭṭhaniddeso

199怎样呢？断除不信时,应当从决意增上的义味来观察信根;依信根之力,应当从策励的义味来观察精进根;从安住的义味来观察念根;从不散乱的义味来观察定根;从见的义味来观察慧根。断除懈怠时,应当从策励增上的义味来观察精进根;依精进根之力,应当从安住的义味来观察念根;从不散乱的义味来观察定根;从见的义味来观察慧根;从决意的义味来观察信根。断除放逸时,应当从安住增上的义味来观察念根;依念根之力,应当从不散乱的义味来观察定根;从见的义味来观察慧根;从决意的义味来观察信根;从策励的义味来观察精进根。断除掉举时,应当从不散乱增上的义味来观察定根;依定根之力,应当从见的义味来观察慧根;从决意的义味来观察信根;从策励的义味来观察精进根;从安住的义味来观察念根。断除无明时,应当从见增上的义味来观察慧根;依慧根之力,应当从决意的义味来观察信根;从策励的义味来观察精进根;从安住的义味来观察念根;从不散乱的义味来观察定根;从见的义味来观察慧根。

Kathaṃ Assaddhiyaṃ pajahato adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kosajjaṃ pajahato paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Pamādaṃ pajahato upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Uddhaccaṃ pajahato avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Avijjaṃ pajahato dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ.

1082对于正在舍弃欲贪的人，通过出离而具有决意和增上的意义，应视之为信根；通过信根的力量，以策励的意义，应视之为精进根；以近住的意义，应视之为念根；以不散乱的意义，应视之为定根；以看见的意义，应视之为慧根。对于正在舍弃欲贪的人，通过出离而具有策励和增上的意义，应视之为精进根；通过精进根的力量，以近住的意义，应视之为念根；以不散乱的意义，应视之为定根；以看见的意义，应视之为慧根；以决意的意义，应视之为信根。对于正在舍弃欲贪的人，通过出离而具有近住和增上的意义，应视之为念根；通过念根的力量，以不散乱的意义，应视之为定根；以看见的意义，应视之为慧根；以决意的意义，应视之为信根；以策励的意义，应视之为精进根。对于正在舍弃欲贪的人，通过出离而具有不散乱和增上的意义，应视之为定根；通过定根的力量，以看见的意义，应视之为慧根；以决意的意义，应视之为信根；以策励的意义，应视之为精进根；以近住的意义，应视之为念根。对于正在舍弃欲贪的人，通过出离而具有看见和增上的意义，应视之为慧根；通过慧根的力量，以决意的意义，应视之为信根；以策励的意义，应视之为精进根；以近住的意义，应视之为念根；以不散乱的意义，应视之为定根。

Kāmacchandaṃ pajahato nekkhammavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ.

1083对于正在舍弃嗔恚的人，通过无嗔恚而具有决意和增上的意义，应视之为信根……（中略）……对于正在舍弃昏沉睡眠的人，通过光明想而具有决意和增上的意义，应视之为信根……（中略）……对于正在舍弃一切烦恼的人，通过阿拉汉道而具有决意和增上的意义，应视之为信根；通过信根的力量，以策励的意义，应视之为精进根；以近住的意义，应视之为念根；以不散乱的意义，应视之为定根；以看见的意义，应视之为慧根……（中略）……对于正在舍弃一切烦恼的人，通过阿拉汉道而具有看见和增上的意义，应视之为慧根；通过慧根的力量，以决意的意义，应视之为信根；以策励的意义，应视之为精进根；以近住的意义，应视之为念根；以不散乱的意义，应视之为定根。应当这样通过增上的意义来看待诸根。

Byāpādaṃ pajahato abyāpādavasena…pe… thinamiddhaṃ pajahato ālokasaññāvasena…pe… sabbakilese pajahato arahattamaggavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ…pe… sabbakilese pajahato arahattamaggavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Evaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni.

1084卡。最初清净义分别

Kha. ādivisodhanaṭṭhaniddeso

200如何通过决意的意义来看待信根呢？通过防护不信的意义，是戒清净——这是信根的前导净化。通过策励的意义来看待精进根呢？通过防护懈怠的意义，是戒清净——这是精进根的前导净化。通过近住的意义来看待念根呢？通过防护放逸的意义，是戒清净——这是念根的前导净化。通过不散乱的意义来看待定根呢？通过防护掉举的意义，是戒清净——这是定根的前导净化。通过看见的意义来看待慧根呢？通过防护无明的意义，是戒清净——这是慧根的前导净化。在出离中的五根，通过防护欲贪的意义，是戒清净——这是五根的前导净化。在无嗔恚中的五根，通过防护嗔恚的意义，是戒清净——这是五根的前导净化……（中略）……在阿拉汉道中的五根，通过防护一切烦恼的意义，是戒清净——这是五根的前导净化。应当这样通过前导净化的意义来看待诸根。

Kathaṃ Adhimokkhaṭṭhena saddhindriyaṃ, assaddhiyasaṃvaraṭṭhena sīlavisuddhi – saddhindriyassa ādivisodhanā. Paggahaṭṭhena vīriyindriyaṃ, kosajjasaṃvaraṭṭhena sīlavisuddhi – vīriyindriyassa ādivisodhanā. Upaṭṭhānaṭṭhena satindriyaṃ, pamādasaṃvaraṭṭhena sīlavisuddhi – satindriyassa ādivisodhanā. Avikkhepaṭṭhena samādhindriyaṃ, uddhaccasaṃvaraṭṭhena sīlavisuddhi – samādhindriyassa ādivisodhanā. Dassanaṭṭhena paññindriyaṃ, avijjāsaṃvaraṭṭhena sīlavisuddhi – paññindriyassa ādivisodhanā. Nekkhamme pañcindriyāni, kāmacchandasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Abyāpāde pañcindriyāni, byāpādasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā…pe… arahattamagge pañcindriyāni, sabbakilesasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Evaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni.

1086喀。增上义分别

Ga. adhimattaṭṭhaniddeso

201如何通过信根的修习而生起意欲呢？——通过意欲的力量和信的力量，信根变得强盛。通过意欲的力量生起喜悦——通过喜悦的力量和信的力量，信根变得强盛。通过喜悦的力量生起喜——通过喜的力量和信的力量，信根变得强盛。通过喜的力量生起轻安——通过轻安的力量和信的力量，信根变得强盛。通过轻安的力量生起乐——通过乐的力量和信的力量，信根变得强盛。通过乐的力量生起光明——通过光明的力量和信的力量，信根变得强盛。通过光明的力量生起悚惧感——通过悚惧感的力量和信的力量，信根变得强盛。生起悚惧感之后，令心得定——通过定的力量和信的力量，信根变得强盛。如此得定的心，他妥善地策励——通过策励的力量和信的力量，信根变得强盛。如此被策励的心，他妥善地保持中舍——通过中舍的力量和信的力量，信根变得强盛。通过中舍的力量，心从种种烦恼中解脱——通过解脱的力量和信的力量，信根变得强盛。因为解脱了，那些法成为一味——通过一味的意义、修习的力量和信的力量，信根变得强盛。因为被修习了，它们从那里转向更殊胜的——通过转向的力量和信的力量，信根变得强盛。因为转向了，它们从那里舍弃——通过舍弃的力量和信的力量，信根变得强盛。因为舍弃了，它们从那里灭去——通过灭的力量和信的力量，信根变得强盛。通过灭的力量，有两种舍断：遍舍的舍断和进入的舍断。他遍舍了烦恼和诸蕴——这是遍舍的舍断。心进入了灭尽涅槃界——这是进入的舍断。通过灭的力量，有这两种舍断。

Kathaṃ Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti . Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati – vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā.

1088为了断除不信而生起意欲……（中略）……为了断除不信的苦恼而生起意欲……为了断除可见处的烦恼而生起意欲……为了断除粗重的烦恼而生起意欲……为了断除随眠的烦恼而生起意欲……为了断除一切烦恼而生起意欲——通过意欲的力量和信的力量，信根变得强盛……（中略）……通过精进根的修习而生起意欲……（中略）……为了断除懈怠而生起意欲……为了断除懈怠的苦恼而生起意欲……为了断除可见处的烦恼而生起意欲……（中略）……为了断除一切烦恼而生起意欲……通过念根的修习而生起意欲……（中略）……为了断除放逸而生起意欲……为了断除放逸的苦恼而生起意欲……（中略）……为了断除一切烦恼而生起意欲……通过定根的修习而生起意欲……（中略）……为了断除掉举而生起意欲……为了断除掉举的苦恼而生起意欲……（中略）……为了断除一切烦恼而生起意欲……通过慧根的修习而生起意欲……（中略）……为了断除无明而生起意欲……为了断除无明的苦恼而生起意欲……为了断除可见处的烦恼而生起意欲……为了断除粗重的烦恼而生起意欲……为了断除随眠的烦恼而生起意欲……为了断除一切烦恼而生起意欲——通过意欲的力量和慧的力量，慧根变得强盛。通过意欲的力量生起喜悦——通过喜悦的力量和慧的力量，慧根变得强盛。通过喜悦的力量生起喜——通过喜的力量和慧的力量，慧根变得强盛。通过喜的力量生起轻安——通过轻安的力量和慧的力量，慧根变得强盛。通过轻安的力量生起乐——通过乐的力量和慧的力量，慧根变得强盛。通过乐的力量生起光明——通过光明的力量和慧的力量，慧根变得强盛。通过光明的力量生起悚惧感——通过悚惧感的力量和慧的力量，慧根变得强盛。生起悚惧感之后，令心得定——通过定的力量和慧的力量，慧根变得强盛。如此得定的心，他妥善地策励——通过策励的力量和慧的力量，慧根变得强盛。如此被策励的心，他妥善地保持中舍——通过中舍的力量和慧的力量，慧根变得强盛。通过中舍的力量，心从种种烦恼中解脱——通过解脱的力量和慧的力量，慧根变得强盛。因为解脱了，那些法成为一味——通过修习的力量和慧的力量，慧根变得强盛。因为被修习了，它们从那里转向更殊胜的——通过转向的力量和慧的力量，慧根变得强盛。因为转向了，它们从那里舍弃——通过舍弃的力量和慧的力量，慧根变得强盛。因为舍弃了，它们从那里灭去——通过灭的力量和慧的力量，慧根变得强盛。通过灭的力量，有两种舍断：遍舍的舍断和进入的舍断。他遍舍了烦恼和诸蕴——这是遍舍的舍断。心进入了灭尽涅槃界——这是进入的舍断。通过灭的力量，有这两种舍断。应当这样通过强盛的意义来看待诸根。

Assaddhiyassa pahānāya chando uppajjati…pe… assaddhiyapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti…pe… vīriyindriyassa bhāvanāya chando uppajjati…pe… kosajjassa pahānāya chando uppajjati… kosajjapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… satindriyassa bhāvanāya chando uppajjati…pe… pamādassa pahānāya chando uppajjati… pamādapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… samādhindriyassa bhāvanāya chando uppajjati…pe… uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… paññindriyassa bhāvanāya chando uppajjati…pe… avijjāya pahānāya chando uppajjati… avijjāpariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – bhāvanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati – vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā. Evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni.

1089第二诵品

Dutiyabhāṇavāro.

1090嘎。确立义分别

Gha. adhiṭṭhānaṭṭhaniddeso

202如何通过决意的意义来看待诸根呢？通过信根的修习而生起意欲——通过意欲的力量和信的力量，信根得以决意。通过意欲的力量生起喜悦——通过喜悦的力量和信的力量，信根得以决意……（中略）……应当这样通过决意的意义来看待诸根。

Kathaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni? Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti…pe… evaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni.

1092雅。遍取义分别

Ṅa. pariyādānaṭṭhaniddeso

1093如何从征服的意义来观察诸根？信根以胜解为意义，征服不信，征服不信的热恼。精进根以策励为意义，征服懈怠，征服懈怠的热恼。念根以现起为意义，征服放逸，征服放逸的热恼。定根以不散乱为意义，征服掉举，征服掉举的热恼。慧根以照见为意义，征服无明，征服无明的热恼。在出离中，五根征服欲贪。在无嗔中，五根征服嗔恚。在光明想中，五根征服昏沉睡眠。在不散乱中，五根征服掉举……在阿拉汉道中，五根征服一切烦恼。应当这样从征服的意义来观察诸根。

Kathaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyaṃ pariyādiyati , assaddhiyapariḷāhaṃ pariyādiyati. Paggahaṭṭhena vīriyindriyaṃ kosajjaṃ pariyādiyati, kosajjapariḷāhaṃ pariyādiyati. Upaṭṭhānaṭṭhena satindriyaṃ pamādaṃ pariyādiyati, pamādapariḷāhaṃ pariyādiyati. Avikkhepaṭṭhena samādhindriyaṃ uddhaccaṃ pariyādiyati, uddhaccapariḷāhaṃ pariyādiyati. Dassanaṭṭhena paññindriyaṃ avijjaṃ pariyādiyati, avijjāpariḷāhaṃ pariyādiyati. Nekkhamme pañcindriyāni kāmacchandaṃ pariyādiyanti. Abyāpāde pañcindriyāni byāpādaṃ pariyādiyanti. Ālokasaññāya pañcindriyāni thinamiddhaṃ pariyādiyanti. Avikkhepe pañcindriyāni uddhaccaṃ pariyādiyanti…pe… arahattamagge pañcindriyāni sabbakilese pariyādiyanti. Evaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni.

1094佳。建立义分别

Ca. patiṭṭhāpakaṭṭhaniddeso

203如何从建立的意义来观察诸根？有信者将信根建立在胜解上，有信的人将信根建立在胜解上。有精进者将精进根建立在策励上，有精进的人将精进根建立在策励上。具念者将念根建立在现起上，具念的人将念根建立在现起上。得定者将定根建立在不散乱上，得定的人将定根建立在不散乱上。有慧者将慧根建立在照见上，有慧的人将慧根建立在照见上。修行实践者将五根建立在出离上，修行实践者的五根建立在出离上。修行实践者将五根建立在无嗔上，修行实践者的五根建立在无嗔上。修行实践者将五根建立在光明想上，修行实践者的五根建立在光明想上。修行实践者将五根建立在不散乱上，修行实践者的五根建立在不散乱上……修行实践者将五根建立在阿拉汉道上，修行实践者的五根建立在阿拉汉道上。应当这样从建立的意义来观察诸根。

Kathaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni? Saddho saddhindriyaṃ adhimokkhe patiṭṭhāpeti, saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpeti. Vīriyavā vīriyindriyaṃ paggahe patiṭṭhāpeti, vīriyavato vīriyindriyaṃ paggahe patiṭṭhāpeti. Satimā satindriyaṃ upaṭṭhāne patiṭṭhāpeti, satimato satindriyaṃ upaṭṭhāne patiṭṭhāpeti. Samāhito samādhindriyaṃ avikkhepe patiṭṭhāpeti, samāhitassa samādhindriyaṃ avikkhepe patiṭṭhāpeti. Paññavā paññindriyaṃ dassane patiṭṭhāpeti, paññavato paññindriyaṃ dassane patiṭṭhāpeti. Yogāvacaro pañcindriyāni nekkhamme patiṭṭhāpeti, yogāvacarassa pañcindriyāni nekkhamme patiṭṭhāpenti. Yogāvacaro pañcindriyāni abyāpāde patiṭṭhāpeti, yogāvacarassa pañcindriyāni abyāpāde patiṭṭhāpenti. Yogāvacaro pañcindriyāni ālokasaññāya patiṭṭhāpeti, yogāvacarassa pañcindriyāni ālokasaññāya patiṭṭhāpenti. Yogāvacaro pañcindriyāni avikkhepe patiṭṭhāpeti , yogāvacarassa pañcindriyāni avikkhepe patiṭṭhāpenti…pe… yogāvacaro pañcindriyāni arahattamagge patiṭṭhāpeti, yogāvacarassa pañcindriyāni arahattamagge patiṭṭhāpenti. Evaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni.

1096经分别第四

Suttantaniddeso catuttho.

10975. 根等至

5. Indriyasamodhānaṃ

204凡夫修习定时，以几种方式善于所缘现起？有学修习定时，以几种方式善于所缘现起？离贪者修习定时，以几种方式善于所缘现起？凡夫修习定时，以七种方式善于所缘现起。有学修习定时，以八种方式善于所缘现起。离贪者修习定时，以十种方式善于所缘现起。

Puthujjano samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Sekkho samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Vītarāgo samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Puthujjano samādhiṃ bhāvento sattahi ākārehi upaṭṭhānakusalo hoti. Sekkho samādhiṃ bhāvento aṭṭhahi ākārehi upaṭṭhānakusalo hoti. Vītarāgo samādhiṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti.

1099凡夫修习定时，以哪七种方式善于所缘现起？由于转向，善于所缘现起；善于止相现起；善于策励相现起；善于不散乱现起；善于光明现起；善于胜喜现起；善于舍现起——凡夫修习定时，以这七种方式善于所缘现起。

Puthujjano samādhiṃ bhāvento katamehi sattahākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti – puthujjano samādhiṃ bhāvento imehi sattahi ākārehi upaṭṭhānakusalo hoti.

1100有学修习定时，以哪八种方式善于所缘现起？由于转向，善于所缘现起；善于止相现起；善于策励相现起；善于不散乱现起；善于光明现起；善于胜喜现起；善于舍现起；善于一境性现起——有学修习定时，以这八种方式善于所缘现起。

Sekkho samādhiṃ bhāvento katamehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti, ekattūpaṭṭhānakusalo hoti – sekkho samādhiṃ bhāvento imehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti.

1101离贪者修习定时，以哪十种方式善于所缘现起？由于转向，善于所缘现起……善于一境性现起；善于智现起；善于解脱现起——离贪者修习定时，以这十种方式善于所缘现起。

Vītarāgo samādhiṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti…pe… ekattūpaṭṭhānakusalo hoti, ñāṇūpaṭṭhānakusalo hoti, vimuttūpaṭṭhānakusalo hoti – vītarāgo samādhiṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti.

205凡夫在修习观的时候，以几种方式善巧地面对所缘，以几种方式不善巧地面对所缘？有学在修习观的时候，以几种方式善巧地面对所缘，以几种方式不善巧地面对所缘？离欲者在修习观的时候，以几种方式善巧地面对所缘，以几种方式不善巧地面对所缘？

Puthujjano vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? Sekkho vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti , katihākārehi anupaṭṭhānakusalo hoti? Vītarāgo vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti?

1103凡夫在修习观的时候，以九种方式善巧地面对所缘，以九种方式不善巧地面对所缘。有学在修习观的时候，以十种方式善巧地面对所缘，以十种方式不善巧地面对所缘。离欲者在修习观的时候，以十二种方式善巧地面对所缘，以十二种方式不善巧地面对所缘。

Puthujjano vipassanaṃ bhāvento navahi ākārehi upaṭṭhānakusalo hoti, navahi ākārehi anupaṭṭhānakusalo hoti. Sekkho vipassanaṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti, dasahi ākārehi anupaṭṭhānakusalo hoti. Vītarāgo vipassanaṃ bhāvento dvādasahi ākārehi upaṭṭhānakusalo hoti, dvādasahi ākārehi anupaṭṭhānakusalo hoti.

1104凡夫在修习观的时候，以哪九种方式善巧地面对所缘，以哪九种方式不善巧地面对所缘？他以“无常”的方式善巧地面对所缘，以“常”的方式不善巧地面对所缘。他以“苦”的方式善巧地面对所缘，以“乐”的方式不善巧地面对所缘。他以“无我”的方式善巧地面对所缘，以“有我”的方式不善巧地面对所缘。他以“坏灭”的方式善巧地面对所缘，以“坚实”的方式不善巧地面对所缘。他以“衰灭”的方式善巧地面对所缘，以“积聚”的方式不善巧地面对所缘。他以“变易”的方式善巧地面对所缘，以“恒常”的方式不善巧地面对所缘。他以“无相”的方式善巧地面对所缘，以“有相”的方式不善巧地面对所缘。他以“无愿”的方式善巧地面对所缘，以“有愿”的方式不善巧地面对所缘。他以“空”的方式善巧地面对所缘，以“执著”的方式不善巧地面对所缘——凡夫在修习观的时候，以这九种方式善巧地面对所缘，以这九种方式不善巧地面对所缘。

Puthujjano vipassanaṃ bhāvento katamehi navahi ākārehi upaṭṭhānakusalo hoti, katamehi navahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti. Dukkhato upaṭṭhānakusalo hoti, sukhato anupaṭṭhānakusalo hoti. Anattato upaṭṭhānakusalo hoti, attato anupaṭṭhānakusalo hoti. Khayato upaṭṭhānakusalo hoti, ghanato anupaṭṭhānakusalo hoti. Vayato upaṭṭhānakusalo hoti, āyūhanānupaṭṭhānakusalo hoti. Vipariṇāmūpaṭṭhānakusalo hoti, dhuvato anupaṭṭhānakusalo hoti. Animittūpaṭṭhānakusalo hoti, nimittānupaṭṭhānakusalo hoti. Appaṇihitūpaṭṭhānakusalo hoti, paṇidhianupaṭṭhānakusalo hoti. Suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hoti – puthujjano vipassanaṃ bhāvento imehi navahi ākārehi upaṭṭhānakusalo hoti, imehi navahi ākārehi anupaṭṭhānakusalo hoti.

206有学在修习观的时候，以哪十种方式善巧地面对所缘，以哪十种方式不善巧地面对所缘？他以“无常”的方式善巧地面对所缘，以“常”的方式不善巧地面对所缘……（中略）……他以“空”的方式善巧地面对所缘，以“执著”的方式不善巧地面对所缘。他以“智”的方式善巧地面对所缘，以“无智”的方式不善巧地面对所缘——有学在修习观的时候，以这十种方式善巧地面对所缘，以这十种方式不善巧地面对所缘。

Sekkho vipassanaṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti, katamehi dasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… suññatūpaṭṭhānakusalo hoti, abhinivesānūpaṭṭhānakusalo hoti. Ñāṇūpaṭṭhānakusalo hoti, añāṇaanupaṭṭhānakusalo hoti – sekkho vipassanaṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti, imehi dasahi ākārehi anupaṭṭhānakusalo hoti.

1106离欲者在修习观的时候，以哪十二种方式善巧地面对所缘，以哪十二种方式不善巧地面对所缘？他以“无常”的方式善巧地面对所缘，以“常”的方式不善巧地面对所缘……（中略）……他以“智”的方式善巧地面对所缘，以“无智”的方式不善巧地面对所缘。他以“离系”的方式善巧地面对所缘，以“系缚”的方式不善巧地面对所缘。他以“灭”的方式善巧地面对所缘，以“诸行”的方式不善巧地面对所缘——离欲者在修习观的时候，以这十二种方式善巧地面对所缘，以这十二种方式不善巧地面对所缘。

Vītarāgo vipassanaṃ bhāvento katamehi dvādasahi ākārehi upaṭṭhānakusalo hoti, katamehi dvādasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… ñāṇūpaṭṭhānakusalo hoti, añāṇānupaṭṭhānakusalo hoti. Visaññogūpaṭṭhānakusalo hoti, saññogānupaṭṭhānakusalo hoti. Nirodhūpaṭṭhānakusalo hoti, saṅkhārānupaṭṭhānakusalo hoti – vītarāgo vipassanaṃ bhāvento imehi dvādasahi ākārehi upaṭṭhānakusalo hoti, imehi dvādasahi ākārehi anupaṭṭhānakusalo hoti.

1107由于转向，依于善巧面对所缘之力，他整合诸根，又了知行境，又通达堪能……（中略）……他于诸法整合，又了知行境，又通达堪能。那么，他如何整合诸根呢？以决断的含义而整合信根……（中略）……依于善巧面对止相之力，依于善巧面对策励相之力，依于善巧面对无散乱之力，依于善巧面对光明之力，依于善巧面对欣喜之力，依于善巧面对舍之力，依于善巧面对一境之力，依于善巧面对智之力，依于善巧面对解脱之力。

Āvajjitattā ārammaṇūpaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. ti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… samathanimittūpaṭṭhānakusalavasena, paggahanimittūpaṭṭhānakusalavasena, avikkhepūpaṭṭhānakusalavasena, obhāsūpaṭṭhānakusalavasena, sampahaṃsanūpaṭṭhānakusalavasena, upekkhūpaṭṭhānakusalavasena , ekattūpaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, vimuttūpaṭṭhānakusalavasena.

1108善于以无常为现起，善于以常为不现起；善于以苦为现起，善于以乐为不现起；善于以无我为现起，善于以我为不现起；善于以灭尽为现起，善于以坚实为不现起；善于以坏灭为现起，善于以积聚为不现起；善于以变易为现起，善于以恒常为不现起；善于以无相为现起，善于以相为不现起；善于以无愿为现起，善于以愿求为不现起；善于以空为现起，善于以执著为不现起；善于以智为现起，善于以无明为不现起；善于以离系为现起，善于以系缚为不现起；善于以灭为现起，善于以诸行为不现起。他使诸根协调，了知行境，并通达其功能。

Aniccato upaṭṭhānakusalavasena, niccato anupaṭṭhānakusalavasena, dukkhato upaṭṭhānakusalavasena, sukhato anupaṭṭhānakusalavasena, anattato upaṭṭhānakusalavasena, attato anupaṭṭhānakusalavasena, khayato upaṭṭhānakusalavasena, ghanato anupaṭṭhānakusalavasena, vayato upaṭṭhānakusalavasena, āyūhanānupaṭṭhānakusalavasena, vipariṇāmūpaṭṭhānakusalavasena, dhuvato anupaṭṭhānakusalavasena, animittūpaṭṭhānakusalavasena, nimittānupaṭṭhānakusalavasena, appaṇihitūpaṭṭhānakusalavasena, paṇidhianupaṭṭhānakusalavasena, suññatūpaṭṭhānakusalavasena, abhinivesānupaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, añāṇānupaṭṭhānakusalavasena, visaññogūpaṭṭhānakusalavasena, saññogānupaṭṭhānakusalavasena , nirodhūpaṭṭhānakusalavasena, saṅkhārānupaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.

207通过以六十四种行相对三根的完全掌握而生起的慧，是漏尽智。哪三种根？未知当知根、已知根、具知根。

Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatāpaññā āsavānaṃ khaye ñāṇaṃ. Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa, aññindriyassa, aññātāvindriyassa.

1110未知当知根进入几个阶段？已知根进入几个阶段？具知根进入几个阶段？未知当知根进入一个阶段：预流道。已知根进入六个阶段：预流果、一来道、一来果、不还道、不还果、阿拉汉道。具知根进入一个阶段：阿拉汉果。

Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati? Aññindriyaṃ kati ṭhānāni gacchati? Aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ, sakadāgāmimaggaṃ, sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.

1111在预流道的刹那，未知当知根以信根为胜解随从，以精进根为策励随从，以念根为现起随从，以定根为无散乱随从，以慧根为见随从，以意根为了知随从，以喜根为润泽随从，以命根为持续相续之主导随从。在预流道刹那所生起的诸法，除了心生色法之外，全部都是善的，全部都是无漏的，全部都是导向出离的，全部都是趋向损减的，全部都是出世间的，全部都是以涅槃为所缘的。在预流道的刹那，未知当知根的这八种根，是俱生随从、相互随从、依止随从、相应随从。它们是同一所行、同时生起、相互混合、彼此相应的。这些既是它的行相，也是它的随从。

Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ, sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

1112在预流果的刹那……（中略）……在阿拉汉果的刹那，具知根以信根为胜解随从……（中略）……以命根为持续相续之主导随从。在阿拉汉果刹那所生起的诸法，全部都是无记的，除了心生色法之外，全部都是无漏的，全部都是出世间的，全部都是以涅槃为所缘的。在阿拉汉果的刹那，具知根的这八种根，是俱生随从。这些既是它的行相，也是它的随从。如此，这八个八组，总共是六十四种。

Sotāpattiphalakkhaṇe…pe… arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti . Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭha aṭṭhakāni catusaṭṭhi honti.

1113什么是那些漏？欲漏、有漏、见漏、无明漏。这些漏在哪里被断尽？通过预流道，见漏被无余地断尽；能导向恶趣的欲漏被断尽，能导向恶趣的有漏被断尽，能导向恶趣的无明漏被断尽。这些漏在这里被断尽。通过一来道，粗重的欲漏被断尽，与此相应的那部分有漏被断尽，与此相应的那部分无明漏被断尽。这些漏在这里被断尽。通过不还道，欲漏被无余地断尽，与此相应的那部分有漏被断尽，与此相应的那部分无明漏被断尽。这些漏在这里被断尽。通过阿拉汉道，有漏被无余地断尽，无明漏被无余地断尽。这些漏在这里被断尽。

ti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti ? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati. Apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.

1114他不曾在这里见到任何未知，也不曾有任何未被了知而应知的事；

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

1115如来已通晓一切应被引导了知之事，正因如此，他被称为全眼者。

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

1116以什么含义称为全眼者？有十四种佛智——对苦的智是佛智，对苦集的智是佛智……（省略）……一切知智是佛智，无碍智是佛智。这十四种是佛智。这十四种佛智中，有八种智是声闻所共有的，有六种智是声闻所不共的。

ti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni – dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ…pe… sabbaññutañāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ. Imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni, cha ñāṇāni asādhāraṇāni sāvakehi.

1117凡是苦的苦义被了知之处，再没有未被了知的苦义——这便是全眼者。这全眼者就是慧根。依慧根的力量，以决意之义为信根，以策励之义为精进根，以现前安立之义为念根，以不散乱之义为定根。凡是苦的苦义被见到、被辨识、被亲证、被智慧所触及之处，再没有不被智慧所触及的苦义——这便是全眼者。这全眼者就是慧根。依慧根的力量，以决意之义为信根，以策励之义为精进根，以现前安立之义为念根，以不散乱之义为定根。凡是集的集义……（省略）……凡是灭的灭义……凡是道的道义……凡是义无碍解的义无碍解义……凡是法无碍解的法无碍解义……凡是词无碍解的词无碍解义……凡是辩无碍解的辩无碍解义……凡是根胜劣的智……凡是众生随眠的智……凡是双神变的智……凡是入大悲定的智……凡是在有天、有魔、有梵的世间中，在沙门、婆罗门、天、人众里，已被见到、听到、感到、认知、达到、寻求、以意遍行之处，那些已被智慧所知、见到、辨识、亲证、触及。再没有不被智慧所触及的——这便是全眼者。这全眼者就是慧根。依慧根的力量，以决意之义为信根，以策励之义为精进根，以现前安立之义为念根，以不散乱之义为定根。

Yāvatā dukkhassa dukkhaṭṭho ñāto, aññāto dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā dukkhassa dukkhaṭṭho diṭṭho vidito sacchikato phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho… yāvatā indriyaparopariyatte ñāṇaṃ… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ… yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ.

1118正在相信的人策励着，正在策励的人相信着。正在相信的人令念现前，令念现前的人相信着。正在相信的人令心定，令心定的人相信着。正在相信的人了知着，正在了知的人相信着。正在策励的人令念现前，令念现前的人策励着。正在策励的人令心定，令心定的人策励着。正在策励的人了知着，正在了知的人策励着。正在策励的人相信着，正在相信的人策励着。令念现前的人令心定，令心定的人令念现前。令念现前的人了知着，正在了知的人令念现前。令念现前的人相信着，正在相信的人令念现前。令念现前的人策励着，正在策励的人令念现前。令心定的人了知着，正在了知的人令心定。令心定的人相信着，正在相信的人令心定。令心定的人策励着，正在策励的人令心定。令心定的人令念现前，令念现前的人令心定。正在了知的人相信着，正在相信的人了知着。正在了知的人策励着，正在策励的人了知着。正在了知的人令念现前，令念现前的人了知着。正在了知的人令心定，令心定的人了知着。

Saddahanto paggaṇhāti, paggaṇhanto saddahati. Saddahanto upaṭṭhāpeti, upaṭṭhāpento saddahati. Saddahanto samādahati, samādahanto saddahati. Saddahanto pajānāti, pajānanto saddahati. Paggaṇhanto upaṭṭhāpeti, upaṭṭhāpento paggaṇhāti. Paggaṇhanto samādahati, samādahanto paggaṇhāti. Paggaṇhanto pajānāti, pajānanto paggaṇhāti. Paggaṇhanto saddahati, saddahanto paggaṇhāti. Upaṭṭhāpento samādahati, samādahanto upaṭṭhāpeti. Upaṭṭhāpento pajānāti, pajānanto upaṭṭhāpeti. Upaṭṭhāpento saddahati, saddahanto upaṭṭhāpeti. Upaṭṭhāpento paggaṇhāti, paggaṇhanto upaṭṭhāpeti. Samādahanto pajānāti, pajānanto samādahati. Samādahanto saddahati, saddahanto samādahati. Samādahanto paggaṇhāti, paggaṇhanto samādahati. Samādahanto upaṭṭhāpeti, upaṭṭhāpento samādahati. Pajānanto saddahati, saddahanto pajānāti. Pajānanto paggaṇhāti, paggaṇhanto pajānāti. Pajānanto upaṭṭhāpeti, upaṭṭhāpento pajānāti. Pajānanto samādahati, samādahanto pajānāti.

1119因已相信而策励了，因已策励而相信了。因已相信而令念现前了，因令念现前而相信了。因已相信而令心定了，因令心定而相信了。因已相信而了知了，因已了知而相信了。因已策励而令念现前了，因令念现前而策励了。因已策励而令心定了，因令心定而策励了。因已策励而了知了，因已了知而策励了。因已策励而相信了，因已相信而策励了。因令念现前而令心定了，因令心定而令念现前了。因令念现前而了知了，因已了知而令念现前了。因令念现前而相信了，因已相信而令念现前了。因令念现前而策励了，因已策励而令念现前了。因令心定而了知了，因已了知而令心定了。因令心定而相信了，因已相信而令心定了。因令心定而策励了，因已策励而令心定了。因令心定而令念现前了，因令念现前而令心定了。因已了知而相信了，因已相信而了知了。因已了知而策励了，因已策励而了知了。因已了知而令念现前了，因令念现前而了知了。因已了知而令心定了，因令心定而了知了。

Saddahitattā paggahitaṃ, paggahitattā saddahitaṃ. Saddahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā saddahitaṃ. Saddahitattā samādahitaṃ, samādahitattā saddahitaṃ. Saddahitattā pajānitaṃ, pajānitattā saddahitaṃ. Paggahitattā upaṭṭhāpitaṃ , upaṭṭhāpitattā paggahitaṃ. Paggahitattā samādahitaṃ, samādahitattā paggahitaṃ. Paggahitattā pajānitaṃ pajānitattā paggahitaṃ. Paggahitattā saddahitaṃ, saddahitattā paggahitaṃ. Upaṭṭhāpitattā samādahitaṃ, samādahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā pajānitaṃ, pajānitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā saddahitaṃ, saddahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā paggahitaṃ, paggahitattā upaṭṭhāpitaṃ. Samādahitattā pajānitaṃ, pajānitattā samādahitaṃ. Samādahitattā saddahitaṃ, saddahitattā samādahitaṃ. Samādahitattā paggahitaṃ, paggahitattā samādahitaṃ. Samādahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā samādahitaṃ. Pajānitattā saddahitaṃ, saddahitattā pajānitaṃ. Pajānitattā paggahitaṃ, paggahitattā pajānitaṃ. Pajānitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā pajānitaṃ. Pajānitattā samādahitaṃ, samādahitattā pajānitaṃ.

1120所谓佛眼，就是佛智；所谓佛智，就是佛眼。如来以这样的眼观察众生：有的尘垢少，有的尘垢多；有的根机敏锐，有的根机迟钝；有的品行善好，有的品行恶劣；有的容易教导，有的难以教导；有一部分人能看到来世过错的怖畏，有一部分人看不到来世过错的怖畏。

Yaṃ buddhacakkhu taṃ buddhañāṇaṃ, yaṃ buddhañāṇaṃ taṃ buddhacakkhu, yena cakkhunā tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino , appekacce naparalokavajjabhayadassāvino.

1121也就是说，有信的人尘垢少，无信的人尘垢多。精进努力的人尘垢少，懈怠懒惰的人尘垢多。正念现前的人尘垢少，忘失正念的人尘垢多。心入定的人尘垢少，心散乱的人尘垢多。有智慧的人尘垢少，智慧薄弱的人尘垢多。

1122也就是说，有信的人根机敏锐，无信的人根机迟钝……有智慧的人根机敏锐，智慧薄弱的人根机迟钝。也就是说，有信的人品行善好，无信的人品行恶劣……有智慧的人品行善好，智慧薄弱的人品行恶劣。也就是说，有信的人容易教导，无信的人难以教导……有智慧的人容易教导，智慧薄弱的人难以教导。

ti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo…pe… paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo. ti saddho puggalo svākāro, assaddho puggalo dvākāro…pe… paññavā puggalo svākāro, duppañño puggalo dvākāro. ti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo…pe… paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.

1123也就是说，有信的人能看到来世过错的怖畏，无信的人看不到来世过错的怖畏。精进努力的人能看到来世过错的怖畏，懈怠懒惰的人看不到来世过错的怖畏……有智慧的人能看到来世过错的怖畏，智慧薄弱的人看不到来世过错的怖畏。

1124也就是：蕴的世界、界的世界、处的世界、衰败的有世界、衰败的有之因的世界、圆满的有世界、圆满的有之因的世界。

ti khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko.

1125一种世界：一切众生以食而住。两种世界：名和色。三种世界：三种感受。四种世界：四种食。五种世界：五种执取蕴。六种世界：六种内处。七种世界：七种识住。八种世界：八种世间法。九种世界：九种众生居。十种世界：十种处。十二种世界：十二种处。十八种世界：十八种界。

Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.

1126这样，所有烦恼都是应远离的，所有恶行都是应远离的，所有造作都是应远离的，所有导向生存的业都是应远离的。这样，在这个有应远离之物的世间里，对于这应远离之物，现起了强烈的怖畏想，就像面对举刀的杀手一样。通过这些五十种方式，他了知、看见、识知、洞察这五根。

nti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā honti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhatīti.

11275. 解脱论

5. Vimokkhakathā

1128根等至第五

Indriyasamodhāno pañcamo.

1129第三诵品

Tatiyabhāṇavāro.

1130根论完

Indriyakathā niṭṭhitā.

11315. 解脱之论

5. Vimokkhakathā

11321. 略说

1. Uddeso

209前面已说。"比丘们，有三种解脱。哪三种？空解脱、无相解脱、无愿解脱。比丘们，这些就是三种解脱。"

Purimanidānaṃ . ‘‘Tayome , bhikkhave, vimokkhā. Katame tayo? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho – ime kho, bhikkhave, tayo vimokkhā.

1134再者，有六十八种解脱：空解脱、无相解脱、无愿解脱；以内向出起为解脱、以外向出起为解脱、以双向往返出起为解脱；内朝向的四解脱、外朝向的四解脱、双向往返的四解脱；顺着内朝向的四解脱、顺着外朝向的四解脱、顺着双向往返的四解脱；平息内朝向的四解脱、平息外朝向的四解脱、平息双向往返的四解脱；'内有色想者见外在诸色'为解脱，'内无色想者见外在诸色'为解脱，'专意于清净'为解脱；空无边处定解脱、识无边处定解脱、无所有处定解脱；非想非非想处定解脱、想受灭定解脱；暂时的解脱、非暂时的解脱；有时限的解脱、无时限的解脱；可退失的解脱、不可退失的解脱；世间的解脱、出世间的解脱；有漏的解脱、无漏的解脱；有执取的解脱、无执取的解脱；比无执取更无执取的解脱、有愿的解脱、无愿的解脱、平息有愿的解脱；有联结的解脱、无联结的解脱；同一的解脱、差异的解脱；想解脱、智解脱；清凉寂静的解脱、禅那解脱、无执取心的解脱。

‘‘Api ca, aṭṭhasaṭṭhi vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho; ajjhattavuṭṭhāno vimokkho, bahiddhāvuṭṭhāno vimokkho, dubhato vuṭṭhāno vimokkho; ajjhattavuṭṭhānā cattāro vimokkhā, bahiddhāvuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānā cattāro vimokkhā; ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā, bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā, dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā; ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā, bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā; rūpī rūpāni passatīti vimokkho, ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti vimokkho, subhaṃ teva adhimutto hotīti vimokkho; ākāsānañcāyatanasamāpatti vimokkho, viññāṇañcāyatanasamāpatti vimokkho, ākiñcaññāyatanasamāpatti vimokkho; nevasaññānāsaññāyatanasamāpatti vimokkho, saññāvedayitanirodhasamāpatti vimokkho; samayavimokkho, asamayavimokkho; sāmayiko vimokkho, asāmayiko vimokkho; kuppo vimokkho, akuppo vimokkho; lokiyo vimokkho, lokuttaro vimokkho; sāsavo vimokkho, anāsavo vimokkho; sāmiso vimokkho, nirāmiso vimokkho; nirāmisānirāmisataro vimokkho, paṇihito vimokkho, appaṇihito vimokkho, paṇihitappaṭippassaddhi vimokkho; saññutto vimokkho, visaññutto vimokkho; ekattavimokkho, nānattavimokkho , saññāvimokkho, ñāṇavimokkho; sītisiyāvimokkho , jhānavimokkho, anupādācittassa vimokkho’’.

11352. 分别

2. Niddeso

210什么是空解脱？在此，比丘到了林中，或到了树下，或到了空闲处，这样省察：'这个，以我或属于我的来看，是空的。'他在那里不作执取。这就是空解脱。这是空解脱。

Katamo Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha abhinivesaṃ na karotīti – suññato vimokkho. Ayaṃ suññato vimokkho.

1137什么是无相解脱？在此，比丘到了林中，或到了树下，或到了空闲处，这样省察：'这个，以我或属于我的来看，是空的。'他在那里不作相。这就是无相解脱。这是无相解脱。

Katamo Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha nimittaṃ na karotīti – animitto vimokkho. Ayaṃ animitto vimokkho.

1138什么是这里比丘去到林野、树下或空屋里，这样省思：‘这个自身或我所是空的。’他对那里没有意向——这就是无愿解脱。这就是无愿解脱。

Katamo Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha paṇidhiṃ na karotīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho.

1139什么是四种禅那？这是内解脱。什么是外解脱？四种无色定——这是外解脱。什么是双解脱？四种圣道——这是双解脱。

Katamo Cattāri jhānāni – ayaṃ ajjhattavuṭṭhāno vimokkho. Katamo bahiddhāvuṭṭhāno vimokkho? Catasso arūpasamāpattiyo – ayaṃ bahiddhāvuṭṭhāno vimokkho. Katamo dubhato vuṭṭhāno vimokkho? Cattāro ariyamaggā – ayaṃ dubhato vuṭṭhāno vimokkho.

1140什么是初禅从五盖中解脱。第二禅从寻和伺中解脱。第三禅从喜中解脱。第四禅从乐和苦中解脱。这些是四种内解脱。

Katame Paṭhamaṃ jhānaṃ nīvaraṇehi vuṭṭhāti. Dutiyaṃ jhānaṃ vitakkavicārehi vuṭṭhāti. Tatiyaṃ jhānaṃ pītiyā vuṭṭhāti. Catutthaṃ jhānaṃ sukhadukkhehi vuṭṭhāti. Ime ajjhattavuṭṭhānā cattāro vimokkhā.

1141什么是空无边处定从色想、有对想、种种想中解脱。识无边处定从空无边处想中解脱。无所有处定从识无边处想中解脱。非想非非想处定从无所有处想中解脱。这些是四种外解脱。

Katame Ākāsānañcāyatanasamāpatti rūpasaññāya paṭighasaññāya nānattasaññāya vuṭṭhāti. Viññāṇañcāyatanasamāpatti ākāsānañcāyatanasaññāya vuṭṭhāti. Ākiñcaññāyatanasamāpatti viññāṇañcāyatanasaññāya vuṭṭhāti. Nevasaññānāsaññāyatanasamāpatti ākiñcaññāyatanasaññāya vuṭṭhāti. Ime bahiddhāvuṭṭhānā cattāro vimokkhā.

1142什么是入流道从身见、疑、戒禁取、见随眠、疑随眠中解脱，从随从这些的烦恼和蕴中解脱，并且从外部一切所缘相中解脱。一来道从粗的欲贪结使、恚结使、粗的欲贪随眠、恚随眠中解脱，从随从这些的烦恼和蕴中解脱，并且从外部一切所缘相中解脱。不来道从微细伴随的欲贪结使、恚结使、微细伴随的欲贪随眠、恚随眠中解脱，从随从这些的烦恼和蕴中解脱，并且从外部一切所缘相中解脱。阿拉汉道从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠中解脱，从随从这些的烦恼和蕴中解脱，并且从外部一切所缘相中解脱。这些是四种双解脱。

Katame Sotāpattimaggo sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Sakadāgāmimaggo oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti . Anāgāmimaggo anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Arahattamaggo rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Ime dubhato vuṭṭhānā cattāro vimokkhā.

211什么是为了获得初禅，寻、伺、喜、乐、心一境性；为了获得第二禅……（省略）；为了获得第三禅……（省略）；为了获得第四禅，寻、伺、喜、乐、心一境性——这些是四种顺随内解脱的解脱。

Katame Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, dutiyaṃ jhānaṃ paṭilābhatthāya…pe… tatiyaṃ jhānaṃ paṭilābhatthāya…pe… catutthaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā.

1144什么是为了证得空无边处定而有的寻、伺、喜、乐和心一境性？为了证得识无边处定……为了证得无所有处定……为了证得非想非非想处定而有的寻、伺、喜、乐和心一境性——这四种解脱，是顺向从外在出起的。

Katame Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, viññāṇañcāyatanasamāpattiṃ…pe… ākiñcaññāyatanasamāpattiṃ …pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā.

1145什么是为了证得入流道而有的？为了证得一来道……为了证得不来道……为了证得阿拉汉道而有的——这四种解脱，是顺向从两端出起的。

Katame Sotāpattimaggaṃ paṭilābhatthāya . Sakadāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… arahattamaggaṃ paṭilābhatthāya – ime dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā.

1146什么是初禅的证得或果报，第二禅的证得或果报，第三禅的证得或果报，第四禅的证得或果报——这四种解脱，是内在出起的安息。

Katame Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa…pe… tatiyassa jhānassa…pe… catutthassa jhānassa paṭilābho vā vipāko vā – ime ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā.

1147什么是空无边处定的证得或果报，识无边处定的证得或果报，无所有处定的证得或果报，非想非非想处定的证得或果报——这四种解脱，是外在出起的安息。

Katame Ākāsānañcāyatanasamāpattiyā paṭilābho vā vipāko vā, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā…pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ime bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā.

1148什么是入流道的入流果，一来道的一来果，不来道的不来果，阿拉汉道的阿拉汉果——这四种解脱，是两端出起的安息。

Katame Sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ , anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ – ime dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā.

212这里，有一个人在内心里作意青色的相，获得了青色的想。他好好地把握那个相，好好地记住它，好好地确定它。他在好好地把握、记住、确定那个相之后，把心导向外在的青色相上，获得了青色的想。他好好地把握那个相，好好地记住它，好好地确定它。他在好好地把握、记住、确定那个相之后，反复练习、修习、多修。他这样想：'内在的和外在的，这两者都是色。'他成了有'色想'的人。这里，有一个人在内心里作意黄色的相……红色的相……白色的相，获得了白色的想。他好好地把握那个相，好好地记住它，好好地确定它。他在好好地把握、记住、确定那个相之后，把心导向外在的白色相上，获得了白色的想。他好好地把握那个相，好好地记住它，好好地确定它。他在好好地把握、记住、确定那个相之后，反复练习、修习、多修。他这样想：'内在的和外在的，这两者都是色。'他成了有'色想'的人。这就是：有色的，看见诸色——一种解脱。

Kathaṃ Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ manasikaroti, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattañca bahiddhā ca ubhayamidaṃ rūpa’’nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ manasikaroti, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattañca bahiddhā ca ubhayamidaṃ rūpa’’nti, rūpasaññī hoti. Evaṃ rūpī rūpāni passatīti – vimokkho.

1150怎样是这里有一种人，对内、对自身不留意蓝色相，不取得蓝色想；而将心投向外部蓝色相，取得蓝色想。他善巧地把握那个相，坚固地持守它，确实地确立它。他这样善巧把握、坚固持守、确实确立那个相之后，反复修习、培育、多做。他这样想：‘内部是无色的，这外部是色。’他是有色想的人。这就是这里有一种人对内、对自身不留意黄色相……不留意红色相……不留意白色相，不取得白色想；而将心投向外部白色相，取得白色想。他善巧地把握那个相，坚固地持守它，确实地确立它。他这样善巧把握、坚固持守、确实确立那个相之后，反复修习、培育、多做。他这样想：‘内部是无色的，外部是色。’他是有色想的人。这就是‘内在无色想的人，外在看见色’——这是解脱。

Kathaṃ Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ na manasikaroti, nīlasaññaṃ na paṭilabhati; bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattaṃ arūpaṃ, bahiddhā rūpamida’’nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ na manasikaroti, odātasaññaṃ na paṭilabhati; bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattaṃ arūpaṃ bahiddhā rūpamida’’nti, rūpasaññī hoti. Evaṃ ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti – vimokkho.

1151怎样是这里，比丘以慈心遍满一个方向后而住，同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向。这样，向上、向下、横向、遍及一切处、完全、涵盖一切世界，他以广大、崇高、无量、没有怨恨、没有伤害的慈心遍满后而住。由于修习了慈心，众生在他那里变得不令人厌恶。以悲心……由于修习了悲心，众生不令人厌恶。以喜心……由于修习了喜心，众生不令人厌恶。以舍心遍满一个方向后而住……由于修习了舍心，众生不令人厌恶。这样‘他决意于清净’——这是解脱。

Kathaṃ Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇāsahagatena cetasā…pe… karuṇāya bhāvitattā sattā appaṭikūlā honti. Muditāsahagatena cetasā…pe… muditāya bhāvitattā sattā appaṭikūlā honti. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ ‘‘subhaṃ’’ teva adhimutto hotīti – vimokkho.

213什么是这里，比丘完全超越一切色想，平息了排斥想，不再留意种种想，证得并住于‘空无边’的空无边处定——这是空无边处定解脱。

Katamo Idha bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ ākāsānañcāyatanasamāpatti vimokkho.

1153什么是这里，比丘完全超越空无边处，证得并住于‘识无边’的识无边处定——这是识无边处定解脱。

Katamo Idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ viññāṇañcāyatanasamāpatti vimokkho.

1154什么是这里，比丘完全超越识无边处，证得并住于‘什么都没有’的无所有处定——这是无所有处定解脱。

Katamo Idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ ākiñcaññāyatanasamāpatti vimokkho .

1155什么是这里，比丘完全超越无所有处，证得并住于非想非非想处定——这是非想非非想处定解脱。

Katamo Idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ nevasaññānāsaññāyatanasamāpatti vimokkho.

1156什么是这里比丘彻底超越非想非非想处之后，具足而住想受灭——这就是想受灭定解脱。

Katamo Idha bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ saññāvedayitanirodhasamāpatti vimokkho.

1157什么是四禅那和四无色定——这就是时解脱。

Katamo Cattāri ca jhānāni catasso ca arūpasamāpattiyo – ayaṃ samayavimokkho.

1158什么是四圣道、四种沙门果和涅槃——这就是非时解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asamayavimokkho.

1159什么是四禅那和四无色定——这就是时间性解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāmayiko vimokkho.

1160什么是四圣道、四种沙门果和涅槃——这就是非时间性解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asāmayiko vimokkho.

1161什么是四禅那和四无色定——这就是可动解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ kuppo vimokkho.

1162什么是四圣道、四沙门果和涅槃——这是无动摇的解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ akuppo vimokkho.

1163什么是四禅和四无色定——这是世间的解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ lokiyo vimokkho.

1164什么是四圣道、四沙门果和涅槃——这是出世间的解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ lokuttaro vimokkho.

1165什么是四禅和四无色定——这是有漏的解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāsavo vimokkho.

1166什么是四圣道、四沙门果和涅槃——这是无漏的解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ anāsavo vimokkho.

1167什么是与物质感知相关的解脱——这是有物欲的解脱。

Katamo Rūpappaṭisaññutto vimokkho – ayaṃ sāmiso vimokkho.

1168什么是被无色界识别所束缚的解脱？这是无食味的解脱。

Katamo Arūpappaṭisaññutto vimokkho – ayaṃ nirāmiso vimokkho.

1169什么是四圣道、四种沙门果和涅槃？这是比无食味更无食味的解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ nirāmisānirāmisataro vimokkho.

1170什么是四禅和四无色定？这是有愿的解脱。什么是无愿的解脱？四圣道、四种沙门果和涅槃——这是无愿的解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ paṇihito vimokkho. Katamo appaṇihito vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ appaṇihito vimokkho.

1171什么是初禅的证得或果报……乃至非想非非想处定的证得或果报——这是有愿止息的解脱。

Katamo Paṭhamassa jhānassa paṭilābho vā vipāko vā …pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ayaṃ paṇihitappaṭippassaddhi vimokkho.

1172什么是四禅和四无色定？这是被识别所束缚的解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ saññutto vimokkho.

1173什么是四圣道、四种沙门果和涅槃？这是脱离识别的解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ visaññutto vimokkho.

1174什么是同一性解脱？就是四圣道、四种沙门果和涅槃——这称为同一性解脱。

Katamo Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ ekattavimokkho.

1175什么是差异性解脱？就是四禅和四无色定——这称为差异性解脱。

Katamo Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ nānattavimokkho.

214什么是经由“想”的解脱？从所缘基础和分析方式上说，一个“想”的解脱可以成为十个“想”的解脱，十个“想”的解脱可以成为一个“想”的解脱。为什么可以这样呢？无常随观的智，能从恒常的想中解脱出来，所以叫“想”的解脱。苦随观的智，能从快乐的想中解脱出来，所以叫“想”的解脱。无我随观的智，能从有我的想中解脱出来，所以叫“想”的解脱。厌离随观的智，能从欢喜的想中解脱出来，所以叫“想”的解脱。离贪随观的智，能从贪欲的想中解脱出来，所以叫“想”的解脱。寂灭随观的智，能从集起的想中解脱出来，所以叫“想”的解脱。舍遣随观的智，能从执取的想中解脱出来，所以叫“想”的解脱。无相随观的智，能从有相的想中解脱出来，所以叫“想”的解脱。无愿随观的智，能从有愿求的想中解脱出来，所以叫“想”的解脱。空随观的智，能从有执著的想中解脱出来，所以叫“想”的解脱。就是这样，从所缘基础和分析方式上说，一个“想”的解脱可以成为十个“想”的解脱，十个“想”的解脱可以成为一个“想”的解脱。

Katamo Siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti, vatthuvasena pariyāyena. Kathañca siyā? Aniccānupassanāñāṃ niccato saññāya muccatīti – saññāvimokkho . Dukkhānupassanāñāṃ sukhato saññāya muccatīti – saññāvimokkho. Anattānupassanāñāṇaṃ attato saññāya muccatīti – saññāvimokkho. Nibbidānupassanāñāṇaṃ nandiyā saññāya muccatīti – saññāvimokkho. Virāgānupassanāñāṇaṃ rāgato saññāya muccatīti – saññāvimokkho. Nirodhānupassanāñāṇaṃ samudayato saññāya muccatīti – saññāvimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato saññāya muccatīti – saññāvimokkho. Animittānupassanāñāṇaṃ nimittato saññāya muccatīti – saññāvimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā saññāya muccatīti – saññāvimokkho. Suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.

1177对于色，无常随观的智，能从恒常的想中解脱出来，所以叫“想”的解脱……（中略）……对于色，空随观的智，能从有执著的想中解脱出来，所以叫“想”的解脱。就是这样，从所缘基础和分析方式上说，一个“想”的解脱可以成为十个“想”的解脱，十个“想”的解脱可以成为一个“想”的解脱。

Rūpe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.

1178对于感受……对于想……对于诸行……对于识……对于眼……（中略）……对于老死，无常随观的智，能从恒常的想中解脱出来，所以叫“想”的解脱……（中略）……对于老死，空随观的智，能从有执著的想中解脱出来，所以叫“想”的解脱。就是这样，从所缘基础和分析方式上说，一个“想”的解脱可以成为十个“想”的解脱，十个“想”的解脱可以成为一个“想”的解脱——这称为经由“想”的解脱。

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho . Evaṃ siyā, eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena – ayaṃ saññāvimokkho.

215什么是经由“智”的解脱？从所缘基础和分析方式上说，一个“智”的解脱可以成为十个“智”的解脱，十个“智”的解脱可以成为一个“智”的解脱。为什么可以这样呢？如实了知的无常随观智，能从关于恒常的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的苦随观智，能从关于快乐的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的无我随观智，能从关于有我的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的厌离随观智，能从关于欢喜的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的离贪随观智，能从关于贪欲的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的寂灭随观智，能从关于集起的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的舍遣随观智，能从关于执取的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的无相随观智，能从关于有相的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的无愿随观智，能从关于有愿求的迷惑、无知中解脱出来，所以叫“智”的解脱。如实了知的空随观智，能从关于有执著的迷惑、无知中解脱出来，所以叫“智”的解脱。就是这样，从所缘基础和分析方式上说，一个“智”的解脱可以成为十个“智”的解脱，十个“智”的解脱可以成为一个“智”的解脱。

Katamo Siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena ti . Kathañca siyā? Aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho. Dukkhānupassanā yathābhūtaṃ ñāṇaṃ sukhato sammohā aññāṇā muccatīti – ñāṇavimokkho. Anattānupassanā yathābhūtaṃ ñāṇaṃ attato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nibbidānupassanā yathābhūtaṃ ñāṇaṃ nandiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Virāgānupassanā yathābhūtaṃ ñāṇaṃ rāgato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nirodhānupassanā yathābhūtaṃ ñāṇaṃ samudayato sammohā aññāṇā muccatīti – ñāṇavimokkho. Paṭinissaggānupassanā yathābhūtaṃ ñāṇaṃ ādānato sammohā aññāṇā muccatīti – ñāṇavimokkho. Animittānupassanā yathābhūtaṃ ñāṇaṃ nimittato sammohā aññāṇā muccatīti – ñāṇavimokkho. Appaṇihitānupassanā thābhūtaṃ ñāṇaṃ paṇidhiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.

1180对于色法，如实地以无常随观的智，从常的迷惑、从无知中解脱——这称为智解脱……（省略重复句式）对于色法，如实地以空随观的智，从执取的迷惑、从无知中解脱——这称为智解脱。如此，一个智解脱可以成为十个智解脱，十个智解脱也可以成为一个智解脱，这是依所缘和教说方式而成立的。

Rūpe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… rūpe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.

1181对于受……（省略）对于想……对于诸行……对于识……对于眼……（省略）对于老死，如实地以无常随观的智，从常的迷惑、从无知中解脱——这称为智解脱……（省略重复句式）对于老死，如实地以空随观的智，从执取的迷惑、从无知中解脱——这称为智解脱。如此，一个智解脱可以成为十个智解脱，十个智解脱也可以成为一个智解脱，这是依所缘和教说方式而成立的——这是智解脱。

Vedanāya …pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… jarāmaraṇe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena – ayaṃ ñāṇavimokkho.

216什么是一个清凉解脱可以成为十个清凉解脱，十个清凉解脱也可以成为一个清凉解脱，这是依所缘和教说方式而成立的呢？又是如何成立的呢？以无常随观的无上清凉智，从常的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以苦随观的无上清凉智，从乐的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以无我随观的无上清凉智，从我的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以厌离随观的无上清凉智，从喜贪的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以离欲随观的无上清凉智，从贪欲的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以灭尽随观的无上清凉智，从集的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以舍遣随观的无上清凉智，从执取的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以无相随观的无上清凉智，从相的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以无愿随观的无上清凉智，从愿求的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。以空随观的无上清凉智，从邪执的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。如此，一个清凉解脱可以成为十个清凉解脱，十个清凉解脱也可以成为一个清凉解脱，这是依所缘和教说方式而成立的。

Katamo Siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena ti. Kathañca siyā? Aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Dukkhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ sukhato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Anattānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ attato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Nibbidānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nandiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Virāgānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ rāgato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho . Nirodhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ samudayato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Paṭinissaggānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ ādānato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Animittānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nimittato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Appaṇihitānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ paṇidhiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.

1183对于色法，以无常随观的无上清凉智，从常的炽燃、烧灼和苦恼中解脱——这称为清凉解脱……（省略重复句式）对于色法，以空随观的无上清凉智，从邪执的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。如此，一个清凉解脱可以成为十个清凉解脱，十个清凉解脱也可以成为一个清凉解脱，这是依所缘和教说方式而成立的。

Rūpe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… rūpe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.

1184对于感受……乃至……对于想……对于诸行……对于识……对于眼……乃至……对于老死，无常随观智从执取为常中解脱出来——这就是无执取心的解脱……乃至……对于老死，空随观智从执取为执著中解脱出来——这就是无执取心的解脱。就这样，从可能性上说，一种无执取心的解脱成为了十种；就事理和表述方式来说，十种无执取心的解脱就是一种无执取心的解脱。

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti , dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

217什么是禅那？‘出离’在修习禅，所以是禅那；它烧尽欲贪，所以是禅那。在修习禅中解脱，称为禅那解脱。在烧尽中解脱，称为禅那解脱。‘在修习禅’指的是诸法；‘烧尽’指的是烦恼。对于已修习者和已烧尽者都了知，所以是禅那解脱。‘无嗔’在修习禅，所以是禅那；它烧尽嗔恚，所以是禅那。在修习禅中解脱，称为禅那解脱。在烧尽中解脱，称为禅那解脱。‘在修习禅’指的是诸法；‘烧尽’指的是烦恼。对于已修习者和已烧尽者都了知，所以是禅那解脱。‘光明想’在修习禅，所以是禅那；它烧尽昏沉睡眠，所以是禅那……（省略重复句式）‘不散乱’在修习禅，所以是禅那；它烧尽掉举，所以是禅那。‘法分别’在修习禅，所以是禅那；它烧尽疑，所以是禅那。‘智’在修习禅，所以是禅那；它烧尽无明，所以是禅那。‘喜悦’在修习禅，所以是禅那；它烧尽不乐，所以是禅那。初禅在修习禅，所以是禅那；它烧尽五盖，所以是禅那……（省略重复句式）阿拉汉道在修习禅，所以是禅那；它烧尽一切烦恼，所以是禅那。在修习禅中解脱，称为禅那解脱。在烧尽中解脱，称为禅那解脱。‘在修习禅’指的是诸法；‘烧尽’指的是烦恼。对于已修习者和已烧尽者都了知，所以是禅那解脱——这是禅那解脱。

Katamo Nekkhammaṃ jhāyatīti jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Abyāpādo jhāyatīti – jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… avikkhepo jhāyatīti – jhānaṃ. Uddhaccaṃ jhāpetīti – jhānaṃ. Dhammavavatthānaṃ jhāyatīti – jhānaṃ. Vicikicchaṃ jhāpetīti – jhānaṃ. Ñāṇaṃ jhāyatīti – jhānaṃ. Avijjaṃ jhāpetīti – jhānaṃ. Pāmojjaṃ jhāyatīti – jhānaṃ. Aratiṃ jhāpetīti – jhānaṃ. Paṭhamaṃ jhānaṃ jhāyatīti – jhānaṃ. Nīvaraṇe jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho – ayaṃ jhānavimokkho.

218从可能性上说，一种无执取心的解脱如何成为十种呢？就事理和表述方式来说，十种无执取心的解脱可以算作一种无执取心的解脱。怎么成为可能呢？无常随观智从执取为常中解脱出来——这就是无执取心的解脱。苦随观智从执取为乐中解脱出来——这就是无执取心的解脱。无我随观智从执取为自我中解脱出来——这就是无执取心的解脱。厌离随观智从执取为欢喜中解脱出来——这就是无执取心的解脱。离贪随观智从执取为贪爱中解脱出来——这就是无执取心的解脱。灭尽随观智从执取为集起中解脱出来——这就是无执取心的解脱。舍遣随观智从执取为执持中解脱出来——这就是无执取心的解脱。无相随观智从执取为相中解脱出来——这就是无执取心的解脱。无愿随观智从执取为愿求中解脱出来——这就是无执取心的解脱。空随观智从执取为执著中解脱出来——这就是无执取心的解脱。就这样，从可能性上说，一种无执取心的解脱成为了十种；就事理和表述方式来说，十种无执取心的解脱就是一种无执取心的解脱。

Katamo Siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena ti . Kathañca siyā? Aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho. Dukkhānupassanāñāṇaṃ sukhato upādānā muccatīti – anupādācittassa vimokkho. Anattānupassanāñāṇaṃ attato upādānā muccatīti – anupādācittassa vimokkho. Nibbidānupassanāñāṇaṃ nandiyā upādānā muccatīti – anupādācittassa vimokkho. Virāgānupassanāñāṇaṃ rāgato upādānā muccatīti – anupādācittassa vimokkho. Nirodhānupassanāñāṇaṃ samudayato upādānā muccatīti – anupādācittassa vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato upādānā muccatīti – anupādācittassa vimokkho. Animittānupassanāñāṇaṃ nimittato upādānā muccatīti – anupādācittassa vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā upādānā muccatīti – anupādācittassa vimokkho. Suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

1187对于物质现象，无常随观智从执取为常中解脱出来——这就是无执取心的解脱……乃至……对于物质现象，空随观智从执取为执著中解脱出来——这就是无执取心的解脱。就这样，从可能性上说，一种无执取心的解脱成为了十种；就事理和表述方式来说，十种无执取心的解脱就是一种无执取心的解脱。

Rūpe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

1188对于受……（省略）对于想……对于诸行……对于识……对于眼……（省略）对于老死，以无常随观的无上清凉智，从常的炽燃、烧灼和苦恼中解脱——这称为清凉解脱……（省略重复句式）对于老死，以空随观的无上清凉智，从邪执的炽燃、烧灼和苦恼中解脱——这称为清凉解脱。如此，一个清凉解脱可以成为十个清凉解脱，十个清凉解脱也可以成为一个清凉解脱，这是依所缘和教说方式而成立的——这是清凉解脱。

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… jarāmaraṇe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena – ayaṃ sītisiyāvimokkho.

1189无常随观智从几种取中解脱出来？苦随观智从几种取中解脱出来？无我随观智从几种取中解脱出来？厌离随观智……乃至……离贪随观智……灭尽随观智……舍遣随观智……无相随观智……无愿随观智……空随观智从几种取中解脱出来？

Aniccānupassanāñāṇaṃ katihupādānehi muccati? Dukkhānupassanāñāṇaṃ katihupādānehi muccati? Anattānupassanāñāṇaṃ katihupādānehi muccati? Nibbidānupassanāñāṇaṃ…pe… virāgānupassanāñāṇaṃ… nirodhānupassanāñāṇaṃ… paṭinissaggānupassanāñāṇaṃ… animittānupassanāñāṇaṃ… appaṇihitānupassanāñāṇaṃ… suññatānupassanāñāṇaṃ katihupādānehi muccatīti?

1190无常随观智从三种取中解脱出来。苦随观智从一种取中解脱出来。无我随观智从三种取中解脱出来。厌离随观智从一种取中解脱出来。离贪随观智从一种取中解脱出来。灭尽随观智从四种取中解脱出来。舍遣随观智从四种取中解脱出来。无相随观智从三种取中解脱出来。无愿随观智从一种取中解脱出来。空随观智从三种取中解脱出来。

Aniccānupassanāñāṇaṃ tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ ekupādānā muccati. Anattānupassanāñāṇaṃ tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ catūhupādānehi muccati. Animittānupassanāñāṇaṃ tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ tīhupādānehi muccati.

1191无常随观智从哪三种取中解脱出来？见取、戒禁取、我语取——无常随观智从这三种取中解脱出来。苦随观智从哪一种取中解脱出来？欲取——苦随观智从这一种取中解脱出来。无我随观智从哪三种取中解脱出来？见取、戒禁取、我语取——无我随观智从这三种取中解脱出来。厌离随观智从哪一种取中解脱出来？欲取——厌离随观智从这一种取中解脱出来。离贪随观智从哪一种取中解脱出来？欲取——离贪随观智从这一种取中解脱出来。灭尽随观智从哪四种取中解脱出来？欲取、见取、戒禁取、我语取——灭尽随观智从这四种取中解脱出来。舍遣随观智从哪四种取中解脱出来？欲取、见取、戒禁取、我语取——舍遣随观智从这四种取中解脱出来。无相随观智从哪三种取中解脱出来？见取、戒禁取、我语取——无相随观智从这三种取中解脱出来。无愿随观智从哪一种取中解脱出来？欲取——无愿随观智从这一种取中解脱出来。空随观智从哪三种取中解脱出来？见取、戒禁取、我语取——空随观智从这三种取中解脱出来。

Aniccānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – aniccānupassanāñāṇaṃ imehi tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – dukkhānupassanāñāṇaṃ idaṃ ekupādānā muccati. Anattānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – anattānupassanāñāṇaṃ imehi tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – nibbidānupassanāñāṇaṃ idaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – virāgānupassanāñāṇaṃ idaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – nirodhānupassanāñāṇaṃ imehi catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – paṭinissaggānupassanāñāṇaṃ imehi catūhupādānehi muccati. Animittānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – animittānupassanāñāṇaṃ imehi tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – appaṇihitānupassanāñāṇaṃ idaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – suññatānupassanāñāṇaṃ imehi tīhupādānehi muccati.

1192而那种无常随观智、那种无我随观智、那种无相随观智、那种空随观智——这四种智从三个执取中解脱：见执取、戒禁执取、我语执取。而那种苦随观智、那种厌离随观智、那种离贪随观智、那种无愿随观智——这四种智从一个执取中解脱：欲执取。而那种灭尽随观智、那种舍离随观智——这两种智从四个执取中解脱：欲执取、见执取、戒禁执取、我语执取。这是无执取心的解脱。

Yañca aniccānupassanāñāṇaṃ, yañca anattānupassanāñāṇaṃ, yañca animittānupassanāñāṇaṃ, yañca suññatānupassanāñāṇaṃ – imāni cattāri ñāṇāni tīhupādānehi muccanti – diṭṭhupādānā, sīlabbatupādānā, attavādupādānā. Yañca dukkhānupassanāñāṇaṃ, yaṃ ca nibbidānupassanāñāṇaṃ, yañca virāgānupassanāñāṇaṃ, yañca appaṇihitānupassanāñāṇaṃ – imāni cattāri ñāṇāni ekupādānā muccanti – kāmupādānā. Yañca nirodhānupassanāñāṇaṃ, yañca paṭinissaggānupassanāñāṇaṃ – imāni dve ñāṇāni catūhupādānehi muccanti – kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – ayaṃ anupādācittassa vimokkho.

1193解脱论第一诵品

Vimokkhakathāya paṭhamabhāṇavāro.

219然而，确实有这三种解脱门导向出离世间：通过对一切行的限定、周遍观察，心跃入无相界；通过对一切行的内心激发，心跃入无愿界；通过对一切法的旁观，心跃入空界——这三种解脱门导向出离世间。

Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti. Sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya suññatāya ca dhātuyā cittasampakkhandanatāya – imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattanti.

1195以无常作意时，诸行如何显现？以苦作意时，诸行如何显现？以无我作意时，诸行如何显现？以无常作意时，诸行以坏灭的方式显现；以苦作意时，诸行以恐怖的方式显现；以无我作意时，诸行以空的方式显现。

Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti, dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti, anattato manasikaroto suññato saṅkhārā upaṭṭhanti.

1196以无常作意时，心以什么居多？以苦作意时，心以什么居多？以无我作意时，心以什么居多？以无常作意时，心以决意居多。以苦作意时，心以寂静居多。以无我作意时，心以智居多。

Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti . Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.

1197以无常作意、决意居多者，获得哪一根？以苦作意、寂静居多者，获得哪一根？以无我作意、智居多者，获得哪一根？以无常作意、决意居多者，获得信根。以苦作意、寂静居多者，获得定根。以无我作意、智居多者，获得慧根。

Aniccato manasikaronto adhimokkhabahulo katamindriyaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamindriyaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamindriyaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati. Anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati.

1198以无常作意、决意居多者，哪一根为增上？在修习中哪些根随之相应？它们以生缘、互相缘、依止缘、相应缘的方式存在，同一味，以什么意义称为修习？谁在修习？以苦作意、寂静居多者，哪一根为增上？在修习中哪些根随之相应？它们以生缘、互相缘、依止缘、相应缘的方式存在，同一味，以什么意义称为修习？谁在修习？以无我作意、智居多者，哪一根为增上？在修习中哪些根随之相应？它们以生缘、互相缘、依止缘、相应缘的方式存在，同一味，以什么意义称为修习？谁在修习？以无常作意、决意居多者，信根为增上。在修习中其余四根随之相应，以生缘、互相缘、依止缘、相应缘的方式存在，同一味。以同一味的意义称为修习。那个正确行道的人，他在修习；错误行道的人没有根的修习。以苦作意、寂静居多者，定根为增上。在修习中其余四根随之相应，以生缘、互相缘、依止缘、相应缘的方式存在，同一味。以同一味的意义称为修习。那个正确行道的人，他在修习；错误行道的人没有根的修习。以无我作意、智居多者，慧根为增上。在修习中其余四根随之相应，以生缘、互相缘、依止缘、相应缘的方式存在，同一味。以同一味的意义称为修习。那个正确行道的人，他在修习；错误行道的人没有根的修习。

Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti , sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti , ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā.

220对于持续作意无常、胜解决心强的人，哪种根会作为主导？在修习阶段，哪些根会随顺它而生起？它们之间存在俱生缘、相互缘、依止缘、相应缘的关系吗？在通达的时刻，哪种根会作为主导？为了通达，哪些根会随顺它而生起？它们之间存在俱生缘、相互缘、依止缘、相应缘的关系，并成就同一作用吗？从什么意义上说是修习？从什么意义上说是通达？对于持续作意苦、轻安强的人，哪种根会作为主导？在修习阶段，哪些根会随顺它而生起？它们之间存在俱生缘、相互缘、依止缘、相应缘的关系吗？在通达的时刻，哪种根会作为主导？为了通达，哪些根会随顺它而生起？它们之间存在俱生缘、相互缘、依止缘、相应缘的关系，并成就同一作用吗？从什么意义上说是修习？从什么意义上说是通达？对于持续作意无我、智觉强的人，哪种根会作为主导？在修习阶段，哪些根会随顺它而生起？它们之间存在俱生缘、相互缘、依止缘、相应缘的关系吗？在通达的时刻，哪种根会作为主导？为了通达，哪些根会随顺它而生起？它们之间存在俱生缘、相互缘、依止缘、相应缘的关系，并成就同一作用吗？从什么意义上说是修习？从什么意义上说是通达？

Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti , aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho?

1200对于持续作意无常、胜解决心强的人，信根会成为主导。在修习阶段，其他四根会随顺它而生起，它们之间存在俱生缘、相互缘、依止缘、相应缘的关系。在通达的时刻，慧根会成为主导。为了通达，其他四根会随顺它而生起，它们之间存在俱生缘、相互缘、依止缘、相应缘的关系，并成就同一作用。从成就同一作用的意义上说是修习。从见道意义上说是通达。如此，正在通达的人也在修习，正在修习的人也在通达。对于持续作意苦、轻安强的人，定根会成为主导。在修习阶段，其他四根会随顺它而生起，它们之间存在俱生缘、相互缘、依止缘、相应缘的关系。在通达的时刻，慧根会成为主导。为了通达，其他四根会随顺它而生起，它们之间存在俱生缘、相互缘、依止缘、相应缘的关系，并成就同一作用。从成就同一作用的意义上说是修习。从见道意义上说是通达。如此，正在通达的人也在修习，正在修习的人也在通达。对于持续作意无我、智觉强的人，慧根会成为主导。在修习阶段，其他四根会随顺它而生起，它们之间存在俱生缘、相互缘、依止缘、相应缘的关系。在通达的时刻，慧根也会成为主导。为了通达，其他四根会随顺它而生起，它们之间存在俱生缘、相互缘、依止缘、相应缘的关系，并成就同一作用。从成就同一作用的意义上说是修习。从见道意义上说是通达。如此，正在通达的人也在修习，正在修习的人也在通达。

Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakālepi paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.

221对于持续作意无常的人，哪种根会变得更强？因为哪种根的增强，而成为信解脱者？对于持续作意苦的人，哪种根会变得更强？因为哪种根的增强，而成为身证者？对于持续作意无我的人，哪种根会变得更强？因为哪种根的增强，而成为见至者？

Aniccato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā saddhāvimutto hoti? Dukkhato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā kāyasakkhī hoti? Anattato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā diṭṭhippatto hoti?

1202对于持续作意无常的人，信根会变得更强。因为信根的增强，而成为信解脱者。对于持续作意苦的人，定根会变得更强。因为定根的增强，而成为身证者。对于持续作意无我的人，慧根会变得更强。因为慧根的增强，而成为见至者。

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti.

1203以信解而解脱者，即是信解脱者。以身触证者，即是身证者。因见而达者，即是见至者。以信解而解脱者，称为信解脱者。先触证禅那之触，之后作证寂灭涅槃者，即是身证者。‘诸行是苦，寂灭是乐’——这已被知、被见、被解悟、被作证、被触及，且以智慧照见，即是见至者。而所谓信解脱者、身证者、见至者这三种人，从依止的角度和方便的角度来说，可能一个人同时是信解脱者、身证者和见至者。如何可能呢？对于持续作意无常的人，信根增强；因为信根增强，他成为信解脱者。对于持续作意苦的人，信根增强；因为信根增强，他成为信解脱者。对于持续作意无我的人，信根增强；因为信根增强，他成为信解脱者。如此，这三种人皆因信根之力而成为信解脱者。

Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena ti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Anattato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Evaṃ ime tayo puggalā saddhindriyassa vasena saddhāvimuttā.

1204对于持续作意苦的人，定根会变得更强。因为定根的增强，而成为身证者。对于持续作意无我的人，定根会变得更强。因为定根的增强，而成为身证者。对于持续作意无常的人，定根会变得更强。因为定根的增强，而成为身证者。如此，这三种人皆因定根之力而成为身证者。

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Aniccato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Evaṃ ime tayo puggalā samādhindriyassa vasena kāyasakkhī.

1205对于作意无我的人，慧根变得特别强，由于慧根的特别强，他获得入流道；凭此被称为——‘法随者’。其余四根成为随从……成为相应缘。由于慧根的力量，四根的修习发生。凡是由于慧根的力量获得入流道的，所有这些人都是法随者。

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘dhammānusārī’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci paññindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te dhammānusārino.

1206那被称为信解者的人、那身证者、那见至者，以此方式，这三种人可以依所缘而成为既是信解者，又是身证者，又是见至者。而那信解者、那身证者、那见至者，也可以如此……信解者是一个，身证者是另一个，见至者又是另一个。怎么会有这种情况呢？对无常作意时，信根变得极为强盛。因为信根极为强盛，他就成为信解者。对苦作意时，定根变得极为强盛。因为定根极为强盛，他就成为身证者。对无我作意时，慧根变得极为强盛。因为慧根极为强盛，他就成为见至者。那信解者、那身证者、那见至者，以此方式，这三种人可以依所缘而成为既是信解者，又是身证者，又是见至者。而信解者确实是另一个，身证者是另一个，见至者是另一个。

Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā…pe… aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto ti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto.

1207对无常作意时，信根变得极为强盛。因为信根极为强盛，他便证得预流道；因此被称为‘信随行’。其余四根随之转起，以俱生缘、相互缘、依止缘、相应缘而生起。依靠信根的力量而有这四根的修习。凡是依靠信根的力量证得预流道的人，全部都是信随行。

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘saddhānusārī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci saddhindriyassa vasena sotāpattimaggaṃ paṭilabhanti , sabbe te saddhānusārino.

1208对无常作意时，信根变得极为强盛。因为信根极为强盛，他便亲证预流果；因此被称为‘信解者’。其余四根随之转起，以俱生缘、相互缘、依止缘、相应缘而生起。依靠信根的力量，四根被修习并得到善修习。凡是依靠信根的力量亲证预流果的人，全部都是信解者。

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – ‘‘saddhāvimutto’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni . Yehi keci saddhindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te saddhāvimuttā.

1209对无常作意时，信根变得极为强盛。因为信根极为强盛，他便证得一来道……证得一来果……证得不来道……证得不来果……证得阿拉汉道……亲证阿拉汉果；因此被称为‘信解者’。其余四根随之转起……以相应缘而生起。依靠信根的力量，四根被修习并得到善修习。凡是依靠信根的力量亲证阿拉汉果的人，全部都是信解者。

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘saddhāvimutto’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci saddhindriyassa vasena arahattaṃ sacchikatā, sabbe te saddhāvimuttā.

1210对于作意苦的人，定根变得特别强，由于定根的特别强，入流果被证得……进一步证得一来道……进一步一来果被证得……进一步获得不来道……进一步不来果被证得……进一步获得阿拉汉道……进一步阿拉汉果被证得；凭此被称为——‘身证者’。其余四根成为随从，有俱生缘，有相互缘，有依止缘，有相应缘。由于定根的力量，四根被修习了、被善修习了。凡是由于定根的力量证得阿拉汉果的，所有这些人都是身证者。

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti…pe… sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘kāyasakkhī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Samādhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci samādhindriyassa vasena arahattaṃ sacchikatā, sabbe te kāyasakkhī.

1211对苦作意时，定根变得极为强盛。因为定根极为强盛，他便证得预流道；因此被称为‘身证者’。其余四根随之转起，以俱生缘、相互缘、依止缘、相应缘而生起。依靠定根的力量而有这四根的修习。凡是依靠定根的力量证得预流道的人，全部都是身证者。

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘kāyasakkhī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Samādhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci samādhindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te kāyasakkhī.

1212对于作意无我的人，慧根变得特别强，由于慧根的特别强，入流果被证得；凭此被称为——‘见至者’。其余四根成为随从……成为相应缘。由于慧根的力量，四根被修习了、被善修习了。凡是由于慧根的力量证得入流果的，所有这些人都是见至者。

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – ‘‘diṭṭhippatto’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te diṭṭhippattā.

1213对于作意无我的人，慧根变得特别强，由于慧根的特别强，他获得一来道……进一步一来果被证得……进一步获得不来道……进一步不来果被证得……进一步获得阿拉汉道……进一步阿拉汉果被证得；凭此被称为——‘见至者’。其余四根成为随从，有俱生缘，有相互缘，有依止缘，有相应缘。由于慧根的力量，四根被修习了、被善修习了。凡是由于慧根的力量证得阿拉汉果的，所有这些人都是见至者。

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘diṭṭhippatto’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena arahattaṃ sacchikatā, sabbe te diṭṭhippattā.

1214对于作意无我的人，慧根变得极为强盛。因为慧根极为强盛，他就成为见至者。对于作意无常的人，慧根变得极为强盛。因为慧根极为强盛，他就成为见至者。对于作意苦的人，慧根变得极为强盛。因为慧根极为强盛，他就成为见至者。就这样，这三种人靠着慧根的力量而成为见至者。

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Aniccato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Dukkhato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Evaṃ ime tayo puggalā paññindriyassa vasena diṭṭhippattā.

222凡是已修习、正在修习或将要修习出离的，凡是已证得、正在证得或将要证得的，凡是已达到、正在达到或将要达到的，凡是已获得、正在获得或将要获得的，凡是已通达、正在通达或将要通达的，凡是已作证、正在作证或将要作证的，凡是已触达、正在触达或将要触达的，凡是已得自在、正在得自在或将要得自在的，凡是已得圆满、正在得圆满或将要得圆满的，凡是已得无畏、正在得无畏或将要得无畏的，所有这些人——由于信根的力量是信解脱者，由于定根的力量是身证者，由于慧根的力量是见至者。

Ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

1216凡是已修习、正在修习或将要修习无嗔的……进一步：光明想的……不散乱的……法决定的……智的……喜悦的……初禅的……第二禅的……第三禅的……第四禅的……空无边处等至的……识无边处等至的……无所有处等至的……非想非非想处等至的……无常随观的……苦随观的……无我随观的……厌离随观的……离欲随观的……灭尽随观的……舍遣随观的……尽灭随观的……消逝随观的……变易随观的……无相随观的……无愿随观的……空随观的……增上慧法观的……如实知见的……过患随观的……思察随观的……转向随观的……入流道的……一来道的……不来道的……阿拉汉道的……。

Ye hi keci abyāpādaṃ…pe… ālokasaññaṃ… avikkhepaṃ… dhammavavatthānaṃ… ñāṇaṃ… pāmojjaṃ… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… ākāsānañcāyatanasamāpattiṃ… viññāṇañcāyatanasamāpattiṃ … ākiñcaññāyatanasamāpattiṃ… nevasaññānāsaññāyatanasamāpattiṃ… aniccānupassanaṃ… dukkhānupassanaṃ… anattānupassanaṃ… nibbidānupassanaṃ… virāgānupassanaṃ … nirodhānupassanaṃ… paṭinissaggānupassanaṃ… khayānupassanaṃ… vayānupassanaṃ… vipariṇāmānupassanaṃ… animittānupassanaṃ… appaṇihitānupassanaṃ… suññatānupassanaṃ… adhipaññādhammavipassanaṃ… yathābhūtañāṇadassanaṃ… ādīnavānupassanaṃ… paṭisaṅkhānupassanaṃ… vivaṭṭanānupassanaṃ… sotāpattimaggaṃ… sakadāgāmimaggaṃ… anāgāmimaggaṃ… arahattamaggaṃ….

1217无论任何人——对于那些四念住……四正勤……四神足……五根……五力……七觉支……八圣道……无论任何人，对于那八解脱，已经修习了、正在修习、或将要修习；已经证得了、正在证得、或将要证得；已经到达了、正在到达、或将要到达；已经获得了、正在获得、或将要获得；已经通达了、正在通达、或将要通达；已经体证了、正在体证、或将要体证；已经触到了、正在触到、或将要触到；已经达到自在者、正在达到、或将要达到；已经达到圆满者、正在达到、或将要达到；已经达到无畏者、正在达到、或将要达到——所有这些人，都是凭借信根而成为信解脱者，凭借定根而成为身证者，凭借慧根而成为见到者。

Ye hi keci cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañcindriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… ye hi keci aṭṭha vimokkhe bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

1218无论任何人，已经到达了、正在到达、或将要到达那四无碍解……（中略）……所有这些人，都是凭借信根而成为信解脱者，凭借定根而成为身证者，凭借慧根而成为见到者。

Ye hi keci catasso paṭisambhidā pattā vā pāpuṇanti vā pāpuṇissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

1219无论任何人，对于那三明，已经通达了、正在通达、或将要通达……（中略）……所有这些人，都是凭借信根而成为信解脱者，凭借定根而成为身证者，凭借慧根而成为见到者。

Ye hi keci tisso vijjā paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

1220无论任何人，对于那三学，已经学了、正在学、或将要学；已经体证了、正在体证、或将要体证；已经触到了、正在触到、或将要触到；已经达到自在者、正在达到、或将要达到；已经达到圆满者、正在达到、或将要达到；已经达到无畏者、正在达到、或将要达到——所有这些人，都是凭借信根而成为信解脱者，凭借定根而成为身证者，凭借慧根而成为见到者。

Ye hi keci tisso sikkhā sikkhitā vā sikkhanti vā sikkhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

1221无论任何人，遍知了苦、断除了集、体证了灭、修习了道，所有这些人，都是凭借信根而成为信解脱者，凭借定根而成为身证者，凭借慧根而成为见到者。

Ye hi keci dukkhaṃ parijānanti samudayaṃ pajahanti nirodhaṃ sacchikaronti maggaṃ bhāventi, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

1222以几种方式而有谛的证悟？以几种方式而证悟诸谛？以四种方式而有谛的证悟。以四种方式而证悟诸谛。他以遍知证悟的方式证悟苦谛；以断除证悟的方式证悟集谛；以体证证悟的方式证悟灭谛；以修习证悟的方式证悟道谛。以这四种方式而有谛的证悟。以这四种方式证悟诸谛的人，是凭借信根而成为信解脱者的，凭借定根而成为身证者的，凭借慧根而成为见到者的。

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.

1223以多少种方式有对谛的证悟？以多少种方式证悟诸谛？以四种方式有对谛的证悟。以四种方式证悟诸谛。以遍知证悟的方式证悟苦谛，以断除证悟的方式证悟集谛，以作证证悟的方式证悟灭谛，以修习证悟的方式证悟道谛。以这四种方式有对谛的证悟。以这四种方式证悟诸谛的人，通过无相解脱而成为信解脱者，通过无愿解脱而成为身证者，通过空解脱而成为见至者。

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.

1224第二诵品

Dutiyabhāṇavāro.

223作意无常者，诸行怎样呈现？作意苦者，诸行怎样呈现？作意无我者，诸行怎样呈现？作意无常者，诸行呈现为灭尽。作意苦者，诸行呈现为怖畏。作意无我者，诸行呈现为空。

Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhanti.

1226作意无常者，心以什么为多？作意苦者，心以什么为多？作意无我者，心以什么为多？作意无常者，心以胜解为多。作意苦者，心以轻安为多。作意无我者，心以智为多。

Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti. Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.

1227作意无常、以胜解为多者，获得哪一种解脱？作意苦、以轻安为多者，获得哪一种解脱？作意无我、以智为多者，获得哪一种解脱？作意无常、以胜解为多者，获得无相解脱。作意苦、以轻安为多者，获得无愿解脱。作意无我、以智为多者，获得空解脱。

Aniccato manasikaronto adhimokkhabahulo katamaṃ vimokkhaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamaṃ vimokkhaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamaṃ vimokkhaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññataṃ vimokkhaṃ paṭilabhati.

224对于从无常的角度作意、以信解为主的人，哪种解脱成为主导？在修习中，有多少种解脱追随它？它们是俱生缘、相互缘、依止缘、相应缘、同一种味道吗？在通达的时刻，哪种解脱成为主导？为了通达，有多少种解脱追随它？它们是俱生缘、相互缘、依止缘、相应缘、同一种味道吗？以什么意义说是修习？以什么意义说是通达？对于从苦的角度作意、以轻安为主的人，哪种解脱成为主导？在修习中，有多少种解脱追随它？它们是俱生缘、相互缘、依止缘、相应缘、同一种味道吗？在通达的时刻，哪种解脱成为主导？为了通达，有多少种解脱追随它？它们是俱生缘、相互缘、依止缘、相应缘、同一种味道吗？以什么意义说是修习？以什么意义说是通达？对于从无我的角度作意、以受为主的人，哪种解脱成为主导？在修习中，有多少种解脱追随它？它们是俱生缘、相互缘、依止缘、相应缘、同一种味道吗？在通达的时刻，哪种解脱成为主导？为了通达，有多少种解脱追随它？它们是俱生缘、相互缘、依止缘、相应缘、同一种味道吗？以什么意义说是修习？以什么意义说是通达？

Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kativimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti , nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho?

1229对于从无常的角度作意、以信解为主的人，无相解脱成为主导。在修习中，有两种解脱追随它，它们是俱生缘、相互缘、依止缘、相应缘、同一种味道。在通达的时刻，无相解脱也成为主导。为了通达，有两种解脱追随它，它们是俱生缘、相互缘、依止缘、相应缘、同一种味道。以同一种味道的意义说，这是修习；以见的究竟意义说，这是通达。这样，他在通达的同时也在修习，在修习的同时也在通达。对于从苦的角度作意、以轻安为主的人，无愿解脱成为主导。在修习中，有两种解脱追随它，它们是俱生缘、相互缘、依止缘、相应缘、同一种味道。在通达的时刻，无愿解脱也成为主导。为了通达，有两种解脱追随它，它们是俱生缘、相互缘、依止缘、相应缘、同一种味道。以同一种味道的意义说，这是修习；以见的究竟意义说，这是通达。这样，他在通达的同时也在修习，在修习的同时也在通达。对于从无我的角度作意、以受为主的人，空解脱成为主导。在修习中，有两种解脱追随它，它们是俱生缘、相互缘、依止缘、相应缘、同一种味道。在通达的时刻，空解脱也成为主导。为了通达，有两种解脱追随它，它们是俱生缘、相互缘、依止缘、相应缘、同一种味道。以同一种味道的意义说，这是修习；以见的究竟意义说，这是通达。这样，他在通达的同时也在修习，在修习的同时也在通达。

Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi animitto vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi appaṇihito vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi suññato vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.

1230对于作意无常、以胜解为多者，哪一种解脱成为增上？在修习中，有多少种解脱是随顺的？它们是俱生缘吗？是相互缘吗？是依止缘吗？是相应缘吗？是一味吗？以什么意义称为修习？谁是修习者？对于作意苦、以轻安为多者，哪一种解脱成为增上？在修习中，有多少种解脱是随顺的？它们是俱生缘吗？是相互缘吗？是依止缘吗？是相应缘吗？是一味吗？以什么意义称为修习？谁是修习者？对于作意无我、以智为多者，哪一种解脱成为增上？在修习中，有多少种解脱是随顺的？它们是俱生缘吗？是相互缘吗？是依止缘吗？是相应缘吗？是一味吗？以什么意义称为修习？谁是修习者？

Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti?

225对于作意无常、以胜解为多者，无相解脱是增上。在修习中，有两种解脱是随顺的，它们是俱生缘、相互缘、依止缘、相应缘，也是一味。以一味的意义就是修习。正行道者在修习，邪行道者没有解脱的修习。对于作意苦、以轻安为多者，无愿解脱是增上。在修习中，有两种解脱是随顺的，它们是俱生缘、相互缘、依止缘、相应缘，也是一味。以一味的意义就是修习。正行道者在修习，邪行道者没有解脱的修习。对于作意无我、以智为多者，空解脱是增上。在修习中，有两种解脱是随顺的，它们是俱生缘、相互缘、依止缘、相应缘，也是一味。以一味的意义就是修习。正行道者在修习，邪行道者没有解脱的修习。

Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā.

226对于从无常的角度作意的人，哪种解脱变得更强有力？由于哪种解脱的强有力，他成为信解脱者？对于从苦的角度作意的人，哪种解脱变得更强有力？由于哪种解脱的强有力，他成为身证者？对于从无我的角度作意的人，哪种解脱变得更强有力？由于哪种解脱的强有力，他成为见到达者？

Aniccato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā saddhāvimutto hoti ? Dukkhato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā kāyasakkhī hoti? Anattato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā diṭṭhippatto hoti?

1233对于从无常的角度作意的人，无相解脱变得更强有力。由于无相解脱的强有力，他成为信解脱者。对于从苦的角度作意的人，无愿解脱变得更强有力。由于无愿解脱的强有力，他成为身证者。对于从无我的角度作意的人，空解脱变得更强有力。由于空解脱的强有力，他成为见到达者。

Aniccato manasikaroto animitto vimokkho adhimatto hoti. Animittavimokkhassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto appaṇihito vimokkho adhimatto hoti. Appaṇihitavimokkhassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto suññato vimokkho adhimatto hoti. Suññatavimokkhassa adhimattattā diṭṭhippatto hoti.

1234通过相信而解脱，所以是‘信解脱者’。因为触证了之后而体证，所以是‘身证者’。因为见到了之后而到达，所以是‘见到达者’。通过相信而解脱，就是‘信解脱者’。他先触证禅那之触，之后体证灭尽涅槃，所以是‘身证者’。‘诸行是苦，寂灭是乐’——这已经被了知、被见到、被知道、被体证、被触到，通过智慧被通达，所以是‘见到达者’。……凡是那些已经修习、正在修习或将修习出离的人……他们全部都是：凭借无相解脱之力而成为信解脱者，凭借无愿解脱之力而成为身证者，凭借空解脱之力而成为见到达者。

1235凡是那些修习无嗔……光明想……不散乱……凡是那些遍知苦、断除集、体证灭、修习道的人，他们全部都是：凭借无相解脱之力而成为信解脱者，凭借无愿解脱之力而成为身证者，凭借空解脱之力而成为见到达者。

Ye hi keci abyāpādaṃ… ālokasaññaṃ… avikkhepaṃ… ye hi keci dukkhaṃ parijānanti, samudayaṃ pajahanti, nirodhaṃ sacchikaronti, maggaṃ bhāventi, sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.

1236以多少种方式有对谛的证悟？以多少种方式证悟诸谛？以九种方式有对谛的证悟。以九种方式证悟诸谛。以遍知证悟的方式证悟苦谛……（省略）……以及灭的作证证悟方式。以这九种方式有对谛的证悟。以这九种方式证悟诸谛的人，通过无相解脱而成为信解脱者，通过无愿解脱而成为身证者，通过空解脱而成为见至者。

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Navahākārehi saccappaṭivedho hoti. Navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati…pe… sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.

1237以多少种方式而有对真理的证悟？以多少种方式证悟诸真理？以九种方式而有对真理的证悟，以九种方式证悟诸真理。以遍知证悟而证悟苦圣谛，以断除证悟而证悟集圣谛，以作证证悟而证悟灭圣谛，以修习证悟而证悟道圣谛。还有一切法的通智证悟，一切诸行的遍知证悟，一切不善的断除证悟，四种道的修习证悟，以及灭的作证证悟。以这九种方式而有对真理的证悟。以这九种方式证悟诸真理者，通过信根之力成为信解脱者，通过定根之力成为身证者，通过慧根之力成为见到者。

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati ? Navahākārehi saccappaṭivedho hoti, navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Abhiññāpaṭivedho ca sabbadhammānaṃ, pariññāpaṭivedho ca sabbasaṅkhārānaṃ, pahānappaṭivedho ca sabbākusalānaṃ, bhāvanāpaṭivedho ca catunnaṃ maggānaṃ, sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.

227从无常作意的人，如实知见哪些法？如何是正见？如何以此随顺，一切行从无常方面被善观？在哪里断除疑惑？从苦作意的人，如实知见哪些法？如何是正见？如何以此随顺，一切行从苦方面被善观？在哪里断除疑惑？从无我作意的人，如实知见哪些法？如何是正见？如何以此随顺，一切法从无我方面被善观？在哪里断除疑惑？

Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Dukkhato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti? Kattha kaṅkhā pahīyati?

1239从无常作意的人，如实知见相；因此说为正见。这样以此随顺，一切行从无常方面被善观。在这里断除疑惑。从苦作意的人，如实知见转起；因此说为正见。这样以此随顺，一切行从苦方面被善观。在这里断除疑惑。从无我作意的人，如实知见相与转起；因此说为正见。这样以此随顺，一切法从无我方面被善观。在这里断除疑惑。

Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.

1240如实智、正见、度越疑惑：这些法是意义不同且文词也不同呢，还是意义同一，只是文词不同？如实智、正见、度越疑惑：这些法意义同一，只是文词不同。

Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nānaṃ.

1241从无常作意的人，什么呈现为可怖的？从苦作意的人，什么呈现为可怖的？从无我作意的人，什么呈现为可怖的？从无常作意的人，相呈现为可怖的。从苦作意的人，转起呈现为可怖的。从无我作意的人，相与转起呈现为可怖的。

Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato manasikaroto kiṃ bhayato upaṭṭhāti? Anattato manasikaroto kiṃ bhayato upaṭṭhāti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti . Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhāti.

1242在怖畏现起中的慧、过患智和厌离——这些法是意思不同、说法也不同呢，还是意思相同，只是说法不同？在怖畏现起中的慧、过患智和厌离，这些法意思相同，只是说法不同。

Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā ekatthā, byañjanameva nānaṃ.

1243无我随观和空随观——这些法是意思不同、说法也不同呢，还是意思相同，只是说法不同？无我随观和空随观，这些法意思相同，只是说法不同。

Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ.

1244以无常作意的人，会生起对什么的思择智？以苦作意的人，会生起对什么的思择智？以无我作意的人，会生起对什么的思择智？以无常作意的人，生起对相的思择智。以苦作意的人，生起对转起的思择智。以无我作意的人，生起对相和转起的思择智。

Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjati.

1245想要解脱、思择随观和行舍——这些法是意思不同、说法也不同呢，还是意思相同，只是说法不同？想要解脱、思择随观和行舍，这些法意思相同，只是说法不同。

Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nānaṃ.

1246以无常作意的人，心从哪里出离，投入到哪里？以苦作意的人，心从哪里出离，投入到哪里？以无我作意的人，心从哪里出离，投入到哪里？以无常作意的人，心从相中出离，投入到无相中。以苦作意的人，心从转起中出离，投入到无转起中。以无我作意的人，心从相和转起中出离，投入到无相、无转起的寂灭涅槃界中。

Aniccato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Dukkhato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Anattato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Aniccato manasikaroto nimittā cittaṃ vuṭṭhāti, animitte cittaṃ pakkhandati. Dukkhato manasikaroto pavattā cittaṃ vuṭṭhāti, appavatte cittaṃ pakkhandati. Anattato manasikaroto nimittā ca pavattā ca cittaṃ vuṭṭhāti, animitte appavatte nirodhe nibbānadhātuyā cittaṃ pakkhandati.

1247在外向出离回转中的慧和种姓法——这些法是意思不同、说法也不同呢，还是意思相同，只是说法不同？在外向出离回转中的慧和种姓法，这些法意思相同，只是说法不同。

Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā ekatthā, byañjanameva nānaṃ.

1248从无常作意的人，以哪一种解脱而解脱？从苦作意的人，以哪一种解脱而解脱？从无我作意的人，以哪一种解脱而解脱？从无常作意的人，以无相解脱而解脱。从苦作意的人，以无愿解脱而解脱。从无我作意的人，以空解脱而解脱。再者，那个在双面转起退转中的慧，与那个在道中的智，这些法是异义异文呢，还是同义，只是文不同而已？那个在双面转起退转中的慧，与那个在道中的智，这些法是同义的，只是文不同。

Aniccato manasikaronto katamena vimokkhena vimuccati? Dukkhato manasikaronto katamena vimokkhena vimuccati? Anattato manasikaronto katamena vimokkhena vimuccati? Aniccato manasikaronto animittavimokkhena vimuccati. Dukkhato manasikaronto appaṇihitavimokkhena vimuccati. Anattato manasikaronto suññatavimokkhena vimuccati. Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ , ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ, ime dhammā ekatthā, byañjanameva nānaṃ.

228三种解脱在多少种情况下是不同刹那的？三种解脱在多少种情况下是同一刹那的？在四种情况下，三种解脱是不同刹那的。在七种情况下，三种解脱是同一刹那的。

Katihākārehi tayo vimokkhā nānākkhaṇe honti? Katihākārehi tayo vimokkhā ekakkhaṇe honti? Catūhākārehi tayo vimokkhā nānākkhaṇe honti. Sattahākārehi tayo vimokkhā ekakkhaṇe honti.

1250以哪四种情况，三种解脱是不同刹那的？以增上义，以住定义，以引向义，以出离义。如何以增上义，三种解脱是不同刹那的？当从无常作意时，无相解脱成为增上；当从苦作意时，无愿解脱成为增上；当从无我作意时，空解脱成为增上。这样以增上义，三种解脱是不同刹那的。

Katamehi catūhākārehi tayo vimokkhā nānākkhaṇe honti? Ādhipateyyaṭṭhena, adhiṭṭhānaṭṭhena, abhinīhāraṭṭhena, niyyānaṭṭhena. Kathaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaroto animitto vimokkho ādhipateyyo hoti, dukkhato manasikaroto appaṇihito vimokkho ādhipateyyo hoti, anattato manasikaroto suññato vimokkho ādhipateyyo hoti. Evaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti.

1251如何以住定义，三种解脱是不同刹那的？从无常作意的人，依无相解脱的力量而住定其心；从苦作意的人，依无愿解脱的力量而住定其心；从无我作意的人，依空解脱的力量而住定其心。这样以住定义，三种解脱是不同刹那的。

Kathaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ adhiṭṭhāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ adhiṭṭhāti, anattato manasikaronto suññatavimokkhassa vasena cittaṃ adhiṭṭhāti. Evaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti.

1252如何以引向义，三种解脱是不同刹那的？从无常作意的人，依无相解脱的力量而引导其心；从苦作意的人，依无愿解脱的力量而引导其心；从无我作意的人，依空解脱的力量而引导其心。这样以引向义，三种解脱是不同刹那的。

Kathaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ abhinīharati, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ abhinīharati, anattato manasikaronto suññatavimokkhassa vasena cittaṃ abhinīharati. Evaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti.

1253如何以出离义，三种解脱是不同刹那的？从无常作意的人，依无相解脱的力量而出离灭、涅槃；从苦作意的人，依无愿解脱的力量而出离灭、涅槃；从无我作意的人，依空解脱的力量而出离灭、涅槃。这样以出离义，三种解脱是不同刹那的。以这四种情况，三种解脱是不同刹那的。

Kathaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, anattato manasikaronto suññatavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti. Evaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti. Imehi catūhākārehi tayo vimokkhā nānākkhaṇe honti.

1254以哪七种方式，三种解脱能在同一刹那发生？以集合之义，以证得之义，以获得之义，以通达之义，以作证之义，以触证之义，以现观之义。如何以集合之义、证得之义、获得之义、通达之义、作证之义、触证之义、现观之义，令三种解脱在同一刹那发生？作意观察无常时，从相中解脱——这是无相解脱。从那里解脱，便不在那里生起愿求——这是无愿解脱。不生起愿求的那个对象，是空的——这是空解脱。因为是空的，所以那个相是无相的——这是无相解脱。就这样，以集合之义、证得之义、获得之义、通达之义、作证之义、触证之义、现观之义，三种解脱在同一刹那发生。

Katamehi sattahākārehi tayo vimokkhā ekakkhaṇe honti ? Samodhānaṭṭhena, adhigamanaṭṭhena, paṭilābhaṭṭhena paṭivedhaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena. Kathaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti? Aniccato manasikaronto nimittā muccatīti – animitto vimokkho. Yato muccati, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.

1255作意观察苦时，从愿求中解脱——这是无愿解脱。不生起愿求的那个对象，是空的——这是空解脱。因为是空的，所以那个相是无相的——这是无相解脱。因为那个相是无相的，所以不在那里生起愿求——这是无愿解脱。就这样，以集合之义、证得之义、获得之义、通达之义、作证之义、触证之义、现观之义，三种解脱在同一刹那发生。

Dukkhato manasikaronto paṇidhiyā muccatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.

1256作意观察无我时，从执著中解脱——这是空解脱。因为是空的，所以那个相是无相的——这是无相解脱。因为那个相是无相的，所以不在那里生起愿求——这是无愿解脱。不生起愿求的那个对象，是空的——这是空解脱。就这样，以集合之义、证得之义、获得之义、通达之义、作证之义、触证之义、现观之义，三种解脱在同一刹那发生。以这七种方式，三种解脱在同一刹那发生。

Anattato manasikaronto abhinivesā muccatīti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. Imehi sattahākārehi tayo vimokkhā ekakkhaṇe honti.

229有解脱，有门，有解脱门，有解脱的对立法，有解脱的随顺，有解脱的回转，有解脱的修习，有解脱的止息。

Atthi vimokkho, atthi mukhaṃ, atthi vimokkhamukhaṃ, atthi vimokkhapaccanīkaṃ, atthi vimokkhānulomaṃ, atthi vimokkhavivaṭṭo, atthi vimokkhabhāvanā, atthi vimokkhappaṭippassaddhi.

1258什么是空解脱、无相解脱、无愿解脱？什么是空解脱？无常随观智：从对常的执著中解脱——这是空解脱。苦随观智：从对乐的执著中解脱——这是空解脱。无我随观智：从对我的执著中解脱——这是空解脱。厌离随观智：从对喜好的执著中解脱——这是空解脱。离欲随观智：从对欲的执著中解脱——这是空解脱。灭尽随观智：从对集的执著中解脱——这是空解脱。舍遣随观智：从对执取的执著中解脱——这是空解脱。无相随观智：从对相的执著中解脱——这是空解脱。无愿随观智：从对愿求的执著中解脱——这是空解脱。空随观智：从一切执著中解脱——这是空解脱。

Katamo Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho. Katamo suññato vimokkho? Aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesā muccatīti – suññato vimokkho. Anattānupassanāñāṇaṃ attato abhinivesā muccatīti – suññato vimokkho. Nibbidānupassanāñāṇaṃ nandiyā abhinivesā muccatīti – suññato vimokkho. Virāgānupassanāñāṇaṃ rāgato abhinivesā muccatīti – suññato vimokkho. Nirodhānupassanāñāṇaṃ samudayato abhinivesā muccatīti – suññato vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato abhinivesā muccatīti – suññato vimokkho. Animittānupassanāñāṇaṃ nimittato abhinivesā muccatīti – suññato vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā abhinivesā muccatīti – suññato vimokkho. Suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho.

1259于色修习无常随观智：从对常的执著中解脱——这是空解脱……（中略）……于色修习空随观智：从一切执著中解脱——这是空解脱。于受……（中略）……于想……于诸行……于识……于眼处……（中略）……于老死修习无常随观智：从对常的执著中解脱——这是空解脱……（中略）……于老死修习空随观智：从一切执著中解脱——这是空解脱。这就是空解脱。

Rūpe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… rūpe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Ayaṃ suññato vimokkho.

1260什么是无相解脱？无常随观智从常相中解脱——这是无相解脱。苦随观智从乐相中解脱——这是无相解脱。无我随观智从我相中解脱——这是无相解脱。厌离随观智从欢喜相中解脱——这是无相解脱。离欲随观智从贪欲相中解脱——这是无相解脱。灭随观智从集起相中解脱——这是无相解脱。舍弃随观智从执取相中解脱——这是无相解脱。无相随观智从一切相中解脱——这是无相解脱。无愿随观智从愿求相中解脱——这是无相解脱。空随观智从执著相中解脱——这是无相解脱。

Katamo animitto vimokkho? Aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittā muccatīti – animitto vimokkho. Anattānupassanāñāṇaṃ attato nimittā muccatīti – animitto vimokkho. Nibbidānupassanāñāṇaṃ nandiyā nimittā muccatīti – animitto vimokkho. Virāgānupassanāñāṇaṃ rāgato nimittā muccatīti – animitto vimokkho. Nirodhānupassanāñāṇaṃ samudayato nimittā muccatīti – animitto vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato nimittā muccatīti – animitto vimokkho. Animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho.

1261对于色，无常随观智从常相中解脱——这是无相解脱。……对于色，无相随观智从一切相中解脱——这是无相解脱。对于色，无愿随观智从愿求相中解脱——这是无相解脱。对于色，空随观智从执著相中解脱——这是无相解脱。对于受……对于想……对于行……对于识……对于眼……对于老死，无常随观智从常相中解脱——这是无相解脱。……对于老死，无相随观智从一切相中解脱——这是无相解脱。对于老死，无愿随观智从愿求相中解脱——这是无相解脱。对于老死，空随观智从执著相中解脱——这是无相解脱。这就是无相解脱。

Rūpe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho …pe… rūpe animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Rūpe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho…pe… jarāmaraṇe aniccānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Jarāmaraṇe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Ayaṃ animitto vimokkho.

1262什么是无愿解脱？无常随观智从对于常的愿求中解脱——这是无愿解脱。苦随观智从对于乐的愿求中解脱——这是无愿解脱。无我随观智从对于我的愿求中解脱——这是无愿解脱。厌离随观智从对于欢喜的愿求中解脱——这是无愿解脱。离欲随观智从对于贪欲的愿求中解脱——这是无愿解脱。灭随观智从对于集起的愿求中解脱——这是无愿解脱。舍弃随观智从对于执取的愿求中解脱——这是无愿解脱。无相随观智从对于相的愿求中解脱——这是无愿解脱。无愿随观智从一切愿求中解脱——这是无愿解脱。空随观智从对于执著的愿求中解脱——这是无愿解脱。

Katamo appaṇihito vimokkho? Aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiyā muccatīti – appaṇihito vimokkho. Anattānupassanāñāṇaṃ attato paṇidhiyā muccatīti – appaṇihito vimokkho. Nibbidānupassanāñāṇaṃ nandiyā paṇidhiyā muccatīti – appaṇihito vimokkho. Virāgānupassanāñāṇaṃ rāgato paṇidhiyā muccatīti – appaṇihito vimokkho. Nirodhānupassanāñāṇaṃ samudayato paṇidhiyā muccatīti – appaṇihito vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato paṇidhiyā muccatīti – appaṇihito vimokkho. Animittānupassanāñāṇaṃ nimittato paṇidhiyā muccatīti – appaṇihito vimokkho. Appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho.

1263对于色，无常随观智从对于常的愿求中解脱——这是无愿解脱。……对于色，无愿随观智从一切愿求中解脱——这是无愿解脱。对于色，空随观智从对于执著的愿求中解脱——这是无愿解脱。对于受……对于想……对于行……对于识……对于眼……对于老死，无常随观智从对于常的愿求中解脱——这是无愿解脱。……对于老死，无愿随观智从一切愿求中解脱——这是无愿解脱。对于老死，空随观智从对于执著的愿求中解脱——这是无愿解脱。这就是无愿解脱。这就是解脱。

Rūpe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… rūpe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… jarāmaraṇe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho. Ayaṃ vimokkho.

230什么是门？那些在那里生起的无过失的、善的菩提分法，这就是门。

Katamaṃ Ye tattha jātā anavajjā kusalā bodhipakkhiyādhammā, idaṃ mukhaṃ.

1265什么是解脱门？那些法的所缘是灭、涅槃，这就是解脱门。解脱和门的结合，这就是解脱门。

Katamaṃ Yaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ, idaṃ vimokkhamukhaṃ. Vimokkhañca mukhañca vimokkhamukhaṃ, idaṃ vimokkhamukhaṃ.

1266什么是解脱的对立面？三个不善根是解脱的对立面，三种恶行是解脱的对立面，一切不善法都是解脱的对立面——这就是解脱的对立面。

Katamaṃ Tīṇi akusalamūlāni vimokkhapaccanīkāni, tīṇi duccaritāni vimokkhapaccanīkāni, sabbepi akusalā dhammā vimokkhapaccanīkā, idaṃ vimokkhapaccanīkaṃ.

1267什么是与解脱随顺的？三个善根是与解脱随顺的，三种善行是与解脱随顺的，一切善法都是与解脱随顺的——这就是与解脱随顺的。

Katamaṃ Tīṇi kusalamūlāni vimokkhānulomāni, tīṇi sucaritāni vimokkhānulomāni, sabbepi kusalā dhammā vimokkhānulomā, idaṃ vimokkhānulomaṃ.

1268什么是想之回转、思之回转、心之回转、智之回转、解脱之回转、谛之回转？正在认知而回转，这是想之回转。正在意向而回转，这是思之回转。正在识知而回转，这是心之回转。正在造作智而回转，这是智之回转。正在放下而回转，这是解脱之回转。以真实的意义而回转，这是谛之回转。

Katamo Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo, saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhena vivaṭṭatīti – saccavivaṭṭo.

1269有想之回转的地方，就有思之回转；有思之回转的地方，就有想之回转。有想之回转和思之回转的地方，就有心之回转；有心之回转的地方，就有想之回转和思之回转。有想之回转、思之回转和心之回转的地方，就有智之回转；有智之回转的地方，就有想之回转、思之回转和心之回转。有想之回转、思之回转、心之回转和智之回转的地方，就有解脱之回转；有解脱之回转的地方，就有想之回转、思之回转、心之回转和智之回转。有想之回转、思之回转、心之回转、智之回转和解脱之回转的地方，就有谛之回转；有谛之回转的地方，就有想之回转、思之回转、心之回转、智之回转和解脱之回转。这就是解脱的回转。

Yattha saññāvivaṭṭo tattha cetovivaṭṭo, yattha cetovivaṭṭo tattha saññāvivaṭṭo, yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo, yattha cittavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo tattha ñāṇavivaṭṭo, yattha ñāṇavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo tattha vimokkhavivaṭṭo, yattha vimokkhavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo tattha saccavivaṭṭo, yattha saccavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Ayaṃ vimokkhavivaṭṭo.

1270什么是初禅的修习、培育和多作，第二禅的修习、培育和多作，第三禅的修习、培育和多作，第四禅的修习、培育和多作，空无边处定的修习、培育和多作，识无边处定的修习、培育和多作，无所有处定的修习、培育和多作，非想非非想处定的修习、培育和多作，入流道的修习、培育和多作，一来道的修习、培育和多作，不来道的修习、培育和多作，阿拉汉道的修习、培育和多作——这就是解脱的修习。

Katamā Paṭhamassa jhānassa āsevanā bhāvanā bahulīkammaṃ, dutiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, tatiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, catutthassa jhānassa āsevanā bhāvanā bahulīkammaṃ, ākāsānañcāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, sotāpattimaggassa āsevanā bhāvanā bahulīkammaṃ, sakadāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, anāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, arahattamaggassa āsevanā bhāvanā bahulīkammaṃ, ayaṃ vimokkhabhāvanā.

1271什么是初禅的获得或果报，第二禅的获得或果报，第三禅的获得或果报，第四禅的获得或果报，空无边处定的获得或果报，识无边处定的获得或果报，无所有处定的获得或果报，非想非非想处定的获得或果报，入流道的入流果，一来道的一来果，不来道的不来果，阿拉汉道的阿拉汉果——这就是解脱的轻安成就。

Katamā Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa paṭilābho vā vipāko vā, tatiyassa jhānassa…pe… catutthassa jhānassa… ākāsānañcāyatanasamāpattiyā… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā, sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ, anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ, ayaṃ vimokkhappaṭippassaddhīti.

1272第三诵品

Tatiyabhāṇavāro.

1273解脱论完

Vimokkhakathā niṭṭhitā.

12746. 趣论

6. Gatikathā

231关于投生善趣而与智相应的[投生]，是凭借几种因、几种缘而发生的？投生到刹帝利大富家、婆罗门大富家、居士大富家、欲界诸天——关于这些与智相应的[投生]，是凭借几种因、几种缘而发生的？投生到色界诸天，是凭借几种因、几种缘而发生的？投生到无色界诸天，是凭借几种因、几种缘而发生的？

Gatisampattiyā ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Rūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti? Arūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti?

1276关于投生善趣而与智相应的[投生]，是凭借八种因、八种缘而发生的。投生到刹帝利大富家、婆罗门大富家、居士大富家、欲界诸天——关于这些与智相应的[投生]，是凭借八种因、八种缘而发生的。投生到色界诸天，是凭借八种因、八种缘而发生的。投生到无色界诸天，是凭借八种因、八种缘而发生的。

Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Rūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Arūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

232关于投生善趣而与智相应的[投生]，是凭借哪八种因、八种缘而发生的？在善业速行的刹那，有三种善因；在那个刹那，对于生起的思心所来说，它们以俱生缘为缘。因此说：‘以善根为缘，也有诸行。’在渴爱的刹那，有两种不善因；在那个刹那，对于生起的思心所来说，它们以俱生缘为缘。因此说：‘以不善根为缘，也有诸行。’在结生刹那，有三种无记因；在那个刹那，对于生起的思心所来说，它们以俱生缘为缘。因此说：‘以名色为缘，也有识；以识为缘，也有名色。’

Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’ .

1278在结生刹那，五蕴之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有不相应缘的关系。在结生刹那，四大种之间有俱生缘的关系，有相互缘的关系，有依止缘的关系。在结生刹那，三种生命行之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有不相应缘的关系。在结生刹那，名和色之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有不相应缘的关系。在结生刹那，这十四种法之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有不相应缘的关系。在结生刹那，四种非色蕴之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，五根之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，三种因之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，名和识之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，这十四种法之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，这二十八种法之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有不相应缘的关系。对于刹帝利豪门、婆罗门豪门、居士豪门，以及欲界诸天中那些与智相应的有情，他们的投生是由于这八种因作为缘。

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

1279投生到刹帝利大富家、婆罗门大富家、居士大富家、欲界诸天——关于这些与智相应的[投生]，是凭借哪八种因、八种缘而发生的？在善业速行的刹那，有三种善因；在那个刹那，对于生起的思心所来说，它们以俱生缘为缘。因此说：‘以善根为缘，也有诸行。’在渴爱的刹那，有两种不善因；在那个刹那，对于生起的思心所来说，它们以俱生缘为缘。因此说：‘以不善根为缘，也有诸行。’在结生刹那，有三种无记因；在那个刹那，对于生起的思心所来说，它们以俱生缘为缘。因此说：‘以名色为缘，也有识；以识为缘，也有名色。’

Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’.

1280在结生刹那，五蕴以俱生缘为缘，以相互缘为缘，以依止缘为缘，以不相应缘为缘。在结生刹那，四大种以俱生缘为缘，以相互缘为缘，以依止缘为缘。在结生刹那，三种命行以俱生缘为缘，以相互缘为缘，以依止缘为缘，以不相应缘为缘。在结生刹那，名与色以俱生缘为缘，以相互缘为缘，以依止缘为缘，以不相应缘为缘。在结生刹那，这十四种法以俱生缘为缘，以相互缘为缘，以依止缘为缘，以不相应缘为缘。在结生刹那，四种非物质的蕴以俱生缘为缘，以相互缘为缘，以依止缘为缘，以相应缘为缘。在结生刹那，五根以俱生缘为缘，以相互缘为缘，以依止缘为缘，以相应缘为缘。在结生刹那，三种因以俱生缘为缘，以相互缘为缘，以依止缘为缘，以相应缘为缘。在结生刹那，名与识以俱生缘为缘，以相互缘为缘，以依止缘为缘，以相应缘为缘。在结生刹那，这十四种法以俱生缘为缘，以相互缘为缘，以依止缘为缘，以相应缘为缘。在结生刹那，这二十八种法以俱生缘为缘，以相互缘为缘，以依止缘为缘，以不相应缘为缘。关于投生善趣而与智相应的[投生]，就是凭借这八种因、八种缘而发生的。

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

1281对于色界诸天的有情，是由于哪八种因作为缘而投生的呢？在善业速行刹那，有三种善因……色界诸天的有情，是由于这八种因作为缘而投生的。

Rūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā…pe… rūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

1282对于无色界诸天的有情，是由于哪八种因作为缘而投生的呢？在善业速行刹那，有三种善因；在那个刹那，对于已生起的思心所，它们之间有俱生缘的关系。因此说：‘以善根为缘，也有行。’在贪求的刹那，有两种不善因；在那个刹那，对于已生起的思心所，它们之间有俱生缘的关系。因此说：‘以不善根为缘，也有行。’在结生刹那，有三种无记因；在那个刹那，对于已生起的思心所，它们之间有俱生缘的关系。因此说：‘以名为缘，也有识；以识为缘，也有名。’

Arūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmapaccayāpi viññāṇaṃ viññāṇapaccayāpi nāmaṃ’’.

1283在结生刹那，四种非色蕴之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，五根之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，三种因之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，名和识之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。在结生刹那，这十四种法之间有俱生缘的关系，有相互缘的关系，有依止缘的关系，有相应缘的关系。无色界诸天的有情，是由于这八种因作为缘而投生的。

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Arūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

233在善趣成就中，与智不相应的有情，是由于几种因作为缘而投生的呢？对于刹帝利豪门、婆罗门豪门、居士豪门，以及欲界诸天中那些与智不相应的有情，他们是由几种因作为缘而投生的呢？

Gatisampattiyā ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti?

1285在善趣成就中，与智不相应的有情，是由于六种因作为缘而投生的。对于刹帝利豪门、婆罗门豪门、居士豪门，以及欲界诸天中那些与智不相应的有情，他们是由六种因作为缘而投生的。

Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti .

12866. 关于投生去向的解说

6. Gatikathā

1287在善趣的智不相应的情况下，投生是以哪六种因的缘而生起？在善业的速行刹那，有两种因为善；在那个刹那，与所生起的思以俱生缘而存在。因此称为“以善根为缘也有诸行”。在爱染的刹那，有两种因为不善；在那个刹那，与所生起的思以俱生缘而存在。因此称为“以不善根为缘也有诸行”。在结生刹那，有两种因为无记；在那个刹那，与所生起的思以俱生缘而存在。因此称为“缘于名色而有识，缘于识而有名色”。在善趣的智不相应的情况下，以这六种因为缘而有投生。

Gatisampattiyā ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’.

1288在结生刹那，五蕴以俱生缘、相互缘、依止缘、不相应缘而存在。在结生刹那，四界以俱生缘、相互缘、依止缘而存在。在结生刹那，三种命行以俱生缘、相互缘、依止缘、不相应缘而存在。在结生刹那，名与色以俱生缘、相互缘、依止缘、不相应缘而存在。在结生刹那，这十四种法以俱生缘、相互缘、依止缘、不相应缘而存在。在结生刹那，四种非色蕴以俱生缘、相互缘、依止缘、相应缘而存在。在结生刹那，四种根以俱生缘、相互缘、依止缘、相应缘而存在。在结生刹那，两种因以俱生缘、相互缘、依止缘、相应缘而存在。在结生刹那，名与识以俱生缘、相互缘、依止缘、相应缘而存在。在结生刹那，这十二种法以俱生缘、相互缘、依止缘、相应缘而存在。在结生刹那，这二十六种法以俱生缘、相互缘、依止缘、不相应缘而存在。

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe cattāri indriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe dve hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime dvādasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti . Paṭisandhikkhaṇe ime chabbīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hoti.

1289在刹帝利富豪、婆罗门富豪、居士富豪、欲界天人的智不相应的情况下，投生是以哪六种因的缘而生起？在善业的速行刹那，有两种因为善；在那个刹那，与所生起的思以俱生缘而存在。因此称为“以善根为缘也有诸行”……在刹帝利富豪、婆罗门富豪、居士富豪、欲界天人的智不相应的情况下，以这六种因为缘而有投生。

Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā…pe… khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hotī’’ti.

1290第七业论

7. Kammakathā

1291趣论完

Gatikathā niṭṭhitā.

12927. 业论

7. Kammakathā

234曾有的业，曾有的业果报。曾有的业，没有业果报。曾有的业，有业果报。曾有的业，无业果报。曾有的业，将有业果报。曾有的业，将无业果报。[过去业]

Ahosi kammaṃ, ahosi kammavipāko. Ahosi kammaṃ, nāhosi kammavipāko. Ahosi kammaṃ, atthi kammavipāko. Ahosi kammaṃ, natthi kammavipāko. Ahosi kammaṃ, bhavissati kammavipāko. Ahosi kammaṃ, na bhavissati kammavipāko. [Atītakammaṃ]

1294现有的业，有业果报。现有的业，无业果报。现有的业，将有业果报。现有的业，将无业果报。[现在业]

Atthi kammaṃ, atthi kammavipāko. Atthi kammaṃ, natthi kammavipāko. Atthi kammaṃ, bhavissati kammavipāko . Atthi kammaṃ, na bhavissati kammavipāko. [Paccuppannakammaṃ]

1295将来会有业，将来会有业的果报。将来会有业，将来不会有业的果报。[这是关于未来的业]

Bhavissati kammaṃ, bhavissati kammavipāko. Bhavissati kammaṃ, na bhavissati kammavipāko. [Anāgatakammaṃ]

235过去有过善业，过去有过善业的果报。过去有过善业，过去没有善业的果报。过去有过善业，现在有善业的果报。过去有过善业，现在没有善业的果报。过去有过善业，将来会有善业的果报。过去有过善业，将来不会有善业的果报。

Ahosi kusalaṃ kammaṃ, ahosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, nāhosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

1297现在有善业，现在有善业的果报。现在有善业，现在没有善业的果报。现在有善业，将来会有善业的果报。现在有善业，将来不会有善业的果报。

Atthi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

1298将来会有善业，将来会有善业的果报。将来会有善业，将来不会有善业的果报。

Bhavissati kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Bhavissati kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

1299过去有过恶业，过去有过恶业的果报。过去有过恶业，过去没有恶业的果报。过去有过恶业，现在有恶业的果报。过去有过恶业，现在没有恶业的果报。过去有过恶业，将来会有恶业的果报。过去有过恶业，将来不会有恶业的果报。

Ahosi akusalaṃ kammaṃ, ahosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, nāhosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

1300现在有恶业，现在有恶业的果报。现在有恶业，现在没有恶业的果报。现在有恶业，将来会有恶业的果报。现在有恶业，将来不会有恶业的果报。

Atthi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

1301将会有不善业，将会有不善业的果报。将会有不善业，将不会有不善业的果报。

Bhavissati akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Bhavissati akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

1302曾有过有过失的业……曾有无有过失的业……曾有黑业……曾有白业……曾有乐报业……曾有苦报业……曾有苦报业，曾有过苦报业的果报。曾有苦报业，未曾有过苦报业的果报。曾有苦报业，现在有苦报业的果报。曾有苦报业，现在没有苦报业的果报。曾有苦报业，将会有苦报业的果报。曾有苦报业，将不会有苦报业的果报。

Ahosi sāvajjaṃ kammaṃ…pe… ahosi anavajjaṃ kammaṃ…pe… ahosi kaṇhaṃ kammaṃ…pe… ahosi sukkaṃ kammaṃ…pe… ahosi sukhudrayaṃ kammaṃ…pe… ahosi dukkhudrayaṃ kammaṃ…pe… ahosi sukhavipākaṃ kammaṃ…pe… ahosi dukkhavipākaṃ kammaṃ, ahosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, nāhosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.

1303现在有苦报业，现在有苦报业的果报。现在有苦报业，现在没有苦报业的果报。现在有苦报业，将会有苦报业的果报。现在有苦报业，将不会有苦报业的果报。

Atthi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.

1304将会有苦报业，将会有苦报业的果报。将会有苦报业，将不会有苦报业的果报。

Bhavissati dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Bhavissati dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipākoti.

13058. 颠倒论

8. Vipallāsakathā

1306业论完

Kammakathā niṭṭhitā.

13078. 颠倒论

8. Vipallāsakathā

236前因缘。“比丘们，有这四种想颠倒、心颠倒、见颠倒。是哪四种呢？比丘们，于无常而起‘常’想，这是想颠倒、心颠倒、见颠倒。比丘们，于苦而起‘乐’想，这是想颠倒、心颠倒、见颠倒。比丘们，于无我而起‘我’想，这是想颠倒、心颠倒、见颠倒。比丘们，于不净而起‘净’想，这是想颠倒、心颠倒、见颠倒。比丘们，这就是四种想颠倒、心颠倒、见颠倒。”

Purimanidānaṃ . ‘‘Cattārome , bhikkhave , saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso. Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

1309“比丘们，有这四种不是想的颠倒、不是心的颠倒、不是见的颠倒。是哪四种？比丘们，对于无常，认为是常的，这不是想的颠倒、不是心的颠倒、不是见的颠倒。对于苦，认为是乐的，这不是想的颠倒、不是心的颠倒、不是见的颠倒。对于无我，认为有我的，这不是想的颠倒、不是心的颠倒、不是见的颠倒。对于不净，认为是净的，这不是想的颠倒、不是心的颠倒、不是见的颠倒。比丘们，这些就是四种不是想的颠倒、不是心的颠倒、不是见的颠倒。”

‘‘Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā’’ti.

1310那些在无常中执著常想的人，在苦中执著乐想的人，

‘‘Anicce niccasaññino, dukkhe ca sukhasaññino;

1311在无我中执著有我想的人，在不净中执著净想的人，

Anattani ca attāti , asubhe subhasaññino;

1312这些被邪见所害的有情，心智狂乱，观念扭曲。

Micchādiṭṭhihatā sattā, khittacittā visaññino.

1313他们被魔罗的枷锁牢牢套住，远离了安稳的归宿；

‘‘Te yogayuttā mārassa, ayogakkhemino janā;

1314这些有情便在生死轮回中流转，走上一次次出生与老死的路。

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

1315当世间出现了佛陀，那些带来光明者时，

‘‘Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;

1316他们阐述这导向苦的止息之法。

Te imaṃ dhammaṃ pakāsenti, dukkhūpasamagāminaṃ.

1317那些有智慧的人听闻了他们的教导，把握了自己的心，

‘‘Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhu te;

1318他们看见无常为无常，看见苦为苦，

Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.

1319看见无我为无我，看见不净为不净，

‘‘Anattani anattāti, asubhaṃ asubhataddasuṃ;

1320这样持正见的人，超越了一切苦。

Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagu’’nti.

1321这四种颠倒，对于见解具足的人来说，有些已经断除，有些还没有断除。哪些已经断除，哪些还没有断除呢？把无常当作常——这种想颠倒、心颠倒、见颠倒已经断除了。把苦当作乐——这种想还会生起，心还会生起，但见颠倒已经断除了。把无我当作我——这种想颠倒、心颠倒、见颠倒已经断除了。把不净当作净——这种想还会生起，心还会生起，但见颠倒已经断除了。在这两种所依上，六种颠倒已经断除。在两种所依上，两种颠倒已经断除，四种颠倒还没有断除。在四种所依上，八种颠倒已经断除，四种颠倒还没有断除。

Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti. Keci pahīnā, keci appahīnā? Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Dukkhe sukhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Asubhe subhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Dvīsu vatthūsu cha vipallāsā pahīnā . Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā. Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.

13229. 道的论述

9. Maggakathā

1323颠倒论完

Vipallāsakathā niṭṭhitā.

13249. 道之论

9. Maggakathā

237道，从什么意义来说是‘道’呢？在入流道的刹那，正见以‘见’的意义来说，是为了断除邪见的道也是因；是为了支持同时生起的诸法的道也是因；是为了彻底灭尽烦恼的道也是因；是为了清净通达等的道也是因；是为了心稳固安住的道也是因；是为了心清净的道也是因；是为了证得殊胜的道也是因；是为了进一步通达的道也是因；是为了现观真理的道也是因；是为了安立于灭的道也是因。

Maggoti kenaṭṭhena maggo? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1326正思惟以‘导向’的意义来说，是为了断除邪思惟的道也是因；是为了支持同时生起的诸法的道也是因；是为了彻底灭尽烦恼的道也是因；是为了清净通达等的道也是因；是为了心稳固安住的道也是因；是为了心清净的道也是因；是为了证得殊胜的道也是因；是为了进一步通达的道也是因；是为了现观真理的道也是因；是为了安立于灭的道也是因。

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1327正语以‘摄持’的意义来说，是为了断除邪语的道也是因；是为了支持同时生起的诸法的道也是因；是为了彻底灭尽烦恼的道也是因；是为了清净通达等的道也是因；是为了心稳固安住的道也是因；是为了心清净的道也是因；是为了证得殊胜的道也是因；是为了进一步通达的道也是因；是为了现观真理的道也是因；是为了安立于灭的道也是因。

Pariggahaṭṭhena sammāvācā micchāvācāya pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1328正业以‘发起’的意义来说，是为了断除邪业的道也是因；是为了支持同时生起的诸法的道也是因；是为了彻底灭尽烦恼的道也是因；是为了清净通达等的道也是因；是为了心稳固安住的道也是因；是为了心清净的道也是因；是为了证得殊胜的道也是因；是为了进一步通达的道也是因；是为了现观真理的道也是因；是为了安立于灭的道也是因。

Samuṭṭhānaṭṭhena sammākammanto micchākammantassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1329从清净的意义来说，正命是断除邪命的道和因……从精勤的意义来说，正精进是断除邪精进的道和因……从忆持的意义来说，正念是断除邪念的道和因……从不散乱的意义来说，正定是断除邪定的道和因，是支持俱生诸法的道和因，是制伏烦恼的道和因，是清净通达等的道和因，是心确立的道和因，是心净化的道和因，是获得殊胜的道和因，是更进一步通达的道和因，是现证真理的道和因，是安立于灭的道和因。

Vodānaṭṭhena sammāājīvo micchāājīvassa pahānāya maggo ceva hetu ca…pe… paggahaṭṭhena sammāvāyāmo micchāvāyāmassa pahānāya maggo ceva hetu ca…pe… upaṭṭhānaṭṭhena sammāsati micchāsatiyā pahānāya maggo ceva hetu ca…pe… avikkhepaṭṭhena sammāsamādhi micchāsamādhissa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1330在斯陀含道那一刻，从见的意義来说，正见……从不散乱的意义来说，正定，是断除粗的欲贪结和瞋恚结、粗的欲贪随眠和瞋恚随眠的道和因，是支持俱生诸法的道和因，是制伏烦恼的道和因，是清净通达等的道和因，是心确立的道和因，是心净化的道和因，是获得殊胜的道和因，是更进一步通达的道和因，是现证真理的道和因，是安立于灭的道和因。

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikassa kāmarāgasaññojanassa paṭighasaññojanassa oḷārikassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1331在阿那含道那一刻，从见的意义来说，正见……从不散乱的意义来说，正定，是断除伴随的欲贪结和瞋恚结、伴随的欲贪随眠和瞋恚随眠的道和因，是支持俱生诸法的道和因，是制伏烦恼的道和因，是清净通达等的道和因，是心确立的道和因，是心净化的道和因，是获得殊胜的道和因，是更进一步通达的道和因，是现证真理的道和因，是安立于灭的道和因。

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatassa kāmarāgasaññojanassa paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca , visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1332在阿拉汉道那一刻，从见的意义来说，正见……从不散乱的意义来说，正定，是断除色贪、无色贪、慢、掉举、无明，断除慢随眠、有贪随眠、无明随眠的道和因，是支持俱生诸法的道和因，是制伏烦恼的道和因，是清净通达等的道和因，是心确立的道和因，是心净化的道和因，是获得殊胜的道和因，是更进一步通达的道和因，是现证真理的道和因，是安立于灭的道和因。

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgassa arūparāgassa mānassa uddhaccassa avijjāya, mānānusayassa bhavarāgānusayassa avijjānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa, vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva, hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

1333见的道是正见，导向的道是正思惟，摄持的道是正语，发起（造作）的道是正业，清净的道是正命，精勤的道是正精进，忆持的道是正念，不散乱的道是正定。忆持的道是念觉支，审察的道是择法觉支，精勤的道是精进觉支，遍满的道是喜觉支，寂静的道是轻安觉支，不散乱的道是定觉支，省察的道是舍觉支。

Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo , pariggahamaggo sammāvācā, samuṭṭhānamaggo sammākammanto, vodānamaggo sammāājīvo, paggahamaggo sammāvāyāmo, upaṭṭhānamaggo sammāsati, avikkhepamaggo sammāsamādhi. Upaṭṭhānamaggo satisambojjhaṅgo, pavicayamaggo dhammavicayasambojjhaṅgo, paggahamaggo vīriyasambojjhaṅgo, pharaṇamaggo pītisambojjhaṅgo, upasamamaggo passaddhisambojjhaṅgo, avikkhepamaggo samādhisambojjhaṅgo, paṭisaṅkhānamaggo upekkhāsambojjhaṅgo.

1334在不信上不可动摇的道是信力，在懈怠上不可动摇的道是精进力，在放逸上不可动摇的道是念力，在掉举上不可动摇的道是定力，在无明上不可动摇的道是慧力。决意的道是信根，精勤的道是精进根，忆持的道是念根，不散乱的道是定根，见的道是慧根。

Assaddhiye akampiyamaggo saddhābalaṃ, kosajje akampiyamaggo vīriyabalaṃ, pamāde akampiyamaggo satibalaṃ, uddhacce akampiyamaggo samādhibalaṃ, avijjāya akampiyamaggo paññābalaṃ. Adhimokkhamaggo saddhindriyaṃ, paggahamaggo vīriyindriyaṃ, upaṭṭhānamaggo satindriyaṃ, avikkhepamaggo samādhindriyaṃ, dassanamaggo paññindriyaṃ.

1335从增上的意义来说，根是道；从不被动摇的意义来说，力是道；从出离的意义来说，觉支是道；从因的意义来说，道支是道；从现起、守护的意义来说，念处是道；从勤精进的意义来说，正勤是道；从成就的意义来说，神足是道；从真实的意义来说，谛是道；从不散乱的意义来说，止是道；从随观的意义来说，观是道；从一味的意义来说，止与观是道；从不相超越的意义来说，双连是道；从防护的意义来说，戒清净是道；从不散乱的意义来说，心清净是道；从见的清净来说，见清净是道；从解脱的意义来说，解脱离是道；从证悟的意义来说，明是道；从彻底施舍的意义来说，解脱是道；从斩断的意义来说，尽智是道；欲从根本的意义来说是道；作意从生起的意义来说是道；触从总集的意义来说是道；受从会合的意义来说是道；定从为首的意义来说是道；念从增上的意义来说是道；慧从更高妙的意义来说是道；解脱从核心的意义来说是道；不死无上的涅槃从究竟的意义来说是道。

Ādhipateyyaṭṭhena indriyā maggo, akampiyaṭṭhena balā maggo, niyyānaṭṭhena bojjhaṅgā maggo, hetuṭṭhena maggaṅgā maggo, upaṭṭhānaṭṭhena satipaṭṭhānā maggo, padahanaṭṭhena sammappadhānā maggo, ijjhanaṭṭhena iddhipādā maggo, tathaṭṭhena saccāni maggo, avikkhepaṭṭhena samatho maggo, anupassanaṭṭhena vipassanā maggo, ekarasaṭṭhena samathavipassanā maggo, anativattanaṭṭhena yuganaddhā maggo, saṃvaraṭṭhena sīlavisuddhi maggo, avikkhepaṭṭhena cittavisuddhi maggo, dassanaṭṭhena diṭṭhivisuddhi maggo, muttaṭṭhena vimokkho maggo, paṭivedhaṭṭhena vijjā maggo, pariccāgaṭṭhena vimutti maggo, samucchedaṭṭhena khaye ñāṇaṃ maggo, chando mūlaṭṭhena maggo, manasikāro samuṭṭhānaṭṭhena maggo, phasso samodhānaṭṭhena maggo, vedanā samosaraṇaṭṭhena maggo, samādhi pamukhaṭṭhena maggo, sati ādhipateyyaṭṭhena maggo, paññā tatuttaraṭṭhena maggo, vimutti sāraṭṭhena maggo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggoti.

133610. 甘露味的法谈

10. Maṇḍapeyyakathā

1337道论完

Maggakathā niṭṭhitā.

133810. 曼荼毗耶咖论

10. Maṇḍapeyyakathā

238“诸比丘，这梵行如同甘露味。导师现前成就了三种甘露。在导师现前时，有法的甘露、领受者的甘露、梵行的甘露。”

‘‘Maṇḍapeyyamidaṃ , bhikkhave, brahmacariyaṃ. Satthā sammukhībhūto tidhattamaṇḍo . Satthari sammukhībhūte desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍo’’.

1340什么是法的甘露？就是对四圣谛的讲解、说法、宣说、设立、开显、分别、详明；对四念处的……乃至……对四正勤的……对四神足的……对五根的……对五力的……对七觉支的……对八支圣道的讲解、说法、宣说、设立、开显、分别、详明——这称为法的甘露。

Katamo Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ , catunnaṃ satipaṭṭhānānaṃ…pe… catunnaṃ sammappadhānānaṃ… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ – ayaṃ desanāmaṇḍo.

1341什么是领受者的甘露？比丘、比丘尼、男居士、女居士、天人、人类，以及还有其他任何具备识知力的众生——这称为领受者的甘露。

Katamo Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro – ayaṃ paṭiggahamaṇḍo.

1342什么是梵行的甘露？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定——这就是梵行的甘露。

Katamo Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ brahmacariyamaṇḍo.

239胜解之精华是信根，不信是渣滓；舍弃不信的渣滓后，便饮信根胜解之精华——这就是饮其精华。策励之精华是精进根，懈怠是渣滓；舍弃懈怠的渣滓后，便饮精进根策励之精华——这就是饮其精华。现起之精华是念根，放逸是渣滓；舍弃放逸的渣滓后，便饮念根现起之精华——这就是饮其精华。不散乱之精华是定根，掉举是渣滓；舍弃掉举的渣滓后，便饮定根不散乱之精华——这就是饮其精华。照见之精华是慧根，无明是渣滓；舍弃无明的渣滓后，便饮慧根照见之精华——这就是饮其精华。

Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyindriyassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satindriyassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhindriyassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjaṃ kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññindriyassa dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

1344于不信中不动摇之精华是信力，不信是渣滓；舍弃不信的渣滓后，便饮信力于不信中不动摇之精华——这就是饮其精华。于懈怠中不动摇之精华是精进力，懈怠是渣滓；舍弃懈怠的渣滓后，便饮精进力于懈怠中不动摇之精华——这就是饮其精华。于放逸中不动摇之精华是念力，放逸是渣滓；舍弃放逸的渣滓后，便饮念力于放逸中不动摇之精华——这就是饮其精华。于掉举中不动摇之精华是定力，掉举是渣滓；舍弃掉举的渣滓后，便饮定力于掉举中不动摇之精华——这就是饮其精华。于无明中不动摇之精华是慧力，无明是渣滓；舍弃无明的渣滓后，便饮慧力于无明中不动摇之精华——这就是饮其精华。

Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhābalassa assaddhiye akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyabalassa kosajje akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satibalassa pamāde akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhibalassa uddhacce akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññābalassa avijjāya akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

1345现起之精华是念觉支，放逸是渣滓；舍弃放逸的渣滓后，便饮念觉支现起之精华——这就是饮其精华。简择之精华是择法觉支，无明是渣滓；舍弃无明的渣滓后，便饮择法觉支简择之精华——这就是饮其精华。策励之精华是精进觉支，懈怠是渣滓；舍弃懈怠的渣滓后，便饮精进觉支策励之精华——这就是饮其精华。遍满之精华是喜觉支，热恼是渣滓；舍弃热恼的渣滓后，便饮喜觉支遍满之精华——这就是饮其精华。轻安之精华是轻安觉支，粗重是渣滓；舍弃粗重的渣滓后，便饮轻安觉支轻安之精华——这就是饮其精华。不散乱之精华是定觉支，掉举是渣滓；舍弃掉举的渣滓后，便饮定觉支不散乱之精华——这就是饮其精华。审察之精华是舍觉支，不审察是渣滓；舍弃不审察的渣滓后，便饮舍觉支审察之精华——这就是饮其精华。

Upaṭṭhānamaṇḍo satisambojjhaṅgā, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satisambojjhaṅgassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā dhammavicayasambojjhaṅgassa pavicayamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyasambojjhaṅgassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; pariḷāhaṃ kasaṭaṃ chaḍḍetvā pītisambojjhaṅgassa pharaṇamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo , duṭṭhullaṃ kasaṭo; duṭṭhullaṃ kasaṭaṃ chaḍḍetvā passaddhisambojjhaṅgassa upasamamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhisambojjhaṅgassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, appaṭisaṅkhā kasaṭo; appaṭisaṅkhaṃ kasaṭaṃ chaḍḍetvā upekkhāsambojjhaṅgassa paṭisaṅkhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

1346照见之精华是正见，邪见是渣滓；舍弃邪见的渣滓后，便饮正见照见之精华——这就是饮其精华。导向之精华是正思惟，邪思惟是渣滓；舍弃邪思惟的渣滓后，便饮正思惟导向之精华——这就是饮其精华。摄持之精华是正语，邪语是渣滓；舍弃邪语的渣滓后，便饮正语摄持之精华——这就是饮其精华。策发之精华是正业，邪业是渣滓；舍弃邪业的渣滓后，便饮正业策发之精华——这就是饮其精华。清净之精华是正命，邪命是渣滓；舍弃邪命的渣滓后，便饮正命清净之精华——这就是饮其精华。策励之精华是正精进，邪精进是渣滓；舍弃邪精进的渣滓后，便饮正精进策励之精华——这就是饮其精华。现起之精华是正念，邪念是渣滓；舍弃邪念的渣滓后，便饮正念现起之精华——这就是饮其精华。不散乱之精华是正定，邪定是渣滓；舍弃邪定的渣滓后，便饮正定不散乱之精华——这就是饮其精华。

Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; micchādiṭṭhiṃ kasaṭaṃ chaḍḍetvā sammādiṭṭhiyā dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; micchāsaṅkappaṃ kasaṭaṃ chaḍḍetvā sammāsaṅkappassa abhiniropanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; micchāvācaṃ kasaṭaṃ chaḍḍetvā sammāvācāya pariggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; micchākammantaṃ kasaṭaṃ chaḍḍetvā sammākammantassa samuṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; micchāājīvaṃ kasaṭaṃ chaḍḍetvā sammāājīvassa vodānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; micchāvāyāmaṃ kasaṭaṃ chaḍḍetvā sammāvāyāmassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; micchāsatiṃ kasaṭaṃ chaḍḍetvā sammāsatiyā upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; micchāsamādhiṃ kasaṭaṃ chaḍḍetvā sammāsamādhissa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

240有精华，有可饮之物，有渣滓。胜解之精华是信根，不信是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。策励之精华是精进根，懈怠是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。现起之精华是念根，放逸是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。不散乱之精华是定根，掉举是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。照见之精华是慧根，无明是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。

Atthi maṇḍo, atthi peyyaṃ, atthi kasaṭo. Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

1348于不信中不动摇之精华是信力，不信是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。于懈怠中不动摇之精华是精进力，懈怠是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。于放逸中不动摇之精华是念力，放逸是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。于掉举中不动摇之精华是定力，掉举是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。于无明中不动摇之精华是慧力，无明是渣滓；那其中的义味、法味、解脱味——这就是可饮之物。

Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

1349念觉支的精华是专注，放逸是它的渣滓；择法觉支的精华是简择，无明是它的渣滓；精进觉支的精华是策励，懈怠是它的渣滓；喜觉支的精华是遍满，热恼是它的渣滓；轻安觉支的精华是止息，粗重是它的渣滓；定觉支的精华是不散乱，掉举是它的渣滓；舍觉支的精华是省察，不省察是它的渣滓。其中所具的义味、法味、解脱味，这是可享用的。

Upaṭṭhānamaṇḍo satisambojjhaṅgo, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo, duṭṭhullaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, apaṭisaṅkhā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

1350正见的精华是见，邪见是它的渣滓；正思惟的精华是投向，邪思惟是它的渣滓；正语的精华是摄持，邪语是它的渣滓；正业的精华是发起，邪业是它的渣滓；正命的精华是清净，邪命是它的渣滓；正精进的精华是策励，邪精进是它的渣滓；正念的精华是专注，邪念是它的渣滓；正定的精华是不散乱，邪定是它的渣滓。其中所具的义味、法味、解脱味，这是可享用的。

Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

1351见为精华的正见，投向为精华的正思惟，摄持为精华的正语，发起为精华的正业，清净为精华的正命，策励为精华的正精进，专注为精华的正念，不散乱为精华的正定。

Dassanamaṇḍo sammādiṭṭhi… abhiniropanamaṇḍo sammāsaṅkappo… pariggahamaṇḍo sammāvācā… samuṭṭhānamaṇḍo sammākammanto… vodānamaṇḍo sammāājīvo… paggahamaṇḍo sammāvāyāmo… upaṭṭhānamaṇḍo sammāsati… avikkhepamaṇḍo sammāsamādhi.

1352专注为精华的念觉支，简择为精华的择法觉支，策励为精华的精进觉支，遍满为精华的喜觉支，止息为精华的轻安觉支，不散乱为精华的定觉支，省察为精华的舍觉支。

Upaṭṭhānamaṇḍo satisambojjhaṅgo… pavicayamaṇḍo dhammavicayasambojjhaṅgo… paggahamaṇḍo vīriyasambojjhaṅgo… pharaṇamaṇḍo pītisambojjhaṅgo… upasamamaṇḍo passaddhisambojjhaṅgo… avikkhepamaṇḍo samādhisambojjhaṅgo… paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo.

1353于不信中不可动摇的精华是信力，于懈怠中不可动摇的精华是精进力，于放逸中不可动摇的精华是念力，于掉举中不可动摇的精华是定力，于无明中不可动摇的精华是慧力。

Assaddhiye akampiyamaṇḍo saddhābalaṃ… kosajje akampiyamaṇḍo vīriyabalaṃ… pamāde akampiyamaṇḍo satibalaṃ… uddhacce akampiyamaṇḍo samādhibalaṃ… avijjāya akampiyamaṇḍo paññābalaṃ.

1354胜解为精华的信根，策励为精华的精进根，专注为精华的念根，不散乱为精华的定根，见为精华的慧根。

Adhimokkhamaṇḍo saddhindriyaṃ… paggahamaṇḍo vīriyindriyaṃ… upaṭṭhānamaṇḍo satindriyaṃ… avikkhepamaṇḍo samādhindriyaṃ… dassanamaṇḍo paññindriyaṃ.

1355以支配的意义来说，根是精髓；以不可动摇的意义来说，力是精髓；以导向出离的意义来说，觉支是精髓；以因的意义来说，道是精髓；以现起安住的意义来说，念住是精髓；以精勤的意义来说，正断是精髓；以成就的意义来说，神足是精髓；以真实的意义来说，谛是精髓；以不散乱的意义来说，止是精髓；以随观的意义来说，观是精髓；以一味的意义来说，止与观是精髓；以不相逾越的意义来说，双运是精髓；以防护的意义来说，戒清净是精髓；以不散乱的意义来说，心清净是精髓；以见的清净来说，见清净是精髓；以解脱的意义来说，解脱是精髓；以通达的意义来说，明是精髓；以舍弃的意义来说，解脱是精髓；以断除的意义来说，尽智是精髓；以寂止的意义来说，无生智是精髓。以根本的意义来说，欲是精髓；以生起的意义来说，作意是精髓；以总合的意义来说，触是精髓；以集会的意义来说，受是精髓；以为主导的意义来说，定是精髓；以为支配的意义来说，念是精髓；以更为殊胜的意义来说，慧是精髓；以核心的意义来说，解脱是精髓；以究竟的意义来说，深入不死的涅槃是精髓。

Ādhipateyyaṭṭhena indriyā maṇḍo, akampiyaṭṭhena balā maṇḍo, niyyānaṭṭhena bojjhaṅgā maṇḍo, hetuṭṭhena maggo maṇḍo, upaṭṭhānaṭṭhena satipaṭṭhānā maṇḍo, padahanaṭṭhena sammappadhānā maṇḍo, ijjhanaṭṭhena iddhipādā maṇḍo, tathaṭṭhena saccā maṇḍo, avikkhepaṭṭhena samatho maṇḍo, anupassanaṭṭhena vipassanā maṇḍo, ekarasaṭṭhena samathavipassanā maṇḍo, anativattanaṭṭhena yuganaddhā maṇḍo, saṃvaraṭṭhena sīlavisuddhi maṇḍo, avikkhepaṭṭhena cittavisuddhi maṇḍo, dassanaṭṭhena diṭṭhivisuddhi maṇḍo, muttaṭṭhena vimokkho maṇḍo, paṭivedhaṭṭhena vijjā maṇḍo, pariccāgaṭṭhena vimutti maṇḍo, samucchedaṭṭhena khaye ñāṇaṃ maṇḍo, paṭippassaddhaṭṭhena anuppāde ñāṇaṃ maṇḍo, chando mūlaṭṭhena maṇḍo, manasikāro samuṭṭhānaṭṭhena maṇḍo, phasso samodhānaṭṭhena maṇḍo, vedanā samosaraṇaṭṭhena maṇḍo, samādhi pamukhaṭṭhena maṇḍo, sati ādhipateyyaṭṭhena maṇḍo, paññā tatuttaraṭṭhena maṇḍo, vimutti sāraṭṭhena maṇḍo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maṇḍoti.

1356它的总摄颂：

Tassuddānaṃ –

1357第四诵品

Catutthabhāṇavāro.

1358曼荼论完

Maṇḍapeyyakathā niṭṭhitā.

1359大品第一

Mahāvaggo paṭhamo.

1360其摄颂——

Tassuddānaṃ –

1361智与见及诸所依，根乃至解脱为第五；

Ñāṇadiṭṭhī ca assāsā, indriyaṃ vimokkhapañcamā;

1362趣、业与颠倒，道与精髓，这十项。

Gatikammavipallāsā, maggo maṇḍena te dasāti.

1363上品。

Varavaggoti .

13641. 双运论

1. Yuganaddhakathā

1365觉支论

3. Bojjhaṅgakathā

1366此由持部者所立，无等第一最胜

Esa nikāyadharehi ṭhapito, asamo paṭhamo pavaro

1367殊胜品。

Varavaggoti .

13682. 双连品

2. Yuganaddhavaggo

13691. 双连论

1. Yuganaddhakathā

1如是我闻：有一次，阿难尊者住在拘睒弥的瞿师罗园。那时，阿难尊者招呼那些比丘：“比丘贤友们。”那些比丘回应阿难尊者：“贤友。”阿难尊者说了以下的话：

Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

1371“朋友，无论哪位比丘或比丘尼在我面前宣称证得阿拉汉果，全都是通过这四种道，或是其中一种而证得的。”

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso imehi catūhi maggehi, etesaṃ vā aññatarenā’’ti.

1372“贤友们，这里，有一位比丘先修止、后修观。当他这样先修止、后修观的时候，道就生起了。他反复修习、培养、多修这条道。当他反复修习、培养、多修这条道的时候，结缚就断除了，随眠就根除了。

‘‘Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti . Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

1373“再者，贤友们，有一位比丘先修观、后修止。当他这样先修观、后修止的时候，道就生起了。他反复修习、培养、多修这条道。当他反复修习、培养、多修这条道的时候，结缚就断除了，随眠就根除了。

‘‘Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

1374“再者，贤友们，有一位比丘止观双运地修习。当他这样止观双运地修习的时候，道就生起了。他反复修习、培养、多修这条道。当他反复修习、培养、多修这条道的时候，结缚就断除了，随眠就根除了。

‘‘Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

1375“再者，贤友们，有一位比丘的心被对法的掉举所困扰。贤友们，会有那样的时刻：那心向内自行稳固、平静，变得专一，得定。他的道就生起了。他反复修习、培养、多修这条道。当他反复修习、培养、多修这条道的时候，结缚就断除了，随眠就根除了。

‘‘Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. So, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

1376“贤友们，无论是哪位比丘或比丘尼在我面前宣称证得阿拉汉，全都是通过这四种道，或者是其中的一种。哪四种呢？

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso catūhi maggehi etesaṃ vā aññatarena. Katamehi catūhi?

13771. 经分别

1. Suttantaniddeso

2如何以出离为因，心的一境性、不散乱成为定？在那里，对于已生起的诸法，以随观无常的角度，称为观智；以随观苦的角度，称为观智；以随观无我的角度，称为观智。这样，先是止，后是观。因此，这被称为“他修习以止为先导的观”。有这四种修习：对于在那里已生起的诸法，以不背离的角度，是修习；以诸根同一味的角度，是修习；以策发了相应精进的角度，是修习；以反复实践的角度，是修习。

Kathaṃ Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

1379如何是“道生起”？以见的义理，正见这个道生起；以将心导向的义理，正思惟这个道生起；以摄持的义理，正语这个道生起；以策动的义理，正业这个道生起；以净化的义理，正命这个道生起；以精勤的义理，正精进这个道生起；以现起的义理，正念这个道生起；以不散乱的义理，正定这个道生起——就这样，道生起。

ti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati, pariggahaṭṭhena sammāvācā maggo sañjāyati, samuṭṭhānaṭṭhena sammākammanto maggo sañjāyati, vodānaṭṭhena sammāājīvo maggo sañjāyati, paggahaṭṭhena sammāvāyāmo maggo sañjāyati, upaṭṭhānaṭṭhena sammāsati maggo sañjāyati, avikkhepaṭṭhena sammāsamādhi maggo sañjāyati – evaṃ maggo sañjāyati.

1380如何是“他反复实践”？当他转向时，他反复实践；当他了知时，他反复实践；当他照见时，他反复实践；当他审察时，他反复实践；当他令心安住时，他反复实践；当他以信心确信时，他反复实践；当他策发精进时，他反复实践；当他令念现起时，他反复实践；当他令心入定时，他反复实践；当他以慧通达时，他反复实践；当他遍知应遍知的事物时，他反复实践；当他究明应究明的事物时，他反复实践；当他断除应断除的事物时，他反复实践；当他修习应修习的事物时，他反复实践；当他证得应证得的事物时，他反复实践——就这样，他反复实践。

ti kathaṃ āsevati? Āvajjanto āsevati, jānanto āsevati, passanto āsevati, paccavekkhanto āsevati, cittaṃ adhiṭṭhahanto āsevati, saddhāya adhimuccanto āsevati, vīriyaṃ paggaṇhanto āsevati, satiṃ upaṭṭhāpento āsevati, cittaṃ samādahanto āsevati, paññāya pajānanto āsevati, abhiññeyyaṃ abhijānanto āsevati, pariññeyyaṃ parijānanto āsevati, pahātabbaṃ pajahanto āsevati , bhāvetabbaṃ bhāvento āsevati, sacchikātabbaṃ sacchikaronto āsevati – evaṃ āsevati.

1381如何是“他修习”？当他转向时，他修习；当他了知时，他修习；当他照见时，他修习；当他审察时，他修习；当他令心安住时，他修习；当他以信心确信时，他修习；当他策发精进时，他修习；当他令念现起时，他修习；当他令心入定时，他修习；当他以慧通达时，他修习；当他遍知应遍知的事物时，他修习；当他究明应究明的事物时，他修习；当他断除应断除的事物时，他修习；当他修习应修习的事物时，他修习；当他证得应证得的事物时，他修习——就这样，他修习。

ti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti, passanto bhāveti, paccavekkhanto bhāveti, cittaṃ adhiṭṭhahanto bhāveti, saddhāya adhimuccanto bhāveti, vīriyaṃ paggaṇhanto bhāveti, satiṃ upaṭṭhāpento bhāveti, cittaṃ samādahanto bhāveti, paññāya pajānanto bhāveti, abhiññeyyaṃ abhijānanto bhāveti, pariññeyyaṃ parijānanto bhāveti, pahātabbaṃ pajahanto bhāveti, bhāvetabbaṃ bhāvento bhāveti, sacchikātabbaṃ sacchikaronto bhāveti – evaṃ bhāveti.

1382如何是“他多作”？当他转向时，他多作；当他了知时，他多作；当他照见时，他多作；当他审察时，他多作；当他令心安住时，他多作；当他以信心确信时，他多作；当他策发精进时，他多作；当他令念现起时，他多作；当他令心入定时，他多作；当他以慧通达时，他多作；当他遍知应遍知的事物时，他多作；当他究明应究明的事物时，他多作；当他断除应断除的事物时，他多作；当他修习应修习的事物时，他多作；当他证得应证得的事物时，他多作——就这样，他多作。

ti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti, passanto bahulīkaroti, paccavekkhanto bahulīkaroti, cittaṃ adhiṭṭhahanto bahulīkaroti, saddhāya adhimuccanto bahulīkaroti, vīriyaṃ paggaṇhanto bahulīkaroti, satiṃ upaṭṭhāpento bahulīkaroti, cittaṃ samādahanto bahulīkaroti, paññāya pajānanto bahulīkaroti, abhiññeyyaṃ abhijānanto bahulīkaroti, pariññeyyaṃ parijānanto bahulīkaroti, pahātabbaṃ pajahanto bahulīkaroti, bhāvetabbaṃ bhāvento bahulīkaroti, sacchikātabbaṃ sacchikaronto bahulīkaroti – evaṃ bahulīkaroti.

1383如何舍断结缚，根除随眠？以入流道舍断有身见、疑、戒禁取这三结；见随眠、疑随眠这两类随眠被根除。以一来道舍断粗的欲贪结和瞋恚结；粗的欲贪随眠和瞋恚随眠被根除。以不来道舍断细微的欲贪结和瞋恚结；细微的欲贪随眠和瞋恚随眠被根除。以阿拉汉道舍断色贪、无色贪、慢、掉举、无明这五结；慢随眠、有贪随眠、无明随眠这三类随眠被根除。就是这样舍断结缚，根除随眠。

ti kathaṃ saññojanāni pahīyanti, anusayā byantīhonti? Sotāpattimaggena, sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo , avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

3依无恶意而心一境性不散乱是定……依光明想而心一境性不散乱是定……依随弃观察出息、随弃观察入息而心一境性不散乱是定。在那里，对已生起的诸法，以无常随观之义为观，以苦随观之义为观，以无我随观之义为观。如此，先是止，后是观。因此称为“修习止为先行的观”。有四种修习：对已生起的诸法以不逾越之义为修习，以诸根同一味之义为修习，以策进相应精进之义为修习，以习行之义为修习。

Abyāpādavasena cittassa ekaggatā avikkhepo samādhi…pe… ālokasaññāvasena cittassa ekaggatā avikkhepo samādhi…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

1385如何道生起？以见之义，正见作为道生起；以导向之义，正思惟作为道生起……以不散乱之义，正定作为道生起。就是这样，道生起。

ti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati…pe… avikkhepaṭṭhena sammāsamādhi maggo sañjāyati. Evaṃ maggo sañjāyati.

1386如何习行？注意者在习行……证悟应证悟者在习行，这样是习行。如何修习？注意者在修习，了知者在修习……证悟应证悟者在修习，这样是修习。如何多修习？注意者在多修习，了知者在多修习……证悟应证悟者在多修习，这样是多修习。

ti kathaṃ āsevati? Āvajjanto āsevati…pe… sacchikātabbaṃ sacchikaronto āsevati, evaṃ āsevati. ti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti…pe… sacchikātabbaṃ sacchikaronto bhāveti, evaṃ bhāveti. ti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti…pe… sacchikātabbaṃ sacchikaronto bahulīkaroti, evaṃ bahulīkaroti.

1387如何舍断结缚，根除随眠？以入流道舍断有身见、疑、戒禁取这三结；见随眠、疑随眠这两类随眠被根除。以一来道舍断粗的欲贪结和瞋恚结；粗的欲贪随眠和瞋恚随眠被根除。以不来道舍断细微的欲贪结和瞋恚结；细微的欲贪随眠和瞋恚随眠被根除。以阿拉汉道舍断色贪、无色贪、慢、掉举、无明这五结；慢随眠、有贪随眠、无明随眠这三类随眠被根除。就是这样舍断结缚，根除随眠。就这样修习止为先行的观。

ti kathaṃ saññojanā pahīyanti, anusayā byantīhonti? Sotāpattimaggena sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo, avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti.

4如何以无常随观之义为观，以苦随观之义为观，以无我随观之义为观？并且对已生起的诸法，以舍遣为所缘的心一境性不散乱是定。如此，先是观，后是止。因此称为“修习观为先行的止”。有四种修习：以习行之义为修习……如何道生起……就是这样，道生起。就是这样舍断结缚，根除随眠。

Kathaṃ Aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo. Samādhi iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

1389以无常随观之义而对色观照，这是毗婆舍那；以苦随观之义而对色观照，这是毗婆舍那；以无我随观之义而对色观照，这是毗婆舍那。在那里，对于已生起的诸法，以舍离为所缘而心的一境性、不散乱，这是三摩地。如此，先是毗婆舍那，后是奢摩他。因此说——‘修习以毗婆舍那为先行的奢摩他’。……这四种修习——以习行为义的修习……道如何生起？……道这样生起。这样，诸结缚被断除，随眠被消灭。

Rūpaṃ aniccato anupassanaṭṭhena vipassanā, rūpaṃ dukkhato anupassanaṭṭhena vipassanā, rūpaṃ anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

1390对受……想……行……识……眼……乃至老死，以无常随观之义而观照，这是毗婆舍那；对老死以苦随观之义……以无我随观之义而观照，这是毗婆舍那。在那里，对于已生起的诸法，以舍离为所缘而心的一境性、不散乱，这是三摩地。如此，先是毗婆舍那，后是奢摩他。因此说——‘修习以毗婆舍那为先行的奢摩他’。……这四种修习——以习行为义的修习……道如何生起？……道这样生起。这样，诸结缚被断除，随眠被消灭。就这样，修习以毗婆舍那为先行的奢摩他。

Vedanaṃ…pe… saññaṃ … saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato anupassanaṭṭhena vipassanā, jarāmaraṇaṃ dukkhato…pe… anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti.

5如何以十六种行相修习止观双运呢？以所缘义、以行境义、以断除义、以遍舍义、以出起义、以回转义、以寂静义、以殊胜义、以解脱义、以无漏义、以度脱义、以无相义、以无愿义、以空义、以一味义、以不超越义，以双运义。

Kathaṃ Soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti. Ārammaṇaṭṭhena gocaraṭṭhena pahānaṭṭhena pariccāgaṭṭhena vuṭṭhānaṭṭhena vivaṭṭanaṭṭhena santaṭṭhena paṇītaṭṭhena vimuttaṭṭhena anāsavaṭṭhena taraṇaṭṭhena animittaṭṭhena appaṇihitaṭṭhena suññataṭṭhena ekarasaṭṭhena anativattanaṭṭhena yuganaddhaṭṭhena.

1392如何舍断掉举时，心的一境性、不散乱之定，以欲漏而成为无漏、以灭为行境？如何舍断无明时，以随观义而成为观，以无明漏而成为无漏、以灭为行境？如是，止与观以无漏义而成为一味，成为双运，不相超越。因此说——‘以无漏义修习止观双运’。

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavena anāsavo hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavena anāsavā hoti nirodhagocarā. Iti anāsavaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1393如何舍断掉举时，心的一境性、不散乱之定，对一切相为无相、以灭为行境？如何舍断无明时，以随观义而成为观，对一切相为无相、以灭为行境？如是，止与观以无相义而成为一味，成为双运，不相超越。因此说——‘以无相义修习止观双运’。

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbanimittehi animitto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbanimittehi animittā hoti nirodhagocarā. Iti animittaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘animittaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1394当断除与掉举俱行的诸烦恼和诸蕴时，心的一境性、不散乱——这是以灭为行境的三摩地；当断除与无明俱行的诸烦恼和诸蕴时，以随观之义——这是以灭为行境的毗婆舍那。如此，以断除义，奢摩他与毗婆舍那成为一味，成为双运，彼此不相超越。因此说——‘以断除义修习止观双运’。

Kathaṃ Uddhaccasahagatakilese ca khandhe ca pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pahānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1395当他舍断与掉举俱存的烦恼和蕴时，心的统一、不散乱的定便以寂灭为行境；当他舍断与无明俱存的烦恼和蕴时，以随观为义的观便以寂灭为行境。这样，从舍断的角度，止与观成为一味，成为双运，彼此不相超越。因此说：“他以舍断之义修习双运的止与观。”

Kathaṃ Uddhaccasahagatakilese ca khandhe ca pariccajato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pariccajato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pariccāgaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1396当他从与掉举俱存的烦恼和蕴中出离时，心的统一、不散乱的定便以寂灭为行境；当他从与无明俱存的烦恼和蕴中出离时，以随观为义的观便以寂灭为行境。这样，从出离的角度，止与观成为一味，成为双运，彼此不相超越。因此说：“他以此出离之义修习双运的止与观。”

Kathaṃ Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1397当他从与掉举俱存的烦恼和蕴中逆转而出时，心的统一、不散乱的定便以寂灭为行境；当他从与无明俱存的烦恼和蕴中逆转而出时，以随观为义的观便以寂灭为行境。这样，从逆转的角度，止与观成为一味，成为双运，彼此不相超越。因此说：“他以逆转之义修习双运的止与观。”

Kathaṃ Uddhaccasahagatakilesehi ca khandhehi ca vivaṭṭato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vivaṭṭato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vivaṭṭanaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1398如何舍断掉举时，心的一境性、不散乱之定，对一切愿求为无愿、以灭为行境？如何舍断无明时，以随观义而成为观，对一切愿求为无愿、以灭为行境？如是，止与观以无愿义而成为一味，成为双运，不相超越。因此说——‘以无愿义修习止观双运’。

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbapaṇidhīhi appaṇihito hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbapaṇidhīhi appaṇihitā hoti nirodhagocarā. Iti appaṇihitaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1399如何舍断掉举时，心的一境性、不散乱之定，对一切执取为空、以灭为行境？如何舍断无明时，以随观义而成为观，对一切执取为空、以灭为行境？如是，止与观以空义而成为一味，成为双运，不相超越。因此说——‘以空义修习止观双运’。此为四种修习——以习行义而修习……乃至……道如何生起？……乃至……道如是生起。结使如是断除，随眠如是根绝。如是，以空义修习止观双运。他以这十六种方式修习止观双运。如是修习止观双运。

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbābhinivesehi suñño hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbābhinivesehi suññā hoti nirodhagocarā. Iti suññataṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti. Imehi soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti, evaṃ samathavipassanaṃ yuganaddhaṃ bhāveti.

1400当断除掉举时，心的一境性、不散乱——这是以灭为所缘的三摩地；当断除无明时，以随观之义——这是以灭为所缘的毗婆舍那。如此，以所缘义，奢摩他与毗婆舍那成为一味，成为双运，彼此不相超越。因此说——‘以所缘义修习止观双运’。……这四种修习——以习行为义的修习……道如何生起？……道这样生起。这样，诸结缚被断除，随眠被消灭。就这样，以所缘义修习止观双运。

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhārammaṇo, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhārammaṇā. Iti ārammaṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. ti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti.

1401当断除掉举时，心的一境性、不散乱——这是以灭为行境的三摩地；当断除无明时，以随观之义——这是以灭为行境的毗婆舍那。如此，以行境义，奢摩他与毗婆舍那成为一味，成为双运，彼此不相超越。因此说——‘以行境义修习止观双运’。

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti gocaraṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti . Tena vuccati – ‘‘gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1402如何超越掉举俱行的烦恼与蕴时，心的一境性、不散乱之定，以灭为行境？如何超越无明俱行的烦恼与蕴时，以随观义而成为观，以灭为行境？如是，止与观以超越义而成为一味，成为双运，不相超越。因此说——‘以超越义修习止观双运’。

Kathaṃ Uddhaccasahagatakilese ca khandhe ca tarato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca tarato anupassanaṭṭhena vipassanā nirodhagocarā. Iti taraṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1403当他舍断掉举时，心的统一、不散乱的定成为寂静，并以寂灭为行境；当他舍断无明时，以随观为义的观成为寂静，并以寂灭为行境。这样，从寂静的角度，止与观成为一味，成为双运，彼此不相超越。因此说：“他以寂静之义修习双运的止与观。”

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi santo honti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā santā hoti nirodhagocarā. Iti santaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1404当他舍断掉举时，心的统一、不散乱的定成为殊胜，并以寂灭为行境；当他舍断无明时，以随观为义的观成为殊胜，并以寂灭为行境。这样，从殊胜的角度，止与观成为一味，成为双运，彼此不相超越。因此说：“他以殊胜之义修习双运的止与观。”

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi paṇīto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā paṇītā hoti nirodhagocarā . Iti paṇītaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1405当他舍断掉举时，心的统一、不散乱的定从欲漏中解脱，并以寂灭为行境；当他舍断无明时，以随观为义的观从无明漏中解脱，并以寂灭为行境。这样，由于离贪而心解脱、离无明而慧解脱，从解脱的角度，止与观成为一味，成为双运，彼此不相超越。因此说：“他以解脱之义修习双运的止与观。”

Kathaṃ Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavā vimutto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavā vimuttā hoti nirodhagocarā. Iti rāgavirāgā cetovimutti avijjāvirāgā paññā vimuttaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

1406经分别

Suttantaniddeso.

14072. 法举品分别

2. Dhammuddhaccavāraniddeso

6如何作意无常时，光明生起，他转向‘光明是法’的光明，由此而有散乱、掉举。当他的心被此掉举所扰时，他便不能如实了知无常的现起，不能如实了知苦的现起，不能如实了知无我的现起。因此说——‘那是心被法掉举所扰乱的时候，那时，那心只内在地安住、平静、成为专一、入定’。道如何生起？……乃至……道如是生起，结使如是断除，随眠如是根绝。

Kathaṃ Aniccato manasikaroto obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati . ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

1409当一个人对无常作意时，智生起，喜生起，轻安生起，乐生起，胜解生起，策励生起，现起念生起，舍生起，喜欢生起，他把心转向喜欢，心想‘喜欢也是法’。由此产生散乱和掉举。被这掉举所控制的心，不如实了知现起为无常的诸法，不如实了知现起为苦的诸法，不如实了知现起为无我的诸法。因此说：‘当心被法的掉举所控制时，有彼时，那心才于内住立、沉潜、成为专一、得定。’ 道如何生起……如此道生起，如此结被断除，随眠被根除。

Aniccato manasikaroto ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. ’’ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

1410当一个人对苦作意时……当一个人对无我作意时，光明相生起……智生起，喜生起，轻安生起，乐生起，胜解生起，策励生起，现起念生起，舍生起，喜欢生起，他把心转向喜欢，心想‘喜欢也是法’。由此产生散乱和掉举。被这掉举所控制的心，不如实了知现起为无我的诸法，不如实了知现起为无常的诸法，不如实了知现起为苦的诸法。因此说：‘当心被法的掉举所控制时……如此结被断除，随眠被根除。’

Dukkhato manasikaroto…pe… anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso anattato upaṭṭhānaṃ, aniccato upaṭṭhānaṃ, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti . Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso…pe… evaṃ saññojanāni pahīyanti, anusayā byantīhonti’’.

1411当一个人对色作意为无常时……当一个人对色作意为苦时……当一个人对色作意为无我时……当一个人对受……想……行……识……眼……老死作意为无常时……当一个人对老死作意为苦时，当一个人对老死作意为无我时，光明相生起……智生起，喜生起，轻安生起，乐生起，胜解生起，策励生起，现起念生起，舍生起，喜欢生起，他把心转向喜欢，心想‘喜欢也是法’。由此产生散乱和掉举。被这掉举所控制的心，不如实了知现起为无我的老死，不如实了知现起为无常的老死，不如实了知现起为苦的老死。因此说：‘当心被法的掉举所控制时。有彼时，那心才于内住立、沉潜、成为专一、得定。他的道生起。’ 道如何生起……如此道生起。如此结被断除，随眠被根除。这就是心被法的掉举所控制。

Rūpaṃ aniccato manasikaroto…pe… rūpaṃ dukkhato manasikaroto… rūpaṃ anattato manasikaroto… vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto…pe… jarāmaraṇaṃ dukkhato manasikaroto, jarāmaraṇaṃ anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso. Jarāmaraṇaṃ anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Jarāmaraṇaṃ aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, jarāmaraṇaṃ dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti. So samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyatī’’ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti.

1412在光明相和智上，以及在喜上，心会动摇；

Obhāse ceva ñāṇe ca, pītiyā ca vikampati;

1413在轻安和乐上，通过这些，心会震颤；

Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.

1414在胜解、策励和现起念上，心会摇动；

Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;

1415因为转向舍，也因对舍的喜爱。

Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā.

1416这十种情况，若有人智慧纯熟；

Imāni dasa ṭhānāni, paññā yassa pariccitā;

1417他便善巧于法之掉举，而不陷入迷惑。

Dhammuddhaccakusalo hoti, na ca sammoha gacchati.

1418既散乱又被染污，心的修习便会退堕。

Vikkhipati ceva kilissati ca, cavati cittabhāvanā;

1419散乱而不染污，修习也会衰退。

Vikkhipati na kilissati, bhāvanā parihāyati.

1420散乱而不染污，修习不会衰退。

Vikkhipati na kilissati, bhāvanā na parihāyati;

1421心不散乱，也不染污，修习的心不退失。

Na ca vikkhipate cittaṃ na kilissati, na cavati cittabhāvanā.

1422由这四种方式，他于心的收摄、散乱与控制，以十种状态而清楚地了知。

Imehi catūhi ṭhānehi cittassa saṅkhepavikkhepaviggahitaṃ dasa ṭhāne sampajānātīti.

1423关于真理的谈论

2. Saccakathā

1424双连论完

Yuganaddhakathā niṭṭhitā.

14252. 谛论

2. Saccakathā

8前面的起因。“比丘们，有四件事是真实的、不虚妄的、不变异的。哪四件？‘这是苦’，比丘们，这是真实的、不虚妄的、不变异的；‘这是苦的集’，这是真实的、不虚妄的、不变异的；‘这是苦的灭’，这是真实的、不虚妄的、不变异的；‘这是导向苦灭的道路’，这是真实的、不虚妄的、不变异的。比丘们，这四件事就是真实的、不虚妄的、不变异的。”

Purimanidānaṃ . ‘‘Cattārimāni , bhikkhave , tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathametaṃ ; ‘ayaṃ dukkhasamudayo’ti tathametaṃ avitathametaṃ anaññathametaṃ, ‘ayaṃ dukkhanirodho’ti tathametaṃ avitathametaṃ anaññathametaṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti tathametaṃ avitathametaṃ anaññathametaṃ. Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni’’.

14271. 第一经分别

1. Paṭhamasuttantaniddeso

1428怎样以真实之义，苦是真理呢？苦有四种苦性，是真实、不虚妄、不变异的。苦的逼迫性、有为性、热恼性、变异性——这四种苦的苦性，是真实、不虚妄、不变异的。如此，苦以真实义而为真理。

Kathaṃ dukkhaṃ tathaṭṭhena saccaṃ? Cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho – ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṃ dukkhaṃ tathaṭṭhena saccaṃ.

1429怎样以真实之义，集是真理呢？集有四种集性，是真实、不虚妄、不变异的。集的累积性、因缘性、结缚性、障碍性——这四种集的集性，是真实、不虚妄、不变异的。如此，集以真实义而为真理。

Kathaṃ samudayo tathaṭṭhena saccaṃ? Cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho palibodhaṭṭho – ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṃ samudayo tathaṭṭhena saccaṃ.

1430灭怎样以真实义成为谛呢？灭的四种灭义是真实的、不虚妄的、不异的。灭的出离义、远离义、无为义、不死义——这四种灭的灭义是真实的、不虚妄的、不异的。就这样，灭以真实义成为谛。

Kathaṃ nirodho tathaṭṭhena saccaṃ? Cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho – ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Evaṃ nirodho tathaṭṭhena saccaṃ.

1431道怎样以真实义成为谛呢？道的四种道义是真实的、不虚妄的、不异的。道的出离义、因义、见义、增上义——这四种道的道义是真实的、不虚妄的、不异的。就这样，道以真实义成为谛。

Kathaṃ maggo tathaṭṭhena saccaṃ? Cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho – ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Evaṃ maggo tathaṭṭhena saccaṃ.

9以几种方式，四圣谛是同一证悟？凡是无常的，那就是苦；凡是苦的，那就是无常；凡是无常和苦的，那就是无我。凡是无常、苦和无我的，那就是真实。凡是无常、苦、无我和真实的，那就是谛。凡是无常、苦、无我、真实和谛的，那被归摄为一。这被归摄为一的，就是同一。这同一被单一智所洞察——所以说四圣谛是同一证悟。

Katihākārehi cattāri saccāni ekappaṭivedhāni? Yaṃ aniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ taṃ aniccaṃ, yaṃ aniccañca dukkhañca taṃ anattā. Yaṃ aniccañca dukkhañca anattā ca taṃ tathaṃ. Yaṃ aniccaṃ ca dukkhañca anattā ca tathañca taṃ saccaṃ. Yaṃ aniccañca dukkhañca anattā ca tathañca saccañca taṃ ekasaṅgahitaṃ. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1433从真实义来说，四圣谛如何是同一证悟？以九种方式，从真实义来说，四圣谛是同一证悟。苦的‘苦义’是真实义，集的‘集义’是真实义，灭的‘灭义’是真实义，道的‘道义’是真实义，证知的‘证知义’是真实义，遍知的‘遍知义’是真实义，断除的‘断除义’是真实义，修习的‘修习义’是真实义，证得的‘证得义’是真实义——以这九种方式，从真实义来说，四圣谛被归摄为一。这被归摄为一的，就是同一。这同一被单一智所洞察——所以说四圣谛是同一证悟。

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho, abhiññāya abhiññaṭṭho tathaṭṭho, pariññāya pariññaṭṭho tathaṭṭho, pahānassa pahānaṭṭho tathaṭṭho, bhāvanāya bhāvanaṭṭho tathaṭṭho, sacchikiriyāya sacchikiriyaṭṭho tathaṭṭho – imehi navahākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1434怎样以无我义四圣谛是同一通达的？以四种方式，依无我义四圣谛是同一通达的：苦的苦义即是无我义，集的集义即是无我义，灭的灭义即是无我义，道的道义即是无我义——由这四种方式，依无我义四圣谛被含摄为一。凡被含摄为一的，即是一性；一性以同一智而被通达，因此四圣谛是同一通达的。

Kathaṃ anattaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi anattaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho anattaṭṭho, samudayassa samudayaṭṭho anattaṭṭho, nirodhassa nirodhaṭṭho anattaṭṭho, maggassa maggaṭṭho anattaṭṭho – imehi catūhākārehi anattaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1435怎样以谛义四圣谛是同一通达的？以四种方式，依谛义四圣谛是同一通达的：苦的苦义即是谛义，集的集义即是谛义，灭的灭义即是谛义，道的道义即是谛义——由这四种方式，依谛义四圣谛被含摄为一。凡被含摄为一的，即是一性；一性以同一智而被通达，因此四圣谛是同一通达的。

Kathaṃ saccaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi saccaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho saccaṭṭho, samudayassa samudayaṭṭho saccaṭṭho, nirodhassa nirodhaṭṭho saccaṭṭho, maggassa maggaṭṭho saccaṭṭho – imehi catūhākārehi saccaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1436从证悟的意义来说，四圣谛如何是同一证悟？以四种方式，从证悟的意义来说，四圣谛是同一证悟。苦的‘苦义’是证悟的意义，集的‘集义’是证悟的意义，灭的‘灭义’是证悟的意义，道的‘道义’是证悟的意义——以这四种方式，从证悟的意义来说，四圣谛被归摄为一。这被归摄为一的，就是同一。这同一被单一智所洞察——所以说四圣谛是同一证悟。

Kathaṃ paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho – imehi catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

10以几种方式，四圣谛是同一证悟？以九种方式，四圣谛是同一证悟。以真实义、以无我义、以谛义、以证悟义、以证知义、以遍知义、以断除义、以修习义、以证得义——以这九种方式，四圣谛被归摄为一。这被归摄为一的，就是同一。这同一被单一智所洞察——所以说四圣谛是同一证悟。

Katihākārehi cattāri saccāni ekappaṭivedhāni? Navahākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhiññaṭṭhena, pariññaṭṭhena, pahānaṭṭhena, bhāvanaṭṭhena, sacchikiriyaṭṭhena – imehi navahākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1438以几种方式，四圣谛是同一证悟？以十二种方式，四圣谛是同一证悟。以真实义、以无我义、以谛义、以证悟义、以证知义、以遍知义、以法义、以真如义、以已知义、以证得义、以触证义、以现观义——以这十二种方式，四圣谛被归摄为一。这被归摄为一的，就是同一。这同一被单一智所洞察——所以说四圣谛是同一证悟。

Katihākārehi cattāri saccāni ekappaṭivedhāni? Dvādasahi ākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, tathaṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1439四圣谛如何以真实义而成为一体证悟的呢？以十六种行相，四圣谛以真实义而成为一体证悟。苦的逼迫义、有为义、热恼义、变易义，这是真实义；集的累积义、因源义、结缚义、障碍义，这是真实义；灭的出离义、远离义、无为义、不死义，这是真实义；道的出离义、因义、见义、增上义，这是真实义——以这十六种行相，四圣谛以真实义被归摄为一。凡是被归摄为一的，那就是同一性。以同一智通达那同一性——所以四圣谛是一体证悟的。

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho tathaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho tathaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho tathaṭṭho – imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1440从无我义…谛义…证悟义来说，四圣谛如何是同一证悟？以九种方式，从证悟义来说，四圣谛是同一证悟。苦的‘苦义’是证悟义，集的‘集义’是证悟义，灭的‘灭义’是证悟义，道的‘道义’是证悟义，证知的‘证知义’是证悟义，遍知的‘遍知义’是证悟义，断除的‘断除义’是证悟义，修习的‘修习义’是证悟义，证得的‘证得义’是证悟义——以这九种方式，从证悟义来说，四圣谛被归摄为一。这被归摄为一的，就是同一。这同一被单一智所洞察——所以说四圣谛是同一证悟。

Kathaṃ anattaṭṭhena… saccaṭṭhena… paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho, nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho, abhiññāya abhiññaṭṭho paṭivedhaṭṭho, pariññāya pariññaṭṭho paṭivedhaṭṭho, pahānassa pahānaṭṭho paṭivedhaṭṭho, bhāvanāya bhāvanaṭṭho paṭivedhaṭṭho, sacchikiriyāya sacchikiriyaṭṭho paṭivedhaṭṭho – imehi navahākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

11以几种方式四圣谛是同一通达的？以四种方式四圣谛是同一通达的：真实义、无我义、谛义、通达义——由这四种方式，四圣谛被含摄为一。凡被含摄为一的，即是一性；一性以同一智而被通达，因此四圣谛是同一通达的。

Katihākārehi cattāri saccāni ekappaṭivedhāni? Catūhākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena – imehi catūhākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1442怎样以真实义四圣谛是同一通达的？以四种方式，依真实义四圣谛是同一通达的：苦的苦义即是真实义，集的集义即是真实义，灭的灭义即是真实义，道的道义即是真实义——由这四种方式，依真实义四圣谛被含摄为一。凡被含摄为一的，即是一性；一性以同一智而被通达，因此四圣谛是同一通达的。

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho – imehi catūhākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1443四圣谛如何以无我义……（中略）……以谛义……以通达义……以遍知义……以究知义……以法义……以真实义……以已知义……以作证义……以触达义……以现观义而成为一体证悟的呢？以十六种行相，四圣谛以现观义而成为一体证悟。苦的逼迫义、有为义、热恼义、变易义，这是现观义；集的累积义、因源义、结缚义、障碍义，这是现观义；灭的出离义、远离义、无为义、不死义，这是现观义；道的出离义、因义、见义、增上义，这是现观义——以这十六种行相，四圣谛以现观义被归摄为一。凡是被归摄为一的，那就是同一性。以同一智通达那同一性——所以四圣谛是一体证悟的。

Kathaṃ anattaṭṭhena…pe… saccaṭṭhena… paṭivedhaṭṭhena… abhijānanaṭṭhena… parijānanaṭṭhena… dhammaṭṭhena… tathaṭṭhena… ñātaṭṭhena… sacchikiriyaṭṭhena… phassanaṭṭhena… abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, abhisamayaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, abhisamayaṭṭho; nirodhassa nissaraṇaṭṭho , vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, abhisamayaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho, abhisamayaṭṭho – imehi soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

12圣谛有几种相？圣谛有两种相：有为相和无为相。这是圣谛的两种相。

Saccānaṃ kati lakkhaṇāni? Saccānaṃ dve lakkhaṇāni. Saṅkhatalakkhaṇañca, asaṅkhatalakkhaṇañca – saccānaṃ imāni dve lakkhaṇāni.

1445圣谛有几种相？圣谛有六种相。对于有为的圣谛，生起被了知，灭去被了知，住立的变异性被了知；对于无为的圣谛，没有生起被了知，没有灭去被了知，没有住立的变异性被了知。这是圣谛的六种相。

Saccānaṃ kati lakkhaṇāni? Saccānaṃ cha lakkhaṇāni. Saṅkhatānaṃ saccānaṃ uppādo paññāyati, vayo paññāyati, ṭhitānaṃ aññathattaṃ paññāyati asaṅkhatassa saccassa na uppādo paññāyati , na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni cha lakkhaṇāni.

1446圣谛有几种相？圣谛有十二种相。苦圣谛的生起被了知，灭去被了知，住立的变异性被了知；集圣谛的生起被了知，灭去被了知，住立的变异性被了知；道圣谛的生起被了知，灭去被了知，住立的变异性被了知；灭圣谛没有生起被了知，没有灭去被了知，没有住立的变异性被了知。这是圣谛的十二种相。

Saccānaṃ kati lakkhaṇāni? Saccānaṃ dvādasa lakkhaṇāni. Dukkhasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; samudayasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; maggasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; nirodhasaccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni dvādasa lakkhaṇāni.

1447对于四种圣谛来说，哪些是善的，哪些是不善的，哪些是无记的？集圣谛是不善的，道圣谛是善的，灭圣谛是无记的。苦圣谛可能是善的，可能是不善的，也可能是无记的。

Catunnaṃ saccānaṃ kati kusalā, kati akusalā, kati abyākatā? Samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ , nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

1448三个圣谛可能被一个圣谛所涵盖，一个圣谛可能被三个圣谛所涵盖吗？从所依内容方面，依某种理路，是可能的。如何可能呢？凡是苦谛中不善的部分，集谛是不善的——这样，依不善的意义，两个圣谛被一个圣谛所涵盖，一个圣谛被两个圣谛所涵盖。凡是苦谛中善的部分，道谛是善的——这样，依善的意义，两个圣谛被一个圣谛所涵盖，一个圣谛被两个圣谛所涵盖。凡是苦谛中无记的部分，灭谛是无记的——这样，依无记的意义，两个圣谛被一个圣谛所涵盖，一个圣谛被两个圣谛所涵盖。这样，从所依内容方面，依理路，三个圣谛可能被一个圣谛所涵盖，一个圣谛可能被三个圣谛所涵盖。

Siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ? Vatthuvasena pariyāyena siyāti. Kathañca siyā? Yaṃ dukkhasaccaṃ akusalaṃ, samudayasaccaṃ akusalaṃ – evaṃ akusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ kusalaṃ, maggasaccaṃ kusalaṃ – evaṃ kusalaṭṭhena dve saccāni ekasaccena saṅgahitāni , ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ abyākataṃ, nirodhasaccaṃ abyākataṃ – evaṃ abyākataṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Evaṃ siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ vatthuvasena pariyāyenāti.

14492. 第二经部

2. Dutiyasuttantapāḷi

13比丘们，在我成正觉之前，还是未完全觉悟的菩萨时，心里这样想：‘色有什么味，有什么患，什么是出离？受有什么味，有什么患，什么是出离？想有什么味，有什么患，什么是出离？行有什么味，有什么患，什么是出离？识有什么味，有什么患，什么是出离？’比丘们，那时我心里这样想：‘凡是依缘于色而生起的快乐、喜悦——这是色的味。色是无常的、苦的、变易法——这是色的患。对于色的欲贪调伏、欲贪舍断——这是色的出离。凡是依缘于受……依缘于想……依缘于行……依缘于识而生起的快乐、喜悦——这是识的味。识是无常的、苦的、变易法——这是识的患。对于识的欲贪调伏、欲贪舍断——这是识的出离。’

‘‘Pubbe me, bhikkhave , sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ, taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ’’.

1451比丘们，只要我没有这样如实地了知这五取蕴的味为味、患为患、出离为出离，那么，比丘们，我在有天、魔、梵天的世界中，在包括沙门、婆罗门、天人众的众生中，不宣称‘已无上正等正觉’。比丘们，但是当我这样如实地了知这五取蕴的味为味、患为患、出离为出离时，那么，比丘们，我在有天、魔、梵天的世界中，在包括沙门、婆罗门、天人众的众生中，就宣称‘已无上正等正觉’。并且，我生起了智与见：‘我的解脱不动摇。这是最后一生，现在不再有后有。’

‘‘Yāvakīvañcāhaṃ , bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti . Ayamantimā jāti, natthi dāni punabbhavo’’’ti.

14523. 第二经分别

3. Dutiyasuttantaniddeso

14凡依缘于色而生起的快乐、喜悦，这是色的味——这是依断的证悟而属于集谛。色是无常的、苦的、变易法，这是色的患——这是依遍知的证悟而属于苦谛。对于色的欲贪调伏、欲贪舍断，这是色的出离——这是依作证的证悟而属于灭谛。在这三个处所中，正见、正思惟、正语、正业、正命、正精进、正念、正定——这是依修习的证悟而属于道谛。

Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ rūpaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.

1454凡依缘于受……依缘于想……依缘于行……依缘于识而生起的快乐、喜悦，这是识的味——这是依断的证悟而属于集谛。识是无常的、苦的、变易法，这是识的患——这是依遍知的证悟而属于苦谛。对于识的欲贪调伏、欲贪舍断，这是识的出离——这是依作证的证悟而属于灭谛。在这三个处所中，正见、正思惟、正语、正业、正命、正精进、正念、正定——这是依修习的证悟而属于道谛。

Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.

15‘谛’依几种意义是谛？依探求的意义、依把握的意义、依通达的意义。如何依探求的意义是谛？‘老死以什么为因，以什么为集，以什么为生，以什么为源’——这样依探求的意义是谛。‘老死以生为因，以生为集，以生为生，以生为源’——这样依把握的意义是谛。他遍知老死，遍知老死集，遍知老死灭，遍知导向老死灭的行道——这样依通达的意义是谛。

nti katihākārehi saccaṃ? Esanaṭṭhena , pariggahaṭṭhena, paṭivedhaṭṭhena. Kathaṃ esanaṭṭhena saccaṃ? Jarāmaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Jarāmaraṇaṃ jātinidānaṃ, jātisamudayaṃ, jātijātikaṃ, jātippabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1456什么是生的因、什么是生的集、什么是生的类、什么是生的源——以这样的探求义，是真理。生以有为因、以有为集、以有为类、以有为源——以这样的把握义，是真理。他了知生，他了知生的集，他了知生的灭，他了知导向生灭的行道——以这样的通达义，是真理。

Jāti kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Jāti bhavanidānā, bhavasamudayā, bhavajātikā, bhavappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1457什么是有——有的因、什么是有的集、什么是有的类、什么是有的源——以这样的探求义，是真理。有以取为因、以取为集、以取为类、以取为源——以这样的把握义，是真理。他了知有，他了知有的集，他了知有的灭，他了知导向有灭的行道——以这样的通达义，是真理。

Bhavo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ . Bhavo upādānanidāno, upādānasamudayo, upādānajātiko, upādānappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Bhavaṃ ca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1458什么是取的因、什么是取的集、什么是取的类、什么是取的源——以这样的探求义，是真理。取以爱为因、以爱为集、以爱为类、以爱为源——以这样的把握义，是真理。他了知取，他了知取的集，他了知取的灭，他了知导向取灭的行道——以这样的通达义，是真理。

Upādānaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Upādānaṃ taṇhānidānaṃ, taṇhāsamudayaṃ, taṇhājātikaṃ, taṇhāpabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti upādānanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1459什么是爱的因、什么是爱的集、什么是爱的类、什么是爱的源——以这样的探求义，是真理。爱以受为因、以受为集、以受为类、以受为源——以这样的把握义，是真理。他了知爱，他了知爱的集，他了知爱的灭，他了知导向爱灭的行道——以这样的通达义，是真理。

Taṇhā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Taṇhā vedanānidānā, vedanāsamudayā, vedanājātikā, vedanāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1460什么是受的因、什么是受的集、什么是受的类、什么是受的源——以这样的探求义，是真理。受以触为因、以触为集、以触为类、以触为源——以这样的把握义，是真理。他了知受，他了知受的集，他了知受的灭，他了知导向受灭的行道——以这样的通达义，是真理。

Vedanā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Vedanā phassanidānā, phassasamudayā, phassajātikā, phassappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1461什么是触的因、什么是触的集、什么是触的类、什么是触的源——以这样的探求义，是真理。触以六处为因、以六处为集、以六处为类、以六处为源——以这样的把握义，是真理。他了知触，他了知触的集，他了知触的灭，他了知导向触灭的行道——以这样的通达义，是真理。

Phasso kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ. Phasso saḷāyatananidāno, saḷāyatanasamudayo, saḷāyatanajātiko, saḷāyatanappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1462六处以什么为源头，以什么为集起，以什么为生类，以什么为发生——以寻探之义，这就是谛。六处以名色为源头，以名色为集起，以名色为生类，以名色为发生——以把握之义，这就是谛。他了知六处，了知六处的集起，了知六处的灭尽，了知导向六处灭尽的行道——以通达之义，这就是谛。

Saḷāyatanaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Saḷāyatanaṃ nāmarūpanidānaṃ, nāmarūpasamudayaṃ, nāmarūpajātikaṃ, nāmarūpappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1463名色以什么为源头，以什么为集起，以什么为生类，以什么为发生——以寻探之义，这就是谛。名色以识为源头，以识为集起，以识为生类，以识为发生——以把握之义，这就是谛。他了知名色，了知名色的集起，了知名色的灭尽，了知导向名色灭尽的行道——以通达之义，这就是谛。

Nāmarūpaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Nāmarūpaṃ viññāṇanidānaṃ, viññāṇasamudayaṃ, viññāṇajātikaṃ, viññāṇappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1464识以什么为源头，以什么为集起，以什么为生类，以什么为发生——以寻探之义，这就是谛。识以行为源头，以行为集起，以行为生类，以行为发生——以把握之义，这就是谛。他了知识，了知识的集起，了知识的灭尽，了知导向识灭尽的行道——以通达之义，这就是谛。

Viññāṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Viññāṇaṃ saṅkhāranidānaṃ, saṅkhārasamudayaṃ, saṅkhārajātikaṃ , saṅkhārappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1465行以什么为源头，以什么为集起，以什么为生类，以什么为发生——以寻探之义，这就是谛。行以无明为源头，以无明为集起，以无明为生类，以无明为发生——以把握之义，这就是谛。他了知行，了知行的集起，了知行的灭尽，了知导向行灭尽的行道——以通达之义，这就是谛。

Saṅkhārā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Saṅkhārā avijjānidānā, avijjāsamudayā, avijjājātikā, avijjāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

16老死是苦谛，生是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。生是苦谛，有是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。有是苦谛，取是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。取是苦谛，爱是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。爱是苦谛，受是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。受是苦谛，触是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。触是苦谛，六处是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。六处是苦谛，名色是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。名色是苦谛，识是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。识是苦谛，行是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。行是苦谛，无明是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。

Jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti dukkhasaccaṃ, bhavo samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Bhavo dukkhasaccaṃ, upādānaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Upādānaṃ dukkhasaccaṃ, taṇhā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Taṇhā dukkhasaccaṃ, vedanā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Vedanā dukkhasaccaṃ, phasso samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Phasso dukkhasaccaṃ, saḷāyatanaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saḷāyatanaṃ dukkhasaccaṃ, nāmarūpaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Nāmarūpaṃ dukkhasaccaṃ, viññāṇaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Viññāṇaṃ dukkhasaccaṃ, saṅkhārā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saṅkhārā dukkhasaccaṃ, avijjā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ.

1467老死可以是苦谛，也可以是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。生可以是苦谛，也可以是集谛……有可以是苦谛，也可以是集谛，对这两者的出离是灭谛，灭的觉知智是道谛。

Jarāmaraṇaṃ siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti siyā dukkhasaccaṃ , siyā samudayasaccaṃ…pe… bhavo siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccanti.

1468诵品

Bhāṇavāro.

1469谛论完

Saccakathā niṭṭhitā.

14703. 觉支之论

3. Bojjhaṅgakathā

17以沙瓦提城为缘起。“比丘们，有这七觉支。哪七个呢？念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支——比丘们，这些就是七觉支。”

Sāvatthinidānaṃ. ‘‘Sattime , bhikkhave , bojjhaṅgā. Katame satta? Satisambojjhaṅgo , dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā’’.

1472以什么含义称为觉支呢？导向觉悟的缘故，称为觉支。能觉知的缘故，称为觉支。能随觉知的缘故，称为觉支。能对觉知的缘故，称为觉支。能等觉知的缘故，称为觉支。

ti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti – bojjhaṅgā. Bujjhantīti – bojjhaṅgā. Anubujjhantīti – bojjhaṅgā. Paṭibujjhantīti – bojjhaṅgā. Sambujjhantīti – bojjhaṅgā.

1473以觉知之义为觉支，以随觉知之义为觉支，以对觉知之义为觉支，以等觉知之义为觉支。

Bujjhanaṭṭhena bojjhaṅgā, anubujjhanaṭṭhena bojjhaṅgā, paṭibujjhanaṭṭhena bojjhaṅgā, sambujjhanaṭṭhena bojjhaṅgā.

1474使觉知的缘故，称为觉支。使随觉知的缘故，称为觉支。使对觉知的缘故，称为觉支。使等觉知的缘故，称为觉支。

Bodhentīti – bojjhaṅgā. Anubodhentīti – bojjhaṅgā. Paṭibodhentīti – bojjhaṅgā. Sambodhentīti – bojjhaṅgā.

1475以使觉知之义为觉支，以使随觉知之义为觉支，以使对觉知之义为觉支，以使等觉知之义为觉支。

Bodhanaṭṭhena bojjhaṅgā, anubodhanaṭṭhena bojjhaṅgā, paṭibodhanaṭṭhena bojjhaṅgā, sambodhanaṭṭhena bojjhaṅgā.

1476从觉悟的角度来说，它们是觉支；从随觉悟的角度来说，它们是觉支；从对觉悟的角度来说，它们是觉支；从正等觉的角度来说，它们是觉支。

Bodhipakkhiyaṭṭhena bojjhaṅgā, anubodhipakkhiyaṭṭhena bojjhaṅgā, paṭibodhipakkhiyaṭṭhena bojjhaṅgā, sambodhipakkhiyaṭṭhena bojjhaṅgā.

1477从获得智慧的角度来说，它们是觉支；从得到智慧的角度来说，它们是觉支；从令智慧生起的角度来说，它们是觉支；从令智慧殊胜生起的角度来说，它们是觉支；从使智慧达到的角度来说，它们是觉支；从使智慧圆满达到的角度来说，它们是觉支。

Buddhilabhanaṭṭhena bojjhaṅgā, buddhipaṭilabhanaṭṭhena bojjhaṅgā, buddhiropanaṭṭhena bojjhaṅgā, buddhiabhiropanaṭṭhena bojjhaṅgā, buddhipāpanaṭṭhena bojjhaṅgā, buddhisampāpanaṭṭhena bojjhaṅgā.

1478根本根等十法

Mūlamūlakādidasakaṃ

18从根本的角度来说，它们是觉支；从行持根本的角度来说，它们是觉支；从把握根本的角度来说，它们是觉支；从随护根本的角度来说，它们是觉支；从圆满根本的角度来说，它们是觉支；从令根本成熟的角度来说，它们是觉支；从根本无碍解的角度来说，它们是觉支；从使达到根本无碍解的角度来说，它们是觉支；从于根本无碍解得自在的角度来说，它们是觉支；对于那些已得根本无碍解自在者来说，它们也是觉支。

Mūlaṭṭhena bojjhaṅgā, mūlacariyaṭṭhena bojjhaṅgā, mūlapariggahaṭṭhena bojjhaṅgā, mūlaparivāraṭṭhena bojjhaṅgā , mūlaparipūraṇaṭṭhena bojjhaṅgā, mūlaparipākaṭṭhena bojjhaṅgā, mūlapaṭisambhidaṭṭhena bojjhaṅgā, mūlapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1480从原因的角度来说，它们是觉支；从行持原因的角度来说，它们是觉支；从把握原因的角度来说，它们是觉支；从随护原因的角度来说，它们是觉支；从圆满原因的角度来说，它们是觉支；从令原因成熟的角度来说，它们是觉支；从原因无碍解的角度来说，它们是觉支；从使达到原因无碍解的角度来说，它们是觉支；从于原因无碍解得自在的角度来说，它们是觉支；对于那些已得原因无碍解自在者来说，它们也是觉支。

Hetuṭṭhena bojjhaṅgā, hetucariyaṭṭhena bojjhaṅgā, hetupariggahaṭṭhena bojjhaṅgā, hetuparivāraṭṭhena bojjhaṅgā, hetuparipūraṇaṭṭhena bojjhaṅgā, hetuparipākaṭṭhena bojjhaṅgā, hetupaṭisambhidaṭṭhena bojjhaṅgā, hetupaṭisambhidāpāpanaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1481从缘的角度来说，它们是觉支；从行持缘的角度来说，它们是觉支；从把握缘的角度来说，它们是觉支；从随护缘的角度来说，它们是觉支；从圆满缘的角度来说，它们是觉支；从令缘成熟的角度来说，它们是觉支；从缘无碍解的角度来说，它们是觉支；从使达到缘无碍解的角度来说，它们是觉支；从于缘无碍解得自在的角度来说，它们是觉支；对于那些已得缘无碍解自在者来说，它们也是觉支。

Paccayaṭṭhena bojjhaṅgā, paccayacariyaṭṭhena bojjhaṅgā, paccayapariggahaṭṭhena bojjhaṅgā, paccayaparivāraṭṭhena bojjhaṅgā, paccayaparipūraṇaṭṭhena bojjhaṅgā, paccayaparipākaṭṭhena bojjhaṅgā, paccayapaṭisambhidaṭṭhena bojjhaṅgā, paccayapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1482从清净的角度来说，它们是觉支；从行持清净的角度来说，它们是觉支；从把握清净的角度来说，它们是觉支；从随护清净的角度来说，它们是觉支；从圆满清净的角度来说，它们是觉支；从令清净成熟的角度来说，它们是觉支；从清净无碍解的角度来说，它们是觉支；从使达到清净无碍解的角度来说，它们是觉支；从于清净无碍解得自在的角度来说，它们是觉支；对于那些已得清净无碍解自在者来说，它们也是觉支。

Visuddhaṭṭhena bojjhaṅgā, visuddhicariyaṭṭhena bojjhaṅgā, visuddhipariggahaṭṭhena bojjhaṅgā, visuddhiparivāraṭṭhena bojjhaṅgā, visuddhiparipūraṇaṭṭhena bojjhaṅgā, visuddhiparipākaṭṭhena bojjhaṅgā, visuddhipaṭisambhidaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1483从无过失的意义来说，它们是觉支；从行持无过失的意义来说，它们是觉支；从摄持无过失的意义来说，它们是觉支；从以无过失为眷属的意义来说，它们是觉支；从圆满无过失的意义来说，它们是觉支；从成熟无过失的意义来说，它们是觉支；从无碍解无过失的意义来说，它们是觉支；从通达无过失的无碍解的意义来说，它们是觉支；从于无过失的无碍解达到自在的意义来说，它们是觉支；对于那些已经证得无过失的无碍解自在的人，它们也是觉支。

Anavajjaṭṭhena bojjhaṅgā, anavajjacariyaṭṭhena bojjhaṅgā, anavajjapariggahaṭṭhena bojjhaṅgā, anavajjaparivāraṭṭhena bojjhaṅgā, anavajjaparipūraṇaṭṭhena bojjhaṅgā, anavajjaparipākaṭṭhena bojjhaṅgā, anavajjapaṭisambhidaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1484从出离的意义来说，它们是觉支；从行持出离的意义来说，它们是觉支；从摄持出离的意义来说，它们是觉支；从以出离为眷属的意义来说，它们是觉支；从圆满出离的意义来说，它们是觉支；从成熟出离的意义来说，它们是觉支；从无碍解出离的意义来说，它们是觉支；从通达出离的无碍解的意义来说，它们是觉支；从于出离的无碍解达到自在的意义来说，它们是觉支；对于那些已经证得出离的无碍解自在的人，它们也是觉支。

Nekkhammaṭṭhena bojjhaṅgā, nekkhammacariyaṭṭhena bojjhaṅgā, nekkhammapariggahaṭṭhena bojjhaṅgā, nekkhammaparivāraṭṭhena bojjhaṅgā, nekkhammaparipūraṇaṭṭhena bojjhaṅgā, nekkhammaparipākaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1485从解脱的意义来说，它们是觉支；从行持解脱的意义来说，它们是觉支；从摄持解脱的意义来说，它们是觉支；从以解脱为眷属的意义来说，它们是觉支；从圆满解脱的意义来说，它们是觉支；从成熟解脱的意义来说，它们是觉支；从无碍解解脱的意义来说，它们是觉支；从通达解脱的无碍解的意义来说，它们是觉支；从于解脱的无碍解达到自在的意义来说，它们是觉支；对于那些已经证得解脱的无碍解自在的人，它们也是觉支。

Vimuttaṭṭhena bojjhaṅgā, vimutticariyaṭṭhena bojjhaṅgā, vimuttipariggahaṭṭhena bojjhaṅgā, vimuttiparivāraṭṭhena bojjhaṅgā, vimuttiparipūraṇaṭṭhena bojjhaṅgā, vimuttiparipākaṭṭhena bojjhaṅgā, vimuttipaṭisambhidaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1486从无漏的意义来说，它们是觉支；从行持无漏的意义来说，它们是觉支；从摄持无漏的意义来说，它们是觉支；从以无漏为眷属的意义来说，它们是觉支；从圆满无漏的意义来说，它们是觉支；从成熟无漏的意义来说，它们是觉支；从无碍解无漏的意义来说，它们是觉支；从通达无漏的无碍解的意义来说，它们是觉支；从于无漏的无碍解达到自在的意义来说，它们是觉支；对于那些已经证得无漏的无碍解自在的人，它们也是觉支。

Anāsavaṭṭhena bojjhaṅgā, anāsavacariyaṭṭhena bojjhaṅgā, anāsavapariggahaṭṭhena bojjhaṅgā, anāsavaparivāraṭṭhena bojjhaṅgā, anāsavaparipūraṇaṭṭhena bojjhaṅgā, anāsavaparipākaṭṭhena bojjhaṅgā , anāsavapaṭisambhidaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1487从远离的意义来说，它们是觉支；从行持远离的意义来说，它们是觉支；从摄持远离的意义来说，它们是觉支；从以远离为眷属的意义来说，它们是觉支；从圆满远离的意义来说，它们是觉支；从成熟远离的意义来说，它们是觉支；从无碍解远离的意义来说，它们是觉支；从通达远离的无碍解的意义来说，它们是觉支；从于远离的无碍解达到自在的意义来说，它们是觉支；对于那些已经证得远离的无碍解自在的人，它们也是觉支。

Vivekaṭṭhena bojjhaṅgā, vivekacariyaṭṭhena bojjhaṅgā, vivekapariggahaṭṭhena bojjhaṅgā, vivekaparivāraṭṭhena bojjhaṅgā, vivekaparipūraṇaṭṭhena bojjhaṅgā, vivekaparipākaṭṭhena bojjhaṅgā, vivekapaṭisambhidaṭṭhena bojjhaṅgā, vivekapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1488从舍弃的意义来说，它们是觉支；从行持舍弃的意义来说，它们是觉支；从摄持舍弃的意义来说，它们是觉支；从以舍弃为眷属的意义来说，它们是觉支；从圆满舍弃的意义来说，它们是觉支；从成熟舍弃的意义来说，它们是觉支；从无碍解舍弃的意义来说，它们是觉支；从通达舍弃的无碍解的意义来说，它们是觉支；从于舍弃的无碍解达到自在的意义来说，它们是觉支；对于那些已经证得舍弃的无碍解自在的人，它们也是觉支。

Vosaggaṭṭhena bojjhaṅgā, vosaggacariyaṭṭhena bojjhaṅgā, vosaggapariggahaṭṭhena bojjhaṅgā, vosaggaparivāraṭṭhena bojjhaṅgā, vosaggaparipūraṇaṭṭhena bojjhaṅgā, vosaggaparipākaṭṭhena bojjhaṅgā, vosaggapaṭisambhidaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

19在根本的意义上觉知，因此称为觉支。在因的意义上觉知，因此称为觉支。在缘的意义上觉知，因此称为觉支。在清净的意义上觉知，因此称为觉支。在无过失的意义上觉知，因此称为觉支。在出离的意义上觉知，因此称为觉支。在解脱的意义上觉知，因此称为觉支。在无漏的意义上觉知，因此称为觉支。在远离的意义上觉知，因此称为觉支。在舍离的意义上觉知，因此称为觉支。

Mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā . Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1490在根本之行的意义上觉知，因此称为觉支。在因之行的意义上觉知，因此称为觉支。在缘之行的意义上觉知，因此称为觉支。在清净之行的意义上觉知，因此称为觉支。在无过失之行的意义上觉知，因此称为觉支。在出离之行的意义上觉知，因此称为觉支。在解脱之行的意义上觉知，因此称为觉支。在无漏之行的意义上觉知，因此称为觉支。在远离之行的意义上觉知，因此称为觉支。在舍离之行的意义上觉知，因此称为觉支。

Mūlacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetucariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhicariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1491在根本之把握的意义上觉知，因此称为觉支……（中略）……在舍离之把握的意义上觉知，因此称为觉支。在根本之随伴的意义上觉知，因此称为觉支……（中略）……在舍离之随伴的意义上觉知，因此称为觉支。在根本之圆满的意义上觉知，因此称为觉支……（中略）……在舍离之圆满的意义上觉知，因此称为觉支。在根本之成熟的意义上觉知，因此称为觉支……（中略）……在舍离之成熟的意义上觉知，因此称为觉支。在根本之无碍解的意义上觉知，因此称为觉支……（中略）……在舍离之无碍解的意义上觉知，因此称为觉支。在根本之无碍解证得的意义上觉知，因此称为觉支……（中略）……在舍离之无碍解证得的意义上觉知，因此称为觉支。在根本之无碍解自在的意义上觉知，因此称为觉支……（中略）……在舍离之无碍解自在的意义上觉知，因此称为觉支……（中略）……

Mūlapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipūraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe….

1492在把握的意义上觉知，因此称为觉支。在随伴的意义上觉知，因此称为觉支。在圆满的意义上觉知，因此称为觉支。在专一的意义上觉知，因此称为觉支。在不散乱的意义上觉知，因此称为觉支。在策励的意义上觉知，因此称为觉支。在不流散的意义上觉知，因此称为觉支。在无混浊的意义上觉知，因此称为觉支。在不摇动的意义上觉知，因此称为觉支。以单一之住立的状态，在心安住的意义上觉知，因此称为觉支。在所缘的意义上觉知，因此称为觉支。在行境的意义上觉知，因此称为觉支。在断除的意义上觉知，因此称为觉支。在弃舍的意义上觉知，因此称为觉支。在出起的意义上觉知，因此称为觉支。在反转的意义上觉知，因此称为觉支。在寂静的意义上觉知，因此称为觉支。在殊胜的意义上觉知，因此称为觉支。在解脱的意义上觉知，因此称为觉支。在无漏的意义上觉知，因此称为觉支。在度越的意义上觉知，因此称为觉支。在无相的意义上觉知，因此称为觉支。在无愿的意义上觉知，因此称为觉支。在空的意义上觉知，因此称为觉支。在单一味的、意义上觉知，因此称为觉支。在不超越的意义上觉知，因此称为觉支。在双连的意义上觉知，因此称为觉支。在导向出离的意义上觉知，因此称为觉支。在因的意义上觉知，因此称为觉支。在见的、意义上觉知，因此称为觉支。在增上的意义上觉知，因此称为觉支。

Pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avisāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāvilaṭṭhaṃ bujjhantīti – bojjhaṅgā. Aniñjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekattupaṭṭhānavasena cittassa ṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivaṭṭanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Santaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṇītaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Taraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Animittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Appaṇihitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Suññataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1493在奢摩他的不散乱意义上觉知，因此称为觉支。在毗钵舍那的随观意义上觉知，因此称为觉支。在奢摩他与毗钵舍那的单一味意义上觉知，因此称为觉支。在双连的不超越意义上觉知，因此称为觉支。在学的受持意义上觉知，因此称为觉支。在所缘的行境意义上觉知，因此称为觉支。对沉滞之心，在策励的意义上觉知，因此称为觉支。对掉举之心，在抑制的意义上觉知，因此称为觉支。对两者都清净了，在旁观的意义上觉知，因此称为觉支。在证得殊胜的意义上觉知，因此称为觉支。在更进一步通达的意义上觉知，因此称为觉支。在现观诸谛的意义上觉知，因此称为觉支。在确立于灭的意义上觉知，因此称为觉支。

Samathassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vipassanāya anupassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samathavipassanānaṃ ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhassa anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sikkhāya samādānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Līnassa cittassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uddhatassa cittassa niggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ubhovisuddhānaṃ ajjhupekkhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visesādhigamaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uttari paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccābhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhe patiṭṭhāpakaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1494在信根的胜解意义上觉知，因此称为觉支……（中略）……在慧根的见的、意义上觉知，因此称为觉支。在信力的不被不信所动摇的意义上觉知，因此称为觉支……（中略）……在慧力的不被无明所动摇的意义上觉知，因此称为觉支。在念觉支的建立意义上觉知，因此称为觉支……（中略）……在舍觉支的观察意义上觉知，因此称为觉支。在正见的见的、意义上觉知，因此称为觉支……（中略）……在正定的不散乱意义上觉知，因此称为觉支。

Saddhindriyassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññindriyassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saddhābalassa assaddhiye akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññābalassa avijjāya akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Satisambojjhaṅgassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammādiṭṭhiyā dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… sammāsamādhissa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1495觉知诸根的自在主宰的意义，这就是觉支。觉知诸力的不可动摇的意义，这就是觉支。觉知出离的意义，这就是觉支。觉知道之因的意义，这就是觉支。觉知念处的安住的意义，这就是觉支。觉知正勤的精勤的意义，这就是觉支。觉知神足的成就的意义，这就是觉支。觉知诸谛的如实性意义，这就是觉支。觉知诸方便止息的意义，这就是觉支。觉知诸果的作证的意义，这就是觉支。

Indriyānaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Balānaṃ akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Satipaṭṭhānānaṃ upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammappadhānānaṃ padahanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Iddhipādānaṃ ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccānaṃ tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Payogānaṃ paṭippassaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phalānaṃ sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1496觉知寻的安立导向的意义，这就是觉支。觉知伺的持续审察的意义，这就是觉支。觉知喜的遍满的意义，这就是觉支。觉知乐的流注的意义，这就是觉支。觉知心的一境性的意义，这就是觉支。

Vitakkassa abhiniropanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vicārassa upavicāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pītiyā pharaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sukhassa abhisandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1497觉知转向的意义，这就是觉支。觉知识知的意义，这就是觉支。觉知了知的意义，这就是觉支。觉知认知的意义，这就是觉支。觉知专一的意义，这就是觉支。觉知以神通所了知的意义，这就是觉支。觉知以遍知而审度的意义，这就是觉支。觉知以断除而舍离的意义，这就是觉支。觉知以修习而一味的意义，这就是觉支。觉知以作证而触达的意义，这就是觉支。觉知诸蕴作为蕴的意义，这就是觉支。觉知诸界作为界的意义，这就是觉支。觉知诸处作为处的意义，这就是觉支。觉知诸行作为有为的意义，这就是觉支。觉知无为作为无为的意义，这就是觉支。

Āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhiññāya ñātaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pariññāya tīraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānassa pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Bhāvanāya ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā . Sacchikiriyāya phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Khandhānaṃ khandhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātūnaṃ dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Āyatanānaṃ āyatanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saṅkhatānaṃ saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Asaṅkhatassa asaṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā.

1498觉知心的意义，这就是觉支。觉知心无间的意义，这就是觉支。觉知心出起的意义，这就是觉支。觉知心回转的意义，这就是觉支。觉知心之因的意义，这就是觉支。觉知心之缘的意义，这就是觉支。觉知心之依处的意义，这就是觉支。觉知心之层面的意义，这就是觉支。觉知心之所缘的意义，这就是觉支。觉知心之行境的意义，这就是觉支。觉知心之行的意义，这就是觉支。觉知心之去处的意义，这就是觉支。觉知心之志向的意义，这就是觉支。觉知心之出离的意义，这就是觉支。觉知心之解脱的意义，这就是觉支。

Cittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittānantariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vivaṭṭanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vatthuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa bhūmaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa cariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gataṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa abhinīhāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa nissaraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1499觉知在统一中转向的意义，这就是觉支。觉知在统一中识知的意义，这就是觉支。觉知在统一中了知的意义，这就是觉支。觉知在统一中认知的意义，这就是觉支。觉知在统一中专一的意义，这就是觉支。觉知在统一中跳入的意义，这就是觉支。觉知在统一中净信的意义，这就是觉支。觉知在统一中安住的意义，这就是觉支。觉知在统一中解脱的意义，这就是觉支。觉知在统一中观见‘这是寂静’的意义，这就是觉支。觉知在统一中作为乘的意义，这就是觉支。觉知在统一中作为基础的意义，这就是觉支。觉知在统一中已确立的意义，这就是觉支。觉知在统一中已累积的意义，这就是觉支。觉知在统一中善发起的意义，这就是觉支。觉知在统一中摄持的意义，这就是觉支。觉知在统一中随伴的意义，这就是觉支。觉知在统一中圆满的意义，这就是觉支。觉知在统一中和合的意义，这就是觉支。觉知在统一中决意的意义，这就是觉支。觉知在统一中习行的意义，这就是觉支。觉知在统一中修习的意义，这就是觉支。觉知在统一中多作的意义，这就是觉支。觉知在统一中善跃起的意义，这就是觉支。觉知在统一中善解脱的意义，这就是觉支。觉知在统一中觉的意义，这就是觉支。觉知在统一中随觉的意义，这就是觉支。觉知在统一中对觉的意义，这就是觉支。觉知在统一中等觉的意义，这就是觉支。觉知在统一中觉悟的意义，这就是觉支。觉知在统一中随悟的意义，这就是觉支。觉知在统一中对悟的意义，这就是觉支。觉知在统一中证等觉的意义，这就是觉支。觉知在统一中菩提分法的意义，这就是觉支。觉知在统一中随菩提分法的意义，这就是觉支。觉知在统一中对菩提分法的意义，这就是觉支。觉知在统一中圆满菩提分法的意义，这就是觉支。觉知在统一中照耀的意义，这就是觉支。觉知在统一中显耀的意义，这就是觉支。觉知在统一中随耀的意义，这就是觉支。觉知在统一中对耀的意义，这就是觉支。觉知在统一中遍耀的意义，这就是觉支。

Ekatte āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. ( ) . Ekatte pakkhandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pasīdanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte santiṭṭhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vimuccanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte etaṃ santanti passanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte yānīkataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vatthukataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anuṭṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paricitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamāraddhaṭṭhaṃ bujjhantīti – bojjhaṅgā . Ekatte pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte samodhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte adhiṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte āsevanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bhāvanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bahulīkammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamuggataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte suvimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte jotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ujjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anujotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭijotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1500觉知威光的意义，这就是觉支。觉知辉耀的意义，这就是觉支。觉知热恼烦恼的意义，这就是觉支。觉知无垢的意义，这就是觉支。觉知离垢的意义，这就是觉支。觉知无染的意义，这就是觉支。觉知寂静的意义，这就是觉支。觉知寂止的意义，这就是觉支。觉知远离的意义，这就是觉支。觉知远离行的意义，这就是觉支。觉知离贪的意义，这就是觉支。觉知离贪行的意义，这就是觉支。觉知寂灭的意义，这就是觉支。觉知寂灭行的意义，这就是觉支。觉知舍离的意义，这就是觉支。觉知舍离行的意义，这就是觉支。觉知解脱的意义，这就是觉支。觉知解脱行的意义，这就是觉支。

Patāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virocanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Kilesānaṃ santāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Amalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nimmalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1501觉了‘欲’的意义，所以叫‘觉支’。觉了‘欲’的根本意义，所以叫‘觉支’。觉了‘欲’的基础意义，所以叫‘觉支’。觉了‘欲’的精勤意义，所以叫‘觉支’。觉了‘欲’的成就意义，所以叫‘觉支’。觉了‘欲’的胜解意义，所以叫‘觉支’。觉了‘欲’的策励意义，所以叫‘觉支’。觉了‘欲’的现起意义，所以叫‘觉支’。觉了‘欲’的不散乱意义，所以叫‘觉支’。觉了‘欲’的彻见意义，所以叫‘觉支’。

Chandaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1502觉了‘精进’的意义，所以叫‘觉支’……（中略）……觉了‘心’的意义，所以叫‘觉支’……（中略）……觉了‘慧（观慧）’的意义，所以叫‘觉支’。觉了‘慧’的根本意义，所以叫‘觉支’。觉了‘慧’的基础意义，所以叫‘觉支’。觉了‘慧’的精勤意义，所以叫‘觉支’。觉了‘慧’的成就意义，所以叫‘觉支’。觉了‘慧’的胜解意义，所以叫‘觉支’。觉了‘慧’的策励意义，所以叫‘觉支’。觉了‘慧’的现起意义，所以叫‘觉支’。觉了‘慧’的不散乱意义，所以叫‘觉支’。觉了‘慧’的彻见意义，所以叫‘觉支’。

Vīriyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… cittaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vīmaṃsaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1503觉了‘苦’的意义，所以叫‘觉支’。觉了‘苦’的逼迫意义，所以叫‘觉支’。觉了‘苦’的有为意义，所以叫‘觉支’。觉了‘苦’的炽热意义，所以叫‘觉支’。觉了‘苦’的变易意义，所以叫‘觉支’。觉了‘集’的意义，所以叫‘觉支’。觉了‘集’的积集意义、根源意义、结缚意义、障碍意义，所以叫‘觉支’。觉了‘灭’的意义，所以叫‘觉支’。觉了‘灭’的出离意义、远离意义、无为意义、不死意义，所以叫‘觉支’。觉了‘道’的意义，所以叫‘觉支’。觉了‘道’的导出意义、因由意义、彻见意义、增上意义，所以叫‘觉支’。

Dukkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa pīḷanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa santāpaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa vipariṇāmaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1504觉了‘真实’的意义，所以叫‘觉支’。觉了‘无我’的意义，所以叫‘觉支’。觉了‘谛’的意义，所以叫‘觉支’。觉了‘通彻’的意义，所以叫‘觉支’。觉了‘遍知’的意义，所以叫‘觉支’。觉了‘遍晓’的意义，所以叫‘觉支’。觉了‘法’的意义，所以叫‘觉支’。觉了‘界’的意义，所以叫‘觉支’。觉了‘已知’的意义，所以叫‘觉支’。觉了‘体证’的意义，所以叫‘觉支’。觉了‘触证’的意义，所以叫‘觉支’。觉了‘现观’的意义，所以叫‘觉支’。

Tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anattaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Ñātaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1505觉了‘出离’的意义，所以叫‘觉支’。觉了‘无嗔’的意义，所以叫‘觉支’。觉了‘光明想’的意义，所以叫‘觉支’。觉了‘不散乱’的意义，所以叫‘觉支’。觉了‘法决择’的意义，所以叫‘觉支’。觉了‘智’的意义，所以叫‘觉支’。觉了‘喜悦’的意义，所以叫‘觉支’。觉了‘初禅’的意义，所以叫‘觉支’……（中略）……觉了‘阿拉汉道’的意义，所以叫‘觉支’。觉了‘阿拉汉果等至’的意义，所以叫‘觉支’。

Nekkhammaṃ bujjhantīti – bojjhaṅgā. Abyāpādaṃ bujjhantīti – bojjhaṅgā. Ālokasaññaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṃ bujjhantīti – bojjhaṅgā. Dhammavavatthānaṃ bujjhantīti – bojjhaṅgā. Ñāṇaṃ bujjhantīti – bojjhaṅgā. Pāmojjaṃ bujjhantīti – bojjhaṅgā. Paṭhamaṃ jhānaṃ bujjhantīti – bojjhaṅgā…pe… arahattamaggaṃ bujjhantīti – bojjhaṅgā. Arahattaphalasamāpattiṃ bujjhantīti – bojjhaṅgā.

1506以‘胜解’的意义，觉了‘信根’，所以叫‘觉支’……（中略）……以‘彻见’的意义，觉了‘慧根’，所以叫‘觉支’。以‘于无信处不动’的意义，觉了‘信力’，所以叫‘觉支’……（中略）……以‘于无明处不动’的意义，觉了‘慧力’，所以叫‘觉支’。以‘现起’的意义，觉了‘念觉支’，所以叫‘觉支’……（中略）……以‘审虑’的意义，觉了‘舍觉支’，所以叫‘觉支’。

Adhimokkhaṭṭhena saddhindriyaṃ bujjhantīti – bojjhaṅgā…pe… dassanaṭṭhena paññindriyaṃ bujjhantīti – bojjhaṅgā. Assaddhiye akampiyaṭṭhena saddhābalaṃ bujjhantīti – bojjhaṅgā…pe… avijjāya akampiyaṭṭhena paññābalaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bujjhantīti – bojjhaṅgā…pe… paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bujjhantīti – bojjhaṅgā.

1507以看见之义觉悟正见——这就是觉支。……以不散乱之义觉悟正定——这就是觉支。以增上之义觉悟根——这就是觉支。以不动之义觉悟力——这就是觉支。以出离之义觉悟出离——这就是觉支。以因之义觉悟道——这就是觉支。以现起之义觉悟念处——这就是觉支。以精勤之义觉悟正勤——这就是觉支。以成就之义觉悟神足——这就是觉支。以真如之义觉悟谛——这就是觉支。以不散乱之义觉悟止——这就是觉支。以随观之义觉悟观……以同一味之义觉悟止观——这就是觉支。以不退转之义觉悟双运——这就是觉支。以防护之义觉悟戒清净——这就是觉支。以不散乱之义觉悟心清净——这就是觉支。以看见之义觉悟见清净——这就是觉支。以出离之义觉悟解脱——这就是觉支。以通达之义觉悟明——这就是觉支。以弃舍之义觉悟解脱——这就是觉支。以断除之义觉悟尽智——这就是觉支。以寂止之义觉悟无生智——这就是觉支。

Dassanaṭṭhena sammādiṭṭhiṃ bujjhantīti – bojjhaṅgā…pe… avikkhepaṭṭhena sammāsamādhiṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhena indriyaṃ bujjhantīti – bojjhaṅgā. Akampiyaṭṭhena balaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhena maggaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satipaṭṭhānaṃ bujjhantīti – bojjhaṅgā. Padahanaṭṭhena sammappadhānaṃ bujjhantīti – bojjhaṅgā. Ijjhanaṭṭhena iddhipādaṃ bujjhantīti – bojjhaṅgā. Tathaṭṭhena saccaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena samathaṃ bujjhantīti – bojjhaṅgā. Anupassanaṭṭhe vipassanaṃ …pe… ekarasaṭṭhena samathavipassanaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhena yuganaddhaṃ bujjhantīti – bojjhaṅgā. Saṃvaraṭṭhena sīlavisuddhiṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena cittavisuddhiṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhena diṭṭhivisuddhiṃ bujjhantīti – bojjhaṅgā. Muttaṭṭhena vimokkhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhena vijjaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhena vimuttiṃ bujjhantīti – bojjhaṅgā. Samucchedaṭṭhena khaye ñāṇaṃ bujjhantīti – bojjhaṅgā. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ bujjhantīti – bojjhaṅgā.

1508以根本之义觉悟欲——这就是觉支。以生起之义觉悟作意——这就是觉支。以会和之义觉悟触——这就是觉支。以集起之义觉悟受——这就是觉支。以上首之义觉悟定——这就是觉支。以增上之义觉悟念——这就是觉支。以其更胜之义觉悟慧——这就是觉支。以核心之义觉悟解脱——这就是觉支。以究竟之义觉悟深入不死的涅槃——这就是觉支。

Chandaṃ mūlaṭṭhena bujjhantīti – bojjhaṅgā. Manasikāraṃ samuṭṭhānaṭṭhena bujjhantīti – bojjhaṅgā. Phassaṃ samodhānaṭṭhena bujjhantīti – bojjhaṅgā. Vedanaṃ samosaraṇaṭṭhena bujjhantīti – bojjhaṅgā. Samādhiṃ pamukhaṭṭhena bujjhantīti – bojjhaṅgā. Satiṃ ādhipateyyaṭṭhena bujjhantīti – bojjhaṅgā. Paññaṃ tatuttaraṭṭhena bujjhantīti – bojjhaṅgā. Vimuttiṃ sāraṭṭhena bujjhantīti – bojjhaṅgā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena bujjhantīti – bojjhaṅgā.

20在舍卫城。那时，具寿舍利弗招呼比丘们：“贤友们。”“贤友。”那些比丘回答具寿舍利弗。具寿舍利弗这样说：

Sāvatthinidānaṃ. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti . ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

1510“贤友们，有七觉支。哪七个？念觉支、择法觉支……舍觉支。贤友们，这就是七觉支。贤友们，对于这七觉支，我想在上午用哪个觉支安住，我就在上午用那个觉支安住。我想在中午……在傍晚用哪个觉支安住，我就在傍晚用那个觉支安住。贤友们，如果我有念觉支，我就知道‘它是无量的’，‘它是很好地发起的’。当它住立时，我知道‘它住立着’。如果它退去了，我知道‘它因为这个因缘而退去’。择法觉支……舍觉支，贤友们，如果我有，我就知道‘它是无量的’，‘它是很好地发起的’。当它住立时，我知道‘它住立着’。如果它退去了，我知道‘它因为这个因缘而退去’。

‘‘Sattime, āvuso, bojjhaṅgā . Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, ‘āvuso, hoti, appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi. Dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.

1511“贤友们，就好像国王或大臣有一个装满了各种颜色衣服的衣箱。他上午想穿哪套衣服，上午就穿上那套衣服。中午……傍晚想穿哪套衣服，傍晚就穿上那套衣服。同样地，贤友们，对于这七觉支，我想在上午用哪个觉支安住，我就在上午用那个觉支安住。我想在中午……在傍晚用哪个觉支安住，我就在傍晚用那个觉支安住。贤友们，如果我有念觉支，我就知道‘它是无量的’，‘它是很好地发起的’。当它住立时，我知道‘它住立着’。如果它退去了，我知道‘它因为这个因缘而退去’……舍觉支，贤友们，如果我有，我就知道‘它是无量的’，‘它是很好地发起的’。当它住立时，我知道‘它住立着’。如果它退去了，我知道‘它因为这个因缘而退去’。”

‘‘Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya. Yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ…pe… sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi’’.

1512经分别

Suttantaniddeso

21“怎么说'觉支'呢？只要灭现前，那就是舍觉支——于是，对我来说，这就成了'觉支'。就像一盏正在燃烧的油灯，有多少火焰，就有多少光色；有多少光色，就有多少火焰。同样地，只要灭现前，那就是舍觉支——于是，这就成了'觉支'。”

Kathaṃ ti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce hotīti bojjhaṅgo.

1514什么是觉支呢？被范围限定的烦恼、一切现行的烦恼、以及那些导向再生的诸行——它们的寂灭是无量的，具有不动之义、无为之义。只要寂灭现起，它就是无量的，这样即是觉支。

Kathaṃ ti bojjhaṅgo? Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo iti ce hotīti bojjhaṅgo.

1515“怎么说——'觉支'呢？烦恼是不对等的，一切现行也是如此，再有那些导向再生的诸行——而灭是公平法，以寂静义、殊胜义。只要灭现前，那就是很好地确立了的。于是，对我来说，这就成了'觉支'。”

Kathaṃ ti – bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā, samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce me hotīti bojjhaṅgo.

1516念觉支在几种情况下得以安住？念觉支在几种情况下会退失？念觉支在八种情况下得以安住。念觉支在八种情况下会退失。

Kathaṃ Katihākārehi satisambojjhaṅgo tiṭṭhati? Katihākārehi satisambojjhaṅgo cavati? Aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi satisambojjhaṅgo cavati.

1517是哪八种？由于作意不生，念觉支得以安住；由于不作意生，念觉支得以安住；由于作意不转起，念觉支得以安住；由于不作意转起，念觉支得以安住；由于作意无相，念觉支得以安住；由于不作意相，念觉支得以安住；由于作意灭，念觉支得以安住；由于不作意诸行，念觉支得以安住——在这八种情况下，念觉支得以安住。

Katamehi Anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā satisambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati.

1518是哪八种？由于作意生，念觉支会退失；由于不作意不生，念觉支会退失；由于作意转起，念觉支会退失；由于不作意不转起，念觉支会退失；由于作意相，念觉支会退失；由于不作意无相，念觉支会退失；由于作意诸行，念觉支会退失；由于不作意灭，念觉支会退失——在这八种情况下，念觉支会退失。如此，'当它安住时，我这样了知它安住'。如果它退失了，'我是由于这个原因才退失的'——我也这样了知……（略）

Katamehi Uppādaṃ āvajjitattā satisambojjhaṅgo cavati, anuppādaṃ anāvajjitattā satisambojjhaṅgo cavati, pavattaṃ āvajjitattā satisambojjhaṅgo cavati, appavattaṃ anāvajjitattā satisambojjhaṅgo cavati, nimittaṃ āvajjitattā satisambojjhaṅgo cavati, animittaṃ anāvajjitattā satisambojjhaṅgo cavati, saṅkhāre āvajjitattā satisambojjhaṅgo cavati, nirodhaṃ anāvajjitattā satisambojjhaṅgo cavati – imehi aṭṭhahākārehi satisambojjhaṅgo cavati. Evaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi. Sacepi cavati, ‘‘idappaccayā me cavatī’’ti pajānāmi…pe….

1519如何是觉支呢？只要随观灭有多久，念觉支就有多久。‘像我这样的有’就是觉支。就像一盏油灯在燃烧时，光焰有多少，颜色就有多少；颜色有多少，光焰就有多少。同样，只要随观灭有多久，念觉支就有多久。‘像我这样的有’就是觉支。

Kathaṃ ti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo.

1520“怎么说'觉支'呢？烦恼是受限量束缚的，一切现行也是如此，再有那些导向再生的诸行——而灭是无量的，以不动摇义、无造作义。只要灭现前，那就是无量的。于是，对我来说，这就成了'觉支'。”

1521什么是觉支呢？不平等的烦恼、一切现行的烦恼、以及那些导向再生的诸行——它们的寂灭是平等的法，具有寂静之义、殊胜之义。只要寂灭现起，它就是善巧地发起的，这样即是觉支。

Kathaṃ ti bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce hotīti bojjhaṅgo.

1522舍觉支以几种方式安住？舍觉支以几种方式退失？舍觉支以八种方式安住。舍觉支以八种方式退失。

Kathaṃ Katihākārehi upekkhāsambojjhaṅgo tiṭṭhati? Katihākārehi upekkhāsambojjhaṅgo cavati ? Aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi upekkhāsambojjhaṅgo cavati.

1523以哪些方式？因为作意不生，舍觉支安住；因为不作意生，舍觉支安住；因为作意不转起，舍觉支安住；因为不作意转起，舍觉支安住；因为作意无相，舍觉支安住；因为不作意相，舍觉支安住；因为作意寂灭，舍觉支安住；因为不作意诸行，舍觉支安住——以这八种方式，舍觉支安住。

Katamehi Anuppādaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati.

1524以哪些方式？因为作意生，舍觉支退失；因为不作意不生，舍觉支退失；因为作意转起，舍觉支退失；因为不作意不转起，舍觉支退失；因为作意相，舍觉支退失；因为不作意无相，舍觉支退失；因为作意诸行，舍觉支退失；因为不作意寂灭，舍觉支退失——以这八种方式，舍觉支退失。这样，我了知：'它正在安住时，就是安住着'；如果它退失，我也了知：'它是以此为缘而退失的'。

Katamehi Uppādaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, anuppādaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, pavattaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, appavattaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, nimittaṃ āvajjitattā upekkhāsambojjhaṅgo cavati , animittaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, saṅkhāre āvajjitattā upekkhāsambojjhaṅgo cavati, nirodhaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati. Evaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi; sacepi cavati, ‘‘idappaccayā me cavatī’’ti pajānāmi.

15254. 慈心解说

4. Mettākathā

1526觉支论完

Bojjhaṅgakathā niṭṭhitā.

15274. 慈论

4. Mettākathā

22因缘发生在沙瓦提城。“比丘们，当慈心解脱被反复亲近、修习、多做、作为工具、作为基础、持续建立、完全熟练、善加精勤后，可以期待十一种利益。哪十一种？睡得安稳，醒来安稳，不做噩梦，为人们所喜爱，为非人们所喜爱，诸天守护，火、毒、刀不能侵害他，心迅速得定，面容变得明净，临终不昏迷，即使没有证得更高境界，也将投生到梵天界。比丘们，当慈心解脱被反复亲近、修习、多做、作为工具、作为基础、持续建立、完全熟练、善加精勤后，这十一种利益是可以期待的。”

Sāvatthinidānaṃ . ‘‘Mettāya , bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṅkaroti, uttari appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya – ime ekādasānisaṃsā pāṭikaṅkhā’’ .

1529慈心解脱有无分别的扩散，有有分别的扩散，有方向的扩散。通过几种方式是无分别的扩散慈心解脱？通过几种方式是有分别的扩散慈心解脱？通过几种方式是方向的扩散慈心解脱？通过五种方式是无分别的扩散慈心解脱，通过七种方式是有分别的扩散慈心解脱，通过十种方式是方向的扩散慈心解脱。

Atthi anodhiso pharaṇā mettācetovimutti, atthi odhiso pharaṇā mettācetovimutti, atthi disāpharaṇā mettācetovimutti. Katihākārehi anodhiso pharaṇā mettācetovimutti, katihākārehi odhiso pharaṇā mettācetovimutti, katihākārehi disāpharaṇā mettācetovimutti? Pañcahākārehi anodhiso pharaṇā mettācetovimutti, sattahākārehi odhiso pharaṇā mettācetovimutti, dasahākārehi disāpharaṇā mettācetovimutti.

1530通过哪五种方式是无分别的扩散慈心解脱？愿一切有情，没有怨敌、没有瞋害、没有苦恼，安稳快乐。愿一切有呼吸者……愿一切生物……愿一切个体……愿一切拥有个体生命者，没有怨敌、没有瞋害、没有苦恼，安稳快乐。通过这五种方式是无分别的扩散慈心解脱。

Katamehi pañcahākārehi anodhiso pharaṇā mettācetovimutti? Sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pāṇā…pe… sabbe bhūtā…pe… sabbe puggalā…pe… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi pañcahākārehi anodhiso pharaṇā mettācetovimutti.

1531通过哪七种方式是有分别的扩散慈心解脱？愿一切女人，没有怨敌、没有瞋害、没有苦恼，安稳快乐。愿一切男人……愿一切圣者……愿一切凡夫……愿一切天神……愿一切人类……愿一切堕恶道者，没有怨敌、没有瞋害、没有苦恼，安稳快乐。通过这七种方式是有分别的扩散慈心解脱。

Katamehi sattahākārehi odhiso pharaṇā mettācetovimutti? Sabbā itthiyo averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe purisā…pe… sabbe ariyā…pe… sabbe anariyā…pe… sabbe devā…pe… sabbe manussā…pe… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi sattahākārehi odhiso pharaṇā mettācetovimutti.

1532通过哪十种方式是方向的扩散慈心解脱？愿东方所有的有情，没有怨敌、没有瞋害、没有苦恼，安稳快乐。愿西方所有的有情……愿北方所有的有情……愿南方所有的有情……愿东南方所有的有情……愿西北方所有的有情……愿东北方所有的有情……愿西南方所有的有情……愿下方所有的有情……愿上方所有的有情，没有怨敌、没有瞋害、没有苦恼，安稳快乐。愿东方所有的有呼吸者……所有的生物……所有的个体……所有拥有个体生命者……所有的女人……所有的男人……所有的圣者……所有的凡夫……所有的天神……所有的人类……所有的堕恶道者，没有怨敌、没有瞋害、没有苦恼，安稳快乐。愿西方所有的堕恶道者……愿北方所有的堕恶道者……愿南方所有的堕恶道者……愿东南方所有的堕恶道者……愿西北方所有的堕恶道者……愿东北方所有的堕恶道者……愿西南方所有的堕恶道者……愿下方所有的堕恶道者……愿上方所有的堕恶道者，没有怨敌、没有瞋害、没有苦恼，安稳快乐。通过这十种方式是方向的扩散慈心解脱。

Katamehi dasahākārehi disāpharaṇā mettācetovimutti? Sabbe puratthimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu . Sabbe pacchimāya disāya sattā…pe… sabbe uttarāya disāya sattā…pe… sabbe dakkhiṇāya disāya sattā…pe… sabbe puratthimāya anudisāya sattā…pe… sabbe pacchimāya anudisāya sattā…pe… sabbe uttarāya anudisāya sattā…pe… sabbe dakkhiṇāya anudisāya sattā…pe… sabbe heṭṭhimāya disāya sattā…pe… sabbe uparimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe puratthimāya disāya pāṇā…pe… bhūtā… puggalā… attabhāvapariyāpannā… sabbā itthiyo… sabbe purisā… sabbe ariyā… sabbe anariyā… sabbe devā… sabbe manussā… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pacchimāya disāya vinipātikā…pe… sabbe uttarāya disāya vinipātikā… sabbe dakkhiṇāya disāya vinipātikā… sabbe puratthimāya anudisāya vinipātikā… sabbe pacchimāya anudisāya vinipātikā… sabbe uttarāya anudisāya vinipātikā… sabbe dakkhiṇāya anudisāya vinipātikā… sabbe heṭṭhimāya disāya vinipātikā… sabbe uparimāya disāya vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi dasahākārehi disāpharaṇā mettācetovimutti.

15331. 根品

1. Indriyavāro

23对于一切有情，避开压迫而无压迫，避开伤害而无伤害，避开热恼而无热恼，避开摧毁而无摧毁，避开烦扰而无烦扰。愿一切有情没有怨恨者，不要有怨恨者；愿他们快乐，不要痛苦；愿他们拥有安乐，不要拥有痛苦。通过这八种方式对所有有情散发慈爱，这就是‘慈’。用心体会这个法，这就是‘心’。从一切瞋恚的缠缚中解脱出来，这就是‘解脱’。慈、心和解脱，合起来就是‘慈心解脱’。

Sabbesaṃ sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

1535祝愿一切众生无怨敌、得安稳、得快乐——这样正确地引导。正命所修习的，是慈心解脱。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā vodāpeti . Sammāājīvaparibhāvitā hoti mettācetovimutti.

1536祝愿一切众生无怨敌、得安稳、得快乐——这样正确地策励。正精进所修习的，是慈心解脱。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti.

1537祝愿一切众生无怨敌、得安稳、得快乐——这样正确地建立。正念所修习的，是慈心解脱。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā upaṭṭhāpeti. Sammāsatiparibhāvitā hoti mettācetovimutti.

1538祝愿一切众生无怨敌、得安稳、得快乐——这样正确地集中。正定所修习的，是慈心解脱。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.

1539“愿一切众生没有敌意，安稳，快乐”——对此以信心决意。慈心解脱由信根所培育。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.

1540这五根是慈心解脱的修习基础。由这五根，慈心解脱被重复修习……被增盛、闪耀、发光。

Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

15412. 力品

2. Balavāro

24“愿一切众生没有敌意，安稳，快乐”——对此精进努力。慈心解脱由精进根所培育。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.

1543“愿一切众生没有敌意，安稳，快乐”——对此建立念。慈心解脱由念根所培育。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti.

1544“愿一切众生没有敌意，安稳，快乐”——对此令心入定。慈心解脱由定根所培育。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti.

1545“愿一切众生没有敌意，安稳，快乐”——对此以慧了知。慈心解脱由慧根所培育。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.

1546“愿一切众生无怨、安稳、快乐”——对于不信，它不会动摇。慈心解脱为信力所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti.

1547这五力是慈心解脱的修习基础。由这五力，慈心解脱被重复修习……被增盛、闪耀、发光。

Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

15483. 觉支品

3. Bojjhaṅgavāro

25“愿一切众生无怨、安稳、快乐”——对于懈怠，它不会动摇。慈心解脱为精进力所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti.

1550“愿一切众生无怨、安稳、快乐”——对于放逸，它不会动摇。慈心解脱为念力所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti.

1551“愿一切众生无怨、安稳、快乐”——对于掉举，它不会动摇。慈心解脱为定力所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti.

1552“愿一切众生无怨、安稳、快乐”——对于无明，它不会动摇。慈心解脱为慧力所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.

1553“愿一切众生无怨、平安、快乐”——他以智审察烦恼。慈心解脱被舍觉支所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1554“愿一切众生无怨、平安、快乐”——他正确地看见。慈心解脱被正见所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhiparibhāvitā hoti mettācetovimutti.

1555“愿一切众生无怨、平安、快乐”——他正确地导向。慈心解脱被正思惟所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti.

1556这七觉支是慈心解脱的修习。透过这七觉支，慈心解脱被修习……（中略）……它们令生起、令照耀、令发光。

Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

15574. 道支品

4. Maggaṅgavāro

26“愿一切众生无怨、平安、快乐”——他正确地遍摄。慈心解脱被正语所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti.

1559“愿一切众生无怨、平安、快乐”——他正确地发起。慈心解脱被正业所修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti.

1560“愿一切众生无怨、安稳、快乐”——这样作意时，他建立起念。慈心解脱由念觉支得到修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1561“愿一切众生无怨、安稳、快乐”——这样作意时，他以慧简择。慈心解脱由择法觉支得到修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1562“愿一切众生无怨、安稳、快乐”——这样作意时，他发起精进。慈心解脱由精进觉支得到修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1563“愿一切众生无怨、安稳、快乐”——这样作意时，他平息热恼。慈心解脱由喜觉支得到修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1564“愿一切众生无怨、安稳、快乐”——这样作意时，他平息粗重。慈心解脱由轻安觉支得到修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1565“愿一切众生无怨、安稳、快乐”——这样作意时，他令心等持。慈心解脱由定觉支得到修习。

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1566这八个道支是慈心解脱的习行。借着这八个道支，慈心解脱得以被习行。这八个道支是慈心解脱的修习。借着这八个道支，慈心解脱得以被修习。这八个道支是慈心解脱的多作。借着这八个道支，慈心解脱得以被多作。这八个道支是慈心解脱的庄严。借着这八个道支，慈心解脱得以被善庄严。这八个道支是慈心解脱的资具。借着这八个道支，慈心解脱得以被善资具。这八个道支是慈心解脱的围绕。借着这八个道支，慈心解脱得以被善围绕。这八个道支是慈心解脱的习行、是修习、是多作、是庄严、是资具、是围绕、是圆满、是俱行、是俱生、是相合、是相应、是跃进、是净信、是安立、是解脱、是触及“这是寂静的”、是作为车乘、是作为基础、是随行、是熟习、是善精勤、是善修习、是善确立、是善升起、是善解脱——它们产生、照耀、放光。

Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bhāvīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bahulīkarīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti svālaṅkatā honti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparikkhatā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parivārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti , bhāvanā honti , bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.

27对于一切有呼吸者……对于一切已生者……对于一切个体……对于一切属于自体流转者……对于一切女性……对于一切男性……对于一切圣者……对于一切非圣者……对于一切天……对于一切人……对于一切恶趣者，回避压迫而行不压迫，回避伤害而行不伤害，回避热恼而行不热恼，回避耗尽而行不耗尽，回避恼害而行不恼害，愿一切恶趣者无怨敌、不要有怨敌，得快乐、不要有痛苦，成为快乐者、不要成为痛苦者——以这八种方式对一切恶趣者行慈，故为‘慈’。令心朝向那个法，故为‘心’。从一切瞋恚的缠缚中解脱，故为‘解脱’。慈、心和解脱，故为‘慈心解脱’。”

Sabbesaṃ pāṇānaṃ…pe… sabbesaṃ bhūtānaṃ… sabbesaṃ puggalānaṃ… sabbesaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

1568愿所有堕恶道者都没有怨恨、得到安稳、获得快乐——通过信心而确信。这种慈心解脱被信根所培育……使其生起、使其照耀、使其炽燃。

Sabbe vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.

1569对于东方方向的所有众生……对于西方方向的所有众生……对于北方方向的所有众生……对于南方方向的所有众生……对于东南方向的所有众生……对于西北方向的所有众生……对于东北方向的所有众生……对于西南方向的所有众生……对于下方方向的所有众生……对于上方方向的所有众生，避开压迫而不压迫，避开伤害而不伤害，避开炽恼而不炽恼，避开征服而不征服，避开恼害而不恼害——愿上方方向的所有众生没有怨恨，不要有怨恨；获得快乐，不要有痛苦；身心快乐，不要身心痛苦。以这八种方式，他对上方方向的所有众生修习慈爱，所以称为慈。他思惟那个法，所以称为心。他从一切瞋恚的缠缚中解脱，所以称为解脱。慈、心、解脱，因此称为慈心解脱。

Sabbesaṃ puratthimāya disāya sattānaṃ…pe… sabbesaṃ pacchimāya disāya sattānaṃ… sabbesaṃ uttarāya disāya sattānaṃ… sabbesaṃ dakkhiṇāya disāya sattānaṃ… sabbesaṃ puratthimāya anudisāya sattānaṃ… sabbesaṃ pacchimāya anudisāya sattānaṃ… sabbesaṃ uttarāya anudisāya sattānaṃ… sabbesaṃ dakkhiṇāya anudisāya sattānaṃ… sabbesaṃ heṭṭhimāya disāya sattānaṃ… sabbesaṃ uparimāya disāya sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

1570愿所有上方方向的众生都没有怨恨、得到安稳、获得快乐——通过信心而确信。这种慈心解脱被信根所培育……使其生起、使其照耀、使其炽燃。

Sabbe uparimāya disāya sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.

1571对于东方方向的所有众生……对于所有有情……对于所有生命体……对于所有个体……对于所有包含在自我状态中的众生……对于所有女性……对于所有男性……对于所有圣者……对于所有非圣者……对于所有天人……对于所有人类……对于所有堕恶道者……对于西方方向的所有堕恶道者……对于北方方向的所有堕恶道者……对于南方方向的所有堕恶道者……对于东南方向的所有堕恶道者……对于西北方向的所有堕恶道者……对于东北方向的所有堕恶道者……对于西南方向的所有堕恶道者……对于下方方向的所有堕恶道者……对于上方方向的所有堕恶道者，避开压迫而不压迫，避开伤害而不伤害，避开炽恼而不炽恼，避开征服而不征服，避开恼害而不恼害——愿上方方向的所有堕恶道者没有怨恨，不要有怨恨；获得快乐，不要有痛苦；身心快乐，不要身心痛苦。以这八种方式，他对上方方向的所有堕恶道者修习慈爱，所以称为慈。他思惟那个法，所以称为心。他从一切瞋恚的缠缚中解脱，所以称为解脱。慈、心、解脱，因此称为慈心解脱。

Sabbesaṃ puratthimāya disāya pāṇānaṃ…pe… bhūtānaṃ… puggalānaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ… sabbesaṃ pacchimāya disāya vinipātikānaṃ… sabbesaṃ uttarāya disāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya disāya vinipātikānaṃ… sabbesaṃ puratthimāya anudisāya vinipātikānaṃ… sabbesaṃ pacchimāya anudisāya vinipātikānaṃ… sabbesaṃ uttarāya anudisāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya anudisāya vinipātikānaṃ… sabbesaṃ heṭṭhimāya disāya vinipātikānaṃ… sabbesaṃ uparimāya disāya vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

1572愿所有上方的堕落恶趣众生没有敌意、得到安稳、得到快乐——他于不信不动摇。这慈心解脱由信力所培育。他于懈怠不动摇。这慈心解脱由精进力所培育。他于放逸不动摇。这慈心解脱由念力所培育。他于掉举不动摇。这慈心解脱由定力所培育。他于无明不动摇。这慈心解脱由慧力所培育。

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti. Kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti. Pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti. Uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti. Avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.

1573愿所有上方的堕落恶趣众生没有敌意、得到安稳、得到快乐——他建立起念。这慈心解脱由念觉支所培育。

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1574他建立起念。这慈心解脱由念根所培育。他令心入定。这慈心解脱由定根所培育。他以慧了知。这慈心解脱由慧根所培育。

Satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti. Paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.

1575这五根是慈心解脱的修习；以这五根修习慈心解脱。这五根是慈心解脱的多修习；以这五根多修习慈心解脱。这五根是慈心解脱的反复行持；以这五根反复行持慈心解脱。这五根是慈心解脱的庄严；以这五根令慈心解脱善加庄严。这五根是慈心解脱的资助；以这五根令慈心解脱善得资助。这五根是慈心解脱的眷属；以这五根令慈心解脱善为眷属围绕。这五根是慈心解脱的修习、多修习、反复行持、庄严、资助、眷属，是圆满、俱行、俱生、相杂、相应、投入、明净、住立、解脱、触证‘这是寂静’，是作为车乘、作为基础、确立、熟习、善加策励、善加修习、善加决意、善加升进、善加解脱；它们使慈心解脱产生、照耀、辉耀。

Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi indriyehi mettācetovimutti bhāvīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi indriyehi mettācetovimutti bahulīkarīyati. Imāni pañcindriyāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi indriyehi mettācetovimutti svālaṅkatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi indriyehi mettācetovimutti suparikkhatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi indriyehi mettācetovimutti suparivutā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti , vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti , suvimuttā honti, nibbattenti jotenti patāpenti.

1576愿所有上方方向的堕恶道者都没有怨恨、得到安稳、获得快乐——通过信心而确信。这种慈心解脱被信根所培育。

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.

1577这五种力是慈心解脱的习行。通过这些五力，慈心解脱被习行。这五种力是慈心解脱的修习。通过这些五力，慈心解脱被修习。这五种力是慈心解脱的勤修。通过这些五力，慈心解脱被勤修。这五种力是慈心解脱的庄严。通过这些五力，慈心解脱被完美庄严。这五种力是慈心解脱的资具。通过这些五力，慈心解脱得到完善装备。这五种力是慈心解脱的眷属。通过这些五力，慈心解脱得到完善围绕。这五种力是慈心解脱的习行，是修习，是勤修，是庄严，是资具，是眷属，是圆满，是俱行，是俱生，是相杂，是相应，是向前跃进，是净信，是安立，是解脱，是触证‘这是寂静’，是作为车乘，是作为基础，是奋起，是熟习，是善精勤，是善修习，是善确立，是善崛起，是善解脱——它们生起、照耀、辉耀。

Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati. Imāni pañca balāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi balehi mettācetovimutti bhāvīyati. Imāni pañca balāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi balehi mettācetovimutti bahulīkarīyati. Imāni pañca balāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi balehi mettācetovimutti svālaṅkatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi balehi mettācetovimutti suparikkhatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi balehi mettācetovimutti suparivutā hoti. Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.

1578愿所有上方方向的堕恶道者都没有怨恨、得到安稳、获得快乐——他策励精进。这种慈心解脱被精进根所培育。

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.

1579他以慧简择。这慈心解脱由择法觉支所培育。他策励精进。这慈心解脱由精进觉支所培育。他令热恼止息。这慈心解脱由喜觉支所培育。他令粗重止息。这慈心解脱由轻安觉支所培育。他令心入定。这慈心解脱由定觉支所培育。他以智审察烦恼。这慈心解脱由舍觉支所培育。

Paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.

1580这七觉支对于慈心解脱是修习；以这七觉支，慈心解脱被修习。这七觉支对于慈心解脱是培养；以这七觉支，慈心解脱被培养。这七觉支对于慈心解脱是多作；以这七觉支，慈心解脱被多作。这七觉支对于慈心解脱是庄严；以这七觉支，慈心解脱被善庄严。这七觉支对于慈心解脱是资具；以这七觉支，慈心解脱被善资具所护。这七觉支对于慈心解脱是随伴；以这七觉支，慈心解脱被善随伴环绕。这七觉支对于慈心解脱是修习、是培养、是多作、是庄严、是资具、是随伴、是圆满、是同在、是俱生、是相杂、是相应、是跳入、是明净、是安住、是解脱、是触证“这是寂静的”、是作为车乘、是作为基础、是精勤、是熟悉、是善精进、是善修习、是善安立、是善升起、是善解脱——它们产生、照耀、发光。

Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bhāvīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bahulīkarīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti svālaṅkatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparikkhatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parivārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparivutā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti, nibbattenti jotenti patāpenti.

1581「愿上方一切处的苦界众生都没有敌意、获得安稳、获得快乐」——他正确地看待。慈心解脱被正见修习。他正确地引导。慈心解脱被正思惟修习。他正确地把握。慈心解脱被正语修习。他正确地发起。慈心解脱被正业修习。他正确地净化。慈心解脱被正命修习。他正确地策励。慈心解脱被正精进修习。他正确地建立。慈心解脱被正念修习。他正确地安置。慈心解脱被正定修习。

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhi paribhāvitā hoti mettācetovimutti. Sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti. Sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti. Sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti. Sammā vodāpeti. Sammā ājīvaparibhāvitā hoti mettācetovimutti. Sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti. Sammā upaṭṭhāti. Sammāsatiparibhāvitā hoti mettācetovimutti. Sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.

1582这八支圣道是慈心解脱的修习。透过这八支圣道，慈心解脱被修习……（中略）……这八支圣道是慈心解脱的修习所成。专由这八支圣道，慈心解脱被善加围绕。这八支圣道，对于慈心解脱而言，是修习、是修证、是数数实行、是庄严、是资具、是随伴、是圆满、是俱行、是俱生、是相应、是连结、是趣入、是明净、是安住、是解脱、是触证『这是寂静的』、是作为乘具、是作为根基、是奉行、是习熟、是善策励、是善修证、是善安立、是善生起、是善解脱——令生起、令照耀、令发光。

Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati…pe… ime aṭṭha maggaṅgā mettāya cetovimuttiyā paribhāvitā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti , saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpentīti.

1583五、离欲论

5. Virāgakathā

1584慈论完

Mettākathā niṭṭhitā.

15855. 离染论

5. Virāgakathā

28离欲是道，解脱是果。如何理解呢？在入流道的那一刹那，以见的含义，正见离欲于邪见，也离欲于随顺它的烦恼和诸蕴，也离欲于外在的一切相。那离欲，是以离欲为所缘，以离欲为行境，在离欲中生起，在离欲中住立，在离欲中安住。

Virāgo maggo, vimutti phalaṃ. Kathaṃ Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

1587有两种离欲：涅槃是离欲；而那些缘取涅槃而生起的诸法，这一切也都是离欲——称为离欲。俱生的七支趋向离欲——这就是离欲之道。藉由这条道，诸佛与声闻弟子们走向那未曾到过的方向——涅槃——因此称为八支圣道。尽诸种种外道沙门、婆罗门的道路中，只有这圣八支道是最上的、最胜的、为首的、最高的、最妙的——因此说：诸道之中，八支道最胜。

ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

1588以专注之义，正思惟远离邪思惟；以受持之义，正语远离邪语；以发起之义，正业远离邪业；以清净之义，正命远离邪命；以策励之义，正精进远离邪精进；以现起之义，正念远离邪念；以不散乱之义，正定远离邪定。并且远离那些随之而起的烦恼和诸蕴，也远离外在的一切所缘。这离贪是离贪、以离贪为所缘、以离贪为行境、在离贪中成就、在离贪中安住、在离贪中立足。

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā virajjati. Pariggahaṭṭhena sammāvācā micchāvācāya virajjati. Samuṭṭhānaṭṭhena sammākammanto micchākammantā virajjati. Vodānaṭṭhena sammāājīvo micchāājīvā virajjati. Paggahaṭṭhena sammāvāyāmo micchāvāyāmā virajjati. Upaṭṭhānaṭṭhena sammāsati micchāsatiyā virajjati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito virajjati. Tadanuvattakakilesehi ca khandhehi ca virajjati. Bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

1589这样，有两种离贪：涅槃是离贪，以及那些以涅槃为所缘而生起的诸法，全都是离贪的，所以称为'离贪'。同时生起的七支分导向离贪，所以称为'离贪之道'。佛陀与声闻弟子们通过这条道路，走向那未曾去过的方向——涅槃，所以称为'八支道'。在所有众多沙门、婆罗门以及外道种种言论所主张的道中，唯有这条圣八支道是最上、最胜、为首、最殊胜、最卓越的，所以说'在诸道中，八支道最胜'。

ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo . Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

1590在斯陀含道刹那，以见之义，正见……以至不散乱之义，正定，令粗显的欲贪结缚、嗔恚结缚，粗显的欲贪随眠、嗔恚随眠远离；并且远离那些随之而起的烦恼和诸蕴，也远离外在的一切所缘。这离贪是离贪、以离贪为所缘、以离贪为行境、在离贪中成就、在离贪中安住、在离贪中立足。

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

1591这样，有两种离贪：涅槃是离贪，以及那些以涅槃为所缘而生起的诸法，全都是离贪的，所以称为'离贪'。同时生起的七支分导向离贪，所以称为'离贪之道'。佛陀与声闻弟子们通过这条道路，走向那未曾去过的方向——涅槃，所以称为'八支道'。在所有众多沙门、婆罗门以及外道种种言论所主张的道中，唯有这条圣八支道是最上、最胜、为首、最殊胜、最卓越的，所以说'在诸道中，八支道最胜'。

ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

1592在阿那含道刹那，以见之义，正见……以至不散乱之义，正定，令伴随的欲贪结缚、嗔恚结缚，伴随的欲贪随眠、嗔恚随眠远离；并且远离那些随之而起的烦恼和诸蕴，也远离外在的一切所缘。这离贪是离贪、以离贪为所缘……在诸道中，八支道最胜。

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo…pe… maggānaṃ aṭṭhaṅgiko seṭṭho.

1593在阿拉汉道刹那，以见之义，正见……以至不散乱之义，正定，令对色的贪着、对无色的贪着、慢、掉举、无明，以及慢的随眠、有贪的随眠、无明的随眠远离；并且远离那些随之而起的烦恼和诸蕴，也远离外在的一切所缘。这离贪是离贪、以离贪为所缘、以离贪为行境、在离贪中成就、在离贪中安住、在离贪中立足。

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

1594有两种离贪：涅槃是离贪，以涅槃为所缘而生起的诸法全都是离贪，这就是诸离贪。一起生起的七支趣入离贪——这被称为离贪之道。凭借此道，佛陀和声闻弟子们到达了从未去过的境地——涅槃，这就是八支道。所有其他各派沙门、婆罗门的外道之道中，只有这圣八支道是最上的、最胜的、为首的、最高的、最殊胜的——在诸道中，八支道最为第一。

ti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo . Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

1595见的离贪是正见。导向的离贪是正思维。摄受的离贪是正语。等起的离贪是正业。净化的离贪是正命。策励的离贪是正精进。现起的离贪是正念。不散乱的离贪是正定。现起的离贪是念觉支。简择的离贪是择法觉支。策励的离贪是精进觉支。遍满的离贪是喜觉支。寂静的离贪是轻安觉支。不散乱的离贪是定觉支。观察的离贪是舍觉支。对无信不动摇的离贪是信力。对懈怠不动摇的离贪是精进力。对放逸不动摇的离贪是念力。对掉举不动摇的离贪是定力。对无明不动摇的离贪是慧力。决意的离贪是信根。策励的离贪是精进根。现起的离贪是念根。不散乱的离贪是定根。见的离贪是慧根。以增上的意义，诸根是离贪。以不动摇的意义，力是离贪。以出离的意义，诸觉支是离贪。以因的意义，道是离贪。以现起的意义，四念住是离贪。以勤行的意义，四正勤是离贪。以成就的意义，四神足是离贪。以真实的意义，四圣谛是离贪。以不散乱的意义，止是离贪。以随观的意义，观是离贪。以一味的意义，止观是离贪。以不退转的意义，双修是离贪。以律仪的意义，戒清净是离贪。以不散乱的意义，心清净是离贪。以见的意义，见清净是离贪。以解脱的意义，解脱是离贪。以通达的意义，明是离贪。以舍离的意义，解脱是离贪。以断除的意义，灭尽智是离贪。愿以根本的意义是离贪。作意以生起的意义是离贪。触以合会的意义是离贪。受以汇入的意义是离贪。定以导首的意义是离贪。念以增上的意义是离贪。慧以最上的意义是离贪。解脱以核心的意义是离贪。道以入不死涅槃为究竟的意义，也是离贪。

Dassanavirāgo sammādiṭṭhi. Abhiniropanavirāgo sammāsaṅkappo. Pariggahavirāgo sammāvācā. Samuṭṭhānavirāgo sammākammanto. Vodānavirāgo sammāājīvo . Paggahavirāgo sammāvāyāmo. Upaṭṭhānavirāgo sammāsati. Avikkhepavirāgo sammāsamādhi. Upaṭṭhānavirāgo satisambojjhaṅgo. Pavicayavirāgo dhammavicayasambojjhaṅgo. Paggahavirāgo vīriyasambojjhaṅgo. Pharaṇavirāgo pītisambojjhaṅgo. Upasamavirāgo passaddhisambojjhaṅgo. Avikkhepavirāgo samādhisambojjhaṅgo. Paṭisaṅkhānavirāgo upekkhāsambojjhaṅgo. Assaddhiye akampiyavirāgo saddhābalaṃ. Kosajje akampiyavirāgo vīriyabalaṃ. Pamāde akampiyavirāgo satibalaṃ. Uddhacce akampiyavirāgo samādhibalaṃ. Avijjāya akampiyavirāgo paññābalaṃ. Adhimokkhavirāgo saddhindriyaṃ. Paggahavirāgo vīriyindriyaṃ. Upaṭṭhānavirāgo satindriyaṃ. Avikkhepavirāgo samādhindriyaṃ. Dassanavirāgo paññindriyaṃ. Ādhipateyyaṭṭhena indriyāni virāgo. Akampiyaṭṭhena balaṃ virāgo. Niyyānaṭṭhena bojjhaṅgā virāgo. Hetuṭṭhena maggo virāgo. Upaṭṭhānaṭṭhena satipaṭṭhānā virāgo. Padahanaṭṭhena sammappadhānā virāgo. Ijjhanaṭṭhena iddhipādā virāgo. Tathaṭṭhena saccā virāgo. Avikkhepaṭṭhena samatho virāgo. Anupassanaṭṭhena vipassanā virāgo. Ekarasaṭṭhena samathavipassanā virāgo. Anativattanaṭṭhena yuganaddhaṃ virāgo. Saṃvaraṭṭhena sīlavisuddhi virāgo. Avikkhepaṭṭhena cittavisuddhi virāgo. Dassanaṭṭhena diṭṭhivisuddhi virāgo. Vimuttaṭṭhena vimokkho virāgo. Paṭivedhaṭṭhena vijjā virāgo. Pariccāgaṭṭhena vimutti virāgo. Samucchedaṭṭhena khaye ñāṇaṃ virāgo. Chando mūlaṭṭhena virāgo. Manasikāro samuṭṭhānaṭṭhena virāgo. Phasso samodhānaṭṭhena virāgo. Vedanā samosaraṇaṭṭhena virāgo. Samādhi pamukhaṭṭhena virāgo. Sati ādhipateyyaṭṭhena virāgo. Paññā tatuttaraṭṭhena virāgo. Vimutti sāraṭṭhena virāgo. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo.

1596见道是正见，寻道是正思维……（中略）……以入不死涅槃为究竟的意义，这就是道。这样，离贪就是道。

Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo. Evaṃ virāgo maggo.

29在预流果的阶段，如何以见的意义，正见从邪见中解脱，也从此邪见所随转的烦恼和蕴中解脱，并从外部一切相中解脱；此解脱以解脱为所缘，以解脱为行境，从解脱而生起，住于解脱中，安立于解脱中。有两种解脱：涅槃是解脱，以涅槃为所缘而生起的诸法全都是解脱，这是解脱之果。

Kathaṃ Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vimuttā hoti, tadanuvattakakilesehi ca khandhehi ca vimuttā hoti, bahiddhā ca sabbanimittehi vimuttā hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve muttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe ca vimuttā hontīti – vimutti phalaṃ.

1598以导向的意义，正思维从邪思维中解脱，也从此邪思维所随转的烦恼和蕴中解脱，并从外部一切相中解脱；此解脱以解脱为所缘，以解脱为行境，从解脱而生起，住于解脱中，安立于解脱中。有两种解脱：涅槃是解脱，以涅槃为所缘而生起的诸法全都是解脱，这是解脱之果。

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

1599以摄受的意义，正语从邪语中解脱；以等起的意义，正业从邪业中解脱；以净化的意义，正命从邪命中解脱；以策励的意义，正精进从邪精进中解脱；以现起的意义，正念从邪念中解脱；以不散乱的意义，正定从邪定中解脱；也从此等邪道所随转的烦恼和蕴中解脱，并从外部一切相中解脱；此解脱以解脱为所缘，以解脱为行境，从解脱而生起，住于解脱中，安立于解脱中。这就是解脱。有两种解脱：涅槃是解脱，以涅槃为所缘而生起的诸法全都是解脱，这是解脱之果。

Pariggahaṭṭhena sammāvācā micchāvācāya vimuttā hoti, samuṭṭhānaṭṭhena sammākammanto micchākammantā vimutto hoti, vodānaṭṭhena sammāājīvo micchāājīvā vimutto hoti, paggahaṭṭhena sammāvāyāmo micchāvāyāmā vimutto hoti, upaṭṭhānaṭṭhena sammāsati micchāsatiyā vimuttā hoti, avikkhepaṭṭhena sammāsamādhi micchāsamādhito vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti. Dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

1600在证得一来果的那一刹那，以‘见’的含义是正见……（中略）……以‘不散乱’的含义是正定。那时，他从粗重的欲贪结缚和嗔恚结缚中解脱出来，从粗重的欲贪随眠和嗔恚随眠中解脱出来，从与那些结缚随眠相应的烦恼和蕴中解脱出来，也从外界的一切所缘相中解脱出来。这种解脱，以解脱本身为所缘，以解脱本身为行境，由解脱而生起，安立于解脱之中，稳固地立足于解脱之中。这就是两种解脱：涅盘是解脱，而那些以涅盘为所缘而生起的诸法，它们全都是已解脱的——这就是解脱果。

Sakadāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

1601在证得不还果的那一刹那，以‘见’的含义是正见……（中略）……以‘不散乱’的含义是正定。那时，他已经彻底摧毁了欲贪结缚和嗔恚结缚，彻底摧毁了欲贪随眠和嗔恚随眠，从与那些结缚随眠相应的烦恼和蕴中解脱出来，也从外界的一切所缘相中解脱出来。这种解脱，以解脱本身为所缘，以解脱本身为行境，由解脱而生起，安立于解脱之中，稳固地立足于解脱之中……（中略）……

Anāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā…pe….

1602在证得阿拉汉果的那一刹那，以‘见’的含义是正见……（中略）……以‘不散乱’的含义是正定。那时，他从色贪、无色贪、慢、掉举、无明，从慢随眠、有贪随眠、无明随眠中解脱出来，从与那些结缚随眠相应的烦恼和蕴中解脱出来，也从外界的一切所缘相中解脱出来。这种解脱，以解脱本身为所缘，以解脱本身为行境，由解脱而生起，安立于解脱之中，稳固地立足于解脱之中。这就是两种解脱：涅盘是解脱，而那些以涅盘为所缘而生起的诸法，它们全都是已解脱的——这就是解脱果。

Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. ti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatā jātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

1603以‘见’为特性的解脱是正见……（中略）……以‘不散乱’为特性的解脱是正定；以‘现起’为特性的解脱是念觉支；以‘中舍’为特性的解脱是舍觉支。在对无信不动摇意义上的解脱是信力……（中略）……在对无明不动摇意义上的解脱是慧力。以‘胜解’为特性的解脱是信根……（中略）……以‘见’为特性的解脱是慧根。

Dassanavimutti sammādiṭṭhi…pe… avikkhepavimutti sammāsamādhi, upaṭṭhānavimutti satisambojjhaṅgo, paṭisaṅkhānavimutti upekkhāsambojjhaṅgo. Assaddhiye akampiyavimutti saddhābalaṃ…pe… avijjāya akampiyavimutti paññābalaṃ. Adhimokkhavimutti saddhindriyaṃ…pe… dassanavimutti paññindriyaṃ.

1604在‘增上’的含义上，诸根是解脱；在‘不动摇’的含义上，诸力是解脱；在‘导向出离’的含义上，诸觉支是解脱；在‘因’的含义上，道是解脱；在‘现起’的含义上，四念处是解脱；在‘精勤’的含义上，四正勤是解脱；在‘成就’的含义上，四神足是解脱；在‘真实’的含义上，四圣谛是解脱；在‘不散乱’的含义上，止是解脱；在‘随观’的含义上，观是解脱；在‘一味’的含义上，止与观是解脱；在‘不相逾越’的含义上，止观双运是解脱；在‘防护’的含义上，戒清净是解脱；在‘不散乱’的含义上，心清净是解脱；在‘见’的含义上，见清净是解脱；在‘解脱’的含义上，解脱是解脱；在‘通达’的含义上，明是解脱；在‘舍离’的含义上，舍弃（烦恼）是解脱；在‘寂止’的含义上，不再生起的智是解脱；在‘根本’的含义上，欲是解脱；在‘生起’的含义上，作意是解脱；在‘汇集’的含义上，触是解脱；在‘集起’的含义上，受是解脱；在‘主导’的含义上，定是解脱；在‘增上’的含义上，念是解脱；在‘超越其上’的含义上，慧是解脱；在‘核心’的含义上，解脱本身是解脱；在‘归宿’的含义上，以涅盘为终点的甘露界是解脱。这就是解脱果。同样地，‘离贪是道，解脱是果’。

Ādhipateyyaṭṭhena indriyā vimutti. Akampiyaṭṭhena balā vimutti, niyyānaṭṭhena bojjhaṅgā vimutti, hetuṭṭhena maggo vimutti, upaṭṭhānaṭṭhena satipaṭṭhānā vimutti, padahanaṭṭhena sammappadhānā vimutti, ijjhanaṭṭhena iddhipādā vimutti, tathaṭṭhena saccā vimutti, avikkhepaṭṭhena samatho vimutti, anupassanaṭṭhena vipassanā vimutti, ekarasaṭṭhena samathavipassanā vimutti, anativattanaṭṭhena yuganaddhaṃ vimutti, saṃvaraṭṭhena sīlavisuddhi vimutti, avikkhepaṭṭhena cittavisuddhi vimutti, dassanaṭṭhena diṭṭhivisuddhi vimutti, vimuttaṭṭhena vimokkho vimutti, paṭivedhaṭṭhena vijjā vimutti, pariccāgaṭṭhena vimutti vimutti, paṭippassaddhiyaṭṭhena anuppāde ñāṇaṃ vimutti, chando mūlaṭṭhena vimutti, manasikāro samuṭṭhānaṭṭhena vimutti, phasso samodhānaṭṭhena vimutti, vedanā samosaraṇaṭṭhena vimutti, samādhi pamukhaṭṭhena vimutti, sati ādhipateyyaṭṭhena vimutti, paññā tatuttaraṭṭhena vimutti, vimutti sāraṭṭhena vimutti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena vimutti. Evaṃ vimutti phalaṃ. Evaṃ virāgo maggo , vimutti phalanti.

1605离贪论完

Virāgakathā niṭṭhitā.

1606六、无碍解论议

6. Paṭisambhidākathā

16071. 转法轮品

1. Dhammacakkapavattanavāro

30如是我闻：有一次,世尊住在波罗奈城的仙人落处鹿野苑。在那里,世尊对五位比丘说:

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi –

1609“比丘们,出家人不应该追逐这两种极端。哪两种呢？一种是沉迷于感官欲乐的享乐,这是低劣、粗俗、凡夫的行为,不高尚,没有利益。另一种是自我折磨的苦行,这是痛苦的,不高尚,没有利益。比丘们,如来避开了这两种极端,觉悟了中道——它能带来眼、带来智,导向宁静、证智、觉悟、涅槃。”

‘‘Dveme , bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito; yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho , bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

1610“比丘们,什么是如来觉悟的中道,能带来眼、带来智,导向宁静、证智、觉悟、涅槃呢？就是这圣八支道,也就是:正见……正定。比丘们,这就是如来觉悟的中道,能带来眼、带来智,导向宁静、证智、觉悟、涅槃。”

‘‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

1611“比丘们,这是苦圣谛:出生是苦,衰老是苦,生病是苦,死亡是苦,与不喜欢的人在一起是苦,与喜欢的人分开是苦,想要什么却得不到,那也是苦;简单说,五取蕴是苦。比丘们,这是苦集圣谛——就是那种渴爱,它导致再生,带着喜乐和贪着,在这里那里寻找欢喜,也就是:感官欲乐的渴爱、存在的渴爱、不存在的渴爱。比丘们,这是苦灭圣谛——就是那种渴爱的彻底褪去、灭尽、舍弃、放下、解脱、不再黏着。比丘们,这是导向苦灭的道圣谛——就是这圣八支道,也就是:正见……正定。”

‘‘Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ – yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī , seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

1612“比丘们,关于'这是苦圣谛'这件事,在我之前从未听过的法上,眼生起了,智生起了,慧生起了,明生起了,光生起了。比丘们,关于'这个苦圣谛应该被彻底遍知'这件事……'已经彻底遍知了'这件事,在我之前从未听过的法上,眼生起了,智生起了,慧生起了,明生起了,光生起了。”

‘‘‘Idaṃ dukkhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti me, bhikkhave…pe… pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

1613“比丘们,关于'这是苦集圣谛'这件事,在我之前从未听过的法上,眼生起了,智生起了,慧生起了,明生起了,光生起了。比丘们,关于'这个苦集圣谛应该被断除'这件事……'已经断除了'这件事,在我之前从未听过的法上,眼生起了,智生起了,慧生起了,明生起了,光生起了。”

‘‘‘Idaṃ dukkhasamudayaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti me, bhikkhave…pe… pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

1614“比丘们，对于‘这是苦灭圣谛’这一前所未闻的法，我生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们，对于‘这苦灭圣谛应当被证得’……（中略）……比丘们，对于‘苦灭圣谛已被证得’这一前所未闻的法，我生起了眼、生起了智、生起了慧、生起了明、生起了光。”

‘‘‘Idaṃ dukkhanirodhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti me, bhikkhave…pe… sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

1615“比丘们，对于‘这是导向苦灭的行道圣谛’这一前所未闻的法，我生起了眼、生起了智、生起了慧、生起了明、生起了光。比丘们，对于‘这导向苦灭的行道圣谛应当被修习’……（中略）……比丘们，对于‘导向苦灭的行道圣谛已被修习’这一前所未闻的法，我生起了眼、生起了智、生起了慧、生起了明、生起了光。”

‘‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti me, bhikkhave…pe… bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

1616“比丘们，只要我对这四圣谛如此的三转十二行相的如实知见，还不够完全清净，那么，比丘们，我就不会在天界、魔界、梵天界，以及包括沙门、婆罗门、天、人在内的众生中，宣称‘我已现证无上正等正觉’。比丘们，但是当我对这四圣谛如此的三转十二行相的如实知见，已经完全清净时，那么，比丘们，我就在天界、魔界、梵天界，以及包括沙门、婆罗门、天、人在内的众生中，宣称‘我已现证无上正等正觉’。而且，我生起了这样的智与见：‘我的解脱是不可动摇的，这是最后一次出生，现在不再有后有。’”

‘‘Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi , neva tāvāhaṃ, bhikkhave , sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti.

1617世尊这样说了。五比丘们心满意足，对世尊的言说感到欢喜。

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

1618当这个开示正在被宣说时，具寿憍陈如生起了远离尘垢、远离污秽的法眼：‘一切集起之法，都是灭尽之法。’

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

1619当世尊转动法轮时，地居诸天发出声音宣告：‘世尊在巴拉纳西的仙人堕处鹿野苑，转起了无上法轮。这个法轮，是在世间里任何沙门、婆罗门、天、魔、梵天，或其他任何人，都无法逆转的。’听到地居诸天的声音后，四大王天也发出声音宣告……（中略）……听到四大王天的声音后，三十三天……（中略）……亚马天……（中略）……都西答天……（中略）……化乐天……（中略）……他化自在天……（中略）……梵身天也发出声音宣告：‘世尊在巴拉纳西的仙人堕处鹿野苑，转起了无上法轮。这个法轮，是在世间里任何沙门、婆罗门、天、魔、梵天，或其他任何人，都无法逆转的。’

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ…pe… cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.

1620就在那个瞬间、那个片刻、那个刹那，这声音一直传到了梵天界。而且这一万个世界也震动、大震动、剧烈震动起来，世间出现了一种无量、广大的光明，超越了天人们的诸天光明。

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassī lokadhātu saṃkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.

1621那时，世尊发出了这样的感兴语：'憍陈如啊，他确实了知了；憍陈如啊，他确实了知了。'就这样，阿若憍陈如尊者便有了'阿若憍陈如'这个名字。

Atha kho bhagavā imaṃ udānaṃ udānesi – ‘‘aññāsi vata, bho, koṇḍañño; aññāsi vata, bho, koṇḍañño’’ti. Iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍañño tveva nāmaṃ ahosi.

1622“这是苦圣谛”——在以前从未听闻过的法上，眼生起了，智生起了，慧生起了，明生起了，光生起了。

[Ka] ‘‘idaṃ dukkhaṃ ariyasacca’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

1623“眼生起了”——从哪个层面来说？ “智生起了”——从哪个层面来说？ “慧生起了”——从哪个层面来说？ “明生起了”——从哪个层面来说？ “光生起了”——从哪个层面来说？ ——从见的层面来说。 ——从知的层面来说。 ——从了知的层面来说。 ——从通达的层面来说。 ——从照亮的层面来说。

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena. ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.

1624眼是一种法，智是一种法，慧是一种法，明是一种法，光是一种法。这五种法，既是法无碍解的所缘，也是它的行境。那些是它的所缘的，就是它的行境。那些是它的行境的，就是它的所缘。因此说——“对于诸法的智，是法无碍解”。

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.

1625见的层面是一种义，知的层面是一种义，了知的层面是一种义，通达的层面是一种义，照亮的层面是一种义。这五种义，既是义无碍解的所缘，也是它的行境。那些是它的所缘的，就是它的行境。那些是它的行境的，就是它的所缘。因此说——“对于诸义的智，是义无碍解”。

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.

1626为了阐明那五种法，有言辞、语句、表达；为了阐明那五种义，有言辞、语句、表达。这十种表达方式，既是词无碍解的所缘，也是它的行境。那些是它的所缘的，就是它的行境。那些是它的行境的，就是它的所缘。因此说——“对于诸词句的智，是词无碍解”。

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

1627对五种法的智，对五种义的智，对十种表达方式的智。这二十种智，既是辩无碍解的所缘，也是它的行境。那些是它的所缘的，就是它的行境。那些是它的行境的，就是它的所缘。因此说——“对于诸辩的智，是辩无碍解”。

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.

1628‘而那应当遍知的苦圣谛……遍知了。’对于前所未闻的法，眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘‘‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

1629“眼生起”——从什么意义上说？“智生起”——从什么意义上说？“慧生起”——从什么意义上说？“明生起”——从什么意义上说？“光明生起”——从什么意义上说？ ——从见的方面。 ——从了知的方面。 ——从遍知的方面。 ——从通达的方面。 ——从照耀的方面。

1630眼是法，智是法，慧是法，明是法，光明是法。这五种法是法无碍解智的所缘，也是它的行境。哪些是它的所缘，那些也就是它的行境；哪些是它的行境，那些也就是它的所缘。因此说：‘对于法的智，就是法无碍解。’

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca . Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.

1631见的含义是义，知的含义是义，觉知的含义是义，通达的含义是义，照亮的含义是义。这五种义是义无碍解智的所缘，也是它的行境。哪些是它的所缘，那些也就是它的行境；哪些是它的行境，那些也就是它的所缘。因此说：‘对于义的智，就是义无碍解。’

1632为了阐明五种法而施设的文句表达，以及为了阐明五种义而施设的文句表达，这十种表达既是词无碍解智的所缘，也是它的行境。哪些是它的所缘，那些也就是它的行境；哪些是它的行境，那些也就是它的所缘。因此说：‘对于词句的智，就是词无碍解。’

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyā niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

1633在五种法上的智、在五种义上的智、在十种表达上的智，这二十种智既是辩无碍解智的所缘，也是它的行境。哪些是它的所缘，那些也就是它的行境；哪些是它的行境，那些也就是它的所缘。因此说：‘对于辩才的智，就是辩无碍解。’

1634在苦圣谛中，有十五种法，十五种义，三十种言词，六十种智。

Dukkhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1635“‘这是苦集圣谛’——对于这些以前从未听闻过的法，眼生起了……光明生起了。‘而这苦集圣谛应当被断除’……‘已被断除’——对于这些以前从未听闻过的法，眼生起了……光明生起了……”

[Kha] ‘‘‘idaṃ dukkhasamudayaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti…pe… pahīnanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe. … āloko udapādi…pe…’’.

1636在苦集圣谛中，有十五种法，十五种义，三十种言词，六十种智。

Dukkhasamudaye ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1637“‘这是苦灭圣谛’——对于这些以前从未听闻过的法，眼生起了……光明生起了。‘而这苦灭圣谛应当被证悟’……‘已被证悟’——对于这些以前从未听闻过的法，眼生起了……光明生起了……”

[Ga] ‘‘‘idaṃ dukkhanirodhaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti…pe… sacchikatanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

1638在苦灭圣谛上，有十五种法、十五种义、三十种词、六十种智。

Dukkhanirodhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1639“‘这是导向苦灭的道迹圣谛’——对于前所未闻的法，眼生起了……光明生起了。‘而这导向苦灭的道迹圣谛应当修习’……‘已修习’——对于前所未闻的法，眼生起了……光明生起了……”。

[Gha] ‘‘‘idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti…pe… bhāvitanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

1640在导向苦灭的道迹圣谛上，有十五种法、十五种义、三十种词、六十种智。

Dukkhanirodhagāminiyā paṭipadāya ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1641在四圣谛上，有六十种法、六十种义、一百二十种词、一百四十二种智。

Catūsu ariyasaccesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

16422. 念处品

2. Satipaṭṭhānavāro

31‘诸比丘们，对于这“身随观身”——我在以前从未听闻过的法上，眼生起了……光明生起了。然而，诸比丘们，这身随观身是应该被修习的’——诸比丘们，我在以前从未听闻过的法上，眼生起了……‘是已经被修习了的’——诸比丘们，我在以前从未听闻过的法上，眼生起了……光明生起了。

‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

1644“比丘们，我对‘这是于受随观受’……‘这是于心随观心’……‘这是于法随观法’这一前所未闻的法，生起了眼……生起了光明。比丘们，而这‘于法随观法应当修习’……‘已修习’，我对前所未闻的法，生起了眼……生起了光明。”

‘‘Ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

1645“于身观身”——在对以前从未听闻过的法上，眼生起了……乃至……光明生起了。……而那个“于身观身”应被修习……乃至……已被修习：在对以前从未听闻过的法上，眼生起了，智生起了，慧生起了，明生起了，光明生起了。”

[Ka] ‘‘‘ayaṃ kāye kāyānupassanā’ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

1646‘眼生起了’——是以哪种含义呢？以见的含义。‘智生起了’——以知的含义。‘慧生起了’——以觉知的含义。‘明生起了’——以通达的含义。‘光明生起了’——以照亮的含义。

1647眼是法，智是法，慧是法，明是法，光明是法。这五种法是法无碍解的所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：“于法上的智是法无碍解”。

1648见的义是义，了知的义是义，遍知的义是义，通达的义是义，照耀的义是义。这五种义是义无碍解的所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：“于义上的智是义无碍解”。

1649为了开示五种法而有的言辞表达，为了开示五种义而有的言辞表达。这十种言辞是词无碍解的所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：“于言辞上的智是词无碍解”。

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā . Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

1650于五种法上的智，于五种义上的智，于十种言辞上的智。这二十种智是辩无碍解的所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：“于辩才上的智是辩无碍解”。

1651在以身观身为念处中，有十五种法，十五种义，三十种词，六十种智。

Kāye kāyānupassanāsatipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1652‘这是受随观……这是心随观……这是法随观。’在以往从未听闻过的法上，眼生起了……光明生起了。‘而这法随观应当被修习’……‘已经修习’：在以往从未听闻过的法上，眼生起了……光明生起了。

[Kha-gha] ‘‘ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

1653在以法观法为念处中，有十五种法，十五种义，三十种词，六十种智。

Dhammesu dhammānupassanā satipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1654在四念处中，共有六十种法，六十种义，一百二十种词，二百四十种智。

Catūsu satipaṭṭhānesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

16553. 神足品

3. Iddhipādavāro

32‘这个具备欲定与勤行的神足’——比丘们，在以往从未听闻过的法上，我的眼生起了……光明生起了。‘而这个具备欲定与勤行的神足应当被修习’比丘们……‘已经修习’：比丘们，在以往从未听闻过的法上，我的眼生起了……光明生起了。

‘‘Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1657‘这是精进定……这是心定……这是具备观定与勤行的神足’——比丘们，在以往从未听闻过的法上，我的眼生起了……光明生起了。‘而这个具备观定与勤行的神足应当被修习’：比丘们，在以往从未听闻过的法上，我的眼生起了……光明生起了。

‘‘Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

1658“‘这个具备欲、定、精勤、行这四法的神足’，对于过去从未听闻过的法，眼生起了……光生起了……。而这个具备欲、定、精勤、行这四法的神足，是应当修习的……是已经修习了的，对于过去从未听闻过的法，眼生起了，智生起了，慧生起了，明生起了，光生起了。”

[Ka] ‘‘‘ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

1659“眼生起了”——以什么义呢？“智生起了”——以什么义呢？“慧生起了”——以什么义呢？“明生起了”——以什么义呢？“光明生起了”——以什么义呢？——以见的义。以了知的义。以遍知的义。以通达的义。以照耀的义。

1660眼是法，智是法，慧是法，明是法，光是法。这五种法既是法无碍解的所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：'对诸法的智就是法无碍解'。

1661见的意义是义，知的意义是义，了知的意义是义，通达的意义是义，照亮的意义是义。这五种义既是义无碍解的所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：'对诸义的智就是义无碍解'。

1662为了阐明五种法，有语句、言词、表述；为了阐明五种义，有语句、言词、表述。这十种言词，既是词无碍解所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：“对于种种言词的智，是词无碍解。”

1663对五种法的智，对五种义的智，对这十种言词的智。这二十种智，既是辩无碍解所缘，也是它的行境。凡是它的所缘，就是它的行境；凡是它的行境，就是它的所缘。因此说：“对于种种辩才的智，是辩无碍解。”

1664在具足欲、定与精勤之行的神足中，有十五种法、十五种义、三十种词、六十种智。

Chandasamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1665[Kha-gha] “‘这是具足精进定与精勤之行的神足’……‘这是具足心定与精勤之行的神足’……‘这是具足观定与精勤之行的神足’——对于先前未曾听闻的法，眼生起了……光明生起了……那么，这个具足观定与精勤之行的神足应当修习……已经修习——对于先前未曾听闻的法，眼生起了……光明生起了……。”

[Kha-gha] ‘‘ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

1666在具足观、定与精勤之行的神足中，有十五种法、十五种义、三十种词、六十种智。

Vīmaṃsāsamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

1667在四种神足中，有六十种法、六十种义、一百二十种词、二百四十种智。

Catūsu iddhipādesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

16684. 七菩提分品

4. Sattabodhisattavāro

33“‘集、集’——比丘们，毗婆尸菩萨对于先前未曾听闻的法，眼生起了……光明生起了……‘灭、灭’——比丘们，毗婆尸菩萨对于先前未曾听闻的法，眼生起了……光明生起了……。”在关于毗婆尸菩萨的记说中，有十种法、十种义、二十种词、四十种智。

‘‘‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Vipassissa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṃ ñāṇāni.

1670“‘集、集’——比丘们，尸弃菩萨……毗舍浮菩萨……拘留孙菩萨……拘那含牟尼菩萨……迦叶菩萨对于先前未曾听闻的法，眼生起了……光明生起了……‘灭、灭’——比丘们，迦叶菩萨对于先前未曾听闻的法，眼生起了……光明生起了……。”在关于迦叶菩萨的记说中，有十种法、十种义、二十种词、四十种智。

‘‘‘Samudayo samudayo’ti kho, bhikkhave, sikhissa bodhisattassa…pe… vessabhussa bodhisattassa…pe… kakusandhassa bodhisattassa…pe… koṇāgamanassa bodhisattassa…pe… kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Kassapassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.

1671“比丘们，‘集、集’，对于乔达摩菩萨来说，在以前从未听闻过的法上，眼生起了……（中略）……光明生起了。‘灭、灭’，比丘们，对于乔达摩菩萨来说，在以前从未听闻过的法上，眼生起了……（中略）……光明生起了。”在乔达摩菩萨的这一授记中，有十个法、十个义、二十个语句、四十种智。

‘‘‘Samudayo samudayo’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Gotamassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.

1672七位菩萨在七个授记中，有七十个法、七十个义、一百四十个语句、二百八十二种智。

Sattannaṃ bodhisattānaṃ sattasu veyyākaraṇesu sattati dhammā, sattati atthā, cattālīsasataṃ niruttiyo, asīti ca dve ca ñāṇasatāni.

16735. 神通等品

5. Abhiññādivāro

34“‘就神通而言，神通义的范围，是通过慧而被了知、被看见、被发现、被证悟、被触及的。不被慧触及的神通义，是不存在的’——眼生起了，智生起了，慧生起了，明生起了，光明生起了。”在神通义上，有二十五个法、二十五个义、五十个语句、一百种智。

‘‘‘Yāvatā abhiññāya abhiññaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya abhiññaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Abhiññāya abhiññaṭṭhe pañcavīsati dhammā , pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1675“‘就遍知而言，遍知义的范围……（中略）……就断除而言，断除义的范围……（中略）……就修习而言，修习义的范围……（中略）……就证悟而言，证悟义的范围，是通过慧而被了知、被看见、被发现、被证悟、被触及的。不被慧触及的证悟义，是不存在的’——眼生起了，智生起了，慧生起了，明生起了，光明生起了。”在证悟义上，有二十五个法、二十五个义、五十个语句、一百种智。

‘‘‘Yāvatā pariññāya pariññaṭṭho…pe… yāvatā pahānassa pahānaṭṭho…pe… yāvatā bhāvanāya bhāvanaṭṭho…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya sacchikiriyaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Sacchikiriyāya sacchikiriyaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1676在神通义、遍知义、断除义、修习义、证悟义上，总共有一百二十五个法、一百二十五个义、二百五十个语句、五百种智。

Abhiññāya abhiññaṭṭhe, pariññāya pariññaṭṭhe, pahānāya pahānaṭṭhe, bhāvanāya bhāvanaṭṭhe, sacchikiriyāya sacchikiriyaṭṭhe pañcavīsasataṃ dhammā, pañcavīsasataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

16776. 蕴等品

6. Khandhādivāro

35“‘就诸蕴而言，蕴义的范围，是通过慧而被了知、被看见、被发现、被证悟、被触及的。不被慧触及的蕴义，是不存在的’——眼生起了，智生起了，慧生起了，明生起了，光明生起了。”在诸蕴的蕴义上，有二十五个法、二十五个义、五十个语句、一百种智。

‘‘‘Yāvatā khandhānaṃ khandhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya khandhaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Khandhānaṃ khandhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1679'一切界中的界的本质……一切处中的处的本质……一切行中的行的本质……一切无行法中的无行法的本质,都以智慧被了知、被看见、被理解、被实证、被触证了。没有以智慧触证无行法的本质,是不可能的'——眼生起了……光生起了。在无行法的无行法本质中,有二十五个法、二十五个义、五十种词句、一百个智。

‘‘‘Yāvatā dhātūnaṃ dhātuṭṭho…pe… yāvatā āyatanānaṃ āyatanaṭṭho…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭho…pe… yāvatā asaṅkhatassa asaṅkhataṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya asaṅkhataṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Asaṅkhatassa asaṅkhataṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1680在诸蕴的蕴本质中、在诸界的界本质中、在诸处的处本质中、在诸行的行本质中、在无行法的无行法本质中,有二千五百个法、二千五百个义、二百五十种词句、五百个智。

Khandhānaṃ khandhaṭṭhe, dhātūnaṃ dhātuṭṭhe, āyatanānaṃ āyatanaṭṭhe saṅkhatānaṃ saṅkhataṭṭhe, asaṅkhatassa asaṅkhataṭṭhe pañcavīsatisataṃ dhammā, pañcavīsatisataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

16817. 谛品

7. Saccavāro

36'一切苦中的苦的本质,都以智慧被了知、被看见、被理解、被实证、被触证了。没有以智慧触证苦的本质,是不可能的'——眼生起了、智生起了、慧生起了、明生起了、光生起了。在苦的苦本质中,有二十五个法、二十五个义、五十种词句、一百个智。

‘‘‘Yāvatā dukkhassa dukkhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya dukkhaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Dukkhassa dukkhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1683'一切集中的集的本质……一切灭中的灭的本质……一切道中的道的本质,都以智慧被了知、被看见、被理解、被实证、被触证了。没有以智慧触证道的本质,是不可能的'——眼生起了……光生起了。在道的道本质中,有二十五个法、二十五个义、五十种词句、一百个智。

‘‘‘Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho…pe… yāvatā maggassa maggaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya maggaṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Maggassa maggaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1684在四圣谛中,有一百个法、一百个义、二百种词句、四百个智。

Catūsu ariyasaccesu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

16858. 无碍解门

8. Paṭisambhidāvāro

37'一切义无碍解中的义无碍解的本质,都以智慧被了知、被看见、被理解、被实证、被触证了。没有以智慧触证义无碍解的本质,是不可能的'——眼生起了……光生起了。在义无碍解的义无碍解本质中,有二十五个法、二十五个义、五十种词句、一百个智。

‘‘‘Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya atthapaṭisambhidaṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Atthapaṭisambhidāya atthapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1687“对于法无碍解的意义范围……乃至词无碍解的意义范围……乃至辩无碍解的意义范围，这已由慧知、见、了达、体证、触达。未被慧触达的辩无碍解意义是没有的”——眼生起……光明生起。关于辩无碍解的意义，有二十五种法，二十五种义，五十种词，一百种智。

‘‘‘Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthī’ti – cakkhuṃ udapādi …pe… āloko udapādi’’. Paṭibhānapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1688在四种无碍解中，有一百种法，一百种义，二百种词，四百种智。

Catūsu paṭisambhidāsu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

16899. 六佛法门

9. Chabuddhadhammavāro

38“对于根上下智的范围，这已由慧知、见、了达、体证、触达。未被慧触达的根上下智是没有的”——眼生起……光明生起。关于根上下智，有二十五种法，二十五种义，五十种词，一百种智。

‘‘‘Yāvatā indriyaparopariyatte ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya indriyaparopariyatte ñāṇaṃ natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Indriyaparopariyatte ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1691“对于众生随眠智的范围……乃至双神变智的范围……乃至大悲定智的范围……乃至一切知智的范围……乃至无碍智的范围，这已由慧知、见、了达、体证、触达。未被慧触达的无碍智是没有的”——眼生起，智生起，慧生起，明生起，光明生起。关于无碍智，有二十五种法，二十五种义，五十种词，一百种智。

‘‘‘Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ …pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ…pe… yāvatā sabbaññutaññāṇaṃ…pe… yāvatā anāvaraṇaṃ ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya anāvaraṇaṃ ñāṇaṃ natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi , vijjā udapādi, āloko udapādi’’. Anāvaraṇe ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

1692在六种佛陀法中，有一百五十种法，一百五十种义，三百种词，六百种智。

Chasu buddhadhammesu diyaḍḍhasataṃ dhammā, diyaḍḍhasataṃ atthā, tīṇi niruttisatāni, cha ñāṇasatāni.

1693在无碍解论母中，有九百五十种法，九百五十种义，一千七百种词，三千四百种智。

Paṭisambhidādhikaraṇe aḍḍhanavadhammasatāni , aḍḍhanavaatthasatāni, niruttisahassañca satta ca niruttisatāni, tīṇi ca ñāṇasahassāni, cattāri ca ñāṇasatānīti.

1694无碍解论完

Paṭisambhidākathā niṭṭhitā.

16957. 法轮论

7. Dhammacakkakathā

16961. 谛门

1. Saccavāro

39一时，世尊住在波罗奈城……就这样，这位具寿衮丹雅得到了“阿雅西衮丹雅”（已了知者衮丹雅）这个名字。

Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati…pe… iti hidaṃ āyasmato koṇḍaññassa ‘‘aññāsikoṇḍañño’’ tveva nāmaṃ ahosi.

1698'这是苦圣谛'——对于以前从未听说过的诸法，生起了眼，生起了智，生起了慧，生起了明，生起了光。

[Ka] ‘idaṃ dukkhaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

1699“眼生起”是以什么含义？以见的含义。“智生起”是以什么含义？以知了的含义。“慧生起”是以什么含义？以了知的含义。“明生起”是以什么含义？以通达的含义。“光生起”是以什么含义？以照亮的含义。

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena. ti – ñātaṭṭhena. ti – pajānanaṭṭhena . ti – paṭivedhaṭṭhena. ti – obhāsaṭṭhena.

1700眼是法，见的方面是义。智是法，了知的方面是义。慧是法，遍知的方面是义。明是法，通达的方面是义。光明是法，照耀的方面是义。这五种法、五种义，以欲为根基，以神足为根基，以神足为所缘，以神足为行境，被神足所摄，被神足所包含，在神足中生起，在神足中住立，在神足中安住。

Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā chandavatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā.

40“法轮”——从什么意义上说是法轮？既转动法，又是轮——所以是法轮。既转动轮，又是法——所以是法轮。以法而转动——所以是法轮。以法行而转动——所以是法轮。住立于法而转动——所以是法轮。安住于法而转动——所以是法轮。令安住于法而转动——所以是法轮。于法得自在而转动——所以是法轮。令于法得自在而转动——所以是法轮。于法到达彼岸而转动——所以是法轮。令于法到达彼岸而转动——所以是法轮……恭敬法而转动——所以是法轮。以法为幢而转动——所以是法轮。以法为旗而转动——所以是法轮。以法为尊上而转动——所以是法轮。而这法轮，是沙门、婆罗门、天、魔、梵天或世间任何所不能逆转的——所以是法轮。

nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ…pe… dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.

1702信根是法。转动那个法——所以是法轮……汇归于不死、以涅槃为究竟的方面是法。转动那个法——所以是法轮。

Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

1703以增上的意思，根是法。他运转那个法，因此——称为法轮。以不动摇的意思，力是法。他运转那个法，因此——称为法轮。以导引出离的意思，觉支是法。他运转那个法，因此——称为法轮。以因的意思，道是法。他运转那个法，因此——称为法轮。以近住安立的意思，念处是法。他运转那个法，因此——称为法轮。以努力勤作的意思，正勤是法。他运转那个法，因此——称为法轮。以成就的意思，神足是法。他运转那个法，因此——称为法轮。以真实的意思，谛是法。他运转那个法，因此——称为法轮。以不散乱的意思，止是法。他运转那个法，因此——称为法轮。以随观的意思，观是法。他运转那个法，因此——称为法轮。以同一味的意思，止观是法。他运转那个法，因此——称为法轮。以不相超越的意思，双运是法。他运转那个法，因此——称为法轮。以防护的意思，戒清净是法。他运转那个法，因此——称为法轮。以不散乱的意思，心清净是法。他运转那个法，因此——称为法轮。以见的意思，见清净是法。他运转那个法，因此——称为法轮。以解脱的意思，胜解是法。他运转那个法，因此——称为法轮。以通达的意思，明是法。他运转那个法，因此——称为法轮。以舍断的意思，解脱是法。他运转那个法，因此——称为法轮。以断除的意思，尽智是法。他运转那个法，因此——称为法轮。以止息的意思，无生智是法。他运转那个法，因此——称为法轮。以根的意思，欲是法。他运转那个法，因此——称为法轮。以等起的意思，作意是法。他运转那个法，因此——称为法轮。以总摄的意思，触是法。他运转那个法，因此——称为法轮。以集起的意思，受是法。他运转那个法，因此——称为法轮。以最上的意思，定是法。他运转那个法，因此——称为法轮。以增上的意思，念是法。他运转那个法，因此——称为法轮。以更高胜妙的意思，慧是法。他运转那个法，因此——称为法轮。以精髓的意思，解脱是法。他运转那个法，因此——称为法轮。以究竟的意思，深入不死之涅槃是法。他运转那个法，因此——称为法轮。

Ādhipateyyaṭṭhena indriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Akampiyaṭṭhena balaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Niyyānikaṭṭhena bojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Hetuṭṭhena maggo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upaṭṭhānaṭṭhena satipaṭṭhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Padahanaṭṭhena sammappadhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ijjhanaṭṭhena iddhipādā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Tathaṭṭhena saccā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena samatho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anupassanaṭṭhena vipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ekarasaṭṭhena samathavipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anativattanaṭṭhena yuganaddhaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saṃvaraṭṭhena sīlavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena cittavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dassanaṭṭhena diṭṭhivisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Muttaṭṭhena vimokkho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭivedhaṭṭhena vijjā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pariccāgaṭṭhena vimutti dhammo . Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samucchedaṭṭhena khaye ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Chando mūlaṭṭhena dhammo. Taṃ dhammo pavattetīti – dhammacakkaṃ. Manasikāro samuṭṭhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Phasso samodhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vedanā samosaraṇaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhi pamukhaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sati ādhipateyyaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññā tatuttaraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vimutti sāraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

1704“而这苦圣谛应当被遍知”……乃至……“已被遍知”——对于以前从未听闻过的这些法，眼生起了……乃至……光明生起了。

‘‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’’nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1705“眼生起了”——从什么意义上说……“光明生起了”——从什么意义上说？ ——从见的方面…… ——从照耀的方面。

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena.

1706从什么意义上说是‘法轮’？既转动着法，又是轮——这就是法轮。既是轮，又转动着法——这就是法轮。通过法而转动——这就是法轮。通过法的实行而转动——这就是法轮。安住于法而转动——这就是法轮。在法上站稳而转动——这就是法轮……以究竟义而言，不死甘露、涅槃即是法。转动那个法——这就是法轮。

1707“这是苦集圣谛”——对于以前从未听闻过的这些法，眼生起了……乃至……光明生起了……乃至……“而这苦集圣谛应当被断除”……乃至……“已被断除”——对于以前从未听闻过的这些法，眼生起了……乃至……光明生起了。

[Kha-gha] ‘‘idaṃ dukkhasamudayaṃ ariyasacca’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… ‘‘taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’’nti…pe… ‘‘pahīna’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1708‘眼生起了’——从什么意义上……‘光明生起了’——从什么意义上？——从见的意义上……从照耀的意义上。

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena.

1709‘眼’是法，‘见的意义’是义……‘光明’是法，‘照耀的意义’是义。这五个法、五个义，以集为事处、以谛为事处……以灭为事处、以谛为事处……以道为事处、以谛为事处，以谛为所缘，以谛为行境，被谛所含摄，被谛所包摄，在谛中生起，在谛中住立，在谛中安住。

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā samudayavatthukā saccavatthukā…pe… nirodhavatthukā saccavatthukā…pe… maggavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

1710“法轮”——以什么意思称为法轮？既运转法，也是轮，因此——称为法轮；既运转轮，也是法，因此——称为法轮。以法而运转，因此——称为法轮。运转法门，因此——称为法轮。住于法而运转，因此——称为法轮。安立于法而运转，因此——称为法轮……乃至……以究竟的意思，深入不死之涅槃是法，他运转那个法，因此——称为法轮。

nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammapariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

17112. 念处品

2. Satipaṭṭhānavāro

41“比丘们，我对‘这是于身随观身’这一前所未闻的法，生起了眼……生起了光明。比丘们，而这‘于身随观身应当修习’……‘已修习’，我对前所未闻的法，生起了眼……生起了光明。”

1713‘诸比丘们，对于这“受随观受”……对于这“心随观心”……对于这“法随观法”——我在以前从未听闻过的法上，眼生起了……光明生起了。然而，诸比丘们，这法随观法是应该被修习的’——诸比丘们，我在以前从未听闻过的法上，眼生起了……‘是已经被修习了的’——诸比丘们，我在以前从未听闻过的法上，眼生起了……光明生起了。

‘‘Ayaṃ vedanāsu…pe… ayaṃ citte… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbāti me, bhikkhave…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

1714‘这身随观身’——在以前从未听闻过的法上，眼生起了……光明生起了……‘然而，这身随观身是应该被修习的’……‘是已经被修习了的’——在以前从未听闻过的法上，眼生起了……光明生起了。

Ayaṃ kāye kāyānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1715“眼生起了”——以什么意思……乃至……“光明生起了”——以什么意思？——以见的意思……乃至……以照亮的意思。眼是法，见是义……乃至……光明是法，照亮是义。这五个法与五个义，以苦为事、以谛为事、以谛为所缘、以谛为行境、被谛所含摄、被谛所包罗、依于谛而起、住于谛、安立于谛。

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena. Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

1716眼是法,见的含义是义……光明是法,照耀的含义是义。这五种法、五种义,是以欲为根基的神足之根基、以精进为根基的神足之根基……以心为根基的神足之根基、以观为根基的神足之根基。它们是神足的所缘,是神足的行境,被神足所包含,归属于神足,在神足中生起,安住于神足,立足于神足。

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā vīriyavatthukā iddhipādavatthukā…pe… cittavatthukā iddhipādavatthukā… vīmaṃsāvatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā .

1717基于什么含义而称为'法轮'?既推动法又是轮,所以叫'法轮'。既转动轮又是法,所以叫'法轮'。凭藉法而转动,所以叫'法轮'。凭藉法行而转动,所以叫'法轮'。安住于法而转动,所以叫'法轮'。立足于法而转动,所以叫'法轮'……以究竟的含义来说,那深入甘露的涅槃,就是法。推动那个法,所以叫'法轮'。

1718第八出世间论

8. Lokuttarakathā

17193. 神足品

3. Iddhipādavāro

42比丘们，对于以前从未听闻的法，我生起了这样的眼：‘这是具足欲定勤行之神足’，……生起了光明。对于‘而这具足欲定勤行之神足应当修习’，比丘们，……对于‘已经修习’，比丘们，对于以前从未听闻的法，我生起了眼……生起了光明。

‘‘‘Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti me , bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1721‘这是具足精进定……这是具足心定……这是具足观定勤行之神足’，比丘们，对于以前从未听闻的法，我生起了眼……生起了光明。‘而这具足观定勤行之神足应当修习’，比丘们，……‘已经修习’，比丘们，对于以前从未听闻的法，我生起了眼……生起了光明。

‘‘Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

1722‘这是具足欲定勤行之神足’——对于以前从未听闻的法，我生起了眼……生起了光明；……‘而这具足欲定勤行之神足应当修习’……‘已经修习’——对于以前从未听闻的法，我生起了眼，生起了智，生起了慧，生起了明，生起了光明。

Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

1723'眼'生起，是以'见'的意义；'智'生起，是以'知'的意义；'慧'生起，是以'了知'的意义；'明'生起，是以'通达'的意义；'光'生起，是以'照亮'的意义。

1724眼是法，见的含义是义。智是法，知了的含义是义。慧是法，了知的含义是义。明是法，通达的含义是义。光是法，照亮的含义是义。这五种法、五种义，以苦为根基，以谛为根基，以谛为所缘，以谛为行境，被谛所包含，归属于谛，在谛中生起，在谛中住立，在谛中确立。

Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

1725凭什么含义称为‘法轮’？既转动法又转动轮，所以叫‘法轮’。既转动轮又转动法，所以叫‘法轮’。以法来转动，所以叫‘法轮’。以法的实践来转动，所以叫‘法轮’。安住于法而转动，所以叫‘法轮’。稳固于法而转动，所以叫‘法轮’…… 法以最终的意义而论，是深入甘露的涅槃。他转动这样的法，因此叫‘法轮’。

1726信根是法。他运转那个法，因此——称为法轮。精进根是法。他运转那个法，因此——称为法轮。念根是法。他运转那个法，因此——称为法轮。定根是法。他运转那个法，因此——称为法轮。慧根是法。他运转那个法，因此——称为法轮。信力是法。他运转那个法，因此——称为法轮。精进力是法。他运转那个法，因此——称为法轮。念力是法。他运转那个法，因此——称为法轮。定力是法。他运转那个法，因此——称为法轮。慧力是法。他运转那个法，因此——称为法轮。念觉支是法。他运转那个法，因此——称为法轮。择法觉支是法。他运转那个法，因此——称为法轮。精进觉支是法。他运转那个法，因此——称为法轮。喜觉支是法。他运转那个法，因此——称为法轮。轻安觉支是法。他运转那个法，因此——称为法轮。定觉支是法。他运转那个法，因此——称为法轮。舍觉支是法。他运转那个法，因此——称为法轮。正见是法。他运转那个法，因此——称为法轮。正思惟是法。他运转那个法，因此——称为法轮。正语是法。他运转那个法，因此——称为法轮。正业是法。他运转那个法，因此——称为法轮。正命是法。他运转那个法，因此——称为法轮。正精进是法。他运转那个法，因此——称为法轮。正念是法。他运转那个法，因此——称为法轮。正定是法。他运转那个法，因此——称为法轮。

Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saddhābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyabalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dhammavicayasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pītisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Passaddhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upekkhāsambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ . Sammādiṭṭhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsaṅkappo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvācā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammākammanto dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāājīvo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvāyāmo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsati dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsamādhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

1727这个具足精勤定与策励行的神足，在以前从未听闻过的法上，眼生起了……光明生起了……而这个具足精勤定与策励行的神足应当修习……已经修习，在以前从未听闻过的法上，眼生起了……光明生起了。

Ayaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1728‘眼睛生起了’——这是什么意思？…… ‘光明生起了’——这是什么意思？——是‘看见’的意思……——是‘照亮’的意思。

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? ti – dassanaṭṭhena…pe… ti – obhāsaṭṭhena.

1729‘眼睛’是法，‘看见的意思’是义；……‘光明’是法，‘照亮的意思’是义。这五个法与五个义，以身作为基础，以念处作为基础；……以受作为基础，以念处作为基础；……以心作为基础，以念处作为基础；……以法作为基础，以念处作为基础。它们以念处为所缘，以念处为行境，被念处所包含，属于念处，在念处中产生，在念处中安立，在念处中稳固。

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā kāyavatthukā satipaṭṭhānavatthukā…pe… vedanāvatthukā satipaṭṭhānavatthukā… cittavatthukā satipaṭṭhānavatthukā… dhammavatthukā satipaṭṭhānavatthukā satipaṭṭhānārammaṇā satipaṭṭhānagocarā satipaṭṭhānasaṅgahitā satipaṭṭhānapariyāpannā satipaṭṭhāne samudāgatā satipaṭṭhāne ṭhitā satipaṭṭhāne patiṭṭhitā.

1730“法轮”以什么含义称为法轮？既令法转起，又是轮——所以称法轮。既令轮转起，又是法——所以称法轮。以法而转起——所以称法轮。以法行而转起——所以称法轮。住立于法而转起——所以称法轮。确立于法而转起——所以称法轮。在确立于法时转起——所以称法轮。于法达到自在而转起——所以称法轮。使达到法之自在而转起——所以称法轮。于法达到彼岸而转起——所以称法轮。使到达法之彼岸而转起——所以称法轮。于法达到无畏而转起——所以称法轮。使达到法之无畏而转起——所以称法轮。恭敬法而转起——所以称法轮。尊重法而转起——所以称法轮。崇敬法而转起——所以称法轮。礼敬法而转起——所以称法轮。尊崇法而转起——所以称法轮。以法为幢而转起——所以称法轮。以法为旗而转起——所以称法轮。以法为增上而转起——所以称法轮。而且，那个法轮是世间任何沙门、婆罗门、天、魔、梵天或任何其他众生所不能逆转的——因此是法轮。

nti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ . Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme vesārajjappatto pavattetīti – dhammacakkaṃ. Dhamme vesārajjaṃ pāpento pavattetīti – dhammacakkaṃ. Dhammaṃ sakkaronto pavattetīti – dhammacakkaṃ. Dhammaṃ garuṃ karonto pavattetīti – dhammacakkaṃ. Dhammaṃ mānento pavattetīti – dhammacakkaṃ. Dhammaṃ pūjento pavattetīti – dhammacakkaṃ . Dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.

1731转法轮论完

Dhammacakkakathā niṭṭhitā.

17328. 出世间论

8. Lokuttarakathā

43哪些法是出世间的?四念住、四正勤、四神足、五根、五力、七觉支、圣八支道、四圣道、四种沙门果,以及涅槃——这些法是出世间的。

Katame dhammā lokuttarā? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā lokuttarā.

1734基于什么含义而称为'出世间'?它们渡越世间,所以叫'出世间'。它们从世间超出,所以叫'出世间'。它们从世间中超出,所以叫'出世间'。它们超脱了世间,所以叫'出世间'。它们超越了世间,所以叫'出世间'。它们完全超越了世间,所以叫'出世间'。它们是已经彻底超越世间的,所以叫'出世间'。它们比世间更殊胜,所以叫'出世间'。它们渡越世间之边,所以叫'出世间'。它们从世间中脱离出来,所以叫'出世间'。它们从世间中出离,所以叫'出世间'。它们已经脱离了世间,所以叫'出世间'。与世间相比是已脱离的,所以叫'出世间'。已从世间彻底脱离,所以叫'出世间'。它们不立于世间,所以叫'出世间'。它们不滞留在世间中,所以叫'出世间'。它们不受世间污染,所以叫'出世间'。它们不被世间所污染,所以叫'出世间'。它们在世间中是不沾染的,所以叫'出世间'。与世间相比是不沾染的,所以叫'出世间'。它们在世间中是不受垢染的,所以叫'出世间'。与世间相比是不受垢染的,所以叫'出世间'。它们在世间中是彻底解脱的,所以叫'出世间'。与世间相比是彻底解脱的,所以叫'出世间'。相对于世间是彻底解脱的,所以叫'出世间'。从世间中彻底解脱,所以叫'出世间'。它们在世间中是脱离了系的,所以叫'出世间'。与世间相比是脱离了系的,所以叫'出世间'。相对于世间是脱离了系的,所以叫'出世间'。它们在世间中是脱离了束缚的,所以叫'出世间'。从世间中脱离了束缚,所以叫'出世间'。它们净化出世间,所以叫'出世间'。它们从世间中净化,所以叫'出世间'。它们令世间清净,所以叫'出世间'。它们从世间中清净,所以叫'出世间'。它们令世间彻底清净,所以叫'出世间'。它们从世间中彻底清净,所以叫'出世间'。它们从世间中出起,所以叫'出世间'。它们从世间中挺立出来,所以叫'出世间'。它们从世间中翻转出来,所以叫'出世间'。它们不执着于世间,所以叫'出世间'。它们不贪取于世间,所以叫'出世间'。它们不系缚于世间,所以叫'出世间'。它们断除了世间,所以叫'出世间'。因为已经断除了世间,所以叫'出世间'。它们止息了世间,所以叫'出世间'。因为已经止息了世间,所以叫'出世间'。它们不是世间之路,所以叫'出世间'。它们不是世间之去向,所以叫'出世间'。它们不是世间的领域,所以叫'出世间'。它们不与世间共有,所以叫'出世间'。它们舍弃世间,所以叫'出世间'。它们不再取回世间,所以叫'出世间'。它们断绝世间的渴爱,所以叫'出世间'。它们不再增盛世间,所以叫'出世间'。它们驱散世间的烦恼,所以叫'出世间'。它们不再聚集世间的烦恼,所以叫'出世间'。它们完全超越并征服世间而安住,所以叫'出世间'。

ti kenaṭṭhena lokuttarā? Lokaṃ tarantīti – lokuttarā. Lokā uttarantīti – lokuttarā. Lokato uttarantīti – lokuttarā. Lokamhā uttarantīti – lokuttarā. Lokaṃ atikkamantīti – lokuttarā. Lokaṃ samatikkamantīti – lokuttarā. Lokaṃ samatikkantāti – lokuttarā. Lokena atirekāti – lokuttarā. Lokantaṃ tarantīti – lokuttarā. Lokā nissarantīti – lokuttarā. Lokato nissarantīti – lokuttarā. Lokamhā nissarantīti – lokuttarā. Lokā nissaṭāti – lokuttarā. Lokena nissaṭāti – lokuttarā. Lokamhā nissaṭāti – lokuttarā. Loke na tiṭṭhantīti – lokuttarā. Lokasmiṃ na tiṭṭhantīti – lokuttarā. Loke na limpantīti – lokuttarā. Lokena na limpantīti – lokuttarā. Loke asaṃlittāti – lokuttarā. Lokena asaṃlittāti – lokuttarā. Loke anupalittāti – lokuttarā. Lokena anupalittāti – lokuttarā. Loke vippamuttāti – lokuttarā. Lokena vippamuttāti – lokuttarā. Lokā vippamuttāti – lokuttarā. Lokato vippamuttāti – lokuttarā. Lokamhā vippamuttāti – lokuttarā. Loke visaññuttāti – lokuttarā. Lokena visaññuttāti – lokuttarā. Lokā visaññuttāti – lokuttarā. Lokasmiṃ visaññuttāti – lokuttarā. Lokato visaññuttāti – lokuttarā. Lokamhā visaññuttāti – lokuttarā. Lokā sujjhantīti – lokuttarā. Lokato sujjhantīti – lokuttarā. Lokamhā sujjhantīti – lokuttarā. Lokā visujjhantīti – lokuttarā. Lokato visujjhantīti – lokuttarā. Lokamhā visujjhantīti – lokuttarā. Lokā vuṭṭhahantīti – lokuttarā. Lokato vuṭṭhahantīti – lokuttarā. Lokamhā vuṭṭhahantīti – lokuttarā. Lokā vivaṭṭantīti – lokuttarā . Lokato vivaṭṭantīti – lokuttarā. Lokamhā vivaṭṭantīti – lokuttarā. Loke na sajjantīti – lokuttarā. Loke na gayhantīti – lokuttarā. Loke na bajjhantīti – lokuttarā. Lokaṃ samucchindantīti – lokuttarā. Lokaṃ samucchinnattāti – lokuttarā. Lokaṃ paṭippassambhentīti – lokuttarā. Lokaṃ paṭippassambhitattāti – lokuttarā. Lokassa apathāti – lokuttarā. Lokassa agatīti – lokuttarā. Lokassa avisayāti – lokuttarā. Lokassa asādhāraṇāti – lokuttarā. Lokaṃ vamantīti – lokuttarā. Lokaṃ na paccāvamantīti – lokuttarā. Lokaṃ pajahantīti – lokuttarā. Lokaṃ na upādiyantīti – lokuttarā. Lokaṃ visinentīti – lokuttarā. Lokaṃ na ussinentīti – lokuttarā. Lokaṃ vidhūpentīti – lokuttarā. Lokaṃ na saṃdhūpentīti – lokuttarā. Lokaṃ samatikkamma abhibhuyya tiṭṭhantīti – lokuttarā.

1735第九力论

9. Balakathā

1736出世间论完

Lokuttarakathā niṭṭhitā.

17379. 力之论

9. Balakathā

44(故事发生在)沙瓦提城。"比丘们,有这五种力量。哪五种?信力、精进力、念力、定力、慧力——比丘们,这就是五种力量。"

Sāvatthinidānaṃ . ‘‘Pañcimāni , bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balāni.

1739"还有,六十八种力量——信力、精进力、念力、定力、慧力、惭力、愧力、反思力、修习力、无过失力、摄受力、忍辱力、智慧安立力、审察力、自在力、决意力、止力、观力、十种有学力、十种无学力、十种漏尽力、十种神变力、十种如来的力量。"

‘‘Api ca, aṭṭhasaṭṭhi balāni – saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ, hiribalaṃ, ottappabalaṃ, paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ, khantibalaṃ, paññattibalaṃ, nijjhattibalaṃ, issariyabalaṃ , adhiṭṭhānabalaṃ, samathabalaṃ, vipassanābalaṃ, dasa sekhabalāni, dasa asekhabalāni, dasa khīṇāsavabalāni, dasa iddhibalāni, dasa tathāgatabalāni’’.

1740什么是在无信之事上不动摇?——这是信力。以支撑俱生诸法的意义是信力,以遍尽烦恼的意义是信力,以清净证悟等的意义是信力,以心决意的意义是信力,以心净化的意义是信力,以获得殊胜的意义是信力,以更进一步证悟的意义是信力,以现观真理的意义是信力,以安立于灭的意义是信力。这是信力。

Katamaṃ Assaddhiye na kampatīti – saddhābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena saddhābalaṃ, kilesānaṃ pariyādānaṭṭhena saddhābalaṃ, paṭivedhādivisodhanaṭṭhena saddhābalaṃ, cittassa adhiṭṭhānaṭṭhena saddhābalaṃ, cittassa vodānaṭṭhena saddhābalaṃ, visesādhigamaṭṭhena saddhābalaṃ, uttari paṭivedhaṭṭhena saddhābalaṃ, saccābhisamayaṭṭhena saddhābalaṃ, nirodhe patiṭṭhāpakaṭṭhena saddhābalaṃ. Idaṃ saddhābalaṃ.

1741什么是在懈怠之事上不动摇?——这是精进力。以支撑俱生诸法的意义是精进力,以遍尽烦恼的意义是精进力,以清净证悟等的意义是精进力,以心决意的意义是精进力,以心净化的意义是精进力,以获得殊胜的意义是精进力,以更进一步证悟的意义是精进力,以现观真理的意义是精进力,以安立于灭的意义是精进力。这是精进力。

Katamaṃ Kosajje na kampatīti – vīriyabalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena vīriyabalaṃ, kilesānaṃ pariyādānaṭṭhena vīriyabalaṃ, paṭivedhādivisodhanaṭṭhena vīriyabalaṃ, cittassa adhiṭṭhānaṭṭhena vīriyabalaṃ, cittassa vodānaṭṭhena vīriyabalaṃ, visesādhigamaṭṭhena vīriyabalaṃ, uttari paṭivedhaṭṭhena vīriyabalaṃ, saccābhisamayaṭṭhena vīriyabalaṃ, nirodhe patiṭṭhāpakaṭṭhena vīriyabalaṃ. Idaṃ vīriyabalaṃ.

1742什么是在放逸之事上不动摇?——这是念力。以支撑俱生诸法的意义是念力……(中略)……以安立于灭的意义是念力。这是念力。

Katamaṃ Pamāde na kampatīti – satibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena satibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena satibalaṃ. Idaṃ satibalaṃ.

1743什么是在掉举之事上不动摇?——这是定力。以支撑俱生诸法的意义是定力……(中略)……以安立于灭的意义是定力。这是定力。

Katamaṃ Uddhacce na kampatīti – samādhibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena samādhibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena samādhibalaṃ. Idaṃ samādhibalaṃ.

1744什么是在无明面前不动摇？——慧力。从支持同时生起的诸法的角度，是慧力……从令安住于灭尽的角度，是慧力。这是慧力。

Katamaṃ Avijjāya na kampatīti – paññābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena paññābalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena paññābalaṃ. Idaṃ paññābalaṃ.

1745什么是因出离而对贪欲感到羞耻？——惭力。因无嗔而对嗔恨感到羞耻——惭力。因光明想而对昏沉睡眠感到羞耻——惭力。因不散乱而对掉举感到羞耻——惭力。因法决择而对疑惑感到羞耻——惭力。因智而对无明感到羞耻——惭力。因喜悦而对不乐感到羞耻——惭力。因初禅而对五盖感到羞耻——惭力……因阿拉汉道而对一切烦恼感到羞耻——惭力。这是惭力。

Katamaṃ Nekkhammena kāmacchandaṃ hirīyatīti – hiribalaṃ. Abyāpādena byāpādaṃ hirīyatīti – hiribalaṃ. Ālokasaññāya thinamiddhaṃ hirīyatīti – hiribalaṃ. Avikkhepena uddhaccaṃ hirīyatīti – hiribalaṃ. Dhammavavatthānena vicikicchaṃ hirīyatīti – hiribalaṃ. Ñāṇena avijjaṃ hirīyatīti – hiribalaṃ. Pāmojjena aratiṃ hirīyatīti – hiribalaṃ. Paṭhamena jhānena nīvaraṇe hirīyatīti – hiribalaṃ…pe… arahattamaggena sabbakilese hirīyatīti – hiribalaṃ. Idaṃ hiribalaṃ.

1746什么是因出离而对贪欲感到畏惧？——愧力。因无嗔而对嗔恨感到畏惧——愧力。因光明想而对昏沉睡眠感到畏惧——愧力。因不散乱而对掉举感到畏惧——愧力。因法决择而对疑惑感到畏惧——愧力。因智而对无明感到畏惧——愧力。因喜悦而对不乐感到畏惧——愧力。因初禅而对五盖感到畏惧——愧力……因阿拉汉道而对一切烦恼感到畏惧——愧力。这是愧力。

Katamaṃ Nekkhammena kāmacchandaṃ ottappatīti – ottappabalaṃ. Abyāpādena byāpādaṃ ottappatīti – ottappabalaṃ. Ālokasaññāya thinamiddhaṃ ottappatīti – ottappabalaṃ. Avikkhepena uddhaccaṃ ottappatīti – ottappabalaṃ. Dhammavavatthānena vicikicchaṃ ottappatīti – ottappabalaṃ. Ñāṇena avijjaṃ ottappatīti – ottappabalaṃ . Pāmojjena aratiṃ ottappatīti – ottappabalaṃ. Paṭhamena jhānena nīvaraṇe ottappatīti – ottappabalaṃ…pe… arahattamaggena sabbakilese ottappatīti – ottappabalaṃ. Idaṃ ottappabalaṃ.

1747什么是通过出离审择贪欲？——审择力。通过无嗔审择嗔恨——审择力。通过光明想审择昏沉睡眠——审择力。通过不散乱审择掉举——审择力。通过法决择审择疑惑——审择力。通过智审择无明——审择力。通过喜悦审择不乐——审择力。通过初禅审择五盖——审择力……通过阿拉汉道审择一切烦恼——审择力。这是审择力。

Katamaṃ Nekkhammena kāmacchandaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Abyāpādena byāpādaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ālokasaññāya thinamiddhaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Avikkhepena uddhaccaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Dhammavavatthānena vicikicchaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ñāṇena avijjaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ . Pāmojjena aratiṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Paṭhamena jhānena nīvaraṇe paṭisaṅkhātīti – paṭisaṅkhānabalaṃ…pe… arahattamaggena sabbakilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Idaṃ paṭisaṅkhānabalaṃ.

1748什么是断除贪欲而修习出离？——修习力。断除嗔恨而修习无嗔——修习力。断除昏沉睡眠而修习光明想——修习力。断除掉举而修习不散乱——修习力。断除疑惑而修习法决择——修习力。断除无明而修习智——修习力。断除不乐而修习喜悦——修习力。断除五盖而修习初禅——修习力……断除一切烦恼而修习阿拉汉道——修习力。这是修习力。

Katamaṃ Kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanābalaṃ. Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanābalaṃ. Thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanābalaṃ. Uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanābalaṃ. Vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanābalaṃ. Avijjaṃ pajahanto ñāṇaṃ bhāvetīti – bhāvanābalaṃ. Aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanābalaṃ. Nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanābalaṃ…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanābalaṃ. Idaṃ bhāvanābalaṃ.

1749什么是因贪欲已被断除，出离中没有任何过失？——无过力。因嗔恨已被断除，无嗔中没有任何过失——无过力。因昏沉睡眠已被断除，光明想中没有任何过失——无过力。因掉举已被断除，不散乱中没有任何过失——无过力。因疑惑已被断除，法决择中没有任何过失——无过力。因无明已被断除，智中没有任何过失——无过力。因不乐已被断除，喜悦中没有任何过失——无过力。因五盖已被断除，初禅中没有任何过失——无过力……因一切烦恼已被断除，阿拉汉道中没有任何过失——无过力。这是无过力。

Katamaṃ Kāmacchandassa pahīnattā nekkhamme natthi kiñci vajjanti – anavajjabalaṃ. Byāpādassa pahīnattā abyāpāde natthi kiñci vajjanti – anavajjabalaṃ. Thinamiddhassa pahīnattā ālokasaññāya natthi kiñci vajjanti – anavajjabalaṃ. Uddhaccassa pahīnattā avikkhepe natthi kiñci vajjanti – anavajjabalaṃ. Vicikicchāya pahīnattā dhammavavatthāne natthi kiñci vajjanti – anavajjabalaṃ. Avijjāya pahīnattā ñāṇe natthi kiñci vajjanti – anavajjabalaṃ. Aratiyā pahīnattā pāmojje natthi kiñci vajjanti anavajjabalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamajjhāne natthi kiñci vajjanti – anavajjabalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamagge natthi kiñci vajjanti – anavajjabalaṃ. Idaṃ anavajjabalaṃ.

1750什么是摄受力？即：在舍弃欲贪时，依出离心摄持心——这就是摄受力。在舍弃嗔恚时，依无嗔心摄持心——这就是摄受力。在舍弃昏沉睡眠时，依光明想摄持心——这就是摄受力。……乃至在舍弃一切烦恼时，依阿拉汉道摄持心——这就是摄受力。这就是摄受力。

Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Idaṃ saṅgahabalaṃ.

1751什么是忍力？即：因已舍弃欲贪，出离心便得以堪忍——这就是忍力。因已舍弃嗔恚，无嗔心便得以堪忍——这就是忍力。因已舍弃昏沉睡眠，光明想便得以堪忍——这就是忍力。因已舍弃掉举，无散乱便得以堪忍——这就是忍力。因已舍弃疑，对法的确定便得以堪忍——这就是忍力。因已舍弃无明，智慧便得以堪忍——这就是忍力。因已舍弃不乐，喜悦便得以堪忍——这就是忍力。因已舍弃诸盖，初禅便得以堪忍——这就是忍力。……乃至因已舍弃一切烦恼，阿拉汉道便得以堪忍——这就是忍力。这就是忍力。

Katamaṃ Kāmacchandassa pahīnattā nekkhammaṃ khamatīti – khantibalaṃ. Byāpādassa pahīnattā abyāpādo khamatīti – khantibalaṃ. Thinamiddhassa pahīnattā ālokasaññā khamatīti – khantibalaṃ. Uddhaccassa pahīnattā avikkhepo khamatīti – khantibalaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ khamatīti – khantibalaṃ. Avijjāya pahīnattā ñāṇaṃ khamatīti – khantibalaṃ. Aratiyā pahīnattā pāmojjaṃ khamatīti – khantibalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ khamatīti – khantibalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo khamatīti – khantibalaṃ. Idaṃ khantibalaṃ.

1752什么是施设力？即：在舍弃欲贪时，依出离心施设心——这就是施设力。在舍弃嗔恚时，依无嗔心施设心——这就是施设力。在舍弃昏沉睡眠时，依光明想施设心——这就是施设力。……乃至在舍弃一切烦恼时，依阿拉汉道施设心——这就是施设力。这就是施设力。

Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ paññapetīti – paññattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ paññapetīti – paññattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ paññapetīti – paññattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ paññapetīti – paññattibalaṃ. Idaṃ paññattibalaṃ.

1753什么是确定力？即：在舍弃欲贪时，依出离心确定心——这就是确定力。在舍弃嗔恚时，依无嗔心确定心——这就是确定力。在舍弃昏沉睡眠时，依光明想确定心——这就是确定力。……乃至在舍弃一切烦恼时，依阿拉汉道确定心——这就是确定力。这就是确定力。

Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ nijjhāpetīti – nijjhattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Idaṃ nijjhattibalaṃ.

1754什么是自在力？即：在舍弃欲贪时，依出离心使心自在运转——这就是自在力。在舍弃嗔恚时，依无嗔心使心自在运转——这就是自在力。在舍弃昏沉睡眠时，依光明想使心自在运转——这就是自在力。……乃至在舍弃一切烦恼时，依阿拉汉道使心自在运转——这就是自在力。这就是自在力。

Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ vasaṃ vattetīti – issariyabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Idaṃ issariyabalaṃ.

1755什么是决意力？即：在舍弃欲贪时，依出离心决意心——这就是决意力。在舍弃嗔恚时，依无嗔心决意心——这就是决意力。在舍弃昏沉睡眠时，依光明想决意心——这就是决意力。……乃至在舍弃一切烦恼时，依阿拉汉道决意心——这就是决意力。这就是决意力。

Katamaṃ Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Idaṃ adhiṭṭhānabalaṃ.

1756什么是通过出离而使心达到专一、不散乱为止力，通过无嗔而使心达到专一、不散乱为止力，通过光明想而使心达到专一、不散乱为止力……乃至……随舍断而观察的入息使心达到专一、不散乱为止力，随舍断而观察的出息使心达到专一、不散乱为止力。

Katamaṃ Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ, abyāpādavasena cittassa ekaggatā avikkhepo samathabalaṃ, ālokasaññāvasena cittassa ekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassa ekaggatā avikkhepo samathabalaṃ, paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samathabalaṃ.

1757凭什么道理说那是止力呢？以初禅不被五盖所动摇，所以叫止力。以第二禅不被寻和伺所动摇，所以叫止力。以第三禅不被喜所动摇，所以叫止力。以第四禅不被乐和苦所动摇，所以叫止力。以空无边处定不被色想、有对想、种种想所动摇，所以叫止力。以识无边处定不被空无边处想所动摇，所以叫止力。以无所有处定不被识无边处想所动摇，所以叫止力。以非想非非想处定不被无所有处想所动摇，所以叫止力。它不被掉举以及与掉举一起出现的烦恼和蕴所动摇、不被移动、不被震荡，所以叫止力。这就是止力。

nti kenaṭṭhena samathabalaṃ? Paṭhamena jhānena nīvaraṇe na kampatīti – samathabalaṃ. Dutiyena jhānena vitakkavicāre na kampatīti – samathabalaṃ. Tatiyena jhānena pītiyā na kampatīti – samathabalaṃ. Catutthena jhānena sukhadukkhe na kampatīti – samathabalaṃ. Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti – samathabalaṃ . Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti – samathabalaṃ. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti – samathabalaṃ. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti – samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampatī na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.

1758什么是观力呢？观察无常是观力，观察苦是观力……乃至……随舍断而观察是观力；在色上观察无常是观力，在色上观察苦是观力……乃至……在色上随舍断而观察是观力；在受上……在想起来……在诸行上……在识上……在眼上……乃至……在衰老和死亡上观察无常是观力，在衰老和死亡上观察苦是观力……乃至……在衰老和死亡上随舍断而观察是观力。凭什么道理说那是观力呢？以无常随观不被常想所动摇，所以叫观力。以苦随观不被乐想所动摇，所以叫观力。以无我随观不被我想所动摇，所以叫观力。以厌离随观不被欢喜所动摇，所以叫观力。以离欲随观不被贪欲所动摇，所以叫观力。以灭随观不被集起所动摇，所以叫观力。以舍断随观不被执取所动摇，所以叫观力。它不被无明以及与无明一起出现的烦恼和蕴所动摇、不被移动、不被震荡，所以叫观力。这就是观力。

Katamaṃ ? Aniccānupassanā vipassanābalaṃ, dukkhānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābalaṃ, rūpe aniccānupassanā vipassanābalaṃ, rūpe dukkhānupassanā vipassanābalaṃ…pe… rūpe paṭinassaggānupassanā vipassanābalaṃ, vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ, jarāmaraṇe dukkhānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ. Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanā samudaye na kampatīti – vipassanābalaṃ . Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.

1759什么是学位力？正见，正在学——这是学位力。在那里，因为学成了——这是无学位力。正思惟，正在学——这是学位力。在那里，因为学成了——这是无学位力。正语……乃至……正业……正命……正精进……正念……正定……正智……乃至……正解脱，正在学——这是学位力。在那里，因为学成了——这是无学位力。这些就是十种学位力，十种无学位力。

Katamāni Sammādiṭṭhiṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā asekhabalaṃ. Sammāsaṅkappaṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ . Sammāvācaṃ…pe… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ… sammāñāṇaṃ…pe… sammāvimuttiṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Imāni dasa sekhabalāni, dasa asekhabalāni.

1760什么是一位漏尽的比丘所具有的力呢？在这里，一位漏尽的比丘以正慧如实彻见了一切诸行都是无常的。漏尽比丘以正慧如实彻见了一切诸行都是无常的这件事，这就是漏尽比丘所具有的力；凭借这种力，漏尽比丘宣称自己烦恼已灭尽：'我的烦恼已经灭尽了。'

Katamāni Idha khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

1761再者，漏尽比丘以正慧如实彻见了诸欲犹如炭火坑。漏尽比丘以正慧如实彻见了诸欲犹如炭火坑这件事，这就是漏尽比丘所具有的力；凭借这种力，漏尽比丘宣称自己烦恼已灭尽：'我的烦恼已经灭尽了。'

Puna caparaṃ khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

1762再者，漏尽的比丘，其心倾向于远离、趣向远离、倾斜于远离、立足于远离、乐于出离，彻底脱离了一切能成为烦恼住处的法。凡是漏尽的比丘有此倾向于远离、趣向远离、倾斜于远离、立足于远离、乐于出离，彻底脱离了一切能成为烦恼住处的法的心，这也就是漏尽比丘的一种力，依凭此力，漏尽的比丘宣称烦恼已尽：‘我的烦恼已尽。’

Puna caparaṃ khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

1763再者，漏尽的比丘，已修习、已善修习四念住。凡是漏尽的比丘已修习、已善修习四念住，这也就是漏尽比丘的一种力，依凭此力，漏尽的比丘宣称烦恼已尽：‘我的烦恼已尽。’

Puna caparaṃ khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

1764再者，漏尽的比丘，已修习、已善修习四正勤……已修习、已善修习四神足……已修习、已善修习五根……已修习、已善修习五力……已修习、已善修习七觉支……已修习、已善修习圣八支道。凡是漏尽的比丘已修习、已善修习八支道，这也就是漏尽比丘的一种力，依凭此力，漏尽的比丘宣称烦恼已尽：‘我的烦恼已尽。’这十种是漏尽者之力。

Puna caparaṃ khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā… pañcindriyāni bhāvitāni honti subhāvitāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi khīṇāsavassa bhikkhuno aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti. Imāni dasa khīṇāsavabalāni.

1765哪些是决意神通、变化神通、意生神通、智遍满神通、定遍满神通、圣神通、业果报所生神通、有福德者神通、明所成神通、在在处处由于正加行而成就的意义上为神通？这十种是神通力。

Katamāni Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogappaccayā ijjhanaṭṭhena iddhi – imāni dasa iddhibalāni.

1766哪些是：在此，如来如实地了知可能之事为可能，不可能之事为不可能。凡是如来如实地了知可能之事为可能，不可能之事为不可能，这就是如来的如来力，依凭此力，如来自称处在大丈夫的位置，在大众中作狮子吼，转大梵轮。

Katamāni Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

1767再者，如来对过去、未来、现在诸业的造作，如实地了知其果报的因由与条件。凡是如来对过去、未来、现在诸业的造作，如实地了知其果报的因由与条件，这就是如来的如来力，依凭此力，如来自称处在大丈夫的位置，在大众中作狮子吼，转大梵轮。

Puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ, nadati, brahmacakkaṃ pavatteti.

1768再者，如来如实了知通向一切处的行道。如来如实了知通向一切处的行道，这是如来的如来力，依凭此力，如来宣称处于如公牛般的无畏地位，在大众中作狮子吼，转起梵轮。

Puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

1769再者，如来如实了知种种界、不同界的世间。如来如实了知种种界、不同界的世间，这也是如来的……

Puna caparaṃ tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

1770再者，如来如实了知众生的种种意乐。如来如实了知众生的种种意乐，这也是如来的……

Puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

1771再者，如来如实了知其他众生、其他人的根性高低优劣。如来如实了知其他众生、其他人的根性高低优劣，这也是如来的……

Puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

1772再者，如来如实了知禅那、解脱、定与等至的杂染、清净和出离。如来如实了知禅那、解脱、定与等至的杂染、清净和出离，这也是如来的……

Puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

1773再者，如来随念种种过去世，比如一生、两生……如此具足相状和详细情况地随念种种过去世。如来随念种种过去世，这也是如来的……

Puna caparaṃ tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi tathāgato anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… idampi tathāgatassa…pe….

1774以下是摄颂：

Tassuddānaṃ –

1775再者，如来以清净、超越常人的天眼，看见众生死去、投生……如来以清净、超越常人的天眼，看见众生死去、投生……这也是如来的……。

Puna caparaṃ tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… yampi tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… idampi tathāgatassa…pe….

1776再者，如来通过诸漏的灭尽，在当下亲自以神通体证并成就了无漏的心解脱、慧解脱而住。如来通过诸漏的灭尽，在当下亲自以神通体证并成就了无漏的心解脱、慧解脱而住，这也就是如来的如来力，凭借此力，如来宣称最胜之位，在大众中作狮子吼，转梵轮。这些就是十种如来力。

Puna caparaṃ tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni dasa tathāgatabalāni.

45以什么含义称为信力？以什么含义称为精进力？以什么含义称为念力？以什么含义称为定力？以什么含义称为慧力？以什么含义称为惭力？以什么含义称为愧力？以什么含义称为审察力……以什么含义称为如来力？

Kenaṭṭhena saddhābalaṃ? Kenaṭṭhena vīriyabalaṃ? Kenaṭṭhena satibalaṃ? Kenaṭṭhena samādhibalaṃ? Kenaṭṭhena paññābalaṃ? Kenaṭṭhena hiribalaṃ? Kenaṭṭhena ottappabalaṃ? Kenaṭṭhena paṭisaṅkhānabalaṃ…pe… kenaṭṭhena tathāgatabalaṃ?

1778在对不信不动摇的含义上是信力。在对懈怠不动摇的含义上是精进力。在对放逸不动摇的含义上是念力。在对掉举不动摇的含义上是定力。在对无明不动摇的含义上是慧力。对邪恶、不善的诸法感到羞耻，因此是惭力。对邪恶、不善的诸法感到畏惧，因此是愧力。他以智审察烦恼，因此是审察力。在那里生起的诸法成为一味，因此是修习力。在那里没有任何过失，因此是无过失力。它摄持心，因此是摄受力。他能容忍那个，因此是忍辱力。它使心了解，因此是了知力。它使心悦纳，因此是接受力。它使心自在运转，因此是自在力。它使心决意，因此是决意力。它使心专一，因此是止力。他随观在那里生起的诸法，因此是观力。他在那方面修学，因此是有学力。由于在那方面修学完毕，因此是无学力。他以此灭尽诸漏，因此是漏尽力。那对他成就，因此是神变力。在不可衡量的含义上是如来力。

Assaddhiye akampiyaṭṭhena saddhābalaṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ. Pamāde akampiyaṭṭhena satibalaṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ. Avijjāya akampiyaṭṭhena paññābalaṃ . Hirīyati pāpake akusale dhammeti – hiribalaṃ. Ottappati pāpake akusale dhammeti – ottappabalaṃ. Ñāṇena kilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Tattha jātā dhammā ekarasā hontīti – bhāvanābalaṃ. Tattha natthi kiñci vajjanti – anavajjabalaṃ. Tena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Taṃ tassa khamatīti – khantibalaṃ. Tena cittaṃ paññapetīti – paññattibalaṃ. Tena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Tena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Tena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Tena cittaṃ ekagganti – samathabalaṃ. Tattha jāte dhamme anupassatīti – vipassanābalaṃ. Tattha sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Tena āsavā khīṇāti – khīṇāsavabalaṃ. Tassa ijjhatīti – iddhibalaṃ. Appameyyaṭṭhena tathāgatabalanti.

177910. 空论

10. Suññakathā

1780力论完

Balakathā niṭṭhitā.

178110. 空论

10. Suññakathā

46如是我闻：有一次，世尊住在萨瓦提城揭德林给孤独园。那时，具寿阿难来到世尊那里。到了之后，礼敬世尊，然后坐在一旁。坐在一旁的具寿阿难对世尊这样说：

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

1783“尊者，‘世间是空，世间是空’这么说。尊者，以什么标准来说‘世间是空’呢？”“阿难，正因为在我、或我所这个层面是空的，所以说‘世间是空’。阿难，什么在我、或我所这个层面是空的？阿难，眼在我、或我所这个层面是空的。色在我、或我所这个层面是空的。眼识在我、或我所这个层面是空的。眼触在我、或我所这个层面是空的。由眼触为缘而生起的乐受、苦受、不苦不乐受，那也在我、或我所这个层面是空的。

‘‘‘Suñño loko, suñño loko’ti, bhante, vuccati . Kittāvatā nu kho, bhante, ‘suñño loko’ti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā ‘suñño loko’ti vuccati. Kiñcānanda , suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā. Cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā. Cakkhusamphasso suñño attena vā attaniyena vā. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā.

1784耳在我、或我所这个层面是空的……声是空的……鼻是空的……香是空的……舌是空的……味是空的……身是空的……触是空的……意在我、或我所这个层面是空的。法在我、或我所这个层面是空的。意识在我、或我所这个层面是空的。意触在我、或我所这个层面是空的。由意触为缘而生起的乐受、苦受、不苦不乐受，那也在我、或我所这个层面是空的。阿难，正因为在我、或我所这个层面是空的，所以说‘世间是空’。

‘‘Sotaṃ suññaṃ…pe… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño attena vā attaniyena vā. Dhammā suññā attena vā attaniyena vā. Manoviññāṇaṃ suññaṃ attena vā attaniyena vā. Manosamphasso suñño attena vā attaniyena vā. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā tasmā ‘suñño loko’ti vuccatī’’ti.

17851. 论母

1. Mātikā

47空空、诸行空、变易空、最上空、特相空、镇伏空、彼分空、正断空、安息空、出离空、内空、外空、两者俱空、同类空、异类空、寻求空、摄受空、获得空、通达空、统一性空、差异性空、安忍空、决心空、澈入空、对于正知者，一切空的流转彻底耗尽，这是胜义空。

Suññasuññaṃ , saṅkhārasuññaṃ, vipariṇāmasuññaṃ, aggasuññaṃ, lakkhaṇasuññaṃ, vikkhambhanasuññaṃ, tadaṅgasuññaṃ, samucchedasuññaṃ, paṭippassaddhisuññaṃ , nissaraṇasuññaṃ, ajjhattasuññaṃ , bahiddhāsuññaṃ, dubhatosuññaṃ, sabhāgasuññaṃ, visabhāgasuññaṃ, esanāsuññaṃ, pariggahasuññaṃ, paṭilābhasuññaṃ, paṭivedhasuññaṃ, ekattasuññaṃ, nānattasuññaṃ, khantisuññaṃ, adhiṭṭhānasuññaṃ, pariyogāhaṇasuññaṃ , sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññaṃ.

17872. 分别

2. Niddeso

48什么是空空？眼在我、或我所、或常、或坚固、或永恒、或不随变易的法这个层面是空的。耳是空的……鼻是空的……舌是空的……身是空的……意在我、或我所、或常、或坚固、或永恒、或不随变易的法这个层面是空的。这是空空。

Katamaṃ Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ suññasuññaṃ.

1789什么是诸行空？有三种行：福行、非福行、不动行。福行是非福行和不动行的层面是空的。非福行是福行和不动行的层面是空的。不动行是福行和非福行的层面是空的。这是三种行。

Katamaṃ Tayo saṅkhārā – puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. Puññābhisaṅkhāro apuññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Apuññābhisaṅkhāro puññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Āneñjābhisaṅkhāro puññābhisaṅkhārena ca apuññābhisaṅkhārena ca suñño. Ime tayo saṅkhārā.

1790还有另外三种行：身行、语行、心行。身行是语行和心行的层面是空的。语行是身行和心行的层面是空的。心行是身行和语行的层面是空的。这是另外三种行。

Aparepi tayo saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Kāyasaṅkhāro vacīsaṅkhārena ca cittasaṅkhārena ca suñño. Vacīsaṅkhāro kāyasaṅkhārena ca cittasaṅkhārena ca suñño. Cittasaṅkhāro kāyasaṅkhārena ca vacīsaṅkhārena ca suñño. Ime tayo saṅkhārā.

1791还有另外三种行：过去的行、未来的行、现在的行。过去的行对未来的行和现在的行来说是空的。未来的行对过去的行和现在的行来说是空的。现在的行对过去的行和未来的行来说是空的。这就是这三种行；这就是行的空。

Aparepi tayo saṅkhārā – atītā saṅkhārā, anāgatā saṅkhārā, paccuppannā saṅkhārā. Atītā saṅkhārā anāgatehi ca paccuppannehi ca saṅkhārehi suññā. Anāgatā saṅkhārā atītehi ca paccuppannehi ca saṅkhārehi suññā paccuppannā saṅkhārā atītehi ca anāgatehi ca saṅkhārehi suññā. Ime tayo saṅkhārā; idaṃ saṅkhārasuññaṃ.

1792什么是已生的色法？它以其自性是空的。已消逝的色法既变易又是空的。已生的受以其自性是空的。已消逝的受既变易又是空的……已生的想……已生的行……已生的识……已生的眼……乃至……已生的有以其自性是空的。已消逝的有既变易又是空的。这就是变易空。

Katamaṃ Jātaṃ rūpaṃ sabhāvena suññaṃ. Vigataṃ rūpaṃ vipariṇatañceva suññañca. Jātā vedanā sabhāvena suññā. Vigatā vedanā vipariṇatā ceva suññā ca …pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo sabhāvena suñño. Vigato bhavo vipariṇato ceva suñño ca. Idaṃ vipariṇāmasuññaṃ.

1793什么是那最高境界、最胜境界、最殊胜境界？也就是：一切行的息灭、一切依着的舍离、渴爱的尽灭、离染、灭尽、涅槃。这就是最高空。

Katamaṃ Aggametaṃ padaṃ seṭṭhametaṃ padaṃ visiṭṭhametaṃ padaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Idaṃ aggasuññaṃ.

1794什么是两种特征？愚者的特征和智者的特征。愚者的特征对智者的特征来说是空的。智者的特征对愚者的特征来说是空的。三种特征：生起的特征、灭去的特征、住立变异的特征。生起的特征对灭去的特征和住立变异的特征来说是空的。灭去的特征对生起的特征和住立变异的特征来说是空的。住立变异的特征对生起的特征和灭去的特征来说是空的。

Katamaṃ Dve lakkhaṇāni – bālalakkhaṇañca paṇḍitalakkhaṇañca. Bālalakkhaṇaṃ paṇḍitalakkhaṇena suññaṃ. Paṇḍitalakkhaṇaṃ bālalakkhaṇena suññaṃ. Tīṇi lakkhaṇāni – uppādalakkhaṇaṃ, vayalakkhaṇaṃ, ṭhitaññathattalakkhaṇaṃ. Uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ, ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ.

1795色的生起特征对灭去特征和住立变异特征来说是空的。色的灭去特征对生起特征和住立变异特征来说是空的。色的住立变异特征对生起特征和灭去特征来说是空的。对于受……对于想……对于诸行……对于识……对于眼……对于老死的生起特征，它对灭去特征和住立变异特征来说是空的。老死的灭去特征对生起特征和住立变异特征来说是空的。老死的住立变异特征对生起特征和灭去特征来说是空的。这就是特征空。

Rūpassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa… jarāmaraṇassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Idaṃ lakkhaṇasuññaṃ.

1796什么是通过出离，感官欲望被镇伏并且是空的。通过无嗔，嗔恚被镇伏并且是空的。通过光明想，昏沉睡眠被镇伏并且是空的。通过不散乱，掉举被镇伏并且是空的。通过法的确定，疑惑被镇伏并且是空的。通过智，无明被镇伏并且是空的。通过喜悦，不乐被镇伏并且是空的。通过初禅，五种盖被镇伏并且是空的……乃至……通过阿拉汉道，一切烦恼被镇伏并且是空的。这就是镇伏空。

Katamaṃ Nekkhammena kāmacchando vikkhambhito ceva suñño ca. Abyāpādena byāpādo vikkhambhito ceva suñño ca. Ālokasaññāya thinamiddhaṃ vikkhambhitañceva suññañca. Avikkhepena uddhaccaṃ vikkhambhitañceva suññañca. Dhammavavatthānena vicikicchā vikkhambhitā ceva suññā ca. Ñāṇena avijjā vikkhambhitā ceva suññā ca. Pāmojjena arati vikkhambhitā ceva suññā ca. Paṭhamena jhānena nīvaraṇā vikkhambhitā ceva suññā ca…pe… arahattamaggena sabbakilesā vikkhambhitā ceva suññā ca. Idaṃ vikkhambhanasuññaṃ.

1797什么是世间空？以出离而暂时空掉欲贪；以无嗔而暂时空掉嗔恚；以光明想而暂时空掉昏沉与睡眠；以不散乱而暂时空掉掉举；以法的确定而暂时空掉疑惑；以智而暂时空掉无明；以喜悦而暂时空掉不乐。以初禅而暂时空掉五盖……以转向随观而暂时空掉对束缚的执取。这是暂时空。

Katamaṃ Nekkhammena kāmacchando tadaṅgasuñño. Abyāpādena byāpādo tadaṅgasuñño. Ālokasaññāya thinamiddhaṃ tadaṅgasuññaṃ. Avikkhepena uddhaccaṃ tadaṅgasuññaṃ. Dhammavavatthānena vicikicchā tadaṅgasuññā. Ñāṇena avijjā tadaṅgasuññā. Pāmojjena arati tadaṅgasuññā. Paṭhamena jhānena nīvaraṇā tadaṅgasuññā…pe… vivaṭṭanānupassanāya saññogābhiniveso tadaṅgasuñño. Idaṃ tadaṅgasuññaṃ.

1798什么是断除空？以出离而断除并空掉欲贪；以无嗔而断除并空掉嗔恚；以光明想而断除并空掉昏沉与睡眠；以不散乱而断除并空掉掉举；以法的确定而断除并空掉疑惑；以智而断除并空掉无明；以喜悦而断除并空掉不乐。以初禅而断除并空掉五盖……以阿拉汉道而断除并空掉一切烦恼。这是断除空。

Katamaṃ Nekkhammena kāmacchando samucchinno ceva suñño ca. Abyāpādena byāpādo samucchinno ceva suñño ca. Ālokasaññāya thinamiddhaṃ samucchinnañceva suññañca. Avikkhepena uddhaccaṃ samucchinnañceva suññañca. Dhammavavatthānena vicikicchā samucchinnā ceva suññā ca. Ñāṇena avijjā samucchinnā ceva suññā ca. Pāmojjena arati samucchinnā ceva suññā ca. Paṭhamena jhānena nīvaraṇā samucchinnā ceva suññā ca…pe… arahattamaggena sabbakilesā samucchinnā ceva suññā ca. Idaṃ samucchedasuññaṃ.

1799什么是止息空？以出离而止息并空掉欲贪；以无嗔而止息并空掉嗔恚；以光明想而止息并空掉昏沉与睡眠；以不散乱而止息并空掉掉举；以法的确定而止息并空掉疑惑；以智而止息并空掉无明；以喜悦而止息并空掉不乐。以初禅而止息并空掉五盖……以阿拉汉道而止息并空掉一切烦恼。这是止息空。

Katamaṃ Nekkhammena kāmacchando paṭippassaddho ceva suñño ca. Abyāpādena byāpādo paṭippassaddho ceva suñño ca. Ālokasaññāya thinamiddhaṃ paṭippassaddhañceva suññañca. Avikkhepena uddhaccaṃ paṭippassaddhañceva suññañca . Dhammavavatthānena vicikicchā paṭippassaddhā ceva suññā ca. Ñāṇena avijjā paṭippassaddhā ceva suññā ca. Pāmojjena arati paṭippassaddhā ceva suññā ca. Paṭhamena jhānena nīvaraṇā paṭippassaddhā ceva suññā ca…pe… arahattamaggena sabbakilesā paṭippassaddhā ceva suññā ca. Idaṃ paṭippassaddhisuññaṃ.

1800什么是出离空？以出离而脱离并空掉欲贪；以无嗔而脱离并空掉嗔恚；以光明想而脱离并空掉昏沉与睡眠；以不散乱而脱离并空掉掉举；以法的确定而脱离并空掉疑惑；以智而脱离并空掉无明；以喜悦而脱离并空掉不乐。以初禅而脱离并空掉五盖……以阿拉汉道而脱离并空掉一切烦恼。这是出离空。

Katamaṃ Nekkhammena kāmacchando nissaṭo ceva suñño ca. Abyāpādena byāpādo nissaṭo ceva suñño ca. Ālokasaññāya thinamiddhaṃ nissaṭañceva suññañca. Avikkhepena uddhaccaṃ nissaṭañceva suññañca. Dhammavavatthānena vicikicchā nissaṭā ceva suññā ca. Ñāṇena avijjā nissaṭā ceva suññā ca. Pāmojjena arati nissaṭā ceva suññā ca. Paṭhamena jhānena nīvaraṇā nissaṭā ceva suññā ca …pe… arahattamaggena sabbakilesā nissaṭā ceva suññā ca. Idaṃ nissaraṇasuññaṃ.

1801什么是内空？内在的眼，空无我、或无我所、或无常、或无恒、或无永恒、或无不变异性。内在的耳，空无……内在的鼻，空无……内在的舌，空无……内在的身，空无……内在的意，空无我、或无我所、或无常、或无恒、或无永恒、或无不变异性。这是内空。

Katamaṃ Ajjhattaṃ cakkhuṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Ajjhattaṃ sotaṃ suññaṃ… ajjhattaṃ ghānaṃ suññaṃ… ajjhattaṃ jivhā suññā… ajjhattaṃ kāyo suñño… ajjhattaṃ mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ ajjhattasuññaṃ.

1802什么是外空？外在的色，空无……外在的法，空无我、或无我所、或无常、或无恒、或无永恒、或无不变异性。这是外空。

Katamaṃ Bahiddhā rūpā suññā…pe… bahiddhā dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ bahiddhāsuññaṃ.

1803什么是内眼与外色这两者，空于我或我所，空于常恒、稳固、永续、不坏灭之法。什么是内耳与外声……内鼻与外香……内舌与外味……内身与外触……什么是内意与外法这两者，空于我或我所，空于常恒、稳固、永续、不坏灭之法。这叫作双面空。

Katamaṃ Yañca ajjhattaṃ cakkhu ye ca bahiddhā rūpā ubhayametaṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yañca ajjhattaṃ sotaṃ ye ca bahiddhā saddā…pe… yañca ajjhattaṃ ghānaṃ ye ca bahiddhā gandhā… yā ca ajjhattaṃ jivhā ye ca bahiddhā rasā… yo ca ajjhattaṃ kāyo ye ca bahiddhā phoṭṭhabbā… yo ca ajjhattaṃ mano ye ca bahiddhā dhammā ubhayametaṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ dubhatosuññaṃ.

1804什么是六内处既是同类又是空的，六外处既是同类又是空的，六识身既是同类又是空的，六触身既是同类又是空的，六受身既是同类又是空的，六想身既是同类又是空的，六思身既是同类又是空的。这叫作同类空。

Katamaṃ Cha ajjhattikāni āyatanāni sabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni sabhāgāni ceva suññāni ca. Cha viññāṇakāyā sabhāgā ceva suññā ca. Cha phassakāyā sabhāgā ceva suññā ca. Cha vedanākāyā sabhāgā ceva suññā ca. Cha saññākāyā sabhāgā ceva suññā ca. Cha cetanākāyā sabhāgā ceva suññā ca. Idaṃ sabhāgasuññaṃ.

1805什么是六内处与六外处既是异类又是空的，六外处与六识身既是异类又是空的，六识身与六触身既是异类又是空的，六触身与六受身既是异类又是空的，六受身与六想身既是异类又是空的，六想身与六思身既是异类又是空的。这叫作异类空。

Katamaṃ Cha ajjhattikāni āyatanāni chahi bāhirehi āyatanehi visabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni chahi viññāṇakāyehi visabhāgāni ceva suññāni ca. Cha viññāṇakāyā chahi phassakāyehi visabhāgā ceva suññā ca. Cha phassakāyā chahi vedanākāyehi visabhāgā ceva suññā ca. Cha vedanākāyā chahi saññākāyehi visabhāgā ceva suññā ca. Cha saññākāyā chahi cetanākāyehi visabhāgā ceva suññā ca. Idaṃ visabhāgasuññaṃ.

1806什么是出离的寻求，空于欲贪；无瞋的寻求，空于瞋恚；光明想的寻求，空于昏沉睡眠；无散乱的寻求，空于掉举；法决定的寻求，空于疑；智的寻求，空于无明；喜悦的寻求，空于不乐；初禅的寻求，空于五盖……阿拉汉道的寻求，空于一切烦恼。这叫作寻求空。

Katamaṃ Nekkhammesanā kāmacchandena suññā. Abyāpādesanā byāpādena suññā. Ālokasaññesanā thinamiddhena suññā. Avikkhepesanā uddhaccena suññā. Dhammavavatthānesanā vicikicchāya suññā. Ñāṇesanā avijjāya suññā. Pāmojjesanā aratiyā suññā. Paṭhamajjhānesanā nīvaraṇehi suññā…pe… arahattamaggesanā sabbakilesehi suññā. Idaṃ esanāsuññaṃ.

1807什么是出离的摄受，空于欲贪；无瞋的摄受，空于瞋恚；光明想的摄受，空于昏沉睡眠；无散乱的摄受，空于掉举；法决定的摄受，空于疑；智的摄受，空于无明；喜悦的摄受，空于不乐；初禅的摄受，空于五盖……阿拉汉道的摄受，空于一切烦恼。这叫作摄受空。

Katamaṃ Nekkhammapariggaho kāmacchandena suñño. Abyāpādapariggaho byāpādena suñño. Ālokasaññāpariggaho thinamiddhena suñño. Avikkhepapariggaho uddhaccena suñño . Dhammavavatthānapariggaho vicikicchāya suñño. Ñāṇapariggaho avijjāya suñño. Pāmojjapariggaho aratiyā suñño. Paṭhamajjhānapariggaho nīvaraṇehi suñño…pe… arahattamaggapariggaho sabbakilesehi suñño. Idaṃ pariggahasuññaṃ.

1808什么是出离的获得，空于欲贪；无瞋的获得，空于瞋恚；光明想的获得，空于昏沉睡眠；无散乱的获得，空于掉举；法决定的获得，空于疑；智的获得，空于无明；喜悦的获得，空于不乐；初禅的获得，空于五盖……阿拉汉道的获得，空于一切烦恼。这叫作获得空。

Katamaṃ Nekkhammapaṭilābho kāmacchandena suñño. Abyāpādapaṭilābho byāpādena suñño. Ālokasaññāpaṭilābho thinamiddhena suñño. Avikkhepapaṭilābho uddhaccena suñño. Dhammavavatthānapaṭilābho vicikicchāya suñño. Ñāṇapaṭilābho avijjāya suñño. Pāmojjapaṭilābho aratiyā suñño. Paṭhamajjhānapaṭilābho nīvaraṇehi suñño…pe… arahattamaggapaṭilābho sabbakilesehi suñño. Idaṃ paṭilābhasuññaṃ.

1809什么是通达空？出离的通达是空于欲贪的，无嗔的通达是空于嗔恚的，光明想的通达是空于昏沉睡眠的，不散乱的通达是空于掉举的，法决定的通达是空于疑的，智的通达是空于无明的，喜悦的通达是空于不乐的，初禅的通达是空于诸盖的……阿拉汉道的通达是空于一切烦恼的。这是通达空。

Katamaṃ Nekkhammappaṭivedho kāmacchandena suñño. Abyāpādappaṭivedho byāpādena suñño. Ālokasaññāppaṭivedho thinamiddhena suñño. Avikkhepappaṭivedho uddhaccena suñño. Dhammavavatthānappaṭivedho vicikicchāya suñño. Ñāṇappaṭivedho avijjāya suñño. Pāmojjappaṭivedho aratiyā suñño. Paṭhamajjhānappaṭivedho nīvaraṇehi suñño…pe… arahattamaggappaṭivedho sabbakilesehi suñño. Idaṃ paṭivedhasuññaṃ.

1810什么是欲贪是差异性，出离是单一性；心朝向出离的单一性时，就空于欲贪。嗔恚是差异性，无嗔是单一性；心朝向无嗔的单一性时，就空于嗔恚。昏沉睡眠是差异性，光明想是单一性；心朝向光明想的单一性时，就空于昏沉睡眠。掉举是差异性，不散乱是单一性；心朝向不散乱的单一性时，就空于掉举。疑是差异性，法决定是单一性；心朝向法决定的单一性时，就空于疑。无明是差异性，智是单一性；心朝向智的单一性时，就空于无明。不乐是差异性，喜悦是单一性；心朝向喜悦的单一性时，就空于不乐。诸盖是差异性，初禅是单一性；心朝向初禅的单一性时，就空于诸盖……一切烦恼是差异性，阿拉汉道是单一性；心朝向阿拉汉道的单一性时，就空于一切烦恼。这是单一性空、差异性空。

Katamaṃ Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandena suññaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādena suññaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhena suññaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Avikkhepekattaṃ cetayato uddhaccena suññaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Dhammavavatthānekattaṃ cetayato vicikicchāya suññaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Ñāṇekattaṃ cetayato avijjāya suññaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Pāmojjekattaṃ cetayato aratiyā suññaṃ. Nīvaraṇā nānattaṃ, paṭhamajjhānaṃ ekattaṃ. Paṭhamajjhānekattaṃ cetayato nīvaraṇehi suññaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi suññaṃ. Idaṃ ekattasuññaṃ nānattasuññaṃ.

1811什么是出离的安忍空于欲贪，无嗔的安忍空于嗔恚，光明想的安忍空于昏沉睡眠，不散乱的安忍空于掉举，法决定的安忍空于疑，智的安忍空于无明，喜悦的安忍空于不乐，初禅的安忍空于诸盖……阿拉汉道的安忍空于一切烦恼。这是安忍空。

Katamaṃ Nekkhammakhanti kāmacchandena suññā. Abyāpādakhanti byāpādena suññā. Ālokasaññākhanti thinamiddhena suññā. Avikkhepakhanti uddhaccena suññā. Dhammavavatthānakhanti vicikicchāya suññā. Ñāṇakhanti avijjāya suññā. Pāmojjakhanti aratiyā suññā. Paṭhamajjhānakhanti nīvaraṇehi suññā…pe… arahattamaggakhanti sabbakilesehi suññā. Idaṃ khantisuññaṃ.

1812什么是出离的决定空于欲贪，无嗔的决定空于嗔恚，光明想的决定空于昏沉睡眠，不散乱的决定空于掉举，法决定的决定空于疑，智的决定空于无明，喜悦的决定空于不乐，初禅的决定空于诸盖……阿拉汉道的决定空于一切烦恼。这是决定空。

Katamaṃ Nekkhammādhiṭṭhānaṃ kāmacchandena suññaṃ. Abyāpādādhiṭṭhānaṃ byāpādena suññaṃ. Ālokasaññādhiṭṭhānaṃ thinamiddhena suññaṃ. Avikkhepādhiṭṭhānaṃ uddhaccena suññaṃ. Dhammavavatthānādhiṭṭhānaṃ vicikicchāya suññaṃ. Ñāṇādhiṭṭhānaṃ avijjāya suññaṃ. Pāmojjādhiṭṭhānaṃ aratiyā suññaṃ. Paṭhamajjhānādhiṭṭhānaṃ nīvaraṇehi suññaṃ…pe… arahattamaggādhiṭṭhānaṃ sabbakilesehi suññaṃ. Idaṃ adhiṭṭhānasuññaṃ.

1813什么是出离的深入空于欲贪，无嗔的深入空于嗔恚，光明想的深入空于昏沉睡眠，不散乱的深入空于掉举，法决定的深入空于疑，智的深入空于无明，喜悦的深入空于不乐，初禅的深入空于诸盖……阿拉汉道的深入空于一切烦恼。这是深入空。

Katamaṃ Nekkhammapariyogāhaṇaṃ kāmacchandena suññaṃ. Abyāpādapariyogāhaṇaṃ byāpādena suññaṃ. Ālokasaññāpariyogāhaṇaṃ thinamiddhena suññaṃ. Avikkhepapariyogāhaṇaṃ uddhaccena suññaṃ. Dhammavavatthānapariyogāhaṇaṃ vicikicchāya suññaṃ. Ñāṇapariyogāhaṇaṃ avijjāya suññaṃ. Pāmojjapariyogāhaṇaṃ aratiyā suññaṃ. Paṭhamajjhānapariyogāhaṇaṃ nīvaraṇehi suññaṃ…pe… arahattamaggapariyogāhaṇaṃ sabbakilesehi suññaṃ. Idaṃ pariyogāhaṇasuññaṃ.

1814什么是这里，具正知者以出离灭尽了欲贪的流转，以无嗔灭尽了嗔恚的流转，以光明想灭尽了昏沉睡眠的流转，以不散乱灭尽了掉举的流转，以法决定灭尽了疑的流转，以智灭尽了无明的流转，以喜悦灭尽了不乐的流转，以初禅灭尽了诸盖的流转……以阿拉汉道灭尽了一切烦恼的流转。又或者，当具正知者于无余涅槃界般涅槃时，就是灭尽了这眼流转，而无其他眼流转再生；灭尽了这耳流转……鼻流转……舌流转……身流转……意流转，而无其他意流转再生。这是具正知者的流转灭尽，是一切空性中最高的究竟空。

Katamaṃ Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya pavattaṃ pariyādiyati, ñāṇena avijjāya pavattaṃ pariyādiyati, pāmojjena aratiyā pavattaṃ pariyādiyati, paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati. Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idaṃ ceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññanti.

1815空论完

Suññakathā niṭṭhitā.

1816双连品第二

Yuganaddhavaggo dutiyo.

1817其摄颂──

Tassuddānaṃ –

1818双论、谛与觉支，慈与以离欲为第五；

Yuganaddhā saccabojjhaṅgā, mettā virāgapañcamā;

1819无碍解、法轮、出世间、力与空。

Paṭisambhidā dhammacakkaṃ, lokuttarabalasuññāti.

1820殊胜品。

Varavaggoti.

1821第一大慧论

1. Mahāpaññākathā

1822此为持部者所立，无与伦比的第二殊胜

Esa nikāyadharehi ṭhapito, asamo dutiyo pavaro

1823殊胜品。

Varavaggoti.

18243. 慧品

3. Paññāvaggo

18251. 大慧论

1. Mahāpaññākathā

1修习多作无常随观，会圆满哪种智慧？修习多作苦随观，会圆满哪种智慧？修习多作无我随观，会圆满哪种智慧？……乃至……修习多作舍离随观，会圆满哪种智慧？

Aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti?

1827修习、多修习无常随观，圆满速疾慧。修习、多修习苦随观，圆满穿透慧。修习、多修习无我随观，圆满大慧。修习、多修习厌离随观，圆满锐利慧。修习、多修习离欲随观，圆满广大慧。修习、多修习灭随观，圆满甚深慧。修习、多修习舍遣随观，圆满不共慧。这七种慧修习、多修习，圆满贤善。这八种慧修习、多修习，圆满种种慧。这九种慧修习、多修习，圆满喜悦慧。

Aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Dukkhānupassanā bhāvitā bahulīkatā nibbedhikapaññaṃ paripūreti. Anattānupassanā bhāvitā bahulīkatā mahāpaññaṃ paripūreti. Nibbidānupassanā bhāvitā bahulīkatā tikkhapaññaṃ paripūreti. Virāgānupassanā bhāvitā bahulīkatā vipulapaññaṃ paripūreti. Nirodhānupassanā bhāvitā bahulīkatā gambhīrapaññaṃ paripūreti. Paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

1828喜悦慧即是辩才无碍解。通过对其义的确定，而获得、证得、触达了义无碍解，以慧而触达。通过对法的确定，而获得、证得、触达了法无碍解，以慧而触达。通过对词的确定，而获得、证得、触达了词无碍解，以慧而触达。通过对辩才的确定，而获得、证得、触达了辩才无碍解，以慧而触达。他的这四种无碍解已被获得、被证得、被触达，以慧而触达。

Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

1829对于色修习无常随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习无常随观，多修习后，能圆满哪一种慧？对于色修习苦随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习苦随观，多修习后，能圆满哪一种慧？对于色修习无我随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习无我随观，多修习后，能圆满哪一种慧？对于色修习厌离随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习厌离随观，多修习后，能圆满哪一种慧？对于色修习离欲随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习离欲随观，多修习后，能圆满哪一种慧？对于色修习灭尽随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习灭尽随观，多修习后，能圆满哪一种慧？对于色修习舍遣随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的色修习舍遣随观，多修习后，能圆满哪一种慧？

Rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe nibbidānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe nibbidānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe virāgānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe virāgānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe nirodhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe nirodhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti?

1830喜悦慧是辩无碍解。通过确定它的义，义无碍解已证得、已作证、以慧触达；通过确定法，法无碍解已证得、已作证、以慧触达；通过确定词，词无碍解已证得、已作证、以慧触达；通过确定辩，辩无碍解已证得、已作证、以慧触达。他的这四种无碍解已证得、已作证、以慧触达。

1831对于受……（中略）……对于想……对于行……对于识……对于眼……（中略）……对于老死修习无常随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的老死修习无常随观，多修习后，能圆满哪一种慧？……（中略）……对于老死修习舍遣随观，多修习后，能圆满哪一种慧？对于过去、未来、现在的老死修习舍遣随观，多修习后，能圆满哪一种慧？对于老死修习无常随观，多修习后，能圆满速疾慧。对于过去、未来、现在的色修习无常随观，多修习后，能圆满速疾慧。……（中略）……他的这四种无碍解已被获得、被证得、被触达，以慧而触达。

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Atītānāgatapaccuppanne jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

1832喜悦慧是辩无碍解。通过确定它的义，义无碍解已证得、已作证、以慧触达；通过确定法，法无碍解已证得、已作证、以慧触达；通过确定词，词无碍解已证得、已作证、以慧触达；通过确定辩，辩无碍解已证得、已作证、以慧触达。他的这四种无碍解已证得、已作证、以慧触达。

Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti, sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

2对于色，修习、多修习无常随观，圆满什么慧？……乃至……对于色，修习、多修习舍遣随观，圆满什么慧？对于色，修习、多修习无常随观，圆满速疾慧……乃至……对于色，修习、多修习舍遣随观，圆满不共慧。这七种慧修习、多修习，圆满贤善。这八种慧修习、多修习，圆满种种慧。这九种慧修习、多修习，圆满喜悦慧。

Rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… rūpe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

1834对于色修习无常随观，多修习后，能圆满速疾慧。对于过去、未来、现在的色修习无常随观，多修习后，能圆满速疾慧。对于色修习苦随观，多修习后，能圆满穿透慧。对于过去、未来、现在的色修习苦随观，多修习后，能圆满速疾慧。对于色修习无我随观，多修习后，能圆满广慧。对于过去、未来、现在的色修习无我随观，多修习后，能圆满速疾慧。对于色修习厌离随观，多修习后，能圆满锐利慧。对于过去、未来、现在的色修习厌离随观，多修习后，能圆满速疾慧。对于色修习离欲随观，多修习后，能圆满博广慧。对于过去、未来、现在的色修习离欲随观，多修习后，能圆满速疾慧。对于色修习灭尽随观，多修习后，能圆满深奥慧。对于过去、未来、现在的色修习灭尽随观，多修习后，能圆满速疾慧。对于色修习舍遣随观，多修习后，能圆满无等慧。对于过去、未来、现在的色修习舍遣随观，多修习后，能圆满速疾慧。这七种慧，修习多修习后，能圆满聪慧。这八种慧，修习多修习后，能圆满种种慧。这九种慧，修习多修习后，能圆满喜悦慧。

Rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe dukkhānupassanā bhāvitā bahulīkatā nibbedhikapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe dukkhānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe anattānupassanā bhāvitā bahulīkatā mahāpaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe anattānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe nibbidānupassanā bhāvitā bahulīkatā tikkhapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe nibbidānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe virāgānupassanā bhāvitā bahulīkatā vipulapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe virāgānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe nirodhānupassanā bhāvitā bahulīkatā gambhīrapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe nirodhānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe paṭinissaggānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

1835喜悦慧是辩无碍解。通过确定它的义，义无碍解已证得、已作证、以慧触达；通过确定法，法无碍解已证得、已作证、以慧触达；通过确定词，词无碍解已证得、已作证、以慧触达；通过确定辩，辩无碍解已证得、已作证、以慧触达。他的这四种无碍解已证得、已作证、以慧触达。

Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya . Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

1836对于受……乃至……对于想……对于行……对于识……对于眼……乃至……对于老死，修习、多修习无常随观，圆满什么慧？……乃至……对于老死，修习、多修习舍遣随观，圆满什么慧？对于老死，修习、多修习无常随观，圆满速疾慧……乃至……对于老死，修习、多修习舍遣随观，圆满不共慧。这七种慧修习、多修习，圆满贤善。这八种慧修习、多修习，圆满种种慧。这九种慧修习、多修习，圆满喜悦慧。

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

3“比丘们，这四种法，修习多修习后，能导向入流果的证得。哪四种？亲近善士，听闻正法，如理作意，法随法行——比丘们，这四种法，修习多修习后，能导向入流果的证得。

‘‘Cattārome , bhikkhave , dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti.

1838“比丘们，这四种法，修习多修习后，能导向一来果的证得……（中略）……能导向不来果的证得……（中略）……能导向阿拉汉果的证得。哪四种？亲近善士，听闻正法，如理作意，法随法行——比丘们，这四种法，修习多修习后，能导向阿拉汉道果的证得。”

‘‘Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṃvattanti…pe… anāgāmiphalasacchikiriyāya saṃvattanti…pe… arahattaphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā arahattamaggaphalasacchikiriyāya saṃvattanti.

1839“比丘们，有四种法，修习、多修习之后，能导向智慧的获得……导向智慧的增长，导向智慧的广佈，导向大智慧的状态，导向种种智慧的状态，导向广大智慧的状态，导向甚深智慧的状态，导向无等智慧的状态，导向广博智慧的状态，导向智慧的丰足，导向敏锐智慧的状态，导向轻快智慧的状态，导向喜悦智慧的状态，导向迅捷智慧的状态，导向锋利智慧的状态，导向洞察智慧的状态。是哪四种呢？亲近善士，听闻正法，如理作意，法随法行——比丘们，就是这四种法，修习、多修习之后，能导向智慧的获得，导向智慧的增长……导向洞察智慧的状态。”

‘‘Cattārome , bhikkhave, dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti…pe… paññābuddhiyā saṃvattanti, paññāvepullāya saṃvattanti, mahāpaññatāya saṃvattanti, puthupaññatāya saṃvattanti, vipulapaññatāya saṃvattanti, gambhīrapaññatāya saṃvattanti, asāmantapaññatāya saṃvattanti, bhūripaññatāya saṃvattanti, paññābāhullāya saṃvattanti, sīghapaññatāya saṃvattanti, lahupaññatāya saṃvattanti, hāsapaññatāya saṃvattanti, javanapaññatāya saṃvattanti, tikkhapaññatāya saṃvattanti, nibbedhikapaññatāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti, paññābuddhiyā saṃvattanti…pe… nibbedhikapaññatāya saṃvattanti’’.

18401. 十六慧分别

1. Soḷasapaññāniddeso

4什么是智慧的获得？对于四种道智、四种果智、四种无碍解智、六种神通智、七十三种智、七十七种智的获得、证得、到达、成就、触证、作证、具足——这就是智慧的获得。‘能导向智慧的获得’的意思就是——这是智慧的获得。

ti katamo paññāpaṭilābho? Catunnaṃ maggañāṇānaṃ, catunnaṃ phalañāṇānaṃ, catunnaṃ paṭisambhidāñāṇānaṃ, channaṃ abhiññāñāṇānaṃ, tesattatīnaṃ ñāṇānaṃ, sattasattatīnaṃ ñāṇānaṃ lābho paṭilābho patti sampatti phassanā sacchikiriyā upasampadā. Paññāpaṭilābhāya saṃvattantīti – ayaṃ paññā paṭilābho.

1842什么是智慧的增长？七种有学圣者以及善凡夫的智慧会增长，阿拉汉的智慧会增长。这已经增长又再增长的状态，能导向智慧的增长——这就是智慧的增长。

ti katamā paññābuddhi? Sattannañca sekkhānaṃ puthujjanakalyāṇakassa ca paññā vaḍḍhati, arahato paññā vaḍḍhati. Vaḍḍhitavaḍḍhanā paññābuddhiyā saṃvattantīti – ayaṃ paññābuddhi.

1843什么是智慧的广佈？七种有学圣者以及善凡夫的智慧会迈向广佈。阿拉汉的智慧已达到了广佈，能导向智慧的广佈——这就是智慧的广佈。

ti katamaṃ paññāvepullaṃ? Sattannaṃ sekkhānaṃ puthujjanakalyāṇakassa ca paññāvepullaṃ gacchati. Arahato paññā vepullagatā paññāvepullāya saṃvattantīti – idaṃ paññāvepullaṃ.

1844什么是大智慧？能把握大的义理，所以是大智慧。能把握大的法，所以是大智慧。能把握大的词句，所以是大智慧。能把握大的辩才，所以是大智慧。能把握大的戒蕴，所以是大智慧。能把握大的定蕴，所以是大智慧。能把握大的慧蕴，所以是大智慧。能把握大的解脱蕴，所以是大智慧。能把握大的解脱知见蕴，所以是大智慧。能把握大的处非处，所以是大智慧。能把握大的住定与等至，所以是大智慧。能把握大的圣谛，所以是大智慧。能把握大的念处，所以是大智慧。能把握大的正勤，所以是大智慧。能把握大的神足，所以是大智慧。能把握大的根，所以是大智慧。能把握大的力，所以是大智慧。能把握大的觉支，所以是大智慧。能把握大的圣道，所以是大智慧。能把握大的沙门果，所以是大智慧。能把握大的神通，所以是大智慧。能把握大的第一义，即涅槃，所以是大智慧。能导向大智慧的状态——这就是大智慧。

ti katamā mahāpaññā? Mahante atthe pariggaṇhātīti – mahāpaññā. Mahante dhamme pariggaṇhātīti – mahāpaññā. Mahantā niruttiyo pariggaṇhātīti – mahāpaññā. Mahantāni paṭibhānāni pariggaṇhātīti – mahāpaññā. Mahante sīlakkhandhe pariggaṇhātīti – mahāpaññā. Mahante samādhikkhandhe pariggaṇhātīti – mahāpaññā. Mahante paññākkhandhe pariggaṇhātīti – mahāpaññā. Mahante vimuttikkhandhe pariggaṇhātīti – mahāpaññā . Mahante vimuttiñāṇadassanakkhandhe pariggaṇhātīti – mahāpaññā. Mahantāni ṭhānāṭṭhānāni pariggaṇhātīti – mahāpaññā. Mahantā vihārasamāpattiyo pariggaṇhātīti – mahāpaññā. Mahantāni ariyasaccāni pariggaṇhātīti – mahāpaññā. Mahante satipaṭṭhāne pariggaṇhātīti – mahāpaññā. Mahante sammappadhāne pariggaṇhātīti – mahāpaññā. Mahante iddhipāde pariggaṇhātīti – mahāpaññā. Mahantāni indriyāni pariggaṇhātīti – mahāpaññā. Mahantāni balāni pariggaṇhātīti – mahāpaññā. Mahante bojjhaṅge pariggaṇhātīti – mahāpaññā. Mahantaṃ ariyamaggaṃ pariggaṇhātīti – mahāpaññā. Mahantāni sāmaññaphalāni pariggaṇhātīti – mahāpaññā. Mahantā abhiññāyo pariggaṇhātīti – mahāpaññā. Mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti – mahāpaññā. Mahāpaññatāya saṃvattantīti – ayaṃ mahāpaññā.

1845什么是种种智慧？智在各种不同的蕴上运转，所以是种种智慧。智在各种不同的界上运转，所以是种种智慧。智在各种不同的处上运转，所以是种种智慧。智在各种不同的缘起上运转，所以是种种智慧。智在各种不同的空与无所得上运转，所以是种种智慧。智在各种不同的义理上运转，所以是种种智慧。智在各种不同的法上运转，所以是种种智慧。智在各种不同的词句上运转，所以是种种智慧。智在各种不同的辩才上运转，所以是种种智慧。智在各种不同的戒蕴上运转，所以是种种智慧。智在各种不同的定蕴上运转，所以是种种智慧。智在各种不同的慧蕴上运转，所以是种种智慧。智在各种不同的解脱蕴上运转，所以是种种智慧。智在各种不同的解脱知见蕴上运转，所以是种种智慧。智在各种不同的处非处上运转，所以是种种智慧。智在各种不同的住定与等至上运转，所以是种种智慧。智在各种不同的圣谛上运转，所以是种种智慧。智在各种不同的念处上运转，所以是种种智慧。智在各种不同的正勤上运转，所以是种种智慧。智在各种不同的神足上运转，所以是种种智慧。智在各种不同的根上运转，所以是种种智慧。智在各种不同的力上运转，所以是种种智慧。智在各种不同的觉支上运转，所以是种种智慧。智在各种不同的圣道上运转，所以是种种智慧。智在各种不同的沙门果上运转，所以是种种智慧。智在各种不同的神通上运转，所以是种种智慧。超越了与凡夫共通的法，智在第一义的涅槃上运转，所以是种种智慧。能导向种种智慧的状态——这就是种种智慧。

ti katamā puthupaññā? Puthunānākhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānādhātūsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāāyatanesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaṭiccasamuppādesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsuññatamanupalabbhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāatthesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānādhammesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāniruttīsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaṭibhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsīlakkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsamādhikkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaññākkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvimuttikkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāṭhānāṭṭhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvihārasamāpattīsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāariyasaccesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsatipaṭṭhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsammappadhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāiddhipādesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāindriyesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānābalesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānābojjhaṅgesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāariyamaggesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsāmaññaphalesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāabhiññāsu ñāṇaṃ pavattatīti – puthupaññā. Puthujjanasādhāraṇe dhamme atikkamma paramatthe nibbāne ñāṇaṃ pavattatīti – puthupaññā. Puthupaññatāya saṃvattantīti – ayaṃ puthupaññā.

1846什么叫做广慧？把握广大义理者——这就是广慧。把握广大诸法者——这就是广慧。把握广大词句者——这就是广慧。把握广大辩才者——这就是广慧。把握广大戒蕴者——这就是广慧。把握广大定蕴者——这就是广慧。把握广大慧蕴者——这就是广慧。把握广大解脱蕴者——这就是广慧。把握广大解脱知见蕴者——这就是广慧。把握广大合理与不合理者——这就是广慧。把握广大住定与等至者——这就是广慧。把握广大四圣谛者——这就是广慧。把握广大四念处者——这就是广慧。把握广大四正勤者——这就是广慧。把握广大四神足者——这就是广慧。把握广大五根者——这就是广慧。把握广大五力者——这就是广慧。把握广大七觉支者——这就是广慧。把握广大八圣道者——这就是广慧。把握广大沙门果者——这就是广慧。把握广大六神通者——这就是广慧。把握广大最上涅槃者——这就是广慧。能成就广慧性者——这就是广慧。

ti katamā vipulapaññā? Vipule atthe pariggaṇhātīti – vipulapaññā. Vipule dhamme pariggaṇhātīti – vipulapaññā. Vipulā niruttiyo pariggaṇhātīti – vipulapaññā. Vipulāni paṭibhānāni pariggaṇhātīti – vipulapaññā. Vipule sīlakkhandhe pariggaṇhātīti – vipulapaññā. Vipule samādhikkhandhe pariggaṇhātīti – vipulapaññā. Vipule paññākkhandhe pariggaṇhātīti – vipulapaññā. Vipule vimuttikkhandhe pariggaṇhātīti – vipulapaññā. Vipule vimuttiñāṇadassanakkhandhe pariggaṇhātīti – vipulapaññā. Vipulāni ṭhānāṭṭhānāni pariggaṇhātīti – vipulapaññā. Vipulā vihārasamāpattiyo pariggaṇhātīti – vipulapaññā. Vipulāni ariyasaccāni pariggaṇhātīti – vipulapaññā. Vipule satipaṭṭhāne pariggaṇhātīti – vipulapaññā. Vipule sammappadhāne pariggaṇhātīti – vipulapaññā. Vipule iddhipāde pariggaṇhātīti – vipulapaññā. Vipulāni indriyāni pariggaṇhātīti – vipulapaññā. Vipulāni balāni pariggaṇhātīti – vipulapaññā. Vipule bojjhaṅge pariggaṇhātīti – vipulapaññā. Vipule ariyamagge pariggaṇhātīti – vipulapaññā. Vipulāni sāmaññaphalāni pariggaṇhātīti – vipulapaññā. Vipulā abhiññāyo pariggaṇhātīti – vipulapaññā. Vipulaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti – vipulapaññā. Vipulapaññatāya saṃvattantīti – ayaṃ vipulapaññā.

1847什么叫做深慧？在深奥的诸蕴中运转智慧者——这就是深慧。在深奥的诸界中运转智慧者——这就是深慧。在深奥的诸处中运转智慧者——这就是深慧。在深奥的缘起法中运转智慧者——这就是深慧。在深奥的不可执取之空性中运转智慧者——这就是深慧。在深奥的义理中运转智慧者——这就是深慧。在深奥的诸法中运转智慧者——这就是深慧。在深奥的词句中运转智慧者——这就是深慧。在深奥的辩才中运转智慧者——这就是深慧。在深奥的戒蕴中运转智慧者——这就是深慧。在深奥的定蕴中运转智慧者——这就是深慧。在深奥的慧蕴中运转智慧者——这就是深慧。在深奥的解脱蕴中运转智慧者——这就是深慧。在深奥的解脱知见蕴中运转智慧者——这就是深慧。在深奥的合理与不合理中运转智慧者——这就是深慧。在深奥的住定与等至中运转智慧者——这就是深慧。在深奥的四圣谛中运转智慧者——这就是深慧。在深奥的四念处中运转智慧者——这就是深慧。在深奥的四正勤中运转智慧者——这就是深慧。在深奥的四神足中运转智慧者——这就是深慧。在深奥的五根中运转智慧者——这就是深慧。在深奥的五力中运转智慧者——这就是深慧。在深奥的七觉支中运转智慧者——这就是深慧。在深奥的八圣道中运转智慧者——这就是深慧。在深奥的沙门果中运转智慧者——这就是深慧。在深奥的六神通中运转智慧者——这就是深慧。在深奥的最上涅槃中运转智慧者——这就是深慧。能成就深慧性者——这就是深慧。

ti katamā gambhīrapaññā? Gambhīresu khandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu dhātūsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu āyatanesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu paṭiccasamuppādesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu suññatamanupalabbhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu atthesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu dhammesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu niruttīsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu paṭibhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sīlakkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu samādhikkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā . Gambhīresu paññākkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu vimuttikkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu vimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ṭhānāṭṭhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu vihārasamāpattīsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ariyasaccesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu satipaṭṭhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sammappadhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu iddhipādesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu indriyesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu balesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu bojjhaṅgesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ariyamaggesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sāmaññaphalesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu abhiññāsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīre paramatthe nibbāne ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrapaññatāya saṃvattantīti – ayaṃ gambhīrapaññā.

1848什么叫做非近慧？对于这样的人：他通过决断义理，证得了、亲证了、以智慧触达了义无碍解；通过决断诸法，证得了、亲证了、以智慧触达了法无碍解；通过决断词句，证得了、亲证了、以智慧触达了词无碍解；通过决断辩才，证得了、亲证了、以智慧触达了辩无碍解。对于他的义理、诸法、词句和辩才，没有任何其他人能够与之匹敌。他不会被其他人所超越——这就是非近慧者。

ti katamā asāmantapaññā? Yassa puggalassa atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, tassa atthe ca dhamme ca niruttiyā ca paṭibhāne ca na añño koci sakkoti abhisambhavituṃ. Anabhisambhavanīyo ca so aññehīti – asāmantapañño.

1849善凡夫的智慧，与第八圣者的智慧相比，很远、极远、极其遥远，不在近处、不相接近。相对于善凡夫来说，第八圣者就是非近慧者。第八圣者的智慧，与入流者的智慧相比，很远、极远、极其遥远，不在近处、不相接近。相对于第八圣者来说，入流者就是非近慧者。入流者的智慧，与一来者的智慧相比，很远、极远、极其遥远，不在近处、不相接近。相对于入流者来说，一来者就是非近慧者。一来者的智慧，与不来者的智慧相比，很远、极远、极其遥远，不在近处、不相接近。相对于一来者来说，不来者就是非近慧者。不来者的智慧，与阿拉汉的智慧相比，很远、极远、极其遥远，不在近处、不相接近。相对于不来者来说，阿拉汉就是非近慧者。阿拉汉的智慧，与独觉佛的智慧相比，很远、极远、极其遥远，不在近处、不相接近。相对于阿拉汉来说，独觉佛就是非近慧者。相对于独觉佛及诸天世间而言，如来、阿拉汉、正等正觉者是最高的非近慧者。

Puthujjanakalyāṇakassa paññā aṭṭhamakassa paññāya dūre vidūre suvidūre na santike na sāmantā. Puthujjanakalyāṇakaṃ upādāya aṭṭhamako asāmantapañño. Aṭṭhamakassa paññā sotāpannassa paññāya dūre vidūre suvidūre na santike na sāmantā. Aṭṭhamakaṃ upādāya sotāpanno asāmantapañño. Sotāpannassa paññā sakadāgāmissa paññāya dūre vidūre suvidūre na santike na sāmantā. Sotāpannaṃ upādāya sakadāgāmi asāmantapañño. Sakadāgāmissa paññā anāgāmissa paññāya dūre vidūre suvidūre na santike na sāmantā. Sakadāgāmiṃ upādāya anāgāmī asāmantapañño. Anāgāmissa paññā arahato paññāya dūre vidūre suvidūre na santike na sāmantā. Anāgāmiṃ upādāya arahā asāmantapañño. Arahato paññā paccekasambuddhassa paññāya dūre vidūre suvidūre na santike na sāmantā. Arahantaṃ upādāya paccekabuddho asāmantapañño. Paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo asāmantapañño.

5他善于辨别智慧，具足分明的智，证得了无碍解，达到四无畏，持有十力，是人中魁首、人中之狮、人中之龙、人中良骏、人中精英，具有无量的智、无量的威光、无量的名声，是富足者、大财富者、拥有财富者，是引导者、善引导者、善劝導者、善教示者、善令审察者、善令观见者、善令净信者。因为正是那位世尊，使未生起的道生起，使未产生的道产生，使未宣说的道宣说；他是道知者、道见者、道通达者。而如今，他的弟子们正是此道的随行者，于后而得成就。

Paññāpabhedakusalo pabhinnañāṇo adhigatappaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā , anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugāmī ca panassa etarahi sāvakā viharanti pacchā samannāgatā.

1851因为正是那位世尊，在知时即知，在见时即见，是眼之成就者、智之成就者、法之成就者、梵之成就者，是宣说者、善宣说者、义理的引导者、不死之赐予者、法主、如来。对于那位世尊，没有什么是未知的、未见的、未解的、未亲证的、未被智慧触达的。无论是过去、未来、现在的诸法，一切都以一切方式呈现在佛陀世尊的智门面前。凡是被称为应了知的事物，那一切都应当被了知。无论是自利之义、利他之义、或自他两利之义，无论是现世之义、来世之义，无论是浅显之义、深奥之义，无论是隐秘之义、遮蔽之义，无论是应引导之义、已引导之义，无论是无过失之义、无烦恼之义、清净之义、最上之义——这一切都在佛陀智慧的范围内运行。

So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi taṃ sabbaṃ jānitabbaṃ . Attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.

1852佛陀、世尊的一切身业都随着智运行。佛陀、世尊的一切语业都随着智运行。佛陀、世尊的一切意业都随着智运行。佛陀、世尊对过去世的智没有障碍。佛陀、世尊对未来世的智没有障碍。佛陀、世尊对现在世的智没有障碍。有多少所应知，就有多少智；有多少智，就有多少所应知。智以所应知为边界，所应知以智为边界。超越了所应知，智就不会生起；超越了智，就没有所应知的路。这些法是相互为边缘而安立的。正如两个紧密合拢的盒盖，下面的盒盖不会超过上面的，上面的盒盖不会超过下面的，彼此互为边缘；同样地，佛陀、世尊的所应知和智也是彼此互为边缘。有多少所应知，就有多少智；有多少智，就有多少所应知。智以所应知为边界，所应知以智为边界。超越了所应知，智就不会生起；超越了智，就没有所应知的路。这些法是相互为边缘而安立的。佛陀、世尊的智在一切法上运行。

Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti . Sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Anāgate buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Paccuppanne buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati. Ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati. Ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.

1853一切法都系属于佛陀、世尊的转向、愿望、作意和心生起。佛陀、世尊的智在一切众生上运行。佛陀了知一切众生的习性、随眠、性行和意乐。他能了知众生是尘垢少的还是尘垢多的，是根器利的还是根器钝的，是良善行相的还是恶劣行相的，是易于教导的还是难以教导的，是有能力还是无能力的。包括天、魔、梵的世间，以及沙门、婆罗门、天、人等众，都在佛陀的智中周转。

Sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ buddho āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti . Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

1854就像所有鱼类和龟类，直到最大如鲸，都在大海中周转那样，包括天、魔、梵的世间，以及沙门、婆罗门、天、人等众，也都在佛陀的智中周转。就像所有鸟类，直到金翅鸟，都在虚空的一处周转那样，即使是那些如同舍利弗那样智慧的人，也只在佛陀智的一处周转。佛陀的智遍满并压服天人的智慧而屹立。那些聪慧的刹帝利、聪慧的婆罗门、聪慧的长者、聪慧的沙门，他们精通论辩，像能射穿毫毛的箭手一样，用智慧破坏各种邪见，他们反复构造问题来见如来，询问隐秘和深藏之事，那些问题都被世尊解说、开示、指明了理由，并且那些问题的解答在世尊这里都变得完整。在那些场合，世尊就以此智慧特显光芒。世尊是至高无上的、具有‘无等伦慧’的人，成就了无等伦慧——这就是无等伦慧。

Yathā ye keci macchakacchapā, antamaso timitimiṅgalaṃ upādāya, antomahāsamudde parivattanti, evamevaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhino, antamaso garuḷaṃ venateyyaṃ upādāya, ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti. Buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā atighaṃsitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca, kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā . Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Aggo asāmantapañño, asāmantapaññatāya saṃvattantīti – ayaṃ asāmantapaññā.

6什么是广慧？能征服贪，所以是广慧；是征服者，所以是广慧。能征服嗔，所以是广慧；是征服者，所以是广慧。能征服痴，所以是广慧；是征服者，所以是广慧。能征服忿怒……能征服怨恨……能征服覆藏……能征服恼害……能征服嫉妒……能征服悭吝……能征服诳惑……能征服谄曲……能征服顽固……能征服攻击性……能征服慢……能征服过慢……能征服放逸……能征服一切烦恼……能征服一切恶行……能征服一切造作……直至能征服一切导致再生的业，所以是广慧；是征服者，所以是广慧。贪是怨敌，那摧破怨敌的慧，就是广慧。嗔是怨敌，那摧破怨敌的慧，就是广慧。痴是怨敌，那摧破怨敌的慧，就是广慧。忿怒……直至一切导致再生的业是怨敌，那摧破怨敌的慧，就是广慧。‘Bhūri’是指大地。如同大地那样宽广、广博的慧，具足这样的慧，所以是广慧。再者，这是慧的别称。‘广慧’、‘大智’、‘引导者’，这些词说的就是广慧。成就了广慧——这就是广慧。

ti katamā bhūripaññā? Rāgaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Dosaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Mohaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Kodhaṃ…pe… upanāhaṃ … makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Rāgo ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Doso ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Moho ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā…pe… sabbe bhavagāmikammā ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Bhūri vuccati pathavī . Tāya pathavisamāya vitthatāya vipulāya paññāya samannāgatoti – bhūripaññā. Api ca, paññāya metaṃ adhivacanaṃ. Bhūri medhā pariṇāyikāti – bhūripaññā. Bhūripaññatāya saṃvattantīti – ayaṃ bhūripaññā.

1856什么是慧广多？在此，有个人尊重慧，以慧为行，以慧为依止，以慧为胜解，以慧为旗帜，以慧为标帜，以慧为增上，多作简择，多作深察，多作审视，多作细察，法随观慧，住于明了，以慧为习性，以慧为尊，以慧为重，趣向慧，倾向慧，归普慧，以慧为胜解，以慧为增上。就像尊重僧众的人被称为‘僧广多者’，尊重衣服的人被称为‘衣广多者’，尊重钵的人被称为‘钵广多者’，尊重住所的人被称为‘住所广多者’那样；同样地，在此有个人尊重慧，以慧为行……以慧为胜解，以慧为增上，多作简择，多作深察，多作审视，多作细察，法随观慧，住于明了，以慧为习性，以慧为尊，以慧为重，趣向慧，倾向慧，归诸慧，以慧为胜解，以慧为增上。成就了慧广多——这就是慧广多。

ti katamaṃ paññābāhullaṃ? Idhekacco paññāgaruko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. Yathā gaṇagaruko vuccati ‘‘gaṇabāhuliko’’ti, cīvaragaruko vuccati ‘‘cīvarabāhuliko’’ti, pattagaruko vuccati ‘‘pattabāhuliko’’ti, senāsanagaruko vuccati ‘‘senāsanabāhuliko’’ti; evamevaṃ idhekacco paññā garuko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. Paññābāhullāya saṃvattantīti – idaṃ paññābāhullaṃ.

1857什么是速慧？迅速、快速地圆满戒，所以是速慧。迅速、快速地圆满根律仪，所以是速慧。迅速、快速地圆满于食知量，所以是速慧。迅速、快速地圆满警寤精进，所以是速慧。迅速、快速地圆满戒蕴，所以是速慧。迅速、快速地圆满定蕴，所以是速慧。迅速、快速地圆满慧蕴，所以是速慧。迅速、快速地圆满解脱蕴，所以是速慧。迅速、快速地圆满解脱智见蕴，所以是速慧。迅速、快速地通达理与非理，所以是速慧。迅速、快速地圆满诸住定等至，所以是速慧。迅速、快速地通达四圣谛，所以是速慧。迅速、快速地修习四念处，所以是速慧。迅速、快速地修习四正勤，所以是速慧。迅速、快速地修习四神足，所以是速慧。迅速、快速地修习五根，所以是速慧。迅速、快速地修习五力，所以是速慧。迅速、快速地修习七觉支，所以是速慧。迅速、快速地修习圣道，所以是速慧。迅速、快速地证得沙门果，所以是速慧。迅速、快速地通达诸神通，所以是速慧。迅速、快速地证得胜义涅槃，所以是速慧。成就了速慧——这就是速慧。

ti katamā sīghapaññā? Sīghaṃ sīghaṃ sīlāni paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ indriyasaṃvaraṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ bhojane mattaññutaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ jāgariyānuyogaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ sīlakkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ samādhikkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ paññākkhandhaṃ paripūretīti – sīghapaññā . Sīghaṃ sīghaṃ vimuttikkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ vimuttiñāṇadassanakkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ ṭhānāṭṭhānāni paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ vihārasamāpattiyo paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ ariyasaccāni paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ satipaṭṭhāne bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ sammappadhāne bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ iddhipāde bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ indriyāni bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ balāni bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ bojjhaṅge bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ ariyamaggaṃ bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ sāmaññaphalāni sacchikarotīti – sīghapaññā. Sīghaṃ sīghaṃ abhiññāyo paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ paramatthaṃ nibbānaṃ sacchikarotīti – sīghapaññā. Sīghapaññatāya saṃvattantīti – ayaṃ sīghapaññā.

1858什么是轻捷慧？快速地圆满诸戒——这是轻捷慧。快速地圆满根律仪——这是轻捷慧。快速地圆满于食知量——这是轻捷慧。快速地圆满警寤精进——这是轻捷慧。快速地圆满戒蕴……定蕴……慧蕴……解脱蕴……解脱知见蕴——这是轻捷慧。快速地通达理非理——这是轻捷慧。快速地圆满住定等至——这是轻捷慧。快速地通达圣谛——这是轻捷慧。快速地修习念处——这是轻捷慧。快速地修习正勤——这是轻捷慧。快速地修习神足——这是轻捷慧。快速地修习根——这是轻捷慧。快速地修习力——这是轻捷慧。快速地修习觉支——这是轻捷慧。快速地修习圣道——这是轻捷慧。快速地证得沙门果——这是轻捷慧。快速地通达神通——这是轻捷慧。快速地证得究竟涅槃——这是轻捷慧。导向轻捷慧——这就是轻捷慧。

ti katamā lahupaññā? Lahuṃ lahuṃ sīlāni paripūretīti – lahupaññā. Lahuṃ lahuṃ indriyasaṃvaraṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ bhojane mattaññutaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ jāgariyānuyogaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ sīlakkhandhaṃ …pe… samādhikkhandhaṃ … paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ ṭhānāṭṭhānāni paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ vihārasamāpattiyo paripūretīti – lahupaññā. Lahuṃ lahuṃ ariyasaccāni paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ satipaṭṭhāne bhāvetīti – lahupaññā. Lahuṃ lahuṃ sammappadhāne bhāvetīti – lahupaññā. Lahuṃ lahuṃ iddhipāde bhāvetīti – lahupaññā. Lahuṃ lahuṃ indriyāni bhāvetīti – lahupaññā. Lahuṃ lahuṃ balāni bhāvetīti – lahupaññā. Lahuṃ lahuṃ bojjhaṅge bhāvetīti – lahupaññā. Lahuṃ lahuṃ ariyamaggaṃ bhāvetīti – lahupaññā. Lahuṃ lahuṃ sāmaññaphalāni sacchikarotīti – lahupaññā. Lahuṃ lahuṃ abhiññāyo paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ paramatthaṃ nibbānaṃ sacchikarotīti – lahupaññā. Lahupaññatāya saṃvattantīti – ayaṃ lahupaññā.

1859什么是喜慧？有的人充满欢笑、充满觉受、充满满足、充满喜悦地圆满诸戒——这是喜慧。充满欢笑、充满觉受、充满满足、充满喜悦地圆满根律仪——这是喜慧。充满欢笑、充满觉受、充满满足、充满喜悦地圆满于食知量——这是喜慧。充满欢笑、充满觉受、充满满足、充满喜悦地圆满警寤精进——这是喜慧。充满欢笑、充满觉受、充满满足、充满喜悦地圆满戒蕴……圆满定蕴……圆满慧蕴……圆满解脱蕴……圆满解脱知见蕴——这是喜慧……充满……地通达理非理——这是喜慧……圆满住定等至——这是喜慧……通达圣谛——这是喜慧……修习念处——这是喜慧……修习正勤——这是喜慧……修习神足——这是喜慧……修习根——这是喜慧……修习力——这是喜慧……修习觉支——这是喜慧……修习圣道——这是喜慧……充满欢笑、充满觉受、充满满足、充满喜悦地证得沙门果——这是喜慧。充满欢笑、充满觉受、充满满足、充满喜悦地通达神通——这是喜慧。充满欢笑、充满觉受、充满满足、充满喜悦地证得究竟涅槃——这是喜慧。导向喜慧——这就是喜慧。

ti katamā hāsapaññā? Idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlāni paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo indriyasaṃvaraṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo bhojane mattaññutaṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo jāgariyānuyogaṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlakkhandhaṃ…pe… samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūretīti…pe… ṭhānāṭṭhānāni paṭivijjhatīti… vihārasamāpattiyo paripūretīti … ariyasaccāni paṭivijjhatīti… satipaṭṭhāne bhāvetīti… sammappadhāne bhāvetīti… iddhipāde bhāvetīti… indriyāni bhāvetīti… balāni bhāvetīti… bojjhaṅge bhāvetīti … ariyamaggaṃ bhāvetīti…pe… sāmaññaphalāni sacchikarotīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo abhiññāyo paṭivijjhatīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti – hāsapaññā. Hāsapaññatāya saṃvattantīti – ayaṃ hāsapaññā.

7什么是速疾慧？对于任何色，无论是过去、未来、现在，内或外，粗或细，劣或胜，远或近，所有色，快速地洞察为无常——这是速疾慧。快速地洞察为苦——这是速疾慧。快速地洞察为无我——这是速疾慧。对于任何受……任何想……任何行……任何识，无论是过去、未来、现在，内或外，粗或细，劣或胜，远或近，所有识，快速地洞察为无常——这是速疾慧。快速地洞察为苦——这是速疾慧。快速地洞察为无我——这是速疾慧。对于眼……乃至老死，无论是过去、未来、现在，快速地洞察为无常——这是速疾慧。快速地洞察为苦——这是速疾慧。快速地洞察为无我——这是速疾慧。

ti katamā javanapaññā? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā. Anattato khippaṃ javatīti – javanapaññā. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā. Anattato khippaṃ javatīti – javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā . Anattato khippaṃ javatīti – javanapaññā.

1861对于过去、未来、现在的色，以‘无常’为灭尽义、以‘苦’为可怖义、以‘无我’为无实质义——如此思量、推度、审察、使之明了后，快速地趋向于色灭的涅槃——这是速疾慧。对于受……想……行……识……眼……乃至老死，无论是过去、未来、现在，以‘无常’为灭尽义、以‘苦’为可怖义、以‘无我’为无实质义——如此思量、推度、审察、使之明了后，快速地趋向于老死灭的涅槃——这是速疾慧。

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti – javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti – javanapaññā.

1862对于过去、未来、现在的色，‘无常’、‘有为’、‘缘生’、‘灭尽法’、‘坏灭法’、‘离贪法’、‘寂灭法’——如此思量、推度、审察、使之明了后，快速地趋向于色灭的涅槃——这是速疾慧。对于受……想……行……识……眼……乃至老死，无论是过去、未来、现在，‘无常’、‘有为’、‘缘生’、‘灭尽法’、‘坏灭法’、‘离贪法’、‘寂灭法’——如此思量、推度、审察、使之明了后，快速地趋向于老死灭的涅槃——这是速疾慧。导向速疾慧——这就是速疾慧。

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti – javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti – javanapaññā. Javanapaññatāya saṃvattantīti – ayaṃ javanapaññā.

1863什么是利慧？快速地断除烦恼——这是利慧。对于生起的欲寻，不能忍受，予以舍弃、排除、消除、终结，使之归于无有——这是利慧。对于生起的嗔寻，不能忍受，予以舍弃、排除、消除、终结，使之归于无有——这是利慧。对于生起的害寻，不能忍受……对于任何生起的、不善的、不善法，不能忍受，予以舍弃、排除、消除、终结，使之归于无有——这是利慧。对于生起的贪，不能忍受，予以舍弃、排除、消除、终结，使之归于无有——这是利慧。对于生起的嗔……生起的痴……生起的忿……恨……覆……恼……嫉……悭……诳……谄……愩……诤……慢……过慢……骄……放逸……一切烦恼……一切恶行……一切造作……一切趣向有的业行，不能忍受，予以舍弃、排除、消除、终结，使之归于无有——这是利慧。于一座中，四圣道、四沙门果、四无碍解、六神通被证得、被实现、被触证、以慧了知——这是利慧。导向利慧——这就是利慧。

ti katamā tikkhapaññā? Khippaṃ kilese chindatīti – tikkhapaññā. Uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ byāpādavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ rāgaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ dosaṃ…pe… uppannaṃ mohaṃ … uppannaṃ kodhaṃ… uppannaṃ upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Ekasmiṃ āsane cattāro ca ariyamaggā cattāri ca sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti – tikkhapaññā. Tikkhapaññatāya saṃvattantīti – ayaṃ tikkhapaññā.

1864什么是穿透慧？在此教法中，有某一类人对一切诸行多修厌怖想，多修畏惧想，多修厌离想，多修不乐想，多修无喜想。他心向于外，不于一切诸行中寻求喜乐。对于先前未曾穿透、未曾击破的贪蕴，他予以穿透、予以击破——这即是穿透慧。对于先前未曾穿透、未曾击破的嗔蕴，他予以穿透、予以击破——这即是穿透慧。对于先前未曾穿透、未曾击破的痴蕴，他予以穿透、予以击破——这即是穿透慧。对于先前未曾穿透、未曾击破的忿怒……乃至……怨恨……伪善……专横……嫉妒……悭吝……虚伪……欺诈……顽固……暴戾……慢……过慢……骄逸……放逸……一切烦恼……一切恶行……一切造作……乃至……一切引向再有的业，他予以穿透、予以击破——这即是穿透慧。能带来穿透慧的状态——这就是穿透慧。

ti katamā nibbedhikapaññā? Idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo. Bahimukho na ramati sabbasaṅkhāresu. Anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā . Anibbiddhapubbaṃ appadālitapubbaṃ kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nibbijjhati padāletīti – nibbedhikapaññā. Nibbedhikapaññatāya saṃvattantīti – ayaṃ nibbedhikapaññā.

1865以上是十六种慧。具足这十六种慧的人，证得了无碍解。

Imā soḷasa paññāyo. Imāhi soḷasahi paññāhi samannāgato puggalo paṭisambhidappatto.

18662. 补特伽罗殊胜分别

2. Puggalavisesaniddeso

8有两种证得无碍解的人——一种是有宿世修习的，一种是没有宿世修习的。那位有宿世修习的人，由于那个原因，比起对方更为超胜、更为卓越、更为殊特。他的智慧能够广大地迸发出来。

Dve puggalā paṭisambhidappattā – eko pubbayogasampanno, eko na pubbayogasampanno. Yo pubbayogasampanno so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1868有两种证得无碍解的人，两人都有宿世修习——但一位是多闻者，另一位不是多闻者。那位多闻者，由于那个原因，比起对方更为超胜、更为卓越、更为殊特。他的智慧能够广大地迸发出来。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā – eko bahussuto, eko na bahussuto . Yo bahussuto, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1869有两种证得无碍解的人，两人都有宿世修习，两人都是多闻者——但一位是常说法者，另一位不是常说法者。那位常说法者，由于那个原因，比起对方更为超胜、更为卓越、更为殊特。他的智慧能够广大地迸发出来。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā – eko desanābahulo, eko na desanābahulo. Yo desanābahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1870有两种证得无碍解的人，两人都有宿世修习，两人都是多闻者，两人都是常说法者——但一位是依止导师的人，另一位不是依止导师的人。那位依止导师的人，由于那个原因，比起对方更为超胜、更为卓越、更为殊特。他的智慧能够广大地迸发出来。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā – eko garūpanissito, eko na garūpanissito . Yo garūpanissito, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1871有两个人，都证得了无碍解。两人都具备先前的修行，两人都多闻，两人都常说法，两人都依止师长——但其中一个人经常安住于禅定，另一个人不常安住于禅定。那个经常安住于禅定的人，因此更优越、更殊胜、更卓越。他的智慧得以开展。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā – eko vihārabahulo, eko na vihārabahulo. Yo vihārabahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1872有两个人，都证得了无碍解。两人都具备先前的修行，两人都多闻，两人都常说法，两人都依止师长，两人都常安住于禅定——但其中一个人经常省察，另一个人不常省察。那个经常省察的人，因此更优越、更殊胜、更卓越。他的智慧得以开展。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā – eko paccavekkhaṇābahulo , eko na paccavekkhaṇābahulo. Yo paccavekkhaṇābahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1873有两个人，都证得了无碍解。两人都具备先前的修行，两人都多闻，两人都常说法，两人都依止师长，两人都常安住于禅定，两人都常省察——但其中一个人是有学无碍解者，另一个人是无学无碍解者。那个无学无碍解者，因此更优越、更殊胜、更卓越。他的智慧得以开展。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā – eko sekhapaṭisambhidappatto, eko asekhapaṭisambhidappatto. Yo asekhapaṭisambhidappatto, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1874有两个人，都证得了无碍解。两人都具备先前的修行，两人都多闻，两人都常说法，两人都依止师长，两人都常安住于禅定，两人都常省察，两人都是无学无碍解者——但其中一个人达到了声闻波罗蜜的圆满，另一个人没有达到声闻波罗蜜的圆满。那个达到声闻波罗蜜圆满的人，因此更优越、更殊胜、更卓越。他的智慧得以开展。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā, dvepi asekhapaṭisambhidappattā – eko sāvakapāramippatto, eko na sāvakapāramippatto. Yo sāvakapāramippatto , so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1875有两个人，都证得了无碍解。两人都具备先前的修行，两人都多闻，两人都常说法，两人都依止师长，两人都常安住于禅定，两人都常省察，两人都是无学无碍解者——但其中一个人是声闻波罗蜜圆满者，另一个人是辟支佛。那位辟支佛，因此更优越、更殊胜、更卓越。他的智慧得以开展。

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā, dvepi asekhapaṭisambhidappattā – eko sāvakapāramippatto, eko paccekasambuddho. Yo paccekasambuddho, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

1876连同辟支佛和诸天世间在内，如来、阿拉汉、正等正觉者是最上等的无碍解证得者，善巧于智慧的分类，智慧已开展，已证得无碍解，成就四无畏，持十力，是人中英豪，人中之狮子……那些刹帝利智者、婆罗门智者、居士智者、沙门智者，敏锐善辩，能折服外道，如同能射穿毫发的箭手，以智慧游走于各种见解之间，加以摧毁。他们反复推敲问题，来到如来面前，询问那些深奥、隐秘的难题。那些问题被世尊解说、解答，也被指出了缘由，那些人则被世尊所折服。在那里，世尊就以智慧而熠熠生辉，也就是说：他是最上等的无碍解证得者。

Paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo paṭisambhidappatto paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho…pe… yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā, upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati, yadidaṃ paññāyāti aggo paṭisambhidappattoti.

1877大慧论完

Mahāpaññākathā niṭṭhitā.

18782. 神变论

2. Iddhikathā

9什么是神通？有多少种神通？神通有几种地、几种足、几种足句、几种根？以成就义为神通。有十种神通。神通有四种地、四种足、八种足句、十六种根。

Kā iddhi? Kati iddhiyo? Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni? ti? Ijjhanaṭṭhena iddhi. ti? Dasa iddhiyo. ti? Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni.

10哪十种？决意神通、变化神通、意所成神通、智遍满神通、定遍满神通、圣神通、业报生神通、有福德者神通、明所成神通、于种种处由正方便因缘而成就义为神通。

Katamā Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi.

1881离生喜地就是初禅，喜乐地就是二禅，乐舍地就是三禅，不苦不乐地就是四禅。这四种神通地，有助于获得神通、证得神通、展现神通、发挥神通、于神通得自在、于神通得无畏。

Vivekajābhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhābhūmi catutthaṃ jhānaṃ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

1882在此，比丘修习具备欲定与精勤行的神足，修习具备心定与精勤行的神足，修习具备精进定与精勤行的神足，修习具备观定与精勤行的神足。这四种神足，有助于获得神通、证得神通、展现神通、发挥神通、于神通得自在、于神通得无畏。

Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

1883比丘如果依止欲而获得定，获得心的一境性，那么欲不是定，定不是欲，欲是一回事，定是另一回事。比丘如果依止精进而获得定，获得心的一境性，精进不是定，定不是精进，精进是一回事，定是另一回事。比丘如果依止心而获得定，获得心的一境性，心不是定，定不是心，心是一回事，定是另一回事。比丘如果依止观而获得定，获得心的一境性，观不是定，定不是观，观是一回事，定是另一回事。这八种神足句，有助于获得神通、证得神通、展现神通、发挥神通、于神通得自在、于神通得无畏。

Chandaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Vīriyaṃ na samādhi, samādhi na vīriyaṃ. Aññaṃ vīriyaṃ, añño samādhi. Cittaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Cittaṃ na samādhi, samādhi na cittaṃ. Aññaṃ cittaṃ, añño samādhi. Vīmaṃsaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Vīmaṃsā na samādhi, samādhi na vīmaṃsā. Aññā vīmaṃsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

1884不低下的心不会因懈怠而动——这就是不动。不傲慢的心不会因浮躁而动——这就是不动。不偏向的心不会因贪欲而动——这就是不动。不排斥的心不会因嗔恚而动——这就是不动。不依附的心不会因邪见而动——这就是不动。不缠缚的心不会因欲贪而动——这就是不动。彻底解脱的心不会因欲乐贪染而动——这就是不动。完全脱离的心不会因烦恼而动——这就是不动。打破界限的心不会因烦恼的边界而动——这就是不动。归于单一的心不会因种种烦恼而动——这就是不动。被信心摄持的心不会因不信不动而动——这就是不动。被精进摄持的心不会因懈怠而动——这就是不动。被正念摄持的心不会因放逸而动——这就是不动。被定力摄持的心不会因浮躁而动——这就是不动。被慧摄持的心不会因无明而动——这就是不动。进入光明的心不会因无明黑暗而动——这就是不动。这十六种根本，以神通力而导向得神通、获神通、变化神通、施展神通、神通自在、神通无畏。

Anonataṃ cittaṃ kosajje na iñjatīti – āneñjaṃ. Anunnataṃ cittaṃ uddhacce na iñjatīti – āneñjaṃ. Anabhinataṃ cittaṃ rāge na iñjatīti – āneñjaṃ. Anapanataṃ cittaṃ byāpāde na iñjatīti – āneñjaṃ. Anissitaṃ cittaṃ diṭṭhiyā na iñjatīti – āneñjaṃ. Appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti – āneñjaṃ. Vippamuttaṃ cittaṃ kāmarāge na iñjatīti – āneñjaṃ . Visaññuttaṃ cittaṃ kilese na iñjatīti – āneñjaṃ. Vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti – āneñjaṃ. Ekattagataṃ cittaṃ nānattakilesehi na iñjatīti – āneñjaṃ. Saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti – āneñjaṃ. Vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti – āneñjaṃ. Satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti – āneñjaṃ. Samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti – āneñjaṃ. Paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti – āneñjaṃ. Obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti – āneñjaṃ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

1885十神通分别

Dasaiddhiniddeso

10怎样是比丘、他现证种种神通智呢？——他一人变成多人，多人变成一人；或显现，或隐匿；穿越墙壁、穿过城垣、穿过山岳，毫无障碍，如同在空中。他在大地之中浮沉出入，如同在水中。他在不被破开的水上行走，如同在地上。他在空中结跏趺坐而行，如同有翼之鸟。他以手触摸、抚摩这样有大神力、有大威德的日月，甚至用身体自由作用于梵天世界。

Katamā Idha bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vattetīti.

1887‘在此处’——是指于这个见、于此忍可、于此乐欲、于此执取、于此法、于此律、于此法与律、于此教说、于此梵行、于此师教之中。因此说‘在此处’。他或是有善根的凡夫比丘，或是有学，或是阿拉汉并具足不动法。他现证种种神通智。‘一人’——指他本是一人，决意多人，百、千、十万。决意后，以智确定：‘我成多人’。他便成为多人。正如尊者小方道一人变成多人，如此，那具神通、心得自在者，也是一人变成多人。‘多人变成一人’——指他本是多人，决意一人；决意后，以智确定：‘我成一人’。他便成为一人。正如尊者小方道多人变成一人，如此，那具神通、心得自在者，也是多人变成一人。

ti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. ti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo. ti nānappakāraṃ iddhividhaṃ paccanubhoti. ti pakatiyā eko bahukaṃ āvajjati, sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘bahulo homī’’ti . Bahulo hoti. Yathāyasmā cūḷapanthako ekopi hutvā bahudhā hoti, evamevaṃ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti. ti pakatiyā bahuko ekaṃ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti – ‘‘eko homī’’ti. Eko hoti. Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṃ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.

11‘不被任何障碍’是指没有遮蔽、未被覆盖、敞开、显露。‘被障碍’是指被遮蔽、被覆盖、被关闭、被倒扣。‘他’本来已获得空遍定。他决意墙壁、城垣、山岳；决意后，以智确定：‘成为虚空’。那里便成为虚空。他穿越墙壁、穿过城垣、穿过山岳，毫无障碍。如同无神通的一般人在没有障碍、没有围栏之处毫无障碍地行走，如此，那具神通、心得自在者穿越墙壁、穿过城垣、穿过山岳，毫无障碍，如同在空中。

nti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. nti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjitaṃ. ti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘ākāso hotū’’ti. Ākāso hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṃ so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse.

1889‘他’本来已获得水遍定。他决意大地；决意后，以智确定：‘成为水’。那里便成为水。他在大地中浮沉出入。如同无神通的一般人在水中浮沉出入，如此，那具神通、心得自在者在大地中浮沉出入，如同在水中。

ti pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘udakaṃ hotū’’ti. Udakaṃ hoti. So pathaviyā ummujjanimujjaṃ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evamevaṃ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake.

1890‘他’本来已获得地遍定。他决意水；决意后，以智确定：‘成为地’。那里便成为地。他在不被破开的水上行走。如同无神通的一般人在不被破开的大地上行走，如此，那具神通、心得自在者在不被破开的水上行走，如同在地上。

nti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘pathavī hotū’’ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṃ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṃ.

1891他天生就获得地遍定。他把心转向虚空。转向之后，以智决意：‘让地存在吧。’地就存在。他在虚空、空中行走，也站立，也坐下，也作躺卧。就像普通人没有神通，在地上行走，站立，坐下，躺卧一样，同样地，这位有神通、心得自在者也这样在虚空、空中行走，站立，坐下，躺卧，就像有翅膀的鸟。

ti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Ākāsaṃ āvajjati . Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘pathavī hotū’’ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṃ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.

12在这里，这位有神通、心得自在者，坐着或躺着，把心转向日月。转向之后，以智决意：‘让它们就在手所及的范围吧。’日月就在手所及的范围。他坐着或躺着，用手触摸日月，碰触它们，抚摩它们。就像普通人没有神通，用手触摸、碰触、抚摩手边任何可见的东西一样，同样地，这位有神通、心得自在者也这样坐着或躺着，用手触摸日月，碰触它们，抚摩它们。

ti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘hatthapāse hotū’’ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṃ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.

1893如果这位有神通、心得自在者想要去梵天世界，他对远处也决意‘成为近处’，远处就成为近处。他对近处也决意‘成为远处’，近处就成为远处。他对多也决意‘成为少’，多就成为少。他对少也决意‘成为多’，少就成为多。他用天眼看见那位梵天的色身，用天耳界听到那位梵天的声音，用他心智了知那位梵天的心。如果这位有神通、心得自在者想要以可见的身体去梵天世界，他依随身体而转变心，依随身体而决意心。依随身体转变心、依随身体决意心之后，他进入乐想和轻快想，以可见的身体去到梵天世界。如果这位有神通、心得自在者想要以不可见的身体去梵天世界，他依随心而转变身体，依随心而决意身体。依随心转变身体、依随心决意身体之后，进入乐想和轻快想，以不可见的身体去到梵天世界。他在那位梵天的面前变化出一个有色的意生身，具备所有大肢小节，诸根不缺。如果这位有神通者行走，那化身也在那里行走。如果这位有神通者站立，那化身也在那里站立。如果这位有神通者坐下，那化身也在那里坐下。如果这位有神通者躺卧，那化身也在那里躺卧。如果这位有神通者冒烟，那化身也在那里冒烟。如果这位有神通者燃烧，那化身也在那里燃烧。如果这位有神通者说法，那化身也在那里说法。如果这位有神通者提问，那化身也在那里提问。如果这位有神通者被问而作答，那化身也在那里被问而作答。如果这位有神通者与那位梵天一起站立、交谈、进行讨论，那化身也在那里与那位梵天一起站立、交谈、进行讨论。这位有神通者做任何事，那个化身就做同样的事——这就是决意神通。

ti sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti – ‘‘santike hotū’’ti. Santike hoti. Santikepi dūre adhiṭṭhāti – ‘‘dūre hotū’’ti. Dūre hoti. Bahukampi thokaṃ adhiṭṭhāti – ‘‘thokaṃ hotū’’ti. Thokaṃ hoti. Thokampi bahukaṃ adhiṭṭhāti – ‘‘bahukaṃ hotū’’ti. Bahukaṃ hoti. Dibbena cakkhunā tassa brahmuno rūpaṃ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti. Kāyavasena cittaṃ pariṇāmetvā, kāyavasena cittaṃ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. Cittavasena kāyaṃ pariṇāmetvā, cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. So tassa brahmuno purato rūpiṃ abhinimmināti manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati. Sace so iddhimā nisīdati, nimmitopi tattha nisīdati. Sace so iddhimā seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati. Sace so iddhimā pajjalati, nimmitopi tattha pajjalati. Sace so iddhimā dhammaṃ bhāsati, nimmitopi tattha dhammaṃ bhāsati. Sace so iddhimā pañhaṃ pucchati, nimmitopi tattha pañhaṃ pucchati. Sace so iddhimā pañhaṃ puṭṭho visajjeti, nimmitopi tattha pañhaṃ puṭṭho visajjeti. Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Yaññadeva so iddhimā karoti, taṃ tadeva hi so nimmito karotīti – ayaṃ adhiṭṭhānā iddhi.

13什么是尸弃世尊、阿拉汉、正自觉者的名叫阿毗浮的弟子，站在梵天世界，以声音令一千个世界了知？他以可见的身体说法，也以不可见的身体说法；也以可见的下半身、不可见的上半身说法；也以可见的上半身、不可见的下半身说法。他舍弃平常的容貌，展现童子形，或展现龙形，或展现金翅鸟形，或展现夜叉形，或展现因陀罗形，或展现天形，或展现梵天形，或展现大海形，或展现山形，或展现森林形，或展现狮形，或展现虎形，或展现豹形，也展现象，也展现马，也展现车，也展现步兵，也展现种种军阵——这就是变化神通。

Katamā Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesi. So dissamānenapi kāyena dhammaṃ desesi; adissamānenapi kāyena dhammaṃ desesi; dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṃ desesi. Dissamānenapi uparimena upaḍḍhakāyena, adissamānenapi heṭṭhimena upaḍḍhakāyena dhammaṃ desesi. So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, yakkhavaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti , brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, vanavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetīti – ayaṃ vikubbanā iddhi.

14什么是比丘从这个身体变化出另一个身体，有色的、意所成的、具备所有大肢小节、诸根不缺的？就像一个人从芒草中抽出箸叶。他会这样想：‘这是芒草，这是箸叶。芒草是芒草，箸叶是箸叶，但箸叶就是从芒草抽出来的。’又比如一个人从鞘中拔出剑。他会这样想：‘这是剑，这是鞘。剑是剑，鞘是鞘，但剑就是从鞘拔出来的。’又比如一个人从蛇箱中取出蛇。他会这样想：‘这是蛇，这是蛇箱。蛇是蛇，蛇箱是蛇箱，但蛇就是从蛇箱中取出来的。’同样的，比丘从这个身体变化出另一个身体，有色的、意所成的、具备所有大肢小节、诸根不缺的。这就是意所成神通。

Katamā Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘‘ayaṃ muñjo, ayaṃ īsikā. Añño muñjo, aññā īsikā. Muñjamhā tveva īsikā pavāḷhā’’ti. Seyyathā vā pana puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘‘ayaṃ asi, ayaṃ kosi. Añño asi, aññā kosi. Kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo. Karaṇḍā tveva ahi ubbhato’’ti. Evamevaṃ bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Ayaṃ manomayā iddhi.

15什么是无常随观有舍弃常想的效用而成就——即智遍满神通。苦随观……捨弃乐想……无我随观……捨弃我想……厌离随观……捨弃欢喜……离贪随观……捨弃贪……灭随观……捨弃集……舍遣随观……捨弃执取的效用而成就——即智遍满神通。巴库拉尊者的智遍满神通，桑基卡尊者的智遍满神通，布塔巴拉尊者的智遍满神通。这就是智遍满神通。

Katamā Aniccānupassanā niccasaññāya pahānaṭṭho ijjhatīti – ñāṇavipphārā iddhi. Dukkhānupassanā sukhasaññāya… anattānupassanā attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti – ñāṇavipphārā iddhi. Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṃkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi. Ayaṃ ñāṇavipphārā iddhi.

16什么是“以初禅舍断诸盖之义成就”？——那是定之威力的神变。以第二禅舍断寻伺之义成就——是定之威力的神变。以第三禅舍断喜之义成就……以第四禅舍断乐与苦之义成就……以空无边处定舍断色想、有对想、种种想之义成就……以识无边处定舍断空无边处想之义成就……以无所有处定舍断识无边处想之义成就……以非想非非想处定舍断无所有处想之义成就——是定之威力的神变。具寿沙利子的定之威力的神变，具寿三积瓦的定之威力的神变，具寿卡努贡丹雅的定之威力的神变，近事女乌达拉的定之威力的神变，近事女萨玛瓦蒂的定之威力的神变。这是定之威力的神变。

Katamā Paṭhamena jhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Dutiyena jhānena vitakkavicārānaṃ pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti…pe… catutthena jhānena sukhadukkhānaṃ pahānaṭṭho ijjhatīti…pe… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti…pe… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti…pe… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi , āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi. Ayaṃ samādhivipphārā iddhi.

17什么是“在此，比丘若希望‘愿于厌逆上成就非厌逆想而住’，他便在那里成就非厌逆想而住。若希望‘愿于非厌逆上成就厌逆想而住’，他便在那里成就厌逆想而住。若希望‘愿于厌逆和非厌逆上都成就非厌逆想而住’，他便在那里成就非厌逆想而住。若希望‘愿于非厌逆和厌逆上都成就厌逆想而住’，他便在那里成就厌逆想而住。若希望‘愿回避那厌逆和非厌逆两者，具念、正知，住于舍’，他便在那里具念、正知，住于舍。”

Katamā Idha bhikkhu sace ākaṅkhati – ‘‘paṭikūle appaṭikūlasaññī vihareyya’’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘appaṭikūle paṭikūlasaññī vihareyya’’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’’ti, upekkhako tattha viharati sato sampajāno.

1899如何成就？对不可喜的对象，以慈心遍满，或作界摄引。如此于厌逆上成就非厌逆想而住。

Kathaṃ Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle appaṭikūlasaññī viharati.

1900如何成就？对可喜的对象，以不净想遍满，或作无常摄引。如此于非厌逆上成就厌逆想而住。

Kathaṃ Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati. Evaṃ appaṭikūle paṭikūlasaññī viharati.

1901如何成就？对不可喜和可喜的对象，以慈心遍满，或作界摄引。如此于厌逆和非厌逆上都成就非厌逆想而住。

Kathaṃ Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati .

1902如何成就？对可喜和不可喜的对象，以不净想遍满，或作无常摄引。如此于非厌逆和厌逆上都成就厌逆想而住。

Kathaṃ Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati. Evaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.

1903比丘们，在这里，一位比丘用眼睛看到色之后，既不感到悦意，也不感到不悦意，他保持舍心，具足正念和正知。用耳朵听到声音之后……用鼻子闻到气味之后……用舌头尝到味道之后……用身体接触到触觉之后……用心了知到法之后，既不感到悦意，也不感到不悦意，他保持舍心，具足正念和正知。就这样，面对可厌的与不可厌的两者，他都舍弃了，保持舍心，具足正念和正知。这就是圣神通。

Kathaṃ Idha bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Ayaṃ ariyā iddhi.

18哪些众生？一切鸟类、一切天神、一部分人、一部分恶趣众生。这是业报生的神通。

Katamā Sabbesaṃ pakkhīnaṃ, sabbesaṃ devānaṃ, ekaccānaṃ manussānaṃ, ekaccānaṃ vinipātikānaṃ. Ayaṃ kammavipākajā iddhi.

1905哪些人？转轮圣王和他的四兵军队一起在空中行进，甚至包括那些马夫、牧牛人等随从。还有具福的居士若提咖的神通，具福的居士迦提罗的神通，具福的居士门达咖的神通，具福的居士苟悉德的神通，以及五位大福报者的神通。这是福报者的神通。

Katamā Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya, antamaso assabandhagopurise upādāya. Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṃ mahāpuññānaṃ puññavato iddhi. Ayaṃ puññavato iddhi.

1906哪些人？那些持明咒的人，在持诵了明咒之后，可以在空中、在虚空中飞行，能示现出大象，示现出马，示现出车乘，示现出步兵，示现出各种军队阵型。这是由明咒所成的神通。

Katamā Vijjādharā vijjaṃ parijappetvā vehāsaṃ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṃ dassenti. Ayaṃ vijjāmayā iddhi.

1907以出离来舍弃欲贪这个目的，是怎样成就的呢？——由于在各个方面正确地精进努力而产生的成就，以此义而称为神通。以无瞋来舍弃瞋恚这个目的，是怎样成就的呢？——由于在各个方面正确地精进努力而产生的成就，以此义而称为神通……以阿拉汉道来舍弃一切烦恼这个目的，是怎样成就的呢？——由于在各个方面正确地精进努力而产生的成就，以此义而称为神通。就这样，由于在各个方面正确地精进努力而产生的成就，以此义而称为神通。这些就是十种神通。

Kathaṃ Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Abyāpādena byāpādassa pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Evaṃ tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Imā dasa iddhiyo.

1908第三通达论

3. Abhisamayakathā

1909神通论完

Iddhikathā niṭṭhitā.

19103. 现观论

3. Abhisamayakathā

19用什么来证悟？用心来证悟。

ti . Kena abhisameti? Cittena abhisameti.

1912如果用心来证悟，那么无智者证悟吗？无智者不证悟。用智来证悟。

Hañci cittena abhisameti, tena hi aññāṇī abhisameti? Na aññāṇī abhisameti. Ñāṇena abhisameti.

1913如果用智来证悟，那么用无心和智，无心者证悟吗？无心者不证悟。用心和智一起证悟。

Hañci ñāṇena abhisameti, tena hi acittena ca ñāṇena ca acittako abhisameti? Na acittako abhisameti. Cittena ca ñāṇena ca abhisameti.

1914如果用心和智证悟，那么用欲界心和智证悟吗？不是用欲界心和智证悟。

Hañci cittena ca ñāṇena ca abhisameti, tena hi kāmāvacaracittena ca ñāṇena ca abhisameti? Na kāmāvacaracittena ca ñāṇena ca abhisameti.

1915那么，用色界心和智证悟吗？不是用色界心和智证悟。

Tena hi rūpāvacaracittena ca ñāṇena ca abhisameti? Na rūpāvacaracittena ca ñāṇena ca abhisameti.

1916那么，用无色界心和智证悟吗？不是用无色界心和智证悟。

Tena hi arūpāvacaracittena ca ñāṇena ca abhisameti? Na arūpāvacaracittena ca ñāṇena ca abhisameti.

1917那么，是用‘业是属于自己的’这样的心和智来证悟吗？不是用‘业是属于自己的’这样的心和智来证悟。

Tena hi kammassakatacittena ca ñāṇena ca abhisameti? Na kammassakatacittena ca ñāṇena ca abhisameti.

1918那么，是用随顺真理的心和智来证悟吗？不是用随顺真理的心和智来证悟。

Tena hi saccānulomikacittena ca ñāṇena ca abhisameti? Na saccānulomikacittena ca ñāṇena ca abhisameti.

1919那么，是用过去的心和智来证悟吗？不是用过去的心和智来证悟。

Tena hi atītacittena ca ñāṇena ca abhisameti? Na atītacittena ca ñāṇena ca abhisameti.

1920那么，是用未来的心和智来证悟吗？不是用未来的心和智来证悟。

Tena hi anāgatacittena ca ñāṇena ca abhisameti? Na anāgatacittena ca ñāṇena ca abhisameti.

1921那么，是用现在世间的心和智来证悟吗？不是用现在世间的心和智来证悟。在出世间道的那一刹那，是用现在的心和智来证悟。

Tena hi paccuppannalokiyacittena ca ñāṇena ca abhisameti? Na paccuppannalokiyacittena ca ñāṇena ca abhisameti. Lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.

1922如何在出世间道的那一刹那，用现在的心和智来证悟呢？在出世间道的那一刹那，以生起为首的心，是智的因和缘；与它相应的、以见为首、以灭为所缘的智，是心的因和缘。与它相应的智，以灭为所缘。就是这样，在出世间道的那一刹那，用现在的心和智来证悟。

Kathaṃ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti? Lokuttaramaggakkhaṇe uppādādhipateyyaṃ cittaṃ ñāṇassa hetu paccayo ca. Taṃsampayuttaṃ nirodhagocaraṃ dassanādhipateyyaṃ ñāṇaṃ cittassa hetu paccayo ca. Taṃsampayuttaṃ ñāṇaṃ nirodhagocaraṃ. Evaṃ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.

20在道的那一刹那，见的通达是正见，导向的通达是正思惟，摄受的通达是正语，等起的通达是正业，净化的通达是正命，策励的通达是正精进，现起的通达是正念，不散乱的通达是正定；现起的通达是念觉支，简择的通达是择法觉支，策励的通达是精进觉支，遍满的通达是喜觉支，寂静的通达是轻安觉支，不散乱的通达是定觉支，舍离的通达是舍觉支；对于不信的不动摇通达是信力，对于懈怠的不动摇通达是精进力，对于放逸的不动摇通达是念力，对于掉举的不动摇通达是定力，对于无明的不动摇通达是慧力；胜解的通达是信根，策励的通达是精进根，现起的通达是念根，不散乱的通达是定根，见的通达是慧根。从增上的意义上说，是根的通达；从不动摇的意义上说，是力的通达；从导向出的意义上说，是觉支的通达；从因的意义上说，是道的通达；从现起的意义上说，是念处的通达；从勤勉的意义上说，是正勤的通达；从成就的意义上说，是神足的通达；从真实的意义上说，是谛的通达；从不散乱的意义上说，是止的通达；从随观的意义上说，是观的通达；从同一味的的意义上说，是止观的通达；从不超越的意义上说，是双连的通达；从律仪的意义上说，是戒清净的通达；从不散乱的意义上说，是心清净的通达；从见的的意义上说，是见清净的通达；从解脱的意义上说，是解脱离的通达；从证悟的意义上说，是明通达；从遍舍的意义上说，是解脱通达；从断尽的意义上说，是尽智的通达。愿求从根本的意义上说是通达，作意从等起的意义上说是通达，触从总集的意义上说是通达，受从集会之处的意义上说是通达，定从为首的意义上说是通达，念从增上的意义上说是通达，慧从较此更上的意义上说是通达，解脱从核心的意义上说是通达，深入甘露的涅槃从究竟的意义上说是通达。

maggakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo, pariggahābhisamayo sammāvācā, samuṭṭhānābhisamayo sammākammanto, vodānābhisamayo sammāājīvo, paggahābhisamayo sammāvāyāmo, upaṭṭhānābhisamayo sammāsati, avikkhepābhisamayo sammāsamādhi; upaṭṭhānābhisamayo satisambojjhaṅgo, pavicayābhisamayo dhammavicayasambojjhaṅgo, paggahābhisamayo vīriyasambojjhaṅgo, pharaṇābhisamayo pītisambojjhaṅgo, upasamābhisamayo passaddhisambojjhaṅgo, avikkhepābhisamayo samādhisambojjhaṅgo, paṭisaṅkhānābhisamayo upekkhāsambojjhaṅgo; assaddhiye akampiyābhisamayo saddhābalaṃ, kosajje akampiyābhisamayo vīriyabalaṃ, pamāde akampiyābhisamayo satibalaṃ, uddhacce akampiyābhisamayo samādhibalaṃ, avijjāya akampiyābhisamayo paññābalaṃ; adhimokkhābhisamayo saddhindriyaṃ, paggahābhisamayo vīriyindriyaṃ, upaṭṭhānābhisamayo satindriyaṃ, avikkhepābhisamayo samādhindriyaṃ, dassanābhisamayo paññindriyaṃ. Ādhipateyyaṭṭhena indriyābhisamayo, akampiyaṭṭhena balābhisamayo, niyyānaṭṭhena bojjhaṅgābhisamayo, hetuṭṭhena maggābhisamayo, upaṭṭhānaṭṭhena satipaṭṭhānābhisamayo, padahaṭṭhena sammappadhānābhisamayo , ijjhanaṭṭhena iddhipādābhisamayo, tathaṭṭhena saccābhisamayo, avikkhepaṭṭhena samathābhisamayo, anupassanaṭṭhena vipassanābhisamayo, ekarasaṭṭhena samathavipassanābhisamayo, anativattanaṭṭhena yuganaddhābhisamayo, saṃvaraṭṭhena sīlavisuddhiabhisamayo, avikkhepaṭṭhena visuddhiabhisamayo, dassanaṭṭhena diṭṭhivisuddhiabhisamayo, muttaṭṭhena vimokkhābhisamayo, paṭivedhaṭṭhena vijjābhisamayo, pariccāgaṭṭhena vimuttiabhisamayo, samucchedaṭṭhena khaye ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo, manasikāro samuṭṭhānaṭṭhena abhisamayo, phasso samodhānaṭṭhena abhisamayo, vedanā samosaraṇaṭṭhena abhisamayo, samādhi pamukhaṭṭhena abhisamayo , sati ādhipateyyaṭṭhena abhisamayo, paññā tatuttaraṭṭhena abhisamayo, vimutti sāraṭṭhena abhisamayo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.

21所谓的通达只有这些吗？并非如此。在入流道的那一刹那，见的通达是正见……乃至……深入甘露的涅槃从究竟的意义上说是通达。

Kiṃ nu ettakoyeva abhisamayoti? Na hi. Sotāpattimaggakkhaṇe dassanābhisamayo sammādiṭṭhi…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.

1925所谓的通达只有这些吗？并非如此。在入流果的那一刹那，见的通达是正见……乃至……从止寂的意义上说，于不再生起之智是通达。愿求从根本的意义上说是通达……乃至……深入甘露的涅槃从究竟的意义上说是通达。

Kiṃ nu ettakoyeva abhisamayoti? Na hi. Sotāpattiphalakkhaṇe dassanābhisamayo sammādiṭṭhi…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo…pe… amatogadhaṃ 5 nibbānaṃ pariyosānaṭṭhena abhisamayo.

1926所谓的通达只有这些吗？

Kiṃ nu ettakoyeva abhisamayoti?

1927并非如此。在一来道的那一刹那……乃至……在一来果的那一刹那……在不还道的那一刹那……在不还果的那一刹那……在阿拉汉道的那一刹那……乃至……在阿拉汉果的那一刹那，见的通达是正见，导向的通达是正思惟……乃至……从止寂的意义上说，于不再生起之智是通达。愿求从根本的意义上说是通达……乃至……深入甘露的涅槃从究竟的意义上说是通达。

Na hi. Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe… anāgāmimaggakkhaṇe… anāgāmiphalakkhaṇe… arahattamaggakkhaṇe…pe… arahattaphalakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.

1928那个所谓的他断除烦恼——他断除过去的烦恼……乃至……他断除未来的烦恼，他断除现在的烦恼。所谓‘他断除过去的烦恼’。假设他断除过去的烦恼，那么，他是在使已耗尽的东西耗尽，使已息灭的东西息灭，使已消逝的东西消逝，使已湮没的东西湮没，他是在断除那已不存在、已经是过去的东西吗？并非如此，他不断除过去的烦恼。所谓‘他断除未来的烦恼’。假设他断除未来的烦恼，那么，他是在断除未生的东西，断除未产生的的东西，断除未现起的东西，断除未显露的东西，他是在断除那不存在、尚属未来的东西吗？并非如此，他不断除未来的烦恼。所谓‘他断除现在的烦恼’。假设他断除现在的烦恼，那么，贪着的人是在断除贪，嗔怒的人是在断除嗔，愚痴的人是在断除痴，被束缚的人是在断除慢，执取的人是在断除见，

Yvāyaṃ kilese pajahati, atīte kilese pajahati…pe… anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti. Hañci atīte kilese pajahati, tena hi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ na atthi taṃ pajahatīti? Na atīte kilese pajahatīti. Anāgate kilese pajahatīti. Hañci anāgate kilese pajahati, tena hi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati, anāgataṃ yaṃ na atthi taṃ pajahatīti? Na anāgate kilese pajahatīti. Paccuppanne kilese pajahatīti. Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ pajahati, mūḷho mohaṃ pajahati, vinibaddho mānaṃ pajahati, parāmaṭṭho diṭṭhiṃ pajahati ,

1929远离了散乱，就舍断了掉举；未被障碍击败，就舍断了疑；得到了力量，就舍断了随眠烦恼。黑法白法是成对并行的，它们平等地一起运作。烦恼的修道是带着杂染的吗？

Vikkhepagato uddhaccaṃ pajahati, aniṭṭhaṅgato vicikicchaṃ pajahati, thāmagato anusayaṃ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṃkilesikā maggabhāvanā hoti?

1930他并非断除过去的烦恼，并非断除未来的烦恼，并非断除现在的烦恼。如果这样的话，不是断除过去的烦恼，不是断除未来的……不是断除现在的烦恼，那么就没有修道，没有证果，没有断烦恼，没有通达法了吗？有修道，有证果，有断烦恼，有通达法。这是怎么回事呢？譬如有一棵幼树，还没有结果。有个人砍断它的根。那棵树那些尚未结出的果实，它们就处于未生状态，不会生起；处于未产生状态，不会产生；处于未出现状态，不会出现；处于未显现状态，不会显现。同样地，生起是烦恼产生的原因，生起是烦恼产生的缘。看到生起的过患后，心跃入无生。由于心跃入了无生，那些以生起为缘可能会产生的烦恼，它们就处于未生状态，不会生起；处于未产生状态，不会产生；处于未出现状态，不会出现；处于未显现状态，不会显现。这样，由于原因的灭，就有苦的灭。持续运作是原因，相是原因，积聚是原因。积聚是烦恼产生的缘。看到积聚的过患后，心跃入无积聚。由于心跃入了无积聚，那些以积聚为缘可能会产生的烦恼，它们就处于未生状态，不会生起；处于未产生状态，不会产生；处于未出现状态，不会出现；处于未显现状态，不会显现。这样，由于原因的灭，就有苦的灭。因此，有修道，有证果，有断烦恼，有通达法。

Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti. Hañci na atīte kilese pajahati, na anāgate…pe… na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti? Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo. Yathā kathaṃ viya? Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṃ puriso mūlaṃ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṃ uppādo hetu, uppādo paccayo kilesānaṃ nibbattiyāti. Uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu, nimittaṃ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṃ nibbattiyāti. Āyūhane ādīnavaṃ disvā anāyūhane cittaṃ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayoti.

19314. 远离论

4. Vivekakathā

1932现观论完

Abhisamayakathā niṭṭhitā.

19334. 远离论

4. Vivekakathā

22这件事发生在沙瓦提城。 “比丘们，就像任何需要体力的劳作，它们都依托大地、依靠大地，这样进行着那些需要体力的劳作。同样地，比丘们，比丘依托戒、依靠戒，修习圣八支道，多修圣八支道。

Sāvatthinidānaṃ . ‘‘Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti, evamevaṃ, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

1935“比丘们，一位比丘如何依靠戒、立足于戒，修习圣八支道、多修圣八支道，从而在诸法上获得增长、提升和圆满呢？比丘们，在此，比丘修习正见，它依止远离、依止离染、依止灭、朝向舍离。他修习正思惟……（中略）……他修习正语……他修习正业……他修习正命……他修习正精进……他修习正念……他修习正定，它依止远离、依止离染、依止灭、朝向舍离。比丘们，就是这样，比丘依靠戒、立足于戒，修习圣八支道、多修圣八支道，从而在诸法上获得增长、提升和圆满。”

‘‘Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu? Idha , bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sammāsaṅkappaṃ bhāveti…pe… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti… sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesū’’ti.

23“比丘们，就像任何种子与草木之类获得增长、增广、广大，全都是依靠大地、立足于大地，这样，那些种子与草木之类才获得增长、增广、广大；同样地，比丘们，比丘依靠戒、立足于戒，修习五根、培育五根，当修习五根、培育五根时，他在诸法中获得增长、增广、广大。”

‘‘Seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāvento pañcindriyāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.

1937“比丘们，比丘如何依托戒、依靠戒，修习圣八支道，多修圣八支道呢？比丘们，在此，比丘修习正见，它依止远离、依止离贪、依止灭尽，转向放下。他修习正思惟……修习正语……修习正业……修习正命……修习正精进……修习正念……修习正定，它依止远离、依止离贪、依止灭尽，转向放下。比丘们，就是这样，比丘依托戒、依靠戒，修习圣八支道，多修圣八支道。

‘‘Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sammāsaṅkappaṃ…pe… sammāvācaṃ… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

19381. 道支分别

1. Maggaṅganiddeso

24正见有五种远离、五种离染、五种灭、五种舍离、十二种依止。正思惟……（中略）……正语……正业……正命……正精进……正念……正定有五种远离、五种离染、五种灭、五种舍离、十二种依止。

Sammādiṭṭhiyā pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā. Sammāsaṅkappassa…pe… sammāvācāya… sammākammantassa… sammāājīvassa… sammāvāyāmassa… sammāsatiyā… sammāsamādhissa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

1940有镇伏远离、彼分远离、断除远离、安息远离、出离远离。对于修习初禅者，那是诸盖的镇伏远离；对于修习导向通达的定者，那是诸邪见的彼分远离；对于修习导向灭尽的出世间道者，那是断除远离；在果的剎那，那是安息远离；而灭、涅槃，那是出离远离。这些是正见的五种远离。在这五种远离上，他生起意欲，坚定信心，他的心于此善加安立。

Vikkhambhanaviveko, tadaṅgaviveko samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato , tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

1941有镇伏离染、彼分离染、断除离染、安息离染、出离离染。对于修习初禅者，那是诸盖的镇伏离染；对于修习导向通达的定者，那是诸邪见的彼分离染；对于修习导向灭尽的出世间道者，那是断除离染；在果的剎那，那是安息离染；而灭、涅槃，那是出离离染。这些是正见的五种离染。在这五种离染上，他生起意欲，坚定信心，他的心于此善加安立。

Vikkhambhanavirāgo, tadaṅgavirāgo, samucchedavirāgo, paṭippassaddhivirāgo, nissaraṇavirāgo. Vikkhambhanavirāgo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavirāgo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavirāgo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivirāgo ca phalakkhaṇe, nissaraṇavirāgo ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca virāgā. Imesu pañcasu virāgesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

1942有镇伏灭、彼分灭、断除灭、安息灭、出离灭。对于修习初禅者，那是诸盖的镇伏灭；对于修习导向通达的定者，那是诸邪见的彼分灭；对于修习导向灭尽的出世间道者，那是断除灭；在果的剎那，那是安息灭；而无死界，那是出离灭。这些是正见的五种灭。在这五种灭上，他生起意欲，坚定信心，他的心于此善加安立。

Vikkhambhananirodho, tadaṅganirodho, samucchedanirodho, paṭippassaddhinirodho, nissaraṇanirodho. Vikkhambhananirodho ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅganirodho ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedanirodho ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhinirodho ca phalakkhaṇe, nissaraṇanirodho ca amatā dhātu. Sammādiṭṭhiyā ime pañca nirodhā. Imesu pañcasu nirodhesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

1943有镇伏舍离、彼分舍离、断除舍离、安息舍离、出离舍离。对于修习初禅者，那是诸盖的镇伏舍离；对于修习导向通达的定者，那是诸邪见的彼分舍离；对于修习导向灭尽的出世间道者，那是断除舍离；在果的剎那，那是安息舍离；而灭、涅槃，那是出离舍离。这些是正见的五种舍离。在这五种舍离上，他生起意欲，坚定信心，他的心于此善加安立。正见有此五种远离、五种离染、五种灭、五种舍离、十二种依止。

Vikkhambhanavossaggo, tadaṅgavossaggo, samucchedavossaggo, paṭippassaddhivossaggo, nissaraṇavossaggo. Vikkhambhanavossaggo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavossaggo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavossaggo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivossaggo ca phalakkhaṇe, nissaraṇavossaggo ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca vossaggā. Imesu pañcasu vossaggesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. Sammādiṭṭhiyā ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

25镇伏远离、彼分远离、正断远离、安息远离、出离远离。对于修习初禅者来说，能镇伏诸盖，这是镇伏远离；对于修习能通达诸见的、属于破灭分的定的人来说，能舍断彼等邪见，这是彼分远离；对于修习能尽灭烦恼的出世间道的人来说，能正断烦恼，这是正断远离；在果的刹那，能安息诸行，这是安息远离；灭尽、涅槃，是出离远离。这些是信根的五种远离。他对于这五种远离生起意欲、以信胜解，他的心也善加安住……（中略）……这些是信根的五种远离、五种离贪、五种灭尽、五种舍离、十二种依止。

Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ. Saddhindriyassa ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ…pe… saddhindriyassa ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

1945有五种离染：镇伏离染、彼分离染、正断离染、安息离染、出离离染。对于修习初禅的人，那是镇伏五盖的镇伏离染；对于修习能通达（圣道）的三昧、以彼分（破除）邪见的人，那是彼分离染；对于修习趋向灭尽的出世间道的人，那是正断离染；在证果的那一瞬间，那是安息离染；而灭、涅槃，则是出离离染。这五种离染属于正定。在这五种离染中，他生起意欲，决心于信，他的心坚固地安立。

Vikkhambhanavirāgo, tadaṅgavirāgo, samucchedavirāgo , paṭippassaddhivirāgo, nissaraṇavirāgo. Vikkhambhanavirāgo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavirāgo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavirāgo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivirāgo ca phalakkhaṇe, nissaraṇavirāgo ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca virāgā. Imesu pañcasu virāgesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

1946有五种灭：镇伏灭、彼分灭、正断灭、安息灭、出离灭。对于修习初禅的人，那是镇伏五盖的镇伏灭；对于修习能通达（圣道）的三昧、以彼分（破除）邪见的人，那是彼分灭；对于修习趋向灭尽的出世间道的人，那是正断灭；在证果的那一瞬间，那是安息灭；而不死界，则是出离灭。这五种灭属于正定。在这五种灭中，他生起意欲，决心于信，他的心坚固地安立。

Vikkhambhananirodho , tadaṅganirodho, samucchedanirodho, paṭippassaddhinirodho, nissaraṇanirodho. Vikkhambhananirodho ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅganirodho ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedanirodho ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhinirodho ca phalakkhaṇe, nissaraṇanirodho ca amatā dhātu. Sammāsamādhissa ime pañca nirodhā. Imesu pañcasu nirodhesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

1947有五种放弃：镇伏放弃、彼分放弃、正断放弃、安息放弃、出离放弃。对于修习初禅的人，那是镇伏五盖的镇伏放弃；对于修习能通达（圣道）的三昧、以彼分（破除）邪见的人，那是彼分放弃；对于修习趋向灭尽的出世间道的人，那是正断放弃；在证果的那一瞬间，那是安息放弃；而灭、涅槃，则是出离放弃。这五种放弃属于正定。在这五种放弃中，他生起意欲，决心于信，他的心坚固地安立。正定有这五种远离、五种离染、五种灭、五种放弃，以及十二种依止。

Vikkhambhanavossaggo, tadaṅgavossaggo, samucchedavossaggo, paṭippassaddhivossaggo, nissaraṇavossaggo. Vikkhambhanavossaggo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavossaggo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavossaggo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivossaggo ca phalakkhaṇe, nissaraṇavossaggo ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca vossaggā. Imesu pañcasu vossaggesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. Sammāsamādhissa ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

26“比丘们，就像任何需要力气的劳作得以完成，全都是依靠大地、立足于大地，这样，那些需要力气的劳作才得以完成；同样地，比丘们，比丘依靠戒、立足于戒，来修习七觉支、培育七觉支……当修习七觉支、培育七觉支时，他在诸法中获得增长、增广、广大……他修习五力、培育五力……当修习五力、培育五力时，他在诸法中获得增长、增广、广大……他修习五根、培育五根……

‘‘Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti , sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti…pe… satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu…pe… pañca balāni bhāveti, pañca balāni bahulīkaroti…pe… pañca balāni bhāvento pañca balāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu…pe… pañcindriyāni bhāveti, pañcindriyāni bahulīkaroti…pe….

1949“比丘们，就像任何种子类和植物类的生命获得生长、增长、广大，它们都依托大地、依靠大地，这样这些种子类和植物类的生命获得生长、增长、广大。同样地，比丘们，比丘依托戒、依靠戒，修习着圣八支道，多修着圣八支道，就在诸法上获得了增长、增长、广大。”

‘‘Seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti; evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.

1950“比丘们，一位比丘如何依止于戒、立足于戒后，修习五根、多修五根，从而在诸法上获得增长、增广、广大呢？比丘们，在此，比丘修习信根，它依于远离、依于离贪、依于灭尽、朝向舍离。他修习精进根……（中略）……他修习念根……（中略）……他修习定根……（中略）……他修习慧根，它依于远离、依于离贪、依于灭尽、朝向舍离。比丘们，就是这样，比丘依止于戒……（中略）……在诸法上获得增长。”

‘‘Kathañca , bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāvento pañcindriyāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti…pe… samādhindriyaṃ bhāveti…pe… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya…pe… pāpuṇāti dhammesū’’ti.

19512. 根分别

2. Indriyaniddeso

27信根有五种远离、五种离贪、五种灭尽、五种舍离、十二种依止。精进根……（中略）……念根……定根……慧根有五种远离、五种离贪、五种灭尽、五种舍离、十二种依止。

Saddhindriyassa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā. Vīriyindriyassa…pe… satindriyassa… samādhindriyassa… paññindriyassa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

1953有五种远离：镇伏远离、彼分远离、正断远离、安息远离、出离远离。对于修习初禅的人，那是镇伏五盖的镇伏远离；对于修习能通达（圣道）的三昧、以彼分（破除）邪见的人，那是彼分远离；对于修习趋向灭尽的出世间道的人，那是正断远离；在证果的那一瞬间，那是安息远离；而灭、涅槃，则是出离远离。这五种远离属于正定。在这五种远离中，他生起意欲，决心于信，他的心坚固地安立。

Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe nissaraṇaviveko ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

1954精进根……（中略）……念根……（中略）……定根……慧根的五种远离是什么呢？是镇伏远离、彼分远离、正断远离、安息远离、出离远离……（中略）……这些是慧根的五种远离、五种离贪、五种灭尽、五种舍离、十二种依止。

Vīriyindriyassa…pe… satindriyassa…pe… samādhindriyassa… paññindriyassa katame pañca vivekā? Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko…pe… paññindriyassa ime pañca vivekā, pañca virāgā, pañca nirodhā , pañca vossaggā, dvādasa nissayāti.

19555. 行道论

5. Cariyākathā

1956远离论完

Vivekakathā niṭṭhitā.

19575. 行相之论

5. Cariyākathā

28这八种行道是：威仪行道、依处行道、念行道、定行道、智行道、道行道、证得行道、世间利益行道。

ti , aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti.

1959这是关于四种威仪路。这是关于六内处与六外处。这是关于四念处。这是关于四种禅那。这是关于四圣谛。这是关于四圣道。这是关于四种沙门果。这是关于如来、阿拉汉、正自觉者的部分，关于独觉佛的部分，关于声闻的部分。

ti catūsu iriyāpathesu. ti chasu ajjhattikabāhiresu āyatanesu. ti catūsu satipaṭṭhānesu. ti catūsu jhānesu. ti catūsu ariyasaccesu. ti catūsu ariyamaggesu. ti catūsu sāmaññaphalesu. ti tathāgatesu arahantesu sammāsambuddhesu padese paccekabuddhesu padese sāvakesu.

1960威仪路之行，属于已具足愿者。处之行，属于在根门上守护门者。念之行，属于住于不放逸者。定之行，属于致力于增上心者。智之行，属于已具足智慧者。道之行，属于正确行道者。证得之行，属于已证得果者。利世间之行，属于如来、阿拉汉、正自觉者的部分，属于独觉佛的部分，属于声闻的部分。这是八种行。

Iriyāpathacariyā ca paṇidhisampannānaṃ. Āyatanacariyā ca indriyesu guttadvārānaṃ. Saticariyā ca appamādavihārīnaṃ. Samādhicariyā ca adhicittamanuyuttānaṃ. Ñāṇacariyā ca buddhisampannānaṃ. Maggacariyā ca sammāpaṭipannānaṃ. Patticariyā ca adhigataphalānaṃ. Lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padese paccekabuddhānaṃ padese sāvakānaṃ. Imā aṭṭha cariyāyo.

29又有另外八种行。以信解而行，是依信而行。以策励而行，是依精进而行。以安立而行，是依念而行。以不散乱而行，是依定而行。以了知而行，是依慧而行。以识别而行，是依识之行而行。对于如此行道之人，善法得以增长，这是依处之行而行。如此行道之人证得殊胜，这是依殊胜之行而行。这是八种行。

1962又有另外八种行。见之行，是正见之行。导向之行，是正思惟之行。摄持之行，是正语之行。策起之行，是正业之行。净化之行，是正命之行。精进行，是正精进之行。安立之行，是正念之行。不散乱之行，是正定之行。这是八种行。

19636. 神变论

6. Pāṭihāriyakathā

1964行论完

Cariyākathā niṭṭhitā.

19656. 神变之论

6. Pāṭihāriyakathā

30“比丘们，有这三种神变。哪三种呢？神通神变、读心神变、教诫神变。”

‘‘Tīṇimāni , bhikkhave , pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.

1967比丘们，这里有某个人体验到各种神变：他一个人变成许多人，许多人又变成一个人；显现和隐身……乃至……他可以用身体在梵天世界自在掌控。比丘们，这称为神变示导。

Idha, bhikkhave, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti , bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idaṃ vuccati, bhikkhave, iddhipāṭihāriyaṃ.

1968比丘们，这里有某个人依相状而预言：‘你的意是这样的，你的意是那样的，你的心是这样的。’即使他做了很多预言，都确实是那样，不会错。但比丘们，这里有某个人不依相状预言，而是听到人、非人或天人的声音后预言：‘你的意是这样的，你的意是那样的，你的心是这样的。’即使他做了很多预言，都确实是那样，不会错。但比丘们，这里有某个人既不依相状预言，也不通过听到人、非人或天人的声音预言，而是听到寻思、伺察时寻思扩散的声音后预言：‘你的意是这样的，你的意是那样的，你的心是这样的。’即使他做了很多预言，都确实是那样，不会错。但比丘们，这里有某个人既不依相状预言，也不通过听到人、非人或天人的声音预言，也不通过听到寻思伺察时寻思扩散的声音预言，而是进入无寻无伺的定之后，以心彻知心：‘这位尊者的心行如此倾向，在此心之后紧接着，他将思惟那个寻思。’即使他做了很多预言，都确实是那样，不会错。比丘们，这称为记心示导。

, Idha, bhikkhave, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amukaṃ nāma vitakkaṃ vitakkayissatī’ti . So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idaṃ vuccati, bhikkhave, ādesanāpāṭihāriyaṃ.

1969比丘们，这里有某个人这样教导：‘你们应当这样思惟，不要那样思惟。应当这样作意，不要那样作意。舍弃这个，达到并安住于那个。’比丘们，这称为教诫示导。比丘们，这就是三种示导。

Idha, bhikkhave, ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha. Evaṃ manasi karotha, mā evaṃ manasi karittha. Idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, bhikkhave, anusāsanīpāṭihāriyaṃ. Imāni kho, bhikkhave, tīṇi pāṭihāriyāni’’.

31出离达成，这称为成就；能对治欲贪，这称为神变。这成就与这神变，就叫做成就神变。无瞋达成，这称为成就；能对治瞋恚，这称为神变……光明想达成，这称为成就；能对治昏沉睡眠，这称为神变……不掉举达成，这称为成就；能对治掉举，这称为神变……法决定达成，这称为成就；能对治疑，这称为神变……智达成，这称为成就；能对治无明，这称为神变……喜悦达成，这称为成就；能对治不乐，这称为神变……初禅达成，这称为成就；能对治五盖，这称为神变……阿拉汉道达成，这称为成就；能对治一切烦恼，这称为神变。这成就与这神变，就叫做成就神变。

Nekkhammaṃ ijjhatīti – iddhi. Kāmacchandaṃ paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyaṃ. Abyāpādo ijjhatīti – iddhi. Byāpādaṃ paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyaṃ. Ālokasaññā ijjhatīti – iddhi. Thinamiddhaṃ paṭiharatīti – pāṭihāriyaṃ…pe… arahattamaggo ijjhatīti – iddhi. Sabbakilese paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyanti .

1971第七等首论

7. Samasīsakathā

1972无嗔成就，这就是神通；克服了嗔恚，这就是示导。拥有此无嗔的人，全都有清净的心、无浊的意向——这就是记心示导。‘这无嗔应当这样勤修，这样修习，这样多修，应当这样依法建立起念’——这就是教诫示导。

Abyāpādo ijjhatīti – iddhi. Byāpādaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena abyāpādena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana abyāpādo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

1973光明想成就，这就是神通；克服了昏沉睡眠，这就是示导。拥有此光明想的人，全都有清净的心、无浊的意向——这就是记心示导。‘这光明想应当这样勤修，这样修习，这样多修，应当这样依法建立起念’——这就是教诫示导。

Ālokasaññā ijjhatīti – iddhi. Thinamiddhaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tāya ālokasaññāya samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Sā kho pana ālokasaññā evaṃ āsevitabbā, evaṃ bhāvetabbā, evaṃ bahulīkātabbā, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

1974不散乱成就，这就是神变。驱散掉举，这就是除遣神变。那些拥有这不散乱的人，他们的心全都清净，意向没有浑浊，这就是示导神变。‘然而，这不散乱应当这样亲近修习，应当这样修习，应当这样多修习，应当这样随顺法地使念现起’，这就是教诫神变。

Avikkhepo ijjhatīti – iddhi. Uddhaccaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena avikkhepena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana avikkhepo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

1975法的决择成就，这就是神变。驱除疑，这就是除遣神变。那些拥有这法的决择的人，他们的心全都清净，意向没有浑浊，这就是示导神变。‘然而，这法的决择应当这样亲近修习，应当这样修习，应当这样多修习，应当这样随顺法地使念现起’，这就是教诫神变。

Dhammavavatthānaṃ ijjhatīti – iddhi. Vicikicchaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena dhammavavatthānena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana dhammavavatthānaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā, sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

1976智成就，这就是神变。驱除无明，这就是除遣神变。那些拥有这智的人，他们的心全都清净，意向没有浑浊，这就是示导神变。‘然而，这智应当这样亲近修习，应当这样修习，应当这样多修习，应当这样随顺法地使念现起’，这就是教诫神变。

Ñāṇaṃ ijjhatīti – iddhi. Avijjaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena ñāṇena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana ñāṇaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

1977喜悦成就，这就是神变。驱除不乐，这就是除遣神变。那些拥有这喜悦的人，他们的心全都清净，意向没有浑浊，这就是示导神变。‘然而，这喜悦应当这样亲近修习，应当这样修习，应当这样多修习，应当这样随顺法地使念现起’，这就是教诫神变。

Pāmojjaṃ ijjhatīti – iddhi. Aratiṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena pāmojjena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana pāmojjaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ , evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ…pe….

1978初禅成就，这就是神变。驱除五盖，这就是除遣神变。那些拥有这初禅的人，他们的心全都清净，意向没有浑浊，这就是示导神变。‘然而，这初禅应当这样亲近修习，应当这样修习，应当这样多修习，应当这样随顺法地使念现起’，这就是教诫神变。

Paṭhamaṃ jhānaṃ ijjhatīti – iddhi. Nīvaraṇe paṭiharatīti – pāṭihāriyaṃ. Ye tena paṭhamena jhānena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana paṭhamaṃ jhānaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ…pe….

1979阿拉汉道成就，这就是神变。驱除一切烦恼，这就是除遣神变。那些拥有这阿拉汉道的人，他们的心全都清净，意向没有浑浊，这就是示导神变。‘然而，这阿拉汉道应当这样亲近修习，应当这样修习，应当这样多修习，应当这样随顺法地使念现起’，这就是教诫神变。

Arahattamaggo ijjhatīti – iddhi. Sabbakilese paṭiharatīti – pāṭihāriyaṃ. Ye tena arahattamaggena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana arahattamaggo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

32出离成就，这就是神通；克服了欲贪，这就是示导。拥有此出离的人，全都有清净的心、无浊的意向——这就是记心示导。‘这出离应当这样勤修，这样修习，这样多修，应当这样依法建立起念’——这就是教诫示导。

Nekkhammaṃ ijjhatīti – iddhi. Kāmacchandaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena nekkhammena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana nekkhammaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ , evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

1981神变论完

Pāṭihāriyakathā niṭṭhitā.

19827. 同首论

7. Samasīsakathā

33对于一切法的正断除、灭尽以及不现起，这慧是等首义的智。

Sabbadhammānaṃ sammāsamucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.

1984所谓一切法，即五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、出世间法。这里，以出离正断欲贪，以无瞋正断瞋恚，以光明想正断昏沉睡眠，以不掉举正断掉举，以法决定正断疑，以智正断无明，以喜悦正断不乐，以初禅正断五盖……以阿拉汉道正断一切烦恼。

nti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. ti nekkhammena kāmacchandaṃ sammā samucchindati, abyāpādena byāpādaṃ sammā samucchindati, ālokasaññāya thinamiddhaṃ sammā samucchindati, avikkhepena uddhaccaṃ sammā samucchindati, dhammavavatthānena vicikicchaṃ sammā samucchindati, ñāṇena avijjaṃ sammā samucchindati, pāmojjena aratiṃ sammā samucchindati, paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.

1985这里，以出离灭尽欲贪，以无瞋灭尽瞋恚，以光明想灭尽昏沉睡眠，以不掉举灭尽掉举，以法决定灭尽疑，以智灭尽无明，以喜悦灭尽不乐，以初禅灭尽五盖……以阿拉汉道灭尽一切烦恼。

ti nekkhammena kāmacchandaṃ nirodheti, abyāpādena byāpādaṃ nirodheti, ālokasaññāya thinamiddhaṃ nirodheti, avikkhepena uddhaccaṃ nirodheti, dhammavavatthānena vicikicchaṃ nirodheti, ñāṇena avijjaṃ nirodheti, pāmojjena aratiṃ nirodheti, paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.

1986这里，获得出离的人，欲贪不现起；获得无瞋的人，瞋恚不现起；获得光明想的人，昏沉睡眠不现起；获得不掉举的人，掉举不现起；获得法决定的人，疑不现起；获得智的人，无明不现起；获得喜悦的人，不乐不现起；获得初禅的人，五盖不现起……获得阿拉汉道的人，一切烦恼不现起。

ti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti, abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti, ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti, avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti, dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti, ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti, pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti, paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhanti.

19872. 神通论

2. Iddhikathā

1988由感官欲贪的舍断，出离是寂静；由嗔恚的舍断，无嗔是寂静；由昏沉睡眠的舍断，光明想是寂静；由掉举的舍断，不散乱是寂静；由疑的舍断，法的确立是寂静；由无明的舍断，智是寂静；由不满的舍断，喜悦是寂静；由诸盖的舍断，初禅是寂静……由一切烦恼的舍断，阿拉汉道是寂静。

nti kāmacchandassa pahīnattā nekkhammaṃ samaṃ, byāpādassa pahīnattā abyāpādo samaṃ, thinamiddhassa pahīnattā ālokasaññā samaṃ, uddhaccassa pahīnattā avikkhepo samaṃ, vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ, avijjāya pahīnattā ñāṇaṃ samaṃ, aratiyā pahīnattā pāmojjaṃ samaṃ, nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.

1989有十三种“头”——障碍之头是渴爱，束缚之头是慢，执取之头是邪见，散乱之头是掉举，杂染之头是无明，决意之头是信，策励之头是精进，安住之头是念，不散乱之头是定，见之头是慧，运转之头是命根，行境之头是解脱，诸行之头是灭。

1990等首论完

Samasīsakathā niṭṭhitā.

19918. 念处论

8. Satipaṭṭhānakathā

34背景在沙瓦提城。“诸比丘，有这四种念处。哪四种？诸比丘，在此，比丘于身随观身而住，精勤、正知、具念，调伏世间的贪欲与忧恼。于受……于心……于法随观法而住，精勤、正知、具念，调伏世间的贪欲与忧恼。诸比丘，这就是四种念处。”

Sāvatthinidānaṃ . ‘‘Cattārome , bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā’’ti.

35[论问] 在此，一个人如何于地界之身从无常的角度随观，而非从常的角度；从苦的角度随观，而非从乐的角度；从无我的角度随观，而非从我的角度；厌离，而非欢喜；离染，而非染着；令灭，而非令生起；舍离，而非执取？从无常的角度随观者，舍断了常想；从苦的角度随观者，舍断了乐想；从无我的角度随观者，舍断了我想；厌离者，舍断了欢喜；离染者，舍断了贪；令灭者，舍断了生起；舍离者，舍断了执取。以这七种方式随观身。身是念的立足处，而非念本身。念既是立足处，也是念。以那念、以那智，他随观那个身。因此，这被称为“于身随观身念处”。

[Ka] kathaṃ Idhekacco pathavīkāyaṃ aniccato anupassati, no niccato; dukkhato anupassati, no sukhato; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti, paṭinissajjati, no ādiyati . Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi kāyaṃ anupassati. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānā’’.

1994这四种修习——其中,已生起的诸法不超越这个意义上是修习,诸根同一味这个意义上是修习,能承载相应精进这个意义上是修习,重复实践这个意义上是修习。就这样,他于身观身而住。

1995这里,有人将水身……地身……火身……风身……发身……毛身……皮身……肤身……肉身……血身……筋身……骨身……骨髓身作为无常来随观,不作为常;作为苦来随观,不作为乐;作为无我来随观,不作为我;他厌离,不欢喜;他离欲,不贪染;他令灭,不令生;他舍遣,不执取。作为无常来随观时,他舍弃常想;作为苦来随观时,他舍弃乐想;作为无我来随观时,他舍弃我想;厌离时,他舍弃欢喜;离欲时,他舍弃贪;令灭时,他舍弃生起;舍遣时,他舍弃执取。他以这七种方式随观身。身是所建立处,不是念;念既是所建立处,也是念。以那个念、那个智,他随观那个身。因此被称为——'于身观身而住的念处'。

Idhekacco āpokāyaṃ…pe… tejokāyaṃ… vāyokāyaṃ… kesakāyaṃ… lomakāyaṃ… chavikāyaṃ… cammakāyaṃ… maṃsakāyaṃ… rudhirakāyaṃ… nhārukāyaṃ … aṭṭhikāyaṃ… aṭṭhimiñjakāyaṃ aniccato anupassati, no niccato; dukkhato anupassati, no sukhato ; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati, nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati . Imehi sattahi ākārehi kāyaṃ anupassati. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānā’’.

1996有四种修习——那些已生起的诸法，以不逾越之义为修习；诸根以同一味之义为修习；策励相应之精进以成就之义为修习；以反复践行之义为修习。

1997那么,这里有人如何将乐受作为无常来随观,不作为常……舍遣,不执取。作为无常来随观时,他舍弃常想……舍遣时,他舍弃执取。他以这七种方式随观受。受是所建立处,不是念;念既是所建立处,也是念。以那个念、那个智,他随观那个受。因此被称为——'于受观受而住的念处'。

[Kha] kathaṃ Idhekacco sukhaṃ vedanaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi vedanaṃ anupassati. Vedanā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānā’’.

1998这四种修习……重复实践这个意义上是修习……这里有人将苦受……不苦不乐受……有执取乐受……无执取乐受……有执取苦受……无执取苦受……有执取不苦不乐受……无执取不苦不乐受……眼触所生受……耳触所生受……鼻触所生受……舌触所生受……身触所生受……意触所生受作为无常来随观,不作为常……舍遣,不执取。作为无常来随观时,他舍弃常想……舍遣时,他舍弃执取。他以这七种方式随观受。受是所建立处,不是念;念既是所建立处,也是念。以那个念、那个智,他随观那个受。因此被称为——'于受观受而住的念处'。

ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā…pe… idhekacco dukkhaṃ vedanaṃ…pe… adukkhamasukhaṃ vedanaṃ… sāmisaṃ sukhaṃ vedanaṃ… nirāmisaṃ sukhaṃ vedanaṃ… sāmisaṃ dukkhaṃ vedanaṃ… nirāmisaṃ dukkhaṃ vedanaṃ… sāmisaṃ adukkhamasukhaṃ vedanaṃ… nirāmisaṃ adukkhamasukhaṃ vedanaṃ… cakkhusamphassajaṃ vedanaṃ… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi vedanaṃ anupassati. Vedanā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānā’’.

1999这四种修习……就这样,他于受观受而住。

ti catasso bhāvanā…pe… evaṃ vedanāsu vedanānupassī viharati.

2000那么,这里有人如何将有贪的心作为无常来随观,不作为常……舍遣,不执取。作为无常来随观时,他舍弃常想……舍遣时,他舍弃执取。他以这七种方式随观心。心是所建立处,不是念;念既是所建立处,也是念。以那个念、那个智,他随观那个心。因此被称为——'于心观心而住的念处'。

[Ga] kathaṃ Idhekacco sarāgaṃ cittaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati . Imehi sattahi ākārehi cittaṃ anupassati. Cittaṃ upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānā’’.

2001法轮论

7. Dhammacakkakathā

2002那四种修习……以修习为义，名为修习。

ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.

2003在此，有某一类人，对于离染之心……对于有嗔之心……对于离嗔之心……对于有痴之心……对于离痴之心……对于收缩之心……对于散乱之心……对于广大之心……对于非广大之心……对于有上之心……对于无上之心……对于定心……对于非定心……对于解脱之心……对于未解脱之心……对于眼识……对于耳识……对于鼻识……对于舌识……对于身识……对于意识，随观其无常，而非是常……彻底舍断，而非执取。他舍弃常想……以彻底舍断而舍弃执取。他以此七种方式随观心。心是所建立之处，而非念。念既是建立之处，也是念本身。他以那念、以那智随观那心。因此被称为'于心，随观心的念住'。

Idhekacco vītarāgaṃ cittaṃ…pe… sadosaṃ cittaṃ… vītadosaṃ cittaṃ… samohaṃ cittaṃ… vītamohaṃ cittaṃ… saṃkhittaṃ cittaṃ… vikkhittaṃ cittaṃ… mahaggataṃ cittaṃ… amahaggataṃ cittaṃ… sauttaraṃ cittaṃ… anuttaraṃ cittaṃ… samāhitaṃ cittaṃ… asamāhitaṃ cittaṃ… vimuttaṃ cittaṃ… avimuttaṃ cittaṃ… cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… manoviññāṇaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi cittaṃ anupassati. Cittaṃ upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānā’’.

2004那四种修习……以修习为义，名为修习。如此，他安住于在心中随观心。

ti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Evaṃ citte cittānupassī viharati.

2005那么，在此，有某一类人如何将身放在一边，将受放在一边，将心放在一边，对于其余剩余的法，随观其无常，而非是常；随观其苦，而非是乐；随观其无我，而非是我；厌离，而非欢喜；离欲，而非染着；令灭尽，而非令生起；彻底舍断，而非执取？随观无常者，舍弃常想；随观苦者，舍弃乐想；随观无我者，舍弃我想；厌离者，舍弃欢喜；离欲者，舍弃贪染；令灭尽者，舍弃生起；彻底舍断者，舍弃执取。他以此七种方式随观那些法。法是所建立之处，而非念。念既是建立之处，也是念本身。他以那念、以那智随观那些法。因此被称为'于诸法中，随观法的念住'。

[Gha] kathaṃ Idhekacco ṭhapetvā kāyaṃ ṭhapetvā vedanaṃ ṭhapetvā cittaṃ tadavasese dhamme aniccato anupassati, no niccato; dukkhato anupassati, no sukhato; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi te dhamme anupassati. Dhammā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānā’’.

2006四种修习：在那里的诸法，以不超越之义的修习；诸根，以同一味之义的修习；随顺的活力，以运载之义的修习；以及以反复行之义的修习。在由于长的入息出息而了知心一境、无散乱的状态下，感受被了知地生起，被了知地住立，被了知地灭没。认知被了知地生起，被了知地住立，被了知地灭没。寻被了知地生起，被了知地住立，被了知地灭没。

ti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

2007念处论完

Satipaṭṭhānakathā niṭṭhitā.

20089. 观论

9. Vipassanākathā

36如是我闻：有一次，世尊住在沙瓦提城的揭德林给孤独园。在那里，世尊对比丘们说：“比丘们。”那些比丘回答世尊：“尊者。”世尊说了以下的话：

2010“比丘们，如果有一个比丘，把任何行当作恒常来观察，却说他会具备随顺忍，这是不可能的。如果没有具备随顺忍，却说他会进入正性决定，这是不可能的。如果没有进入正性决定，却说他会证悟入流果、或一来果、或不还果、或阿拉汉果，这是不可能的。

‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.

2011“比丘们，如果有一个比丘，把一切行当作无常来观察，却说他会具备随顺忍，这是可能的。如果具备随顺忍，却说他会进入正性决定，这是可能的。如果进入正性决定，却说他会证悟入流果、或一来果、或不还果、或阿拉汉果，这是可能的。

‘‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati, sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.

2012“比丘们，如果有一个比丘，把任何行当作乐来观察，却说他会具备随顺忍，这是不可能的。如果没有具备随顺忍，却说他会进入正性决定，这是不可能的。如果没有进入正性决定，却说他会证悟入流果、或一来果、或不还果、或阿拉汉果，这是不可能的。

‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati .

2013“比丘们，如果有一个比丘，把一切行当作苦来观察，却说他会具备随顺忍，这是可能的。如果具备随顺忍，却说他会进入正性决定，这是可能的。如果进入正性决定，却说他会证悟入流果、或一来果、或不还果、或阿拉汉果，这是可能的。

‘‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.

2014“比丘们，如果有一个比丘，把任何法当作我来观察，却说他会具备随顺忍，这是不可能的。如果没有具备随顺忍，却说他会进入正性决定，这是不可能的。如果没有进入正性决定，却说他会证悟入流果、或一来果、或不还果、或阿拉汉果，这是不可能的。”

‘‘So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.

2015比丘们，那位比丘观察一切法为无我，将会具备随顺忍——这是有可能的；具备了随顺忍，他将进入正性决定——这是有可能的；正进入正性决定，他将证悟入流果、一来果、不来果或阿拉汉果——这是有可能的。

‘‘So vata, bhikkhave, bhikkhu sabbadhamme anattato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.

2016比丘们，那位比丘观察涅槃为苦，将会具备随顺忍——这是没有可能的；不具备随顺忍，他将进入正性决定——这是没有可能的；没有进入正性决定，他将证悟入流果、一来果、不来果或阿拉汉果——这是没有可能的。

‘‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.

2017比丘们，那位比丘观察涅槃为乐，将会具备随顺忍——这是有可能的；具备了随顺忍，他将进入正性决定——这是有可能的；正进入正性决定，他将证悟入流果、一来果、不来果或阿拉汉果——这是有可能的。

‘‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati’’.

37以多少个方面获得随顺忍？以多少个方面进入正性决定？以四十个方面获得随顺忍，以四十个方面进入正性决定。

Katihākārehi anulomikaṃ khantiṃ paṭilabhati, katihākārehi sammattaniyāmaṃ okkamati? Cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, cattārīsāya ākārehi sammattaniyāmaṃ okkamati.

2019以哪些四十个方面获得随顺忍？以哪些四十个方面进入正性决定？观察五取蕴为无常、苦、病、疮、箭、恶、疾、敌、崩解、灾、祸患、怖畏、障碍、动摇、易坏、不恒久、无庇护、无栖止处、无救护、空虚、空洞、空、无我、过患、变异法、无坚实、苦根、杀戮者、无实质、有漏、有为、魔饵、生法、老法、病法、死法、愁法、悲法、忧法、杂染法。

Katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamahi cattārīsāya ākārehi sammattaniyāmaṃ okkamati? Pañcakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto addhuvato atāṇato aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokadhammato paridevadhammato upāyāsadhammato saṃkilesikadhammato.

38观察五取蕴为无常，即获得随顺忍；观察五蕴的灭尽为恒常的涅槃，即进入正性决定。观察五取蕴为苦，即获得随顺忍；观察五蕴的灭尽为乐的涅槃，即进入正性决定。观察五取蕴为病，即获得随顺忍；观察五蕴的灭尽为无病的涅槃，即进入正性决定。观察五取蕴为疮，即获得随顺忍；观察五蕴的灭尽为无疮的涅槃，即进入正性决定。观察五取蕴为箭，即获得随顺忍；观察五蕴的灭尽为无箭的涅槃，即进入正性决定。

Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe dukkhato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho sukhaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe rogato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ārogyaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe gaṇḍato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho agaṇḍaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sallato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho visallaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

2021以痛苦看待五蕴的人，得到随顺忍。以五蕴的灭——无苦的涅槃看待的人，进入正性决定。以疾病看待五蕴的人，得到随顺忍。以五蕴的灭——无病的涅槃看待的人，进入正性决定。以他人看待五蕴的人，得到随顺忍。以五蕴的灭——不从于他的涅槃看待的人，进入正性决定。以崩坏看待五蕴的人，得到随顺忍。以五蕴的灭——不崩坏法的涅槃看待的人，进入正性决定。以灾难看待五蕴的人，得到随顺忍。以五蕴的灭——无灾难的涅槃看待的人，进入正性决定。

Pañcakkhandhe aghato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anagho nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ābādhato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anābādho nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe parato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho aparappaccayaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe palokato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho apalokadhammo nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ītito passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anītikaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

2022以祸害看待五蕴的人，得到随顺忍。以五蕴的灭——无祸害的涅槃看待的人，进入正性决定。以怖畏看待五蕴的人，得到随顺忍。以五蕴的灭——无怖畏的涅槃看待的人，进入正性决定。以危难看待五蕴的人，得到随顺忍。以五蕴的灭——无危难的涅槃看待的人，进入正性决定。以动摇看待五蕴的人，得到随顺忍。以五蕴的灭——不动摇的涅槃看待的人，进入正性决定。以碎裂看待五蕴的人，得到随顺忍。以五蕴的灭——不碎裂的涅槃看待的人，进入正性决定。

Pañcakkhandhe upaddavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupaddavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe bhayato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho abhayaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe upasaggato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupasaggaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe calato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho acalaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe pabhaṅguto passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho apabhaṅgu nibbānanti passanto sammattaniyāmaṃ okkamati.

2023以无常看待五蕴的人，得到随顺忍。以五蕴的灭——常恒的涅槃看待的人，进入正性决定。以无护看待五蕴的人，得到随顺忍。以五蕴的灭——有护的涅槃看待的人，进入正性决定。以无蔽看待五蕴的人，得到随顺忍。以五蕴的灭——有蔽的涅槃看待的人，进入正性决定。以无归依看待五蕴的人，得到随顺忍。以五蕴的灭——归依处的涅槃看待的人，进入正性决定。以空虚看待五蕴的人，得到随顺忍。以五蕴的灭——不空虚的涅槃看待的人，进入正性决定。

Pañcakkhandhe addhuvato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho dhuvaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe atāṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho tāṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe aleṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho leṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe asaraṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho saraṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe rittato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho arittaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

2024以空洞看待五蕴的人，得到随顺忍。以五蕴的灭——不空洞的涅槃看待的人，进入正性决定。以空看待五蕴的人，得到随顺忍。以五蕴的灭——最极空的涅槃看待的人，进入正性决定。以无我看待五蕴的人，得到随顺忍。以五蕴的灭——最胜义的涅槃看待的人，进入正性决定。以过患看待五蕴的人，得到随顺忍。以五蕴的灭——无过患的涅槃看待的人，进入正性决定。以变易法看待五蕴的人，得到随顺忍。以五蕴的灭——不变易法的涅槃看待的人，进入正性决定。

Pañcakkhandhe tucchato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho atucchaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe suññato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho paramasuññaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe anattato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho paramatthaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ādīnavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anādīnavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vipariṇāmadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avipariṇāmadhammaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

2025以无实看待五蕴的人，得到随顺忍。以五蕴的灭——坚实的涅槃看待的人，进入正性决定。以苦根看待五蕴的人，得到随顺忍。以五蕴的灭——无苦根的涅槃看待的人，进入正性决定。以杀戮者看待五蕴的人，得到随顺忍。以五蕴的灭——不杀戮的涅槃看待的人，进入正性决定。以无有看待五蕴的人，得到随顺忍。以五蕴的灭——非无有的涅槃看待的人，进入正性决定。以有漏看待五蕴的人，得到随顺忍。以五蕴的灭——无漏的涅槃看待的人，进入正性决定。

Pañcakkhandhe asārakato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho sāraṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe aghamūlato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anaghamūlaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vadhakato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avadhakaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vibhavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avibhavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sāsavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anāsavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

2026以有为看待五蕴的人，得到随顺忍。以五蕴的灭——无为的涅槃看待的人，进入正性决定。以魔饵看待五蕴的人，得到随顺忍。以五蕴的灭——非魔饵的涅槃看待的人，进入正性决定。以生法看待五蕴的人，得到随顺忍。以五蕴的灭——不生的涅槃看待的人，进入正性决定。以老法看待五蕴的人，得到随顺忍。以五蕴的灭——不老的涅槃看待的人，进入正性决定。以病法看待五蕴的人，得到随顺忍。以五蕴的灭——无病的涅槃看待的人，进入正性决定。

Pañcakkhandhe saṅkhatato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asaṅkhataṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe mārāmisato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho nirāmisaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe jātidhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ajātaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe jarādhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ajaraṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe byādhidhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho abyādhi nibbānanti passanto sammattaniyāmaṃ okkamati.

2027观察五蕴是死法，获得随顺忍。观察五蕴的灭是无死的涅槃，进入正性决定。观察五蕴是忧法，获得随顺忍。观察五蕴的灭是无忧的涅槃，进入正性决定。观察五蕴是悲法，获得随顺忍。观察五蕴的灭是无悲的涅槃，进入正性决定。观察五蕴是恼法，获得随顺忍。观察五蕴的灭是无恼的涅槃，进入正性决定。观察五蕴是杂染法，获得随顺忍。观察五蕴的灭是无杂染的涅槃，进入正性决定。

Pañcakkhandhe maraṇadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho amataṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sokadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asokaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe paridevadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho aparidevaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe upāyāsadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupāyāsaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe saṃkilesikadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asaṃkiliṭṭhaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

39视为无常，是无常随观。视为苦，是苦随观。视为病，是苦随观。视为肿物，是苦随观。视为箭，是苦随观。视为厄，是苦随观。视为疾，是苦随观。视为他，是无我随观。视为崩解，是无常随观。视为灾祸，是苦随观。

Aniccatoti, aniccānupassanā. Dukkhatoti, dukkhānupassanā. Rogatoti , dukkhānupassanā. Gaṇḍatoti, dukkhānupassanā. Sallatoti, dukkhānupassanā. Aghatoti, dukkhānupassanā. Ābādhatoti, dukkhānupassanā. Paratoti, anattānupassanā. Palokatoti, aniccānupassanā. Ītitoti, dukkhānupassanā.

2029视为灾难，是苦随观。视为恐怖，是苦随观。视为祸害，是苦随观。视为变动，是无常随观。视为易坏，是无常随观。视为不常，是无常随观。视为无救护，是苦随观。视为无庇护，是苦随观。视为无归依，是苦随观。视为空虚，是无我随观。

Upaddavatoti, dukkhānupassanā. Bhayatoti, dukkhānupassanā . Upasaggatoti, dukkhānupassanā. Calatoti, aniccānupassanā. Pabhaṅgutoti, aniccānupassanā. Addhuvatoti, aniccānupassanā. Atāṇatoti, dukkhānupassanā. Aleṇatoti, dukkhānupassanā. Asaraṇatoti, dukkhānupassanā. Rittatoti, anattānupassanā.

2030视为空无，是无我随观。视为空，是无我随观。视为无我，是无我随观。视为过患，是苦随观。视为变易法，是无常随观。视为无核心，是无我随观。视为苦根，是苦随观。视为杀戮者，是苦随观。视为坏灭，是无常随观。视为有漏，是苦随观。

Tucchatoti, anattānupassanā. Suññatoti, anattānupassanā. Anattatoti , anattānupassanā. Ādīnavatoti, dukkhānupassanā. Vipariṇāmadhammatoti, aniccānupassanā. Asārakatoti, anattānupassanā. Aghamūlatoti , dukkhānupassanā. Vadhakatoti, dukkhānupassanā. Vibhavatoti, aniccānupassanā. Sāsavatoti, dukkhānupassanā.

2031视为有为，是无常随观。视为魔饵，是苦随观。视为生法，是苦随观。视为老法，是苦随观。视为病法，是苦随观。视为死法，是无常随观。视为忧法，是苦随观。视为悲法，是苦随观。视为恼法，是苦随观。视为杂染法，是苦随观。

Saṅkhatatoti, aniccānupassanā. Mārāmisatoti, dukkhānupassanā. Jātidhammatoti, dukkhānupassanā. Jarādhammatoti, dukkhānupassanā. Byādhidhammatoti, dukkhānupassanā. Maraṇadhammatoti, aniccānupassanā. Sokadhammatoti, dukkhānupassanā. Paridevadhammatoti, dukkhānupassanā. Upāyāsadhammatoti, dukkhānupassanā. Saṃkilesikadhammatoti, dukkhānupassanā.

2032当他通过这四十种方式获得随顺忍，通过这四十种方式进入正定时，有多少种无常随观，多少种苦随观，多少种无我随观？

Imehi cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhantassa, imehi cattālīsāya ākārehi sammattaniyāmaṃ okkamantassa kati aniccānupassanā, kati dukkhānupassanā, kati anattānupassanā?

2033以这四十种行相获得随顺忍，以这四十种行相进入正性决定。

Imehi cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati. Imehi cattālīsāya ākārehi sammattaniyāmaṃ okkamati.

2034无我随观有二十五种，无常随观有五十种；

Pañcavīsati anattānupassanā, paññāsa aniccānupassanā;

2035加上一百二十五种，那些被称为苦随观。

Sataṃ pañcavīsati ceva, yāni dukkhe pavuccareti.

203610. 论母解说

10. Mātikākathā

2037观论完

Vipassanākathā niṭṭhitā.

203810. 母胎说

10. Mātikākathā

40无渴爱、解脱、解脱、明与解脱、增上戒、增上心、增上慧、轻安、智、见、清净、离欲、出离、远离、舍离、行、禅那解脱、修习、决意、命。

Nicchāto , mokkho vimokkho, vijjāvimutti, adhisīlaṃ, adhicittaṃ, adhipaññā, passaddhi, ñāṇaṃ, dassanaṃ visuddhi nekkhammaṃ, nissaraṇaṃ paviveko, vossaggo, cariyā, jhānavimokkho, bhāvanā, adhiṭṭhānaṃ, jīvitaṃ.

41以离欲而从欲贪中解脱，以无嗔而从嗔恚中解脱……以初禅从诸盖中解脱……以阿拉汉道从一切烦恼中解脱，成为无渴爱者。

ti nekkhammena kāmacchandato nicchāto, abyāpādena byāpādato nicchāto…pe… paṭhamena jhānena nīvaraṇehi nicchāto…pe… arahattamaggena sabbakilesehi nicchāto.

2041通过出离，从欲贪中脱离出来——因此叫解脱、叫脱离。通过无嗔，从嗔恚中脱离出来——因此叫解脱、叫脱离……（中略）……通过初禅，从五盖中脱离出来——因此叫解脱、叫脱离……（中略）……通过阿拉汉道，从一切烦恼中脱离出来——因此叫解脱、叫脱离。

ti nekkhammena kāmacchandato muccatīti – mokkho vimokkho. Abyāpādena byāpādato muccatīti – mokkho vimokkho…pe… paṭhamena jhānena nīvaraṇehi muccatīti – mokkho vimokkho…pe… arahattamaggena sabbakilesehi muccatīti – mokkho vimokkho.

2042出离是存在的，因此叫明；从欲贪中脱离出来，因此叫解脱。有明的时候在脱离，在脱离的时候有明——这就叫明与解脱。无嗔是存在的，因此叫明；从嗔恚中解脱出来，因此叫解脱。有明的时候在脱离，在脱离的时候有明——这就叫明与解脱……（中略）……阿拉汉道是存在的，因此叫明；从一切烦恼中解脱出来，因此叫解脱。有明的时候在脱离，在脱离的时候有明——这就叫明与解脱。

ti nekkhammaṃ vijjatīti vijjā, kāmacchandato muccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti. Abyāpādo vijjatīti vijjā, byāpādato vimuccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti…pe… arahattamaggo vijjatīti vijjā, sabbakilesehi muccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti.

2043以出离，从防护的意义上，是戒清净；从不散乱的意义上，是心清净；从观见的意义上，是见清净。其中那防护的意义，就是增上戒学。其中那不散乱的意义，就是增上心学。其中那观见的意义，就是增上慧学。以无嗔，从嗔恚的防护意义上，是戒清净……（中略）……以阿拉汉道，从一切烦恼的防护意义上，是戒清净；从不散乱的意义上，是心清净；从观见的意义上，是见清净。其中那防护的意义，就是增上戒学。其中那不散乱的意义，就是增上心学。其中那观见的意义，就是增上慧学。

ti nekkhammena kāmacchandaṃ, saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlavisuddhi…pe… arahattamaggena sabbakilese saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi. Dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.

2044以出离，平息了欲贪；以无嗔，平息了嗔恚……（中略）……以阿拉汉道，平息了一切烦恼。

ti nekkhammena kāmacchandaṃ paṭippassambheti, abyāpādena byāpādaṃ paṭippassambheti…pe… arahattamaggena sabbakilese paṭippassambheti.

2045因为欲贪已被断除，出离从所知的意义上，就是智；因为嗔恚已被断除，无嗔从所知的意义上，就是智……（中略）……因为一切烦恼已被断除，阿拉汉道从所知的意义上，就是智。

nti kāmacchandassa pahīnattā nekkhammaṃ ñātaṭṭhena ñāṇaṃ ; byāpādassa pahīnattā abyāpādo ñātaṭṭhena ñāṇaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo ñātaṭṭhena ñāṇaṃ.

2046因为欲贪已被断除，出离从已见的意义上，就是见；因为嗔恚已被断除，无嗔从已见的意义上，就是见……（中略）……因为一切烦恼已被断除，阿拉汉道从已见的意义上，就是见。

nti kāmacchandassa pahīnattā nekkhammaṃ diṭṭhattā dassanaṃ. Byāpādassa pahīnattā abyāpādo diṭṭhattā dassanaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo diṭṭhattā dassanaṃ.

2047断除欲贪时，通过出离而净化。断除嗔恚时，通过无瞋而净化……断除一切烦恼时，通过阿拉汉道而净化。

ti kāmacchandaṃ pajahanto nekkhammena visujjhati. Byāpādaṃ pajahanto abyāpādena visujjhati…pe… sabbakilese pajahanto arahattamaggena visujjhati.

2048即，对于诸欲的出离，也就是出离。对于诸色的出离，也就是无色。凡是任何存在的、造作的、缘起的，它的灭尽就是出离。对于嗔恚的无瞋就是出离。对于昏沉睡眠的光明想就是出离……对于一切烦恼的阿拉汉道就是出离。

nti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nekkhammaṃ. Byāpādassa abyāpādo nekkhammaṃ. Thinamiddhassa ālokasaññā nekkhammaṃ…pe… sabbakilesānaṃ arahattamaggo nekkhammaṃ.

2049即，对于诸欲的出离，也就是出离。对于诸色的出离，也就是无色。凡是任何存在的、造作的、缘起的，它的灭尽就是出离。对于欲贪的出离是出离。对于嗔恚的无瞋是出离……对于一切烦恼的阿拉汉道是出离。

nti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Kāmacchandassa nekkhammaṃ nissaraṇaṃ. Byāpādassa abyāpādo nissaraṇaṃ…pe… sabbakilesānaṃ arahattamaggo nissaraṇaṃ.

2050对于欲贪的出离是远离……对于一切烦恼的阿拉汉道是远离。

ti kāmacchandassa nekkhammaṃ paviveko …pe… sabbakilesānaṃ arahattamaggo paviveko .

2051通过出离而舍弃欲贪——这就是舍弃。通过无瞋而舍弃嗔恚——这就是舍弃……通过阿拉汉道而舍弃一切烦恼——这就是舍弃。

ti nekkhammena kāmacchandaṃ vossajjatīti – vossaggo. Abyāpādena byāpādaṃ vossajjatīti – vossaggo…pe… arahattamaggena sabbakilese vossajjatīti – vossaggo.

2052断除欲贪的人，通过出离而行持。断除嗔恚的人，通过无瞋而行持……断除一切烦恼的人，通过阿拉汉道而行持。

ti kāmacchandaṃ pajahanto nekkhammena carati. Byāpādaṃ pajahanto abyāpādena carati…pe… sabbakilese pajahanto arahattamaggena carati.

2053因为出离而禅修——这就是禅那。因为烧尽欲贪——这就是禅那。在禅修中获得解脱——这就是禅那解脱。在烧尽中获得解脱——这就是禅那解脱。那些被禅修的是诸法。那些被烧尽的是烦恼。对于已被禅修的和已被烧尽的都了知——这就是禅那的禅修者。因为无瞋而禅修——这就是禅那。因为烧尽瞋恚——这就是禅那……因为光明想而禅修——这就是禅那。因为烧尽昏沉睡眠——这就是禅那……因为阿拉汉道而禅修——这就是禅那。因为烧尽一切烦恼——这就是禅那。在禅修中获得解脱——这就是禅那解脱。在烧尽中获得解脱——这就是禅那解脱。那些被禅修的是诸法。那些被烧尽的是烦恼。对于已被禅修的和已被烧尽的都了知——这就是禅那的禅修者。

ti nekkhammaṃ jhāyatīti – jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti dhammā. Jhāpentīti kilese. Jhāte ca jhāpe ca jānātīti – jhānajhāyī . Abyāpādo jhāyatīti jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ…pe… ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpentīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānajhāyī.

42他因为舍断欲贪而修习出离——这就是具足修习。他以出离之力令心决意——这就是具足决意。这位如此具足修习、具足决意的人，他平等地生活，而不是不平等；正确地生活，而不是错误地；清净地生活，而不是被染污地——这就是具足正命。这位如此具足修习、具足决意、具足正命的人，无论他走近哪一类大众——不论是刹帝利众、婆罗门众、居士众还是沙门众——他都自信地走近，毫不怯懦。这是什么原因呢？因为他就是如此地具足修习、具足决意、具足正命。

nti kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanāsampanno. Nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno samaṃ jīvati, no visamaṃ; sammā jīvati, no micchā; visuddhaṃ jīvati, no kiliṭṭhanti – ājīvasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Taṃ kissa hetu? Tathā hi so bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno.

2055他因为舍断瞋恚而修习无瞋——这就是具足修习……因为舍断昏沉睡眠而修习光明想——这就是具足修习……因为舍断掉举而修习不散乱——这就是具足修习……因为舍断疑而修习法的决定——这就是具足修习……因为舍断无明而修习明——这就是具足修习……因为舍断不喜而修习喜悦——这就是具足修习……因为舍断五盖而修习初禅——这就是具足修习……因为舍断一切烦恼而修习阿拉汉道——这就是具足修习。他以阿拉汉道之力令心决意——这就是具足决意。这位如此具足修习、具足决意的人，他平等地生活，而不是不平等；正确地生活，而不是错误地；清净地生活，而不是被染污地——这就是具足正命。这位如此具足修习、具足决意、具足正命的人，无论他走近哪一类大众——不论是刹帝利众、婆罗门众、居士众还是沙门众——他都自信地走近，毫不怯懦。这是什么原因呢？因为他就是如此地具足修习、具足决意、具足正命。

Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanāsampanno…pe… thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanāsampanno…pe… uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanāsampanno…pe… vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanāsampanno…pe… avijjaṃ pajahanto vijjaṃ bhāvetīti – bhāvanāsampanno…pe… aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanāsampanno…pe… nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanāsampanno…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanāsampanno. Arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno samaṃ jīvati, no visamaṃ; sammā jīvati, no micchā; visuddhaṃ jīvati, no kiliṭṭhanti – ājīvasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Taṃ kissa hetu? Tathā hi so bhāvanāsampanno adhiṭṭhānasampanno ājīvasampannoti.

2056它的摄颂：

Tassuddānaṃ –

2057论母论完

Mātikākathā niṭṭhitā.

2058慧品第三

Paññāvaggo tatiyo.

2059其摄颂——

Tassuddānaṃ –

2060慧、神通、现观，远离、第五为行；

Paññā iddhi abhisamayo, viveko cariyapañcamo;

2061神变、等首，念处、观；

Pāṭihāri samasīsi, satipaṭṭhānā vipassanā;

2062在第三智慧品中，论母有十种。

Tatiye paññāvaggamhi, mātikāya ca te dasāti.

2063大品是双论，智慧品是名称。

Mahāvaggo yuganaddho, paññāvaggo ca nāmato;

2064在这部《无碍解道》论中，总共有三品。

Tayova vaggā imamhi , paṭisambhidāpakaraṇe.

2065在无量的法门道路中，它甚深犹如大海；

Anantanayamaggesu, gambhīro sāgarūpamo;

2066如同布满星辰的天空，也像巨大的天然湖泊；

Nabhañca tārakākiṇṇaṃ, thūlo jātassaro yathā;

2067它为说法者展现广阔境界，为修行者照亮智慧。

Kathikānaṃ visālāya, yogīnaṃ ñāṇajotananti.

2068无碍解道部完

Paṭisambhidāmaggapāḷi niṭṭhitā.