KN 20 · 藏释

Tipitaka 7.0 静态阅读页 · 1216 段 · 打开交互阅读器

1礼敬彼世尊、阿拉汉、正自觉者

Namo tassa bhagavato arahato sammāsambuddhassa

2小部

Khuddakanikāye

3《藏释》

Peṭakopadesapāḷi

41. 圣谛显示第一地

1. Ariyasaccappakāsanapaṭhamabhūmi

5礼敬诸正自觉者、见胜义者

Namo sammāsambuddhānaṃ paramatthadassīnaṃ

6诸戒等德的圆满成就者。

Sīlādiguṇapāramippattānaṃ.

1有二因、二缘令声闻的正见生起——来自他人的声音与真谛的随顺，以及内在的如理作意。其中，什么是来自他人的声音？凡是来自他人的教导、劝诫、教诫、真谛之说、随顺真谛者。四谛——苦、集、灭、道。对这四谛的教导、显示、阐明、分别论、揭示、阐释——这称为随顺真谛的声音。

Duve hetū duve paccayā sāvakassa sammādiṭṭhiyā uppādāya – parato ca ghoso saccānusandhi, ajjhattañca yoniso manasikāro. Tattha katamo parato ghoso? Yā parato desanā ovādo anusāsanī saccakathā saccānulomo. Cattāri saccāni – dukkhaṃ samudayo nirodho maggo. Imesaṃ catunnaṃ saccānaṃ yā desanā sandassanā vivaraṇā vibhajanā uttānīkiriyā pakāsanā – ayaṃ vuccati saccānulomo ghosoti.

2其中，什么是内在的如理作意？

Tattha katamo ajjhattaṃ yoniso manasikāro?

9内在的如理作意，名为对如所教导之法，不向外引导所缘，而作如理作意——这称为如理作意。

Ajjhattaṃ yoniso manasikāro nāma yo yathādesite dhamme bahiddhā ārammaṇaṃ anabhinīharitvā yoniso manasikāro – ayaṃ vuccati yoniso manasikāro.

10那方式、如理、门、方法、途径。譬如男子在干燥的木材上，无油脂处，以干燥的上钻木，在陆地上摩擦，能够获得火。那是什么原因？因为如理地获得火。同样地，他对苦、集、灭、道的不颠倒法教作意——这称为如理作意。

Taṃākāro yoniso dvāro vidhi upāyo. Yathā puriso sukkhe kaṭṭhe vigatasnehe sukkhāya uttarāraṇiyā thale abhimanthamānaṃ bhabbo jotissa adhigamāya . Taṃ kissa hetu. Yoniso aggissa adhigamāya. Evamevassa yamidaṃ dukkhasamudayanirodhamaggānaṃ aviparītadhammadesanaṃ manasikaroti – ayaṃ vuccati yoniso manasikāro.

11譬如三个譬喻，以前未曾听闻、未曾听闻过的，会显现。凡是对诸欲未离贪者……(中略)……二个譬喻应作非如理，在最后说。其中，来自他人的声音与内在的如理作意——这二者是缘。由来自他人的声音而生起的慧——这称为闻所成慧。由内在的如理作意而生起的慧——这称为思所成慧。应知这二种慧。以及前面的二缘。这二因、二缘令声闻的正见生起。

Yathā tisso upamā pubbe assutā ca assutapubbā ca paṭibhanti. Yo hi koci kāmesu avītarāgoti…pe… duve upamā ayoniso kātabbā pacchimesu vuttaṃ. Tattha yo ca parato ghoso yo ca ajjhattaṃ yoniso manasikāro – ime dve paccayā. Parato ghosena yā uppajjati paññā – ayaṃ vuccati sutamayī paññā. Yā ajjhattaṃ yoniso manasikārena uppajjati paññā – ayaṃ vuccati cintāmayī paññāti. Imā dve paññā veditabbā. Purimakā ca dve paccayā. Ime dve hetū dve paccayā sāvakassa sammādiṭṭhiyā uppādāya.

3其中，对来自他人的声音、随顺真谛的所教，不了知其义者，将成为通达义者——这是不可能的。不是通达义者将如理作意——这是不可能的。对来自他人的声音、随顺真谛的所教，了知其义者，将成为通达义者——这是可能的。通达义者将如理作意——这是可能的。这是因、这是所缘、这是途径，令声闻出离，没有其他。若不具备理解经义，也不致力于声音，不了知来自他人声音之义者，不可能证得上人法、圣智见，因此欲求涅槃者应以闻所成寻求诸义。其中，寻求的次第是：十六条线索、五种方法、十八根本句。

Tattha parato ghosassa saccānusandhissa desitassa atthaṃ avijānanto atthappaṭisaṃvedī bhavissatīti netaṃ ṭhānaṃ vijjati. Na ca atthappaṭisaṃvedī yoniso manasikarissatīti netaṃ ṭhānaṃ vijjati. Parato ghosassa saccānusandhissa desitassa atthaṃ vijānanto atthappaṭisaṃvedī bhavissatīti ṭhānametaṃ vijjati. Atthappaṭisaṃvedī ca yoniso manasikarissatīti ṭhānametaṃ vijjati. Esa hetu etaṃ ārammaṇaṃ eso upāyo sāvakassa niyyānassa, natthañño. Soyaṃ na ca suttassa atthavijānanāya saha yutto nāpi ghosānuyogena parato ghosassa atthaṃ avijānantena sakkā uttarimanussadhammaṃ alamariyañāṇadassanaṃ adhigantuṃ, tasmā nibbāyitukāmena sutamayena atthā pariyesitabbā. Tattha pariyesanāya ayaṃ anupubbī bhavati soḷasa hārā, pañca nayā, aṭṭhārasa mūlapadāni.

13于此有摄颂

Tatthāyaṃ uddānagāthā

14十六条线索是引导，五种方法是教法的探求；

Soḷasahārā nettī, pañcanayā sāsanassa pariyeṭṭhi;

15十八根本足，由迦旃延果答所说。

Aṭṭhārasamūlapadā, kaccāyanagottaniddiṭṭhā.

4其中，什么是十六项？

Tattha katame soḷasahārā?

17教说、抉择、理趣、词基、特相、四种排列、转、格、转变、同义词、施设、降入、净化、确立、资具、增益——这些是十六项。

Desanā vicayo yutti padaṭṭhānaṃ lakkhaṇaṃ catubyūho āvaṭṭo vibhatti parivattano vevacano paññatti otaraṇo sodhano adhiṭṭhāno parikkhāro samāropano – ime soḷasa hārā.

18于此摄颂

Tattha uddānagāthā

19教说、抉择、理趣，词基与特相；

Desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo ;

20四种排列与转，格与转变。

Catubyūho ca āvaṭṭo, vibhatti parivattano.

21同义词与施设，降入与净化；

Vevacano ca paññatti, otaraṇo ca sodhano;

22确立、资具，增益为十六——;

Adhiṭṭhāno parikkhāro, samāropano soḷaso – ;

5其中，什么是五种方法？

Tattha katame pañca nayā?

24欢喜轮、三轮、狮子游戏、观察诸方、钩。

Nandiyāvaṭṭo tipukkhalo sīhavikkīḷito disālocano aṅkusoti.

25于此摄颂

Tattha uddānagāthā

26第一是欢喜轮，第二是三轮；

Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;

27名为狮子游戏，那是第三种方法。

Sīhavikkīḷito nāma, tatiyo hoti so nayo.

28他们说观察诸方，是第四种方法的装饰；

Disālocanamāhaṃsu, catuttho nayalañjako;

29第五名为钩，这五种方法都已说完。

Pañcamo aṅkuso nāma , sabbe pañca nayā gatā.

6其中，什么是十八根本句？

Tattha katamāni aṭṭhārasa mūlapadāni?

31无明、渴爱、贪、嗔、痴、净想、乐想、常想、我想、止、观、无贪、无嗔、无痴、不净想、苦想、无常想、无我想，这些是十八根本句。其中，九句是不善的，一切不善都汇集于此。九句是善的，一切善都汇集于此。

Avijjā taṇhā lobho doso moho subhasaññā sukhasaññā niccasaññā attasaññā samatho vipassanā alobho adoso amoho asubhasaññā dukkhasaññā aniccasaññā anattasaññā, imāni aṭṭhārasa mūlapadāni. Tattha nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati. Nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati.

32什么是九句不善的，一切不善都汇集于此？

Katamāni nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati?

33无明乃至我想，这九个项目是不善的，一切不善在此聚集。

Avijjā yāva attasaññā, imāni nava padāni akusalāni, yattha sabbaṃ akusalaṃ samosarati.

34哪九个项目是善的，一切善在此聚集？

Katamāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati?

35止乃至无我想，这九个项目是善的，一切善在此聚集。这些是十八根本项目。

Samatho yāva anattasaññā, imāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati. Imāni aṭṭhārasa mūlapadāni.

36于此有诸摄颂

Tattha imā uddānagāthā

37渴爱与无明、贪，嗔以及痴；

Taṇhā ca avijjā lobho, doso tatheva moho ca;

38以及四颠倒，烦恼地九项目。

Cattāro ca vipallāsā, kilesabhūmi nava padāni.

39诸须跋与止、观、善根；

Ye ca satipaṭṭhānā samatho, vipassanā kusalamūlaṃ;

40这一切善，根地九项目。

Etaṃ sabbaṃ kusalaṃ, indriyabhūmi navapadāni.

41一切善以九项目相应，以九项目不善亦然；

Sabbaṃ kusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

42各别九个根本句，两者合为十八根本句。

Ekake nava mūlapadāni, ubhayato aṭṭhārasa mūlapadāni.

43在这十八根本句中，九句是不善的，这是苦集；九句是善的，这是导至苦灭之道。如此，集的果是苦，导至苦灭之道的果是灭。这四圣谛由世尊在波罗奈所说。

Imesaṃ aṭṭhārasannaṃ mūlapadānaṃ yāni nava padāni akusalāni, ayaṃ dukkhasamudayo; yāni nava padāni kusalāni, ayaṃ dukkhanirodhagāminī paṭipadā. Iti samudayassa dukkhaṃ phalaṃ, dukkhanirodhagāminiyā paṭipadāya nirodhaṃ phalaṃ. Imāni cattāri ariyasaccāni bhagavatā bārāṇasiyaṃ desitāni.

7在那里，苦圣谛有无量的字、句、文、相、语源、分别论，为了显示、阐明、开显、分别论、阐释、施设此义而被宣说，所有诸谛亦如是。如此，每一谛应以无量的字句文相语源分别论来探求，而那文句因义之众多而众多，实非因文句之众多。

Tattha dukkhassa ariyasaccassa aparimāṇāni akkharāni padāni byañjanāni ākārāni niruttiyo niddesā desitā etassevatthassa saṅkāsanāya pakāsanāya vivaraṇāya vibhajanāya uttānīkammatāya paññāpanāyāti yā evaṃ sabbesaṃ saccānaṃ. Iti ekamekaṃ saccaṃ aparimāṇehi akkharapadabyañjanaākāraniruttiniddesehi pariyesitabbaṃ, tañca byañjanaṃ atthaputhuttena pana attheva byañjanaputhuttena.

45若任何沙门或婆罗门如此说：「我舍弃此苦而施设另一苦」，那只是他的言说而已，若被问及则不能作答。诸谛即如是。从世尊正觉之夜，至无取著般涅槃之夜，在此期间，凡世尊所说的经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、吠陀罗，一切都是转法轮。诸佛世尊的说法，没有任何在法轮之外，其一切经应在圣法中探求。在那里，为了摄取，四圣谛是照明、稳固的。

Yo hi koci samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘‘ahaṃ idaṃ dukkhaṃ paccakkhāya aññaṃ dukkhaṃ paññapessāmī’’ti tassa taṃ vācāvatthukamevassa pucchito ca na sampāyissati. Evaṃ saccāni. Yañca rattiṃ bhagavā abhisambuddho, yañca rattiṃ anupādāya parinibbuto, etthantare yaṃ kiñci bhagavatā bhāsitaṃ suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, sabbaṃ taṃ dhammacakkaṃ pavattitaṃ. Na kiñci buddhānaṃ bhagavantānaṃ dhammadesanāya dhammacakkato bahiddhā, tassa sabbaṃ suttaṃ ariyadhammesu pariyesitabbaṃ. Tattha pariggaṇhanāya ālokasabhāni cattāri ariyasaccāni thāvarāni imāni.

46在那里，什么是苦？生、老、病、死，简而言之，五取蕴是苦。在那里，这是相的分别论：生以显现为相，老以成熟为相，病以苦苦性为相，死以死没为相，愁以与所爱别离、变易、热恼为相，悲以哀泣为相，苦以身逼迫为相，忧以心逼迫为相，恼以烦恼燃烧为相，怨憎会以不可意聚合为相，爱别离以可意消失为相，求不得以所求不遂为相，五取蕴以未遍知为相，老死以成熟死没为相，死生以显现死没为相，集以结生生起为相，灭以舍断集为相，道以断除随眠为相。苦以病相为相，集以了知为相，道以出离为相，灭以寂静为相。无余涅槃界以无结生、灭止为相，苦与集，苦与灭，苦与道，集与苦，集与灭，集与道，灭与集，灭与苦，灭与道，道与灭，道与集，道与苦。

Tattha katamaṃ dukkhaṃ? Jāti jarā byādhi maraṇaṃ saṃkhittena pañcupādānakkhandhā dukkhā. Tatthāyaṃ lakkhaṇaniddeso, pātubhāvalakkhaṇā jāti, paripākalakkhaṇā jarā, dukkhadukkhatālakkhaṇo byādhi, cutilakkhaṇaṃ maraṇaṃ, piyavippayogavipariṇāmaparitāpanalakkhaṇo soko, lālappanalakkhaṇo paridevo, kāyasampīḷanalakkhaṇaṃ dukkhaṃ, cittasampīḷanalakkhaṇaṃ domanassaṃ, kilesaparidahanalakkhaṇo upāyāso, amanāpasamodhānalakkhaṇo appiyasampayogo, manāpavinābhāvalakkhaṇo piyavippayogo, adhippāyavivattanalakkhaṇo alābho, apariññālakkhaṇā pañcupādānakkhandhā, paripākacutilakkhaṇaṃ jarāmaraṇaṃ, pātubhāvacutilakkhaṇaṃ cutopapatti, paṭisandhinibbattanalakkhaṇo samudayo, samudayaparijahanalakkhaṇo nirodho, anusayasamucchedalakkhaṇo maggo. Byādhilakkhaṇaṃ dukkhaṃ, sañjānanalakkhaṇo samudayo, niyyānikalakkhaṇo maggo, santilakkhaṇo nirodho. Appaṭisandhibhāvanirodhalakkhaṇā anupādisesā nibbānadhātu, dukkhañca samudayo ca, dukkhañca nirodho ca, dukkhañca maggo ca, samudayo ca dukkhañca, samudayo ca nirodho ca, samudayo ca maggo ca, nirodho ca samudayo ca, nirodho ca dukkhañca, nirodho ca maggo ca, maggo ca nirodho ca, maggo ca samudayo ca, maggo ca dukkhañca.

8在那里，有这些经。

Tatthimāni suttāni.

48「学童住于胎中的第一夜开始，

‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;

49他已出发前进，他前进而不返回。」

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti.

50阿难，这些是八种布施的再生处，在《增一经》中所说——这是生。

Aṭṭhimā, ānanda, dānupapattiyo ekuttarike suttaṃ – ayaṃ jāti.

51其中，什么是老？

Tattha katamā jarā?

52未行梵行，未于青春时得财富；如老鹭鸶般憔悴，如池中鱼尽般(忧愁)。

Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

53诸天的五种前兆——这是老。

Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

54五种前兆在诸天中——这是老。

Pañca pubbanimittāni devesu – ayaṃ jarā.

55大王，你自己从何处知道你也被老所侵袭？

Tattha katamo byādhi?

56刹帝利，这是业的果报，世间确实不会消除业。

Sāmaṃ tena kuto rāja, tuvampi jarāyanti vedesi;

57刹帝利是业的果报，世间确实不会消除业。

Khattiya kammassa phalo, loko na hi kammaṃ panayati.

58三种病人——这是病。

Tayo gilānā – ayaṃ byādhi.

59于此，什么是死？

Tattha katamaṃ maraṇaṃ?

60犹如陶师所制的陶器，

Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;

61无论小的或大的，已烧的或未烧的，

Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;

62一切都以破坏为终结，如是诸有情的生命。

Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ.

63看见我所执着者在挣扎，如鱼在水少流尽之处，

Mamāyite passatha phandamāne , maccheva appodake khīṇasote;

64见此之后，应无我所而行，不对诸有造作执着。

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

65水喻经——这是死。

Udakappanasuttaṃ – idaṃ maraṇaṃ.

66于此，什么是愁？

Tattha katamo soko?

67于此，作恶者此世愁，来世愁，两处皆愁；

Idha socati pecca socati, pāpakārī ubhayattha socati;

68他愁，他苦恼，见到自己业的杂染。

So socati so vihaññati, disvā kammakiliṭṭhamattano .

69三种恶行——这是愁。

Tīṇi duccaritāni – ayaṃ soko.

70于此，什么是悲？

Tattha katamo paridevo?

71于诸欲贪婪、沉溺、痴迷者，不可救药，陷入险境；

Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

72被带到苦，他们悲泣：「我们从此处死后将成为什么？」

Dukkhūpanītā paridevayanti, kiṃsu bhavissāma ito cutāse.

73三种衰败——这是悲。

Tisso vipattiyo – ayaṃ paridevo.

74于此，什么是苦？

Tattha katamaṃ dukkhaṃ?

75「有百支铁钉，一切是个别所感受的；」

Sataṃ āsi ayosaṅkū , sabbe paccattavedanā;

76「如燃烧的火焰，充满了火焰群。」

Jalitā jātavedāva, accisaṅghasamākulā.

77「大哉！那热恼」——相应部经典中的谛相应——这是苦。

Mahā vata so pariḷāho saṃyuttake suttaṃ saccasaṃyuttesu – idaṃ dukkhaṃ.

78于此，什么是忧？

Tattha katamaṃ domanassaṃ?

79「被寻思所困扰者，如可怜者般忧虑；」

Saṅkappehi pareto so, kapaṇo viya jhāyati;

80「听闻他人的责难，如是之人变得沮丧。」

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

81「此二法是热恼」——这是忧。

Dveme tapanīyā dhammā – idaṃ domanassaṃ.

82于此，什么是悲伤？

Tattha katamo upāyāso?

83犹如铁匠们的炭火，内燃而不外燃；

Kammārānaṃ yathā ukkā, anto ḍayhati no bahi;

84如是我的心燃烧，听闻无生之莲花。

Evaṃ ḍayhati me hadayaṃ, sutvā nibbattamambujaṃ.

85三火——这是悲伤。

Tayo aggī – ayaṃ upāyāso.

86于此，什么是与不爱者会？

Tattha katamo appiyasampayogo?

87犹如铁锈从铁自身生起，从那生起后吞食那铁本身；

Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

88如是过度行者，自己的诸业引导至恶趣。

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.

89这两者诽谤如来，在《第一增上经》的二法中说——这是与不爱者会。

Dveme tathāgataṃ abbhācikkhanti, ekuttarike suttaṃ dukesu – ayaṃ appiyasampayogo.

90于此，什么是爱别离苦？

Tattha katamo piyavippayogo?

91犹如在梦中所会合的，醒来的人不再见到；

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

92如是，所爱的人，死去、命终后不再见到。

Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passati.

93诸天人知道死亡法后，以三种语教诫。这是爱别离苦。

Te devā cavanadhammaṃ viditvā tīhi vācāhi anusāsanti. Ayaṃ piyavippayogo.

94所求不得，三魔女；

Yampicchaṃ na labhati, tisso māradhītaro;

95对于那欲求者、生起欲望的众生，

Tassa ce kāmayānassa , chandajātassa jantuno;

96那些欲退失时，如被箭射中般受苦。

Te kāmā parihāyanti, sallaviddhova ruppati.

97简而言之，五取蕴是苦。

Saṃkhittena pañcupādānakkhandhā dukkhā.

98眼、耳与鼻，舌、身及其后的意；

Cakkhu sotañca ghānañca, jivhā kāyo tato manaṃ;

99这些是可怖的世间诱饵，凡夫众生于此处。

Ete lokāmisā ghorā, yattha sattā puthujjanā.

100诸比丘，这五蕴——这是苦。

Pañcime bhikkhave khandhā – idaṃ dukkhaṃ.

101于此，什么是老与死？

Tattha katamā jarā ca maraṇañca?

102实在少啊，此生命，不到百岁即死去；

Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi mīyate ;

103即使活得更久些，然而他也因老而死。

Atha vāpi akicchaṃ jīvitaṃ, atha kho so jarasāpi mīyate.

104在相应部波斯匿相应的经中「我的祖母已命终」——这是老与死。

Saṃyuttake pasenadisaṃyuttake suttaṃ ayyikā me kālaṅkatā – ayaṃ jarā ca maraṇañca.

105于此，什么是死没与投生？

Tattha katamā cuti ca upapatti ca?

106「一切有情将死，生命以死为终；

‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ;

107他们将随业而去，到达自业之果。」——

Yathākammaṃ gamissanti, attakammaphalūpagā’’ti . –

108这是死亡与再生。

Ayaṃ cuti ca upapatti ca.

109以这些经与类似的其他经，以九种经，通过已深入的特相了知苦，应当阐明共与不共的苦圣谛。应以偈颂推知偈颂，或以分别论推知分别论——这是苦。

Imehi suttehi ekasadisehi ca aññehi navavidhaṃ suttaṃ taṃ anupaviṭṭhehi lakkhaṇato dukkhaṃ ñatvā sādhāraṇañca asādhāraṇañca dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Gāthāhi gāthā anuminitabbā, byākaraṇehi vā byākaraṇaṃ – idaṃ dukkhaṃ.

9其中，什么是苦集？

Tattha katamo dukkhasamudayo?

111诸有情于诸欲中，执着于欲，不见结缚之过患；

Kāmesu sattā kāmasaṅgasattā , saṃyojane vajjamapassamānā;

112确实，执着于结缚者，绝不能渡越广大的暴流。

Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.

113四漏经——这是苦集。

Cattāro āsavā suttaṃ – ayaṃ dukkhasamudayo.

114于此，什么是苦灭？

Tattha katamo dukkhanirodho?

115于此无诈、无慢住，

Yamhi na māyā vasatī na māno,

116离贪、无我慢、无望，

Yo vītalobho amamo nirāso,

117除嗔、自性已涅槃；

Panuṇṇakodho abhinibbutatto;

118彼是婆罗门、彼是沙门、彼是比丘。

So brāhmaṇo so samaṇo sa bhikkhu.

119此二解脱：由离贪而心解脱；由离无明而慧解脱——此是灭。

Dvemā vimuttiyo, rāgavirāgā ca cetovimutti; avijjāvirāgā ca paññāvimutti – ayaṃ nirodho.

120于此，什么是道？

Tattha katamo maggo?

121此是道，无他道，为了见的清净；

Eseva maggo natthañño, dassanassa visuddhiyā;

122八圣道，这是魔的迷惑。

Ariyo aṭṭhaṅgiko maggo, mārassetaṃ pamohanaṃ.

123诸比丘，这七觉支——这是道。

Sattime, bhikkhave, bojjhaṅgā – ayaṃ maggo.

124于此，什么是四圣谛？

Tattha katamāni cattāri ariyasaccāni?

125「诸从因生之法，如来已说彼等之因；

‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

126以及彼等之灭，大沙门如是说。」

Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti.

127从因生之法是苦，因之集，这是世尊之语。这法是灭，凡任何住于随观结缚法之味者。烦恼渴爱增长，以渴爱为缘而有取……乃至……如是有此整个苦蕴之集。于此，凡是结缚——这是集。凡结缚法以及凡愁、悲、苦、忧、恼生起——这是苦。凡于结缚法中随观过患——这是道。解脱于生、老、病、死、愁、悲乃至恼——这是涅槃。这些是四谛。

Hetuppabhavā dhammā dukkhaṃ, hetusamudayo, yaṃ bhagavato vacanaṃ. Ayaṃ dhammo yo nirodho, ye hi keci saṃyojaniyesu dhammesu assadānupassino viharanti. Kilesā taṇhā pavaḍḍhati, taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tattha yaṃ saṃyojanaṃ – ayaṃ samudayo. Ye saṃyojaniyā dhammā ye ca sokaparidevadukkhadomanassupāyāsā sambhavanti – idaṃ dukkhaṃ. Yā saṃyojaniyesu dhammesu ādīnavānupassanā – ayaṃ maggo. Parimuccati jātiyā jarāya byādhīhi maraṇehi sokehi paridevehi yāva upāyāsehi – idaṃ nibbānaṃ. Imāni cattāri saccāni.

128于此，什么是无余涅槃界？

Tattha katamā anupādisesā nibbānadhātu?

129已灭尽者无有量度，确实没有彼，以此可施设彼；

Atthaṅgatassa na pamāṇamatthi, taṃ hi vā natthi yena naṃ paññapeyya;

130由于已根除一切结缚，智者们在百种论议中皆已清凉。

Sabbasaṅgānaṃ samūhatattā vidū, sitā vādasatassu sabbe.

131《相应部》果帝咖相应

Saṃyuttake godhikasaṃyuttaṃ.

132这些是不共通的经。无论在何处宣说诸谛，都应从谛的特相降下，以无量的文句来探求其义。在此，义随转于文句，文句又随转于义，应以这些如所安立的经，以每一个的无量文句来宣说四圣谛。应以遍入五尼柯耶的偈颂来推知偈颂，以分别论来推知分别论。这些是不共通的经。

Imāni asādhāraṇāni suttāni. Yahiṃ yahiṃ saccāni niddiṭṭhāni, tahiṃ tahiṃ saccalakkhaṇato otāretvā aparimāṇehi byañjanehi so attho pariyesitabbo. Tattha atthānuparivatti byañjanena puna byañjanānuparivatti atthena tassa ekamekassa aparimāṇāni byañjanāni imehi suttehi yathānikkhittehi cattāri ariyasaccāni niddisitabbāni. Pañcanikāye anupaviṭṭhāhi gāthāhi gāthā anuminitabbā, byākaraṇena byākaraṇaṃ. Imāni asādhāraṇāni suttāni.

133彼等之摄颂

Tesaṃ imā uddānagāthā

134第一夜所说的，八种布施与再生；

Yamekarattiṃ paṭhamaṃ, aṭṭha dānūpapattiyo;

135五种前兆，如池塘中鱼已尽。

Pañca pubbanimittāni, khīṇamacchaṃva pallalaṃ.

136自己与那位国王，三位天人病者；

Sāmaṃ tena kuto rāja, tayo devā gilānakā;

137如同陶师的，如同河流的譬喻。

Yathāpi kumbhakārassa, yathā nadidakappanaṃ.

138此世忧愁来世忧愁，以及三种恶行；

Idha socati pecca socati, tīṇi duccaritāni ca;

139贪著诸欲而放逸，乃至三种衰败。

Kāmesu giddhā pasutā, yāva tisso vipattiyo.

140有百支铁钉，极大的灼热；

Sataṃ āsi ayosaṅkū, pariḷāho mahattaro;

141被诸寻所缠缚，以及在那里被烧煮。

Saṅkappehi pareto so, tattha tapaniyehi ca.

142犹如铁匠们的火炭，三火被显示；

Kammārānaṃ yathā ukkā, tayo aggī pakāsitā;

143从铁生起的垢，对如来的诽谤。

Ayato malamuppannaṃ, abbhakkhānaṃ tathāgate.

144三种天人教诫，如梦中的会合；

Tividhaṃ devānusāsanti, supinena saṅgamo yathā;

145以及三位魔女，如被箭射而苦恼。

Tisso ceva māradhītā, sallaviddhova ruppati.

146眼、耳以及鼻，五蕴被显示；

Cakkhu sotañca ghānañca, pañcakkhandhā pakāsitā;

147实在短少啊，此生命，我的祖母年老了。

Appaṃ vata jīvitaṃ idaṃ, ayyikā me mahallikā.

148一切有情将死，生起与死亡的消逝；

Sabbe sattā marissanti, upapatti cuticayaṃ;

149有情沉溺于诸欲，以及四种漏。

Kāmesu sattā pasutā, āsavehi catūhi ca.

150于彼处无幻术住，此二心解脱；

Yamhi na māyā vasati, dvemā cetovimuttiyo;

151此即是道无他道，诸觉支已善说。

Eseva maggo natthañño, bojjhaṅgā ca sudesitā.

152已逝者无有量度，果德喀已般涅槃；

Atthaṅgatassa na pamāṇamatthi, godhiko parinibbuto;

153诸法从因生，随观诸结。

Ye dhammā hetuppabhavā, saṃyojanānupassino.

154此十为彼等之摄颂

Imā dasa tesaṃ uddānagāthā.

10于此有这些共通的经，于那些经中共通的诸谛被教导，顺、逆、混合。于此，这是开始。

Tatthimāni sādhāraṇāni suttāni yesu suttesu sādhāraṇāni saccāni desitāni anulomampi paṭilomampi vomissakampi. Tattha ayaṃ ādi.

156世间被无明覆盖，[世尊说：「已征服」]

Avijjāya nivuto loko, [ajitāti bhagavā]

157离于放逸则不显现；

Vivicchā pamādā nappakāsati;

158我说呢喃涂抹，是他的苦与大怖畏。

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ.

159于此，无明与离(vivicchā)，此是集。大怖畏，此是苦。这两个谛——苦与集。「结与可结法」在相应部心相应中有分别论。于此，结，此是集。可结法，此是苦。这两个谛——苦与集。

Tattha yā avijjā ca vivicchā ca, ayaṃ samudayo. Yaṃ mahabbhayaṃ, idaṃ dukkhaṃ. Imāni dve saccāni – dukkhañca samudayo ca. ‘‘Saṃyojanaṃ saṃyojaniyā ca dhammā’’ti saṃyuttake cittasaṃyuttakesu byākaraṇaṃ. Tattha yaṃ saṃyojanaṃ, ayaṃ samudayo. Ye saṃyojaniyā dhammā, idaṃ dukkhaṃ. Imāni dve saccāni – dukkhañca samudayo ca.

160于此，什么是苦与灭？

Tattha katamaṃ dukkhañca nirodho ca?

161有爱已断的比丘，导引已断；

Ucchinnabhavataṇhassa, netticchinnassa bhikkhuno;

162生的轮回已尽，现在不再有后有。

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

163心，此是苦。有爱的断除，此是苦灭。「生的轮回已尽，现在不再有后有」是分别论。这两个谛——苦与灭。诸比丘，这两种解脱：从贪离贪的心解脱，与从无明离贪的慧解脱。心，此是苦。解脱，此是灭。这两个谛——苦与灭。

Yaṃ cittaṃ, idaṃ dukkhaṃ. Yo bhavataṇhāya upacchedo, ayaṃ dukkhanirodho. Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavoti niddeso. Imāni dve saccāni – dukkhañca nirodho ca. Dvemā, bhikkhave, vimuttiyo; rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti. Yaṃ cittaṃ, idaṃ dukkhaṃ. Yā vimutti, ayaṃ nirodho. Imāni dve saccāni – dukkhañca nirodho ca.

164于此，什么是苦与道？

Tattha katamaṃ dukkhañca maggo ca?

165知此身如瓦罐，建立此心如城市，

Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;

166应以慧为武器与魔战斗，守护所胜利的，应成为无住者。

Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.

167于此，如瓦罐的身与如城市的心，此是苦。以慧为武器与魔战斗，此是道。这是两个圣谛。诸比丘，凡非你们所有的，应舍断。凡是结缚，此是道。凡那些非我所有的应舍断之法，从色乃至识，此是苦与道。

Tattha yañca kumbhūpamo kāyo yañca nagarūpamaṃ cittaṃ, idaṃ dukkhaṃ. Yaṃ paññāvudhena māraṃ yodhethāti ayaṃ maggo. Imāni dve saccāni. Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahitabbaṃ. Yā saṃyojanā, ayaṃ maggo. Ye te dhammā anattaniyā pahātabbā, rūpaṃ yāva viññāṇaṃ, idaṃ dukkhañca maggo ca.

168于此，什么是苦与集与灭？

Tattha katamaṃ dukkhañca samudayo ca nirodho ca?

169凡任何愁、悲，以及世间种种形式的苦，

Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā;

170这些缘于所爱而生起，当所爱不存在时，这些不生起。

Piyaṃ paṭiccappabhavanti ete, piye asante na bhavanti ete.

171凡愁悲，以及种种形式的苦，凡从爱而生的，此是苦。凡爱，此是集。于此，对所爱的欲贪之调伏、所爱的不作，此是灭。这是三个圣谛。游方者丁跋卢咖说「自作、他作」。如此观察，此是苦。凡不接近这两个极端的中道，无明为缘而有行，乃至生为缘而有老死，此亦是苦与集。识、名色、六处、触、受、有、生、老死，此是苦。无明、行、渴爱、取，此是集。如此，应观察「此是自作」，以及在缘起中的苦，此即是所说的集。从无明灭而有行灭，乃至老死灭，此是灭。这是三个圣谛：苦与集与灭。

Ye sokaparidevā, yaṃ ca anekarūpaṃ dukkhaṃ, yaṃ pemato bhavati, idaṃ dukkhaṃ. Yaṃ pemaṃ, ayaṃ samudayo. Yo tattha chandarāgavinayo piyassa akiriyā, ayaṃ nirodho. Imāni tīṇi saccāni. Timbaruko paribbājako pacceti ‘‘sayaṃkataṃ paraṃkata’’nti. Yathesā vīmaṃsā, idaṃ dukkhaṃ. Yā ete dve ante anupagamma majjhimā paṭipadā avijjāpaccayā saṅkhārā yāva jātipaccayā jarāmaraṇaṃ, idampi dukkhañca samudayo ca. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti jarāmaraṇaṃ, idaṃ dukkhaṃ. Avijjā saṅkhārā taṇhā upādānaṃ, ayaṃ samudayo. Iti idaṃ sayaṃkataṃ vīmaṃseyyāti yañca paṭiccasamuppāde dukkhaṃ, idaṃ eso samudayo niddiṭṭho. Avijjānirodhā saṅkhāranirodho ca yāva ca jarāmaraṇanirodhoti ayaṃ nirodho. Imāni tīṇi saccāni dukkhañca samudayo ca nirodho ca.

11于此，什么是苦与集与道？

Tattha katamaṃ dukkhañca samudayo ca maggo ca?

173「凡见到苦及其因者，那众生如何会倾向于诸欲？

‘‘Yo dukkhamaddakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;

174知道诸欲确实是世间的系缚后，具念者应为了调伏它们而学。」

Kāmā hi loke saṅgāti ñatvā, tesaṃ satīmā vinayāya sikkhe’’ti.

175凡见到苦者，这是苦。从何而生，这是集。现见从何而生直到为了调伏它的学习，这是道。这些是三谛。

Yo dukkhamaddakkhi, idaṃ dukkhaṃ. Yato bhavati, ayaṃ samudayo. Sandiṭṭhaṃ yato bhavati yāva tassa vinayāya sikkhā, ayaṃ maggo. Imāni tīṇi saccāni.

176《增支部》十一集牧牛者譬喻经

Ekādasaṅguttaresu gopālakopamasuttaṃ.

177其中，凡与色相应的、六处如何覆盖伤口、如何获得渡口、如何获得与法相应的殊胜喜悦、四种及从自身及事物，这是苦。凡执取者，这是集。与色相应的执取之舍断、伤口之覆盖、道路之了知及行处之善巧，这是道。其余诸法有因、有缘、有依、有余之利益、多种供养及善友为缘之诸法、道路之了知为因，这些是三谛。

Tattha yāva rūpasaññuttā yañca saḷāyatanaṃ yathā vaṇaṃ paṭicchādeti yañca titthaṃ yathā ca labhati dhammūpasañhitaṃ uḷāraṃ pītipāmojjaṃ catubbidhaṃ ca attabhāvato ca vatthu, idaṃ dukkhaṃ. Yāva āsāṭikaṃ hāretā hoti, ayaṃ samudayo. Rūpasaññuttā āsāṭakaharaṇaṃ vaṇapaṭicchādanaṃ vīthiññutā gocarakusalañca, ayaṃ maggo. Avasesā dhammā atthi hetū atthi paccayā atthi nissayā sāvasesadohitā anekapūjā ca kalyāṇamittatappaccayā dhammā vīthiññutā ca hetu, imāni tīṇi saccāni.

178其中，什么是苦、道与灭？

Tattha katamaṃ dukkhañca maggo ca nirodho ca?

179身至念已现起，于六触处已防护；

Sati kāyagatā upaṭṭhitā, chasu phassāyatanesu saṃvuto ;

180比丘常住于定，应知自己的涅槃。

Satataṃ bhikkhu samāhito, jaññā nibbānamattano.

181其中，凡身至念及六处，这一切都是苦。凡身至念、戒律仪、定及念所在处，这是慧蕴。一切戒蕴、定蕴，这是道。如此住者应知涅槃。这是灭，这些是三谛。安立于戒后，应修习二法：止与观。其中，凡与心俱生之诸法，这是苦。凡止与观，这是道。由离贪而心解脱，由离无明而慧解脱，这是灭。这些是三谛。

Tattha yā ca kāyagatā sati yañca saḷāyatanaṃ yattha sabbañcetaṃ dukkhaṃ. Yā ca kāyagatā sati yo ca sīlasaṃvaro yo ca samādhi yattha yā sati, ayaṃ paññākkhandho. Sabbampi sīlakkhandho samādhikkhandho, ayaṃ maggo. Evaṃvihārinā ñātabbaṃ nibbānaṃ. Ayaṃ nirodho, imāni tīṇi saccāni. Sīle patiṭṭhāya dve dhammā bhāvetabbā samatho ca vipassanā ca. Tattha yaṃ cittasahajātā dhammā, idaṃ dukkhaṃ. Yo ca samatho yā ca vipassanā, ayaṃ maggo. Rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti, ayaṃ nirodho. Imāni tīṇi saccāni.

182于此，什么是集与灭？

Tattha katamo samudayo ca nirodho ca?

183欲望、渴望与欢喜，依止于种种界的流；

Āsā ca pīhā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;

184从无明根源生起的戏论，一切皆被我连根断除。

Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā.

185「从无明根源生起」是前述的集。「一切皆被我连根断除」是灭。这是两谛。对于四法的不随觉、不通达，应详细说明。圣戒、定、慧、解脱。于此，对于这四法的不随觉、不通达，这是集。通达导向有的，这是灭。这是集与灭。

Aññāṇamūlappabhavāti purimakehi samudayo. Sabbā mayā byantikatā samūlikāti nirodho. Imāni dve saccāni. Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā vitthārena kātabbaṃ. Ariyassa sīlassa samādhino paññāya vimuttiyā. Tattha yo imesaṃ catunnaṃ dhammānaṃ ananubodhā appaṭivedhā, ayaṃ samudayo. Paṭivedho bhavanettiyā, ayaṃ nirodho. Ayaṃ samudayo ca nirodho ca.

186于此，什么是集与道？

Tattha katamo samudayo ca maggo ca?

187世间的诸流，[阿基答，世尊说]

Yāni sotāni lokasmiṃ, [ajitāti bhagavā]

188念是它们的防护；

Sati tesaṃ nivāraṇaṃ;

189我说诸流的防护，以慧封闭它们。

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

190「诸流」，这是集。慧与念是障碍与遮盖，这是道。这两个谛。《桑切答尼亚经》以坚固轮辋的形式用六个月来说明。其中，凡身、身业，有曲、有过失、有随烦恼，凡有曲性、有过失性、有随烦恼性，这是集。如是语业、意业，无曲、无过失、无随烦恼，凡无曲性、无过失性、无随烦恼性，这是道。如是语业、意业。这两个谛：集与道。

Yāni sotānīti ayaṃ samudayo. Yā ca paññā yā ca sati nivāraṇaṃ pidhānañca, ayaṃ maggo. Imāni dve saccāni. Sañcetaniyaṃ suttaṃ daḷhanemiyānākāro chahi māsehi niddiṭṭho. Tattha yaṃ kāyaṃ kāyakammaṃ savaṅkaṃ sadosaṃ sakasāvaṃ yā savaṅkatā sadosatā sakasāvatā, ayaṃ samudayo. Evaṃ vacīkammaṃ manokammaṃ avaṅkaṃ adosaṃ akasāvaṃ, yā avaṅkatā adosatā akasāvatā, ayaṃ maggo. Evaṃ vacīkammaṃ manokammaṃ. Imāni dve saccāni samudayo ca maggo ca.

191其中，什么是集、灭与道？

Tattha katamo samudayo ca nirodho ca maggo ca?

192「依者有动摇，无依者无动摇，动摇不存在时有轻安，轻安存在时无倾向，倾向不存在时无来去，来去不存在时无死生，死生不存在时无此处、无彼处、无两者之间。这是苦的终结。」

‘‘Nissitassa calitaṃ, anissitassa calitaṃ natthi, calite asati passaddhi, passaddhiyā sati nati na hoti, natiyā asati āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti, cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’’ti.

193其中，两种依，这是集。凡无依、凡无倾向，这是道。凡无来去、无死生，凡「这是苦的终结」，这是灭。这三个谛。未现起身至念……凡解脱智见，这是集。十一种依止的解脱，乃至依止具足，住于已现起身至念者。戒律仪是清净的，凡解脱智见，这是道。凡解脱，这是灭。这三个谛：集、灭与道。

Tattha dve nissayā, ayaṃ samudayo. Yo ca anissayo, yā ca anati, ayaṃ maggo. Yā āgatigati na hoti cutūpapāto ca yo esevanto dukkhassāti, ayaṃ nirodho. Imāni tīṇi saccāni. Anupaṭṭhitakāyagatā sati…pe… yaṃ vimuttiñāṇadassanaṃ, ayaṃ samudayo. Ekārasaupanissayā vimuttiyo yāva upanissayaupasampadā upaṭṭhitakāyagatāsatissa viharati. Sīlasaṃvaro sosāniyo hoti, yañca vimuttiñāṇadassanaṃ, ayaṃ maggo. Yā ca vimutti, ayaṃ nirodho. Imāni tīṇi saccāni. Samudayo ca nirodho ca maggo ca.

12其中，什么是灭与道？

Tattha katamo nirodho ca maggo ca?

195以自己所作的真谛，以那个自己到达般涅槃，已度疑；

Sayaṃ katena saccena, tena attanā abhinibbānagato vitiṇṇakaṅkho;

196已知世间的非有，那位比丘已尽再生。

Vibhavañca ñatvā lokasmiṃ, tāva khīṇapunabbhavo sa bhikkhu.

197凡以真谛，这是道。凡已尽再生，这是灭。这两个谛。五种解脱处：导师说法或某位有智的同梵行者，应详细说明。对他理解义理时，生起欣悦，欣悦者生起喜，乃至厌离而离染，这是道。凡解脱，这是灭。如是五种解脱处应详细说明。这两个谛：灭与道。

Yaṃ saccena, ayaṃ maggo. Yaṃ khīṇapunabbhavo, ayaṃ nirodho. Imāni dve saccāni. Pañca vimuttāyatanāni satthā vā dhammaṃ desesi aññataro vā viññū sabrahmacārīti vitthārena kātabbā. Tassa atthappaṭisaṃvedissa pāmojjaṃ jāyati, pamuditassa pīti jāyati, yāva nibbindanto virajjati, ayaṃ maggo. Yā vimutti, ayaṃ nirodho. Evaṃ pañca vimuttāyatanāni vitthārena. Imāni dve saccāni nirodho ca maggo ca.

198这些是共通的经。以这些共通的经，按照所安立的，从通达和特相，应当分别论其他的经而不遗漏。以偈颂推知偈颂，以分别论推知分别论。这些共通的十种增长法，以及一个四法的分别论是共通的。这是杂碎的分别论。一、五、六以及有余的分别论是一切。这两种应避免的以及前面的十种。这十二种增长法是诸谛。到此为止，没有任何经不是那个分别论或如偈颂。以这十二种增长法，不能下降的，应当不放逸地寻求后分别论。

Imāni sādhāraṇāni suttāni. Imehi sādhāraṇehi suttehi yathānikkhittehi paṭivedhato ca lakkhaṇato ca otāretvā aññāni suttāni niddisitabbāni aparihāyantena. Gāthāhi gāthā anuminitabbā, byākaraṇehi byākaraṇaṃ. Ime ca sādhāraṇā dasa parivaḍḍhakā eko ca catukko niddeso sādhāraṇo. Ayañca pakiṇṇakaniddeso. Ekaṃ pañca cha ca savekadeso sabbaṃ. Ime dve parivajjanā purimakā ca dasa. Ime dvādasa parivaḍḍhakā saccāni. Ettāvatā sabbaṃ suttaṃ natthi, taṃ byākaraṇaṃ vā gāthā viya. Imehi dvādasahi parivaḍḍhakehi na otarituṃ appamattena pariyesitvā niddisitabbā.

199这是它的摄要：一切苦可归纳为七种。哪七种？一是不可爱者相会，二是可爱者别离——一切苦都应以此二种来说明。苦有两个所依：身与心。因此说‘身苦与心苦’；没有任何一种苦不是身苦或心苦，一切苦都应以这两种苦来说明——即身苦与心苦。这又可统摄为三种苦性：苦苦性、行苦性、坏苦性。因此，一切苦都含摄在这三种苦性之中。所以，苦有三种分类；也有两种分类：身苦与心苦；还有两种分类：不可爱者相会与可爱者别离。总合起来，这是七种苦。

Tatthāyaṃ saṅkhepo. Sabbaṃ dukkhaṃ sattahi padehi samosaraṇaṃ gacchati. Katarehi sattahi? Appiyasampayogo ca piyavippayogo ca, imehi dvīhi padehi sabbaṃ dukkhaṃ niddisitabbaṃ. Tassa dve nissayā – kāyo ca cittañca . Tena vuccati ‘‘kāyikaṃ dukkhaṃ cetasikañce’’ti, natthi taṃ dukkhaṃ na kāyikaṃ vā na cetasikaṃ, sabbaṃ dukkhaṃ dvīhi dukkhehi niddisitabbaṃ kāyikena ca cetasikena ca. Tīhi dukkhatāhi saṅgahitaṃ dukkhadukkhatāya saṅkhāradukkhatāya vipariṇāmadukkhatāya. Iti taṃ sabbaṃ dukkhaṃ tīhi dukkhatāhi saṅgahitaṃ. Iti idañca dukkhaṃ tividhaṃ. Duvidhaṃ dukkhaṃ kāyikañca cetasikañca. Duvidhaṃ appiyasampayogo ca piyavippayogo ca. Idaṃ sattavidhaṃ dukkhaṃ.

200于此，三种集，不是四不是五。哪三种？渴爱、见与业。于此，渴爱是有集，业也是。如此，已生者的劣与胜，这是集。如此，凡在诸有趣中的劣性与胜性，凡以三种苦性摄集的，凡以两种根集起的——为无明所覆、与有渴爱相应的有识之身，也以三种苦性摄集。

Tattha tividho samudayo acatuttho apañcamo. Katamo tividho? Taṇhā ca diṭṭhi ca kammaṃ. Tattha taṇhā ca bhavasamudayo kammaṃ. Tathā nibbattassa hīnapaṇītatā , ayaṃ samudayo. Iti yāpi bhavagatīsu hīnatā ca paṇītatā ca, yāpi tīhi dukkhatāhi saṅgahitā, yopi dvīhi mūlehi samudānīto avijjāya nivutassa bhavataṇhāsaṃyuttassa saviññāṇako kāyo, sopi tīhi dukkhatāhi saṅgahito.

201如此，从颠倒应当去见有。它应当以七种分别论。一种颠倒分别论三种，四种颠倒事。于此，哪一种颠倒？凡以拒绝而颠倒执取，下降如「于无常为常」而颠倒执取。如此四种颠倒。这一种颠倒是想、心、见。哪四种颠倒事？身、受、心、法。如此，去颠倒者增长不善。于此，想颠倒增长嗔不善根。心颠倒增长贪不善根。见颠倒增长痴不善根。于此，嗔不善根的三种邪性是果——邪语、邪业、邪命；贪不善根的三种邪性是果——邪思惟、邪精进、邪定；痴不善根的两种邪性是果——邪见与邪念。如此，不善有因有缘，颠倒是缘，诸不善根有因，这些以相对的，不减不增，应当以两种缘分别论。在灭与道中，依颠倒，从他者，以相对的四种。

Tathā vipallāsato diṭṭhibhavagantabbā. Sā sattavidhā niddisitabbā. Eko vipallāso tīṇi niddisīyati, cattāri vipallāsavatthūni. Tattha katamo eko vipallāso? Yo viparītaggāho paṭikkhepena, otaraṇaṃ yathā ‘‘anicce nicca’’miti viparītaṃ gaṇhāti. Evaṃ cattāro vipallāsā. Ayameko vipallāsīyati saññā cittaṃ diṭṭhi. Katamāni cattāri vipallāsavatthūni ? Kāyo vedanā cittaṃ dhammā. Evaṃ vipallāsagatassa akusalañca pavaḍḍheti. Tattha saññāvipallāso dosaṃ akusalamūlaṃ pavaḍḍheti. Cittavipallāso lobhaṃ akusalamūlaṃ pavaḍḍheti. Diṭṭhivipallāso mohaṃ akusalamūlaṃ pavaḍḍheti. Tattha dosassa akusalamūlassa tīṇi micchattāni phalaṃ – micchāvācā micchākammanto micchāājīvo; lobhassa akusalamūlassa tīṇi micchattāni phalaṃ – micchāsaṅkappo micchāvāyāmo micchāsamādhi; mohassa akusalamūlassa dve micchattāni phalaṃ – micchādiṭṭhi ca micchāsati ca. Evaṃ akusalaṃ sahetu sappaccayaṃ vipallāsā ca paccayo, akusalamūlāni sahetū eteyeva paṭipakkhena anūnā anadhikā dvīhi paccayehi niddisitabbā. Nirodhe ca magge ca vipallāsamupādāya parato paṭipakkhena catasso.

202于此有诸摄颂

Tatthimā uddānagāthā

203世间为无明所覆，心也是结；

Avijjāya nivuto loko, cittaṃ saṃyojanampi;

204那是隐藏的有渴爱，这两者是解脱。

Sā pacchinnabhavataṇhā, dvemā ceva vimuttiyo.

205这身如瓶，凡不是你们的，舍弃它；

Kumbhūpamaṃ kāyamimaṃ, yaṃ na tumhākaṃ taṃ pajaha ;

206凡任何愁与悲，以及自作的提婆卢咖。

Ye keci sokaparidevā, timbaruko ca sayaṃkataṃ.

207苦与已生起的见，以及那牧牛者之譬喻；

Dukkhaṃ diṭṭhi ca uppannaṃ, yañca gopālakopamaṃ;

208他们说身至念，以及止与观。

Sati kāyagatā māhu, samatho ca vipassanā.

209希望、渴望与欢喜，以及对四者的觉知；

Āsā pihā ca abhinandanā ca, catunnamananubodhanā;

210世间中的诸流，坚固的轮辋之形状。

Yāni sotāni lokasmiṃ, daḷhaṃ nemiyānākāro.

211依止者的动摇，未现起身至念；

Yaṃ nissitassa calitaṃ, anupaṭṭhitakāyagatāsati;

212以自作的真实，以及诸解脱处。

Sayaṃ katena saccena, vimuttāyatanehi ca.

213在《藏释》中由大迦旃延所说的第一地圣谛阐明，不是由世尊、我这样的人、如来以生命所知晓的。

Peṭakopadese mahākaccāyanena bhāsite paṭhamabhūmi ariyasaccappakāsanā nātaṃ jīvatā bhagavatā mādisena samuddanena tathāgatenāti.

2142. 教法建立第二地

2. Sāsanapaṭṭhānadutiyabhūmi

13于此，什么是教法的建立？属于杂染分的经，属于习气分的经，属于通达分的经，属于无学分的经，属于杂染分与习气分的，属于杂染分与通达分的，属于杂染分与通达分与无学分的，属于习气分与通达分的。教诫、果、方便，教诫与果，果与方便，教诫与果与方便。味、患、出离，味与患，味与出离，患与出离，味与患与出离。世间的、出世间的，世间的与出世间的。业、果报，业与果报。已说示的、未说示的，已说示的与未说示的。智、所知，智与所知。见、修习，见与修习。有果报业、无果报业、非果报非无果报业。自说、他说，自说与他说。有情所依、法所依，有情所依与法所依。赞叹、自说所依、他说所依，自说所依与他说所依。作用、果，作用与果。允许的、禁止的，允许的与禁止的。这些是六种禁止的。

Tattha katamaṃ sāsanappaṭṭhānaṃ? Saṃkilesabhāgiyaṃ suttaṃ, vāsanā bhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca, vāsanābhāgiyañca nibbedhabhāgiyañca. Āṇatti, phalaṃ, upāyo, āṇatti ca phalañca, phalañca upāyo ca, āṇatti ca phalañca upāyo ca. Assādo, ādīnavo, nissaraṇaṃ, assādo ca ādīnavo ca, assādo ca nissaraṇañca, ādīnavo ca nissaraṇañca, assādo ca ādīnavo ca nissaraṇañca. Lokikaṃ, lokuttaraṃ, lokikañca lokuttarañca. Kammaṃ, vipāko, kammañca vipāko ca. Niddiṭṭhaṃ, aniddiṭṭhaṃ, niddiṭṭhañca aniddiṭṭhañca. Ñāṇaṃ, ñeyyaṃ, ñāṇañca ñeyyañca. Dassanaṃ, bhāvanā, dassanañca bhāvanā ca. Vipākakammaṃ, na vipākakammaṃ, nevavipākanavipākakammaṃ . Sakavacanaṃ, paravacanaṃ, sakavacanañca paravacanañca. Sattādhiṭṭhānaṃ, dhammādhiṭṭhānaṃ, sattādhiṭṭhānañca dhammādhiṭṭhānañca. Thavo, sakavacanādhiṭṭhānaṃ, paravacanādhiṭṭhānaṃ, sakavacanādhiṭṭhānañca paravacanādhiṭṭhānañca. Kiriyaṃ, phalaṃ, kiriyañca phalañca. Anuññātaṃ, paṭikkhittaṃ, anuññātañca paṭikkhittañca. Imāni cha paṭikkhittāni.

14于此，什么是属于杂染分的经？

Tattha katamaṃ saṃkilesabhāgiyaṃ suttaṃ?

217为欲所盲，为网所覆，为渴爱之盖所遮蔽；

Kāmandhā jālasañchannā, taṇhāchadanachāditā;

218为放逸之亲所缚，如鱼在渔夫之口中；

Pamattabandhunā baddhā, macchāva kumināmukhe;

219他们走向老死，如饮乳之犊随母。

Jarāmaraṇamanventi, vaccho khīrapakova mātaraṃ.

220诸比丘，此五盖

Pañcime, bhikkhave, nīvaraṇā.

221于此，什么是属于习气分的经？

Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ?

222诸法以意为前导，以意为最胜，由意所成；

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

223若以净信之意，或说或作；

Manasā ce pasannena, bhāsati vā karoti vā;

224然后，乐随逐他，如影不离。

Tato naṃ sukhamanveti, chāyāva anapāyinī.

225《相应部》经

Saṃyuttake suttaṃ.

226世尊在迦毗罗卫城为释迦族的摩诃男，以信与戒的详细方式所说的这部经，在后期以修习的意义而得到修习，那就是其名。

Mahānāmassa sakkassa idaṃ bhagavā sakyānaṃ kapilavatthumhi nagare nayavitthārena saddhāsīlaparibhāvitaṃ suttaṃ bhāvaññena paribhāvitaṃ taṃ nāma pacchime kāle.

227其中，什么是通达分经？

Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ?

228于上、下、一切处解脱，不随观「这是我」;

Uddhaṃ adho sabbadhi vippamutto, ayaṃ ahasmīti anānupassī;

229如此解脱者渡越了暴流，以前未曾渡越的，为了不再有。

Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāya.

230阿难问导师：「诸戒有什么目的？」

Sīlāni nu kho bhavanti kimatthiyāni ānando pucchati satthāraṃ.

231其中，什么是无学分经？

Tattha katamaṃ asekkhabhāgiyaṃ suttaṃ?

232「其心如石山般，坚固不动摇；」

‘‘Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;

233于可染者已离染，于可恼者不恼怒；

Virattaṃ rajanīyesu, kopaneyye na kuppati;

234凡如是修习心者，苦从何处来于彼？」

Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī’’ti.

235名为舍利弗的某位长老，他紧随我不离而行游方，应对舍利弗作分别论。凡世尊身至念未修习、未多修习者，应详细地作。

Sāriputto nāma bhagavā theraññataro so maṃ āsajja appaṭinissajja cārikaṃ pakkamati, sāriputtassa byākaraṇaṃ kātabbaṃ. Yassa nūna bhagavā kāyagatā sati abhāvitā assa abahulīkatā vitthārena kātabbaṃ.

15于此，什么是杂染部分与习气部分？

Tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca?

237覆盖者被雨淋，敞开者不被雨淋；

Channamativassati , vivaṭaṃ nātivassati;

238因此应敞开覆盖者，如是彼不被雨淋。

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.

239「覆盖者被雨淋」是杂染。「敞开者不被雨淋」是习气。「黑暗与黑暗为归趣」应详细说。于此，凡黑暗与黑暗为归趣者，此是杂染。凡光明与光明为归趣者，此是习气。

Channamativassatīti saṃkileso. Vivaṭaṃ nātivassatīti vāsanā. Tamo tamaparāyanoti vitthārena. Tattha yo ca tamo yo ca tamaparāyano, ayaṃ saṃkileso. Yo ca joti yo ca jotiparāyano, ayaṃ vāsanā.

240于此，什么是杂染部分与通达部分的经？

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ?

241诸智者不说那是坚固的束缚，即铁制的、木制的或由草编成的；

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca ;

242对宝珠与耳环的深深染着，对儿子与妻子的期望。

Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.

243诸智者不说那是坚固的束缚，即对儿子与妻子的期望，这是杂染。诸智者切断这个之后而出家，无所期望，舍断一切欲，这是厌离。凡被思惟的、被构想的，以及名色的投生。以这四句为杂染。以后四句为厌离。

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadā puttesu dāresu ca yā apekkhā, ayaṃ saṃkileso. Etampi chetvā paribbajanti dhīrā anapekkhino sabbakāme pahāyāti, ayaṃ nibbedho. Yaṃ cetayitaṃ pakappitaṃ yā ca nāmarūpassa avakkanti hoti. Imehi catūhi padehi saṃkileso. Pacchimakehi catūhi nibbedho.

244在那里，什么是杂染分、通达分与无学分的经？

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ?

245此世间生起热恼，被触所困扰，从自我而说病；

Ayaṃ loko santāpajāto, phassapareto rogaṃ vadati attato;

246凡以任何方式想的，那个从那里变成其他。

Yena yena hi maññanti, tato taṃ hoti aññathā.

247世间变成其他，执着于有，被有所困扰，只欢喜有；

Aññathābhāvī bhavasatto loko, bhavapareto bhavamevābhinandati;

248凡所欢喜的，那是怖畏，凡所怖畏的，那是苦；

Yadabhinandati taṃ bhayaṃ, yassa bhāyati taṃ dukkhaṃ;

249然而，此梵行是为了舍断有而行。

Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati.

250凡任何沙门或婆罗门说以有而从有解脱，我说他们一切「未从有解脱」。凡任何沙门或婆罗门说以非有而从有出离，我说他们一切「未从有出离」。因为缘于依而此苦生起，以一切取的灭尽，则无苦的生起。看此世间，被无明所缚的众生，喜乐于存在，未从有解脱。凡任何有，一切处、一切方，一切这些有都是无常、苦、变易法。

Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbete ‘‘avippamuttā bhavasmā’’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbete ‘‘anissaṭā bhavasmā’’ti vadāmi. Upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo, lokamimaṃ passa, puthū avijjāya paretā bhūtā bhūtaratā bhavā aparimuttā. Ye hi keci bhavā sabbadhi sabbatthatāya sabbete bhavā aniccā dukkhā vipariṇāmadhammāti.

251「如此如实地，以正慧见者；

‘‘Evametaṃ yathābhūtaṃ, sammappaññāya passato;

252有渴爱被舍断，不欢喜非有；

Bhavataṇhā pahīyati, vibhavaṃ nābhinandati;

253以一切渴爱的灭尽，无余离贪、灭，是涅槃。

Sabbaso taṇhānaṃ khayā, asesavirāganirodho nibbānaṃ.

254「对那已般涅槃的比丘，无取而无再有；

‘‘Tassa nibbutassa bhikkhuno, anupādā punabbhavo na hoti;

255魔已被降伏，战斗已胜利，那寂静者已超越一切有」。

Abhibhūto māro vijitasaṅgāmo, upeccagā sabbabhavāni tādī’’ti.

256此世间被热恼所生，乃至苦，那渴爱是杂染。

Ayaṃ loko santāpajāto yāva dukkhanti yaṃ taṇhā saṃkileso.

257再者，凡任何沙门或婆罗门说以有而从有解脱，我说他们一切「未从有解脱」。凡任何沙门或婆罗门说以无有而从有出离，我说「未从有出离」。此见杂染，彼见杂染与渴爱杂染，此二者皆是杂染。再者，为了断有而行梵行，直至一切取的灭尽、有的生起，此是通达分。彼已涅槃的比丘，直至超越一切有，如此，此是无学分。四种人：随流者是杂染，住立者与逆流者是通达。住于陆地者是无学地。

Yaṃ punaggahaṇaṃ ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vimokkhamāhaṃsu, sabbete ‘‘avimuttā bhavasmā’’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu ‘‘anissaṭā bhavasmā’’ti vadāmi. Ayaṃ diṭṭhisaṃkileso, taṃ diṭṭhisaṃkileso ca taṇhāsaṃkileso ca, ubhayametaṃ saṃkileso. Yaṃ punaggahaṇaṃ bhavavippahānāya brahmacariyaṃ vussati, yāva sabbaso upādānakkhayā sambhavā, idaṃ nibbedhabhāgiyaṃ. Tassa nibbutassa bhikkhuno yāva upaccagā sabbabhavāni tādīti idaṃ asekkhabhāgiyaṃ. Cattāro puggalā anusotagāmī saṃkileso ṭhitatto ca paṭisotagāmī ca nibbedho. Thale tiṭṭhatīti asekkhabhūmi.

16于此，何者是习气分与通达分之经？

Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ?

259「施者福增长，自制者怨不积；

‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;

260善者舍恶，以贪嗔痴尽而涅槃。」

Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti.

261「施者福增长，自制者怨不积」是习气。「善者舍恶，以贪嗔痴尽而涅槃」是通达。

‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatī’’ti vāsanā. ‘‘Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti nibbedho.

262于随顺流的诸法中，以语言熟习，以意随观，以见善通达，可期待五种利益。于此，某人多闻诸法，受持、不忘失、以语言熟习、以意随观、以见善通达，他努力、奋斗、精勤，于现法得殊胜。若不于现法得殊胜，则于病时得。若不于病时得，则于死时得。若不于死时得，则成为天人而达到。若不成为天人而达到，则以彼法贪、以彼法喜而达到辟支菩提。

Sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diṭṭhiyā suppaṭividdhesu pañcānisaṃsā pāṭikaṅkhā. Idhekaccassa bahussutā dhammā honti dhātā apamuṭṭhā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, so yuñjanto ghaṭento vāyamanto diṭṭheva dhamme visesaṃ pappoti. No ce diṭṭheva dhamme visesaṃ pappoti, gilāno pappoti. No ce gilāno pappoti, maraṇakālasamaye pappoti. No ce maraṇakālasamaye pappoti, devabhūto pāpuṇāti. No ce devabhūto pāpuṇāti, tena dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti.

263于此，此于现法达到，此是通达。凡于来世达到辟支菩提，此是习气。这十六经超越一切教法而住立。以这十六经，九种经典被分别论。彼是有慧者的，非无慧者的；相应者的，非不相应者的；无业者、住者，本性上杂染在世间行。彼杂染有三种——渴爱杂染、见杂染、恶行杂染。从彼杂染生起，杂染住立于诸法中，住立于世间法中。于此，不善者从见，若他执取彼戒与见，彼有渴爱杂染。若他如此想「我以此戒或誓或梵行，将成为天或某天」，凡有邪见者，此有邪见杂染。若住立于戒而不执取戒禁，彼有戒禁，彼如理取戒禁，生起无悔，直至解脱智见，彼于现法或死时或于彼或于其他方式，于其他诸蕴，如是所闻「善行导向习气」，此称为习气分经。于此，住立于诸戒者，心离盖，世尊为断身见而说法。彼达到究竟涅槃；或于教法期间，达到究竟涅槃，或于一座得六神通。于此，二种人达到圣法：随信行者与随法行者。于此，随法行者是速通达智者，随信行者是所引导者。于此，速通达智者有二种——某者利根，某者钝根。于此，所引导者亦有二种——某者利根，某者钝根。于此，凡速通达智者钝根者，与所引导者利根者，这些人诸根不等。于此，这些人诸根相等者，从速通达智退失，从所引导者广通达智，这些中等地位者是广通达智者。这三种人。

Tatthāyaṃ diṭṭheva dhamme pāpuṇāti, ayaṃ nibbedho. Yaṃ samparāye paccekabodhiṃ pāpuṇāti, ayaṃ vāsanā. Imāni soḷasa suttāni sabbasāsanaṃ atiggaṇhanto tiṭṭhanti. Imehi soḷasahi suttehi navavidho suttanto vibhatto bhavati. So ca paññavato no duppaññassa, yuttassa no ayuttassa, akammassa vihārissa pakatiyā loke saṃkileso carati. So saṃkileso tividho – taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso. Tato saṃkilesato uṭṭhahanto saṃkileso dhammesu patiṭṭhahati, lokiyesu patiṭṭhahatīti. Tatthākusalo diṭṭhato sace taṃ sīlañca diṭṭhiñca parāmasati, tassa so taṇhāsaṃkileso hoti. Sace panassa evaṃ hoti ‘‘imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissaṃ devaññataro vā’’ti yassa hoti micchādiṭṭhi, etassa micchādiṭṭhisaṃkileso bhavati. Sace pana sīle patiṭṭhito aparāmaṭṭhassa hi sīlavataṃ hoti, tassa taṃ sīlavato yoniso gahitaṃ avippaṭisāraṃ janeti yāva vimuttiñāṇadassanaṃ, tañca tassa diṭṭheva dhamme kālaṅkatassa vā tamhiyeva vā pana aparāpariyāyena vā, aññesu khandhesu evaṃ sutaṃ ‘‘sucaritaṃ vāsanāya saṃvattatī’’ti vāsanābhāgiyaṃ suttaṃ vuccati. Tattha sīlesu ṭhitassa vinīvaraṇaṃ cittaṃ, taṃ tato sakkāyadiṭṭhippahānāya bhagavā dhammaṃ deseti. So accantaniṭṭhaṃ nibbānaṃ pāpuṇāti; yadi vā sāsanantare, accantaṃ nibbānaṃ pāpuṇāti, yadi vā ekāsane cha abhiññe. Tattha dve puggalā ariyadhamme pāpuṇanti saddhānusārī ca dhammānusārī ca. Tattha dhammānusārī ugghaṭitaññū, saddhānusārī neyyo. Tattha ugghaṭitaññū duvidho – koci tikkhindriyo koci mudindriyo. Tattha neyyopi duvidho – koci tikkhindriyo koci mudindriyo. Tattha yo ca ugghaṭitaññū mudindriyo, yo ca neyyo tikkhindriyo, ime puggalā asamindriyā honti. Tattha ime puggalā samindriyā parihāyanti ca ugghaṭitaññuto, vipañcitaññū neyyato, ime majjhimā bhūmigatā vipañcitaññū hoti. Ime tayo puggalā.

17于此，第四、第五是速通达智者、广通达智者与所引导者，于此，速通达智者人获得诸根，住立于见地，达到入流果，是一种子者，第一入流者。于此，广通达智者人获得诸根，住立于见地，达到入流果，是家家者，第二入流者。于此，所引导者人获得诸根，住立于见地，达到入流果，是七有至多者，此是第三入流者。这三种人以诸根差异而住立于入流果。

Tattha catutthā pana pañcamā ugghaṭitaññū vipañcitaññū neyyo ca, tattha ugghaṭitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, ekabījī hoti paṭhamo sotāpanno. Tattha vipañcitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, kolaṃkolo ca hoti dutiyo sotāpanno . Tattha neyyo puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, sattakkhattuparamo ca hoti , ayaṃ tatiyo sotāpanno. Ime tayo puggalā indriyavemattatāya sotāpattiphale ṭhitā.

265利根者是一种子者，广慧者是家族者，所引导者是最多七次者。这是通达部分的经。但若他更进一步精进，则证得究竟涅槃。其中，利根的利根者补特伽罗，有两种补特伽罗——证得不来果后，中般涅槃者与生般涅槃者。其中，利根的广慧者补特伽罗，有两种补特伽罗——证得不来果，无行般涅槃者与有行般涅槃者。其中，所引导者证得不来果，上流至阿咖尼吒者。利根者与广慧者，以诸根差别，利根的利根者补特伽罗是中般涅槃者，钝根的利根者是上流至阿咖尼吒者。利根者与广慧者，以诸根差别，利根的利根者补特伽罗是有行般涅槃者，利根者是中般涅槃者，钝根的利根者是生般涅槃者。利根的广慧者是无行般涅槃者，钝根的广慧者是有行般涅槃者，所引导者是生般涅槃者，利根的广慧者是无行般涅槃者。钝根的广慧者是有行般涅槃者，所引导者是上流至阿咖尼吒者。如此，五种不来者，第六是一来者，三种入流者，这些是九种有学者。

Ugghaṭitaññū ekabījī hoti, vipañcitaññū kolaṃkolo hoti, neyyo sattakkhattuparamo hoti. Idaṃ nibbedhabhāgiyaṃ suttaṃ. Sace pana taduttari vāyamati, accantaniṭṭhaṃ nibbānaṃ pāpuṇāti. Tattha ugghaṭitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇitvā antarāparinibbāyī ca upahaccaparinibbāyī ca. Tattha vipañcitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇanti asaṅkhāraparinibbāyī ca sasaṅkhāraparinibbāyī ca. Tattha neyyo anāgāmiphalaṃ pāpuṇanto uddhaṃsoto akaniṭṭhagāmī hoti, ugghaṭitaññū ca vipañcitaññū ca, indriyanānattena ugghaṭitaññū puggalo tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo uddhaṃsoto akaniṭṭhagāmī hoti. Ugghaṭitaññū ca vipañcitaññū ca indriyanānattena ugghaṭitaññū puggalo tikkhindriyo sasaṅkhāraparinibbāyī hoti, tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo upahaccaparinibbāyī hoti. Vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti, vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo upahaccaparinibbāyī hoti, vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti. Vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo uddhaṃsoto akaniṭṭhagāmī hoti. Iti pañca anāgāmino, chaṭṭho sakadāgāmī, tayo ca sotāpannāti ime nava sekkhā.

266其中，利根的利根者补特伽罗证得阿拉汉，有两种补特伽罗——俱分解脱者与慧解脱者。其中，钝根的利根者补特伽罗证得阿拉汉，有两种补特伽罗——住劫者与通达有者。利根的补特伽罗证得阿拉汉，有两种补特伽罗——意堪能者与护堪能者。其中，钝根的广慧者补特伽罗证得阿拉汉，有两种补特伽罗——若意欲则不般涅槃，若不意欲则般涅槃。若守护则不般涅槃，若不守护则般涅槃。其中，所引导者补特伽罗从事修习，是退法者，或业决定者，或等首者，这九种阿拉汉，这是四种经，杂染部分，无学部分。于这些补特伽罗中，如来的十种力运作。

Tattha ugghaṭitaññū puggalo tikkhindriyo arahattaṃ pāpuṇanto dve puggalā honti ubhatobhāgavimutto paññāvimutto ca. Tattha ugghaṭitaññū puggalo mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, ṭhitakappī ca paṭivedhanabhāvo puggalo ca tikkhindriyo so arahattaṃ pāpuṇanto dve puggalā honti cetanābhabbo ca rakkhaṇābhabbo ca. Tattha vipañcitaññū mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, sace ceteti na parinibbāyī, no ce ceteti parinibbāyīti. Sace anurakkhati na parinibbāyī, no ce anurakkhati parinibbāyīti. Tattha neyyo puggalo bhāvanānuyogamanuyutto parihānadhammo hoti kammaniyato vā samasīsi vā, ime nava arahanto idaṃ catubbidhaṃ suttaṃ saṃkilesabhāgiyaṃ asekkhabhāgiyaṃ. Imesu puggalesu tathāgatassa dasavidhaṃ balaṃ pavattati.

18什么是十种？于此，诸佛世尊未转法轮时，大威力的天子们前来请求「请善逝说法」。他以无上的佛眼观察，见到众生的三聚——正性决定、邪性决定、不定。其中，正性决定聚会陷入邪念，这是须跋的；无导师而般涅槃，这是须跋的；会证得等至，这是可能的。其中，邪性决定聚会行圣等至，这是须跋的；会行非圣邪行，这是可能的。其中，不定聚正行者会去正性决定聚，这是可能的；邪行者会去正性决定聚，这是须跋的。正行者会去正性决定聚，这是可能的；邪行者会去邪性决定聚，这是可能的。这三种，以无上的佛眼观察的正自觉者「我正念时，这些法未正觉」，以此程度，任何人会如法地责难我，这是须跋的。离贪者自称，以未尽诸漏，任何人会如法地责难，这是须跋的。但当对这不定聚说法时，那不见推论者的正尽苦，这是须跋的。如此教诫，我的不定聚弟子前后不证得殊胜，这是须跋的。

Katamaṃ dasavidhaṃ? Idha buddhānaṃ bhagavantānaṃ appavattite dhammacakke mahesakkhā devaputtā yācanāya abhiyātā honti ‘‘desetu sugato dhamma’’nti. So anuttarena buddhacakkhunā volokento addasāsi sattānaṃ tayo rāsīnaṃ sammattaniyato micchattaniyato aniyato. Tattha sammattaniyato rāsi micchāsatiṃ āpajjeyyāti netaṃ ṭhānaṃ vijjati, asatthuko parinibbāyeyyāti netaṃ ṭhānaṃ vijjati, samāpattiṃ āpajjeyyāti ṭhānametaṃ vijjati. Tattha micchattaniyato rāsi ariyasamāpattiṃ paṭipajjissatīti netaṃ ṭhānaṃ vijjati, anariyamicchāpaṭipattiṃ paṭipajjissatīti ṭhānametaṃ vijjati. Tattha aniyato rāsi sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamāno sammattaniyatarāsiṃ gamissatīti netaṃ ṭhānaṃ vijjati. Sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamānaṃ micchattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati. Ime tayo anuttarena buddhacakkhunā volokentassa sammāsambuddhassa me sato ime dhammā anabhisambuddhāti ettavatā maṃ koci sahadhammena paṭicodissatīti netaṃ ṭhānaṃ vijjati, vītarāgassa te paṭijānato akhīṇāsavatāya sahadhammena koci paṭicodissatīti netaṃ ṭhānaṃ vijjati. Yato pana imassa aniyatassa rāsissa dhammadesanā, sā na dissati takkarassa sammādukkhakkhayāyāti netaṃ ṭhānaṃ vijjati, tathā ovadito yaṃ pana me aniyatarāsi sāvako pubbenāparaṃ visesaṃ na sacchikarissatīti netaṃ ṭhānaṃ vijjati.

19牟尼以种种方式，以种种语言，调伏天、龙、夜叉，以法确立而说，以理由，会去另一彼岸，这是须跋的。法无碍解。但从这些语言，七种语言不能正觉，这是须跋的。词无碍解。但对已正行的诸弟子，不能使知那义，这是须跋的。义无碍解。大威力的天子们前来问问题。身或心受逼迫者，手萎缩者，或足跛者，迟钝者，那义不能分别论，这是须跋的。辩无碍解。于彼，对他们有的，于彼，无有，这是须跋的。于彼，对他们无有的，于彼，对他们会有，这是须跋的。如此，集的灭，十不善业道。魔或帝释或梵天或如来或转轮王，那女人会成为，这是须跋的；男子会是王、转轮王、帝释天王，这是可能的。如此，这样的力，这样的智，这称为处非处智，第一如来力，那应当宣说。以三聚、四无畏、四无碍解、缘起的转起、还灭，部分。善于诸善异熟中生起，以及女人男子的。这是第一力，如来如此了知。

Yaṃ kho muni nānappakārassa nānāniruttiyo devanāgayakkhānaṃ dameti dhamme vavatthānena vatvā kāraṇato aññaṃ pāraṃ gamissatīti netaṃ ṭhānaṃ vijjati. Dhammapaṭisambhidā. Yato panimā niruttito satta satta niruttiyo nābhisambhuneyyāti netaṃ ṭhānaṃ vijjati. Niruttipaṭisambhidā. Nirutti kho pana abhisamaggaratānaṃ sāvakānaṃ tamatthamaviññāpayeti netaṃ ṭhānaṃ vijjati. Atthapaṭisambhidā . Mahesakkhā devaputtā upasaṅkamitvā pañhe pucchiṃsu . Kāyikena vā mānasikena vā paripīḷitassa hatthakuṇīti vā pāde vā khañje dandhassa so attho na paribhājiyatīti netaṃ ṭhānaṃ vijjati. Paṭibhānapaṭisambhidā. Yamhi taṃ tesaṃ hoti tamhi asantaṃ bhavatīti netaṃ ṭhānaṃ vijjati. Yaṃ hi nāsaṃ tesaṃ na bhavati, tamhi nāsaṃ tesaṃ bhavissatīti netaṃ ṭhānaṃ vijjati. Evaṃ samudayassa nirodhāya dasa akusalakammapathā. Māro vā indo vā brahmā vā tathāgato vā cakkavattī vā so vata nāma mātugāmo bhavissatīti netaṃ ṭhānaṃ vijjati, puriso assa rājā cakkavattī sakko devānamindo bhavissatīti ṭhānametaṃ vijjati. Itissa evarūpaṃ balaṃ evarūpaṃ ñāṇaṃ, idaṃ vuccati ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ taṃ niddisitabbaṃ. Tīhi rāsīhi catūhi vesārajjehi catūhi paṭisambhidāhi paṭiccasamuppādassa pavattiyaṃ nivattiyaṃ bhāgiyañca. Kusalaṃ kusalavipākesu ca upapajjati yañca itthipurisānaṃ. Idaṃ paṭhamaṃ balaṃ tathāgato evaṃ jānāti.

269然而，对于那些正性决定堆，这道不是一切处行道，这道只是涅槃行道。在那里，可能有邪性决定堆，这也不是一切处行道。这道只是萨咖亚集行道，在那里，这个安住于各处之行道者，去涅槃，去恶趣，去天人。无论行何道，会去一切处，这是一切处行道。在这里，如实之智，这被称为一切处行道智，第二如来力。

Yesaṃ pana sammattaniyato rāsi, nāyaṃ sabbatthagāminī paṭipadā, nibbānagāminīyevāyaṃ paṭipadā. Tattha siyā micchattaniyato rāsi, esāpi na sabbatthagāminī paṭipadā. Sakkāyasamudayagāminīyevāyaṃ paṭipadā hotu, ayaṃ tattha tattha paṭipattiyā ṭhito gacchati nibbānaṃ, gacchati apāyaṃ, gacchati devamanussassa. Yaṃ yaṃ vā paṭipadaṃ paṭipajjeyya sabbattha gaccheyya, ayaṃ sabbatthagāminī paṭipadā. Yaṃ ettha ñāṇaṃ yathābhūtaṃ, idaṃ vuccati sabbatthagāminī paṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ.

270但这一切处行道，种种意乐，有些于诸欲，有些于难行，有些从事自苦行，有些以轮回期待清净，有些以非正修习。以彼彼行，系缚的众生，如实智，如实了知世间的种种行、种种意乐行。这是第三如来力。

Sā kho panāyaṃ sabbatthagāminī paṭipadā nānādhimuttā keci kāmesu keci dukkarakāriyaṃ keci attakilamathānuyogamanuyuttā keci saṃsārena suddhiṃ paccenti keci anajjābhāvanāti. Tena tena caritena vinibandhānaṃ sattānaṃ yaṃ ñāṇaṃ yathābhūtaṃ nānāgataṃ lokassa anekādhimuttagataṃ yathābhūtaṃ pajānāti. Idaṃ tatiyaṃ tathāgatabalaṃ.

271其中，众生的意乐，他们亲近、修习、多作。对他们业随眠的，那意乐的。那界运行。但什么是那界？出离界、力界、某些成就、某些邪性界，意乐。不见其他更上，他们执着那处所，说「唯此是真实，其余是虚妄」。如世尊对帝释天王所说。于彼的如实智。这称为第四如来力。

Tattha sattānaṃ adhimuttā bhavanti āsevanti bhāventi bahulīkaronti. Tesaṃ kammupasayānaṃ tadādhimuttānaṃ. Sā ceva dhātu saṃvahati. Katarā panesā dhātu nekkhammadhātu baladhātu kāci sampatti kāci micchattañca dhātu adhimuttā bhavanti. Aññatarā uttari na samanupassanti. Te tadevaṭṭhānaṃ mayā jarāmaraṇassa abhinivissa voharanti ‘‘idameva saccaṃ moghamañña’’nti. Yathā bhagavā sakkassa devānamindassa bhāsitaṃ. Yaṃ tattha yathābhūtaṃ ñāṇaṃ. Idaṃ vuccati catutthaṃ tathāgatabalaṃ.

272其中，无论何界为最胜，他们以身与语发起。心的发起，思是业，身的、语的发起，以心性，业中间，如来如此了知「此众生以如此界，作如此业，那过去时，以此因，对他如此果报成熟，现在成熟或未来时会成熟」。如此了知现在时「此补特伽罗如此界，作此业」。以渴爱与见，以此因，对他果报不会于现法生起，或于再生，或于其他轮回。如此了知「此补特伽罗会作如此业，未来时，以此因，对他如此果报会生起，以此因，四种业处，此业处现在乐，未来乐果报」……如此，这了知过去、未来、现在诸业受持，从因、从处，果报差别，高下、劣胜。这称为业果报智，第五如来力。

Tattha yaṃyeva dhātu seṭṭhanti taṃ taṃ kāyena ca vācāya ca ārambhanti cetasiko. Ārambho cetanā kammaṃ kāyikā vācasikā ārambho cetasikattā kammantaraṃ tathāgato evaṃ pajānāti ‘‘iminā sattena evaṃ dhātukena evarūpaṃ kammaṃ kataṃ, taṃ atītamaddhānaṃ iminā hetunā tassa evarūpo vipāko vipaccati etarahi vipaccissati vā anāgatamaddhāna’’nti. Evaṃ paccuppannamaddhānaṃ pajānāti ‘‘ayaṃ puggalo evaṃdhātuko idaṃ kammaṃ karoti’’. Taṇhāya ca diṭṭhiyā ca iminā hetunā na tassa vipāko diṭṭheyeva dhamme nibbattissati, upapajje vā’’ti aparamhi vā pariyāye evaṃ pajānāti ‘‘ayaṃ puggalo evarūpaṃ kammaṃ karissati anāgatamaddhānaṃ, iminā hetunā tassa evarūpo vipāko nibbattissati, iminā hetunā yāni cattāri kammaṭṭhānāni idaṃ kammaṭṭhānaṃ paccuppannasukhaṃ āyatiṃ ca sukhavipākaṃ’’ …pe… iti ayaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ hetuso ṭhānaso vipākavemattataṃ pajānāti uccāvacā hīnapaṇītatā, idaṃ vuccati kammavipākañāṇaṃ pañcamaṃ tathāgatabalaṃ.

273如是，有情无论承受何种业行，他于此如是了知：「此人业倾向、贪行者，达到出离界的圆满，当他随顺贪而生起慢时，初禅被染污。若他再以精进力，当心达到禅那清净时，修习殊胜分道。」对于他，当住于初禅的禅那分时，第二禅达到清净；当他欲证入第三禅时，喜根遍满其心而住，对他而言，那喜是无殊胜分，依止于第三禅而住。若他如实了知出离，如来的第四禅确实达到清净。第四禅的退分法，那些法在何处生起，由此第四禅的清净得见。如是，依意乐等至有四等至、三解脱门、八解脱禅那，即四禅那为解脱。八解脱与三解脱门。定即四定——欲定、精进定、心定、观察定。四等至为意乐等至，如是这些禅那的解脱等至，如是为贪行者的染污。如是嗔行者、痴行者。贪行者如是清净，此中如实智是一切有情所不共的。此称为第六如来力。

Tathā sattā yaṃ vā kammasamādānaṃ samādiyantā tattha evaṃ pajānāti imassa puggalassa kammādhimuttassa rāgacaritassa nekkhammadhātūnaṃ pāripūriṃ gacchanti, tassa rāgānugate suññamānassa paṭhamaṃ jhānaṃ saṃkilissati, sace puna uttari vāyāmato jhānavodānagate mānase visesabhāgiyaṃ paṭipadaṃ anuyuñjiyati. Tassa hi jhānabhāgiyaṃyeva paṭhamajjhāne ṭhitassa dutiyaṃ jhānaṃ vodānaṃ gacchati, tatiyañca jhānaṃ samāpajjitukāmassa somanassindriyaṃ cittaṃ pariyādāya tiṭṭhati, tassa sā pīti avisesabhāgiyaṃ tatiyaṃ jhānaṃ ādissa tiṭṭhati. Sace tassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tathāgatassa catutthajjhānaṃ vodānaṃ gacchatiyeva, catutthassa jhānassa hānabhāgiyā dhammā, te ca dhammā yattha pajāyanti yehi catutthajjhānaṃ vodānaṃ dissati. Evaṃ ajjhāsayasamāpattiyā yā catasso samāpattiyo tīṇi vimokkhamukhāni aṭṭha vimokkhajhānānīti cattāri jhānāni vimokkhāti. Aṭṭha ca vimokkhā tīṇi ca vimokkhamukhāni. Samādhīti cattāro samādhī – chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti. Samāpattiyo catasso ajjhāsayasamāpattiyo iti imesaṃ jhānānaṃ vimokkhasamāpattīti evarūpo saṃkileso rāgacaritassa puggalassa. Evaṃ dosacaritassa. Mohacaritassa. Rāgacaritassa puggalassa evarūpaṃ vodānaṃ iti yaṃ ettha ñāṇaṃ yathābhūtaṃ asādhāraṇaṃ sabbasattehi. Idaṃ vuccati chaṭṭhaṃ tathāgatabalaṃ.

274在此，如来这样了知：世间法、出世间法，修习部分的根获得根的名称。依于增上地而获得力的名称，已达强力的心依于心根。依于精勤界而获得精进的名称。诸天，如来具有这样的智，以这些法这些人具足，也作了法的开示。从相、从词句、从意向与随意向、从胜解具足者。这称为其他有情、其他人的根力精进差别智，第七如来力。

Tattha tathāgato evaṃ pajānāti lokikā dhammā lokuttarā dhammā bhāvanābhāgiyaṃ indriyaṃ nāmaṃ labhanti. Ādhipateyyabhūmiṃ upādāya balaṃ nāmaṃ labhanti thāmagataṃ mano manindriyaṃ taṃ upādāya. Vīriyaṃ nāmaṃ labhanti ārambhadhātuṃ upādāya. Itissa deva evarūpaṃ ñāṇaṃ imehi ca dhammehi ime puggalā samannāgatātipi dhammadesanaṃ akāsi. Ākārato ca vokārato ca āsayajjhāsayassa adhimuttisamannāgatānaṃ. Idaṃ vuccati parasattānaṃ parapuggalānaṃ indriyabalavīriyavemattataṃ ñāṇaṃ sattamaṃ tathāgatabalaṃ.

275在此，如来以两种力了知世间等诸地、诸结缚以及有学者的趣向：以宿住随念智了知过去轮回和现在，以天眼了知死生，这两种力是从天眼所施设的。过去时分是天眼的所缘，现在则是念的所缘，如此自己和他人的宿住智是多种多样、种种不同的。现在时分则以天眼了知，这两种如来力，第八是宿住，第九是天眼。

Tattha ca tathāgato lokādīsu ca bhūmīsu saṃyojanānañca sekkhānaṃ dvīhi balehi gatiṃ pajānāti, pubbenivāsānussatiyā atīte saṃsāre etarahi ca paccuppanne dibbacakkhunā cutūpapātaṃ iti imāni dve balāni dibbacakkhuto abhinīhitāni. So atītamaddhānaṃ dibbassa cakkhuno gocaro so etarahi sati gocaro iti attano ca paresaṃ ca pubbenivāsañāṇaṃ anekavidhaṃ nānappakārakaṃ paccuppannamaddhānaṃ dibbena cakkhunā imāni dve tathāgatabalāni, aṭṭhamaṃ pubbenivāso, navamaṃ dibbacakkhu.

276再者，如来了知圣者之禅那、清净、通达分「此人以此道、以此行道，以诸漏尽，于现法自作证后，证得、具足住于无漏之心解脱、慧解脱」。如是，自己诸漏尽之智是见一处，依四地，乃至九种阿拉汉之漏尽，有学者有余，阿拉汉无余。其中，心解脱是由二漏无漏——由欲漏与有漏；慧解脱是由二漏无漏——由见漏与无明漏。对此二解脱如实之智，此称为漏尽智。此为第十如来力。

Puna caparaṃ tathāgato ariyapuggalānaṃ jhānaṃ vodānaṃ nibbedhabhāgiyaṃ pajānāti ayaṃ puggalo iminā maggena imāya paṭipadāya āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sacchikatvā upasampajja viharatīti iti attano ca āsavānaṃ khayaṃ ñāṇaṃ diṭṭhekaṭṭhānaṃ catubhūmimupādāya yāva navannaṃ arahantānaṃ āsavakkhayo odhiso sekkhānaṃ anodhiso arahantānaṃ. Tattha cetovimutti dvīhi āsavehi anāsavā kāmāsavena ca bhavāsavena ca, paññāvimutti dvīhi āsavehi anāsavā diṭṭhāsavena ca avijjāsavena ca, imāsaṃ dvinnaṃ vimuttīnaṃ yathābhūtaṃ ñāṇaṃ, idaṃ vuccati āsavakkhaye ñāṇaṃ. Dasamaṃ tathāgatabalaṃ.

20住立于这十力的如来教导五种教法：杂染分、习气分、见分、修习分、无学分。其中，对于渴爱杂染，无贪是其出离。对于见杂染，无痴是其出离。对于恶行杂染，三善是其出离。为何？这三种意恶行是：贪欲、嗔恚、邪见。其中，贪欲意恶行引生身业，不与取及一切与此相关的语业，妄语及一切虚妄、一切语言的非有、一切虚伪欺诳，贪欲是不善根，在善行中善行从妄语、不与取、贪欲的思而来。其中，嗔恚意恶行引生身业，杀生及一切与此相关的拖拉、牵引、束缚、伤害，引生语业，两舌、粗恶语。邪见意恶行引发贪欲、嗔恚、邪见，对于任何由贪生或由嗔生的邪见舍断，或一切从邪见生起的，以此因缘引生邪见，欲邪行，引生语业，杂秽语。这三种恶行是不善根。

Imesu dasasu balesu ṭhito tathāgato pañcavidhaṃ sāsanaṃ deseti saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Tattha yo taṇhāsaṃkileso, imassa alobho nissaraṇaṃ. Yo diṭṭhisaṃkileso, imassa amoho nissaraṇaṃ. Yo duccaritasaṃkileso, imassa tīṇi kusalāni nissaraṇaṃ. Kiṃ nidānaṃ? Tīṇi imāni manoduccaritāni – abhijjhā byāpādo micchādiṭṭhi. Tattha abhijjhā manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, adinnādānaṃ sabbañca tadupanibbaddhaṃ vācākammaṃ upaṭṭhapeti, musāvādañca sabbavitathaṃ sabbaṃ vācamabhāvaṃ sabbamakkhaṃ palāsaṃ abhijjhā akusalamūlanti, sucarite sucaritaṃ musāvādā adinnādānā abhijjhāya cetanā, tattha byāpādo manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, pāṇātipātaṃ sabbañca metaṃ ākaḍḍhanaṃ parikaḍḍhanaṃ nibbaddhaṃ rocanaṃ vācākammaṃ upaṭṭhapeti, pisuṇavācaṃ pharusavācaṃ micchādiṭṭhi manoduccaritañca abhijjhaṃ byāpādaṃ micchādiṭṭhiṃ payojeti, tassa yo koci micchādiṭṭhi cāgo rāgajo vā dosajo vā sabbaso micchādiṭṭhi sambhūto iminā kāraṇena micchādiṭṭhiṃ upaṭṭhapeti, kāmesumicchācāraṃ vacīkammaṃ upaṭṭhapeti samphappalāpaṃ. Imāni tīṇi duccaritāni akusalamūlāni.

278贪即是贪，嗔即是嗔，邪见即是痴。这些建立了八种邪性。当取着这三不善根时，十种不善根得以圆满，这是三种恶行杂染的习气部分经典的出离。其中，如贪、嗔恚、痴的详细分别论，在此未说，因为贪最为显著，由此原因，在这些法中贪被施设。此处这个痴是不善的痴，这是无明，它有四种：执着于色，将色视为我，由无明而去认为「有色之我」，或「我中有色」，或「色中有我」。其中，哪一句是萨咖耶见说断灭的？「命即是身」，这是虚无见和无因生见，以及「一者造业，另一者受报」。六十二见的后三句执持萨咖耶见的常见：「命异身异」，以及无作用，以及由于欲求苦而无因，以及业的不存在，以及一切都是慢。其中，「唯此为真，其余为妄」，邪命外道施设八万四千轮回清净。如萨咖耶见在色上有四种事，同样在五蕴上有二十种事的萨咖耶见执持常见。其他邪命外道和常见论者执持戒禁取，执取「我将以此成为天或某种天」，这是戒禁取。其中，萨咖耶见者将色视为我，「命即是身」，对此怀疑、犹豫、不确信、须跋信于过去边、未来边、过去未来边……如是，这是住于习气部分者的杂染。

Yā abhijjhā, so lobho. Yo byāpādo, so doso. Yā micchādiṭṭhi, so moho. Tāni aṭṭha micchattāni upaṭṭhapenti. Tesu gahitesu tīsu akusalamūlesu dasavidhaṃ akusalamūlaṃ pāripūriṃ gacchati, tassa tividhassa duccaritasaṃkilesassa vāsanābhāgiyañca suttaṃ nissaraṇaṃ. Tattha yo bahusito niddeso yathā lobho doso mohopi, tattha asituṃ ettha lobho ussado tena kāraṇena tesu vā dhammesu lobho paññapiyati. Tatthāyaṃ moho akusalaṃ moho ayaṃ avijjā, sā catubbidhā rūpe abhiniviṭṭhā, rūpaṃ attato samanupassati, avijjāgato rūpavantaṃ attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tattha katamaṃ padaṃ sakkāyadiṭṭhiyā ucchedaṃ vadati ‘‘taṃ jīvaṃ taṃ sarīra’’nti natthikadiṭṭhi adhiccasamuppannadiṭṭhi ca añño ca karoti, añño paṭisaṃvediyati. Pacchimasaṭṭhikappānaṃ tīṇi padāni sakkāyadiṭṭhiyā sassataṃ bhajanti ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti akiriyañca taṃ dukkhamicchato ahetukā ca patanti anajjhābhāvo ca kammānaṃ sabbañca mānayi . Tattha ‘‘idameva saccaṃ moghamañña’’nti saṃsārena suddhi ājīvakā chaḷāsīti paññapenti. Yathārūpe sakkāyadiṭṭhiyā catuvatthukā, evaṃ pañcasu khandhesu vīsativatthukā sakkāyadiṭṭhiyā sassataṃ bhajati. Aññājīvakā ca sassatavādike ca sīlabbataṃ bhajanti parāmasanti iminā bhavissāmi devo vā devaññataro vā, ayaṃ sīlabbataparāmāso. Tattha sakkāyadiṭṭhiyā so rūpaṃ attato samanupassati, ‘‘taṃ jīvaṃ taṃ sarīra’’miti taṃ kaṅkhati vicikicchati nādhimuccati nābhippasīdati pubbante aparante pubbantāparante…pe… iti vāsanābhāgiyesu ṭhitassa ayaṃ upakkileso.

21在此，以信根舍断一切疑，以慧根见生灭，以定根使心成为一境，以精进根策励。他以这五根，随信行者专注于证净，生起无间定。以清净诸根，随法行者以无因缘性生起无间定。他如实了知「此是苦」。诸谛，此是见地分经。对他而言，在五下分结中，三结是应以见所断的，已完全舍断，二是补特伽罗性的。在此，三不善根是应以修所断的，被抛向上界，生于六有。在此，对于贪与嗔恚被削弱者，六有耗尽后达到界限，剩余二有。对他而言，贪与嗔恚已完全耗尽。剩余一有。那也以慢的形式生起。虽然在此还有其他四种烦恼——色贪、有贪、无明、掉举——以慢为首，但无力转变我慢，它们全部都趋向于我慢的舍断。当它们灭尽时，在此之上的见地中，在五种有学补特伽罗中——三种行道者和二种住果者——是修习地分经。其上是无学地分经，在某处地被压制。这是第五经。为三种补特伽罗所说——凡夫、有学、无学——是杂染地分、习气地分。对凡夫是见地分。对五种有学是修习地分。最初所说的无学地分是对一切阿拉汉的。而那五种应以二十七行相来寻求。在这些中，他的趣向从那里向上。而那以简略的方式，以五十行相达成，那些在教法中所说的五十行相，被简略时，以十行相落入。那些圣谛以详细方式安立时，被简略后，以八行相落入。在四种共通经中，那些是串珠落下之地，它们被简略时，以五经落入：杂染地分、习气地分、修习地分、通达地分和无学地分。它们被简略时，以四经落入：杂染地分、习气地分、通达地分和无学地分。它们被简略时，以三经落入：凡夫地分、有学地分和无学地分。它们被简略时，以二经落入：通达地分和前行地分。如世尊所说，如来、阿拉汉、正自觉者见二义利而说法：经、应颂……导师对具足前行者，认为以少功而自在，认为将来也会有前行者而持续。在此，观察自己慧的差别者，应在八种经的简略中，在任何能够之处，在那里那里应用。在那里那里应用后，应阐明经的义理。因为若不持念、受、意，任何人都须跋如实阐明经的义理。

Tattha saddhindriyena sabbaṃ vicikicchitaṃ pajahati, paññindriyena udayabbayaṃ passati, samādhindriyena cittaṃ ekodi karoti vīriyindriyena ārabhati. So imehi pañcahi indriyehi saddhānusārī aveccappasāde nirato anantariyaṃ samādhiṃ uppādeti. Indriyehi suddhehi dhammānusārī appaccayatāya anantariyaṃ samādhiṃ uppādeti. So ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti. Saccāni idaṃ dassanabhāgiyaṃ suttaṃ. Tassa pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ tīṇi saṃyojanāni dassanapahātabbāni sabbena sabbaṃ pahīnāni dve puggalakatāni. Tattha tīṇi akusalamūlāni bhāvanāpahātabbāni uparikkhittāni cha bhave nibbattenti. Tattha tesu abhijjhāya ca byāpādesu tanukatesu cha bhavā parikkhayā mariyādaṃ gacchanti, dve bhavā avasiṭṭhā. Tassa abhijjhā ca byāpādo ca sabbena sabbaṃ parikkhīṇā honti. Eko bhavo avasiṭṭho hoti. So ca mānavasena nibbatteti. Kiñcāpi ettha aññepi cattāro kilesā rūparāgo bhavarāgo avijjā uddhaccaṃ ketusmimānabhūtā nappaṭibalā asmimānaṃ vinivattetuṃ, sabbepi te asmimānassa pahānaṃ ārabhate. Khīṇesu na ca tesu idamuttaridassanabhūmiyaṃ pañcasu sekkhapuggalesu tīsu ca paṭippannakesu dvīsu ca phalaṭṭhesu bhāvanābhāgiyaṃ suttaṃ. Taduttari asekkhabhāgiyasuttaṃ, katthaci bhūmi nipīḷiyati. Idañca pañcamaṃ suttaṃ. Tiṇṇaṃ puggalānaṃ desitaṃ puthujjanassa sekkhassa asekkhassa saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ. Puthujjanassa dassanabhāgiyaṃ. Bhāvanābhāgiyaṃ pañcannaṃ sekkhānaṃ. Yaṃ paṭhamaniddiṭṭhaṃ asekkhabhāgiyaṃ sabbesaṃ arahantānaṃ. Sā pana pañcavidhā sattavīsaākāre pariyesitabbaṃ. Etesu tassa gatīnaṃ tato uttari. Tañca kho saṅkhepena paññāsāya ākārehi sampatati, ye paññāsa ākārā sāsane niddiṭṭhā, te saṅkhipiyantā dasahi ākārehi patanti. Ye ariyasaccaṃ nikkhepena ṭhite saṅkhipiyattā aṭṭhasu ākāresu patanti. Catūsu ca sādhāraṇesu suttesu yā hārasampātassa bhūmi, te saṅkhipiyantā pañcasu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye bhāvanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā catūsu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyamānā tīsu suttesu patanti, puthujjanabhāgiye sekkhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā dvīsu suttesu patanti nibbedhabhāgiye ca pubbayogabhāgiye ca. Yathā vuttaṃ bhagavatā dve atthavase sampassamānā tathāgatā arahanto sammāsambuddhā dhammaṃ desenti suttaṃ geyyaṃ…pe… satthā pubbayogasamannāgate appakasirena maññamānā vasiyanti pubbayogā ca bhavissanti santānaṃ maññamānādharāya. Tattha paññāvemattataṃ attano samanupassamānena aṭṭhavidhe suttasaṅkhepe, yattha yattha sakkoti, tattha tattha yojetabbaṃ. Tattha tattha yojetvā suttassa attho niddisitabbo. Na hi sati vedanā mano dhāretvā sakkā yena kenaci suttassa attho yathābhūtaṃ niddisituṃ.

280被欲所盲、被网所覆，以及五盖；

Kāmandhā jālasañchannā, pañca nīvaraṇāni ca;

281诸法以意为前导，摩诃男与沙基亚。

Manopubbaṅgamā dhammā, mahānāmo ca sākiyo.

282上下解脱者，以及戒德之所依；

Uddhaṃ adho vippamutto, yañca sīlakimatthiyā;

283其心如石山者，乌巴帝沙之问等。

Yassa selūpamaṃ cittaṃ, upatissa pucchādikā.

284其身至念者，禅那之趣向黑暗者；

Yassa kāyagatāsati, channaṃ tamoparāyaṇo;

285非彼坚固之心法，此世间等。

Na taṃ daḷhaṃ cetasikaṃ, ayaṃ lokotiādikaṃ.

286四种补特伽罗，施者之福增长；

Cattāro ceva puggalā, dadato puññaṃ pavaḍḍhitaṃ;

287随顺流之诸法，此等为彼等之摄颂偈。

Sotānugatadhammesu, imā tesaṃ uddānagāthā.

22于此，何为教诫？

Tattha katamā āṇatti?

289如果你们害怕苦，如果苦对你们不可爱；

Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

290不要造作恶业，无论是公开或隐秘。

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

291「罗陀，对于过去的色应当无所期待」，应详细地说。「阿难，具戒者应当常作：『如何我才能无悔』」。这被称为教诫。

‘‘Atīte , rādha, rūpe anapekkho hohī’’ti vitthārena kātabbā. ‘‘Sīlavantena , ānanda, puggalena sadā karaṇīyā kintime avippaṭisāro assā’’ti. Ayaṃ vuccati āṇatti.

292其中，什么是果？

Tattha katamaṃ phalaṃ?

293法确实保护行法者，如雨季时的大伞；

Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

294这是善行法的利益，行法者不去恶趣。

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.

295此果

Idaṃ phalaṃ.

296其中，什么是方法？

Tattha katamo upāyo?

297「一切法无我」，当以慧见此时；

‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;

298然后他厌离于苦，这是清净之道。

Atha nibbindati dukkhe, esa maggo visuddhiyā.

299「具足七支的比丘，甚至能震动喜马拉雅山王，何况是尸体、无明、须跋呢？」应当作此分别论。这是方法。

‘‘Sattahaṅgehi samannāgato kho, bhikkhu, api himavantaṃ pabbatarājānaṃ cāleyya, ko pana vādo chavaṃ avijjaṃ sattakesu’’ veyyākaraṇaṃ kātabbaṃ. Ayaṃ upāyo.

300其中，什么是教诫和果报？

Tattha katamā āṇatti ca phalañca?

301如果你们害怕苦，如果苦对你们不可爱；

Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

302不要造作恶业，无论是公开或隐秘。

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

303如果你们造作恶业，或将要造作；

Sace hi pāpakaṃ kammaṃ, karotha vā karissatha;

304你们无法从苦中解脱，即使逃跑追赶也无用。

Na vo dukkhā pamokkhātthi, upaccāpi palāyataṃ .

305前偈是教诫，后偈是果报。安立于戒，应修习两法：心的修习和慧的修习，这是教诫；离贪是果报。

Purimikāya gāthāya āṇatti pacchimikāya phalaṃ. Sīle patiṭṭhāya dve dhammā bhāvetabbā yā ca cittabhāvanā yā ca paññābhāvanā yā ca āṇatti rāgavirāgā ca phalaṃ.

306于此，什么是果、方法？

Tattha katamaṃ phalañca upāyo ca?

307具慧者安立于戒，修习心与慧；

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

308热诚、明智的比丘，他解开此结。

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.

309前半偈是方法，后半偈是果。从仙人住处经中的难地、帝释、一护等根本取来，直至六法。在其余五法中应作祈求结合，这是方法。对于不相应者，心从欲漏解脱。在所有六处的三种中。这是方法与果。

Purimikāya aḍḍhagāthāya upāyo, pacchimikāya aḍḍhagāthāya phalaṃ. Nandiyo sakko isivutthapuririkāmaekarakkhe suttaṃ mūlato upādāya yāva chasu dhammesu. Uttari pañcasu dhammesu yācayogo karaṇīyo, ayaṃ upāyo. Asahagatassa kāmāsavāpi cittaṃ muccatīti. Sabbāsu chasu tīsu. Ayaṃ upāyo ca phalañca.

310于此，什么是教诫、果、方法？

Tattha katamā āṇatti ca phalañca upāyo ca?

311摩伽罗阇，应以空观察世间，常具念；

Suññato lokaṃ avekkhassu, mogharāja sadā sato;

312拔除我见，如此成为超越死者。

Attānudiṭṭhiṃ uhacca , evaṃ maccutaro siyā.

313「摩伽罗阇，应以空观察世间」是教诫。「常具念」是方法。「拔除我见，如此成为超越死者」是果。诸比丘，应修习定，诸比丘，得定的比丘了知色是无常。如是见的圣弟子从生解脱……乃至……从悲苦解脱，于此这三种是教诫、方法、果。

‘‘Suññato lokaṃ avekkhassu, mogharājā’’ti āṇatti. ‘‘Sadā sato’’ti upāyo. ‘‘Attānudiṭṭhiṃ uhacca, evaṃ maccutaro siyā’’ti phalaṃ. Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu rūpaṃ aniccanti pajānāti. Evaṃ passaṃ ariyasāvako parimuccati jātiyāpi…pe… upāyāsehipi idha tīṇipi’’.

23于此，什么是味？

Tattha katamo assādo?

315对欲求欲者，若他的这个成就，这是味。

Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati. Ayaṃ assādo.

316「婆罗门，由于法行、梵行、善行之因，如此，此处某些有情身坏后往生善趣、天界」，这是味。

‘‘Dhammacariyā samacariyā kusalacariyā hetūhi, brāhmaṇa, evamidhekacce sattā kāyassa bhedā sugatiṃ saggaṃ lokaṃ upapajjanti’’. Ayaṃ assādo.

317于此，什么是患？

Tattha katamo ādīnavo?

318「于诸欲中，一切众生确实被杀害」——这是患。在波斯匿相应的诸经中，如山喻——这是患。

Kāmesu ve haññate sabbā mucceva – ayaṃ ādīnavo. Pasenadisaṃyuttake sutte pabbatopamā – ayaṃ ādīnavo.

319于此，什么是出离？

Tattha katamaṃ nissaraṇaṃ?

320凡舍离诸欲者，如足避蛇头；

Yo kāme parivajjeti, sappasseva padā siro;

321具念者超越此世间的执着。

Somaṃ visattikaṃ loke, sato samativattati.

322在《相应部》的经中，波利恰答咖树叶变黄、叶凋落——这是出离。

Saṃyuttake suttaṃ pāricchattako paṇḍupalāso sannipalāso – idaṃ nissaraṇaṃ.

323在那里，什么是味与患呢？

Tattha katamo assādo ca ādīnavo ca?

324人所作的诸业，他在自己身上看见；

Yāni karoti puriso, tāni attani passati;

325作善者见善，作恶者见恶。

Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ.

326在那里，作恶者所体验的是味。在利、无利等八法中的分别论，在那里，无利、无名声、诽谤、苦，这是患。利、名声、乐、赞誉，这是味。

Tattha yaṃ pāpakārī paccanubhoti ayaṃ assādo. Lābhālābhaaṭṭhakesu byākaraṇaṃ, tattha alābho ayaso nindā dukkhaṃ, ayaṃ ādīnavo. Lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo.

327在那里，什么是味与出离呢？

Tattha katamaṃ assādo ca nissaraṇañca?

328「诸福的果报是乐，意愿得以成就；

‘‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;

329迅速证得最上寂静，涅槃。」

Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’’ti.

330诸福的果报以及意愿的成就，这是味。迅速地证得最上寂静的涅槃，这是出离。

Yo ca vipāko puññānaṃ yā ca adhippāyassa ijjhanā, ayaṃ assādo. Yaṃ khippañca paramaṃ santiṃ nibbānamadhigacchati, idaṃ nissaraṇaṃ.

331具足三十二大人相的大人只有两种趣，如果住于家，他成为转轮王，征服后住于[世间]，这是味。如果从家出家成为非家，从一切瀑流出离，这是味与出离。

Bāttiṃsāya ceva mahāpurisalakkhaṇehi samannāgatassa mahāpurisassa dveyeva gatiyo honti, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī yāva abhivijinitvā ajjhāvasati ayaṃ assādo. Sace agārasmā anagāriyaṃ pabbajati sabbena oghena nissaraṇaṃ ayaṃ assādo ca nissaraṇañca.

332在那里，什么是患与出离？

Tattha katamo ādīnavo ca nissaraṇañca?

333知道执取的怖畏，生死的集起；

Ādānassa bhayaṃ ñatvā, jātimaraṇasambhavaṃ;

334为了不执取而生起，为了生死的灭尽。

Anādātuṃ nibbattati, jātimaraṇasaṅkhayā.

335在前半偈中，『生死的集起』是患。『为了不执取而生起，为了生死的灭尽』，这是出离。

Purimikāya aḍḍhagāthāya jātimaraṇasambhavo ādīnavo. Anādātuṃ nibbattati jātimaraṇasaṅkhayāti nissaraṇaṃ.

336「实在困苦，这世间陷入[苦]，即此生与死。何时这苦的终结将会有，从前或从后？」在此的思量，这是患。知道贪后出离，乃至从古老的王都[出离]，这是出离。这是患与出离。

Kicchaṃ vatāyaṃ loko āpanno yamidaṃ jāyate ca mīyate ca. Yāva kudassunāmassa dukkhassa anto bhavissati parato vāti ettha yā uparikkhā, ayaṃ ādīnavo. Yo gedhaṃ ñatvā abhinikkhamati yāva purāṇakāya rājadhāniyā, idaṃ nissaraṇaṃ. Ayaṃ ādīnavo ca nissaraṇañca.

337在那里，什么是味、患与出离？

Tattha katamo assādo ca ādīnavo ca nissaraṇañca?

338诸欲确实是种种悦意的，以种种形色搅乱心；

Kāmā hi citrā vividhā manoramā, virūparūpehi mathenti cittaṃ;

339因此，大王，我已出家，无过失的沙门生活确实更好。

Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.

340「诸欲确实是种种悦意的」，这是味；「以种种形色搅乱心」，这是患；「大王，我已从家出家，无过失的沙门生活确实更好」，这是出离。

Yaṃ ‘‘kāmā hi citrā vividhā manoramā’’ti ayaṃ assādo. Yaṃ ‘‘virūparūpehi mathenti citta’’nti ayaṃ ādīnavo. Yaṃ ahaṃ agārasmā pabbajitomhi rāja apaṇṇakaṃ sāmaññameva seyyoti idaṃ nissaraṇaṃ.

341强力的愚者譬喻经，依此而取应受的业，如此即使他经历任何恶业，在那里以苦受业、未修习身、乃至小心者显示患，以乐受业味着。如前所说。已修习心、已修习身、已修习慧的大名，非小心者，这是出离。

Balavaṃ bālopamasuttaṃ yaṃ āsāya vā vedanīyaṃ kammaṃ gāhati, tathā cepi yaṃ yaṃ pāpakammaṃ anubhoti, tattha dukkhavedanīyena kammena abhāvitakāyena ca yāva parittacetaso ca ādīnavaṃ dasseti sukhavedanīyena kammena assādeti. Yaṃ purāsadiso hoti. Bhāvitacitto bhāvitakāyo bhāvitapañño mahānāmo aparittacetaso, idaṃ nissaraṇaṃ.

24在那里，什么是世间的经？

Tattha katamaṃ lokikaṃ suttaṃ?

343所作的恶业，不会像刚挤的乳立即凝结；

Na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati;

344它燃烧着跟随愚者，如灰覆盖的火。

Ḍahantaṃ bālamanveti, bhasmacchannova pāvako.

345四种非道之行，这是世间的经。

Cattāri agatigamanāni, idaṃ lokikaṃ suttaṃ.

346于此，什么是出世间经？

Tattha katamaṃ lokuttaraṃ suttaṃ?

347「诸根已达到寂止，如善调御的马被御者(调伏),

‘‘Yassindriyāni samathaṅgatāni , assā yathā sārathinā sudantā;

348已舍断我慢、无漏者，诸天也羡慕这样的人。」

Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino’’ti.

349「诸比丘，我将为你们讲说圣正定」，这是出世间经。

‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmī’’ti idaṃ lokuttaraṃ suttaṃ.

350于此，什么是世间与出世间经？

Tattha katamaṃ lokikaṃ lokuttarañca suttaṃ?

351如被剑刺，如头燃烧，

Sattiyā viya omaṭṭho, dayhamānova matthake;

352为了舍断欲贪，具念的比丘应游行。

Kāmarāgappahānāya, sato bhikkhu paribbaje.

353「如被剑刺，如头燃烧」，这是世间；

‘‘Sattiyā viya omaṭṭho, dayhamānova matthake’’ti lokikaṃ;

354「具念的比丘为了断除欲贪而游行」，这是出世间的；

‘‘Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti lokuttaraṃ;

355「于段食有欲」，这是世间的。「无欲」，这是出世间的经。

Kabaḷīkāre āhāre atthi chandoti lokikaṃ. Natthi chandoti lokuttaraṃ suttaṃ.

356于此，什么是业？

Tattha katamaṃ kammaṃ?

357凡杀害生命者，说妄语，

Yo pāṇamatipāteti, musāvādañca bhāsati;

358于世间取不与取，去往他人之妻。

Loke adinnaṃ ādiyati , paradārañca gacchati.

359凡人耽溺于诸酒类之饮用，

Surāmerayapānañca, yo naro anuyuñjati;

360不舍断五种怨敌，被称为恶戒者。

Appahāya pañca verāni, dussīlo iti vuccati.

361诸比丘，这三种是恶行。这是业。

Tīṇimāni, bhikkhave, duccaritāni. Idaṃ kammaṃ.

362于此，什么是果报？

Tattha katamo vipāko?

363六万年，如其形色而成熟。

Saṭṭhivassasahassāni, yathārūpī vipaccagā.

364「诸比丘，我见到名为六触处的地狱。诸比丘，我见到名为六触处的天界。」这是果报。

‘‘Diṭṭhā mayā, bhikkhave , cha phassāyatanikā nāma nirayā. Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma saggā’’. Ayaṃ vipāko.

365于此，什么是业与果报？

Tattha katamaṃ kammañca vipāko ca?

366如铁锈从铁生起，生起后即侵蚀铁本身；

Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

367如是，过度行者，自己的诸业引导他至恶趣。

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.

368「如铁锈从铁生起」乃至「自己的诸业」，这是业。「引导至恶趣」是果报。

Ayasāva malaṃ samuṭṭhitaṃ, yāva sāni kammānīti idaṃ kammaṃ. Nayanti duggatinti vipāko.

369对母亲、父亲、如来、如来声闻弟子四者正确行道，这正确行道是业。生于诸天，这是果报。这是业与果报。

Catūsu sammāpaṭipajjamāno mātari pitari tathāgate tathāgatasāvake yā sammāpaṭipatti, idaṃ kammaṃ. Yaṃ devesu upapajjati, ayaṃ vipāko. Idaṃ kammañca vipāko ca.

25于此，什么是已说示的经？

Tattha katamaṃ niddiṭṭhaṃ suttaṃ?

371无泥、白覆盖，独轮的车辆在转动；

Nelaṅgo setapacchādo, ekāro vattatī ratho;

372看那无恼者前来，断流者、无系缚者；

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ;

373或者对沙门们的心，显现于吉答家主。

Yaṃ vā cittaṃ samaṇesu, cittāgahapati dissati.

374如此，以此偈颂已说示义理。

Evaṃ imāya gāthāya niddiṭṭho attho.

375在牧牛者譬喻中有十一句。「诸比丘，如此，比丘是色的了知者。」以及「或者以过度的供养被供养。」这十一句如所说的，已说示义理。

Gopālakopame ekādasa padāni. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. Yā ca atirekapūjāya pūjetā hotīti. Imāni ekādasa padāni yathābhāsitāni niddiṭṭho attho.

376于此，什么是未说示的义理？

Tattha katamo aniddiṭṭho attho?

377对知足者，远离是乐；对已闻法、见者，是乐；

Sukho viveko tuṭṭhassa, sutadhammassa passato;

378于世间中，对诸有情不恼害是乐，自制是乐。

Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamoti.

379于世间中，离贪是乐，超越诸欲是乐；

Sukhā virāgatā loke, kāmānaṃ samatikkamo;

380调伏「我是」之慢，这确实是最上之乐。

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhanti.

381这是未被指示的。八大人觉。这是未被指示的。

Idaṃ aniddiṭṭhaṃ. Aṭṭha mahāpurisavitakkā. Idaṃ aniddiṭṭhaṃ.

382于此，什么是已被指示的和未被指示的？

Tattha katamaṃ niddiṭṭhañca aniddiṭṭhañca?

383眼目清净，面容和悦，梵行者，正直，有威力，

Pasannanetto sumukho, brahā uju patāpavā;

384于沙门僧团中央，如太阳般照耀。

Majjhe samaṇasaṅghassa, ādiccova virocasi.

385「眼目清净」乃至「如太阳般照耀」是已被指示的。世尊是眼目清净者，但如何是眼目清净性？如何是面容和悦性？如何是梵身性？如何是正直性？如何是有威力性？如何是照耀性？这是未被指示的。泡沫团譬喻的分别论：如泡沫团，色亦如是；如水泡，受亦如是；想如幻，识如幻，五蕴以五种譬喻被指示。以何因缘色如泡沫团譬喻？一切眼识所识之色，或者以四处？如何受如水泡譬喻？那受是乐受、苦受、不苦不乐受中的哪一种？如此这是未被指示的。如是已被指示的和未被指示的。

Pasannanetto yāva ādiccova virocasīti niddiṭṭho. Pasannanetto yo bhagavā kathañca pana pasannanettatā, kathaṃ sumukhatā, kathaṃ brahakāyatā, kathaṃ ujukatā, kathaṃ patāpavatā, kathaṃ virocatāti aniddiṭṭho. Pheṇapiṇḍopamaṃ veyyākaraṇaṃ yathā pheṇapiṇḍo evaṃ rūpaṃ yathā pubbuḷo evaṃ vedanā māyā viññāṇaṃ pañcakkhandhā pañcahi upamāhi niddiṭṭhā. Kena kāraṇena pheṇapiṇḍopamaṃ rūpaṃ sabbañca cakkhuviññeyyaṃ yaṃ vā catūhi āyatanehi? Kathaṃ vedanā pubbuḷūpamā? Katarā ca sā vedanā sukhā dukkhā adukkhamasukhā? Evamesā aniddiṭṭhā. Evaṃ niddiṭṭhañca aniddiṭṭhañca.

26于此，什么是智？

Tattha katamaṃ ñāṇaṃ?

387慧在世间中最胜，即那导向通达者；

Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

388以此正确了知，生死之灭尽。

Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.

389这三根：未知当知根、已知根、具知根，这是智。

Tīṇimāni indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ, idaṃ ñāṇaṃ.

390于此，什么是所知？

Tattha katamaṃ neyyaṃ?

391诸有情于诸欲中，执着于欲，不见结缚之过患；

Kāmesu sattā kāmasaṅgasattā, saṃyojane vajjamapassamānā;

392执着于结缚的有情，确实不能渡越广大的暴流。

Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.

393具足四支者，身坏后生于诸天。在优陀那中的咖比亚经、无疑净信经——这是所知。

Catūhi aṅgehi samannāgatā kāyassa bhedā devesu uppajjanti. Udāne kāpiyaṃ suttaṃ apaṇṇakapasādanīyaṃ – idaṃ neyyaṃ.

394于此，什么是智与所应知？

Tattha katamaṃ ñāṇañca neyyañca?

395「一切法无我」，当以慧见此时；

Sabbe dhammā anattāti, yadā paññāya passati;

396于是他厌离于苦，此是清净之道。

Atha nibbindati dukkhe, esa maggo visuddhiyā.

397「当见时」，此是智。凡以无我相显现一切法者，此是所应知。

Yadā passatīti ñāṇaṃ. Yo sabbadhamme anattākārena upaṭṭhapeti idaṃ neyyaṃ.

398四圣谛，于此，三者是所应知，道谛、戒蕴与慧蕴，此是智与所应知。

Cattāri ariyasaccāni, tattha tīṇi neyyāni maggasaccaṃ sīlakkhandho ca paññākkhandho ca, idaṃ ñāṇañca neyyañca.

27于此，什么是见？

Tattha katamaṃ dassanaṃ?

400「此是道，无他道，为了见的清净；

Eseva maggo natthañño, dassanassa visuddhiyā;

401你们应行此道，此是魔的迷惑。」

Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.

402具足四支的圣弟子能自己为自己宣说：『我已尽地狱，乃至我是入流者，不退堕法，决定，以正觉为彼岸。』这是见。

Catūhi aṅgehi samannāgato ariyasāvako attanāva attānaṃ byākareyya ‘‘khīṇanirayomhi yāva sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Idaṃ dassanaṃ.

403于此，什么是修习？

Tattha katamā bhāvanā?

404凡诸根已善修习者，于内、于外及一切世间；

Yassindriyāni subhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

405彼人死时有色想，已入痴者不了知。

So puggalo mati ca rūpasaññī, sumohagatā na jānāti .

406四法句——无贪、无嗔、正念、正定。这是修习。

Cattāri dhammapadāni – anabhijjhā abyāpādo sammāsati sammāsamādhi. Ayaṃ bhāvanā.

407于此，什么是见与修习？

Tattha katamaṃ dassanañca bhāvanā ca?

408以语、以意及以业，不违逆，正确了知法；

Vacasā manasātha kammunā ca, aviruddho sammā viditvā dhammaṃ;

409希求涅槃足者，应正确地在世间游行。

Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.

410欲现证入流果者应当作意哪些法，世尊说五取蕴。此为见与修习。

Sotāpattiphalaṃ sacchikātukāmena katame dhammā manasikātabbā, bhagavā āha pañcupādānakkhandhā. Idaṃ dassanañca bhāvanā ca.

28其中，什么是果报法之法？

Tattha katame vipākadhammadhammā?

412「人所作的」等详说。诸比丘，这三种是善行。这些是果报法之法。

Yāni karoti purisoti vitthāro. Tīṇimāni, bhikkhave, sucaritāni. Ime vipākadhammadhammā.

413其中，什么是非果报法之法？

Tattha katame navipākadhammadhammā?

414色、受、想、识以及思，

Rūpaṃ vedayitaṃ saññā, viññāṇaṃ yā ceva cetanā;

415「我非此，此非我所，此非我之我」，如是见者离染。

Nesohamasmi na meso attā, iti diṭṭho virajjati.

416诸比丘，这五蕴——这些是非果报法之法。

Pañcime, bhikkhave, khandhā – ime navipākadhammadhammā.

417其中，什么是非果报非果报法之法？

Tattha katamo nevavipāko navipākadhammadhammo?

418「如此行道者，此非佛所说；

‘‘Ye evaṃ paṭipajjanti, nayaṃ buddhena desitaṃ;

419彼等将作苦之终结，奉行导师教诫者。」

Te dukkhassantaṃ karissanti, satthusāsanakārakā’’ti.

420如是，正行道与灭，此二者既非异熟，亦非异熟法。诸比丘！我将为你们说梵行、梵行果。梵行即圣八支道，梵行果即入流果乃至阿拉汉。

Iti yā ca sammāpaṭipatti yo ca nirodho, ubhayametaṃ nevavipāko navipākadhammo. Brahmacariyaṃ vo, bhikkhave, desessāmi, brahmacariyaphalāni ca brahmacariyañca ariyo aṭṭhaṅgiko maggo brahmacariyaphalāni sotāpattiphalaṃ yāva arahattaṃ.

29于此，什么是自说？

Tattha katamaṃ sakavacanaṃ?

422诸恶莫作，众善奉行；

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

423自净其意，是诸佛教。

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

424诸比丘！此三解脱门。此为自说。

Tīṇimāni, bhikkhave, vimokkhamukhāni. Idaṃ sakavacanaṃ.

425于此，什么是他说？

Tattha katamaṃ paravacanaṃ?

426没有与儿子相等的爱，没有与牛相等的财富；

Natthi puttasamaṃ pemaṃ, natthi goṇasamitaṃ dhanaṃ;

427没有与太阳相等的光辉，诸湖以海洋为最上。

Natthi sūriyasamā ābhā, samuddaparamā sarā.

428诸比丘，因此，由于憍尸迦的善说之因，那位战争胜利者、帝释天王，享用自己的果报，应详细地说。这是他说。

Hetunā mārisā kosiyā subhāsitena saṅgāmavijayo sopi nāma, bhikkhave, sakko devānamindo sakaṃ phalaṃ paribhuñjamānoti vitthārena kātabbaṃ. Idaṃ paravacanaṃ.

429在那里，什么是自说和他说？

Tattha katamaṃ sakavacanañca paravacanañca?

430「已得的和应得的，这两者都被尘垢所染；

‘‘Yaṃ pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ;

431对于那些如此说者，他们对诸欲没有过失。」

Ye evaṃvādino natthi, tesaṃ kāmesu doso’’ti.

432这是他人之语。而对于那些不接近这两边的人，没有轮回的施设。这是自己之语。

Idaṃ paravacanaṃ. Ye ca kho te ubho ante anupagamma vaṭṭaṃ tesaṃ natthi paññāpanāya. Idaṃ sakavacanaṃ.

433「有子者因儿子而欢喜，有牛者同样因牛而欢喜；

‘‘Nandati puttehi puttimā, gomā gohi tatheva nandati;

434「诸依是人的欢喜，无依者不欢喜」——此为他人之语。

Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī’’ti – paravacanaṃ.

435「有子者因子而悲，有牛者因牛而悲；

‘‘Socati puttehi puttimā, gomā gohi tatheva socati;

436诸依是人的悲愁，无依者不悲愁」——此为自己之语。

Upadhī hi narassa socanā, na hi so socati yo nirūpadhī’’ti – sakavacanaṃ.

437此自说与他说

Idaṃ sakavacanaṃ paravacanañca.

30于此，什么是有情依处？

Tattha katamaṃ sattādhiṭṭhānaṃ?

439「无论过去、未来的一切众生，全部都将舍弃身体而去；

Ye keci bhūtā bhavissanti ye vāpi, sabbe gamissanti pahāya dehaṃ;

440善巧者知晓那一切生者，应住立于法，行梵行。」

Taṃ sabbajāniṃ kusalo viditvā, dhamme ṭhito brahmacariyaṃ careyya.

441诸比丘，此三种导师：如来阿拉汉、有学、行道者。此为有情依处。

Tayome, bhikkhave, satthāro, tathāgato arahaṃ sekkho paṭipado. Idaṃ sattādhiṭṭhānaṃ.

442于此，什么是法依处？

Tattha katamaṃ dhammādhiṭṭhānaṃ?

443凡世间的欲乐，以及天界的快乐，

Yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ;

444这些不值渴爱灭尽之乐的十六分之一。

Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasiṃ.

445诸比丘，这七觉支，这是法所依。

Sattime , bhikkhave, bojjhaṅgā, idaṃ dhammādhiṭṭhānaṃ.

446于此，什么是有情所依与法所依？真谛难见，愚者难以通达，对于知者、见者，我说没有欢喜。真谛难见，愚者难以通达，这是法所依。对于知者、见者没有欢喜，这是有情所依。譬如恒河岸边的木材，既不靠此岸，也不靠彼岸，不停留在陆地，不沉没在中央，不被人取，不被非人取，不内部腐烂，这是法所依。如此，比丘将倾向于涅槃、以涅槃为彼岸，这是有情所依。这是有情所依与法所依。

Tattha katamaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca? Duddasamantaṃ saccaṃ duddaso paṭivedho bālehi, jānato passato natthi nandīti vadāmi. Duddasamantaṃ saccaṃ duddaso paṭivedho bālehīti dhammādhiṭṭhānaṃ. Jānato passato natthi nandīti sattādhiṭṭhānaṃ. Dārukkhandhopamaṃ gaṅgāya tīriyā orimañca tīraṃ pārimañca tīraṃ thale vā na ca ussīdanaṃ, majjhe ca na saṃsīdanaṃ manussaggāho ca amanussaggāho ca antopūtibhāvo ca, idaṃ dhammādhiṭṭhānaṃ. Evaṃ pana bhikkhu nibbānaninno bhavissati nibbānaparāyaṇoti sattādhiṭṭhānaṃ. Idaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca.

447于此，什么是颂？

Tattha katamo thavo?

448八支道是诸道中最胜，四圣谛是诸谛中最胜；

Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

449离贪是诸法中最胜，具眼者是两足者中最胜。

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

450诸比丘，这三种是最上的——佛是有情中最上，离贪是诸法中最上，僧伽是诸众中最上。这是颂。

Tīṇimāni, bhikkhave, aggāni – buddho sattānaṃ, virāgo dhammānaṃ, saṅgho gaṇānaṃ. Ayaṃ thavo.

31于此，什么是允许的？

Tattha katamaṃ anuññātaṃ?

452身律仪是善，语律仪是善；

Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

453意律仪是善，一切处律仪是善；

Manasā saṃvaro sādhu, sādhu sabbattha saṃvuto;

454一切处律仪的比丘，从一切苦解脱。

Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.

455此世尊已允许

Idaṃ bhagavatā anuññātaṃ.

456诸比丘，这三种是应作的——身善行、语善行、意善行。这是允许的。

Tīṇimāni, bhikkhave, karaṇīyāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Idaṃ anuññātaṃ.

457于此，什么是禁止的？

Tattha katamaṃ paṭikkhittaṃ?

458无有等同于子之爱。详说这是禁止的。

Natthi puttasamaṃ pemaṃ. Vitthāro idaṃ paṭikkhittaṃ.

459诸比丘，这三种不应作的，是自证后所教导的。哪三种？身恶行、语恶行、意恶行。这是禁止的。

Tīṇimāni, bhikkhave, akaraṇīyāni sayaṃ abhiññāya desitāni. Katamāni tīṇi? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Idaṃ paṭikkhittaṃ.

460于此，什么是允许的和禁止的？

Tattha katamaṃ anuññātañca paṭikkhittañca?

461应以身行善，应以身防护；

Kāyena kusalaṃ kare, assa kāyena saṃvuto;

462舍离身恶行，应行身善行。

Kāyaduccaritaṃ hitvā, kāyasucaritaṃ care.

463以前二句和第四句允许。「舍离身恶行」以第三句禁止。《大分别论》从「不久饮者」开始。

Dvīhi paṭhamapadehi catutthena ca padena anujānāti. Kāyaduccaritaṃ hitvāti tatiyena padena paṭikkhittanti. Mahāvibhaṅgo aciratapānādo.

464于此有诸摄颂

Tatthimā uddānagāthā

465若你害怕苦，勿喜乐未来；

Sace bhāyasi dukkhassa, mābhinandi anāgataṃ;

466如雨季之伞，应适时行诸善。

Vassakāle yathā chattaṃ, kusalāni kamatthake.

467「一切法无我」，应动摇已集聚者；

Sabbe dhammā anattāti, samāgataṃ vicālaye;

468你们无从苦解脱，止与观。

Na vo dukkhā pamokkhātthi, samatho ca vipassanā.

469执取欲欲者，被寻所啮食；

Kāmacchandaṃ upādāya, yo so vitakkehi khajjati;

470善修习觉支者，他解开此结。

Subhāvitatte bojjhaṅge, so imaṃ vijaṭaye jaṭaṃ.

471以空观世间，修习定者应修习；

Suññato lokaṃ avekkhassu, samādhibhāvi bhāvase;

472欲求欲者，以法行而得善趣。

Kāmaṃ kāmayamānassa, dhammacariyāya sugatiṃ.

473一切被击败而解脱，击退四方；

Haññate sabbā mucceva, nippoṭhento catuddisā;

474避离诸欲者，如同波利恰答树。

Yo kāme parivajjeti, pārichattopameva ca.

475人所作诸业，世间法已显示；

Yāni karoti puriso, lokadhammā pakāsitā;

476诸福的果报是乐，第三者不存在。

Sukho vipāko puññānaṃ, tatiyaṃ aññaṃ na vijjati.

477知道执取的危险，生起且也老去；

Ādānassa bhayaṃ ñatvā, jāyate jīyatepi ca;

478诸欲确实是杂色多样的，又如盐刺之喻。

Kāmā hi citrā vividhā, atha loṇasallopamaṃ.

479确实已作的恶业，不会随无去处而去；

Na hi pāpaṃ kataṃ kammaṃ, agatīhi ca gacchati;

480其诸根已达到寂止，如同五种智者。

Yassindriyāni samathaṅgatāni, tatheva pañcañāṇiko.

481如被矛所刺，识已安住；

Sattiyā viya omaṭṭho, viññāṇañca patiṭṭhitā;

482杀害生命者，以及三种恶行。

Yo pāṇamatipāteti, tīṇi duccaritāni ca.

483六万年，得到难得的刹那；

Saṭṭhivassasahassāni, khaṇaṃ laddhāna dullabhaṃ;

484如铁锈从自身生起，于四种行道中。

Ayasāva malaṃ samuṭṭhitaṃ, catūsu paṭipattisu.

485无泥、白伞盖，以及牧牛者之譬喻；

Nelaṅgo setapacchādo, atha gopālakopamaṃ;

486知足者之远离为乐，以及诸寻被善说。

Sukho viveko tuṭṭhassa, vitakkā ca sudesitā.

487色如泡沫团，梵天、正直、热诚者；

Pheṇapiṇḍopamaṃ rūpaṃ, brahā uju patāpavā;

488慧在世间为最胜，以及其余三根。

Paññā hi seṭṭhā lokasmiṃ, anaññā tīṇi indriyāni.

489诸有情于诸欲中为欲结所缚之有情，以及色、秘密者；

Kāmesu sattā kāmasaṅgasattā, atha vaṇṇo rahassavā;

490一切法无我，以及圣谛被宣说。

Sabbe dhammā anattāti, ariyasaccañca desitaṃ.

491此为道无他道，应记说为入流者；

Eseva maggo natthañño, sotāpannoti byākare;

492彼诸根已善修习者，以及以诸法句。

Yassindriyāni subhāvitāni, atha dhammapadehi ca.

493以语与意，五蕴为无常，

Vacasā manasā ceva, pañcakkhandhā aniccato;

494凡人所作的，以及三善行。

Yāni karoti puriso, tīṇi sucaritāni ca.

495色、所受、想，五蕴已显示，

Rūpaṃ vedayitaṃ saññā, pañcakkhandhā pakāsitā;

496如是行者，梵天及诸果。

Yo evaṃ paṭipajjati, brahmā ceva phalāni ca.

497诸恶之不作，解脱即所说，

Sabbapāpassa akaraṇaṃ, vimokkhā taṃ hi desitā;

498无有如子爱，天人与阿修罗。

Natthi puttasamaṃ pemaṃ, devānaṃ asurāna ca.

499已得与应得，常喜乐忧愁，

Yaṃ pattaṃ yañca pattabbaṃ, nandati socati niccaṃ;

500凡诸已有与当有之有情，以及诸导师已显示。

Ye keci bhūtā bhavissanti, satthāro ca pakāsitā.

501世间的欲乐，以及善说的觉支；

Yañca kāmasukhaṃ loke, bojjhaṅgā ca sudesitā;

502八支道最胜，以及三种最上的到达。

Maggānaṭṭhaṅgiko seṭṭho, tayo ca aggapattiyo.

503身律仪是善，以及所说的应作；

Kāyena saṃvaro sādhu, karaṇīyañca desitaṃ;

504无有等同自己的爱，以及圣者所说的三种。

Natthi attasamaṃ pemaṃ, ariyā tīṇi ca desitā.

505身善行的喜乐，以及律，世间的欲乐；

Kāyena kusalaṃ abhirato, vinayañca kāmasukhaṃ loke;

506以及善说的觉支，难见的、无终的以及彼此相续的；

Bojjhaṅgā ca sudesitā, duddasaṃ anataṃ ceva parāparaṃ ca;

507《藏释》中名为教法建立之第二地完

Peṭakopadese sāsanappaṭṭhānaṃ nāma dutiyabhūmi samattā.

5083. 经依处第三地

3. Suttādhiṭṭhānatatiyabhūmi

32于此，什么是经的依处？

Tattha katamaṃ suttādhiṭṭhānaṃ?

510贪依处、嗔依处、痴依处、无贪依处、无嗔依处、无痴依处、身业依处、语业依处、意业依处、信根依处、精进根依处、念根依处、定根依处、慧根依处。

Lobhādhiṭṭhānaṃ dosādhiṭṭhānaṃ mohādhiṭṭhānaṃ alobhādhiṭṭhānaṃ adosādhiṭṭhānaṃ amohādhiṭṭhānaṃ kāyakammādhiṭṭhānaṃ vācākammādhiṭṭhānaṃ manokammādhiṭṭhānaṃ saddhindriyādhiṭṭhānaṃ vīriyindriyādhiṭṭhānaṃ satindriyādhiṭṭhānaṃ samādhindriyādhiṭṭhānaṃ paññindriyādhiṭṭhānaṃ.

511于此，什么是贪依处？

Tattha katamaṃ lobhādhiṭṭhānaṃ?

512被寻所扰乱的有情，具强烈贪欲者，随观净；

Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;

513渴爱更增长，这确实使结缚坚固。

Bhiyyo taṇhā pavaḍḍhati, esa kho gāḷhaṃ karoti bandhanaṃ.

514「被寻所扰乱」者，是欲贪。「随观净」者，是欲贪的对象。「渴爱更增长」者，是欲爱。「这使结缚坚固」者，是贪，如此，凡是置于根本的法，那个法在此应被提出。世尊不依一法而说示另一法。「凡有寻」者，是欲寻，那个寻以欲寻被指示。「具强烈贪欲者」，指示那个寻的对象。「随观净者，渴爱更增长」，指示那个贪为欲爱。「这使结缚坚固」，指示那个渴爱结。如此应在偈颂中推知。如此在有分别论中。

Vitakkamathitassāti kāmarāgo. Subhānupassinoti kāmarāgavatthu. Bhiyyo taṇhā pavaḍḍhatīti kāmataṇhā. Esa gāḷhaṃ karoti bandhananti rāgaṃ, iti yo yo dhammo mūlanikkhitto, so yevettha dhammo uggāvahitabbo . Na bhagavā ekaṃ dhammaṃ ārabbha aññaṃ dhammaṃ deseti. Yassa vitakketi kāmavitakko tameva vitakkaṃ kāmavitakkena niddisīyati. Tibbarāgassāti tasseva vitakkassa vatthuṃ niddisati. Subhānupassino bhiyyo taṇhā pavaḍḍhatīti tameva rāgaṃ kāmataṇhāti niddisati. Esa gāḷhaṃ karoti bandhananti tameva taṇhāsaṃyojanaṃ niddisati. Evaṃ gāthāsu anuminitabbaṃ. Evaṃ saveyyākaraṇesu.

515于此，世尊以三种方式指示一个法：从流出、从因、从果。

Tattha bhagavā ekaṃ dhammaṃ tividhaṃ niddisati, nissandato hetuto phalato.

516布施者受喜爱，众人亲近他，获得名声，声誉增长；

Dadaṃ piyo hoti bhajanti naṃ bahū, kittiñca pappoti yaso ca vaḍḍhati;

517无忧者深入众中，无悭者成为无畏之人。

Amaṅkubhūto parisaṃ vigāhati, visārado hoti naro amaccharī.

518凡所施之施，此为施所成之福德行。于此有因：凡此，众人亲近他，以及善名声在世间高扬，他为众多人所喜爱、所悦意。以及无悔而命终，此为利益。以及身坏后往生天界，此为果报。此为贪所依。

Dadanti yaṃ yaṃ dānaṃ, idaṃ dānamayikaṃ puññakriyaṃ. Tattha hetu. Yaṃ cetaṃ. Bhajanti naṃ bahū, kittinti yo ca kalyāṇo kittisaddo loke abbhuggacchati, yaṃ bahukassa janassa piyo bhavati manāpo ca. Yañca avippaṭisārī kālaṅkaroti ayaṃ nissando. Yaṃ kāyassa bhedā devesu upapajjatīti idaṃ phalaṃ. Idaṃ lobhādhiṭṭhānaṃ.

33于此，什么是嗔所依？

Tattha katamaṃ dosādhiṭṭhānaṃ?

520凡杀害生命者，以及说妄语者；

Yo pāṇamatipāteti, musāvādañca bhāsati;

521于世间取不与取者，以及前往他人之妻者；

Loke adinnaṃ ādiyati, paradārañca gacchati;

522以及凡人耽于诸酒类之饮用。

Surāmerayapānañca, yo naro anuyuñjati .

523不舍断五种怨敌，被称为破戒者；

Appahāya pañca verāni, dussīlo iti vuccati;

524身坏后，劣慧者往生地狱。

Kāyassa bhedā duppañño, nirayaṃ sopapajjati.

525「杀害生命者」，即被嗔恨所驱使而杀害生命。「说妄语」，即为了嗔恨的伤害而说妄语。「饮用诸酒类者」，即以嗔恨为因。凡饮用诸酒类者，如同行邪淫者，会产生敌人。

Yo pāṇamatipātetīti duṭṭho pāṇamatipāteti. Musāvādañca bhāsatīti dosopaghātāya musāvādañca bhāsati. Surāmerayapānañca, yo naro anuyuñjatīti doso nidānaṃ. Yo ca surāmerayapānaṃ anuyuñjati yathāparadāravihārī amittā janayanti.

526「不舍弃五种怨敌」，即违犯五戒；这是所有由嗔恨所生之法的安立。由于造作由嗔恨所生的业，此人被称为「破戒者」；此法也应从因、从缘起、从果三方面来说明。

Pañca verāni appahāyāti pañcannaṃ bhikkhāpadānaṃ samatikkamanaṃ sabbesaṃ dosajānaṃ sā paṇṇatti, teneva dosajanitena kammena dussīlo iti vuccati sopi dhammo hetunā niddisitabbo, nissandena phalena ca.

527愚者有三种愚者之相——说恶语、思恶念、作恶业。其中，凡以身与语所努力的，这是他的作恶业。如同前面所说的那样说妄语，这是他的说恶语。凡他思惟意恶行、嗔恚，这是他的思恶念。凡具足这三种愚者之相者，他体验三种相应的苦与忧，他在集会中或在众中谈论相应的话题。当他有杀生等十不善业道时，他因此而感受苦与忧。再者，当他看见盗贼、犯王法者被国王捉拿、被夺去生命时，他这样想：「如果国王知道我，国王也会捉拿我、夺去我的生命」，他因此而感受苦与忧。再者，当愚者坐在座位上时，想到「我死后将会有什么趣向」，他因此而感受苦与忧，这是愚者之相的因。三种相应的苦是流出。身坏后投生于地狱，这是果。这是以痴为基础。

Tīṇi bālassa bālalakkhaṇāni – dubbhāsitabhāsī ca hoti, duccintitacintī ca dukkaṭakammakārī ca. Tattha yaṃ kāyena ca vācāya ca parakkamati, idamassa dukkaṭakammakārī. Tāyaṃ yathā ca musāvādaṃ bhāsati yathā pubbaniddiṭṭhaṃ , idamassa dubbhāsitā. Yañca saṅkappeti manoduccaritaṃ byāpādaṃ, idamassa duccintitacintitā. Yaṃ so imehi tīhi bālalakkhaṇehi samannāgato tīṇi tajjāni dukkhāni domanassāni anubhavati, so ca hoti sabhaggato vā parisaggato vā tajjaṃ kathaṃ kathanti. Yadā bhavati so ca pāṇātipātādidasaakusalakammapathā, so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedetīti. Puna caparaṃ yadā passati coraṃ rājāparādhikaṃ raññā gahitaṃ jīvitā voropetaṃ, tassevaṃ bhavati sace mamampi rājā jāneyya mamampi rājā gāhāpetvā jīvitā voropeyyāti, so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Puna caparaṃ bālo yadā bhavati āsanā samārūḷho yāva yā me gati bhavissati ito pecca paraṃ maraṇāti so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti iti bālalakkhaṇaṃ hetu. Tīṇi tajjāni dukkhāni nissando. Kāyassa bhedā nirayesu upapajjati, idaṃ phalaṃ. Idaṃ dosādhiṭṭhānaṃ.

34其中，什么是以痴为基础？

Tattha katamaṃ mohādhiṭṭhānaṃ?

529「即使百千劫，将会轮回；

Satañceva sahassānaṃ, kappānaṃ saṃsarissati;

530或者更多于此，将从胎至胎。

Athavā pi tato bhiyyo, gabbhā gabbhaṃ gamissatha.

531不依止佛语，执取诸行为我；

Anupādāya buddhavacanaṃ, saṅkhāre attato upādāya;

532将作苦的终结，这是须跋的。」

Dukkhassantaṃ karissanti, ṭhānametaṃ na vijjati.

533凡是进入无始轮回而生而死者，这是以无明为因。凡是诸行的目的，那些也是以无明为缘。凡是不见佛语者，这在无明经中已被指出。凡是把诸行当作我而执取，他趣入五蕴的五种见。「这是我的，这是我，这是我的我」，这经被置于无明中，被安立于无明中。如是导师在经中以方法、以法来指出。应以不共的方式在那里指出那个。不是其他。

Yo yaṃ anamataggasaṃsāraṃ samāpanno jāyate ca mīyate ca, ayaṃ avijjāhetukā. Yānipi ca saṅkhārānaṃ payojanāni, tānipi avijjāpaccayāni, yaṃ adassanaṃ buddhavacanassa, ayaṃ avijjāsutteyeva niddiṭṭhaṃ. Yo ca saṅkhāre attato harati pañcakkhandhe pañca diṭṭhiyo upagacchati. ‘‘Etaṃ mama, esohamasmi, eso me attā’’ti idaṃ suttaṃ avijjāya nikkhittaṃ, avijjāya nikkhipitaṃ. Evaṃ satthā sutte nayena dhammena niddisati. Asādhāraṇena taṃyeva tattha niddisitabbaṃ. Na aññaṃ.

534诸比丘！凡任何沙门或婆罗门不了知「这是苦」等四谛的详说，在那里的不了知，这是苦，这是因。不了知而造作种种行，这是流出。凡是执取诸见处「唯此是真实，其他是虚妄」，这是流出。凡是生起再有，这是果。这个法也从因、从果、从流出而被指出。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘‘idaṃ dukkha’’nti nappajānanti cattāri saccāni vitthārena, yaṃ tattha appajānanā, idaṃ dukkhaṃ, ayaṃ hetu. Appajānanto vividhe saṅkhāre abhisaṅkharoti, ayaṃ nissando. Yañca diṭṭhigatāni parāmasati ‘‘idameva saccaṃ moghamañña’’nti ayaṃ nissando. Yaṃ punabbhavaṃ nibbatteti, idaṃ phalaṃ. Ayampi dhammo saniddiṭṭho hetuto ca phalato ca nissandato ca.

535然而在此，某些法是共通的。因确实从最初就应在经中安立。譬如什么有呢？诸比丘！有这四种非理之行。在那里，凡是由欲而非理行，凡是由怖畏而非理行，这是贪不善根。凡是由嗔，这就是嗔。凡是由痴，这就是痴。如是这三不善根从最初就应被考察。在应指出一个的地方，在那里指出一个。同样二个如三个，确实不应在最初未安立因或流出或果时指出。

Ettha pana keci dhammā sādhāraṇā bhavanti. Hetu khalu āditoyeva sutte nikkhipissanti. Yathā kiṃ bhave cattārimāni, bhikkhave, agatigamanāni. Tattha yañca chandāgatiṃ gacchati yañca bhayāgatiṃ gacchati, ayaṃ lobho akusalamūlaṃ. Yaṃ dosā, ayaṃ dosoyeva . Yaṃ mohā, ayaṃ mohoyeva. Evaṃ imāni tīṇi akusalamūlāni āditoyeva upaparikkhitabbāni. Yattha ekaṃ niddisitabbaṃ, tattha ekaṃ niddisīyati. Tathā dve yathā tīṇi, na hi ādīhi anikkhitte hetu vā nissando vā phalaṃ vā niddisitabbaṃ.

536在此有偈颂——

Ayañcettha gāthā –

537「由欲、由嗔、由怖畏、由痴，凡是违越法者；

Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

538他的名声衰退，如黑分之月。」

Nihīyati tassa yaso, kāḷapakkheva candimā.

539在何处欲？这是贪，如前所指出。这是以痴为依处。

Kattha chandā ca ayaṃ lobho yathā niddiṭṭhaṃ pubbe. Idaṃ mohādhiṭṭhānaṃ.

35在那里，什么是以无贪为依处？

Tattha katamaṃ alobhādhiṭṭhānaṃ?

541「住于随观须跋者，于诸根善加防护；

‘‘Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;

542于食知量者，具信、已发精进者；

Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;

543魔确实不能战胜他，如风不能撼动石山。」

Taṃ ve nappasahati māro, vāto selaṃva pabbata’’nti.

544其中，对不净的观察，这是通过见欲的过患而舍离。于诸根善加防护，这是为了圆满那无贪，不执取我的处所所相应的。于食知量，这是舍断味爱。如此，这无贫以随观不净为事，以无贪为因。以诸根守护门为行处而持守，以于食知量为他缘而持守，这是流出。「魔确实不能战胜他，如风不能撼动石山」，这是果。如此，在开始所安立的法，在中间和最后也是同样的。

Tattha yā asubhāya upaparikkhā, ayaṃ kāmesu ādīnavadassanena pariccāgo. Indriyesu susaṃvuto tasseva alobhassa pāripūriyaṃ mama āyatanasocitaṃ anupādāya. Bhojanamhi ca mattaññunti rasataṇhāpahānaṃ. Iti ayaṃ alobho asubhānupassitāya vatthuto dhārayati, so alobho hetu. Indriyesu guttadvāratāya gocarato dhārayati, bhojanemattaññutāya parato dhārayati, ayaṃ nissando. Taṃ ve nappasahati māro, vāto selaṃ va pabbatanti, idaṃ phalaṃ. Iti yoyeva dhammo ādimhi nikkhitto, soyeva majjhe ceva avasāne ca.

545诸比丘，我不见有其他任何一法，能如不净相那样，使未生起的欲欲不生起，或使已生起的欲欲断除。其中，对不净相作意者，未生起的欲欲不生起，已生起的欲欲被断除。这是无贪的依处。再者，未生起的欲贪被遍知，色贪、无色贪，如此是果。如此，这法也从因、从流出、从果而被说示。这是无贪的所依。

Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi asamuppannassa kāmacchandassa anuppādāya uppannassa vā pahānāya, yathayidaṃ asubhanimittaṃ. Tattha asubhanimittaṃ manasikarontassa anuppanno ceva kāmacchando na uppajjati, uppanno ca kāmacchando pahīyati. Idaṃ alobhassa vatthu. Yaṃ puna anuppanno kāmarāgo pariyādiyati rūparāgaṃ arūparāgaṃ, iti phalaṃ. Iti ayampi ca dhammo niddiṭṭho hetuto ca nissandato ca phalato ca. Idaṃ alobhādhiṭṭhānaṃ.

546其中，什么是无嗔的基础？

Tattha katamaṃ adosādhiṭṭhānaṃ?

547「若对一个有情以无嗔心，以慈爱，他因此而成为善者；

Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;

548以心怜悯一切有情，圣者造作广大的福。」

Sabbe ca pāṇe manasānukampaṃ , pahūtamariyo pakaroti puññaṃ.

549若对一个众生以无嗔恨心修慈，这是无嗔。以灭尽为味，因此而成为善，因此与善法相应而得法之施设。善者，如以慧为慧者，以贤智为贤者。圣者作广大福德，这只是世间的果报，非出世间的。其中，修慈是因。成为善是流出。直至无嗔地生起多福，这是果。如是无嗔已从因、从流出、从果而说明。

Ekampi ce pāṇamaduṭṭhacitto mettāyatīti ayaṃ adoso. Nigghātena assādo, kusalo tena hotīti tena kusalena dhammena saṃyutto dhammapaññattiṃ gacchati. Kusaloti yathā paññāya pañño paṇḍiccena paṇḍito. Pahūtamariyo pakaroti puññanti tassāyeva vipāko ayaṃ lokiyassa, na hi lokuttarassa. Tattha yā mettāyanā, ayaṃ hetu. Yaṃ kusalo bhavati ayaṃ nissando. Yāva abyāpajjo bhūmiyaṃ bahupuññaṃ pasavati, idaṃ phalaṃ. Iti adoso niddiṭṭho hetuto ca nissandato ca phalato ca.

550慈心解脱有十一种功德。其中，慈心解脱，这是圣法中因离贪而心解脱，是世间地的因。未来的快乐为人们所喜，这十一种法是流出。未作者生于梵天界，这是果。这是无嗔的基础。

Ekādasānisaṃsā mettāya cetovimuttiyā. Tattha yā mettācetovimutti, ayaṃ ariyadhammesu rāgavirāgā cetovimutti, lokikāya bhūmikā hetu, yaṃ sukhaṃ āyatiṃ manāpo hoti manussānaṃ, ime ekādasa dhammā nissando. Yañca akatāvī brahmakāye upapajjati. Idaṃ phalaṃ. Idaṃ adosādhiṭṭhānaṃ.

36其中，什么是无痴的基础？

Tattha katamaṃ amohādhiṭṭhānaṃ?

552慧在世间中最胜，即导向通达者；

Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī ;

553以此正确了知，生死的灭尽。

Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.

554慧最胜，这是事。导向通达，即在导向涅槃中如实通达。正确了知生死的灭尽，这是无痴。慧是因。了知是流出。生死的灭尽，这是果。如是无痴已从因、从流出、从果而说明。

Paññā hi seṭṭhāti vatthuṃ. Nibbedhagāminīti nibbānagāminiyaṃ yathābhūtaṃ paṭivijjhati. Sammā pajānāti, jātimaraṇasaṅkhayanti amoho. Paññāti hetu. Yaṃ pajānāti ayaṃ nissando. Yo jātimaraṇasaṅkhayo, idaṃ phalaṃ. Iti amoho niddiṭṭho hetunā ca nissandena ca phalena ca.

555诸比丘，这三根：未知当知根、已知根、具知根。其中，什么是未知当知根？诸比丘，于此，比丘对未现观的苦圣谛，为现观而生欲、精勤、发起精进、策励心、努力。如是对四圣谛应作。其中，什么是已知根？诸比丘，于此，比丘如实了知「这是苦圣谛」，及道，这是已知根。以诸漏尽而成为无漏，这称为具知根。如是这慧，这是因。生欲、精勤，及了知，这是流出。以此为因一切诸漏尽，在尽时生起智，及不生之智，这是流出。阿拉汉性，这是果。其中，「我的生已尽，梵行已立，应作已作」，这是尽智。「了知不再有此存在」，这是无生智。如是这些根，无痴已从因、从流出、从果而说明。这些不共的已说明。

Tīṇimāni, bhikkhave , indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ. Tattha katamaṃ anaññātaññassāmītindriyaṃ? Idha, bhikkhave, bhikkhu anabhisametassa dukkhassa ariyasaccassa abhisamayāya chandaṃ janeti vāyamati, vīriyaṃ ārabhati , cittaṃ paggaṇhāti padahati. Evaṃ catunnaṃ ariyasaccānaṃ kātabbaṃ. Tattha katamaṃ aññindriyaṃ? Idha , bhikkhave, bhikkhu ‘‘idaṃ dukkhaṃ ariyasacca’’nti yathābhūtaṃ pajānāti, yā ca maggo, idaṃ aññindriyaṃ. Āsavakkhayā anāsavo hoti, idaṃ vuccati aññātāvindriyaṃ. Tathāyaṃ paññā, ayaṃ hetu. Yaṃ chandaṃ janeti vāyamati, yā pajānāti, ayaṃ nissando. Yena sabbaso āsavānaṃ khayā hetu, yaṃ khaye ñāṇamuppajjati, anuppāde ñāṇañca, ayaṃ nissando. Yaṃ arahattaṃ, idaṃ phalaṃ. Tattha khīṇā me jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyanti, idaṃ khaye ñāṇaṃ. Nāparaṃ itthattāyāti pajānāmīti idaṃ anuppāde ñāṇaṃ. Iti imāni indriyāni amoho niddiṭṭho hetunā ca nissandena ca phalena ca. Imāni asādhāraṇāni niddiṭṭhāni.

556其中，什么是共的善根？诸比丘，我将为你们说善及善根。其中，什么是善根？无贪、无嗔、无痴。其中，什么是善？八正道：正见乃至正定。其中，诸善根，这是因。无贪生起三业：思惟、精进、定，这是无贪的流出。其中，无嗔，这是因。建立三法：正语、正业、正命，这是流出。其中，无痴是因，建立二法：无颠倒见及不妄说，这是流出。此梵行的果，即二种解脱：因离贪而心解脱，及因离无明而慧解脱，这是果。如是这三善根已从因、从流出、从果而说明。如是共的善应通达。

Tattha katamāni kusalamūlāni sādhāraṇāni? Kusalañca vo, bhikkhave, desessāmi kusalamūlañceva. Tattha katamaṃ kusalamūlaṃ? Alobho adoso amoho. Tattha katamaṃ kusalaṃ? Aṭṭha sammattāni sammādiṭṭhi yāva sammāsamādhi. Tattha yāni kusalamūlāni, ayaṃ hetu. Yañca alobho tīṇi kammāni samuṭṭhāpeti saṅkappaṃ vāyāmaṃ samādhiñca, ayaṃ alobhassa nissando. Tattha yo adoso, ayaṃ hetu. Yaṃ tayo dhamme paṭṭhapeti sammāvācaṃ sammākammantaṃ sammāājīvañca, ayaṃ nissando. Tattha yo amoho hetu, yaṃ dve dhamme upaṭṭhapeti aviparītadassanampi ca anabhilāpanaṃ, ayaṃ nissando. Imassa brahmacariyassa yaṃ phalaṃ, tā dve vimuttiyo rāgavirāgā cetovimutti avijjā virāgā ca paññāvimutti, idaṃ phalaṃ. Iti imāni tīṇi kusalamūlāni niddiṭṭhāni hetuto ca nissandato ca phalato ca. Evaṃ sādhāraṇāni kusalāni paṭivijjhitabbāni.

557于二处、于三处。此处有偈颂。

Yattha duve yattha tīṇi. Ayañcettha gāthā.

558「等与不等及生起，牟尼舍弃有行；

‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

559乐于内、得定，如破甲胄，彼生已尽。」

Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.

560「等与不等及生起」：称为等的与称为不等的。其中，那些被称为等的诸行法，这二法——味与患——被衡量。「诸欲中有如此之味，有如此之患，此为出离」，如此了知涅槃。以二因故为不等——不能衡量。「此为如此多，此非究竟」，因此为不等。或者，以宝珠作譬喻，以稀有性故为不等。其中，从善的现起而知、见，此为无痴。于彼处所知的、有行的舍弃，此为无贪。「乐于内、得定」，从散乱的摄持，此为无嗔。如此，这三善根。「等与不等及生起」，此为无痴。有行的集合——贪——正定的味，此为因。「乐于内」，无明卵壳的破除，此为流出。彼流转——这三善根从因、从流出、从果而被说示。

Tulamatulañca sambhavanti tulasaṅkhataṃ atulasaṅkhataṃ. Tattha ye saṅkhatā tulaṃ, te dve dhammā assādo ca ādīnavo ca tulitā bhavanti. Ettako kāmesu assādo. Ettako ādīnavo imassa, idaṃ nissaraṇanti iti nibbānaṃ pajānāti. Dvīhi kāraṇehi atulaṃ na ca sakkā tulayituṃ. Ettakaṃ etaṃ netaṃ paramatthīti tena atulaṃ. Atha pāpuṇā ratanaṃ karitvā acchariyabhāvena atulaṃ. Tattha kusalassa ca abhisambhavā jānanā passanā, ayaṃ amoho. Yaṃ tattha ñātā osiraṇā bhavasaṅkhārānaṃ, ayaṃ alobho. Yaṃ ajjhattarato samāhitoti vikkhepapaṭisaṃharaṇā, ayaṃ adoso. Iti imāni tīṇi kusalamūlāni. Tulamatulasambhavanti ayaṃ amoho. Yo bhavasaṅkhārānaṃ samosaraṇaṃ lobho sammāsamādhīnaṃ assādo, ayaṃ hetu. Yaṃ ajjhattarato avijjaṇḍakosaṃ sambhedo, ayaṃ nissando. Sā pavatti imāni tīṇi niddiṭṭhāni kusalamūlāni hetuto ca nissandato ca phalato ca.

561至此，此流转与还灭——从不善根流转，从善根还灭——以此三者，一切不善根的集合而去。彼法或从言说被说示为「渴爱」或「嗔」或「不正知」或「随眠」或「覆」或「诳」或「不念」或「嫉」或「悭」或「无智」，以及应以那些事被说示的。凡此二言说、法句被说示者，彼不存在烦恼，凡于此九句中集合、会合而去者，此为烦恼，非贪，非嗔，非痴。

Ettāvatā esā pavatti ca nivatti ca akusalamūlehi pavattati, kusalamūlehi nivattatīti imehi ca tīhi sabbaṃ akusalamūlaṃ samosaraṇaṃ gacchati. So dhamme vā vacanato niddiṭṭho taṇhāti vā kodhoti vā asampajaññanti vā anusayoti vā makkhoti vā paḷāsoti vā assatīti vā issāti vā macchariyanti vā aññāṇanti vā, tehi ye ca vatthūhi niddisitabbaṃ. Yassimāni dve vacanāni dhammapadāni niddiṭṭhāni na so atthi kilesā, yo imesu navasu padesu samodhānaṃ samosaraṇaṃ gacchati. Ayaṃ kileso, na ca lobho, na ca doso, na ca moho.

562如不善根，如是诸善应以对治而被说示。

Yathā akusalamūlāni, evaṃ kusalāni paṭikkhepena niddisitabbāni.

563此不痴依止

Idaṃ amohādhiṭṭhānaṃ.

37其中，什么是身业所依？

Tattha katamaṃ kāyakammādhiṭṭhānaṃ?

565「以身应作善，以身应防护；

Kāyena kusalaṃ kare, assa kāyena saṃvuto;

566舍断身恶行，以身行善行。

Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.

567诸比丘，这三种是善行。离杀生、离不与取、离欲邪行，这是身业处。

Tīṇimāni, bhikkhave, sucaritāni . Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, idaṃ kāyakammādhiṭṭhānaṃ.

568于此，什么是语业处？

Tattha katamaṃ vācākammādhiṭṭhānaṃ?

569善士们说善语是最上的，应说法而非非法，那是第二；

Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

570应说可爱语而非不可爱语，那是第三，应说真实语而非虚妄语，那是第四。

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catutthaṃ.

571这四种语善行，这是语业处。

Cattārimāni ca vacīsucaritāni idaṃ vācākammādhiṭṭhānaṃ.

572于此，什么是意业处？

Tattha katamaṃ manokammādhiṭṭhānaṃ?

573以意造善业，以意而防护；

Manena kusalaṃ kammaṃ, manasā saṃvuto bhave;

574舍断意恶行，以意行善行。

Manoduccaritaṃ hitvā, manasā sucaritaṃ care.

575这三种意善行：无贪、无嗔、正见，这是意业处。这些是不共通的经。

Tīṇimāni manosucaritāni, anabhijjhā, abyāpādo, sammādiṭṭhi, idaṃ manokammādhiṭṭhānaṃ. Imāni asādhāraṇāni suttāni.

576其中，什么是共通的经？

Tattha katamāni sādhāraṇāni suttāni?

577守护语，以意善制御，以身不作不善；

Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā ;

578清净这三种业道，证得仙人所宣说之道。

Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.

579诸比丘，有这三种清净——身业清净、语业清净、意业清净。

Tisso imā, bhikkhave, pārisuddhiyo – kāyakammapārisuddhi, vācākammapārisuddhi, manokammapārisuddhi.

580其中，什么是身业清净？离杀生、离不与取、离欲邪行。其中，什么是语业清净？离妄语……乃至……离杂秽语。其中，什么是意业清净？无贪、无嗔、正见。这是共通的经。

Tattha katamā kāyakammapārisuddhi? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Tattha katamā vacīkammapārisuddhi? Musāvādā veramaṇī…pe… samphappalāpā veramaṇī. Tattha katamā manokammapārisuddhi? Anabhijjhā abyāpādo sammādiṭṭhi. Idaṃ sādhāraṇasuttaṃ.

581如此，共通的经与不共通的经应当通达。通达后，应以语与身来阐明经的义理。

Iti sādhāraṇāni ca suttāni asādhāraṇāni ca suttāni paṭivijjhitabbāni. Paṭivijjhitvā vācāya kāyena ca suttassa attho niddisitabbo.

38于此，什么是信根的基础？

Tattha katamaṃ saddhindriyādhiṭṭhānaṃ?

583凡对如来的信，不动的、善确立的；

Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

584凡戒是善的、圣者所喜的、被称赞的。

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

585凡对僧团有净信，见是正直的；

Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

586他们说彼为「不贫穷者」，彼的生命非空过。

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

587信确实是喜悦、成就者，非彼的信；

Saddhā ve nandikā ārādhiko, no tassa saddhoti;

588一切应是世尊，如是的法净信。

Sabbaṃ siyāti bhagavantaṃ, tathārūpo dhammasampasādo.

589此信根依止

Idaṃ saddhindriyādhiṭṭhānaṃ.

590于此，什么是精进根的确立？

Tattha katamaṃ vīriyādhiṭṭhānaṃ?

591「比丘们，应当努力、应当出离、应当致力于佛陀的教导；

Ārambhatha nikkamatha, yuñjatha buddhasāsane;

592应当摧毁死魔的军队，如象摧毁芦苇屋一般。」

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

593「比丘们，这四种正勤，这是精进根的基础。

Cattārome, bhikkhave, sammappadhānā, idaṃ vīriyādhiṭṭhānaṃ.

594在那里，什么是念根的确立？

Tattha katamaṃ satindriyādhiṭṭhānaṃ?

595「对具念者常有利益，愿具念者有利益；

Satīmato sadā bhaddaṃ, bhaddamatthu satīmato;

596对具念者常更好，具念者增长快乐。」

Satīmato sadā seyyo, satīmā sukhamedhati.

597应当详细地修习四念处，这是念根的依处。

Cattāro satipaṭṭhānā vitthārena kātabbā, idaṃ satindriyādhiṭṭhānaṃ.

598在那里，什么是定根的基础？

Tattha katamaṃ samādhindriyādhiṭṭhānaṃ?

599人调御师啊！你所希求的，诸天与人以心思惟的，

Ākaṅkhato te naradammasārathi, devā manussā manasā vicintitaṃ;

600一切有情都能了知，修习寂静的定、寂静处。

Sabbena jaññā kasiṇāpi pāṇino, santaṃ samādhiṃ araṇaṃ nisevato.

601诸比丘！这三种定——有寻有伺、无寻唯伺、无寻无伺。这是定根的依处。

Tayome , bhikkhave, samādhī – savitakko savicāro, avitakko vicāramatto, avitakko avicāro. Idaṃ samādhindriyādhiṭṭhānaṃ.

602于此，什么是慧根的依处？

Tattha katamaṃ paññindriyādhiṭṭhānaṃ?

603「慧在世间为最胜」等等详说。

Paññā hi seṭṭhā lokasminti vitthārena.

604诸比丘！这三种慧——闻所成慧、思所成慧、修所成慧，这是慧根的依处经，这些是诸根依处的不共经。

Tisso imā, bhikkhave, paññā – sutamayī, cintāmayī, bhāvanāmayī, idaṃ paññindriyādhiṭṭhānaṃ suttaṃ, imāni indriyādhiṭṭhānāni asādhāraṇāni suttāni.

39于此，什么是诸根依处的共通经？

Tattha katamāni sādhāraṇāni indriyādhiṭṭhānāni suttāni?

606对诸欲未离贪者，其五根柔软；

Avītarāgo kāmesu, yassa pañcindriyā mudū;

607信、念与精进，止与观；

Saddhā sati ca vīriyaṃ, samatho ca vipassanā;

608依止如是比丘，先前即被征服。

Tādisaṃ bhikkhumāsajja, pubbeva upahaññati.

609这些是五根。应当看信根等根。在三种不坏净中应详细说经。这些是共通的根的所依经。凡是与任何善的或不善的有关联，应当以那个那个所依来指示那部经，不应指示其他法。在那里，共通的善既不是善也不是不善，如同共通的善因也是共通的不善因——舍断已生的欲寻……(详细展开说)……四正勤是善的和不善的。

Pañcimāni indriyāni. Saddhindriyādiindriyaṃ daṭṭhabbaṃ. Tīsu aveccappasāde vitthārena suttaṃ kātabbaṃ. Imāni sādhāraṇāni indriyādhiṭṭhānāni suttāni. Yaṃ yassa sambandhaṃ kusalassa vā akusalassa vā tena tena adhiṭṭhānena taṃ suttaṃ niddisitabbaṃ, natthañño dhammo niddisitabbo. Tattha sādhāraṇaṃ kusalaṃ nāpi kusalaṃ akusalaṃ yathā sādhāraṇāni ca kusalamūlāni sādhāraṇāni ca akusalamūlāni uppannaṃ kāmavitakkaṃ pajahati…pe… cattāro sammappadhānā kusalaṃ akusalañca.

610于此有诸摄颂

Tatthimā uddānagāthā

611寻实为我所有，施者为可爱之人；

Vitakko hi mamatthiko , dadaṃ piyo naro iti;

612凡杀害生命者，彼有三愚者之相。

Yo pāṇamatipāteti, tīṇi tassa bālalakkhaṇaṃ.

613百千之众，以及沙门婆罗门；

Satañceva sahassānaṃ, ye ca samaṇabrāhmaṇā;

614由欲、嗔、怖畏、痴，以及由四非道。

Chandā dosā bhayā mohā, catūhi agatīhi ca.

615住于随观须跋者，于相中须跋与；

Asubhānupassiṃ viharantaṃ, nimittesu asubhā ca;

616即使是一个可爱的生命，如果朋友们善说的话。

Ekampi ce piyaṃ pāṇaṃ, mittā sace subhāsitā.

617慧在世间中最胜，其次是三根；

Paññā hi seṭṭhā lokasmiṃ, anuññā tīṇi indriyāni;

618善与不善的根，以及相称与不相称的生起。

Kusalākusalamūlāni ca, tulamatulañca sambhavaṃ.

619应以身行善，以及三种善行；

Kāyena kusalaṃ kare, tīṇi sucaritāni ca;

620他们说善说是最上的，寂静者以及语善行。

Subhāsitaṃ uttamamāhu, santo vacīsucaritāni ca.

621应以身行善，以及意恶行；

Kāyena ca kusalaṃ kayirā, manoduccaritāni ca;

622以及常护身者，以及三种清净。

Kāyānurakkhī ca sadā, tisso ca pārisuddhiyo.

623凡对如来有信，以及对缘起所教导的；

Yassa saddhā tathāgate, samuppāde ca desito;

624你们应当努力、应当精进，以及正精进。

Ārambhatha nikkamatha, yā ca sammappadhānatā.

625对于具念者，须跋的修习常是吉祥的；

Satīmato sadā bhaddaṃ, satipaṭṭhānabhāvanā;

626以及对于希求无上智者，那三种定。

Ākaṅkhato ca anaññāṇaṃ, ye ca tīṇi samādhayo.

627慧在世间中确实是最胜的，三种慧已被阐明；

Paññā hi seṭṭhā lokasmiṃ, tisso paññā pakāsitā;

628对诸欲未离贪者，同样地五根。

Avītarāgo kāmesu, tatheva pañcindriyā.

629如是长老玛哈迦旃延

Iti therassa mahākaccāyanassa

630住阎浮林者之《藏释》中

Jambuvanavāsino peṭakopadese

631名为经依止之第三地

Tatiyabhūmi suttādhiṭṭhānaṃ nāma.

6324. 经抉择第四地

4. Suttavicayacatutthabhūmi

40在那里，什么是经的研究？

Tattha katamo suttavicayo?

634在那里，应以善法、不善法善加审察前后关系。这部经是否依据……(中略)……是否与那些经的义理相符合，或者不相符合？

Tattha kusalehi dhammehi akusalehi dhammehi pubbāparaso sādhukaṃ upaparikkhiyati. Kiṃnu kho idaṃ suttaṃ ārabhi…pe… tehi suttehi saha adhisannaṭṭhehi yujjati udāhu na yujjatīti?

635如世尊在最初对诸烦恼于此处所说。说了什么？应当审察：是否已说了那些烦恼的断除？若世尊未说那些烦恼的断除，应当寻求善法，在那里那些不善得以断除。若寻求而不得，在那里不善法应当被排除、应当被审察，即染污分经。若烦恼被排除，或者不给予，在那里应当审察：在那些地中，诸烦恼是否以圣道法而得断除？然而，所说的烦恼有多少，所说的圣法却没有那么多。在烦恼得以断除之处，那些不与圣法相对的烦恼应当被排除，若被排除则给予连结。在那里应当如此审察：是否二、三或更多烦恼以一圣道而得断除？若如此审察则给予连结，在那里应当审察：以传承或以藏传承，经的义与非义。或者不能指出经，则不应怀疑经。如此，如在最初有善法，那些烦恼应当被断除，它们应当被审察。在前或以相对在前的教说，应当不减不增地受持。如第一层次，现在对于那些烦恼，所说的那些圣法，这些烦恼是否以这些圣法而被断除？应当辨别。若审察时相应，应当取。若不相应，那些非相对的烦恼，那些烦恼不应被审察。而那些相对的圣法，那些圣法应当被排除。因为圣法不导向不来烦恼的断除，圣法也不导向一切烦恼的断除。如善的慈与不善的贪，但不是以善的慈作为不善贪的断除而生起，嗔恚以慈而得断除。因此两种烦恼都应当被审察。凡所教示的法，无论善或不善，都应当被排除。若它们相应，被排除时则无，应当审察：是否二烦恼以一圣法而应被断除？或者以二圣法一烦恼被断除？

Yathā bhagavā kilese ādimhi tattha deseti. Kiṃ desitaṃ? Tesaṃ kilesānaṃ pahānaṃ udāhu no desitanti upaparikkhitabbaṃ. Yadi na desitaṃ bhagavati tesaṃ kilesānaṃ pahānaṃ kusalā dhammā pariyesitabbā yattha te akusalā pahānaṃ gacchanti. Sace samannehamāno na labhati. Tattha akusalā dhammā apakaḍḍhitabbā vīmaṃsitabbā, saṃkilesabhāgiyasuttaṃ, yadi kilesā apakaḍḍhiyantā. Ye vā na denti tattha upaparikkhitabbā ariyamaggadhammā tāsu bhūmīsu kilesā pahānaṃ gacchanti, udāhu na gacchantīti. Yattakā pana kilesā desitā. Na tattakā ariyadhammā desitā. Yattha kilesā pahānaṃ gacchanti, tattha ye kilesā ariyadhammānaṃ paṭipakkhena na yujjanti, te apakaḍḍhitabbā, sace apakaḍḍhiyantā yojanaṃ deti. Tattha evaṃ vīmaṃsitabbaṃ. Dve tīṇi vā taduttari vā kilesā ekena ariyamaggena pahānaṃ gacchantīti. Sace evaṃ vīmaṃsiyantā yojanaṃ deti, tattha upaparikkhitabbaṃ. Paramparāya vā piṭakasampadānena vā suttassa attho ca nattho ca. Yaṃ vā na sakkā suttaṃ niddisituṃ neva suttaṃ vicikicchitabbaṃ. Evaṃ yathā ādimhi kusalā dhammā honti. Ye kilesā te pahīneyyāti. Te upaparikkhitabbā. Puro vā kusalo paṭipakkhena vā puro desanā, anūnā anadhikā uggahetabbā. Yathā paṭhamo uttilo yesamidāni kilesānaṃ ye ariyadhammā desitā ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyantīti vicinitabbā. Yadi upaparikkhiyamānā yujjanti, gahetabbā. Atha na yujjanti, ye kilesā apaṭipakkhā honti, te kilesā aparipakkhitabbā. Ye ca ariyadhammā paṭipakkhā honti, te ariyadhammā apakaḍḍhitabbā . Na hi ariyadhammā anāgāmikilesappahānaṃ gacchanti, nāpi ariyadhammā sabbakilesānaṃ pahānāya saṃvattanti. Yathā kusalā mettā akusalo rāgo na tu kusalā mettāti kāretvā akusalassa rāgassa pahānāya sambhavati byāpādo mettāya pahānaṃ gacchati. Tasmā ubho kilesā upaparikkhitabbā. Yo yo ca dhammo upadisiyati kusalo vā akusalo vā so apakaḍḍhitabbo. Sace te yujjanti apakaḍḍhiyamāno natthi upaparikkhitabbaṃ. Dve vā kilesā ekena ariyadhammena pahīneyyāti dvīhi vā ariyadhammehi eko vā kileso pahīyatīti.

636或者，当如此审察时是合理的，在那里应当审察，或者如其合理地在那里应当审察，或者如何能够指出经典，因为不应对经典生疑。应当从两方面审察在圣法中所说的烦恼。即那些所说的烦恼和那些所说的圣法，无论是以偈颂或以解释，这些烦恼是否被这些圣法所断除，还是不被断除？或者这些圣法是否导向断除这些烦恼？虽然不善法被善法所断除，但并非一切不善法都被一切圣法所断除。譬如慈是善的，贪是不善的，但善的慈不是不善的贪，如此作意，贪被慈所断除，嗔恚被慈所断除。如此作意为烦恼，被经典所断除。并非作意为经典之法就导向一切烦恼的断除。但经典中与杂染相对的圣法，那个烦恼才被它所断除。

Atha vā evampi upaparikkhiyamānaṃ yujjati, tattha vīmaṃsitabbaṃ vā yathā yujjati tattha vīmaṃsitabbaṃ vā, yathā nanu sakkā suttaṃ niddisituṃ, na hi sutte vicikicchitabbaṃ. Kileso maṃ ariyadhammesu desitesu ubhayato upaparikkhitabbaṃ. Kira ye vā ime kilesā desitā ye ca ariyadhammā desitā gāthāya vā byākaraṇena vā, kiṃ nu kho ime kilesā imehi ariyadhammehi pahīyanti, udāhu nappahīyanti? Ime vā ariyadhammā imesaṃ kilesānaṃ pahānāya saṃvattantīti. Kiñcāpi kusalehi dhammehi akusalā dhammā pahānaṃ gacchanti. Na tu sabbehi ariyadhammehi sabbākusalā pahānaṃ gacchanti. Yathā mettā kusalo akusalo ca rāgo na tu kusalā mettā akusalo rāgoti kāretvā mettāya rāgo pahānaṃ, byāpādo mettāya pahānaṃ gacchanti. Evaṃ kilesoti kāretvā suttena pahānaṃ gacchati. Na sutto dhammoti kāretvā sabbaṃ kilesassa pahānāya saṃvattati. Yaṃ tu suttassa ariyadhammo saṃkilesapaṭipakkho, so tena pahānaṃ gacchatīti.

41在那里，若在善的经或解释中所说的，不适合染污或圣法，则应以大教法所指示的要素来排除。在那里，关于所说的烦恼和圣法，即使通过那圣法能断除那些烦恼，在那里也应进一步审察：「以何因缘应断除这些烦恼？以何因缘宣说圣法？」以何种方式宣说圣法，以那种方式这烦恼就存在。确实有一种烦恼，通过那圣法不能以其他方式断除，如见、贪、无明应以见而断除。若如是，则无明应以修习而断除，或法应以修习而断除。那同样的上分结，以无相心定、以不作意而断除，为了无为之见、为了解脱。如是应审察义与文。那些应以见而断除的烦恼，以见的方式宣说圣法；应以修习而断除的，以修习的方式宣说圣法；应以遍受而断除的，以遍受的方式宣说圣法；如是应以驱除而断除的，乃至应作七漏，乃至其他方式。若此法应以其他方式断除，以其他方式宣说圣法，则应以其他方式寻求那圣法。若寻求此法时，以何种方式宣说，应寻求那圣法，以那方式烦恼被断除。在那里应审察。若不适合，则应审察那经中所规定的经。如何适合，应如是受持。如何不适合，则不应如是受持：「确实这不是世尊所说，或是具寿误解了。」如大教法中所指示，世尊如实所说，无论所说之法是善或不善，应寻求那法的缘。确实无缘之法不会无因而生起。在那里，寻求的方式是什么？

Tattha kusale desite sutte byākaraṇe vā saṃkilesā na yujjanti ariyadhammā vā, te mahāpadese niddisitabbāvayavena apakaḍḍhitabbā . Tattha kilesehi ca desitehi ariyadhammesu ca yadipi tena ariyadhammena te kilesā pahānaṃ gacchanti. Tatthapi uttari upaparikkhitabbaṃ. Kena kāraṇena ete kilesā pajahitabbā, kena kāraṇena ariyadhammā desitāti? Yena yena vā ākārena ariyadhammā desitā, tena tena pakārena ayaṃ kileso ṭhito. Atthi hi eko kileso, tena vā ariyadhammā na aññathā aññathā pahātabbo, yathā diṭṭhi rāgo avijjā ca dassanena pahātabbā. Sā ce evañca avijjā bhāvanāya bhūmi vā dhammā bhāvanāya pahātabbā. Sāyeva uddhaṃbhāgiyaṃ asaṅkhatadassanāya vimuttiyā animittena cetosamādhinā amanasikārena pahīyati. Evaṃ sātthaṃ sabyañjanaṃ upaparikkhitabbaṃ. Ye dassanena pahātabbā kilesā dassanākārena ariyadhammo desito, bhāvanāya pahātabbā bhāvanākārena ariyadhammo desito, patisevanā pahātabbā patisevanākārena ariyadhammo desito, evaṃ vinodanapahātabbā yāva satta āsavā kātabbā, yāvaññathā. Aññathā hesa dhammo pahātabbo aññenākārena ariyadhammo desito, so ariyadhammo aññathā pariyesitabbo. Yadi ayaṃ dhammo pariyesato yo ca deseti yena yenākārena, so ariyadhammo pariyesitabbo, tenākārena kileso pahīyati. So tattha upaparikkhitabbo. Atha na yujjati yadi hi tena suttena vihitaṃ suttaṃ vīmaṃsitabbaṃ. Yathā yujjati, tathā gahetabbaṃ. Yathā na yujjati, tathā na gahetabbaṃ, addhā etaṃ bhagavatā na bhāsitaṃ, āyasmatā vā duggahitaṃ, yathā mahāpadese niddisitabbaṃ, bhagavatā yathābhūtaṃ desitaṃ, yo ca dhammo desito kusalo ca akusalo ca tassa dhammassa paccayo pariyesitabbo. Na hi paccayā vinā dhammo appaccayo uppajjati. Tattha ko ākāro pariyesanāya?

638在此，应当审察：「如是具因具缘之法已被说示。」而该缘有三种：弱、中、强。在此，对于弱缘应取弱法，如是此缘有二种：间接缘与无间缘。应以弱、中、强来寻求该缘。什么原因？某一缘也以其他诸缘而达到圆满或完成。在此，对于所说之法，应以此因或缘来寻求该法之因。如同缘以因与缘，应寻求该法之结果。如同在所指示之处寻求主要之义，应寻求该缘。因为弱法不会有强的结果，强的结果也不会有弱法，而是弱者对弱者、中者对中者、强者对强者才相应，应取那个，若不相应则不应取。世尊开始说法时，从始至终都说示同非法品，如同在经的开头所指示之法，那也是该经的大部分结论。因为依该法之力，该经成为偈颂或分别论、小或大，然而有二种：相应或舍置，以及说示之舍置。也应寻求法之形式。如同世尊为了调伏渴爱而说示五根之防护，这只是意欲。世尊在牧牛者譬喻经及中部其他诸经中也说示，这只是意欲，这是世尊说示之相应，因此该法也应在其他分别论中寻求。因为不应只在一经中见到。相应者应取。

Tattha tathārūpaṃ sahetu sappaccayaṃ soyaṃ dhammo vuttoti idaṃ vīmaṃsitabbaṃ. So ca paccayo tividho – mudu majjho adhimatto. Tattha mudumhi paccaye mududhammo gahetabbo, evaṃ satyesa paccayo duvidho paraṃparāpaccayo ca samanantarapaccayo ca. So paccayo mudutena byādhimattaṃ pariyesitabbaṃ. Kiṃ kāraṇaṃ? Aññataropi paccayo aññehi paccayehi pariyattiṃ vā pāripūriṃ vā gacchati . Tattha yo dhammo desito, tassa dhammassa etena vā kāraṇena vā hetu pariyesitabbo. Yathā paccayo hetunā paccayena ca, so tassa dhammassa nissando pariyesitabbo. Yathā niddiṭṭho adhiṭṭhāne padhānaṃ pariyesati, so paccayo pariyesitabbo. Na hi mudussa dhammassa adhimatto nissando adhimattassa vā nissandassa mududhammo, atha mudussa mudu majjhāya majjho adhimattassa adhimatto yujjati, taṃ gahetabbaṃ, atha na yujjati na gahetabbaṃ. Yañca bhagavā ārabhati dhammaṃ desetuṃ, taṃyeva dhammaṃ majjhantapariyosānaṃ deseti, yathā suttādhiṭṭhāne dhammā ādimhi niddisati, taṃyeva bahu tassa suttassa pariyosānaṃ. Tassa hi dhammassa vasena taṃ suttaṃ hoti gāthā vā byākaraṇaṃ khuddakaṃ mahantaṃ vā, yathā pana duvidhā anurūpanti vā thapanā ca desanāthapanā. Rūpantipi dhammassa pariyesitabbā. Yathā ca bhagavatā pañcannaṃ indriyānaṃ saṃvaraṇaṃ desitaṃ taṇhāya niggahaṇatthaṃ icchāva hoti. Deseti yathā gopālakopame sutte aññehipi suttehi bhagavā bhāsati icchāva hoti majjhimanikāye vitakko ayaṃ bhagavato desanānurūpanti iti so dhammo aññesupi veyyākaraṇesu pariyesitabbo. Na hi ekaṃ hi sutte daṭṭhabbo. Yujjanaṃ taṃ gahetabbaṃ.

42在此，什么是允许的？凡是世尊未曾说过的经，若在诸经中可见，应当如此持守。如「由某某所说」，应当审察该经。这部经是否允许、适合世尊，还是不允许、不适合？某些形式的经允许、适合世尊，某些形式则不允许、不适合。凡是完全未经深入而宣说十力者行境的，那一切经都不允许、不适合世尊。也有那样的弟子，或深入或不深入地了知十力者的行境，但他完全不了知那力，除非通过听闻。如具寿舍利弗教诫婆罗门，该具寿没有根上下智，因此不知他人的根性，在有应作更上时却使他生起，他被世尊呵责。如具寿大迦叶教诫外甥，具足无间业，以神通示现点燃手指，凡是对一切法、业的承担，从因、从处如实了知的智，该具寿具有，因此他教诫他，世尊认可这样做。

Tattha katamaṃ anuññātaṃ? Yaṃ kiñci suttaṃ bhagavatā na bhāsitaṃ tañca suttesuyeva ndissati, evametaṃ dhāretabbaṃ. Yathā asukena bhāsitanti, taṃ suttaṃ vīmaṃsitabbaṃ. Kiṃ nu kho imaṃ suttaṃ anuññātaṃ khamaṃ bhagavato udāhu nānuññātaṃ khamaṃ, kiñci rūpañca suttaṃ bhagavato anuññātaṃ khamaṃ kiñci rūpañca nānuññātaṃ khamaṃ? Yaṃ sabbaso anotāretvā dasabalo gocaraṃ deseti, taṃ sabbaṃ suttaṃ bhagavato nānuññātaṃ khamaṃ. Atthipi so sāvako dasabalānaṃ gocaraṃ jānāti odhiso anodhiso, taṃ pana balaṃ sabbaso na jānāti aññathā nāma savanena, yathā āyasmatā sāriputtena yena brāhmaṇo ovadito, tassa āyasmato natthi indriyabalavemattañāṇaṃ, tena puggalaparo parañca taṃ ajānanto sati uttarikaraṇīye uppādito, so bhagavatā apasādito. Yathāva āyasmā mahākassapo bhāgineyyaṃ ovadati anantariyasamannāgato iddhipāṭihīrena aṅguliyo adīpetvā yaṃ sabbesaṃ dhammānaṃ kammasamādānānaṃ hetuso ṭhānaso yathābhūtaṃ ñāṇaṃ, tassa āyasmato saṃvijjate, tena naṃ ovadati, taṃ bhagavā karoti.

640「迦叶，即使你持十盏灯，

‘‘Sacepi dasa pajjote, dhārayissasi kassapa;

641他既不见诸色，他的眼也不存在。

Neva dakkhati rūpāni, cakkhu tassa na vijjatī’’ti.

642然而，正如使者以王之言教诫七人，如是随从者向其他人宣说所许可的声音。应取许可的食物，不应取不许可的食物。

Api ca kho yathā dūto rājavacanena sattamanusāsati, evaṃ sesānugo aññātakaṃ ghosaṃ paresaṃ deseti. Anuññātakhamasuttaṃ gahetabbaṃ. Ananuññātakhamaṃ na gahetabbaṃ.

643于此，什么是经的混杂？经有五种：属于杂染部分的、属于习气部分的、属于见部分的、属于修习部分的、属于无学部分的。他应当成就一种却宣说另一种，或者在另一部经中分别论某部经的义理。或者他以多种方式分别论经的义理。他在圣法的成就中阐明义理。他在属于见部分的诸经中分别论属于习气部分的义理。他在上分结中分别论下分诸结的义理。他在针对利根的诸经中分别论钝根和中根。如是，这经的破坏，由于因、由于流出、由于果、由于分别论、由于钝中利的程度、由于义理、由于文句而有的破坏，这称为经的混杂。无破坏的，这称为经的简择。

Tattha katamo suttasaṅkaro? Pañcavidhaṃ suttaṃ, saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Aññaṃ ārādheyya aññaṃ deseti aññassa ca suttassa atthaṃ aññamhi sutte niddisati. Suttassa vā hi anekākāraṃ atthaṃ niddisati. Ariyadhammasādhane atthaṃ vivarati. Vāsanābhāgiyassa atthaṃ dassanabhāgiyesu niddisati. Orambhāgiyānaṃ saṃyojanānaṃ atthaṃ uddhaṃbhāgiyesu niddisati. Mudumajjhānaṃ indriyānaṃ adhimattesu suttesu niddisati. Iti ayaṃ suttaṃ sambhedaṃ hetunā ca nissandena ca phalena ca niddesena ca mudumajjhādhimattatāyapi ca atthena ca byañjanena ca yo sambhedo, ayaṃ vuccati suttasaṅkaro. Yo asambhedo, ayaṃ vuccati suttavicayo.

644于此有摄颂

Tatthāyaṃ uddānagāthā

645前者的不破坏，是如实的缘；

Purimānaṃ akkhaṇḍaṃ, yathābhūtassa paccayo;

646流出是习气的成就，许可是经的混杂。

Nissando vāsanāsaddhi, anuññā suttasaṅkaro.

647长老玛哈迦旃延之

Therassa mahākaccāyanassa

648名为经抉择之第四地

Suttavicayo nāma catutthabhūmi.

6495. 第五地

5. Pañcamabhūmi

43于此，什么是串的分别论？在那里，十六串以字母的方式分别论。于此，在开始时是说示串。于此，此偈颂是善或不善，或是诸谛或谛的一部分。说示什么？在经中的审察是说示串。如圣谛的分别论，四谛是共通的和不共通的。以及那十八句从苦，七句简略地以身苦、心苦、不爱相应、爱别离，以及以三种有为相。于此，三种有为相是三种苦性：生是有为相，行苦性的苦是有为相，坏苦性的苦即变异是有为相，苦苦性的苦。这三种有为相在三受地中：不苦不乐受是生的有为相，以及行苦性的苦是三种有为相，乐受以及坏苦性的苦即变异是有为相，苦受是苦苦性的苦。在此，在这九句中，在最初的七句中，在十六句中应寻求苦，十一种苦性以及相在分别论中已说。生的显现相以及灭的显现灭相，详细地应作十五句，如此共通的和不共通的在七句、十句中，在三种教说的建立中，以及在十八种经的所依中，以及在十种经的种类中，以及在十六种串中，以及在二十一种审察的审察中，此是所说示的。以及如实所说示，此称为说示串。

Tattha katamo hāravibhaṅgo? Yattha soḷasa hārā akkharaso bhedaṃ gacchanti. Tattha ādimhi desanāhāro. Tattha ayaṃ gāthā kusalā vā akusalā vā saccāni vā saccekadeso vā. Kiṃ desitanti? Sutte vīmaṃsā desanāhāro. Yathā ariyasaccāni nikkhepo cattāri saccāni sādhāraṇāni asādhāraṇāni ca. Yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepena kāyikena cetasikena dukkhena, appiyasampayogena piyavippayogena ca tīhi ca saṅkhatāhi. Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatāti aññathatthaṃ ca saṅkhatalakkhaṇaṃ, dukkhadukkhatāya ca dukkhatā, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tīsu vedanābhūmīsu adukkhamasukhā vedanā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya ca dukkhatā tayo saṅkhatalakkhaṇaṃ, sukhā vedanāya ca vipariṇāmadukkhatāya ca dukkhatāti aññathattaṃ saṅkhatalakkhaṇaṃ, dukkhāvedanā dukkhadukkhatā ca dukkhatā imamhi imesu navapadesu paṭhamakesu sattasu padesu soḷasasu padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca lakkhaṇaṃ niddese niddiṭṭhaṃ. Pātubhāvalakkhaṇā jātiyā ca pātubhāvacutilakkhaṇo cutoti vitthārena pannarasapadāni kattabbāni, evaṃ sādhāraṇāni asādhāraṇāni ca sattasu dasasu padesu saññāsa tividhe ca sāsanappaṭṭhāne aṭṭhārasavidhesu ca suttādhiṭṭhānesu dasavidhesu ca suttavidheyyesu soḷasavidhesu ca hāresu ekavīsatividhāya ca pavicayavīmaṃsāyāti idaṃ desitaṃ. Yathābhūtañca desitanti, ayaṃ vuccati desanāhāro.

44于此，什么是审察串？

Tattha katamo vicayo hāro?

652「句、问以及所问，什么是前、什么是后；

Padaṃ pañhā ca pucchā ca, kiṃ pubbaṃ kiñca pacchimaṃ;

653随诵以及那审察，串称为审察已说示。」

Anugīti sā ca vicayo, hāro vicayoti niddiṭṭho.

654句即第一句。其义是什么？世尊被具寿阿基答所问的应取，多少句被问「以何世间被覆」的偈颂，这些多少句是四句，如此以解答而问。以多少句世尊解答诸句，如此以问以及诸句的显示，此称为句。

Padanti paṭhamaṃ padaṃ. Tassa ko attho? Yaṃ bhagavā puṭṭho āyasmatā ajitena taṃ gahetabbaṃ, katipadāni puṭṭhāni yathākiṃ kenassu nivuto lokoti gāthā, imāni katipadāni cattāri iti visajjanāya pucchā. Yattakehi padehi bhagavatā visajjitāni padāni iti pucchāya ca yā padānaṃ saṅkāsanā, idaṃ vuccati padanti.

655问即这四句。多少问？一或二或更多，这四句是一问，义随转文字，众多句问一义。这四句随转，那以文字只是一问。「以何世间被覆」问关于世间，「以何不显现」问同样的，「你说什么是其大怖畏」问同样的。如此义随转文字是一问，那问是四种：一向记问、分别论记问、反问记问、舍置记问。于此，「眼是无常」是一向记问，「凡无常者是苦」是分别论记问，可能无常而非眼，以及那些处也非眼，那些也是无常，不只是眼，此是分别论记问，「凡眼是眼根吗」是反问记问，「那眼是如来」是舍置记问。「除了眼」是舍置问。此问世尊被问什么？被问世间的杂染。什么原因？因为杂染有三种：渴爱杂染、见杂染以及恶行杂染。于此，「以无明被覆」显示无明，「执着」显示渴爱，「大怖畏」显示不善业的果报，名为流，乐受业的苦受果报将有，此处不存在，世尊以四句解答「以无明世间被覆」……乃至……如此称为。

Pañhāti imāni cattāri padāni. Kati pañhā? Eko vā dve vā taduttari vā imāni cattāri padāni eko pañho, atthānuparivatti byañjanaṃ hoti, sambahulānipi padāni ekamevatthaṃ pucchati. Imāni cattāri padāni anuparivattīni taṃ byañjanena eko pañhova hoti. Kenassu nivuto lokoti lokaṃ sandhāya pucchati, kenassu nappakāsati kissābhilepanaṃ brūsīti taṃyeva pucchati. Kiṃsu tassa mahabbhayanti taṃyeva pucchati. Evaṃ atthānuparivatti byañjanaṃ eko pañho hoti, so pañho catubbidho ekaṃsabyākaraṇīyo vibhajjabyākaraṇīyo paṭipucchābyākaraṇīyo ṭhapaniyoti. Tattha cakkhu aniccanti ekaṃsabyākaraṇīyo, yaṃ aniccaṃ taṃ dukkhanti vibhajjabyākaraṇīyo, siyā aniccaṃ na cakkhu, yānipi āyatanāni ca na cakkhu, tānipi aniccanti na cakkhuyeva, ayaṃ vibhajjabyākaraṇīyo, yaṃ cakkhu taṃ cakkhundriyaṃ neti paṭipucchābyākaraṇīyo, taṃ cakkhu tathāgatoti ṭhapaniyo. Aññatra cakkhunāti ṭhapaniyo pañho. Idaṃ pañhaṃ bhagavā kiṃ pucchito, lokassa saṃkileso pucchito. Kiṃ kāraṇaṃ? Tividho hi saṃkileso taṇhāsaṃkileso ca diṭṭhisaṃkileso ca duccaritasaṃkileso ca. Tattha avijjāya nivutoti avijjaṃ dasseti, jappāti taṇhaṃ dasseti, mahabbhayanti akusalassa kammassa vipākaṃ dasseti, sotaṃ nāma sukhavedanīyassa kammassa dukkhavedanīyo vipāko bhavissatīti netaṃ ṭhānaṃ vijjatīti bhagavā visajjeti, catūhi yo padehi avijjāya nivuto lokoti…pe… evaṃ vuccati.

45更多反问，「诸流一切处流」的偈颂，问四句，世尊以二句解答。

Taduttari paṭipucchati, savanti sabbadhi sotāti gāthā, cattāri padāni pucchati taṃ bhagavā dvīhi padehi visajjeti.

657「世间中那些流，念是它们的防护；」

Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;

658我说诸流的防护，以慧来关闭它们。

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

659这四句以两句来解答。当被问到「这是什么」时，当被问到那染污世间的清净时，诸流——六种渴爱身——以多种说法被指出，通过一切处。当被问到「以什么来防护那些流」时，是问随烦恼的断除；当被问到「以什么来关闭诸流」时，是问随眠的根除。在此，世尊以念来教导于六门，因为具正知而住、以念为门卫者，他的诸根得到守护。在诸根得到守护时，任何观都导向那些流和那无明——世间被它所覆盖——的完全断除。如此诸流也被关闭，之后进一步问。

Imāni cattāri padāni dvīhi padehi visajjeti. Idaṃ padanti pucchito, tassa saṃkiliṭṭhassa lokassa vodānaṃ pucchito, sotāni cha taṇhākāyā bahulādhivacanena niddiṭṭhā bhavanti sabbehi āyatanehi. Tāni sotāni kena nivāriyantīti pariyuṭṭhānapahānaṃ pucchati, kena sotā pidhīyareti anusayasamugghātaṃ pucchati. Tattha bhagavā chasu dvāresu satiyā deseti, yo hi sampajāno viharati satidovārike ca tassa indriyāni guttāni sambhavanti. Tattha guttesu indriyesu yā yā vipassanā, sā sā tesaṃ tesaṃ sotānaṃ tassā ca avijjāya yo loko nivuto accantapahānāya saṃvattati. Evaṃ sotāni pihitānipi bhavanti tato uttari pucchati.

660慧与念，以及名色——关于这些，有人来到世尊面前请问：‘这些在何处止息？’世尊以一句话解答了这四个问题。

Paññā ca sati ca nāmarūpassa kho tassa bhagavantaṃ puṭṭhumāgamma katthetaṃ upasammati imāni cattāri padāni bhagavā ekena padena visajjeti.

661你所问的这个问题，阿基答，我告诉你……(中略)……

Yametaṃ pañhaṃ apucchi , ajita taṃ vadāmi te…pe…;

662以识的灭尽，这在此处止息。

Viññāṇassa nirodhena, etthetaṃ upasammati.

663以这个问题问什么？问无余涅槃界，世尊以无余涅槃界来解答。在此，以第一个问题问染污。以第二个问题问清净。以第三个问题问有余涅槃界。以第四个问题问无余涅槃界，之后进一步问。

Iminā pañhena kiṃ pucchati? Anupādisesanibbānadhātuṃ pucchati, taṃ bhagavā anupādisesāya nibbānadhātuyā visajjeti. Tattha paṭhamena pañhena saṃkilesaṃ pucchati. Dutiyena pañhena vodānaṃ pucchati. Tatiyena pañhena sopādisesanibbānadhātuṃ pucchati. Catutthena pañhena anupādisesanibbānadhātuṃ paṭipucchati tato uttari paṭipucchati.

664那些已知法者，以及在此众多的有学者，

Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

665贤者啊，被问时，请对我说他们的行仪。

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

666他问这四句。又，那些问题中，有多少是已知法者、阿拉汉和有学者？什么在前，什么在后，这是意义。其中，哪个先问，哪个后问？先问阿拉汉。在有学法中，以哪个词句「已知法者」被理解为阿拉汉，「众多」被理解为有学者。「对他们我请问」这共通的词句，他问世尊。对那共通的和不共通的，应在诸问题中询问。世尊解答那个。不是如所问的，先问的，那个后解答。后问的，先解答。又，这个所问「清净者和正在清净者的行仪是什么」，他问这个，那个「不应贪着诸欲，心不应混乱」，世尊以遍满和寻来防止，但两个寻为不混乱的遍满，如在诸盖中所说。「于一切法善巧」，解答阿拉汉。

Imāni cattāri padāni pucchati. Kati ca pana te pañhe saṅkhātadhammā ca arahantā sekkhā ca? Kiṃ pubbaṃ kiñca pacchimanti ayamattho. Tattha kataraṃ paṭhamaṃ pucchati, kataraṃ pacchā? Arahantaṃ paṭhamaṃ pucchati. Sekkhadhamme tattha kena padena saṅkhātadhammāti arahanto gahitā, puthūti sekkhā gahitā. Tesaṃ me nipakoti sādhāraṇaṃ padaṃ bhagavantaṃ pucchati. Tassa sādhāraṇāni ca asādhāraṇāni ca pañhesu pucchitabbāni. Taṃ bhagavā visajjeti. Na tathā puṭṭhaṃ, paṭhamaṃ puṭṭhaṃ, taṃ pacchā visajjeti. Yaṃ pacchā pucchitaṃ paṭhamaṃ visajjeti. Kiñca idaṃ pucchitaṃ visuddhānaṃ visujjhantānañca kā iriyāti idaṃ pucchi, taṃ kāmesu nābhigijjheyya. Manasānāvilo siyāti pariyuṭṭhānāni vitakkena ca bhagavā nivāreti, dve pana vitakkaanāvilatāya pariyuṭṭhānaṃ, yathā nīvaraṇesu niddiṭṭhaṃ. Kusalā sabbadhammesūti arahantaṃ visajjeti.

667「以什么渡瀑流」偈颂，这四句。只有四个问题。什么原因？因为这里没有如最初阿基答问题中那样的义理转变的文句，对那个不是一向地有众多解答，众多问题，也不是只有一个，他问所有的，如第四阿基答问题中先前所解答的，这里以如实寻求句的连结的解答，如此如实寻求。又，这里对那个如此问的，这是问的方式，「内缠结、外缠结」偈颂，应以所问的解答来理解。如何解答？世尊解答？「住于戒的有慧之人」偈颂。其中，以心修习为止，以慧修习为观。其中如此推知：以止和以观所断的诸法，这些是内缠结、外缠结。其中解答：以止断贪，以观断无明。以内所缘为对象的贪是内缠结，以外所缘为对象的贪是外缠结。以内所缘为对象的有身见，这是内缠结。六十一见处和以外所缘为对象的是外缠结，因为以内所缘为对象的，将以见的部分而有，这是缠结。同样，简要地说，任何以内所缘为对象的渴爱和见，这是内缠结。任何以外所缘为对象的渴爱和见，这是外缠结。

Kenassu tarati oghanti gāthā, imāni cattāri padāni. Cattāroyeva pañhā. Kiṃ kāraṇaṃ, na hi ettha atthānuparivatti byañjanaṃ yathā paṭhamaṃ ajitapañhesu, tassa na ekaṃsena bahūni visajjanāni, bahukā pañhā, ekova na cāpi, sabbe pucchati, pubbe visajjito, yathā catuttho ajitopañhe, yaṃ ettha yathābhūtaṃ pariyesanāpadabandhena visajjanāyo evaṃ yathābhūtaṃ pariyesati. Yo puna ettha yaṃ evaṃ pucchati tattha ayamākāro pucchanāyaṃ antojaṭā bahijaṭāti gāthā pucchitavisajjanāya maggitabbā. Kathaṃ visajjitāti bhagavāti visajjeti? Sīle patiṭṭhāya naro sapaññoti gāthā. Tattha cittabhāvanāya samathā, paññābhāvanāya vipassanā. Tattha evaṃ anumīyati, ye dhammā samathena ca vipassanāya ca pahīyanti, te ime antojaṭā bahijaṭā. Tattha visajjanaṃ samathena rāgo pahīyati, vipassanāya avijjā. Ajjhattavatthuko rāgo antojaṭā, bāhiravatthuko rāgo bahijaṭā. Ajjhattavatthukā sakkāyadiṭṭhi, ayaṃ antojaṭā. Ekasaṭṭhi diṭṭhigatāni ca bāhiravatthukāni bahijaṭā, yā hi ajjhattavatthukā yā diṭṭhibhāgiyena bhavissati, ayaṃ jaṭā. Tathā saṃkhittena yā kāci ajjhattavatthukā taṇhā ca diṭṭhi ca, ayaṃ antojaṭā. Yā kāci bāhiravatthukā taṇhā ca diṭṭhi ca, ayaṃ bahijaṭā.

668如天人问世尊「四轮九门」偈颂。其中世尊解答「断绳索和缰绳」偈颂，世尊解答这个导至苦灭的道。以此解答，世尊推知应在这里先前的偈颂中指出诸烦恼。因为「四轮」是四手足。「九门」是九疮口。如「四轮」是四取，以取为缘有有，以取灭而有灭。「九门」是九慢种类，因为以慢生起的苦，我胜、我等、我劣三组完成。以三组相应的是五欲功德的贪。其中「绳索」解答为渴爱。「缰绳」解答为慢，「欲、贪和恶」是五欲功德的贪。其中「不平等的贪和恶」被指出「连根的渴爱」。「以无明为根的渴爱」是以无明为根的渴爱，渴爱和见的断除。又，其他任何以四轮的连结，以那个原因相应的，应指出一切趣向轮回的诸法。其中这偈颂的解答与问和解答相合。如果以流，或者与解释一起，在随诵中，那个探究，世尊放下多少词句，以那么多随诵。

Yathā devatā bhagavantaṃ pucchati ‘‘catucakkaṃ navadvāra’’nti gāthā . Tattha bhagavā visajjeti ‘‘chetvā naddhiṃ varattaṃ cā’’ti gāthā, idaṃ bhagavā dukkhanirodhagāminiṃ paṭipadaṃ visajjeti. Imāya visajjanāya bhagavā anumīyati kilese ettha purimāya gāthāya niddisitabbena. Taṃ hi catucakkanti cattāro vā hatthapādā. Navadvāranti nava vaṇamukhāni. Yathā catucakkanti cattāro upādānā, upādānappaccayā bhavo, upādānanirodhā bhavanirodho. Navadvāranti nava mānavidhā, mānajātikāya hi dukkhaṃ seyyenamhi paraso tīṇi tikāni puṇṇaṃ. Tikena saṃyuttaṃ hi pañcakāmaguṇiko rāgo. Tattha naddhīti taṇhā visajjīyati. Varattanti mānaṃ visajjeti, icchā lobho ca pāpakoti pañcakāmaguṇiko rāgo. Tattha visamalobho pāpakoti niddisiyati samūlataṇhanti. Aññāṇamūlakā taṇhāti aññāṇamūlakā taṇhā, taṇhāya ca diṭṭhiyā ca pahānaṃ. Ye ca puna aññepi keci catucakkayogena teneva kāraṇena ca yujjanti, saṃsāragāmino dhammā sabbe niddisitabbā. Tatthāyaṃ gāthā visajjanā pucchāya ca visajjanāya sameti . Yaṃ yadi sandena atha saha byākaraṇena anugītiyaṃ ca so vicayoti bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati.

46诸比丘！具足八支的比丘值得去作使者。这八句被放下。世尊以六句随诵。

Aṭṭhahi , bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṃ gantumarahati . Imāni aṭṭha padāni nikkhittāni. Chahi padehi bhagavā anugāyati.

670「到达说粗恶语的众会，他不动摇；

‘‘Yo ve na byathati patvā, parisaṃ uggavādiniṃ;

671不减损言语，不隐藏教诫。

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

672说不成就，被问时不恼怒；

‘‘Asandiddhiṃ ca bhaṇati, pucchito na ca kuppati;

673那样的比丘，值得去作使者。」

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti.

674于此，世尊投下多少句，就以那么多来随诵。「诸比丘！具足七支的善友是可爱的、可尊重的」等详说，世尊以七句来随诵此。如是多闻者随诵，少语句的投下，多闻者九句的投下，少的随诵以多的来随诵。这称为他们的随诵与抉择，这抉择名为取。

Tattha pana bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati. Sattahi, bhikkhave, aṅgehi samannāgato kalyāṇamitto piyo garubhāvanīyoti vitthārena, idaṃ bhagavā sattahi padehi anugāyati. Iti bahussutavā anugāyati, appatarakathaṃ padaṃ vā nikkhepo, bahussutavā nava padāni nikkhepo, appatarikā anugītiyā bahutarikā anugāyati. Ayaṃ vuccati te anugīti ca vicayo, ayaṃ vicayo nāma hāro.

675于此，什么是理取？

Tattha katamo yuttihāro?

676一切取的，那是地与行境；

Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;

677理与非理的考察，取被说为理。

Yuttāyutti parikkhā, hāro yuttīti niddiṭṭho.

678十六种取如何教说、如何抉择、以及被指示的，这是指示。这个问在诸经中不相应，那里的审察，这是理。

Hārānaṃ soḷasannaṃ yathā desanā yathā vicayo yo ca niddisiyati, ayaṃ niddeso. Ayaṃ pucchā suttesu na yujjatīti yā tattha vīmaṃsā, ayaṃ yutti.

679譬如有因有缘众生杂染，有因有缘众生杂染，有因有缘众生清净，有因有缘众生清净。「阿难！持戒者不应记说『愿我不生后悔』……乃至……应作不记说，这是清净之道。」其因是什么、缘是什么？戒蕴的四四是因与缘。亲近善士与住于适当的地方，这是取缘性的有缘。那过去业的果报是缘，以那缘性自己的正确导向，这是因。如是戒蕴有因有缘，这是世间戒。

Yathā hi sahetū sappaccayā sattā saṃkilissanti, atthi hetu atthi paccayo sattānaṃ saṃkilesāya, sahetū sappaccayā sattā visujjhanti, atthi hetu atthi paccayo sattānaṃ visuddhiyā. Sīlavatā, ānanda, puggalena na veyyākaraṇiyā kinti me vippaṭisāro uppādeyya…pe… abyākaraṇaṃ kattabbaṃ, ayaṃ visuddhiyā maggo. Tassa hetu ko paccayo, sīlakkhandhassa cattāri cattāri hetu ca paccayo ca. Sappurisasaṃsevo yo ca patirūpadesavāso ca, ayaṃ upādāpaccayatā sappaccayo. Yaṃ porāṇakammaṃ assa vipāko paccayo, tāya paccayāya attasammāpaṇidhi, ayaṃ hetu. Iti sīlakkhandho sahetu sappaccayoti idaṃ lokikaṃ sīlaṃ.

680然而出世间戒，其三根是缘——信根、精进根、定根——这是缘。念根与慧根是因。以通达的慧，那戒生起。入流者的戒，因此这是因、这是缘。再者，定的轻安、喜、欢悦是缘。那乐是因，因此定蕴有因有缘。那已定者如实了知，这是慧。其从他听闻与内如理作意是因与缘，如是这三蕴有因有缘，如是七慧。在七记说经中不相应。这是理取。它应在四大教法中见。

Yaṃ pana lokuttaraṃ sīlaṃ, tassa tīṇi indriyāni paccayo – saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ – ayaṃ paccayo. Satindriyañca paññindriyañca hetu. Paññāya nibbedhagāminiyā, yaṃ sīlaṃ jāyati. Sotāpannassa ca sīlaṃ tenāyaṃ hetu ayaṃ paccayo. Yaṃ puna samādhino passaddhi ca pīti ca pāmojjaṃ paccayo. Yaṃ sukhaṃ hetu tena samādhikkhandho sahetu sappaccayo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññā. Tassa paratoghoso ajjhattaṃ ca yoniso manasikāro hetu ca paccayo ca, iti ime tayo khandhā sahetū sappaccayā evaṃ satta paññā. Sattabyākaraṇīsu ca suttesu na yujjati. Ayaṃ yuttihāro. So catūsu mahāpadesesu daṭṭhabbo.

47于此，什么是句处？

Tattha katamaṃ padaṭṭhānaṃ?

682胜者说法，以及彼法的所依处；

Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;

683如是乃至一切法，此为所依处之摄。

Iti yāva sabbadhammā, eso hāro padaṭṭhāno.

684于此，五欲功德是欲贪的所依处。无论何人的欲贪已生起、正生起或将生起，除了这五种色处之外，欲贪别无所依处。因此说，五欲功德是欲贪的所依处。五根是色贪的所依处。意根是有贪的所依处。五蕴是身见的所依处。六十一见处是见贪的所依处。欲界是欲贪的所依处。无色界是无色贪的所依处。乐想是欲贪的所依处。嗔恨想是嗔恨的所依处。不正知是痴的所依处。九恼事是嗔恨的所依处。九种慢是慢的所依处。乐受是贪随眠的所依处。苦受是嗔随眠的所依处。不苦不乐受是无明随眠的所依处。我论取与妄语是贪的所依处。杀生、两舌与粗恶语是嗔恨的所依处。邪性与杂秽语是痴的所依处。有、财富与言说是我慢的所依处。对外物的执取是我所慢的所依处。身的结合是见的所依处。身的过失是嗔的所依处。身的垢秽是贪的所依处。或者任何法以任何所缘、以谛决定、以法决定或以随眠而生起，该法即是彼的所依处。该法以彼所缘而生起。

Tattha pañcakāmaguṇā kāmarāgassa padaṭṭhānaṃ. Yesaṃ kesañci kāmarāgo uppajjati uppanno vā uppajjissati vā, etesu yepi pañcasu rūpesu āyatanesu nāññatra etehi kāmarāgassa padaṭṭhānanti. Vuccate, tena pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ. Pañcindriyāni rūparāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Pañcakkhandhā sakkāyadiṭṭhiyā padaṭṭhānaṃ. Ekasaṭṭhi diṭṭhigatāni diṭṭhirāgassa padaṭṭhānaṃ. Kāmadhātu kāmarāgassa padaṭṭhānaṃ. Arūpadhātu arūparāgassa padaṭṭhānaṃ. Sukhasaññā kāmarāgassa padaṭṭhānaṃ. Byāpādasaññā byāpādassa padaṭṭhānaṃ. Asampajaññatā sammohassa padaṭṭhānaṃ. Nava āghātavatthūni byāpādassa padaṭṭhānaṃ. Navavidhaṃ mānaṃ mānassa padaṭṭhānaṃ. Sukhā vedanā rāgānusayassa padaṭṭhānaṃ. Dukkhā vedanā paṭighānusayassa padaṭṭhānaṃ. Adukkhamasukhā vedanā avijjānusayassa padaṭṭhānaṃ. Attavādupādānañca musāvādo ca lobhassa padaṭṭhānaṃ. Pāṇātipāto ca pisuṇavācā ca pharusavācā ca byāpādassa padaṭṭhānaṃ. Micchattañca samphappalāpo ca mohassa padaṭṭhānaṃ. Bhavaṃ bhogañca vokāro ahaṃkārassa padaṭṭhānaṃ. Bāhirānaṃ pariggaho mamaṃkārassa padaṭṭhānaṃ. Kāyassa saṅgaṃ diṭṭhiyā padaṭṭhānaṃ. Kāyikadoso dosassa padaṭṭhānaṃ. Kāyikakāsāvo lobhassa padaṭṭhānaṃ. Yo yo vā pana dhammo yena yena ārammaṇena uppajjati saccādhiṭṭhānena vā dhammādhiṭṭhānena vā anusayanena vā, so dhammo tassa padaṭṭhānaṃ. Tena sārammaṇena so dhammo uppajjati.

685譬如人若不得前足的所依处，便举起后足，他收回后面的足。但若他不得后足的所依处，便举起另一足。那成为他的缘。如是，善法或不善法或无记法若不得所依处便不转起。如相应法的处所获得，此称为所依处之摄。

Yathā manusso purimassa padassa padaṭṭhānaṃ alabhanto dutiyaṃ padaṃ uddharati, so pacchānupadaṃ saṃharati. Yadi pana yo na dutiyapadassa padaṭṭhānaṃ labhati, aparaṃ padaṃ uddharati. Tassa yo ceso paccayo bhavati. Evaṃ dhammo kusalo vā akusalo vā abyākato vā padaṭṭhānaṃ alabhanto na pavattati. Yathā payuttassa dhammassa yonilābho , ayaṃ vuccati padaṭṭhāno hāro.

48于此，什么是相之摄？

Tattha katamo lakkhaṇo hāro?

687说非法品时，凡与彼具同一相的诸法；

Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;

688一切皆已说，此三十二相之摄。

Sabbe bhavanti vuttā, so hāro lakkhaṇo nāma.

689当说「凡彼等善勤修，常修身至念」之偈而说身至念时，已说受至念、心至念与法至念，以一须跋说须跋。因为心不在一识住中转起，而在种种趣中转起，说身至念时已说受至念、心至念与法至念。因为修习身至念时，须跋不会不达到修习圆满。如是，说与此相似的诸法时，一切法皆已说。

Yesañca susamāraddhā, niccaṃ kāyagatāsatīti gāthāya vuttāya kāyagatāsatiyā vuttā vedanāgatā cittagatā dhammagatā ca sati catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena. Na hi cittaṃ ekasmiṃ viññāṇaṭṭhitiyā pavattati, nānāsu gatīsu pavattati, kāyagatāsatiyā vuttāya vuttā vedanāgatā cittadhammagatā ca. Na hi kāyagatāsatiyā bhāvitāya satipaṭṭhānā cattāro bhāvanāpāripūriṃ na gacchanti. Evaṃ tassadisesu dhammesu vuttesu sabbadhammā vuttā ca bhavanti.

690「净化自心，此是诸佛之教」，此偈颂中说的是心所法，在心中说色。此名色是苦圣谛。由此净化自心，凡所净化者，彼是苦。以何净化者，彼是道。从何净化，彼是灭。缘眼与色而生起眼识，于此俱生的受、想、思、触、作意，这些法以生起为相而具有同一相。凡于色厌离者，彼于受厌离，于想、行、识亦厌离。如是，诸具同一相之法，于非法品被指示时，一切法皆被指示，此称为相之省略。

Sacittapariyodāpanaṃ, etaṃ buddhāna sāsananti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati. Iti ye ekalakkhaṇā dhammā, tesaṃ ekamhi dhamme niddiṭṭhe sabbe dhammā niddiṭṭhā honti, ayaṃ vuccati lakkhaṇo hāro.

691于此，什么是四种省略？

Tattha katamo catubyūho hāro?

692词与义趣，以及文句与教说；

Nirutti adhippāyo ca, byañjanā desanāya ca;

693经义与前后连结，此是四种省略。

Suttattho pubbāparasandhi, eso hāro catubyūho.

694于此，什么是词，应如何寻求？如世尊所说，具足十一支的比丘于诸法中迅速达到伟大：善巧于义、善巧于法、善巧于词、善巧于阴性词、善巧于阳性词、善巧于中性词、善巧于过去词、善巧于未来词、善巧于现在词、以一义趣善巧、以种种义趣善巧。于何处教说？过去、未来、现在。以阴性词、阳性词、中性词，一切如经所指示。彼从文句、从词之善巧，观察经之善词与恶词，此应如是安立，此亦不应安立。此称为词之善巧。

Tattha katamā nirutti, sā kathaṃ pariyesitabbā ? Yathā vuttaṃ bhagavatā ekādasahi aṅgehi samannāgato bhikkhu khippaṃ dhammesu mahattaṃ pāpuṇāti, atthakusalo ca hoti, dhammakusalo ca hoti, niruttikusalo ca hoti, itthādhivacanakusalo ca hoti, purisādhivacanakusalo ca, vipurisādhivacanakusalo ca, atītādhivacanakusalo ca, anāgatādhivacanakusalo ca, paccuppannādhivacanakusalo ca. Ekādhippāyena kusalo nānādhippāyena kusalo. Kimhi desitaṃ, atītānāgatapaccuppannaṃ. Itthādhivacanena purisādhivacanena vipurisādhivacanena sabbaṃ yathāsuttaṃ niddiṭṭhaṃ. Taṃ byañjanato niruttikosallato yo yaṃ suttassa suniruttidunniruttitaṃ avekkhati, idaṃ evaṃ niropayitabbaṃ. Idampi na niropayitabbaṃ. Idaṃ vuccate niruttikosallaṃ.

49于此，什么是义趣之善巧？如所教说之经的一切，以此世尊应教说而得通达。譬如「不放逸是不死道，放逸是死道」之偈颂。于此世尊的义趣是什么？凡希求不死者，彼等将住于不放逸，此是义趣。

Tattha katamaṃ adhippāyakosallaṃ? Yathādesitassa suttassa sabbassa vāraṃ gacchati imena bhagavatā desitabbanti. Yathā kiṃ appamādo amataṃ padaṃ, pamādo maccuno padanti gāthā. Ettha bhagavato ko adhippāyo? Ye asītimeva ākaṅkhanti te appamattā viharissanti, ayaṃ adhippāyo.

696瑜伽之时不退转，以及彼不应于彼处导入；

Yogassa kālaṃ na nivattati yā ca, so na tattha pāpintave bhavanti;

697以受、道、箭所宣说，已除尘垢与诸漏，从苦解脱。

Vedanāmaggaisinā paveditaṃ, dhutarajāsavā dukkhā pamokkhātā.

698于此，世尊的意趣是什么？那些不耽著于苦者，他们将发起精进以灭苦。这是世尊于此的意趣。如此，以偈颂或以分别论而说示此经，成就者，即如此法随法行者，这是意趣，这称为说示意趣。

Ettha bhagavato ko adhippāyo? Ye dukkhe nāssādakā , te vīriyamārabhissanti dukkhakkhayāyāti. Ayaṃ tattha bhagavato adhippāyo. Iti gāthāya vā byākaraṇena vā desite iminā suttena sādhakā, yo evaṃ dhammānudhammaṃ paṭipajjatīti so adhippāyo, ayaṃ vuccati desanādhippāyo.

699于此，什么是前后连结？在偈颂或诸经中，有些词句是如此，或者是这样，对于那偈颂或经，前面的词句与后面的词句，应当连结。如此，他以前后而知连结。当一首偈颂开始说了两三处，在某一处所说的，以未说的偈颂，未指示的义理，应当理解那个。或者对于一切寻求者的寻求、疑惑，对于那个人，应当寻求其他的施设。这称为前后连结。巧智：即事巧智、因缘巧智。从文字而言，即词巧智。说示意趣巧智。前后连结巧智。于此，寻求那偈颂的因缘，或者不能获得，应指示义理，即事因缘巧智、义巧智，以这四足寻求义理，如实地寻求。然而，一切从事或从因缘，凡意趣、文字、词、连结，这是无上的前后，如此应以经义说示。这是四支摄取。

Tattha katamo pubbāparasandhi? Yaṃ gāthāyaṃ vā suttesu vā padāni asīti tāni bhavanti evaṃ vā evameti tassā gāthāya suttassa vā yāni purimāni padāni yāni ca pacchimakāni , tāni samosāretabbāni. Evaṃ so pubbāparena sandhi ñāyati. Yā ekā samāraddhā gāthā dve tīṇi vā tassa mekadese bhāsitānaṃ abhāsitāhi gāthāhi aniddiṭṭho attho bhavati tadupadhāritabbaṃ. Yaṃva sabbā itissa pariyesamānassa pariyesanā kaṅkhā, tassa vā puggalassa paññattīnaṃ apare pariyesitabbaṃ. Idaṃ vuccate pubbāparena sandhi. Kosallanti vatthuto nidānakosallaṃ. Byañjanato niruttikosallaṃ. Desanādhippāyakosallaṃ. Pubbāparena sandhikosallaṃ. Tattha tassa gāthā pariyesitā nidānaṃ vā. Upalabbhituṃ na attho niddisitabbo vatthuto nidānakosallaṃ atthakosallaṃ imehi catūhi padehi attho pariyesiyanto yathābhūtaṃ pariyiṭṭho hoti. Atha ca sabbo vatthuto vā nidānena vā yo adhippāyo byañjano nirutti sandhi ca anuttaro eso pubbāparena evaṃ suttatthena desitabbaṃ. Ayaṃ catubyūho hāro.

50于此，什么是转回摄取？

Tattha katamo āvaṭṭo hāro?

701在一个立足处，寻求其余的立足处；

Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

702转回于对治，这称为转回摄取。

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.

703譬如「放逸者、放逸者」的偈颂。什么是放逸？这是什么的立足处？是诸善法的舍弃。而善法舍弃是什么的立足处？是不善法的习行。什么的立足处？是善法的习行。什么的立足处？是烦恼事的习行。如此，以放逸而有痴分的见、无明、欲贪分。于此，渴爱与见，四漏：渴爱即欲漏、有漏，见即见漏，无明即无明漏。于此，「心中有」即见，「心所中常」，在五欲功德中，以执取为欲漏，在诸有中的执著为有漏。于此，色身是欲漏与有漏的立足处。名身是见漏与无明漏的立足处。

Yathā kiṃ unnaḷānaṃ pamattānanti gāthāyo. Yaṃ pamādo, idaṃ kissa padaṭṭhānaṃ? Kusalānaṃ dhammānaṃ osaggassa. Kusaladhammosaggo pana kissa padaṭṭhānaṃ ? Akusaladhammapaṭisevanāya. Kissa padaṭṭhānaṃ, kusaladhammapaṭisevanāya? Kissa padaṭṭhānaṃ, kilesavatthupaṭisevanāya? Iti pamādena mohapakkhiyā diṭṭhi avijjā chandarāgapakkhiyā. Tattha taṇhā ca diṭṭhi cattāro āsavā taṇhā kāmāsavo ca bhavāsavo ca diṭṭhāsavo ca avijjāsavo ca. Tattha citte atthīti diṭṭhi cetasikesu niccanti pañcasu kāmaguṇesu ajjhāvahanena kāmāsavo, upapattīsu āsatti bhavāsavo. Tattha rūpakāyo kāmāsavassa bhavāsavassa ca padaṭṭhānaṃ. Nāmakāyo diṭṭhāsavassa avijjāsavassa ca padaṭṭhānaṃ.

704于此，以执著、内执取为欲漏的特相。愿求、结缚、有行、身行为有漏的特相，执著与执取为见漏的特相。于诸法不通达、不正知为无明漏的特相。这四漏即四取。欲漏为欲取，有漏为有取，见漏为见取，无明漏为我语取，以这四取而有五蕴。于此，无明漏应于心断除，它于心被随观心者断除。见漏应于诸法断除，它于诸法被随观法者断除。有漏应于执著断除，它于诸受被随观受者断除。欲漏应于五欲功德断除，它于身被随观身者断除。于此，身随观趋向苦圣谛。受随观是五根的缘：乐根、苦根、喜根、忧根、舍根，七烦恼的近行，因此趋向集。于心随观心趋向灭。于诸法随观法趋向道。因此，以四者的见，一切被断除，由此最初指示「放逸者、放逸者，他们的诸漏增长」。因为知者、见者有诸漏的灭尽，苦、集、灭、道，这些是不善法。应如此寻求。直到那不善的趣向，然后以对治寻求不善法，以诸烦恼的摄取而转回。这称为转回摄取。如此，善法也应当寻求。来到不善法。

Tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. Appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. Ime cattāro āsavā cattāri upādānāni. Kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. Tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. Diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. Bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. Kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. Tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. Vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. Citte cittānupassanā nirodhaṃ bhajati. Dhammesu dhammānupassanā maggaṃ bhajati. Tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. Jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. Evaṃ pariyesitabbā. Yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. Ayaṃ vuccate āvaṭṭo hāro. Evaṃ sukkāpi dhammā pariyesitabbā. Akusaladhamme āgamissa.

705于此，转回摄取的基础是念住、颠倒、四智、导向身见集起之道、导向身见灭之道。

Tattha āvaṭṭassa hārassa ayaṃ bhūmi sati upaṭṭhānā ca vipallāsā ca cattāri ñāṇāni sakkāyasamuppādāyagāminī ca paṭipadā sakkāyanirodhagāminī paṭipadā.

51于此，什么是分别论法？凡是应以分别论而分别论的，称为分别论法。譬如：「来了之后，那个人是什么？不是来了的不呵责，对于所问的问题，超越某一个任何事物」——这称为分别论法。

Tattha katamo vibhatti hāro? Yaṃ kiñci vibhajjabyākaraṇīyaṃ vuccati vibhatti hāro. Yathā kiṃ āgantvā ca puna puggalo hoti, no vāgataṃ na paribhāsati paripucchatāya pañhāya atiyanaṃ ekassa kiñci – ayaṃ vuccate vibhatti hāro.

707于此，什么是转变法？凡是对治的分别论，这称为转变法。譬如世尊所说：「对于具正见的人，邪见已被舍断」，详细地说一切道支。这称为转变法。

Tattha katamo parivattano hāro. Yaṃ kiñci paṭipakkhaniddeso, ayaṃ vuccati parivattano hāro. Yathā vuttaṃ bhagavatā sammādiṭṭhikassa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotīti vitthārena sabbāni maggaṅgāni. Ayaṃ vuccate parivattano hāro.

708于此，什么是同义语法？

Tattha katamo vevacano hāro?

709以诸多同义语，显示非法品；

Vevacanehi anekehi, ekaṃ dhammaṃ pakāsitaṃ;

710于经中知晓的通经者，那称为同义语法。

Sutte yo jānāti suttavidū, vevacano nāma so hāro.

711譬如具寿舍利弗在一个事例中，以同义语的种种说法被世尊赞叹：「舍利弗是大慧者、速慧者、捷慧者」，这是慧的同义语。譬如在道分别论中，以同义语分别论每一道支的出离义。如此无明的同义语。一个不善根，那同一个存在的，在那些那些地方，以那个那个而了知。并非以此称呼那同一个，而称呼另一个。「舍断一切欲的比丘」，欲被称呼。「对于他已超越渴」，那些欲称为渴而称呼。「听闻者先前染着」，那些欲称为染着而称呼。如此在经中所教导的法，应寻求那个：「这是什么法的名称？这是什么的同义语？」一切知者对于那些那些有语言，如其所应以那个那个而教导，应寻求那个的同义语。这是同义语法。

Yathā āyasmā sāriputto ekamhi vatthumhi vevacanena nānāvuttena bhagavatā pasaṃsito ‘‘mahāpañño sāriputto hāsapañño javanapañño’’ti idaṃ paññāya vevacanaṃ. Yathā ca maggavibhaṅge niyyānattho ekamekaṃ maggaṅgaṃ vevacanehi niddiṭṭhaṃ. Evaṃ avijjāya vevacanā. Ekaṃ akusalamūlaṃ tadeva santaṃ tesu tesu janapadesu tena tena pajānanti. Na hi anena tadevapi ālapiyanti aññaṃ bhajati. Sabbakāmajahassa bhikkhunoti kāmā ālapitā. Yassa nitthiṇṇo saṅkoti teyeva kāme saṅkāti ālapati. Suṇamānassa puretaraṃ rajjanti teyeva kāme rajjanti ālapati. Evaṃ suttamhi yo dhammo desiyati tassa pariyeṭṭhi ‘‘katamassa dhammassa idaṃ nāmaṃ katamassa idaṃ vevacana’’nti. Sabbaññū hi yesaṃ yesaṃ yā nirutti hoti, yathāgāmi tena tena desetīti tassa vevacanaṃ pariyesitabbaṃ. Ayaṃ vevacano hāro.

52于此，什么是施设法？「四圣谛」，经分别论，这是安立施设。集的施设。「于段食中有欲有贪，乃至已住立。于此识施设生起施设。于段食中无欲……省略……根除施设。」

Tattha katamo paññatti hāro? Cattāri ariyasaccānīti suttaṃ niddisati, nikkhepapaññatti. Yā samudayapaññatti. Kabaḷīkāre āhāre atthi chando atthi rāgo yāva patiṭṭhitaṃ. Tattha viññāṇaṃ pabhavapaññattiṃ paññapeti. Kabaḷīkāre āhāre natthi chando…pe… samugghāti paññatti.

713「他的心从欲漏解脱，心从有漏解脱，心从无明漏解脱」，施设舍断施设。「渴爱在前，慧转起」，偈颂施设可意施设。如此可意施设，世尊施设非法品。并非作「渴爱是苦集」而应处处分别论渴爱集。譬如「对已生起的欲寻不容忍、除去、舍断」，这是对抗施设。如此一切法，善与不善，凡是他的法领域，那法就在那里转起。其余的法是随顺那个的。那施设有二种：依他施设与自依施设。什么是自依施设？「诸比丘，应修习定，诸比丘，得定的比丘如实了知。『色是无常』如实了知」，这是自依施设与依他施设，那施设是慧与戒的，譬如应修习四禅那。他有定根，四根柔软，那些依四他，「三不坏净」依他，定根四根依他，于四圣谛不依他，慧根于须跋、正勤中精进根。如此在自己的立足处、自己的领域自依的那法，那个应在那里施设。应分别论对于那个的对治的破除。于此这种种施设，以什么原因这法被施设？这称为施设法。

Tassa kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccatīti pahānapaññattiṃ paññapeti. Taṇhā yassa purakkhatā paññā parivattati gāthā manāpapaññattiṃ paññapeti. Evaṃ pana manāpapaññattīti ekadhammaṃ bhagavā paññapeti. Na hi taṇhā dukkhasamudayoti kāretvā sabbattha taṇhāsamudayo niddisitabbo. Yathā uppannaṃ kāmavitakkaṃ nādhivāseti vinodeti pajahatīti paṭikkhepapaññatti. Evaṃ sabbesaṃ dhammānaṃ kusalānañca akusalānañca yañcassa dhammakkhettaṃ bhavati, so ceva dhammo tattha pavattati. Tadavasiṭṭhā dhammā tassānuvattakā honti. Sā duvidhā paññatti – parādhīnapaññatti ca sādhīnapaññatti ca. Katamā sādhīnapaññatti? Samādhiṃ, bhikkhave , bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. ‘‘Rūpaṃ anicca’’nti yathābhūtaṃ pajānāti, ayaṃ sādhīnapaññatti parādhīnapaññatti ca, sā paññatti paññāya ca sīlassa ca, yathā cattāri jhānāni bhāvetha. Tassa atthi samādhindriyaṃ mudūni cattāri indriyāni tāni catuparādhīnāni, tīṇi aveccappasādeti parādhīnaṃ samādhindriyaṃ cattāri indriyāni parādhīnāti catūsu ariyasaccesu aparādhīnaṃ paññindriyaṃ satipaṭṭhānesu sammappadhānesu vīriyindriyaṃ. Iti sake padaṭṭhāne sake khettasādhīno so dhammo, so ca tattha paññāpetabbo. Tassa paṭipakkhā nighāto niddisitabbo. Etthāyaṃ anekākārapaññatti kena kāraṇena ayaṃ dhammo paññattoti. Ayaṃ vuccate paññatti.

53于此，什么是下降之串？应下降于六法。于哪六法？于诸蕴、诸界、诸处、诸根、诸谛、缘起。没有那经或偈或分别论，不在这六法中的某非法品中显现。这一切教说的范围，即那些蕴或界或处或谛或缘起，于此，于五蕴中，受蕴是贪嗔痴的立足处。于此，有三种受，对于那乐受，有喜与寻，对于苦受，有忧与寻，对于不苦不乐受，有舍与寻。又于此，凡所感受的，这是苦谛。于诸蕴中，行蕴，于此，身放逸地随转，那行有二种：有分越度之业，以及三种行——福行或非福行或不动行，是一切有贪者的因，非离贪者的。嗔者之诸行，未离贪者思且作意，然而离贪者思但不作行。如热的金刚石落在木头或树或其他地方，既破坏又燃烧，如是有贪之思既思又作行。如冷的金刚石既不破坏也不燃烧，如是离贪之思思但不作行。于此，于五蕴中，一蕴是非根身，即想蕴。

Tattha katamo otaraṇo hāro? Chasu dhammesu otāretabbaṃ. Katamesu chasu? Khandhesu dhātūsu āyatanesu indriyesu saccesu paṭiccasamuppādesu. Natthi taṃ suttaṃ vā gāthā vā byākaraṇaṃ vā. Imesu channaṃ dhammānaṃ aññatarasmiṃ na sandissati. Ettāvatā esa sabbā desanā yā tā khandhā vā dhātuyo vā āyatanāni vā saccāni vā paṭiccasamuppādo vā, tattha pañcannaṃ khandhānaṃ vedanākkhandho rāgadosamohānaṃ padaṭṭhānaṃ. Tattha tisso vedanāyo tassa sukhāya vedanāya somanasso savicāro, dukkhāya vedanāya domanasso savicāro, adukkhamasukhāya vedanāya upekkho savicāro. Yaṃ puna tattha vedayitaṃ idaṃ dukkhasaccaṃ, khandhesu saṅkhārakkhandho tattha kāyo pamattaṃ saupavattati, tañca saṅkhāragato dvidhā ca bhavaṅgotaraṇaṃ kammaṃ tīṇi ca saṅkhārāni puññābhisaṅkhārā vā apuññā vā āneñjā vā hetu sabbasarāgassa no vītarāgassa, dosassa abhisaṅkhārāni ca avītarāgo ceteti ca pakappeti ca, vītarāgo pana ceteti ca no abhisaṅkharoti, yaṃ uṇhaṃ vajiraṃ kaṭṭhe vā rukkhe vā aññattha vā patantaṃ bhindati ca ḍahati ca, evaṃ sarāgacetanā ceteti ca abhisaṅkharoti ca. Yathā sataṃ vajiraṃ na bhindati na ca ḍahati, evaṃ vītarāgacetanā ceteti na ca abhisaṅkharoti. Tattha pañcannaṃ khandhānaṃ eko khandho anindriyasarīraṃ saññākkhandho.

715于此，于诸界中有十八界。于此，凡是色的十界，当说示它们时，应说示色蕴、苦圣谛。又凡是六识身与意界为第七，于此，应说示识蕴、苦圣谛。然而法界是诸法的集合，那法以因、以流出、以果、以作用、以同义语，以任何方式获得，应以那种方式说示。或者是善或者是不善或者是无记或者是无为。于十二处中，十处是色，那苦圣谛应被说示。色蕴与意处应以识蕴说示，苦圣谛。法处是种种法的集合。于此，凡是根的诸法应在诸根中说示，凡是非根的应在非根中说示。应以方便下降。如那法界，如是应寻求法处。凡是法界，那即是法处，不减不增。

Tattha dhātūnaṃ aṭṭhārasa dhātuyo. Tattha yā rūpī dasa dhātuyo, tāsu desiyamānāsu rūpakkhandho niddisitabbo, dukkhaṃ ariyasaccaṃ. Yepi ca cha viññāṇakāyā manodhātusattamā, tattha viññāṇakkhandho ca niddisitabbo, dukkhaṃ ariyasaccaṃ. Dhammadhātu pana dhammasamosaraṇā, so dhammo hetunā ca nissandena ca phalena ca kiccena ca vevacanena ca yena yena upalabbhati, tena tena niddisitabbo. Yadi vā kusalā yadi vā akusalā yadi vā abyākatā yadi vā asaṅkhatā. Dvādasannaṃ āyatanānaṃ dasa āyatanāni rūpāni taṃ dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Rūpakkhandho ca manāyatanañca viññāṇakkhandhena niddisitabbaṃ, dukkhaṃ ariyasaccaṃ. Dhammāyatanaṃ nānādhammasamosaraṇaṃ. Tattha ye dhammā indriyānaṃ indriyesu niddisitabbā, ye anindriyānaṃ anindriyesu niddisitabbā. Pariyāyato ca otāretabbā. Yathā sā dhammadhātu tathā dhammāyatanaṃ pariyesitabbaṃ. Yāyeva hi dhammadhātu tadeva dhammāyatanaṃ anūnaṃ anadhikaṃ.

716于此，缘起有三种，有四种，有二种。于此，三种缘起是因、果、流出。无明、行、渴爱、取，这是因。识、名色、六处、触、受，这是缘。凡是有，这是异熟。凡是生、死，这是流出。

Tattha paṭiccasamuppādo atthi tividho, atthi catubbidho, atthi duvidho. Tattha tividho paṭiccasamuppādo hetuphalanissando. Avijjā saṅkhārā taṇhā upādānaṃ ca ayaṃ hetu, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā ca ayaṃ paccayo, yo bhavo ayaṃ vipāko, yā jāti maraṇaṃ ayaṃ nissando.

717如何是四种？因、缘、异熟、流出。无明与渴爱、行与取，这是因。识是名色的缘。名色生起，对于如是生起者，六处、触、受，这是缘。凡是有，这是异熟。凡是生与老死，这是流出。

Kathaṃ catubbidho hetu paccayo vipāko nissando ca? Avijjā ca taṇhāsaṅkhārā ca upādānaṃ ca – ayaṃ hetu. Viññāṇaṃ nāmarūpassa paccayo. Nāmarūpaṃ upapajjati, tathā upapannassa saḷāyatanaṃ phasso vedanā ca – ayaṃ paccayo. Yo bhavo ayaṃ vipāko. Yā jāti yā ca jarāmaraṇaṃ – ayaṃ nissando.

718如何是二种缘起？无明、行、渴爱、取，这是集。识、名色、六处、触、受、有、生、死，这是苦。又凡是从无明灭而行灭，这些以相对的方式是二谛。因此，缘起以任何方式被说示，应以那种方式说示。

Kathaṃ duvidho paṭiccasamuppādo? Avijjā saṅkhārā taṇhā upādānaṃ – ayaṃ samudayo. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti maraṇañca – idaṃ dukkhaṃ. Yaṃ pana avijjānirodhā saṅkhāranirodho imāni tappaṭipakkhena dve saccāni. Tasmā paṭiccasamuppādo yena ākārena niddiṭṭho, tena tena niddisitabbo.

719如是二十二根。十二根，眼根等，从眼根到忧根，这是苦。男根与见是渴爱的立足处。由于男子对男子之事，那应如是作。然后于内贪著。这是我慢，那以名声贪著于外寻求，这是我所慢，如是女子。于此，乐根与喜根是男根的随顺者。对于他，意欲圆满的贪法增长善根。若他的这意欲不达圆满，对于他，苦根与忧根转起。嗔与不善根增长。然而若修习舍，成为舍根的随顺者。无痴与善根增长。如是七根依烦恼事而不超越、不减少，一切受、女根、男根。于此，八根，从信根到具最上智根，这是导至苦灭之道。十命根是欲贪的立足处。意根是有贪的立足处。慧根是色贪的立足处。女根与男根是有情施设的立足处。于此，以任何根相应的，能下降于偈，应以那种方式说示。如是于诸蕴、诸界、诸处、诸谛、缘起，这是下降之串。

Tathā bāvīsati indriyāni. Dvādasa indriyāni cakkhundriyāni cakkhundriyaṃ yena domanassindriyaṃ, idaṃ dukkhaṃ. Purisindriyaṃ ca diṭṭhiyā ca taṇhāpadaṭṭhānaṃ. Yato puriso purisakānaṃ taṃ evaṃ kātabbatā. Atha ajjhattaṃ sārajjati. Ayaṃ ahaṃkāro taṃ yasā sāratto bahiddhā pariyesati, ayaṃ mamaṃkāro evaṃ itthī, tattha sukhindriyaṃ ca somanassindriyaṃ ca purisindriyassānuvattakā honti. Tassa adhippāyaparipuṇṇā lobhadhammā kusalamūle pavaḍḍhenti. Tassa ce ayamadhippāyo na pāripūriṃ gacchati. Tassa dukkhindriyaṃ ca domanassindriyaṃ ca vattati. Doso ca akusalamūlaṃ pavaḍḍhati. Sace pana upekkhā bhāveti upekkhindriyassa anuvattakāmā bhavati. Amoho ca kusalamūlaṃ pavaḍḍhati. Iti satta indriyāni kilesavatthumupādāya ananvemāni avamāni sabbassa vedanā itthindriyaṃ purisindriyaṃ. Tattha aṭṭha indriyāni saddhindriyaṃ yāva aññātāvino indriyaṃ, ayaṃ dukkhanirodhagāminī paṭipadā. Dasannaṃ paññindriyānaṃ kāmarāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Paññindriyāni rūparāgassa padaṭṭhānaṃ. Itthindriyaṃ ca purisindriyaṃ ca satta paññattiyā padaṭṭhānaṃ. Tattha yena yena indriyena yuttaṃ vā gāthāya otāretuṃ sakkoti, tena tena niddisitabbo. Evaṃ khandhesu dhātūsu āyatanesu saccesu paṭiccasamuppādesu ayaṃ otaraṇo hāro.

54于此，什么是净化之串？凡偈以一义开始而说。于此，以一义说时，于其余所说中，那义不应说示。什么原因？因为那义尚未说，未说的不能说示。如「什么是不放逸不死之句」之偈，这一偈应被说示。什么原因？这开始的义说者确实是未说的吗？

Tattha katamo sodhano hāro? Yo gāthā ekena ārambho bhāsissanti. Tattha ekissā bhāsitāya avasiṭṭhāsu bhāsitāsu so attho na niddisitabbo. Kiṃ kāraṇaṃ? Na hi tāva so attho bhāsito, so abhāsito na sakkā niddisituṃ. Yathā kiṃ appamādo amataṃ padanti gāthā ayamekā gāthā niddisitabbā. Kiṃ kāraṇaṃ, atthikkhātāva imassa ārambhassa anabhāsitaṃ?

721「如是以特殊方式了知，诸贤智者于不放逸」

Evaṃ visesato ñatvā, appamādamhi paṇḍitā;

722「他们于不放逸中欢喜，乐于诸圣者的行境。」

Appamāde pamodanti, ariyānaṃ gocare ratāti.

723这是所说的。对于这所说的偈颂，其义应被阐明。什么原因？那里有剩余吗？「那些禅修者、常修习者、常精进者」这偈颂，当这些偈颂如此被持时，那时其义应被阐明。如此在未曾听闻的诸经或诸分别论中，一个教说被说出。那审察、比较「这是应作的，这经被说出，其解释被阐明或未被阐明」。在那里，那审察，这被称为净化的方法。

Idaṃ abhāsitaṃ. Imissāpi gāthāya bhāsitāya attho niddisitabbo. Kiṃ kāraṇaṃ, atthi tattha avasiṭṭhaṃ? Te jhāyino sātatikā, niccaṃ daḷhaparakkamāti gāthā, evaṃ imā gāthāyo upadhāritā yadā bhavanti, tadā attho niddisitabbo. Evaṃ assutapubbesu suttesu byākaraṇesu vā ekuddeso bhāsito. Yā vīmaṃsā tulanā idaṃ atthi kiccaṃ, idaṃ suttaṃ bhāsitaṃ tassa vevacanaṃ niddiṭṭhaṃ vā na vāti. Tattha yā vīmaṃsā, ayaṃ vuccate sodhano hāro.

55在那里，什么是确立的方法？一性与多性。在那里，已作的施设与应作的施设。那一性与多性，如施设以一个语词了知多性之慧，那慧以主导义而施设。那以无等义而施设。那以无等义而为慧力。以微细的行境之力，他修习于三宝的随念：佛随念、法随念、僧随念，以不颠倒的忆念性。正见以诸法的简择而为择法觉支，以决意而为证智。简而言之，诸道以不破坏事物而为一性，如与热混合的热水，与冷混合的冷水、碱水、糖水，这是一性与多性。

Tattha katamo adhiṭṭhāno hāro? Ekattatā ca vemattatā ca. Tattha kitapaññatti ca kiccapaññatti ca. Sā ekattatā ca vemattatā ca yathā paññatti ekavevacanena vemattatā pajānātīti paññā, sā ca ādhipateyyaṭṭhena paññatti. Yaṃ anomattiyaṭṭhena paññattanti. Taṃ anomattiyaṭṭhena paññābalaṃ. Tanubhūtā gocarattavasā sevasati tīsu ratanesu anussati buddhānussati dhammānussati saṅghānussati aviparītānussaraṇatāya. Sammādiṭṭhi dhammānaṃ pavicayena dhammavicayasambojjhaṅgo abhinīhārato abhiññāti. Saṅkhepena maggā kā vatthu avikopanatāya ekattā, yathā uṇhena saṃsaṭṭhaṃ uṇhodakaṃ, sītena saṃsaṭṭhaṃ sītodakaṃ khārodakaṃ guḷhodakanti, idaṃ ekattatā vemattatā ca.

725又有法由种种法聚集为一，如四大种应被防护，那色为一性。地界、水、火、风界为多性。如此一切四界为色是一性，地界、水、火、风界为多性。地界以相为一性，以混合的事物为多性。凡任何坚硬相，一切那是地界为一性。发、毛、爪、齿、皮、革为多性。如此一切四界为色是一性。声、香、味、触为多性。

Atthi puna dhammo nānādhammasaṅghato ekato yathārūpaṃ cattāro vāretabbā, tañca rūpanti ekattatā. Pathavīdhātu āpo tejo vāyodhātūti vemattatā. Evaṃ sabbā catasso dhātuyo rūpanti ekattatā, pathavīdhātu āpo tejo vāyodhātūti vemattatā. Pathavīdhātūti lakkhaṇato ekattatā, saṃkiṇṇavatthuto vemattatā. Yaṃ kiñci kakkhaḷalakkhaṇaṃ, sabbaṃ taṃ pathavīdhātūti ekattatā. Kesā lomā nakhā dantā chavi cammanti vemattatā. Evaṃ sabbaṃ catasso dhātuyo rūpanti ekattaṃ. Saddā gandhā rasā phoṭṭhabbāti vemattatā.

726又有法以多性而得另一名。如于身随观中的九想：青瘀想、膨胀想，这是须跋想，那一性以所缘为多性，如此随观想受中的过患，如此确立定根，那同样于诸法中，在那里想的修习为精进根，于诸法中法随观，于心中舍断我想为慧根，于心中心随观。(如此)凡任何智的行境，完全是慧的行境之慧，这是多性，如欲贪、有贪、见贪为渴爱的多性。如此，那于一性与多性的智、审察、比较。这是确立的方法。

Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.

56在那里，什么是资具的方法？有因、有缘的清净与杂染，那寻求两者，那是资具的方法。如此，对于有因的诸法，因应被寻求；对于有缘的诸法，缘应被寻求。

Tattha katamo parikkhāro hāro? Sahetu sappaccayaṃ vodānañca saṃkileso ca, yaṃ tadubhayaṃ pariyeṭṭhi, sa parikkhāro hāro. Iti dhammānaṃ sahetukānaṃ hetu pariyesitabbo, sappaccayānaṃ paccayo pariyesitabbo.

728在那里，因与缘有什么差别？自性是因，他性是缘。他性的缘也是因，自性的因对于某些他性未说为因，说为缘。内在的是因，外在的是缘。自性是因，他性是缘。生起者是因，接受者是缘。住者是因，来者是缘。不共的是因，共的是缘。唯一的是因，相续的是缘。

Tattha kiṃ nānākaraṇaṃ, hetussa ca paccayassa ca? Sabhāvo hetu, parabhāvo paccayo. Parabhāvassa paccayo hetupi, sabhāvassa hetuyā parabhāvassa kassaci paccayo avutto hetu, vutto paccayo. Ajjhattiko hetu, bāhiro paccayo. Sabhāvo hetu, parabhāvo paccayo. Nibbattako hetu, paṭiggāhako paccayo. Nevāsiko hetu, āgantuko paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Ekoyeva hetu, aparāparo paccayo.

729因的助缘应被集合。集合是因，在那里因有二种。缘有二种：无间缘与辗转缘。因也有二种：无间因与辗转因。在那里，什么是辗转缘？无明是名色的辗转缘，识以无间缘性为缘。若在最初无明灭，则名色也灭。在那里，为何无间？辗转缘、无间缘被集合，这是从缘。在那里，什么是辗转因？了知者以辗转因性为因，另一行相以无间因性为因。对于谁，那无间生起，那也是其因，从生灭而外行相灭，从行相灭而杖灭，从杖灭而片段灭。如此因也有二种，应以那些来见。

Hetussa upakaraṇaṃ samudānetabbo. Samudānaṃ hetu, tattha duvidho hetu. Duvidho paccayo – samanantarapaccayo ca paramparapaccayo ca. Hetupi duvidho – samanantarahetu ca paramparahetu ca. Tattha katamo paramparapaccayo? Avijjā nāmarūpassa paramparapaccayo, viññāṇaṃ samanantarapaccayatāya paccayo. Yadi ādimhi avijjānirodho bhavati nāmarūpassa nirodhopi. Tattha samanantaraṃ kiṃ kāraṇaṃ paramparapaccayo samanantarapaccayo samuddānito, ayaṃ paccayato. Tattha katamo paramparahetu? Vijānantassa paramparahetutāya hetu, aññākāro samanantarahetutāya hetu. Yassa hi yaṃ samanantaraṃ nibbattati, so tassa hetupi jātinirodhā bahi ākāranirodho, ākāranirodhā daṇḍanirodho, daṇḍanirodhā khaṇḍanirodho. Evaṃ hetupi dvidhā so tāhi passitabbo.

730缘起如何？无明为彼之缘，那么什么又是无明的缘？非如理作意。它是什么的缘？诸行的。如此，缘与所生起者，其因是什么？正是无明。如是，前际不可知。于此，随眠无明是被无明所缠者之因，前者为因，后者为缘，而彼无明也是诸行之缘，以四种方式：俱生缘性、无间缘性、流注缘性、所依缘性。

Paṭiccasamuppādo yathā avijjāpaccayo tassa puna kiṃpaccayo, ayoniso manasikāro. So kassa paccayo saṅkhārānaṃ, iti paccayo ca samuppannaṃ ca tassa ko hetu avijjāyeva . Tathā hi purimā koṭi na paññāyati. Tattha avijjānusayo avijjāpariyuṭṭhānassa hetu purimā hetu pacchā paccayo, sāpi avijjāsaṅkhārānaṃ paccayo catūhi kāraṇehi sahajātapaccayatāya samanantarapaccayatāya abhisandanapaccayatāya patiṭṭhānapaccayatāya.

57如何以俱生缘性，无明为诸行之缘？凡心被贪所缠，于彼处，被无明所缠者舍弃一切慧的行境。于彼处，诸行以三缘而住，因地位、时分、大性，此与无明俱生者增长、增盛、广大，以四种方式慧被舍弃。以何四种？随眠、缠、结、取。于彼处，随眠、缠、生、被缠者结合，已结合者执取，以取为缘而有。如是，彼等诸行以三种方式生起，已到达地，非想处，此以道调伏之义，彼等已到达力，不可调伏，如是称为诸行。如是，以与因俱生之义，确实有诸行之缘，已说明缘，除去善、不善，应包括善与不善，除去异熟法，应说可说、不可说，应包括可说与不可说，有之转起，应遍察一切经。

Kathaṃ sahajātapaccayatāya avijjāsaṅkhārānaṃ paccayo? Yaṃ cittaṃ rāgapariyuṭṭhaṃ, tattha avijjāpariyuṭṭhānena sabbaṃ paññāya gocaraṃ hanti. Tattha saṅkhārā tipaccayaṭṭhikā addhābhūmikāramahattassa ayaṃ avijjāsahasamuppannaṃ vuddhiṃ virūḷhiṃ vepullatamāpajjantī catūhi kāraṇehi paññā pahīyati. Katamehi catūhi? Anusayo pariyuṭṭhānaṃ saṃyojanaṃ upādānaṃ. Tattha anusayo pariyuṭṭhānaṃ jāti pariyuṭṭhitā saṃyujjati saṃyuttā upādiyati upādānapaccayā bhavo. Evaṃ te saṅkhārā tividhā uppannā bhūmigatā nāsaññattha ayaṃ maggena vinītattāyāti te thāmagatā apativinītātipi te saṅkhārāti vuccati, evaṃ sahetusamuppannaṭṭhena atthi meva paccayā saṅkhārānaṃ paccayo niddiṭṭhaṃ apanetvā kusalaṃ akusalaṃ kusalo ca akusalo ca pakkhipitabbo, vipākadhammā apanetvā vacanīyaṃ avacanīyaṃ vacanīyañca avacanīyañca pakkhipitabbaṃ, bhavaapevirittā, sabbasuttaṃ parikkhipitabbaṃ.

732如来十力、四无畏、诸福德、无他作，无明以无间缘性为诸行之缘，与心俱生之无明，彼心之无间心生起，彼无间心生起，对彼后心，前心以因缘性为缘，因此无明为因，因彼心，取无机会，智不生起。彼之放逸界被贪流注，于彼处颠倒生起：「于须跋为净」、「于苦为乐」，于彼处诸行生起，染、嗔、根之思，被贪所缠、被嗔所缠、被无明所缠，见颠倒应于事说明中说明，凡颠倒心了知，此为心颠倒；凡颠倒想执取，此为想颠倒；凡颠倒见执着，此为见颠倒。八邪性增长，三不善，于非如理作意生起识与明作。如是，于前后际，不善诸行增长、广大。而彼等以大、未遍知、再有之诸行而有。如是，无明以俱生缘性为诸行之缘，也以无间缘性。

Dasa tathāgatabalāni cattāri vesārajjāni puññāni anaññākataṃ avijjā samanantarapaccayatāya saṅkhārānaṃ paccayo yena cittena saha samuppannā avijjā tassa cittassa samanantaracittaṃ samuppannanti, tassa yaṃ samanantaracittaṃ samuppannanti, tassa pacchimassa cittassa purimacittaṃ hetupaccayatāya paccayo, tena avijjā hetu tena cittena upādānaṃ anokāsakatā ñāṇaṃ na uppajjanti. Yā tassa appamādā dhātu abhijjhābhisanditā tahiṃ vipallāsā uppajjanti ‘‘asubhe subha’’nti ‘‘dukkhe sukha’’nti, tattha saṅkhārā uppajjanti rattā duṭṭhā mūlassa cetanā rāgapariyuṭṭhānena byāpādapariyuṭṭhānena avijjāpariyuṭṭhānena diṭṭhivipallāso vatthuniddese niddisitabbo , yaṃ viparītacitto vijānāti ayaṃ cittavipallāso, yā viparītasaññā upaggaṇhāti ayaṃ saññāvipallāso. Yaṃ viparītadiṭṭhi abhinivisati ayaṃ diṭṭhivipallāso. Aṭṭha micchattāni vaḍḍhanti, tīṇi akusalāni ayoniso manasikāre uppannaṃ viññāṇañca vijjañca karonti. Iti pubbāparante akusalānātaritaro saṅkhārā vuddhiṃ vepullataṃ gacchanti. Te ca mahatā ca appaṭividitā ponobhavikā saṅkhārā bhavanti. Iti evaṃ avijjā sahajātapaccayatāya saṅkhārānaṃ paccayo samanantarapaccayatāya ca.

58如何以流注之相，无明为诸行之缘？彼无明流注彼等诸行，遍流。譬如青莲或红莲，若于水中增长，被冷水流注、遍流，增长、增盛、广大。如是，以流注之义，无明为诸行之缘。

Kathaṃ abhisandanākārena avijjā saṅkhārānaṃ paccayo? Sā avijjā te saṅkhāre abhisanneti parippharati. Seyyathāpi nāma uppalaṃ vā padumaṃ vā taṃ udake vaḍḍhaṃ assa, sītena vārinā abhisannaṃ parisandanaṃ vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Evaṃ abhisandanaṭṭhena avijjā saṅkhārānaṃ paccayo.

734如何以住立之义，无明为诸行之缘？彼等诸行依止无明，增长、增盛、广大。譬如青莲或红莲，依止大地，住立于大地，增长、增盛、广大。此等诸行住立于无明，依止无明，增长、增盛、广大。如是，以住立之义，无明为诸行之缘。

Kathaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo? Te saṅkhārā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjanti. Seyyathāpi nāma uppalaṃ vā padumaṃ vā pathaviṃ nissāya pathaviṃ patiṭṭhāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Ete saṅkhārā avijjāyaṃ patiṭṭhitā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ gacchanti. Evaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo.

735再者，以贪相应之业的果报，于结生时有生起，彼业的一切执着，以无智之力，称为再有之诸行，如是也有「以无明为缘，诸行」。再者，于五种有学补特伽罗、入无想定者、已到达有者、已到达中间者、或湿生者、或任何其他不来者，不思、不愿，对彼等，什么为诸行之缘？再者，从贪，对彼等有诸行、诸取，心随念，未成熟异熟之聚，未断缘，对彼等再有去。如是，以无明为缘，诸行。再者，彼等非取，也非行，再者，对彼等七随眠未断、未灭，成为彼所缘。识住立，以识为缘，名色。如是也，以无明为缘，诸行。再者，凡任何积集之业，一切彼以无明之力被造作，以渴爱之力被执着，以无智之力，于彼处也不知过患。彼正是识种子，彼正是渴爱之润，彼正是无明之痴。如是也应说「以无明为缘，诸行」。如是，以此等方式，无明为诸行之缘。

Puna rāgasahagatassa kammassa vipākena paṭisandhimhi bhavo nibbattati, taṃ kammassa sabbaṃ abhiniviṭṭhaṃ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi. Puna pañcasu ye ca sekkhā puggalā, ye ca asaññisamāpattiṃ samāpannā, ye ca bhavagatā, ye ca antogatāyeva saṃsedajā, ye ca vā pana añño hi koci anāgāmibhūtā na cetenti na ca patthenti, tesaṃ kiṃ paccayā saṅkhārā. Puna rāgā atthi tesaṃ saṅkhārāni upādānāni cittamanussarantiyeva avipakkavipākasamūhatā asamucchinnapaccayā tesaṃ puna ca gato bhavati. Evampi hi avijjāpaccayā saṅkhārā. Puna sā te na upādānā napi saṅkhārā atthi, puna tesaṃ satta anusayā asamūhatā asamucchinnā tadārammaṇaṃ bhavati. Viññāṇassa patiṭṭhāya viññāṇapaccayā nāmarūpaṃ. Evampi avijjāpaccayā saṅkhārā. Puna sā yaṃ kiñci kammaṃ ācayagāmi sabbaṃ taṃ avijjāvasena abhisaṅkhariyati taṇhāvasena ca allīyati aññāṇavasena ca tattha ādīnavampi na jānāti. Tadeva viññāṇabījaṃ bhavati, sāyeva taṇhāsineho bhavati. Sāyeva avijjā sammohoti. Evampi avijjāpaccayā saṅkhārā vattabbā. Iti imehi ākārehi avijjā saṅkhārānaṃ paccayo.

736于彼处，非如理作意为无明之因、缘。于彼处，断绝，此于彼处第三力还灭，此为结生。于彼处，再有，凡不断、不根除之义，此为随眠。譬如旗或布，二人压或一人或力，于避风处，但不于压处干燥。于彼处，凡润、水界未干，应干燥。到达热界，若再于空中放置，彼以蒸发大部分获得润，确实不到达火界，不去余处。如是，乃至有顶之定，不导向相应之根除。彼等执着、思量，不从渴爱去渴爱之舍断。于彼处，彼不根除。无明之随眠与心之障碍，此为缠。如实识之不通达，此为无明漏，无明识种子。凡种子，彼因不断，不断者结生，结生者不去根除，不根除，心缠缚，被缠缚心者没真正了知，如是，识之有漏义、无明义、因义、不断义、不来灭义、果义、结生义、再有义、不根除义、随眠义、缠义、不通达义。至此，无明之田已说明。此称为周遍之摄。

Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṃ tattha tatiyaṃ balaṃ nivatti, ayaṃ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṃ anusayo. Yathā paṭākaṃ vā sāṭakaṃ vā dve janā pīḷesu ca ekā vā balaṃ vā assa nivāṭassesu, na pana pīḷesu soseyya. Tattha yaṃ sinehā āpodhātu anupullanā sosetabbā. Uṇhadhātumāgamma sace puna taṃ ākāse nikkhipeyya taṃ ussāvena yebhuyyataraṃ sinehamāpajjeyya, na hi anāgamma tejodhātuṃ parisesaṃ gaccheyya. Evameva bhavaggaparamāpi samāpatti na anurūpassa samugghātāya saṃvattati. Te hi ālayanti sammasanti, na ca taṇhāya taṇhāpahānaṃ gacchanti. Tattha so asamugghāto. Avijjāya anusayo ca cittassa sampalibodho, idaṃ pariyuṭṭhānaṃ. Yathābhūtaṃ viññāṇassa appaṭivedho ayaṃ avijjāāsavo avijjāviññāṇabījaṃ bhavati. Yaṃ bījaṃ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṃ gacchati. Asamugghātaṃ cittaṃ pariyonahati, pariyonaddhacitto yathābhūtaṃ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṃ niddiṭṭhaṃ bhavati. Ayaṃ vuccate parikkhāro nāma hāro.

59于彼处，什么是增益摄？于已开显者，彼寂静，但应说详说。详说之法，识之外，此为增益摄。于彼处，名之说明为引入，事之说明为同义语，事为基础之详说。如何？凡比丘们应从行舍断，此为引入。

Tattha katamo samāropano hāro? Ugghaṭitamhi tamhi santañceva ca naṃ vitthāraṃ pana vattabbaṃ. Vitthāravidhaṃ cittaññā ayaṃ samāropano hāro. Tattha nāmaniddeso upaghaṭakā vatthuniddeso vevacanaṃ vatthubhūto vitthāro. Yathā kiṃ, yā bhikkhūnaṃ vattato pahātabbo, ayaṃ upaghaṭanā.

738于此，什么是增益？不应说任何事物，应舍断色贪或名。应以「乃至识」详细地作。应以譬喻说明无明，这是增益。依止心的依止是渴爱与见。于此，见是无明，渴爱是行。于此，以见为缘的渴爱，这些是以无明为缘的行。于此，所依止的识，这是以行为缘的识，乃至老死，这是在简略所说中增益剩余的。

Tattha katamo samāropano? Kiñci na vattabbaṃ, rūparāgaṃ vā nāmavantapahātabbaṃ . Yāva viññāṇanti vitthārena kātabbāni. Avijjā tā opammena paññāpetabbā, ayaṃ samāropano. Nissitacittassa ca mattiko ca nissayo taṇhā ca diṭṭhi ca. Tattha diṭṭhi avijjā taṇhā saṅkhārā. Tattha diṭṭhipaccayā taṇhā ime avijjāpaccayā saṅkhārā. Tattha nissitaṃ viññāṇaṃ idaṃ saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, idaṃ saṃkhittena bhāsite avasiṭṭhaṃ paropayati.

739「无所依者无动摇」，对他来说，如是见与渴爱的舍断，于此，为了见无明的灭，识在有贪住处的诸法中，依止此法而奔向彼法，如猴子的譬喻。然而，对他来说，在少分有贪住处的诸法中，欲贪不存在，从何处有动摇？在强烈的有情中，心安住，那无住的识，无食而灭。以识灭故名色灭，乃至老死灭。这是增益。

Anissitassa calitaṃ natthīti tassa evaṃ diṭṭhiyā taṇhāya ca pahānaṃ tattha diṭṭhiavijjānirodhāya bhūtaṃ viññāṇaṃ sarāgaṭṭhāniyesu dhammesu taṃ taṃ dhammaṃ upecca aññaṃ dhammaṃ dhāvati makkaṭopamatāya, atha khvassa parittesu dhammesu sarāgaṭṭhāniyesu chandarāgo natthi kuto tato calanā, adhimattesu sattesu cittaṃ nivessayati taṃ apatiṭṭhitaṃ viññāṇaṃ anāhāraṃ nirujjhati viññāṇanirodhā nāmarūpanirodho yāva jarāmaraṇanirodho. Ayaṃ samāropano.

740于此，以贪为因的识的动摇是有执取的，在那动摇不存在时，三种杂染随行的火寂静。因此说「动摇不存在时有寂静」。于此，从增益而来，身寂静者受乐，乐者心得定，乃至「解脱」的智见生起。他以诸漏尽而解脱，不再生。由于他的再生、来去不存在，不在此处，不在彼处，不在两者之间。「这是苦的边际」，这是无余涅槃界。这是在此经中间增益的，在缘起与解脱中的连结，他们不以详细分别论这简略所说的义理。这称为增益论。不应以杂染分的经增益杂染分的诸法，不是其他。如是在随眠分、通达分中，这是增益论。这些是十六论。

Tattha rāgavasena viññāṇassa calitaṃ sapariggaho, tasmiṃ calite asati yo parikilesopacāro tividho aggi paṭippassaddho bhavati. Tenāha calite asante passaddhi hoti. Tattha yaṃ samāropanā passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Yāva vimuttitamiti ñāṇadassanaṃ bhavati. So āsavānaṃ khayā ca vimutti no upapajjati. Tassa upapattissa āgatigatiyā asantiyā nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassāti anupādisesā nibbānadhātu. Idamassa suttassa majjhe samāropitaṃ paṭiccasamuppāde ca vimuttiyaṃ ca yogo na ca etaṃ tassa saṃkhittena bhāsitassa vitthārena atthaṃ vibhajjanti. Ayaṃ vuccate samāropano hāro. Na ca saṃkilesabhāgiyena suttena saṃkilesabhāgiyo ye ca dhammā samāropayitabbā nāññe. Evaṃ vāsanābhāgiye nibbedhabhāgiye, ayaṃ samāropano hāro. Ime soḷasa hārā.

741苏维拉之玛哈迦旃延住阎浮林者之《藏释》

Suvīrassa mahākaccāyanassa jambuvanavāsino peṭakopadese

742第五地。

Pañcamā bhūmi.

7436. 经义集成地

6. Suttatthasamuccayabhūmi

60诸佛世尊的教法以三种方式被摄取：在诸蕴、诸界、诸处中。其中，五蕴为：色蕴、受蕴、想蕴、行蕴、识蕴。十色处——眼与色、耳与声、鼻与香、舌与味、身与触，此为色蕴。其中，六受身为受蕴——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，此为受蕴。其中，六想身为想蕴——色想、声想、香想、味想、触想、法想，此等六想身，此为想蕴。其中，六思身为行蕴——色思、声思、香思、味思、触思、法思，此等六思身，此为行蕴。其中，六识身为识蕴——眼识、耳识、鼻识、舌识、身识、意识，此等六识身，此为识蕴。此等为五蕴。

Buddhānaṃ bhagavantānaṃ sāsanaṃ tividhena saṅgahaṃ gacchati, khandhesu dhātūsu āyatanesu ca. Tattha pañcakkhandhā rūpakkhandho yāva viññāṇakkhandho. Dasa rūpaāyatanāni cakkhu rūpā ca yāva kāyo phoṭṭhabbā ca, ayaṃ rūpakkhandho. Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṃ vedanākkhandho. Tattha cha saññākāyā saññākkhandho, rūpasaññā yāva dhammasaññā ime cha saññākāyā, ayaṃ saññākkhandho. Tattha cha cetanākāyā saṅkhārakkhandho, rūpasañcetanā yāva dhammasañcetanā ime cha cetanākāyā, ayaṃ saṅkhārakkhandho. Tattha cha viññāṇakāyā viññāṇakkhandho, cakkhuviññāṇaṃ yāva manoviññāṇaṃ ime cha viññāṇakāyā, ayaṃ viññāṇakkhandho. Ime pañcakkhandhā.

745它们的遍知是什么？无常、苦、想、无我，此为它们的遍知。其中，什么是蕴义？聚集义为蕴义，堆积义为蕴义，积聚义为蕴义。犹如薪蕴、林蕴、木蕴、火蕴、水蕴、风蕴，如是于诸蕴中一切摄集，如是为蕴义。

Tesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti esā etesaṃ pariññā. Tattha katamo khandhattho? Samūhattho khandhattho, puñjattho khandhattho, rāsattho khandhattho. Taṃ yathā dabbakkhandho vanakkhandho dārukkhandho aggikkhandho udakakkhandho vāyukkhandho iti evaṃ khandhesu sabbasaṅgahova evaṃ khandhattho.

746其中，十八界为眼界、色界、眼识界……意界、法界、意识界。这些为十八界。它们的遍知为无常、苦、想、无我，此为它们的遍知。其中，什么是界义？所谓部分义为界义。部分者，眼非净色为眼界。如是于五界中，又贪的分离义为界义。因为眼界是分离的。如是于五中又说以决定自性义为界义。犹如，以自性此人为胆汁质、痰质、风质、混合质，如是以自性眼界为十种所喜爱的，以及于一切诸根中……差别义为界义。

Tattha aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…pe… manodhātu dhammadhātu manoviññāṇadhātu. Etāyo aṭṭhārasa dhātuyo. Tāsaṃ pariññā aniccaṃ dukkhaṃ saññā anattāti esā etāsaṃ pariññā. Tattha ko dhātuattho? Vuccate avayavattho dhātuattho. Avayavoti cakkhu no pasādo cakkhudhātu. Evaṃ pañcasu dhātūsu puna rāgavavacchedattho dhātuattho. Vavacchinnā hi cakkhudhātu. Evaṃ pañcasu punarāha ekantipakatyatthena dhātuatthoti vuccate. Taṃ yathā, pakatiyā ayaṃ puriso pittiko semhiko vātiko sannipātikoti evaṃ pakaticakkhudhātu dasannaṃ piyā ca sabbesu indriyesu…pe… visabhāgattho dhātuattho.

747其中，十二处为何？六内、六外。眼处乃至意处为内，色处乃至法处为外。这些为十二处。它们的遍知是什么？无常、苦、想、无我，此为它们的遍知。又，遍知有二种：知遍知与断遍知。其中，知遍知名为无常、苦、想、无我，此为知遍知。而断遍知则为欲贪的断除，此为断遍知。其中，什么是处义？所谓行相义为处义。犹如金矿、劣矿，犹如以二三行相那些牛生起。如是以这些心心所法生起业烦恼与诸苦法。又说生起义为处义。犹如以国王的生起而有收入，如是生起义为处义。

Tattha dvādasāyatanāni katamāni? Cha ajjhattikāni cha bāhirāni. Cakkhāyatanaṃ yāva manāyatananti ajjhattikaṃ, rūpāyatanaṃ yāva dhammāyatananti bāhiraṃ. Etāni dvādasa āyatanāni. Etesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti, esā etesaṃ pariññā. Api ca dvidhā pariññā ñātapariññā ca pahānapariññā ca. Tattha ñātapariññā nāma aniccaṃ dukkhaṃ saññā anattāti, esā ñātapariññā. Pahānapariññā pana chandarāgappahānā, esā pahānapariññā. Tattha katamo āyatanattho? Vuccate ākārattho āyatanattho. Yathā suvaṇṇākaro dubbaṇṇākaro, yathā dvīhi tehi ākārehi te te gāvā uttiṭṭhanti. Evaṃ etehi cittacetasikā gāvā uttiṭṭhanti kammakilesā dukkhadhammā ca. Punarāha āyadānattho āyatanattho. Yathā rañño āyadānehi āyo bhavati, evaṃ āyadānattho āyatanattho.

61四圣谛为苦、集、灭、道。苦如摄略而言为法行与慢，集摄略而言为无明与渴爱，灭摄略而言为明与解脱，道摄略而言为止与观。

Cattāri ariyasaccāni dukkhaṃ samudayo nirodho maggo ca. Dukkhaṃ yathā samāsena dhammācariyaṃ mānasañca, samudayo samāsena avijjā ca taṇhā ca, nirodho samāsena vijjā ca vimutti ca, maggo samāsena samatho ca vipassanā ca.

749其中，三十七菩提分法为何？须跋乃至圣八支道，如是这些为三十七菩提分法。那些法为过去未来现在诸佛世尊、诸辟支佛、诸声闻导向涅槃，此道为须跋。何为四？于此，比丘于身随观身而住，正勤……神足……诸根……诸力……其中，什么是根义？主宰义为根义，增上义为根义，净信义为根义，不共何者作用义为根义，不被超越义为力义，强力义为力义，依止义为力义，支持义为力义。

Tattha sattatiṃsa bodhipakkhikā dhammā katame? Cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo, evamete sattatiṃsa bodhipakkhikā dhammā. Ye dhammā atītānāgatapaccuppannānaṃ buddhānaṃ bhagavantānaṃ paccekabuddhānaṃ sāvakānaṃ ca nibbānāya saṃvattantīti, so maggo cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhu kāye kāyānupassī viharati, sammappadhānaṃ…pe… iddhipādaṃ…pe… indriyāni…pe… balāni…pe… tattha ko indriyattho? Indattho indriyattho, ādhipateyyattho indriyattho, pasādattho indriyattho, asādhāraṇaṃ kassa kiriyattho indriyattho anavapariyattho balattho, thāmattho balattho, upādāyattho balattho, upatthambhanattho balattho.

750在此，什么是七觉支？念觉支乃至舍觉支。在此，什么是八支道？正见乃至正定。在此，八支道即是蕴——戒蕴、定蕴和慧蕴。在此，凡是正语、正业和正命，此为戒蕴。凡是正念、正精进和正定，此为定蕴。凡是正思惟和正见，此为慧蕴。如是三学。如是以三种方式十句。

Tattha katame satta bojjhaṅgā? Satisambojjhaṅgo yāva upekkhāsambojjhaṅgo. Tattha katamo aṭṭhaṅgiko maggo? Sammādiṭṭhi yāva sammāsamādhi. Tattha aṭṭhaṅgiko maggoti khandho sīlakkhandho ca samādhikkhandho ca paññākkhandho ca. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho. Yā ca sammāsati yo ca sammāvāyāmo yo ca sammāsamādhi, ayaṃ samādhikkhandho. Yo ca sammāsaṅkappo yā ca sammādiṭṭhi, ayaṃ paññākkhandho. Evaṃ tāyo tisso sikkhā. Evaṃ tīhākārehi dasa padāni…pe….

751于此，修习者住立于戒蕴，不执取嗔这不善，根除嗔随眠，拔除嗔刺，遍知苦受，超越欲界。住立于定蕴，不执取贪这不善，根除贪随眠，拔除贪刺，遍知乐受，超越色界。住立于慧蕴，不执取痴这不善，根除无明随眠，拔除痴刺和见刺，遍知不苦不乐受，超越无色界。如是以三蕴不执取三不善根，拔除四刺，遍知三受，超越三界。

Tattha yogāvacaro sīlakkhandhe ṭhito dosaṃ akusalaṃ na upādiyati, dosānusayaṃ samūhanati, dosasallaṃ uddharati, dukkhavedanaṃ parijānāti, kāmadhātuṃ samatikkamati. Samādhikkhandhe ṭhito lobhaṃ akusalaṃ na upādiyati, rāgānusayaṃ samūhanati, lobhasallaṃ uddharati, sukhavedanaṃ parijānāti, rūpadhātuṃ samatikkamati. Paññākkhandhe ṭhito mohaṃ akusalaṃ na upādiyati, avijjānusayaṃ samūhanati, mohasallaṃ diṭṭhisallañca uddharati, adukkhamasukhavedanaṃ parijānāti, arūpadhātuṃ samatikkamati. Iti tīhi khandhehi tīṇi akusalamūlāni na upādiyati, cattāri sallāni uddharati, tisso vedanā parijānāti, tedhātukaṃ samatikkamati.

62其中，什么是无明？即对四圣谛的无智，详细如在有关生命的疑惑中应说的那样。其中，什么是识？六识身、受、想、思、触、作意，这是名。其中，什么是色？四大种及依四大种所造色的施设。如此，前面的名与此色，这两者被称为名色。其中，六处即六内处：眼内处乃至意内处。触即六触身：眼触乃至意触，这是触。六受身是受。渴爱即六渴爱身是渴爱。取即四取：欲取、见取、戒禁取、我论取，这是取。有即三有：欲有、色有、无色有。其中，什么是生？即诸蕴的最初生起、诸界的最初生起、诸处的最初生起、出生、生、出现、现起、诸蕴的显现，这是生。其中，什么是老？老即那破坏、衰败、皱纹、斑点、四大种的变坏、衰败，那老、衰退、减退、寿命的损减、诸根的成熟、衰老、成熟，这是老。其中，什么是死？死即在各各有情部类中，彼彼有情的死亡、灭没、死、命终、诸蕴的破坏、身体的舍弃、命根的断绝，这是死。如此，前面的老与此死，这两者是老死。

Tattha katamā avijjā? Yaṃ catūsu ariyasaccesu aññāṇanti vitthārena yathā so pāṇasajjesu kathaṃkathā kātabbaṃ. Tattha katamaṃ viññāṇaṃ? Cha viññāṇakāyā vedanā saññā cetanā phasso manasikāro, idaṃ nāmaṃ. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ catunnaṃ mahābhūtānaṃ upādāyarūpassa paññattiṃ. Iti purimakañca nāmaṃ idañca rūpaṃ tadubhayaṃ nāmarūpanti vuccati. Tattha chaḷāyatananti cha ajjhattikāni āyatanāni, cakkhu ajjhattikaṃ āyatanaṃ yāva mano ajjhattikaṃ āyatanaṃ. Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso. Cha vedanākāyā vedanā. Taṇhāti cha taṇhākāyā taṇhā. Upādānanti cattāri upādānāni kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti upādānaṃ. Bhavoti tayo bhavā kāmabhavo rūpabhavo arūpabhavo. Tattha katamā jāti? Yā paṭhamaṃ khandhānaṃ paṭhamaṃ dhātūnaṃ paṭhamaṃ āyatanānaṃ uppatti jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, ayaṃ jāti. Tattha katamā jarā? Jarā nāma yaṃ taṃ khaṇḍiccaṃ pāliccaṃ valittacatā pavivittaṃ catunnaṃ mahābhūtānaṃ vivaṇṇataṃ bhaggo taṃ jarā hīyanā pahīyanā āyuno hāni saṃhāni indriyānaṃ paribhedo upanāho paripāko, ayaṃ jarā. Tattha katamaṃ maraṇaṃ? Maraṇaṃ nāma yaṃ tasmiṃ tasmiṃ sattanikāye tesaṃ tesaṃ sattānaṃ cuti cavanatā maraṇaṃ kālaṅkiriyā uddhumātakānaṃ bhedo kāyassa jīvitindriyassa upacchedo, idaṃ maraṇaṃ. Iti purimikā ca jarā idañca maraṇaṃ tadubhayaṃ jarāmaraṇaṃ.

753其中，无明以黑暗、愚痴、没真正了知为特相，是诸行的近因。诸行以造作为特相，以积集、再生、种植为现起，它们是识的近因。识以所依及了别为特相，它是名色的近因。名色以多种所依为特相，它是六处的近因。六处以诸根确定为特相，它是触的近因。触以会合为特相，它是受的近因。受以体验为特相，它是渴爱的近因。渴爱以执着为特相，它是取的近因。取以执取、执持为特相，它是有的近因。有以分散于各趣为特相，它是生的近因。生以诸蕴显现为特相，它是老的近因。老以衰败、成熟为特相，它是死的近因。死以寿命灭尽、生命断绝为特相，它是苦的近因。苦以身体逼迫为特相，它是忧的近因。忧以心逼迫为特相，它是愁的近因。愁以悲泣为特相，它是悲的近因。悲以语言表达为特相，它是恼的近因。那些苦恼即是恼。

Tattha andhakāratimisā yathābhūtaṃ appajānanalakkhaṇā avijjā saṅkhārānaṃ padaṭṭhānaṃ ha. Abhisaṅkharaṇalakkhaṇā saṅkhārā, upacayapunabbhavābhiropanapaccupaṭṭhānā. Te viññāṇassa padaṭṭhānaṃ. Vatthu saviññattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Anekasannissayalakkhaṇaṃ nāmarūpaṃ, taṃ saḷāyatanassa padaṭṭhānaṃ. Indriyavavatthāpanalakkhaṇaṃ saḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ . Sannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Anubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Ādānaparihananalakkhaṇaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ . Nānāgativikkhepalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhānaṃ pātubhāvalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upanayaparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Āyukkhayajīvitauparodhalakkhaṇaṃ maraṇaṃ, taṃ dukkhassa padaṭṭhānaṃ. Kāyasampīḷanalakkhaṇaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasampīḷanalakkhaṇaṃ domanassaṃ, taṃ sokassa padaṭṭhānaṃ. Socanalakkhaṇo soko, so paridevassa padaṭṭhānaṃ. Vacīnicchāraṇalakkhaṇo paridevo, so upāyāsassa padaṭṭhānaṃ. Ye āyāsā te upāyāsā.

754九个基础，一切不善法聚于此处、会合于此处。什么是九个基础？二根本烦恼、三不善根、四颠倒。其中，二根本烦恼是无明与有渴爱；三不善根是贪、嗔、痴。四颠倒：「于无常为常」的想颠倒、心颠倒、见颠倒；「于苦为乐」的想颠倒、心颠倒、见颠倒；「于无我为我」的想颠倒、心颠倒、见颠倒；「于须跋为净」的想颠倒、心颠倒、见颠倒。

Nava padāni yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati. Katamāni nava padāni? Dve mūlakilesā, tīṇi akusalamūlāni, cattāro vipallāsā. Tattha dve mūlakilesā avijjā ca bhavataṇhā ca, tīṇi akusalamūlāni lobho doso moho ca. Cattāro vipallāsā – ‘‘anicce nicca’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘dukkhe sukha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘anattani attā’’ti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘asubhe subha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso.

63其中，无明即对四圣谛没真正了知的无智，这是无明。有渴爱即对诸有的贪、染贪、欲求、迷恋、希求、喜爱、执着、不舍离，这是有渴爱。

Tattha avijjā nāma catūsu ariyasaccesu yathābhūtaṃ aññāṇaṃ, ayaṃ avijjā. Bhavataṇhā nāma yo bhavesu rāgo sārāgo icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ bhavataṇhā.

756其中，什么是贪不善根？

Tattha katamo lobho akusalamūlaṃ?

757贪即对彼彼他人的事物、他人的财物、他人的地位、他人的所有物、他人的所属物的贪、贪求、欲求、迷恋、希求、喜爱、执着、不舍离，这是贪不善根。这是什么的根？贪是贪生的不善身业、语业、意业的根，以及与其相应的心、心所法的根。

Lobho nāma so tesu tesu paravatthūsu paradabbesu paraṭṭhānesu parasāpateyyesu parapariggahitesu lobho lubbhanā icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ lobho akusalamūlaṃ. Kassetaṃ mūlaṃ? Lobho lobhajassa akusalassa kāyakammassa vacīkammassa manokammassa ca, tathā yathā taṃsampayuttānaṃ cittacetasikānaṃ dhammānaṃ mūlaṃ.

758其中，什么是嗔不善根？

Tattha katamo doso akusalamūlaṃ?

759即对有情的恼害、不忍、不喜、嗔恨、憎恶、欲作不利、心的对抗，这是嗔不善根。

So sattesu āghāto akkhanti appaccayo byāpādo padoso anatthakāmatā cetaso paṭighāto, ayaṃ doso akusalamūlaṃ.

760这是什么的根？

Kassetaṃ mūlaṃ?

761嗔是由嗔生的身业、语业、心业以及与之相应的心心所法的根。

Dosajassa kāyakammassa vacīkammassa manokammassa sampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

762于此，什么是痴不善根？

Tattha katamo moho akusalamūlaṃ?

763于四圣谛中的不现观、不通达、不证知，痴、愚痴、愚昧、痴迷、无明、黑暗、盲暗、覆障、盖、遮蔽、覆蔽、诸善法的不现前，这是痴不善根。

Yaṃ catūsu ariyasaccesu anabhisamayo asampajjaggāho appaṭivedho moho muyhanā sammoho sammuyhanā avijjā tamo andhakāro āvaraṇaṃ nīvaraṇaṃ chadanaṃ acchadanaṃ apasacchāgamanaṃ kusalānaṃ dhammānaṃ, ayaṃ moho akusalamūlaṃ.

764这是什么的根？

Kassetaṃ mūlaṃ?

765痴是由痴生的不善身业、语业、心业以及与之相应的心心所法的根。

Mohajassa akusalassa kāyakammassa vacīkammassa manokammassa ca taṃsampayuttakānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

766于此，应知诸颠倒，应知诸颠倒的事，应知什么是颠倒。于此，一种颠倒、三种颠倒、四种颠倒事。什么是一种颠倒，以什么相反而执取颠倒？

Tattha vipallāsā jānitabbā, vipallāsānaṃ vatthu jānitabbaṃ. Yaṃ vipallāsaṃ siyā, taṃ jānitabbaṃ. Tattha eko vipallāso tīṇi vipallāsāni cattāri vipallāsavatthūni. Katamo eko vipallāso ca, yena paṭipakkhena vipallāsitaṃ gaṇhāti?

767「于无常为常」、「于苦为乐」、「于无我为我」、「于不净为净」，这是一种颠倒。

‘‘Anicce nicca’’nti, ‘‘dukkhe sukha’’nti, ‘‘anattani attā’’ti, ‘‘asubhe subha’’nti, ayaṃ eko vipallāso.

768什么是四种颠倒的基础？

Katamāni cattāri vipallāsavatthūni?

769身、受、心、法。这些是四种颠倒的基础。

Kāyo vedanā cittaṃ dhammā ca. Imāni cattāri vipallāsavatthūni.

770什么是三种颠倒？

Katamāni tīṇi vipallāsāni?

771想、心、见。这些是三种颠倒。

Saññā cittaṃ diṭṭhi ca. Imāni tīṇi vipallāsāni.

772于此，在可意的基础、根的对象、色处中，对相的执取，这是想颠倒。于此，当基础存在时，颠倒心的表示，这是心颠倒。于此，颠倒心对那色「于须跋为净」的忍可、喜好、舍置、决定、见、显示、思量，这是见颠倒。于此，依基础的差别，在诸身有十二种颠倒。三种在身，三种在受，三种在心，三种在法，四种想颠倒、四种心颠倒、四种见颠倒，依处的累积，从具眼识想者对诸色的十二种颠倒，乃至具意想者，对诸法的十二种颠倒，六个十二，有四种颠倒。确实，依所缘的种种性，对无量数的众生，有无量无数的颠倒，依下劣、殊胜、中等。

Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṃ saññāvipallāso. Tattha viparītacittassa vatthumhi sati viññatti, ayaṃ cittavipallāso. Tattha viparītacittassa tamhi rūpe ‘‘asubhe subha’’nti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṃ santīraṇā, ayaṃ diṭṭhivipallāso. Tattha vatthubhedena kāyesu dvādasa vipallāsā bhavanti. Tayo kāye tayo vedanāya tayo citte tayo dhamme, cattāro saññāvipallāsā cattāro cittavipallāsā cattāro diṭṭhivipallāsā, āyatanūpacayato cakkhuviññāṇasaññāsamaṅgissa rūpesu dvādasa vipallāsā yāva mano saññāsamaṅgissa, dhammesu dvādasa vipallāsā cha dvādasakā cattāri vipallāsā bhavanti. Ārammaṇanānattato hi aparimitasaṅkheyyānaṃ sattānaṃ aparimitamasaṅkheyyā vipallāsā bhavanti hīnukkaṭṭhamajjhimatāya.

64于此，五蕴成为四种自体的基础。色蕴是身自体基础。受蕴是受自体基础。想蕴和行蕴是法自体基础。识蕴是心自体基础。如此，五蕴是四种自体的基础。于此，在身「于不净为净」有颠倒。如是在诸受……在心……在诸法也有我颠倒。于此，为了根除四种颠倒，世尊教导、施设四念处，住于在身随观身者根除「于不净为净」的颠倒，如是在诸受、心、诸法也应如此作。

Tattha pañcakkhandhā cattāri attabhāvavatthūni bhavanti. Yo rūpakkhandho, so kāyo attabhāvavatthu. Yo vedanākkhandho, so vedanā attabhāvavatthu. Yo saññākkhandho ca saṅkhārakkhandho ca, te dhammā attabhāvavatthu. Yo viññāṇakkhandho, so cittaṃ attabhāvavatthu. Iti pañcakkhandhā cattāri attabhāvavatthūni. Tattha kāye ‘‘asubhe subha’’nti vipallāso bhavati. Evaṃ vedanāsu…pe… citte…pe… dhammesu ca attavipallāso bhavati. Tattha catunnaṃ vipallāsānaṃ samugghātanatthaṃ bhagavā cattāro satipaṭṭhāne deseti paññapeti kāye kāyānupassī viharato ‘‘asubhe subha’’nti vipallāsaṃ samugghāteti, evaṃ vedanāsu, citte, dhammesu ca kātabbaṃ.

774于此，具有黑暗昏昧、不通达之相的无明，颠倒是它的近因。具有执着之相的渴爱，可爱相、可意相是它的近因。具有自我见欺诳之相的贪，不与取是它的近因。具有此处争论之相的嗔，杀生是它的近因。具有对基础颠倒之相的痴，邪行是它的近因。具有执取诸有为法不灭之相的常想，一切诸行是它的近因。具有接触有漏触之相的乐想，我所作是它的近因。具有对诸法接触之相的我想，我作是它的近因。具有执取美相之相的净想，诸根不律仪是它的近因。以这九句所总说的，一切不善品被阐明，而且确实多闻者能知，非少闻者；有慧者能知，非劣慧者；相应者能知，非不相应者。

Tattha andhakāratimisā appaṭivedhalakkhaṇā avijjā, tassā vipallāsapadaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpasātarūpaṃ padaṭṭhānaṃ. Attāsayavañcanālakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Idha vivādalakkhaṇo doso, tassa pāṇātipāto padaṭṭhānaṃ. Vatthuvippaṭipattilakkhaṇo moho, tassa micchāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ avināsaggahaṇalakkhaṇā niccasaññā, tassā sabbasaṅkhārā padaṭṭhānaṃ. Sāsavaphassopagamanalakkhaṇā sukhasaññā, tassā mamaṅkāro padaṭṭhānaṃ. Dhammesu upagamanalakkhaṇā attasaññā , tassā ahaṅkāro padaṭṭhānaṃ. Vaṇṇasaṅgahaṇalakkhaṇā subhasaññā, tassā indriyaasaṃvaro padaṭṭhānaṃ. Etehi navahi padehi uddiṭṭhehi sabbo akusalapakkho niddiṭṭho bhavati, so ca kho bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttena.

775九句善法，在那里一切善品的摄集、会合前往。什么是九句？止、观、无贪、无嗔、无痴、无常想、苦想、无我想、不净想。

Nava padāni kusalāni yattha sabbo kusalapakkho saṅgaho samosaraṇaṃ gacchanti. Katamāni nava padāni? Samatho vipassanā alobho adoso amoho aniccasaññā dukkhasaññā anattasaññā asubhasaññā ca.

776于此，什么是止？凡心的住立、确立、不散乱、住处、基础、现起、定、等持、不散乱、不散动、寂静、心的一境性，这是止。

Tattha katamo samatho? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti ṭhānaṃ paṭṭhānaṃ upaṭṭhānaṃ samādhi samādhānaṃ avikkhepo avippaṭisāro vūpasamo mānaso ekaggaṃ cittassa, ayaṃ samatho.

777于此，什么是观？于诸蕴、或诸界、或诸处、或名色、或缘起、或缘起所生诸法、或苦、或集、或灭、或道、或善不善诸法、或有罪无罪、或黑白、或应亲近不应亲近，如实地简择、遍简择、审察、遍审察、把握、执持、遍执持、以心遍知、思量、观察、智、明、眼、觉、慧、光明、光、辉、光辉、利剑、箭、择法觉支、正见道支，这是观。因此说观，或者这是种种的观，因此说观。这观有二种，称为法观，以此二种见净与须跋、黑与白、应亲近与不应亲近、业与果报、系缚与解脱、积集与损减、流转与还灭、杂染与清净，如此称为观。或者「维」是前缀，「见」是意义，因此称为观，这是观。

Tattha katamā vipassanā? Khandhesu vā dhātūsu vā āyatanesu vā nāmarūpesu vā paṭiccasamuppādesu vā paṭiccasamuppannesu vā dhammesu dukkhesu vā samudayesu vā nirodhe vā magge vā kusalākusalesu vā dhammesu sāvajjaanavajjesu vā kaṇhasukkesu vā sevitabbaasevitabbesu vā so yathābhūtaṃ vicayo pavicayo vīmaṃsā paravīmaṃsā gāhanā aggāhanā pariggāhanā cittena paricitanā tulanā upaparikkhā ñāṇaṃ vijjā vā cakkhu buddhi medhā paññā obhāso āloko ābhā pabhā khaggo nārāco dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ, ayaṃ vipassanā. Tenesā vipassanā iti vuccati vividhā vā esā vipassanāti, tasmā esā vipassanāti vuccati. Dvidhā cesā hi vipassanā dhammavipassanāti vuccati, dvidhā imāya passati subhañca asubhañca kaṇhañca sukkañca sevitabbañca asevitabbañca kammañca vipākañca bandhañca vimokkhañca ācayañca apacayañca pavattiñca nivattiñca saṃkilesañca vodānañca, evaṃ vipassanāti vuccati. Atha vā viiti upasaggo passanāti attho tasmā vipassanāti vuccate, ayaṃ vipassanā.

65于此，众生有二种病：无明与有渴爱。为了灭除这二种病，世尊说了二种药：止与观。服用这二种药，证得二种无病：离贪的心解脱与离无明的慧解脱。于此，对渴爱病，止是药，由离贪而心解脱是无病。对无明病，观是药，由离无明而慧解脱是无病。如此世尊说：「二法应遍知：名与色。二法应断：无明与有渴爱。二法应修习：止与观。二法应作证：明与解脱。」于此，修习止者遍知色，遍知色者断渴爱，断渴爱者由离贪而作证心解脱；修习观者遍知名，遍知名者断无明，断无明者由离无明而作证慧解脱。当比丘二法已遍知：名与色，如此他二法已断：无明与有渴爱。二法已修习：止与观，二法应作证：明与解脱。至此比丘成为所作已办者。这是有余依涅槃界。由于他寿命的终尽、命根的止息，此苦灭尽，其他苦不再生起。于此，这些蕴、界、处的灭、寂静，以及其他蕴、界、处的不再结生、不再显现，这是无余依涅槃界。

Tattha dve rogā sattānaṃ avijjā ca bhavataṇhā ca, etesaṃ dvinnaṃ rogānaṃ nighātāya bhagavatā dve bhesajjāni vuttāni samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti rāgavirāgaṃ cetovimuttiṃ avijjāvirāgañca paññāvimuttiṃ. Tattha taṇhārogassa samatho bhesajjaṃ, rāgavirāgā cetovimutti arogaṃ. Avijjārogassa vipassanābhesajjaṃ avijjāvirāgā paññāvimutti arogaṃ. Evañhi bhagavā cāha, ‘‘dve dhammā pariññeyyā nāmañca rūpañca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā ca, dve dhammā sacchikātabbā vijjā ca vimutti cā’’ti. Tattha samathaṃ bhāvento rūpaṃ parijānāti, rūpaṃ parijānanto taṇhaṃ pajahati, taṇhaṃ pajahanto rāgavirāgā cetovimuttiṃ sacchikaroti, vipassanaṃ bhāvento nāmaṃ parijānāti, nāmaṃ parijānanto avijjaṃ pajahati, avijjaṃ pajahanto avijjāvirāgā paññāvimuttiṃ sacchikaroti. Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañca rūpañca, tathāssa dve dhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca, dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca. Ettāvatā bhikkhu katakicco bhavati. Esā sopādisesā nibbānadhātu. Tassa āyupariyādānā jīvitindriyassa uparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Tattha yo imesaṃ khandhānaṃ dhātuāyatanānaṃ nirodho vūpasamo aññesañca khandhadhātuāyatanānaṃ appaṭisandhi apātubhāvo, ayaṃ anupādisesā nibbānadhātu.

779于此，什么是无贪善根？凡界性的无贪、不贪婪、不贪婪性、不欲求、不希求、不喜爱、不执着。这是无贪善根。这是什么的根？是无贪所生善的身业、语业、意业，以及与其相应的心心所法的根。或者圣八支道称为善，它是三道支的根。哪三？正思惟、正精进、正定，是这些的根，因此称为善根。

Tattha katamaṃ alobho kusalamūlaṃ? Yaṃdhātuko alobho alubbhanā alubbhitattaṃ anicchā apatthanā akantā anajjhosānaṃ. Ayaṃ alobho kusalamūlaṃ. Kassetaṃ mūlaṃ? Alobhajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā ariyo aṭṭhaṅgiko maggo kusalanti vuccati, so tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ, sammāsaṅkappassa sammāvāyāmassa sammāsamādhissa ca imesaṃ mūlanti, tasmā kusalamūlanti vuccati.

780于此，什么是无嗔善根？凡对众生或诸行的不恼害、不瞋恚、不恶意、不嗔恨、无嗔、慈、慈行、欲利益、欲利乐、心的清净，这是无嗔善根。这是什么的根？是无嗔所生善的身业、语业、意业，以及与其相应的心心所法的根。或者是三道支的根。哪三？正语、正业、正命，是这三道支的根，因此称为善根。

Tattha katamaṃ adoso kusalamūlaṃ? Yā sattesu vā saṅkhāresu vā anaghāto appaṭighāto abyāpatti abyāpādo adoso mettā mettāyanā atthakāmatā hitakāmatā cetaso pasādo, ayaṃ adoso kusalamūlaṃ. Kassetaṃ mūlaṃ? Adosajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ? Sammāvācāya sammākammantassa sammāājīvassa ca imesaṃ tiṇṇaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati.

781于此，什么是无痴善根？凡于四圣谛如实的智见、现观、正通达、通达、无痴、不愚痴、不痴、明光明、光、无障碍，有学善法的，这是无痴善根。这是什么的根？是无痴所生善的身业、语业、意业，以及与其相应的心心所法的根。或者这是二道支的根。哪二？正见与正念，是这二道支的根，因此称为善根。如此应以这三善根配合八支道。

Tattha katamaṃ amoho kusalamūlaṃ? Yaṃ catūsu ariyasaccesu yathābhūtaṃ ñāṇadassanaṃ abhisamayo sammā ca paccāgamo paṭivedho amoho asammuyhanā asammoho vijjāpakāso āloko anāvaraṇaṃ sekkhānaṃ kusalānaṃ dhammānaṃ, ayaṃ amoho kusalamūlaṃ. Kassetaṃ mūlaṃ? Amohajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā dvinnaṃ maggaṅgānaṃ etaṃ mūlaṃ. Katamesaṃ dvinnaṃ? Sammādiṭṭhiyā ca sammāsatiyā ca imesaṃ dvinnaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati. Evaṃ imesaṃ tīhi kusalamūlehi aṭṭhaṅgiko maggo yojetabbo.

66于此，什么是无常想？「一切行是生灭法」，凡想、想念、确定、把握，这是无常想。它的流出是什么？无常想已修习、已多修习，于八世间法心不随行、不连结、不住立，舍或厌逆住立，这是它的流出。

Tattha katamā aniccasaññā? ‘‘Sabbe saṅkhārā uppādavayadhammino’’ti ca yā saññā sañjānanā vavatthapanā uggāho, ayaṃ aniccasaññā. Tassā ko nissando? Aniccasaññāya bhāvitāya bahulīkatāya aṭṭhasu lokadhammesu cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

783于此，什么是苦想？「一切行是苦」，凡想、想念、确定、把握，这是苦想。它的流出是什么？苦想已修习、已多修习，于懈怠、放逸、惛昧，心不随行、不连结、不住立，舍或厌逆住立，这是它的流出。

Tattha katamā dukkhasaññā? ‘‘Sabbe saṅkhārā dukkhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ dukkhasaññā. Tassā ko nissando? Dukkhasaññāya bhāvitāya bahulīkatāya ālasse saṃpamāde vimhaye ca cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

784于此，什么是无我想？「一切法无我」，凡是想、想知、确定、把握，这是无我想。它的结果是什么？无我想被修习、被多修习时，我慢不随行心、不结合，我所慢不住立，舍或厌恶住立，这是它的结果。

Tattha katamā anattasaññā? ‘‘Sabbesu dhammesu anattā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando, anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

785于此，什么是不净想？「七有行是不净的」，凡是想、想知、确定、把握，这是不净想。它的结果是什么？不净想被修习、被多修习时，心不随行净相、不结合、不住立，舍或厌恶住立，这是它的结果。

Tattha katamā asubhasaññā? ‘‘Satta saṅkhārā asubhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ asubhasaññā. Tassā ko nissando? Asubhasaññāya bhāvitāya bahulīkatāya subhanimitte cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

786在此，五蕴的遍知为世尊所教导，在此，以不净想为色蕴的遍知性，以苦想为受蕴的遍知性，以无我想为想蕴的遍知性、为行蕴的遍知性，以无常想为识蕴的遍知性。在此，以止根除渴爱，以观根除无明，以无嗔根除嗔，以无痴根除痴，以无常想根除常想，以苦想根除乐想，以无我想根除我想，以不净想根除净想。

Tattha pañcannaṃ khandhānaṃ pariññā bhagavatā desitā, yo tattha asubhasaññā rūpakkhandhassa pariññattaṃ, dukkhasaññā vedanākkhandhassa pariññattaṃ, anattasaññā saññākkhandhassa saṅkhārakkhandhassa pariññattaṃ, aniccasaññā viññāṇakkhandhassa pariññattaṃ. Tattha samathena taṇhaṃ samugghāteti, vipassanā avijjaṃ samugghāteti, adosena dosaṃ samugghāteti, amohena mohaṃ samugghāteti, aniccasaññāya niccasaññaṃ samugghāteti, dukkhasaññāya sukhasaññaṃ samugghāteti, anattasaññāya attasaññaṃ samugghāteti, asubhasaññāya subhasaññaṃ samugghāteti.

787止的特相是收摄心的散乱，诸禅那是它的足处。观的特相是如实通达一切法，一切所应知是它的足处。无贪的特相是收摄欲求，离不与取是它的足处。无嗔的特相是无恼害，离杀生是它的足处。无痴的特相是不违背事物，正行道是它的足处。无常想的特相是把握诸有为法的灭尽，生灭是它的足处。苦想的特相是了知有漏触，受是它的足处。无我想的特相是不进入一切法，法想是它的足处。须跋想的特相是总摄青瘀、脓烂、膨胀，厌离是它的足处。在这九句中被教导时，一切善品被教导，它能被多闻者了知而非少闻者，被有慧者了知而非劣慧者，被相应者了知而非不相应者。

Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa jhānāni padaṭṭhānaṃ. Sabbadhammaṃ yathābhūtaṃ paṭivedhalakkhaṇā vipassanā, tassā sabbaneyyaṃ padaṭṭhānaṃ. Icchāpaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpādalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuappaṭihatalakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ vināsaggahaṇalakkhaṇā aniccasaññā, tassā udayabbayo padaṭṭhānaṃ. Sāsavaphassasañjānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Sabbadhammaanupagamanalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ. Vinīlakavipubbakauddhumātakasamuggahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Imesu navasu padesu upadiṭṭhesu sabbo kusalapakkho upadiṭṭho bhavati, so ca bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttenāti.

67于此，对于倾向常想者，正念观察心一再倾向时，无常想不现起；对于倾向五欲功德中乐味者，观察威仪路的无出离时，苦想不现起；对于倾向蕴界处中我者，观察种种界、多界的分别论时，无我想不现起；对于喜乐色相形状者、倾向身的净者，不净想被覆蔽而不现起。

Tattha niccasaññādhimuttassa aparāparaṃ cittaṃ paṇāmento satimapaccavekkhato aniccasaññā na upaṭṭhāti, pañcasu kāmaguṇesu sukhassādādhimuttassa iriyāpathassa agatimapaccavekkhato dukkhasaññā na upaṭṭhāti, khandhadhātuāyatanesu attādhimuttassa nānādhātuanekadhātuvinibbhogamapaccavekkhato anattasaññā na upaṭṭhāti, vaṇṇasaṇṭhānābhiratassa kāye subhādhimuttassa ca vippaṭicchannā asubhasaññā na upaṭṭhāti.

789信的特相是无悔，现起是信解。四预流支是它的足处。如此，世尊所说：「诸比丘，信根应在何处见？在四预流支、诸善法中。」

Avippaṭisāralakkhaṇā saddhā, saddahanā paccupaṭṭhānaṃ. Tassa cattāri sotāpattiyaṅgāni padaṭṭhānaṃ. Evañhi vuttaṃ bhagavatā saddhindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesu kusalesu dhammesu.

790精进根的特相是击退懈怠，现起是精进根的策励。四正勤是它的足处。如世尊所说：「诸比丘，精进根应在何处见？在四正勤中。」

Sūrāapaṭikkhepanalakkhaṇaṃ vīriyindriyaṃ, vīriyindriyārambho paccupaṭṭhānaṃ. Tassa atītā cattāro sammappadhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā vīriyindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sammappadhānesu.

791念的特相是忆念，现起是不痴。过去的四念处是它的足处。如世尊所说：「诸比丘，念根应在何处见？在四念处中。」

Sati saraṇalakkhaṇā, asammohapaccupaṭṭhānā. Tassa atītā cattāro satipaṭṭhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā satindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu satipaṭṭhānesu.

792定以一境性为相，以不散乱为现起，彼以四智为足处。如世尊所说：「诸比丘！定根应在何处见？在四禅那中。」

Ekaggalakkhaṇo samādhi, avikkhepapaccupaṭṭhāno, tassa cattāri ñāṇāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā samādhindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu jhānesu.

793慧以了知为相，以如实义的省察为现起，彼以四圣谛为足处。如世尊所说：「诸比丘！慧根应在何处见？在四圣谛中。」

Pajānanalakkhaṇā paññā, bhūtatthasantīraṇā paccupaṭṭhānā, tassa cattāri ariyasaccāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā paññindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu ariyasaccesu.

794四轮：适当的国土为一轮，依止善士为一轮，自己的正确发愿为一轮，过去所作的福德为一轮。其中，适当的国土以依止圣者为相，它是依止善士的足处。依止善士以依止圣者为相，它是自己的正确发愿的足处。自己的正确发愿以正确的行道为相，它是诸福德的足处。福德以善法的积集为相，它是一切成就的足处。

Cattāri cakkāni patirūpadesavāso cakkaṃ, sappurisūpanissayo cakkaṃ, attasammāpaṇidhānaṃ cakkaṃ, pubbe katapuññatā cakkaṃ. Tattha ariyasannissayalakkhaṇo patirūpadesavāso, so sappurisūpanissayassa padaṭṭhānaṃ. Ariyasannissayalakkhaṇo sappurissūpanissayo, so attasammāpaṇidhānassa padaṭṭhānaṃ. Sammāpaṭipattilakkhaṇaṃ attasammāpaṇidhānaṃ, taṃ puññānaṃ padaṭṭhānaṃ. Kusaladhammopacayalakkhaṇaṃ puññaṃ, taṃ sabbasampattīnaṃ padaṭṭhānaṃ.

795十一种以戒为根本的法：持戒者有无后悔……乃至……他了知解脱智见「不再有此存在」。其中，戒以离为相，它是无后悔的足处。无后悔以不自责为相，它是欣悦的足处。欣悦以欢喜为相，它是喜的足处。喜以心喜悦为相，它是轻安的足处。轻安以堪任性为相，它是乐的足处。乐以无嗔为相，它是定的足处。定以不散乱为相，它是如实智见的足处。慧以不颠倒省察为相，它是厌离的足处。厌离以不执着为相，它是离贪的足处。离贪以不染污为相，它是解脱的足处。解脱以远离不善法为相，它是解脱者的清净的足处。

Ekādasasīlamūlakā dhammā sīlavato avippaṭisāro bhavati…pe… so vimuttiñāṇadassanaṃ ‘‘nāparaṃ itthattāyā’’ti pajānanā. Tattha veramaṇilakkhaṇaṃ sīlaṃ, taṃ avippaṭisārassa padaṭṭhānaṃ. Na attānuvādalakkhaṇo avippaṭisāro, so pāmojjassa padaṭṭhānaṃ. Abhippamodanalakkhaṇaṃ pāmojjaṃ, taṃ pītiyā padaṭṭhānaṃ. Attamanalakkhaṇā pīti , sā passaddhiyā padaṭṭhānaṃ. Kammaniyalakkhaṇā passaddhi, sā sukhassa padaṭṭhānaṃ. Abyāpādalakkhaṇaṃ sukhaṃ, taṃ samādhino padaṭṭhānaṃ. Avikkhepanalakkhaṇo samādhi, so yathābhūtañāṇadassanassa padaṭṭhānaṃ. Aviparītasantīraṇalakkhaṇā paññā, sā nibbidāya padaṭṭhānaṃ anālayanalakkhaṇā nibbidā, sā virāgassa padaṭṭhānaṃ. Asaṃkilesalakkhaṇo virāgo, so vimuttiyā padaṭṭhānaṃ. Akusaladhammavivekalakkhaṇā vimutti, sā vimuttino vodānassa padaṭṭhānaṃ.

68四圣地即四沙门果。其中，凡如实了知者，此为见地。证得入流果后如实了知而厌离，此为薄欲贪、嗔恚的足处。一来果后细微地离贪，此为由离贪而心解脱。不来果后由离无明而解脱，此为已作地。阿拉汉果。何谓沙门果？圣八支道为沙门，这些是它的果，故称为沙门果。为何称为梵行果？圣八支道为梵行，那些是它的果，故称为梵行果。

Catasso ariyabhūmiyo cattāri sāmaññaphalāni. Tattha yo yathābhūtaṃ pajānāti, esā dassanabhūmi. Sotāpattiphalañca so yathābhūtaṃ pajānitvā nibbindati, idaṃ tanukāmarāgassa padaṭṭhānaṃ byāpādānaṃ. Sakadāgāmiphalañca saṇhaṃ virajjati, ayaṃ rāgavirāgā cetovimutti. Anāgāmiphalañca yaṃ avijjāvirāgā vimuccati, ayaṃ katābhūmi. Arahattañca sāmaññaphalānīti ko vacanattho, ariyo aṭṭhaṅgiko maggo sāmaññaṃ, tassetāni phalāni sāmaññaphalānīti vuccati. Kissa brahmaññaphalānīti vuccante? Brahmaññaariyo aṭṭhaṅgiko maggo, tassa tāni phalānīti brahmaññaphalānīti vuccante.

797其中，入流者如何？与谛现观同时，圣弟子的三结被舍断：身见、疑、戒禁取。由于舍断、遍尽这三结，圣弟子成为入流者，不堕恶趣法，决定趣向苦的终结。

Tattha sotāpanno kathaṃ hoti? Saha saccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso ca, imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā parikkhayā ariyasāvako hoti sotāpanno avinipātadhammo yāva dukkhassantaṃ karoti.

798其中，何为身见？无闻的愚痴凡夫，乃至不善巧圣法者，他随观色为我，乃至在识中随观我。他在这五蕴中执取我或执取我所：「这是我，我在一处有自在」，陷入、随从、随眠、肢体肢体地思量。凡如是者的忍可、爱好、观察、思惟行相、见的寻思、净信，此称为身见。

Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṃ attato samanupassati yāva viññāṇasmiṃ attānaṃ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṃ vasavattiko pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṃ vuccate sakkāyadiṭṭhīti.

799其中，五见趣向断灭。何为五？随观色为我，乃至随观识为我，这五趣向断灭，其余十五趣向常住。如是，由舍断身见，六十二见处被舍断。由舍断，不趣向断灭与常住。如是，由舍断断灭与常住，圣弟子不再有任何见处，除了出世间的正见。然而，身见如何不生？于此，圣弟子是有闻者，一切白品应作，乃至善巧圣法者，随观色为无我，乃至识……如是随观者，身见不生。

Tattha pañca diṭṭhiyo ucchedaṃ bhajanti. Katamāyo pañca? Rūpaṃ attato samanupassati, yāva viññāṇaṃ attato samanupassati, imāyo pañca ucchedaṃ bhajanti, avasesāyo pannarasa sassataṃ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṃ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṃ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṃ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṃ anattato samanupassati, yāva viññāṇaṃ…pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.

800如何疑不存在？于此，圣弟子对佛不疑惑、不犹豫、净信：「彼世尊是……」一切。对法不疑惑、不犹豫……一切。直至「渴爱之灭尽、离贪、灭、涅槃」，他具足此第二所期望之法。对僧团不疑惑……乃至「天人与人的供养」，他具足此第三所期望之法。

Kathaṃ vicikicchā na bhavati? Idha ariyasāvako buddhe na kaṅkhati, na vicikicchati abhippasīdati, itipi so bhagavāti sabbaṃ. Dhamme na kaṅkhati na vicikicchati sabbaṃ. Yāva taṇhakkhayo virāgo nirodho nibbānanti, iminā dutiyena ākaṅkhiyena dhammena samannāgato hoti. Saṅghe na kaṅkhati…pe… yāva pūjā devānañca manussānañcāti, iminā tatiyena ākaṅkhiyena dhammena samannāgato hoti.

801「一切行是苦」，他不疑惑、不犹豫、胜解、净信。「渴爱是苦之集」，他不疑惑、不犹豫。「由渴爱之灭而苦灭」，他不疑惑、不犹豫。「圣八支道是导至苦灭之道」，他不疑惑、不犹豫、胜解、净信。直至对佛或法或僧团或苦或集或灭或道的疑惑、犹豫、疑、歧路、犹豫不决、徘徊、不确定、不确信、多见、多见性，这些对他已被舍断、被驱除、根已被切断、如多罗树头被斩、使之不存在、于未来不再生起之法。

Sabbe saṅkhārā dukkhāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Taṇhā dukkhasamudayoti na kaṅkhati na vicikicchati. Taṇhānirodhā dukkhanirodhoti na kaṅkhati na vicikicchati. Ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Yāva buddhe vā dhamme vā saṅghe vā dukkhe vā samudaye vā nirodhe vā magge vā kaṅkhāyanā vimati vicikicchā dvedhāpathā āsappanā parisappanā anavaṭṭhānaṃ adhiṭṭhāgamanaṃ anekaṃso anekaṃsikatā, te tassa pahīnā bhavanti paṇunnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

69于此，戒禁取有二种——对戒或对清净。于此，对戒的戒禁取是：「我以此戒或禁或苦行或梵行，将成为天或某天，在那里我将与鸽足天女们一起游戏、欢乐、须跋。」如实见是喜解脱、贪、贪之转变、见之形成、见，不满足者的戒禁取。于此，什么是对清净的戒禁取？于此某人执取戒：「以戒而清净，以戒而导引，以戒而解脱，超越乐，超越苦，超越苦乐，以上而达到。」执取两者的戒禁：「以两者的戒禁而清净、解脱、导引，超越乐，超越苦，超越苦乐，达到」，对回来于须跋化之法、不解脱之法、从清净、解脱者的忍可、喜、解脱、观察、行相思惟、见之深思、见，这是对清净的戒禁取。这两种执取对圣弟子已被舍断，直至于未来不再生起之法，他具戒，具足圣者所喜之戒，无缺……乃至导至寂止。由于舍断这三结，多闻圣弟子成为入流者、不退堕法……一切。

Tattha sīlabbataparāmāso dvidhā – sīlassa vā suddhassa vā. Tattha sīlassa sīlabbataparāmāso imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā tattha kapotapādāhi accharāhi saddhiṃ kīḷissāmi ramissāmi paricarissāmīti. Yathābhūtadassananti rucivimutti rāgo rāgaparivattakā diṭṭhirūpanā passanā asantussitassa sīlabbataparāmāso. Tattha katamo suddhassa sīlabbataparāmāso? Idhekacco sīlaṃ parāmasati, sīlena sujjhati, sīlena nīyati, sīlena muccati, sukhaṃ vītikkamati, dukkhaṃ vītikkamati, sukhadukkhaṃ vītikkamati anupāpuṇāti uparimena. Tadubhayaṃ sīlavataṃ parāmasati tadubhayena sīlavatena sujjhanti muccanti nīyanti, sukhaṃ vītikkamanti, dukkhaṃ vītikkamanti, sukhadukkhaṃ vītikkamanti, anupāpuṇantīti avisucikaraṃ dhammaṃ avimuttikaraṃ dhammaṃ visucito vimuttito paccāgacchantassa yā tathābhūtassa khanti ruci mutti pekkhanā ākāraparivitakko diṭṭhinijjhāyanā passanā, ayaṃ suddhassa sīlabbataparāmāso. Ete ubho parāmāsā ariyasāvakassa pahīnā bhavanti yāva āyatiṃ anuppādadhammā, so sīlavā bhavati ariyakantehi sīlehi samannāgato akkhaṇḍehi yāva upasamasaṃvattanikehi. Imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā sutavā ariyasāvako bhavati sotāpanno avinipātadhammo, sabbaṃ.

803「以诸谛之现观」，此句义为何？有四现观：遍知现观、舍断现观、作证现观、修习现观。

Sahasaccābhisamayā, iti ko vacanattho? Cattāro abhisamayā, pariññābhisamayo pahānābhisamayo sacchikiriyābhisamayo bhāvanābhisamayo.

804于此，圣弟子以遍知现观而现观苦，以舍断现观而现观集，以作证现观而现观灭，以修习现观而现观道。什么原因？苦的遍知现观，集的舍断现观，灭的作证现观，道的修习现观。如何以止观而现观？系心于所缘后，见五蕴为苦。于此，凡系缚，此是止。凡遍求，此是观。见五蕴为苦者，对五蕴的执着、喜爱、趋向、耽着、欲、痴迷、意向、愿望被舍断。于此，五蕴是苦。凡于此的执着、喜爱、趋向、耽着、欲、痴迷、意向、愿望，此是集。凡彼之舍断，此是灭，止与观是道，如此对这四圣谛，于一时、一刹那、一心，无前无后的现观发生。因此世尊说：『以诸谛之现观，圣弟子的三结被舍断。』

Tattha ariyasāvako dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇaṃ? Dukkhassa pariññābhisamayo, samudayassa pahānābhisamayo, nirodhassa sacchikiriyābhisamayo, maggassa bhāvanābhisamayo. Samathavipassanāya kathaṃ abhisameti? Ārammaṇe cittaṃ upanibandhetvā pañcakkhandhe dukkhato passati. Tattha yo upanibandho, ayaṃ samatho. Yā pariyogāhanā, ayaṃ vipassanā. Pañcakkhandhe dukkhāti passato yo pañcakkhandhesu ālayo nikanti upagamanaṃ ajjhosānā icchā mucchā paṇidhi patthanā pahīyati. Tattha pañcakkhandhā dukkhaṃ. Yo tattha ālayo nikanti upagamanaṃ ajjhosānaṃ icchā mucchā paṇidhi patthanā, ayaṃ samudayo. Yaṃ tassa pahānaṃ, so nirodho samatho vipassanā ca maggo, evaṃ tesaṃ catunnaṃ ariyasaccānaṃ ekakāle ekakkhaṇe ekacitte apubbaṃ acarimaṃ abhisamayo bhavati. Tenāha bhagavā ‘‘sahasaccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyantī’’ti.

70于此，止观双运而行，于一时、一刹那、一心作四种作用：以遍知现观而现观苦，直至以修习现观而现观道。什么原因？苦的遍知现观，直至道的修习现观。如此见者，譬如船行于水作四种作用：到达彼岸，离开此岸，载负重担，截断水流；同样地，止观双运而行，于一时、一刹那、一心作四种作用：以遍知现观而现观苦，直至以修习现观而现观道。或者譬如太阳升起时，于一时、无前无后作四种作用：驱散黑暗，显现光明，显示色，消除寒冷；同样地，止观双运而行，于一时……乃至……譬如灯燃烧时，于一时、无前无后作四种作用：驱散黑暗，显现光明，显示色，消耗燃料；同样地，止观双运而行，于一时……乃至……

Tattha samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti, dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇā? Dukkhaṃ pariññābhisamayo, yāva maggaṃ bhāvanābhisamayo. Evaṃ diṭṭhanto yathā nāvā jalaṃ gacchantī cattāri kiccāni karoti, pārimaṃ tīraṃ pāpeti, orimaṃ tīraṃ jahati, bhāraṃ vahati, sotaṃ chindati; evameva samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti , dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Yathā vā sūriyo udayanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, sītaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe… yathā padīpo jalanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, upādānaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe….

806当圣弟子成为入流者、不退堕法、决定，直至作苦之终结，此是见地。入流果，住于入流果者，更进一步修习止观，双运而行，由于欲贪嗔恚的大部分舍断，圣弟子成为一来者，由于完成，只来此世一次而作苦之终结，此是薄地。

Yadā ariyasāvako sotāpanno bhavati avinipātadhammo niyato yāva dukkhassantaṃ karoti, ayaṃ dassanabhūmi. Sotāpattiphalañca sotāpattiphale ṭhito uttari samathavipassanaṃ bhāvento yuganaddhā vattamānā kāmarāgabyāpādānaṃ yebhuyyena pahānā ariyasāvako hoti. Sakadāgāmi pariniṭṭhitattā sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ tanubhūmi.

807一来果，凡住于一来果者，修习观，无余舍断欲贪嗔恚及随眠，当欲贪嗔恚无余舍断时，五下分结被舍断：有身见、戒禁取、疑、欲欲、嗔恨，由于舍断这五下分结，圣弟子成为不来者、于彼处般涅槃者、不来来此世之法，此是离贪地。

Sakadāgāmiphalañca yo sakadāgāmiphale ṭhito vipassanaṃ bhāvento kāmarāgabyāpāde sānusaye anavasesaṃ pajahati, kāmarāgabyāpādesu anavasesaṃ pahīnesu pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti sakkāyadiṭṭhi sīlabbataparāmāso vicikicchā kāmacchando byāpādo ca, imesaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako hoti anāgāmī tattha parinibbāyī anāvattidhammo tasmā lokā, ayaṃ vītarāgabhūmi.

808不来果以及住于不来果者，进一步修习止观，舍断五上分结：色贪、无色贪、慢、掉举、无明。由于舍断这五上分结，圣弟子成为阿拉汉，漏尽者、梵行已立者、以正智解脱者、有结已尽者、已达自己目的者，这是已作地。

Anāgāmiphalañca anāgāmiphale ṭhito uttari samathavipassanaṃ bhāvento pañca uddhambhāgiyāni saṃyojanāni pajahati rūparāgaarūparāgamānauddhaccaavijjañca. Imesaṃ pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako arahā bhavati, khīṇāsavo vusitavā sammadaññā vimutto parikkhīṇabhavasaṃyojano anuppattasadattho, ayaṃ katābhūmi.

809阿拉汉即是有余依涅槃界。当他寿命耗尽、命根断绝时，此苦灭尽，其他苦不再生起。此苦之灭尽、寂止，以及其他苦之不显现，这是无余依涅槃界。这是两种涅槃界。如此，诸谛已说，谛之现观已说，诸烦恼之事已说，舍断已说，诸地已说，诸果已说，诸涅槃界已说。如此说这些时，一切菩提已被说。于此应当努力。

Arahantova ayaṃ sopādisesā nibbānadhātu. Tassa āyukkhayā jīvitindriyāparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Yo imassa dukkhassa nirodho vūpasamo, aññassa ca apātubhāvo, ayaṃ anupādisesā nibbānadhātu. Imā dve nibbānadhātuyo. Iti saccāni vuttāni. Saccābhisamayo vutto, kilesavavatthānaṃ vuttaṃ, pahānaṃ vuttaṃ, bhūmiyo vuttā, phalāni vuttāni, nibbānadhātuyo vuttā. Evamimesu vuttesu sabbabodhi vuttā bhavati. Ettha yogo karaṇīyo.

71其中，什么是九次第定？四禅那、四无色定以及灭尽定。其中，什么是四禅那？诸比丘，于此，比丘「离诸欲」等应详细说明。其中，什么是四无色定？「应对离贪者说」，乃至灭尽定应详细说明。这是九次第定。

Tattha katamāyo nava anupubbasamāpattiyo? Cattāri jhānāni catasso ca arūpasamāpattiyo nirodhasamāpatti ca. Tattha cattāri jhānāni katamāni? Idha, bhikkhave, bhikkhu vivicceva kāmehīti vitthārena kātabbāni. Tattha katamā cattāro arūpasamāpattiyo? Virāgino vata vattabbo, yāva nirodhasamāpatti vitthārena kātabbā. Imāyo nava anupubbasamāpattiyo.

811其中，什么是初禅那？离五支、具足五支。离哪五支？离五盖。其中，什么是五盖？「欲欲」等应详说。其中，什么是欲欲？对五欲功德的欲贪、爱、喜、耽著、渴望、迷恋、希求、不舍离、随眠、缠缚，这是欲欲盖。其中，什么是嗔恚盖？对有情、对诸行的恼害……如在嗔中所说，这是嗔恚盖。其中，什么是昏沉？心的迟钝、心的沉重、心的不适业性、心的沉没、瞌睡、打盹、打瞌睡，这是昏沉。其中，什么是睡眠？身的僵硬、迟钝、身的沉重、身的不轻安，这是睡眠。如此，此睡眠与前面的昏沉，此二者被称为昏沉睡眠盖。其中，什么是掉举？心的不寂止，这是掉举。其中，什么是追悔？心的忧虑、烦恼、困扰、内心的忧虑、后悔，这是追悔。如此，此追悔与前面的掉举，此二者被称为掉举追悔盖。其中，什么是疑盖？对佛或对法或对僧……这是疑。然而有五种疑：障碍近依的、障碍教导的、障碍等至的、障碍道的、障碍天界的，这是五种疑。但此处所指的是障碍等至的疑。这是五盖。

Tattha katamaṃ paṭhamaṃ jhānaṃ? Pañcaṅgavippayuttaṃ pañcaṅgasamannāgataṃ. Katamehi pañcahi aṅgehi vippayuttaṃ? Pañcahi nīvaraṇehi. Tattha katamāni pañca nīvaraṇāni? Kāmacchandoti vitthāretabbo. Tattha katamo kāmacchando? Yo pañcasu kāmaguṇesu chandarāgo pemaṃ nikanti ajjhosānaṃ icchā mucchā patthanā apariccāgo anusayo pariyuṭṭhānaṃ, ayaṃ kāmacchandanīvaraṇaṃ. Tattha katamaṃ byāpādanīvaraṇaṃ? Yo sattesu saṅkhāresu ca āghāto…pe… yathā dose tathā nioṭṭhānā, ayaṃ byāpādo nīvaraṇaṃ. Tattha katamaṃ middhaṃ? Yā cittassa jaḷatā cittassa garuttaṃ cittassa akammanīyatā cittassa nikkhepo niddāyanā pacalikatā pacalāyanā pacalāyanaṃ, idaṃ middhaṃ. Tattha katamaṃ thinaṃ ? Yā kāyassa thinatā jaḷatā kāyassa garuttā kāyassa appassaddhi, idaṃ thinaṃ. Iti idañca thinaṃ purimakañca middhaṃ tadubhayaṃ thinamiddhanīvaraṇanti vuccati. Tattha katamaṃ uddhaccaṃ? Yo avūpasamo cittassa, idaṃ uddhaccaṃ. Tattha katamaṃ kukkuccaṃ? Yo cetaso vilekho alañcanā vilañcanā hadayalekho vippaṭisāro, idaṃ kukkuccaṃ. Iti idañca kukkuccaṃ purimakañca uddhaccaṃ tadubhayaṃ uddhaccakukkuccanīvaraṇanti vuccati. Tattha katamaṃ vicikicchānīvaraṇaṃ? Yo buddhe vā dhamme vā saṅghe vā…pe… ayaṃ vicikicchā. Api ca kho pana pañca vicikicchāyo samanantarāyikā desantarāyikā samāpattantarāyikā maggantarāyikā saggantarāyikā, imāyo pañca vicikicchāyo . Idha pana samāpattantarāyikā vicikicchā adhippetā. Ime pañca nīvaraṇā.

812其中，「诸盖」是什么意思？从何处障碍？从一切善法方面障碍。如何障碍？欲欲从不净(观)障碍，嗔恚从慈障碍，昏沉从轻安障碍，睡眠从精进策励障碍，掉举从止障碍，追悔从不后悔障碍，疑从慧、从缘起障碍。

Tattha nīvaraṇānīti ko vacanattho, kuto nivārayantīti? Sabbato kusalapakkhikā nivārayanti. Kathaṃ nivārayanti? Kāmacchando asubhato nivārayati, byāpādo mettāya nivārayati, thinaṃ passaddhito nivārayati, middhaṃ vīriyārambhato nivārayati, uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati, vicikicchā paññāto paṭiccasamuppādato nivārayati.

813另一种方式：欲欲从无贪善根障碍，嗔恚从无嗔障碍，昏沉睡眠从定障碍，掉举追悔从诸念处障碍，疑从无痴善根障碍。

Aparo pariyāyo. Kāmacchando alobhato kusalamūlato nivārayati, byāpādo adosato nivārayati, thinamiddhaṃ samādhito nivārayati, uddhaccakukkuccaṃ satipaṭṭhānehi nivārayati, vicikicchā amohato kusalamūlato nivārayati.

814另一种方式：三种住：天住、梵住、圣住。天住是四禅那，梵住是四无量，圣住是三十七菩提分法。其中，欲欲、掉举、追悔障碍天住，嗔恚障碍梵住，昏沉睡眠、疑障碍圣住。

Aparo pariyāyo. Tayo vihārā dibbavihāro brahmavihāro ariyavihāro. Dibbavihāro cattāri jhānāni, brahmavihāro cattāri appamāṇāni, ariyavihāro sattatiṃsa bodhipakkhiyā dhammā. Tattha kāmacchando uddhaccaṃ kukkuccañca dibbavihāraṃ nivārayati, byāpādo brahmavihāraṃ nivārayati, thinamiddhaṃ vicikicchā ca ariyavihāraṃ nivārayati.

815另一种解说方式。欲欲、嗔恚以及掉举追悔障碍止，昏沉睡眠、疑障碍观，因此它们被称为盖。初禅与这五种要素分离。

Aparo pariyāyo. Kāmacchando byāpādo uddhaccakukkuccañca samathaṃ nivārayanti, thinamiddhaṃ vicikicchā ca vipassanaṃ nivārayanti, ato nīvaraṇanti vuccante. Imehi pañcahi aṅgehi vippayuttaṃ paṭhamaṃ jhānaṃ.

816与什么五支相应的初禅那？与寻、伺、喜、乐和心一境性。这些五支的生起、获得、具备、作证，这被称为「获得了初禅那」。生起这五支而住，因此说「进入初禅那而住」，这是天住。

Katamehi pañcahi aṅgehi sampayuttaṃ paṭhamaṃ jhānaṃ? Vitakkavicārehi pītiyā sukhena ca cittekaggatāya ca. Imesaṃ pañcannaṃ aṅgānaṃ uppādapaṭilābhasamannāgamo sacchikiriyaṃ paṭhamaṃ jhānaṃ paṭiladdhanti vuccati. Imāni pañca aṅgāni uppādetvā viharatīti, tena vuccate paṭhamaṃ jhānaṃ upasampajja viharatīti dibbena vihārena.

817于此，第二禅那具足四支：以喜、乐、心一境性、内净，生起、成就这四支而住，因此说「证得第二禅那而住」。

Tattha dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ pītisukhena cittekaggatāya ajjhattaṃ sampasādanena imāni cattāri aṅgāni uppādetvā sampādetvā viharati, tena vuccati dutiyaṃ jhānaṃ upasampajja viharatīti.

818于此，具足五支的第三禅那：以念、正知、乐、心一境性、舍，生起、成就这五支而住，因此说「证得第三禅那而住」。

Tattha pañcaṅgasamannāgataṃ tatiyaṃ jhānaṃ satiyā sampajaññe sukhena cittekaggatāya upekkhāya imāni pañcaṅgāni uppādetvā sampādetvā viharati, tena vuccati tatiyaṃ jhānaṃ upasampajja viharatīti.

819于此，第四禅那具足四支：以舍、念清净、不苦不乐受、心一境性，具足这四支的第四禅那。如此，这四支的生起、获得、具备、作证，被称为获得第四禅那。生起、成就这四禅那，证得而住，因此说「以天住而住」。

Tattha catutthaṃ jhānaṃ caturaṅgasamannāgataṃ upekkhāya satipārisuddhiyā adukkhamasukhāya vedanāya cittekaggatā ca, imehi catūhaṅgehi samannāgataṃ catutthaṃ jhānaṃ. Iti imesaṃ catunnaṃ aṅgānaṃ uppādo paṭilābho samannāgamo sacchikiriyā catutthaṃ jhānaṃ paṭiladdhanti vuccati. Imāni cattāri jhānāni uppādetvā sampādetvā upasampajja viharati, tena vuccati dibbena vihārena viharatīti.

820于此，什么是无常义？逼迫义是无常义，坏灭义、导致义、远离义是无常义，这是无常义。

Tattha katamo aniccaṭṭho? Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṃ aniccaṭṭho.

821于此，什么是苦义？逼迫义是苦义，压迫义、惊惧义、病义，这是苦义。

Tattha katamo dukkhaṭṭho? Pīḷanaṭṭho dukkhaṭṭho sampīḷanaṭṭho saṃvegaṭṭho byādhinaṭṭho, ayaṃ dukkhaṭṭho.

822于此，什么是空义？不染著是空义，不结合义、已去义、展开义，这是空义。

Tattha katamo suññaṭṭho? Anupalitto suññaṭṭho, asambhājanaṭṭho gatapaṭṭho vivaṭṭaṭṭho, ayaṃ suññaṭṭho.

823于此，什么是无我义？无主宰义是无我义，不自在义、不能随意义、遍知义，这是无我义。

Tattha katamo anattaṭṭho? Anissariyaṭṭho anattaṭṭho, avasavattanaṭṭho, akāmakāriṭṭho parividaṭṭho, ayaṃ anattaṭṭhoti.

824名为经义集成之转向寂静藏地完

Suttatthasamuccayo nāma saṃvattisantikā peṭakabhūmi samattā.

8257. 鬘降临地

7. Hārasampātabhūmi

72禅那是离染。四种禅那应详细说明。它们有两种：与觉支不相应的和与觉支相应的。其中，与觉支不相应的是外在的，与觉支相应的是圣者。其中，除了六种人根之外，贪行者、嗔行者、痴行者、贪嗔行者、贪痴行者、嗔痴行者、等分行者，这些人证入禅那时，五盖作为对治以破除它们，但无力抑制三不善根。由贪不善根生起的贪欲和掉举，以无贪善根抑制；追悔和疑属于痴的一方，以无痴抑制它；嗔恚和昏沉睡眠属于嗔的一方，以无嗔抑制它。

Jhānaṃ virāgo. Cattāri jhānāni vitthārena kātabbāni. Tāni duvidhāni; bojjhaṅgavippayuttāni ca bojjhaṅgasampayuttāni ca. Tattha bojjhaṅgavippayuttāni bāhirakāni, bojjhaṅgasampayuttāni ariyapuggalāni. Tattha yena cha puggalamūlāni tesaṃ nikkhipetvā rāgacarito, dosacarito, mohacarito, rāgadosacarito, rāgamohacarito, dosamohacarito, samabhāgacarito, iti imesaṃ puggalānaṃ jhānaṃ samāpajjitānaṃ pañca nīvaraṇāni paṭipakkho tesaṃ paṭighātāya yathā asamattho tīṇi akusalamūlāni niggaṇhāti. Lobhena akusalamūlena abhijjhā ca uddhaccañca uppilavataṃ alobhena kusalamūlena niggaṇhāti, kukkuccañca vicikicchā ca mohapakkho, taṃ amohena niggaṇhāti. Doso ca thinamiddhañca dosapakkho, taṃ adosena niggaṇhāti.

827其中，以无贪的圆满，他寻思出离寻。其中，以无嗔的圆满，他寻思无嗔恚寻。其中，以无痴的圆满，他寻思无害寻。其中，以无贪的圆满，他远离诸欲。其中，以无嗔的圆满和无痴的圆满，他远离诸恶不善法，有寻、有伺，离生喜乐，证入初禅而住。

Tattha alobhassa pāripūriyā nekkhammavitakkaṃ vitakketi. Tattha adosassa pāripūriyā abyāpādavitakkaṃ vitakketi. Tattha amohassa pāripūriyā avihiṃsāvitakkaṃ vitakketi. Tattha alobhassa pāripūriyā vivitto hoti kāmehi. Tattha adosassa pāripūriyā amohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

828寻有三种寻——出离寻、无嗔恚寻、无害寻。其中，初次的投入是寻，对已获得的反复思察是伺。譬如有人从远处看见一个人走来，当时还不知道这是女人还是男人，但当他辨认出是女人还是男人，是这样的颜色还是这样的形状时，他们进一步寻思考察：这个人是持戒者还是破戒者，是富有还是贫困？如此，伺使寻达到，伺行走、随行。譬如鸟先扇动翅膀后不扇动，扇动如同寻，翅膀的展开如同伺随顺、寻思、行走、伺察。寻思是寻，随伺是伺。寻是欲想的对治，伺是嗔想和害想的对治。寻的作用是不作意不善，伺的作用是防护诸根。譬如守护者默默地背诵，如此是寻；譬如他随观那个，如此是伺。譬如未遍知，如此是寻；譬如遍知，如此是伺。在词无碍解和辩无碍解中是寻，在法无碍解和义无碍解中是伺。心的准备善巧是寻，心的导向善巧是伺。「这是善、这是不善、这应修习、这应舍断、这应作证」是寻，如何舍断、修习、作证是伺。安住于这些寻伺中，两种苦不生起，身的和心的；两种乐生起，身的和心的。如此，由寻所生的心乐是喜，身乐就是身乐。其中心的一境性，这是定。如此，初禅舍断五支，具足五支。

Vitakkāti tayo vitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro. Yathā puriso dūrato purisaṃ passati āgacchantaṃ, na ca tāva jānāti eso itthīti vā purisoti vā yadā tu paṭilabhati itthīti vā purisoti vā evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā ime vitakkayanto uttari upaparikkhanti kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggatoti vā. Evaṃ vicāro vitakke appeti, vicāro cariyati ca anuvattati ca. Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko, yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro anupālati vitakketi vicarati vicāreti. Vitakkayati vitakketi, anuvicarati vicāreti. Kāmasaññāya paṭipakkho vitakko, byāpādasaññāya vihiṃsasaññāya ca paṭipakkho vicāro. Vitakkānaṃ kammaṃ akusalassa amanasikāro, vicārānaṃ kammaṃ jeṭṭhānaṃ saṃvāraṇā. Yathā paliko tuṇhiko sajjhāyaṃ karoti evaṃ vitakko, yathā taṃyeva anupassati evaṃ vicāro. Yathā apariññā evaṃ vitakko. Yathā pariññā evaṃ vicāro. Niruttipaṭisambhidāyañca paṭibhānapaṭisambhidāyañca vitakko, dhammapaṭisambhidāyañca atthapaṭisambhidāyañca vicāro. Kallitā kosallattaṃ cittassa vitakko, abhinīhārakosallaṃ cittassa vicāro . Idaṃ kusalaṃ idaṃ akusalaṃ idaṃ bhāvetabbaṃ idaṃ pahātabbaṃ idaṃ sacchikātabbanti vitakko, yathā pahānañca bhāvanā ca sacchikiriyā ca evaṃ vicāro. Imesu vitakkavicāresu ṭhitassa duvidhaṃ dukkhaṃ na uppajjati kāyikañca cetasikañca; duvidhaṃ sukhaṃ uppajjati kāyikañca cetasikañca. Iti vitakkajanitaṃ cetasikaṃ sukhaṃ pīti kāyikaṃ sukhaṃ kāyikoyeva. Yā tattha cittassa ekaggatā, ayaṃ samādhi. Iti paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ.

829由于对那些寻伺的反复修习，他的心得到满足。对他来说，寻伺显得粗重。那喜乐和出离变得粗重。而且，由定生起喜和悦。对他来说，伺是所缘。由于它们的止息，内心得到净信。那两种法——寻伺——应被忆念。现在应被持守。由于它们的止息，心成为一境、心一境性。由于他的一境，喜达到圆满。那喜是悦根，那乐是乐根。那心一境性，这是定。那第二禅具足四支。他从喜的离染而去，舍断伴随欢喜的。

Tesaṃyeva vitakkavicārānaṃ abhikkhaṇaṃ āsevanāya tassa tappoṇamānasaṃ hoti. Tassa vitakkavicārā oḷārikā khāyanti. Yañca pītisukhañca nekkhammañca oḷārikaṃ bhavati. Api ca samādhijā pīti rati ca jāyati. Tassa vicārārammaṇaṃ. Tesaṃ vūpasamā ajjhattaṃ ceto sampasīdati. Ye vitakkavicārā dve dhammānussaritabbā. Paccuppannā daraṇitabbaṃ. Tesaṃ vūpasamā ekodibhāvaṃ cittekaggataṃ hoti. Tassa ekodibhāvena pīti pāripūriṃ gacchati. Yā pīti, taṃ somanassindriyaṃ, yaṃ sukhaṃ, taṃ sukhindriyaṃ. Yā cittekaggatā, ayaṃ samādhi. Taṃ dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ. So pītiyā virāgā yāti ojahi jallasahagataṃ.

73其中，「执取悦意心」，他考察那个，只作意舍。他从喜的离染，住于舍。如同由喜所认知的乐，他以身体验，具念而住。以那念与正知，舍达到圆满。这第三禅具足四支。

Tattha somanassacittamupādānanti ca so taṃ vicinanto upekkhameva manasikaroti. So pītiyā virāgā upekkhako viharati. Yathā ca pītiyā sukhamānitaṃ, taṃ kāyena paṭisaṃvedeti sampajāno viharati. Yena satisampajaññena upekkhāpāripūriṃ gacchati. Idaṃ tatiyaṃ jhānaṃ caturaṅgasamannāgataṃ.

831同样，为了舍断身乐，在初禅悦根灭尽。在第二禅苦根灭尽。他由于乐的舍断和苦的舍断，先前喜忧已灭没，不苦不乐，舍念清净，证入第四禅而住。其中，由四根舍得到清净：由苦根、忧根、乐根、悦根。由于它们的灭尽，有舍与正知，其中由于乐根和悦根不存在，由于它们的灭尽而具念，由于苦根和忧根无正知，由于它们的灭尽而有正知，如此，舍与想、念、正知与心一境性，这被称为第四禅。

Tathā kāyikassa sukhassa pahānāya paṭhame jhāne somanassindriyaṃ nirujjhati. Dutiye jhāne dukkhindriyaṃ nirujjhati. So sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati . Tattha catūhi indriyehi upekkhā pasādā hoti, dukkhindriyena domanassindriyena sukhindriyena somanassindriyena ca. Tesaṃ nirodhā upekkhāsampajaññaṃ hoti, tattha sukhindriyena somanassindriyena ca asati hoti, tesaṃ nirodhā satimā hoti, dukkhindriyena domanassindriyena ca asampajaññaṃ, tesaṃ nirodhā sampajaññaṃ hoti, iti upekkhāya ca saññā, sato sampajāno cittekaggatā ca idaṃ vuccate ca catutthaṃ jhānaṃ.

832其中，贪行者有乐根和悦根；嗔行者有苦根和忧根；痴行者有失念和无正知。

Tattha yo rāgacarito puggalo tassa sukhindriyañca somanassindriyañca; yo dosacarito puggalo tassa dukkhindriyañca domanassindriyañca; yo mohacarito puggalo tassa asati ca asampajaññañca.

833其中，贪行者在第三禅和第四禅随眠灭尽，嗔行者在初禅和第二禅嗔恚灭尽，痴行者在初禅和第二禅无正知灭尽。在第三禅和第四禅失念灭尽，如此这三种人的四种禅那将成为清净。

Tattha rāgacaritassa puggalassa tatiye jhāne catutthe ca anunayo nirujjhati, dosacaritassa paṭhame jhāne dutiye ca paṭighaṃ nirujjhati, mohacaritassa puggalassa paṭhame jhāne dutiye ca asampajaññaṃ nirujjhati. Tatiye jhāne catutthe ca asati nirujjhati, evameva tesaṃ tiṇṇaṃ puggalānaṃ cattāri jhānāni vodānaṃ gamissanti.

834于此，对于贪嗔行者，不正知、随顺与嗔恚，由此成为退分禅那。于此，对于贪痴行者，随顺性与过患已被显示，那对他成为退分禅那。于此，对于嗔痴行者，嗔恚、不念与不正知，过患已被显示，由此对他成为退分禅那。

Tattha rāgadosacaritassa puggalassa asampajaññañca anunayo ca paṭighañca, tena hānabhāgiyaṃ jhānaṃ hoti. Tattha rāgamohacaritassa puggalassa anunayattaṃ ca ādīnavaṃ dassitā, taṃ tassa hānabhāgiyaṃ jhānaṃ hoti. Tattha dosamohacaritassa puggalassa paṭigho ca asati ca asampajaññañca ādīnavaṃ dassitā tena tassa hānabhāgiyaṃ jhānaṃ hoti.

835于此，对于贪嗔痴等分行者，成为殊胜分禅那，这四种禅那应在七种人中说明。在四种定中，以欲定为初禅，以精进定为第二禅，以心定为第三禅，以观察定为第四禅。以无愿为初禅，以空性为第二禅，以无相为第三禅，以入出息念为第四禅。以欲寻、嗔恚等各各的寂止为初禅，以寻伺的寂止为第二禅，以乐根与喜根的寂止为第三禅，以身行的寂止为第四禅。以舍为依止为初禅，以谛为依止为第二禅，以慧为依止为第三禅，以寂止为依止为第四禅。这四种禅那以总说方式已被说明，于此定根达到圆满。随顺的有四种，于此，凡依止初禅达到诸漏尽者，他以乐道、钝通行、忧根的对治而行。凡依止第二禅达到诸漏尽者，他以乐道、速通行、苦根的对治而行。凡依止第三禅达到诸漏尽者，他以乐道、钝通行、喜根的对治而行。凡依止第四禅达到诸漏尽者，他以乐道、速通行、乐根的对治而行。

Tattha rāgadosamohasamabhāgacaritassa puggalassa visesabhāgiyaṃ jhānaṃ hoti, imāni cattāri jhānāni sattasu puggalesu niddisitabbāni. Catūsu ca samādhīsu chandasamādhinā paṭhamaṃ jhānaṃ, vīriyasamādhinā dutiyaṃ jhānaṃ, cittasamādhinā tatiyaṃ jhānaṃ, vīmaṃsāsamādhinā catutthaṃ jhānaṃ. Appaṇihitena paṭhamaṃ jhānaṃ, suññatāya dutiyaṃ jhānaṃ, animittena tatiyaṃ jhānaṃ, ānāpānassatiyā catutthaṃ jhānaṃ. Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. Cāgādhiṭṭhānena paṭhamaṃ jhānaṃ, saccādhiṭṭhānena dutiyaṃ jhānaṃ, paññādhiṭṭhānena tatiyaṃ jhānaṃ, upasamādhiṭṭhānena catutthaṃ jhānaṃ. Imāni cattāri jhānāni saṅkhepaniddesena niddiṭṭhāni, tattha samādhindriyaṃ pāripūriṃ gacchati. Anuvattanakāni cattāri, tattha yo paṭhamaṃ jhānaṃ nissāya āsavakkhayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya domanassindriyapaṭipakkhena. Yo dutiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya dukkhindriyapaṭipakkhena. Yo tatiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya somanassindriyapaṭipakkhena. Yo catutthaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya sukhindriyapaṭipakkhena gato.

836杂分别

Pakiṇṇakaniddeso.

74这四种禅那，那些禅那的这些支，那些支的集合为其支，这是禅那地，什么是差别，这是其差别。这些是资粮，由此这是生起，那生起的这是近依，由那近依这是修习。那修习的这是过患。由此这是退失。谁的退失，那专注于此者。如所说的省察，这是差别。由那差别这是味，那是谁的味，不禅那者、禅那者，那不禅那者，这是适合于善巧，住于禅那达到无上，禅那力，住于禅那力者，这到达彼岸者，这些禅那支，无浊寻在初禅中为禅那支的修习者。那喜随顺于初禅中为禅那支，其支的诸法与其相应。喜在第二禅中为禅那支法性，然而如此进行者的俱生禅那支法，以乐性内心净信在第二禅中为禅那支，以心净信性与其相应。喜在第二禅中为禅那支，内心净信，定性，喜在第二禅中为禅那支，心一境性在第二禅中为禅那支，舍触性在第三禅中为禅那支，乐为其支。心一境性在第四禅中为禅那支，舍不苦不乐在第四禅中为禅那支，胜解地舍念清净在第四禅中为禅那支。念清净与多禅那地中禅那支相应，喜心一境性在第四禅中为禅那支。

Yāni cattāri jhānāni, tesaṃ jhānānaṃ imāni aṅgāni, tesaṃ aṅgānaṃ samūho assa aṅgā, ayaṃ jhānabhūmi ko visesoti assa viseso. Ime sambhārā tehi ayaṃ samudāgamo, tassa samudāgamassa ayaṃ upanisā, tāya upanisāya ayaṃ bhāvanā. Tassā bhāvanāya ayaṃ ādīnavo. Tena ayaṃ parihāni. Kassa parihānīti tadupagajjhāyino . Taṃ yathā bhaṇitaṃ paccavekkhanto ayaṃ viseso. Tena visesena ayaṃ assādo, so kassa assādo ajhāniyā jhāyino, tassā ajhāniyā jhāyino, idaṃ kallitā kosalle ṭhitajjhānaṃ anomaddiyataṃ gacchati jhānabalaṃ, jhānabale ṭhitassa ayaṃ pāramippattassa imāni jhānaṅgāni anāvilasaṅkappo paṭhame jhāne jhānaṅgāni bhāvī. So pīti tadanusārittāva paṭhame jhāne jhānaṅgaṃ tassaṅguno ca dhammā tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgadhammatā kho pana tathā pavattassa sahagataṃ jhānaṅgadhammaṃ sasukhatāya ajjhattaṃ sampasādo dutiye jhāne jhānaṅgaṃ manosampasādanatāya tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgaṃ ajjhattaṃ sampasādanaṃ samādhitā pīti dutiye jhāne jhānaṅgaṃ, cetaso ekodibhāvo dutiye jhāne jhānaṅgaṃ, upekkhā phassatā tatiye jhāne jhānaṅgaṃ, sukhaṃ tassa aṅganti ca. Cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ, upekkhā adukkhamasukhā catutthe jhāne jhānaṅgaṃ, abhinisābhūmi upekkhāsatipārisuddhi catutthe jhāne jhānaṅgaṃ. Satipārisuddhi ca anekajjhābhūmīsu jhānaṅgasamāyuttā pīti cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ.

838于此，什么是禅那地？有寻有伺，随顺远离，在初禅中为禅那地。无寻无伺，内心净信已生，随顺喜，在第二禅中为禅那地。乐受迷醉，有喜，在第三禅中为禅那地。其乐苦俱，胜解俱，在第四禅中为禅那地。无量俱，有情所缘，在初禅中为禅那地。胜处处俱，在色想中，在第二禅中为禅那地。解脱俱，在诸解脱中，在第三禅中为禅那地。随观俱，身行正确，为第四禅的地。

Tattha katamā jhānabhūmi? Savitakke savicāre vivekā anugatā paṭhame jhāne jhānabhūmi. Avitakke avicāre ajjhattaṃ sampasādanaṃ janitaṃ pītimanugatā dutiye jhāne jhānabhūmi. Sukhasātasamohitā sappītikā tatiye jhāne jhānabhūmi. Tassa sukhadukkhasahagatā abhinīhārasahagatā catutthe jhāne jhānabhūmi. Appamāṇasahagatā sattārammaṇā paṭhame jhāne jhānabhūmi. Abhibhūmiāyatanasahagatā rūpasaññīsu dutiye jhāne jhānabhūmi. Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.

75于此，什么是禅那差别？远离诸欲，远离诸恶不善法，心心所俱，超越欲界性，这是禅那差别。无寻且无伺，有喜，念俱，喜俱，想作意生起。这是禅那差别。在无寻地，无伺，念随顺，舍俱，作意生起。随顺于法性，念结合。达到那地而住，这是禅那差别。念清净俱，想作意生起，达到那地而住，这是禅那差别。在识无边处俱地，无所有处俱，想作意生起，达到那地而住，这是禅那差别。

Tattha katame jhānavisesā? Vivicceva kāmehi vivicca pāpakehi akusalehi dhammehi cittacetasikasahagatā kāmadhātusamatikkamanatāpi, ayaṃ jhānaviseso. Avitakkā ceva avicārā ca sappītikāya satisahagatāya pītisahagatā saññāmanasikārā samudācaranti. Ayaṃ jhānaviseso. Avitakkāya bhūmiyā avicāreyeva sati anugatā upekkhāsahagatā manasikārā samudācaranti. Tadanudhammatāya ca sati saṇḍahati . Tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Satipārisuddhisahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Viññāṇañcāyatanasahagatāya bhūmiyaṃ ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso.

840禅那资粮：出离寻为资粮，欲寻遣除的意向性。无嗔恚寻为资粮，嗔恚寻遣除的意向性。无害寻为资粮，害寻遣除的意向性。诸根守护门，少欲为资粮，清净活命，四种等至的资粮，无作的住。道资粮，等至的获得性。果资粮，禅那生起性，禅那生起。善因，什么禅那生起集，且不从何处，获得出离而生起。所缘灭定寂静而生起。未超越而生起。乐根喜根的舍断，彼等且无

Jhānasambhārā nekkhammavitakko sambhāro kāmavitakkavinodanādhippāyatā. Abyāpādavitakko sambhāro byāpādavitakkapaṭivinodanādhippāyatā. Avihiṃsāvitakko sambhāro vihiṃsāvitakkapaṭivinodanādhippāyatā. Indriyesu guttadvāratā appicchatā sambhāro parisuddhājīvo catunnaṃ samāpattīnaṃ sambhāro akammassa vihāritā. Maggasambhāro samāpattipajjanatā. Phalasambhāro jhānanibbattitāya jhānasamudāgamo. Kusalahetu yaṃ jhānaṃ samudayaṃ gacchanti ko ca na kutoci nekkhammappattā samudāgacchanti. Ālambanirodhasamādhi santo samudāgacchanti. Avītikkantā samudāgacchanti. Sukhindriyaṃ somanassindriyaṃ pahānāya te ca abyāpajjatāya samudāgacchanti. Taṃ pana sandhāya samudāgacchanti. Aparidāhanāya samudāgacchanti. Ayaṃ ñāṇasamudāgamo.

76于此，什么是近依？善友性为禅那的近依。善具足性为禅那的近依。诸根守护门为禅那的近依。于善法中不满足性为禅那的近依。正法听闻为禅那的近依。在应悚惧处已悚惧者如理精进。这是禅那近依。

Tattha katamā upanisā? Kalyāṇamittatā jhānassa upanisā. Kalyāṇasampavaṅkatā jhānassa upanisā. Indriyesu guttadvāratā jhānassa upanisā. Asantuṭṭhitā kusalesu dhammesu jhānassa upanisā. Saddhammassavanaṃ jhānassa upanisā. Saṃvejaniye ṭhāne saṃviggassa yoniso padhānaṃ. Ayaṃ jhānopanisā.

842于此，什么是修习？慈修习，无嗔恚寻修习。悲修习，无害寻修习。喜修习，喜乐正知所作。舍修习，见者的舍修习，不见者的舍与中舍，不净想修习，苦道钝通智，有结通智，有的结合，那六种修习，已修习，已多作，已建立，已作基础，已作乘，已熟习，已善发动。这是修习。

Tattha katamā bhāvanā? Mettāsevanā abyāpādavitakkabhāvanā. Karuṇāsevanā avihiṃsāvitakkabhāvanā. Muditābhāvanā pītisukhasampajaññā kāritā. Upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā. Ayaṃ bhāvanā.

843如此修习者，这是过患：在初禅中，这法与行相应，是未闻的、有漏的。若这法是这戒，这法是近对治，是欲的寻、伺，在诸等至中，这法是最粗的寻与伺。在那里，它们扰乱心，在此身疲劳，在此身疲劳时，心受到损害。仅为了不退失神通的守护，这些是初禅的过患。

Evaṃ bhāvayantassa ayaṃ ādīnavo. Paṭhame jhāne saṅkhārasamannāgato eso dhammo assuto sāsavo. Sace esa dhammo ayaṃ sīlo āsannapaṭipakkho ca esa dhammo kāmo paticāro pativicāro samāpattīnaṃ ca sabboḷāriko esa dhammo vitakkavicāro ca. Tattha cittaṃ khobhenti, kāyo cettha kilamati, kāyamhi cettha kilante cittaṃ vihaññati. Anabhinīhārakkhamova abhiññānaṃ ime ādīnavā paṭhame jhāne.

844在第二禅中，这些是过患：这法与喜的遍满相应，不能使心完全清净。这法是不净的接近，是接近的危险，这法是忧的对治。在那里，喜从各种结合败坏，这法难以做到，避免不退转的怖畏地，在四种苦中，这法以随行信的苦、障碍苦、神通苦、疾病苦，这些是第二禅的过患。

Dutiye jhāne ime ādīnavā pītipharaṇasahagato ca eso dhammo, na samudācārasseti cittaṃ. Asodhayaṃ upagamo cesa dhammo upagamiparissayo domanassapaccatthiko cesa dhammo. Tattha tattha yuttīnaṃ pīti parajjato cesa dhammo dukkaraṃ hoti, avattasantāsabhūmiparivajjayanto catūsu dukkhatāsu esa dhammo anuviddhāpanasaddhāya dukkhatāya ca na palibodhadukkhatāya ca abhiññādukkhatāya ca rogadukkhatāya ca, ime ādīnavā dutiye jhāne.

845在那里，什么是第三禅的过患？在与舍乐相应中，在那里，对于五种有乐者，舍乐转变了这法，由此对于有常想者，有什么。引生苦的乐，心的扰乱，取着苦乐而去流转。随着苦乐而作，取着不退失守护，心成为。在神通作证中，所有这些法在三禅等至中，以四种苦随行，那是怖畏的苦、障碍苦、神通苦，这些是第三禅的过患。

Tattha katame ādīnavā tatiye jhāne? Upekkhāsukhasahagatāya tattha sātāvīnaṃ pañcannaṃ upekkhāsukhaṃ parivattito esa dhammo tena niccasaññitānañca yaṃ hoti. Dukkhopaniyaṃ sukhaṃ cittassa saṅkhobhataṃ upādāya sukhadukkhāya gato savati. Sukhadukkhānukatañca upādāya anabhihārakkhamaṃ cittaṃ hoti. Abhiññāya sacchikiriyāsu sabbepi cete dhammā tīsu jhānasamāpattīsu catūhi ca dukkhatāhi anuviddhānaṃ sā bhayā dukkhatāya palibodhadukkhatāya ca abhiññāya dukkhatāya ca ime ādīnavā tatiye jhāne.

846在那里，什么是第四禅的过患？无所有处等至，那些法随等至，在这地中，对于愚痴凡夫，生起种种见。以粗细色想随行，这些禅那常随慈禅那时随时，共通，难作，所有四大资具集起，这些禅那互相依靠而集起。在此集起的这些法不完满。未把握相的这些法退失。这些法灭尽，不取着灭尽支，这些法的禅那相，不是禅那相想散乱。未曾得到以前，以禅修者而有。以这些过患，这是禅那退失。

Tattha katame ādīnavā catutthe jhāne? Ākiñcaññāsamāpattikā te dhammānusamāpattikā etissā ca bhūmiyaṃ sātānaṃ bālaputhujjanānaṃ anekavidhāni diṭṭhigatāni uppajjanti. Oḷārikā sukhumehi ca rūpasaññāhi anuvidhāni etāni jhānāni sadā anudayamettājhānakalānudanukalāya sādhāraṇā, dukkarā ca sabbe cattāro mahāsambhārā samudāgatāni ca etāni jhānāni aññamaññaṃ nissāya samudāgacchanti. Ettha samudāgatā ca ete dhammā na samattā honti. Asamuggahitanimittā ca ete dhammā parihāyanti. Nirujjhanti ca ete dhammā na upādiyanti nirujjhaṅgāni ca, etesaṃ dhammānaṃ jhānāni nimittāni na jhānanimittasaññā vokirati. Appaṭiladdhapubbā ca jhāyīvasena ca bhavati . Imehi ādīnavehi ayaṃ jhānaparihāni.

77对于灭尽等至，不思惟，有余想的无所有处相应的想作意现行，他从灭尽等至退失。有不动想的无想处等至者，无所有处相应的作意现行，不了知那地，他从那里退失。无所有处等至者，识无边处想作意现行，不了知那地，他从那里退失。识无边处等至者，与色想相应。详说……乃至在初禅中，应作与欲想相应。从自己退失，在染污禅那中禅修染污，遍一切处禅修，破坏而禅修，不正确禅修，积集而禅修，某些未圆满而禅修。过度急进而禅修，轻慢而禅修，在身行不准备中禅修，不知缠的出离而禅修，被盖所胜而禅修，不作意呼吸，禅那的味是欲贪缠的舍断，禅那的味是欲贪为因的诸法生起，这些法的禅那灭尽支，上妙的舍，欲业烦恼的舍断是味，如此又禅那的味，在大众逼迫的世间住处，无觉悟处，从禅那舍断而离去。这是障碍无障碍世间住处，寻求这禅那，对于无始轮回等至的有情，从轮回舍断的利益，这是禅那的味，对于身的非禅修禅修者而有。非禅修禅修者不执取非禅修禅修而禅修，那些染污禅修者的足迹，那些随行在对治中。

Nirodhasamāpattiyā apaṭisaṅkhāya avasesasaññino ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, so nirodhasamāpattito parihāyati. Āneñjasaññino asaññāyatanaṃ samāpannassa ākiñcaññāyatanasahagatā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Viññāṇañcāyatanaṃ samāpannassa rūpasaññāsahagatā. Vitthārena…pe… yāva paṭhame jhāne kāmasaññāsahagatā kātabbā. Sakassa parihāyati, kalaṅkajjhāne kalaṅkaṃ jhāyati, parisamantato jhāyati, bhindanto jhāyati, na sajjhāyati, āyūhanto jhāyati, kiñci ca niparicito jhāyati. Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. Ayaṃ palirodhamappalirodhalokasannivāse esanidhamidaṃ jhānaṃ anamataggasaṃsārasamāpannānaṃ sattānaṃ saṃsārappahānanā ānisaṃso, yamidaṃ jhānassa assādo kāyassa ajhāniyajhāyino bhavati. Ajhāniyajhāniyajhāyīhi aparāmasanto ajhāniyajhāyitaṃ jhāyati, yāni kalaṅkajjhāyino padāni, tāni anudhitāni paṭipakkhe.

78【需重新翻译】Pali 原文在『jhānaphalena paṭisaṅkhānaphale』之后明显残缺/损坏(句子未完成，语法破碎)，现有中文译文后半段(『这是他的有行性』之后)属于对破损文本的强行翻译，导致术语堆砌、逻辑不通。建议：1) 核查 Pali 原文是否完整；2) 若原文确实残缺，应在译文中标注[原文残缺]而非强译；3) 若有完整版本，需依完整 Pali 重译后半段。

Tattha katamaṃ jhānakosallaṃ? Samāpattikosallaṃ jhānakosallaṃ, jhānavisesakosallaṃ jhānakosallaṃ, jhānantarikakosallaṃ jhānakosallaṃ, samāpattivuṭṭhānakosallaṃ jhānakosallaṃ, jhāne sabhāvakosallaṃ jhānakosallaṃ, jhāne ādīnavakosallaṃ jhānakosallaṃ, jhāne nissaraṇakosallaṃ jhānakosallaṃ, jhānaphalena upādāya kosallaṃ, jhānaphalena paṭisaṅkhānaphale aparihānadhammatā nibbattijhāne ca kīḷitāpi visesabhāgiyaṃ jhānaṃ paṭilabbhati. Idaṃ panassāti bhavahāritā ca ārammaṇānimittaggāho anabhinīhārabalaṃ, cittekaggatā nimittāsu gatisahitā samathabalena asaṃsīdanañca jhāne maggaphalaṃ samathaṃ pavatte samādhino upekkhāpalipubbāparanimittāsayo paggāhino satibalaṃ taṃ pavattitānañca vipassanānaṃ samaññābale.

849在那里，什么是禅那波罗蜜？最上波罗蜜慈，在欲中有情，欲结缚有情，在那经中，以教说的说法，说示二谛，苦与集，以择的取，那些在结缚法中不见过患者，他们将度瀑流，这须跋。不将度，有这道理与择，这是什么的足处？在欲中有情，五欲功德，那是欲渴爱的足处。在结缚中不见过患，是无明的足处，确实永不结缚结缚有情将度瀑流，广大的，是取的足处。在欲中有情，欲有二种：事欲与烦恼欲，在那里，烦恼欲是欲渴爱，与欲渴爱相应，有色爱有爱，以相的取。在结缚中不见过患，是结缚的。在那里的欲贪，那是什么足处？乐受与二根：乐根与喜根。如此，取着乐受，也取着三受。取着受蕴，取着所有五蕴。色声香味触取着，在事欲中取着，取着所有六外处。在内外处中，有念者，这称为相的取。在那里，在粗烦恼中住着，在一切烦恼中，不从那更细者离贪。在那里，外结缚是我所，内结缚是我。在那里，世尊的意趣是什么？那些欲度瀑流者，他们将随观结缚法中的过患而住，这是世尊在此的意趣。在欲中有情，在那些中有情，以那有情，对那些有情，这四种行相是一切取的分。

Tattha katamā jhānapāramitā? Supāramitā mettā kāmesu sattā kāmasaṅgasattāti yamhi sutte desanāya vohārena dve saccāni niddiṭṭhāni, dukkhañca samudayo ca, vicayena hārena ye saṃyojanīyesu dhammesu vajjaṃ na passanti, te oghaṃ tarissantīti netaṃ ṭhānaṃ vijjati. Na tarissantīti atthi esā yutti ca vicayo ca idaṃ nu kissa padaṭṭhānaṃ, kāmesu sattāti pañca kāmaguṇā, taṃ kāmataṇhāya padaṭṭhānaṃ. Saṃyojane vajjamapassamānāti avijjāya padaṭṭhānaṃ, na hi jātu saṃyojanasaṅgasattā oghaṃ tareyyuṃ vipulaṃ mahantanti upādānassa padaṭṭhānaṃ. Kāmesu sattāti kāmā dvidhā – vatthukāmā ca kilesakāmā ca, tattha kilesakāmā kāmataṇhā kāmataṇhāya yuttā bhavanti rūpataṇhā bhavataṇhā lakkhaṇena hārena, saṃyojane vajjamapassamānāti saṃyojanassa. Yo tattha chandarāgo tassa kiṃ padaṭṭhānaṃ? Sukhā vedanā dve ca indriyāni – sukhindriyañca somanassindriyañca. Iti sukhāya vedanāya gahitāya tayopi vedanā gahitā honti. Vedanākkhandhe gahite sabbe pañcakkhandhā gahitā honti. Rūpasaddagandharasaphoṭṭhabbā gahitā, vatthukāmesu gahitesu sabbāni cha bāhirāni āyatanāni gahitāni honti. Ajjhattikabāhiresu āyatanesu yo sato, ayaṃ vuccate lakkhaṇo hāro, tattha yo oḷārikamhi kilese ajjhāvasito sabbakilesesu yo na tato sukhumataresu na vītarāgo bhavati. Tattha bāhirasaṃyojanaṃ mamanti ajjhattasaṃyojanaṃ ahanti. Tattha bhagavato ko adhippāyo? Ye oghaṃ taritukāmā te saṃyojanīyesu dhammesu ādīnavānupassino viharissantīti ayamettha bhagavato adhippāyo. Kāmesu sattāti yesu ca sattā yena ca sattā yesañca sattā ayaṃ catubbidho ākāro sabbesaṃ hārabhāgiyo.

79在那里，什么是三颠倒的足处？心颠倒、见颠倒、想颠倒，三颠倒，三不善根是足处。三不善根是劣胜作业的足处。四取中，嗔不善根显现。劣胜作业的足处。如对母或父或某位又大比丘给予无畏。在那里，另一人以身或语邪行。在那里，他取着嗔恚，对那些大者的守护防护保护不守护，给予大者无畏。给予他们无畏，在那里邪行。在那里，他取着嗔恚，作嗔生业。在那里，不善根的盖，那些无畏的右边想，这是胜因，我又在那里邪行，这是嗔恚，劣趣业，贪与痴，这些盖的言说，那些四取，以那四取，那取着者，女或男，对那些五蕴，那些本身取着集，这是苦与集，那本身是教说的取。

Tattha katamāni tīṇi vipallāsāni padaṭṭhānāni ca? Cittavipallāsassa diṭṭhivipallāsassa saññāvipallāsassa tayo vipallāsā tīṇi akusalamūlāni padaṭṭhānaṃ. Tīṇi akusalamūlāni hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Catunnañca upādānānaṃ doso akusalamūlaṃ dissati. Hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Yathā mātuyā vā pituno vā aññatarassa vā puna uḷārassa bhikkhuno abhayaṃ deti. Tattha añño micchā paṭipajjeyya kāyena vā vācāya vā. Tattha so byāpādamupādāya tesaṃ uḷārānaṃ rakkhāvaraṇaguttiyā anupālayanto yo uḷārānaṃ abhayaṃ deti. Tesaṃ abhaye dinne yo tattha micchā paṭipajjeyya. Tattha so byāpādaṃ upādāyanto dosajaṃ kammaṃ karoti. Yo tattha asādhu indriyā nīvaraṇaṃ yaṃ tesaṃ abhayaṃ dakkhiṇato saññaṃ idaṃ paṇītaṃ kāraṇaṃ mayā puna tattha micchāpaṭipatti ayaṃ byāpādo hīnagamivakammaṃ lobho moho ca imāni nīvaraṇāni vacanāni tāni cattāri upādānāni tehi catūhi upādānehi yo so upādāno itthī vā puriso vā tesaṃ pañcakkhandhānaṃ teyeva upādāno samudayo idaṃ dukkhañca samudayo ca soyeva desanāhāro.

851于此，那些不耽着于诸欲者，他们以随观过患而不耽着。如此，这欲界的想要出离，这被称为出离欲。凡于此不造作任何净化者，无论是流转或其他，这是无嗔欲。任何不伤害，这是无害欲。如此，倾向于出离的三种欲——出离欲、无嗔欲、无害欲。于此，出离欲是无贪；无嗔欲是无嗔；无害欲是无痴。这三善根在八种成就中利益他人，它们导向那四取的灭尽。或者若再造业，无论是黑或白，它们导向其果报的舍断。此业非黑非白，导向业的灭尽。于此，凡三不善根的灭，这是灭。那即是道，于此道迹，这二谛，这四谛是轮转与舍断。

Tattha kāmesu ye na pajjanti, te ādīnavānupassanāya pajjanti. Itissā kāmadhātuyā nikkhamitukāmatā, ayaṃ vuccati nekkhammacchando. Yo tattha anabhisaṅkhārānaṃ kiñci visodheti tassa dhāvarā vā, ayaṃ abyāpādacchando. Kiñci vihiṃsati, ayaṃ vihiṃsāchando. Iti nekkhammābhinīhatā tayo chandā – nekkhammacchando abyāpādacchando avihiṃsāchando. Tattha nekkhammacchando alobho; abyāpādacchando adoso; avihiṃsāchando amoho. Imāni tīṇi kusalamūlāni aṭṭhasu sampattesu parahitāni, tesaṃyeva catunnaṃ upādānānaṃ nirodhāya saṃvattanti. Sace vā puna kammaṃ kareyya kaṇhaṃ vā sukkaṃ vā tassa vipākahānāya saṃvattanti. Idaṃ kammaṃ akaṇhaṃ asukkaṃ kammakkhayāya saṃvattati. Tattha yo tiṇṇaṃ akusalamūlānaṃ nirodho, ayaṃ nirodho. Soyeva maggo tattha paṭipadāni imāni dve saccāni imāni cattāri saccāni āvaṭṭo hāro.

852「于诸欲执着的有情」——凡有学者，他们以一种方式执着。凡异生者，他们以二种方式执着，对此应以分别论解答来说。虽然入流以受用而执着，但他不执着于贪着，因为他为了减损而努力，不为增长。有学以烦恼之力受用诸欲。但异生以烦恼生起而受用诸欲。于此，「于诸欲执着的有情将渡四暴流」应以分别论解答，这是分别论。

Kāmesu sattāti ye sekkhā, te ekenevākārena sattā. Ye puthujjanā, te dvīhākārehi sattā, tassāyaṃ pañho vibhajjabyākaraṇīyo vattabbo. Kiñcāpi sotāpanno paṭisevanāya, no ca kho abhinivese satto yo hi apacayāya padahati, na upacayāya. Sekkho hi kilesavasena kāme paṭisevati. Puthujjano pana kilesasamuṭṭhānāya kāme paṭisevati. Tattha kāmesu sattānaṃ catuoghaṃ tarissatīti vibhajjabyākaraṇīyo, ayaṃ vibhatti.

80「转离」——凡那些既不执着于诸欲，也不与诸结相应者，他们将渡暴流，广大、巨大。这是经的对治。

Parivattanoti kāme ye neva sajjanti na ca saṃyojanehi saṃyuttā, te oghaṃ tarissanti vipulaṃ mahantanti. Ayaṃ suttassa paṭipakkho.

854「异名」——凡于诸欲执着者，及于此诸欲的功德，于此以异名执着。凡诸欲的食、诸法，于此以异名执着。于此，这诸欲的异名是：成熟、尘、箭、疮、灾患。或者其他异名，于此以异名执着。执着、束缚、迷醉、贪着、耽溺，耽着于诸欲、沉溺、多住于彼。或者其他异名，这被称为异名。欲寻思施设、烦恼行境施设所施设的心——异名。执着、多住于彼——或者其他。这些以欲寻思施设、烦恼行境施设所施设，以种子施设所施设，诸行以结施设所施设，取以因施设所施设，补特伽罗以各别施设所施设。

Vevacananti yo kāmesu satto yo ca tattha kāmānaṃ guṇo, tattha viso satto. Yepi kāmānaṃ āhārā dhammā, tattha viso satto. Tatthimaṃ kāmānaṃ vevacanaṃ pāko rajo sallaṃ gaṇḍo īti upaddavoti. Yāni vā pana aññāni vevacanāni tattha viso sattoti vevacanaṃ. Satto bandho mucchito gadhito ajjhosito kāme ajjhāpannā parimutto tabbahulavihārīti. Yāni vā pana aññāni vevacanāni, ayaṃ vevacano nāma. Kāmappacārapaññattiyā kilesagocarapaññattiyā paññattā cittanti vevacanaṃ. Satto tabbahulavihārīti yāni vā pana aññāni. Ime kāmappacārapaññattiyā kilesagocara paññattiyā paññattā, bījapaññattiyā paññattā, saṅkhārā saṃyojanapaññattiyā paññattā, upādānaṃ hetupaññattiyā paññattaṃ, puggalo puthupaññattiyā paññatto.

855「下降」——以此缘起，苦与集。凡烦恼、凡诸行、诸结，及于五蕴中的行蕴，于诸法处中的不善法处，于诸根中的乐根与喜根，这是根的下降。

Otaraṇoti imāya paṭiccasamuppādo dukkhañca samudayo ca. Ye kilesā ye saṅkhārā saṃyojanāni ca pañcasu khandhesu saṅkhārakkhandho dhammāyatanesu akusalā dhammāyatanāni indriyesu sukhindriyañca, somanassindriyañca, ayaṃ indriyotaraṇo.

856「净化」——如此多。应指示这努力，经义。

Sodhanoti ettako. Eseva ārambho niddisitabbo suttattho.

857「确立」——这些法，有以一性施设，有以异性施设。凡想、外在的诸欲，它们以异性施设。「于五欲功德执着的有情」——缠与颠倒以异性施设，「应渡暴流，广大、巨大」——无明以一性施设。

Adhiṭṭhānoti ime dhammā atthi ekattatāya paññattā atthi vemattatāya. Ye saññā bāhiro kāme, te vemattatāya paññattā. Pañcasu kāmaguṇesu sattāti pariyuṭṭhānavipallāsā vemattatāya paññattā oghaṃ tareyyuṃ. Vipulaṃ mahantanti avijjā ekattatāya paññattā.

858「资具」——其因是什么？其缘是什么？以所缘缘性为缘。非如理作意以所依缘性为缘。无明以无间缘性为缘。贪随眠以因缘性为缘。这是因，这是缘。

Parikkhāroti tassa ko hetu ko paccayo? Ārammaṇapaccayatāya paccayo. Ayoniso ca manasikāro sannissayassa paccayatāya paccayo. Avijjā samanantarapaccayatāya paccayo. Rāgānusayo hetupaccayatāya paccayo. Ayaṃ hetu, ayaṃ paccayo.

859「假立为缘」：凡于诸欲中的有情，善趣者、美貌者，这是欲界的欲、贪，那些是非福行。它们以什么为缘？以无明为缘。它们是什么的缘？是识的缘。如是，无明缘行，行缘识，乃至老死，如是有此整个大苦蕴的集起，一经已说。应作五盖经。

Samāropano paccayoti ye kāmesu sattā sugatā surūpāti ayaṃ kāmadhātuyā chando rāgo te apuññamayā saṅkhārā. Te kiṃ paccayā? Avijjā paccayā. Te kissa paccayā? Viññāṇassa paccayā. Iti avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ evametassa kevalassa mahato dukkhakkhandhassa samudayo hoti ekaṃ suttaṃ gataṃ. Pañcanīvaraṇikaṃ suttaṃ kātabbaṃ.

81其中，什么名为教示之取？凡贪欲、嗔恚、掉举，这是渴爱。凡昏沉睡眠、追悔、疑，这是见。然而身的不适业性，虽然那是睡眠，但不是自性烦恼性的烦恼，如是凡心的沉滞、身的不适业性，这是随烦恼，而非自性烦恼。其中，无我想随行的疲倦是追悔随行的昏沉，心的沉滞，如是这五盖中，四盖是自性烦恼，昏沉睡眠盖是盖的随烦恼。如同四漏以自性漏性为漏，而非以心漏性为漏。以自性为漏。以随分为漏性而为漏。然而经中说：凡与彼相应或不相应的诸漏，那些应说为有漏或无漏。

Tattha katamo desanāhāro nāma? Yā ca abhijjhā yo ca byāpādo yañca uddhaccaṃ, ayaṃ taṇhā. Yañca thinamiddhaṃ, yañca kukkuccaṃ yā ca vicikicchā, ayaṃ diṭṭhi. Yā pana kāyassa akammaniyatā kiñcāpi taṃ middhaṃ no tu sabhāvakilesatāya kileso, iti yā ca cittasallīyanā yā ca kāyākammaniyatā, ayaṃ pakkhopakileso na tu sabhāvakileso. Tattha attasaññānupacittaṃ kilamatho kukkuccānupacittaṃ thinaṃ yā cittassa līyanā, iti ime pañca nīvaraṇā cattāri nīvaraṇāni sabhāvakilesā thinamiddhaṃ nīvaraṇapakkhopakileso. Yathā cattāro āsavā sabhāvaāsavatāya āsavā no tu cittasāsavatāya āsavā. Sabhāvatāya āsavā. Pakkhe āsavatāya āsavā. Atha panāha suttantaṃ yena te sampayuttā vā vippayuttā vā āsavā, teyeva ete vattabbā sāsavā vā anāsavā vā.

861其中，什么是分析？贪欲是欲爱、色爱、有爱。或者凡任何执取，有漏的贪欲者以慈随观而行于非义。其中，凡生起嗔恚者，「已行、将行」，如是应作九恼事，如是嗔恚随观者的烦恼是热恼、身疲倦、不适业性、睡眠。心随观者以恼害而衰损，这是昏沉睡眠。其中，事的不止息，这是掉举。「什么、如何、为何」，这是追悔。如何这是思量，这是疑。其中，有无明与渴爱，这是缠。有障碍、盖、覆蔽、随烦恼，这是欲欲，是欲贪缠的足处。嗔恚是嗔恚缠的足处。昏沉睡眠是昏沉睡眠缠的足处。掉举追悔是无明缠的足处。疑是疑缠的足处。欲贪缠是随眠结的足处。嗔恚缠是恼害结的足处。昏沉睡眠缠是慢结的足处。无明缠与疑缠是见结的足处。

Tattha katamo vicayo. Abhijjhā kāmataṇhā rūpataṇhā bhavataṇhā. Yaṃ vā pana kiñci ajjhosānagataṃ sāsavā abhijjhitassa mettānupassiya yo anatthaṃ carati. Tattha yo byāpādaṃ uppādeti, acari carissatīti. Evaṃ nava āghātavatthūni kattabbāni, tassevaṃ byāpādānupassissa kileso yo paridāho kāyakilamatho akammaniyatā middhaṃ. Cittānupassissa paṭighātena khiyanā, idaṃ thinamiddhaṃ. Tattha adhikaraṇaavūpasamo, idaṃ uddhaccaṃ. Yaṃ kiṃ kasathamīti idaṃ kukkuccaṃ. Yaṃ yathā idaṃ santīraṇaṃ, ayaṃ vicikicchā. Tattha avijjā ca taṇhā ca atthi, idaṃ pariyuṭṭhānaṃ. Āvaraṇaṃ nīvaraṇaṃ chadanaṃ upakkileso ca atthi, idaṃ kāmacchando kāmarāgapariyuṭṭhānassa padaṭṭhānaṃ. Byāpādo byāpādapariyuṭṭhānassa padaṭṭhānaṃ. Thinamiddhaṃ thinamiddhapariyuṭṭhānassa padaṭṭhānaṃ. Uddhaccakukkuccaṃ avijjāpariyuṭṭhānassa padaṭṭhānaṃ. Vicikicchā vicikicchāpariyuṭṭhānassa padaṭṭhānaṃ. Kāmarāgapariyuṭṭhānaṃ anusayasaṃyojanassa padaṭṭhānaṃ. Byāpādapariyuṭṭhānaṃ paṭighasaṃyojanassa padaṭṭhānaṃ. Thinamiddhapariyuṭṭhānaṃ mānasaṃyojanassa padaṭṭhānaṃ. Avijjāpariyuṭṭhānañca vicikicchāpariyuṭṭhānañca diṭṭhisaṃyojanassa padaṭṭhānaṃ.

862其中，什么是特相之取？说欲贪缠时，一切缠已被说。说诸结时，一切结已被说。这是特相之取。

Tattha katamo lakkhaṇo hāro? Kāmarāgapariyuṭṭhāne vutte sabbāni pariyuṭṭhānāni vuttāni hontīti. Saṃyojanesu vuttesu sabbasaṃyojanāni vuttāni honti. Ayaṃ lakkhaṇo hāro.

82其中，什么是四重串珠？这些五盖是禅那的对立，那是苦集。那个果报，这是苦。其中，欲欲的对立是出离思惟；嗔恨的对立是无嗔恨思惟；三盖的对立是无害思惟。如是这三种思惟。出离思惟属于定蕴。无嗔恨思惟属于戒蕴。无害思惟属于慧蕴。这三种蕴。圣八支道导向舍断诸盖。那个舍断诸盖，这是灭。这四种谛。这是四重串珠。

Tattha katamo catubyūho hāro? Ye ime pañca nīvaraṇā jhānapaṭipakkho so dukkhasamudayo. Yaṃ phalaṃ, idaṃ dukkhaṃ. Tattha kāmacchandassa nekkhammavitakko paṭipakkho; byāpādassa abyāpādavitakko paṭipakkho; tiṇṇaṃ nīvaraṇānaṃ avihiṃsāvitakko paṭipakkho. Iti ime tayo vitakkā. Nekkhammavitakko samādhikkhandhaṃ bhajati. Abyāpādavitakko sīlakkhandhaṃ bhajati. Avihiṃsāvitakko paññākkhandhaṃ bhajati. Ime tayo khandhā. Ariyo aṭṭhaṅgiko maggo nīvaraṇappahānāya saṃvattati. Yaṃ nīvaraṇappahānaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ catubyūho hāro.

864其中，什么是转回之取？五盖成为十。凡于内染着，那也是盖。凡于外染着，那也是盖，如是乃至疑，这十盖。内外的烦恼，这两结是内结与外结。其中，「我」是内，「我所」是外。有身见是内，六十一见处是外。凡于内对诸色的欲贪未离贪者，成为未离欲。如是乃至识，这是内渴爱。凡于六外处与三有中的执取，这是外渴爱。这两谛是诸结与应结法。其中，于诸结法中，凡厌离随观，这是道。诸结的断除是灭。这是转回之取。

Tattha katamo āvaṭṭo hāro? Pañca nīvaraṇāni dasa bhavanti. Yadapi ajjhattaṃ sārajjati , tadapi nīvaraṇaṃ. Yadapi bahiddhā sārajjati, tadapi nīvaraṇaṃ, evaṃ yāva vicikicchā ime dasa nīvaraṇā. Ajjhattabahiddhā kilesā imāni dve saṃyojanāni ajjhattasaṃyojanañca bahiddhāsaṃyojanañca. Tattha ahanti ajjhattaṃ, mamanti bahiddhā. Sakkāyadiṭṭhi ajjhattaṃ, ekasaṭṭhi diṭṭhigatāni bahiddhā. Yo ajjhattaṃ chandarāgo rūpesu avītarāgo bhavati avītacchando. Evaṃ yāva viññāṇe, ayaṃ ajjhattā taṇhā. Yaṃ chasu bāhiresu āyatanesu tīsu ca bhavesu ajjhosānaṃ, ayaṃ bahiddhā taṇhā. Imāni dve saccāni saṃyojanāni saṃyojanīyā ca dhammā. Tattha saṃyojanesu dhammesu yā nibbidānupassanā ca, ayaṃ maggo. Yaṃ saṃyojanappahānaṃ, ayaṃ nirodho. Ayaṃ āvaṭṭo hāro.

865其中，什么是分别论之取？「结」不是一向的。慢结属于见分，不是一向的，未见的慢依止而不断除。凡五上分的慢，虽然那可能在见的一分。但不是下分结，为其断除而导向。凡我慢未舍弃者，他如是想：「何时我将现证那寂静处，具足而住，诸圣者具足寂静处而住」，这是贪欲，但那不是盖。然而阿拉汉有身疲倦，睡眠也侵入，但那不是盖，他的昏沉睡眠不是盖。不是一向的。这是分别论之取。

Tattha katamo vibhattihāro? Saṃyojananti na etaṃ ekaṃsena. Mānasaṃyojanaṃ diṭṭhibhāgiyanti na taṃ ekaṃsena adiṭṭhamānaṃ nissāyamānaṃ na pajahati. Yo pañca uddhambhāgiyo māno kiñcāpi so diṭṭhipakkhe siyā. Na tu orambhāgiyaṃ saṃyojanaṃ tassa pahānāya saṃvattatīti. Yo ca ahaṃkāro na paviddhoyaṃ panassa evaṃ hoti. Kadāsu nāmāhaṃ taṃ santaṃ āyatanaṃ sacchikatvā upasampajja viharissāmi, yaṃ ariyā santaṃ āyatanaṃ upasampajja viharissantīti, ayaṃ abhijjhā na ca taṃ nīvaraṇaṃ. Atthi pana arahato kāyakilesamiddhañca okkamati na ca taṃ nīvaraṇaṃ tassa thinamiddhaṃ nīvaraṇanti. Na ekaṃsena. Ayaṃ vibhattihāro.

866「转变」：五盖以五支禅那而得断除。这是它们的对治，「某盖已断」不应推论，胜义中舍，这是转变。

Parivattanoti pañca nīvaraṇā pañcaṅgikena jhānena pahānaṃ gacchanti. Ayaṃ tesaṃ paṭipakkho nīvaraṇo asukassa pahīnāti na aññānuminitabbaṃ, paramatthamajjhattaṃ, ayaṃ parivattanā.

867于此，什么是同义语？欲欲是欲贪、爱、喜乐，这是同义语。盖是覆盖、随烦恼、缠缚，这是同义语。

Tattha katamo vevacano? Kāmacchando chandarāgo pemaṃ nikantīti vevacanaṃ. Nīvaraṇaṃ chadanaṃ upakkileso pariyuṭṭhānanti vevacanaṃ.

868施设：以无明为缘，欲欲是作用施设的施设；嗔恚是散乱施设的施设；昏沉睡眠是不断除施设的施设。如是，在此经中，这一切五盖都是散乱施设的施设。

Paññattīti avijjāpaccayā kiccapaññattiyā paññatti, byāpādo vikkhepapaññattiyā paññatti, thinamiddhaṃ asamugghātapaññattiyā paññatti. Evaṃ sabbepi ete pañca nīvaraṇā imamhi sutte vikkhepapaññattiyā paññatti.

869于此，什么是下降？这五盖、无明与渴爱，于此，诸盖以无明为根。凡是渴爱，这些行，它们以无明为缘。这二法在五蕴中摄于行蕴，在诸处中为法处，在诸界中为法界，在诸根中，这些法的足处是乐根、喜根、女根、男根。

Tattha katamo otaraṇo? Ime pañca nīvaraṇā avijjā ca taṇhā ca tattha avijjāmūlā nīvaraṇā. Yā taṇhā ime saṅkhārā, te avijjāpaccayā ime dve dhammā pañcasu khandhesu saṅkhārakkhandhapariyāpannā, āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātu, indriyesu imesaṃ dhammānaṃ padaṭṭhānaṃ sukhindriyassa ca somanassindriyassa ca itthindriyassa ca purisindriyassa ca.

870于此，什么是净化的方式？此经如所依而施设，那义以这五句而说。

Tattha katamo sodhano hāro? Idaṃ suttaṃ yathā ārabbha nikkhittaṃ so attho bhāsito imehi pañcahi padehi.

871于此，欲欲、嗔恚、疑不是以一性而施设，诸欲不是以一性而施设，而是以种种性而施设。这是决定的方式。

Tattha kāmacchando ca byāpādo ca vicikicchā ca na ekattatāya paññattā, kāmāti na ekattatāya paññattā, atha khalu vemattatāya paññattā. Ayaṃ adhiṭṭhāno hāro.

872于此，什么是资具？欲欲的非如理作意是净相所缘的缘；净相是因。嗔恨的非如理作意是诸嗔恨事的缘；嗔随眠是因。昏沉睡眠的懈怠是缘；发起时的疲倦、动摇，那是因。掉举追悔的可染所缘、可贪所缘、耽着诸根、未圆满的智是缘；欲想与见随眠是因。疑的九种慢类是所缘，慢随眠，那是缘；疑随眠是因。这五法与因俱、与缘俱而生起。

Tattha katamo parikkhāro? Kāmacchandassa ayoniso manasikāro subhārammaṇapaccayo; subhanimittañca hetu. Byāpādassa ayoniso manasikāro āghātavatthūni ca paccayo; paṭighānusayo hetu. Thinamiddhassa paṭisaṃhāro paccayo; pavattiyā kilamathā calanā tañca hetu. Uddhaccakukkuccassa rajanīyaṃ ārammaṇiyaṃ assādiyākindriyaṃ tāva aparipuṇṇañca ñāṇaṃ paccayo; kāmasaññā ca diṭṭhianusayo ca hetu. Vicikicchāya nava mānavidhā ārammaṇaṃ mānānusayo, sova paccayo; vicikicchānusayo hetu. Ete pañca dhammā sahetu sappaccayā uppajjanti.

873于此，什么是增上的方式？这五盖，这些也是四漏，这些也是疮，这些也是箭，这些是诸取。在那些外法中，杂染分的经去到施设。这是增上的方式。

Tattha katamo samāropano hāro? Ime pañca nīvaraṇā cattāropi ete āsavā gaṇḍāpi ete sallāpi ete upādānāni ete. Tesu eva bāhiresu dhammesu saṃkilesabhāgiyaṃ suttanti paññattiṃ gacchati. Ayaṃ samāropano hāro.

874已说杂染分经

Niddiṭṭhaṃ saṃkilesikabhāgiyaṃ suttaṃ.

83「诸法以意为前导」的偈颂。

Manopubbaṅgamā dhammāti gāthā.

876于此，什么是教说的方式？在此经中，以蕴的分类教说识蕴，以界的分类教说意识界，以处的分类教说意处，以根的分类教说意根。它们的前导法是什么？简要地说，六法是前导法——善根、不善根和无相。在此经中教说了善根。于此，什么是意前导法？意是它们的前导，犹如国王是军队的前导，同样地，意是诸法的前导。于此，三种前导是：以出离欲为前导、以无嗔欲为前导、以不害欲为前导。无贪以出离欲为前导。无嗔以无嗔欲为前导。无痴以不害欲为前导。于此，「意」——这些法由意所生起，或由意所造作。或者意是这些法中最胜的，意是这些法中最胜、最上的，或者意对这些法行使主导权，故为「意最胜」。「意」——意去往之处。于此，这些法去往那里，故为「意速」。犹如风快速地行进，或其他任何快速行进者被称为「风速」、「鸟速」，同样地，这些法随意而生起、行进，于此这些法行进，故为「意速」。它们有三种：欲所生起的、清净的和寻。七种是身善行、语善行，这些是十善业道。于此，「意」是意业。「语」是语业。「身」是身业。在此经中，以这些十善业道为最上，也是戒行者的最上。它导向解脱，不导向世间，成为习气部分的经。这是教说。

Tattha katamo desanā hāro? Imamhi sutte ko attho khandhavavatthānena viññāṇakkhandhaṃ deseti, dhātuvavatthānena manoviññāṇadhātuṃ, āyatanavavatthānena manāyatanaṃ, indriyavavatthānena manindriyaṃ. Tassa kiṃ pubbaṅgamā dhammā? Saṃkhittena cha dhammā pubbaṅgamā dhammā kusalamūlāni ca akusalamūlāni ca animittaṃ imamhi sutte kusalamūlaṃ desitaṃ. Tattha katamā manopubbaṅgamā dhammā? Mano tesaṃ pubbaṅgamaṃ, yathāpi balassa rājā pubbaṅgamo, evameva dhammānaṃ manopubbaṅgamā. Tattha tividhānaṃ pubbaṅgamānaṃ nekkhammacchandena abyāpādacchandena avihiṃsāchandena. Alobhassa nekkhammacchandena pubbaṅgamā. Adosassa abyāpādacchandena pubbaṅgamā. Amohassa avihiṃsāchandena pubbaṅgamā. Tattha ti manasā ime dhammā ussaṭā manena vā nimmitā. Manova imesaṃ dhammānaṃ seṭṭhoti manova imesaṃ dhammānaṃ seṭṭhajeṭṭhoti manova imesaṃ dhammānaṃ ādhipaccaṃ karotīti manoseṭṭhā. ti yattha mano gacchati. Tattha ime dhammā gacchantīti manojavā. Yathā vāto sīghaṃ gacchati añño vā koci sīghaṃ gāmako vuccate vātajavoti pakkhigāmikoti, evameva ime dhammā manena sampajāyamānā gacchanti, tattha ime dhammā gacchantīti manojavāti. Te tividhā chandasamudānitā anāvilatā ca saṅkappo. Sattavidhā ca kāyikaṃ sucaritaṃ vācasikaṃ sucaritaṃ, te dasa kusalakammapathā. Tattha ti manokammaṃ. ti vacīkammaṃ. ti kāyakammaṃ. Imehi imasmiṃ sutte dasa kusalakammapathā paramāpi santā sīlavatā paramā. So bhavati vivattiyaṃ na lokaniyyānāya vāsanābhāgiyaṃ suttaṃ bhavati. Ayaṃ desanā.

877于此，什么是抉择的方式？「意前导法」是善根和八支正道。这是此经。

Tattha katamo vicayo hāro? Manopubbaṅgamā dhammāti kusalamūlāni ca aṭṭhaṅgasammattāni. Idaṃ suttaṃ.

878「理趣」——十善业道的果报，应受乐受，与无嗔相应。「意」随行，有此理趣。

Yuttīti dasannaṃ kusalakammapathānaṃ yo vipāko, so sukhavedanīyo abyāpādassaṅgamāno. ti anugacchati atthi esā yutti.

879「足处」——十八意行的足处。「意前导法」——这些法是一切善法的足处。「意」——心的净信，这是信根的足处。「语」是正语的。「身」是正业和正精进的足处。

Padaṭṭhānanti aṭṭhārasannaṃ manopavicārānaṃ padaṭṭhānaṃ. Manopubbaṅgamā dhammāti sabbakusalapakkhassa ime dhammā padaṭṭhānaṃ. ti yo cetaso pasādo, idaṃ saddhindriyassa padaṭṭhānaṃ. ti sammāvācāya. ti sammākammantassa ca sammāvāyāmassa ca padaṭṭhānaṃ.

880「相」——如此「前导法」——这些也是受前导的，这些也是想前导的，这些也是行前导的。任何俱生法，都是这些法的前导。「意」——喜悦也随行它，那极乐的影子，那时乐也随行它。

Lakkhaṇoti iti pubbaṅgamā dhammāti vedanāpubbaṅgamāpi ete, saññāpubbaṅgamāpi ete, saṅkhārapubbaṅgamāpi ete. Ye keci dhammā sahajātā sabbe pubbaṅgamā etesaṃ dhammānaṃ. ti somanassamapi naṃ anveti yaṃ susukhacchāyā tadāpi naṃ sukhaṃ tadapi anveti.

84于此，什么是四种分别论的方式？「意前导」——这不是单数词。什么原因？这一切六识身，在此世尊的意趣是什么？那些希求乐者，他们令意清净——这是在此经中世尊的意趣。义理已在前面说明。

Tattha katamo catubyūho hāro? Manopubbaṅgamāti na idaṃ ekādivacanaṃ. Kiṃ kāraṇā? Sabbe yeva ime chaviññāṇakāyā, imamhi bhagavato ko adhippāyo? Ye sukhena atthikā, te manaṃ pasādentīti ayaṃ imamhi sutte bhagavato adhippāyo. Attho pubbeyeva niddiṭṭho.

882凡是善根，它们是八种利益的因，这是八支道。十处是教说的因、教说的缘、教说。于此，我认为与苦俱的名色识谛，以支分善根被舍断，这是未舍断地的集。从它们的舍断，这是灭。这些是四谛。这是轮转的方式。

Yāni hi kusalamūlāni, tāni aṭṭhānisaṃsamattā hetu, ayaṃ aṭṭhaṅgiko maggo. Dasa ṭhānāni desanāhetūni desanāpaccayā niddesanā ca. Tattha yaṃ maññe dukkhena saha nāmarūpaṃ viññāṇasaccanti aṅgena kusalamūlaṃ pahīyati, ayaṃ appahīnabhūmiyaṃ samudayo. Yaṃ tesaṃ pahānā, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ āvaṭṭo hāro.

883「分别论」——

Vibhattīti –

884诸法以意为前导，以意为最胜，由意所造；

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

885若以清净的心说话或行动；

Manasā ce pasannena, bhāsati vā karoti vā;

886那么快乐随着他，如影不离。

Tato naṃ sukhamanveti, chāyāva anapāyinīti.

887这并非对沙门或婆罗门一向如此。对于那位邪见者，他的心在自己的主张上清净，以那清净的心说话、分别论，快乐并不随着他，如影不随行，只有苦随着他。如同随行的车轮跟随足迹，这应当分别论分别论。若以清净的心[造作]身业、语业，在正确集合时是乐受的，在错误集合时是苦受的，这是分别论。

Taṃ na ekaṃsena samaṇassa vā brāhmaṇassa vā pana hoti. Tassa vā micchādiṭṭhikassa sakasatthe cittaṃ pasādeti, tena ca pasannena cittena bhāsati byākaroti na taṃ sukhamanveti na chāyāva anugāminī, dukkhameva taṃ anveti. Yathā vahantaṃ cakkaṃ padamanveti, idaṃ taṃ vibhajjabyākaraṇīyaṃ. Manasā ce pasannena kāyakammaṃ vacīkammaṃ sukhavedanīyanti samaggate sukhavedanīyaṃ micchaggate dukkhavedanīyaṃ, ayaṃ vibhatti.

888其中什么是转换的项目？「诸法以意为前导」——若以污染的心说话或行动，苦随着他，这两部经已被宣说，这就是相反的。同义词——即此意、心、识、意根、意识界。

Tattha katamo parivattano hāro? Manopubbaṅgamā dhammāti yaṃ manasā paduṭṭhena bhāsati vā karoti vā dukkhamassānugāminī, etāniyeva dve suttāni bhāsitāni esa eva ca paṭipakkho. Vevacananti yadidaṃ manocittaṃ viññāṇaṃ manindriyaṃ manoviññāṇadhātu.

889施设——「诸法以意为前导」，这个意是以某种施设而施设的。「诸法」是以善业道施设而施设的。「以意为最胜」是以殊胜施设而施设的。「意速」是以俱生施设而施设的。「心」是以出离施设而施设的。「若以清净的心」是以信根施设而施设的。「若以清净的心」是以无寻无伺第二禅施设而施设的。「若以清净的心」是以不信的对治施设而施设的。「说话」是以正语施设而施设的。「行动」是以正业施设而施设的。「那么快乐随着他」是诸禅那的等持。在诸根中是意根。在缘起中是识。「诸法以意为前导」是慈与柔软，在诸禅那中是第二禅与第三禅。在诸蕴中摄属于行蕴。在诸界中是法界，在诸处中是法处。凡是善的，在诸根中是乐根与喜根的基础。这些缘起所生的诸法，以触为缘是乐受的触、乐受，在意寻思中是喜寻思，在三十六句中的第一句中是六种依于出离的喜。如此，这是下降的项目。

Paññattīti manopubbaṅgamā dhammāti ayaṃ mano kiñci paññattiyā paññattaṃ. Dhammāti kusalakammapathapaññattiyā paññattaṃ. Manoseṭṭhāti visiṭṭhapaññattiyā paññattaṃ. Manojavāti sahapaññattiyā paññattaṃ. Cittanti nekkhammapaññattiyā paññattaṃ. Manasā ce pasannenāti saddhindriyapaññattiyā paññattaṃ. Manasā ce pasannenāti anāvilasaṅkappadutiyajjhānapaññattiyā paññattaṃ . Manasā ce pasannenāti assaddhānaṃ paṭipakkhapaññattiyā paññattaṃ. Bhāsati vāti sammāvācāpaññattiyā paññattaṃ. Karoti vāti sammākammantapaññattiyā paññattaṃ. Tato naṃ sukhamanvetīti jhānasamādhānaṃ. Indriyesu manindriyaṃ. Paṭiccasamuppāde viññāṇaṃ. Manopubbaṅgamā dhammāti mettā ca mudutā ca jhānesu dutiyaṃ jhānaṃ tatiyañca. Khandhesu saṅkhārakkhandhapariyāpanno. Dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Yaṃ kusalaṃ indriyesu sukhindriyañca somanassindriyañca padaṭṭhānaṃ. Imesaṃ dhammānaṃ paṭiccasamuppannānaṃ phassapaccayā sukhavedanīyo phasso sukhavedanā manopavicāresu somanassavicāro chattiṃsesu paṭhamapadesu cha somanassanekkhammassitā. Iti ayaṃ otaraṇo hāro.

890其中什么是净化的项目？为了某义而宣说此经。那义被确定，为了此义而有经。这是净化的项目。

Tattha katamo sodhano hāro? Yaṃ atthaṃ ārabbha idaṃ suttaṃ bhāsitaṃ. So attho niyutto etamatthaṃ ārabbha suttaṃ. Ayaṃ sodhano hāro.

85其中什么是确立的项目？「诸法以意为前导」是同义词施设，非一性施设。「诸法」是一性，非同义词施设。「若以清净的心」，那清净有两种：内在的是嗔恨的镇伏，外在的是置信。那内在的清净有两种：根除的清净与镇伏的清净，被嗔恨遍满。破坏不是根本的清净，或者已生根的清净，以破坏而有嗔的清净。「那么快乐随着他」，快乐有身的与心的，不爱别离也好，爱会合也好，出离乐也好，凡夫乐也好，喜觉支也好，是心的快乐。凡是身轻安者感受快乐，那也是身的快乐，诸觉支是心的快乐。凡是身轻安者感受快乐，那也是那快乐的基础，以施设如所说，那是诸善法的无过失。「随着」是安止，显现，这不是已达到的状态而随着。此经应以两种行相确立：以因——谁是清净心者，以果报——谁是苦受者。

Tattha katamo adhiṭṭhāno hāro? Manopubbaṅgamā dhammāti vevacanapaññatti, na ekattapaññatti. Dhammāti ekato na vevacanapaññatti. Manasā ce pasannenāti so pasādo dvidho ajjhattañca abyāpādāvikkhambhanabahiddhā ca okappanato. So ajjhattapasādo dvidho. Samugghātapasādo ca vikkhambhanapasādo ca byāpādapariyuṭṭhānaṃ. Vighāto na mūlapasādo jātamūlampi vā. Pasādo sabyāpādaṃ vighātena. Tato naṃ sukhamanvetīti sukhaṃ kāyikañca cetasikañca appiyavippayogopi piyasampayogopi nekkhammasukhampi puthujjanasukhampi pītisambojjhaṅgampi cetasikaṃ sukhaṃ . Yampi passaddhakāyo sukhaṃ vedeti, tampi kāyikaṃ sukhaṃ bojjhaṅgā ca cetasikaṃ sukhaṃ. Yampi passaddhakāyo sukhaṃ vedesi, tampi tañca sukhapadaṭṭhānaṃ paññattiyā yathāvuttaṃ taṃ aparāmaṭṭhaṃ kusalānaṃ dhammānaṃ. Anvetīti appanā sandissati na cāyaṃ vā pattabhūto anveti. Tadidaṃ suttaṃ dvīhi ākārehi adhiṭṭhātabbaṃ. Hetunā ca yo pasannamānaso vipākena ca yo dukkhavedanīyo.

892「装备」：世尊与五百比丘僧团一起进入王舍城。在那里，有一个人须跋世尊，他生起了净信，也从事善根的前行。他也向其他人宣说，说这样的话：「那些世尊进入其住所的人有利益，如果我们也有，我们也能获得对世尊的净信。」他向世尊所在之处合掌礼敬，说「礼敬世尊，礼敬世尊」，无嗔恨地站在一边。紧接着，世尊说了这部经：「诸法意先导」等。整部经就是这样，他向他人所说的，这是语业。他合掌礼敬，这是身业。意的净信，这是意业。在那里，他向他人显示、宣说功德：「那些世尊前往其住所的人」等。这一切是他的无贪善根。他对世尊有慈心，这是他的无嗔善根。他合掌礼敬并制伏慢，在那里他的无痴善根显现。他获得广大的慧，这是他舍断见颠倒。他如是有防护，这是他舍断想颠倒。意的净化，这是他舍断心颠倒，这是镇伏不善颠倒、舍断的缘。三善根，无混浊心的思惟，这被称为他的作意。镇伏烦恼，这样颠倒和所缘以有缘性为缘，善根以显现性为缘，那作意以因为缘，由此缘心生起。在那里，以导师为所缘的心转起，这是佛随念。他作意世尊的功德，这是他的法随念。在那里，念正知是因，这是缘。语以慧为因，寻伺为缘。身行是业的造作，名为因或非缘，是乐受业的积集，以因为业的缘。

Parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ. Tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi. So aññesañca akkhāti, idaṃ vācaṃ bhāsati lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti. Yena bhagavā tenañjaliṃ paṇāmetvā ‘‘namo bhagavato namo bhagavato’’ti abyāpādamāno ekamante aṭṭhāsi. Tadanantare bhagavā imaṃ suttaṃ abhāsittha ‘‘manopubbaṅgamā dhammā’’ti. Sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ. Yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ. Yo manopasādo, idaṃ manokammaṃ. Tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ. Yesaṃ bhagavā nivesanaṃ gacchatīti. Sabbaṃ tassa alobho kusalamūlaṃ. Yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ . Yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati. Yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ. Yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ. Yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo. Tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati. Yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ. Tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati. Yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati. Tattha satisampajaññaṃ hetu, ayañca paccayo. Vācā paññā hetu vitakkavicārā paccayo. Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.

86在那里，什么是增益的论述？仅以意净信，在这里确实净信，而且从心的清净，众生解脱，因此众生以心为先导，以净信的心，思也在那里成为心的性质，这是思的净信的障碍，他的身也是净信，他以净信开始，以净信净信，他的想不颠倒，这五种镇伏，仅以身轻安的净信，心依止，但心先前已净信。这是增益。这样五种的净信。「然后乐随他而来」，世尊指示什么？确实不是那业的果报随他的自我真实而来。他的方便随行，当依止寂静生起喜悦，无追悔也随来。这是增益的论述。

Tattha katamo samāropano hāro? Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo , so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ. Ayaṃ samāropanā. Evaṃ pañcannampi pasādo. Tato naṃ sukhamanvetīti katamaṃ bhagavā niddisati? Na hi attasaccaṃ tassa kammassa vipāko anveti. Tassa upāyo anugacchati yadā sitapaccayā uppajjate somanassaṃ avippaṭisāropi anveti. Ayaṃ samāropano hāro.

894大名帝释的经。「在那时，如果无念、无正知而命终，会在欲界。」无念的现观，不要害怕，大名，那心长夜以信修习、以戒修习、以闻舍修习等，应详细说明。以舍和以慧显示什么？信是心的净信。无混浊的思惟是信。什么原因？无混浊的特相。因为信的特相是无混浊。其他人说功德清净、到达决定的特相，或其他人说信的特相是接受言说。另一种方法：如果自己这样确定「我不知道任何事，这是我在那里被允许的、不被知的」，这是信。另一种方法：观察六十一种见的过患，无常、苦、无我。由此成为所见，如在深井中以眼见水，但不以身触及。这样他有圣者的忍可见，但未现证。这被称为信。那是世间的。另一种方法：凡夫接受二十种等，谁依止身见，不是执着。不是这唯一的方法想，如实以见，但确实以五软根，以见道舍断。见一处的烦恼，这是信。

Mahānāma sakkassa suttaṃ . Tasmiṃ ce samaye assato asampajāno kālaṃ kareyya kāme bhavati. Assato abhisamāhāro yo mā bhāyi, mahānāma, yaṃ taṃ cittaṃ dīgharattaṃ saddhāparibhāvitaṃ sīlaparibhāvitaṃ sutacāgaparibhāvitanti vitthārena kātabbaṃ. Cāgena ca paññāya ca kiṃ dasseti? Yā saddhā, sā cetaso pasādo. Yā anāvilasaṅkappitā, sā saddhā. Kiṃ kāraṇā? Anāvilalakkhaṇā. Anāvilalakkhaṇā hi saddhā. Apare āhu guṇaparisuddhiniṭṭhāgamanalakkhaṇā, yañca apare vā vacanapaṭiggahalakkhaṇā saddhā. Aparo pariyāyo attānaṃ yadi evaṃ okappeti ‘‘nāhaṃ kiñci jānāmīti esā ahaṃ tattha anuññattā anaññatā’’ti. Ayaṃ saddhāti. Aparo pariyāyo ekasaṭṭhiyā diṭṭhigatānaṃ ādīnavānupassanā aniccaṃ dukkhamanattāti. Tena ca padiṭṭhaṃ bhavati yathā gambhīre udapāne udakaṃ cakkhunā passati na ca kāyena abhisambhunāti. Evamassa ariyā nijjhānakkhantiyā diṭṭhi bhavati, na ca sacchikatā. Ayaṃ vuccati saddhā. Sā ca lokikā. Aparo pariyāyo khamati puthujjanabhūtassa vīsati cāti ko sakkāyādhīnā na niveso. Na etaṃ ekanti nayasaññā yathābhūtaṃ diṭṭhiyā tu khalu mudūhi pañcahi indriyehi dassanamaggena pahīnā bhavanti. Diṭṭhekaṭṭhā ca kilesā, ayaṃ saddhā.

895在入流道的苦地，被称为圆满。在那地，有学戒，圣者持守，被称为。在那地，软慧，被称为慧根。在那地，对诸蕴无执着，这是舍。因此信应以舍的住立来指示。以更多的意，那是他颠倒的见，不信，那在眼等依处放逸地执取。在那里，信根，欲遍满等，从恶的舍断，不是舍的住立，以慧根为慧的住立，以戒为寂止的住立。这四法修习戒：信、戒、舍和慧。在那里，以信渡暴流。戒是不放逸。舍是慧的业。慧是慧根。在那里，信根在三证净中。戒在信根中。舍在四禅那中。慧在诸谛中，念遍行一切处。那有学有善的存在，善的来世。他失念时，作戒，不以身失念，那些根或那善根成为业果报。那三的义的分别论。在那里，信、戒、舍、慧四法。信和慧，这是意善行。戒，这是身善行、语善行。舍，这是心所无贪善行。这样心被把握时，五蕴被把握。以这些法的善行，这苦和圣谛是道的足处。

Sotāpattaṅgamadukkhāyaṃ bhūmiyaṃ paripuṇṇā vuccati. Tasmiṃyeva bhūmiyaṃ sekkhasīlaṃ ariyā dhāranti vuccati. Tasmiṃyeva bhūmiyaṃ mudupaññā paññindriyanti vuccati. Tasmiṃyeva bhūmiyaṃ khandhehi anatthikatā, ayaṃ cāgo. Tasmā saddhā cāgādhiṭṭhānena niddisitabbā. Yatikena bhiyyo manena sā hissa viparītā diṭṭhikā assaddhā, sā nayanaupadhīsu pamattā samādinnā. Tattha saddhindriyaṃ yo kāmaṃ parivissanti iti santapāpapaṭinissaggā na cāgādhiṭṭhānaṃ paññindriyena paññādhiṭṭhānaṃ, sīlena upasamādhiṭṭhānaṃ. Ime cattāro dhammā sīlaṃ paribhāvayanti saddhā sīlaṃ cāgo ca paññāti. Tattha saddhāya oghaṃ tarati. Yaṃ sīlaṃ, ayaṃ appamādo. Yo cāgo, idaṃ paññāya kammaṃ. Yā paññā, idaṃ paññindriyaṃ, tattha yaṃ saddhindriyaṃ. Taṃ tīsu aveccappasādesu. Yaṃ sīlaṃ, taṃ saddhindriyesu. Yo cāgo, so catūsu jhānesu. Yā paññā, sā saccesu, sati sabbatthagāminī. Tassa sekkhassa bhaddikā bhati, bhaddiko abhisamparāyo. Tassa sammuṭṭhassatikassa sīlaṃ karontassa na kāyasammuṭṭhassatitāya tāni vā indriyāni taṃ vā kusalamūlaṃ kammavipākaṃ bhavati. Tassa tikassa atthaniddeso. Tattha saddhā sīlaṃ cāgo paññā cattāro dhammā. Yā saddhā yā ca paññā, idaṃ manosucaritaṃ. Yaṃ sīlaṃ, idaṃ kāyikaṃ vācasikaṃ sucaritaṃ. Yo cāgo, idaṃ cetasikaṃ alobho sucaritaṃ. Iti citte gahite pañcakkhandhā gahitā bhavanti. Imehi dhammehi sucaritaṃ idaṃ dukkhañca ariyasaccaṃ padaṭṭhānaṃ maggassa.

87在那里，什么是简择的论述？信和戒。那作什么？以信随念世尊，即使被象遇到，确实有狗，一切以戒不实行，以身或以语，处无畏成为，无追悔，慧为谁施设现起。他的戒无缺，不在后，在那痴的不善心生起，或与邪见相应，这是简择的论述。说法者将有善的存在，有这道理。

Tattha katamo vicayo hāro? Yā ca saddhā yañca sīlaṃ. Taṃ kissa karoti? Yā saddhā tāya bhagavantaṃ anussarati mattenapi hatthinā samāgatā, assa bho kukkurā sabbaṃ sīlena nappaṭipajjati kāyena vā vācāya vā ṭhānaṃ visārado bhavatīti avippaṭisārī paññā yassa paññattaṃ upaṭṭhapeti. Tassa akhaṇḍassa sīlaṃ yaṃ na pacchi tassaṃ mohassa akusalacittaṃ uppajjati micchādiṭṭhisahagataṃ vā, ayaṃ vicayo hāro. Dhammavādino bhaddikārāti bhavissati atthi esā yutti.

897在那里，什么是足处的论述？这心长夜以信、以戒、以舍、以慧、以定修习，是初禅那的足处。他的信的无混浊思惟，那是第二禅那的足处。三证净和戒，那是圣者所喜的，那是戒蕴的足处。慧是慧蕴的足处。这些法和这心是一境性定的足处。信是信根的足处。舍是定根的足处。慧是慧根的足处。信和慧是观的足处。戒和舍是止的足处。信和慧是无明离染、慧解脱的足处。戒和舍是贪离染、心解脱的足处。

Tattha katamo padaṭṭhāno hāro? Yamidaṃ cittaṃ dīgharattaṃ paribhāvitaṃ saddhāya sīlena cāgena paññāya samādhinā paṭhamajjhānassa padaṭṭhānaṃ. Yā saddhā assa anāvilasaṅkappo, taṃ dutiyajjhānassa padaṭṭhānaṃ. Tīṇi ca aveccappasādā yaṃ sīlaṃ, taṃ ariyakantaṃ, taṃ sīlakkhandhassa padaṭṭhānaṃ. Yā paññā, sā paññākkhandhassa padaṭṭhānaṃ. Ime ca dhammā idañca cittaṃ ekodibhūtasamādhissa padaṭṭhānaṃ. Saddhā saddhindriyassa padaṭṭhānaṃ. Cāgo samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Saddhā ca paññā ca vipassanā padaṭṭhānaṃ. Sīlañca cāgo ca samathassa padaṭṭhānaṃ. Saddhā ca paññā ca avijjā virāgāya paññāvimuttiyā padaṭṭhānaṃ. Sīlañca cāgo ca rāgavirāgāya cetovimuttiyā padaṭṭhānaṃ.

898那里，什么是特相项链？在说到识时，一切五蕴都已被说。在说到信时，一切七财都已被说：信财、戒财、惭财、愧财、闻财、舍财、慧财。在说到戒蕴时，定蕴和慧蕴都已被说。那长夜修习的心，在最后时刻不会随转，这是不可能的。那里，想也随转。那些同类的法，也随转。色想、色思、随观作意，如是在六处的识身，这是特相项链。

Tattha katamo lakkhaṇo hāro? Viññāṇe vutte saddhāsatibhāvite sabbe pañcakkhandhā vuttā bhavanti. Saddhāya bhaṇitāya sabbāni satta dhanāni bhaṇitāni honti saddhādhanaṃ…pe… sīlakkhandhe vutte samādhikkhandho ca paññākkhandho ca vuttā bhavanti. Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ pacchimake kāle na tadanuparivatti bhavissatīti netaṃ ṭhānaṃ vijjati. Tattha saññāpi tadanuparivattinī bhavati. Yepi tajjātikā dhammā, tepi tadanuparivattino bhavanti. Rūpasaññā rūpasañcetanānupassanamanasikāro evaṃ channaṃ āyatanānaṃ viññāṇakāye, ayaṃ lakkhaṇo hāro.

899在那里，什么是四种布列的论述？在这经中世尊的意趣是什么？那些希求善的存在和善的来世的人，他们将作意信、戒、舍和慧，这是意趣。那些其他众生也不在如来面前反对，听闻此法无追悔地命终，这是意趣。

Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo? Ye bhaddikaṃ bhatiṃ ākaṅkheyya bhaddikañca abhisamparāyaṃ, te saddhaṃ sīlaṃ cāgaṃ paññañca manasi karissanti, ayaṃ adhippāyo. Ye caññepi sattā tathāgatassa sammukhaṃ na paṭiyujjhante, imaṃ dhammaṃ sotā avippaṭisārato kālaṃ karissantīti, ayaṃ adhippāyo.

88于此，什么是轮转之断除？此四法——信与慧、不信与无明——断除。戒与舍、渴爱与嗔恨——断除。他的两根被舍断。苦转回，未舍断地的两根五蕴。两圣谛——止与观。两根的舍断。此两谛——灭与道。这是轮转之断除。

Tattha katamo āvaṭṭo hāro? Idampi cattāro dhammā saddhā ca paññā ca assaddhiyañca avijjañca hananti. Sīlañca cāgo ca taṇhā ca dosañca hananti. Tassa dve mūlāni pahīyanti. Dukkhaṃ nivatteti appahīnabhūmiyañca dvimūlāni pañcakkhandhā. Dve ariyasaccāni samatho ca vipassanā ca. Dvinnaṃ mūlānaṃ pahānaṃ. Imāni dve saccāni nirodho ca maggo ca. Ayaṃ āvaṭṭo hāro.

901于此，什么是分别论？凡彼心以信修习……(中略)……若是凡夫，他的善趣也将会有，不一向地他的业在现法中将有果报，或在后世将有。或过去已现起果报者，彼等是缘，如在分别论论中所说：「因此，这是应分别论分别论的说示，法行者的善趣」。

Tattha katamo vibhatti? Yaṃ taṃ cittaṃ saddhāparibhāvitaṃ…pe… sace puthujjanassa tassapi bhaddikā bhati bhavissatīti na ekaṃsena tassa kammaṃ diṭṭheyeva dhamme vipākanti paccessati, aparamhi vā pariyāye bhavissati. Yaṃ vā atītaṃ vipākāya paccupaṭṭhitaṃ, tappaccayāni cetāni, ye yathā mahākammavibhaṅge ‘‘tenāyaṃ vibhajjabyākaraṇiyo niddeso dhammacārino yā bhaddikā bhatī’’ti.

902于此，什么是转变？不信、恶戒、悭吝、劣慧，以及凡以对治而被舍断者，这是转变。

Tattha katamā parivattanā? Assaddhiyaṃ dussīlyaṃ yaṃ maccheraṃ duppaññaṃ ca yañca paṭipakkhena pahīnā bhavanti, ayaṃ parivattanā.

903于此，什么是同义语？凡彼心长夜修习之心、意识……(中略)……凡信力、信根，凡戒即善行、律仪、制御、调伏、蕴性，这些是它的同义语。凡舍即施舍、无贪、放舍、舍弃所施之物。凡慧即施设、慧光、慧根、慧力。

Tattha katamaṃ vevacanaṃ? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ cittaṃ manoviññāṇaṃ…pe… yaṃ saddhābalaṃ saddhindriyaṃ, yaṃ sīlaṃ taṃ sucaritaṃ, saṃyamo niyamo damo khandhatā imāni tassa vevacanāni. Yo cāgo so paṭinissaggo alobho vosaggo cāgoyiṭṭhānaṃ. Yā paññā sā paññattā paññappabhā paññindriyaṃ paññābalaṃ.

904于此，什么是施设？凡彼心是种子，以施设而施设。修习、熏习，以施设而施设。信以净信施设而施设。戒以善行施设而施设。舍以福业施设而施设。慧以思择施设而施设。此三法——信、戒、舍——有慧者达到清净。

Tattha katamā paññatti? Yaṃ taṃ cittaṃ bījaṃ paññattiyā paññattaṃ. Paribhāvanā vāsanā paññattiyā paññatti. Saddhā pasādapaññattiyā paññattā. Sīlaṃ sucaritapaññattiyā paññattaṃ. Cāgo puññakiriyapaññattiyā paññatto. Paññā vīmaṃsapaññattiyā paññattā. Ime tayo dhammā saddhā sīlaṃ cāgo paññavato pārisuddhiṃ gacchanti.

905于此，什么是下降？凡心，在诸蕴中是识蕴，在诸界中是意识界，在诸处中是意处。凡四法，在诸蕴中摄于行蕴……(中略)……在诸界中、在诸处中。

Tattha katamo otaraṇo? Yaṃ cittaṃ, taṃ khandhesu viññāṇakkhandho, dhātūsu manoviññāṇadhātu, āyatanesu manāyatanaṃ. Ye cattāro dhammā, te khandhesu saṅkhārakkhandhe pariyāpannā…pe… dhātūsu āyatanesu.

906于此，什么是净化之断除？此是世尊所说，被释迦族大名所问，一切彼相应。

Tattha katamo sodhano hāro? Idaṃ bhagavato bhāsitaṃ mahānāmena sakkena pucchitena sabbaṃ taṃ niyuttaṃ.

907于此，什么是确立？此心以种种性而施设，从不善心、未修习者修习，凡再修习者，对其他人也依彼而施设，这一切四法以一性而施设。善趣，欲乐者、色界、无色界、人，一切善趣，仅彼说而施设，这是施设。

Tattha katamo adhiṭṭhāno? Idaṃ cittaṃ vemattatāya paññattaṃ akusalehi cittehi aparibhāvitehi paribhāvitanti yāni puna paribhāvitāni aññesampi tattha upādāya paññattaṃ sabbepime cattāro dhammā ekattatāya paññattā. Bhaddikā bhatīti kāmabhogino teva rūpadhātu arūpadhātu manussāti sabbā bhaddikā bhati tadeva kathāya paññattaṃ, ayaṃ paññatti.

908于此，什么是资具？诸根是心的缘，以增上缘的方式。作意是缘，以因缘的方式。对于信，世间的慧是缘，以因缘的方式。如理作意是缘。对于戒，适当的住处是缘。自我正确的志向是因。对于施，无贪是因。无悔也是因缘。对于慧，从他人听闻以及内在的如理作意是因缘。

Tattha katamo parikkhāro? Cittassa indriyāni paccayo ādhipateyyapaccayatāya manasikāro. Hetupaccayatāya paccayo. Saddhāya lokikā paññā hetupaccayatāya paccayo. Yoniso ca manasikāro paccayo. Sīlassa patirūpadesavāso paccayo. Attasammāpaṇidhānañca hetu. Cāgassa alobho hetu. Avippaṭisāro ca hetupaccayo. Paññā parato ca ghoso ajjhattañca yoniso manasikāro hetupaccayo ca.

909于此，什么是增上？凡那心长夜修习者，心所法也是。于此，一切法被修习，它们是善的，将是善的，善的再生、来世。如此，凡任何人类的受用与享受，一切都只是善的，这是增上。

Tattha katamo samāropano? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitanti cetasikāpi. Ettha sabbe dhammā paribhāvitā bhaddikā te bhati bhavissati, bhaddikā upapattiko abhisamparāyo. Iti ye keci manussakā upabhogaparibhogā sabbe bhaddikā bhatiyeva, ayaṃ samāropano.

89「上下一切处离贪」是偈颂。于此，什么名为上？凡从此以上将来的不来者，这是上。下名为已超越过去者，这是所说的无依处，这是上。于此，以过去为常见论者、前际论者的某些人，后际见论者的某些人，断见论者所说的论者，这些见以及断见与常见。于此，这常见，这十五句身见执取常住。「我有色」、「我中有色」、「色是我」，所说的慧围绕。凡断见，那五百执取断灭。他们见「命即是身」,「色是我」，如是四种身见以断与常。如是于五蕴中，二十事见的十五句执取前际。常见的五句执取后际，断见的。于此，见「这是我」者，随观色为我，他是断灭论者，有色的我，我中有色，或色中有我，他如是见，如是断见，以我忆念常见，从前际忆念。「这是我」不随观。他的见漏走向舍断。凡于三时，前际与后际，以那那所说的，上下一切处离贪，不随观「我是」，以此门、以此方便、以此方法，这是见地与入流果，那圣方便以不存在到达轮回，无再生，凡任何圣方便，对于再生，软的或五根、中等的或强的，一切导向无再生的舍断。我见暴流、欲暴流、有暴流与无明暴流是束缚。于此，以教导的方式，四谛以五根与入流果，二谛，道与灭。以身集，二谛，苦与集，这是教导的方式。

Uddhaṃ adho sabbadhi vītarāgoti gāthā . Tattha kiṃ uddhaṃ nāma? Yaṃ ito uddhaṃ bhavissati anāgāmī, idaṃ uddhaṃ. Adho nāma yamatikkantamatītaṃ, idamavoca apadānatanti uddhaṃ. Tattha atītena sassatadiṭṭhi pubbantākappikānaṃ aparantadiṭṭhi kesañci, ucchedadiṭṭhiṃ yaṃ vuttakappikānaṃ imā ceva diṭṭhiyo ucchedadiṭṭhi ca sassatadiṭṭhi ca. Tatthāyaṃ sassatadiṭṭhi imāni pannarasa padāni sakkāyadiṭṭhi sassataṃ bhajanti. Rūpavantaṃ me attā, attani me rūpaṃ, rūpaṃ me attāti yaduccate paññaṃ paridahanti. Yā ucchedadiṭṭhi sā pañcasatāni ucchedaṃ bhajanti. Te ‘‘taṃ jīvaṃ taṃ sarīra’’nti passanti, rūpaṃ me attāti tathārūpā catubbidhā sakkāyadiṭṭhi ucchedena ca sassatena ca. Evaṃ pañcasu khandhesu vīsativatthukāya diṭṭhiyā pannarasa padāni pubbantaṃ bhajanti. Sassatadiṭṭhiyā pañca padāni aparantaṃ bhajanti ucchedadiṭṭhiyā. Tattha ‘‘ayamahamasmī’’ti passantā rūpaṃ attato samanupassati, so ucchedavādī rūpavantañca attānaṃ, attani ca rūpaṃ, rūpasmiṃ vā attāti so passati cāti iti ucchedadiṭṭhi ca, attato paṭissarati sassatadiṭṭhi pubbantato ca paṭissarati. ‘‘Ayamahamasmī’’ti na samanupassati. Tassa diṭṭhāsavā pahānaṃ gacchanti. Yo tīsu addhāsu pubbante ca aparante ca tena tena niddiṭṭhānena uddhaṃ adho sabbadhi vītarāgo ‘‘ahamasmī’’ti na anupassatīti iminā dvārena iminā payogena iminā upāyena idaṃ dassanabhūmi ca sotāpattiphalañca so ariyo payogo anabhāvaṃgatena saṃsārena apunabbhavāti yo koci ariyo payogo punabbhavāya mudūni vā pañcindriyāni majjhāni adhimattāni vā sabbaṃ apunabbhavappahānāya saṃvattanti. Ahanti diṭṭhogho kāmogho bhavogho avijjogho ca odhiso. Tattha desanāhārena cattāri saccāni pañcahi indriyehi sotāpattiphalena ca dve saccāni maggo ca nirodho ca. Sakkāyasamudayena dve saccāni dukkhañca samudayo ca, ayaṃ desanā hāro.

911于此，什么是分别论？不随观「这是我」者，舍断三个见所应断的结。这是分别论。

Tattha katamo vicayo? ‘‘Ayamahamasmī’’ti asamanupassanto tīṇi dassanappahātabbāni saṃyojanāni pajahati. Ayaṃ vicayo.

912于此，什么是方法？三种人，某人是利慧者，某人是广慧者，某人是所引导者。利慧者是利根者，广慧者比那钝根，所引导者比那些钝根者更钝根。于此，利慧者以利根性到达见地，证得入流果，成为一种子者。这是第一入流。广慧者以钝根到达见地，证得入流果，成为家家者。这是第二入流。于此，所引导者到达见地，证得入流果，成为七有者。这是第三入流。

Tattha katamā yutti? Tividhā puggalā koci ugghaṭitaññū koci vipañcitaññū koci neyyo. Ugghaṭitaññū tikkhindriyo ca tato vipañcitaññū mudindriyo tato mudindriyehi neyyo. Tattha ugghaṭitaññū tikkhindriyatāya dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, ekabījako bhavati. Ayaṃ paṭhamo sotāpanno. Vipañcitaññū mudūhi indriyehi dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, kolaṃkolo ca hoti. Ayaṃ dutiyo sotāpanno. Tattha neyyo dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, sattakkhattuparamo ca bhavati. Ayaṃ tatiyo sotāpanno.

913有这方法，以软、中、强的诸根，应现证软、中、强的地，以舍断身见或舍断诸见。这是方法。

Atthi esā yutti mudumajjhādhimattehi indriyehi mudumajjhādhimattaṃ bhūmiṃ sacchikareyya sakkāyadiṭṭhippahānena vā diṭṭhigatāni pajahati. Ayaṃ yutti.

914于此，什么是足处？于此，身见是一切邪见的足处。身是名色的足处。名色是身见的足处。五色根是色贪的足处。六处是我慢的足处。于此，什么是特相？于二见被舍断时，于此一见，诸见走向舍断。上与下离贪者，于一切染污法离贪。那生于他地，这是缘，如实见。他触缘起。这是特相的方式。

Tattha katamo padaṭṭhāno? Tattha sakkāyadiṭṭhi sabbamicchādiṭṭhiyā padaṭṭhānaṃ. Sakkāyo nāmarūpassa padaṭṭhānaṃ. Nāmarūpaṃ sakkāyadiṭṭhiyā padaṭṭhānaṃ. Pañca indriyāni rūpīni rūparāgassa padaṭṭhānaṃ. Saḷāyatanaṃ ahaṃkārassa padaṭṭhānaṃ. Tattha katamo lakkhaṇo? Dvīsu diṭṭhīsu pahīnāsu tattha ekā diṭṭhi diṭṭhigatāni pahānaṃ gacchanti. Uddhaṃ ca adho ca vītarāgo sabbarajanīyesu vītarāgo hoti. Tajjā parabhūmiyaṃ, idaṃ paccayanti yathābhūtaṃ passati. So sabbapaṭiccasamuppādaṃ āmasati. Ayaṃ lakkhaṇo hāro.

90于此，什么是四种方式？于此经中，世尊的意趣是什么？凡那些有情不欢喜者，他们将为舍断见而努力。这是于此世尊的意趣。这是四种方式。

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā ye nābhiramissanti, te diṭṭhippahānāya vāyamissanti. Ayamettha bhagavato adhippāyo. Ayaṃ catubyūho hāro.

916于此，什么是转回之摄？凡这些柔软的五根，它们是下分的五根。以一切方式完全根除贪欲与嗔恚，以及以修习方式对有学解脱之力的信，以见方面对上分之力的信，精进根因勤奋，念根因执持，达到究竟终点。于此，凡诸根，此道是杂染的舍断。此灭是未来不生法，此是苦。此是转回之摄。

Tattha katamo āvaṭṭo hāro? Yānimāni mudūni pañcindriyāni tāni orambhāgiyāni pañcindriyāni. Sabbena sabbaṃ samūhananti abhijjhābyāpādo ca bhāvanākārena sekkhāya vimuttiyā balaṃ saddhā, uddhambhāgiyāni diṭṭhivasena balaṃ saddhā, vīriyindriyaṃ ārabhitattā satindriyaṃ paggahitattā accantaṃ niṭṭhaṃ gacchanti. Tattha yāni indriyāni, ayaṃ maggo saṃkilesappahānaṃ. Ayaṃ nirodho āyatiṃ anuppādadhammo, idaṃ dukkhaṃ. Ayaṃ āvaṭṭo hāro.

917于此，什么是分别论之摄？「此我是」如此随观者，他以过度的世间的，在某地不以圣者的方便，他舍断身见。这被称为在那地的过度。于此，在那地以五种方式获得过度性：以戒、以行、以多闻、以定、以出离乐。于此，对未得有得想者执取增上慢。正是在此事的生起，世尊说此经。「以戒、以行仅此」。于此，对未得有得想者，他的定是有味的、为恶人所习。那些恶人被称为凡夫。味是什么？依圣道而世间的非圣，以此定是非圣的、为恶人所习的。然而以圣者方式如实不知不见者，他舍断证得，被圣者的定、非恶人所习的、无味的所引导。于此，非恶人被称为圣者补特伽罗。被他们所习的定，是非恶人所习的。因此，一个应分别论解答：「此我是」不随观者如此使堕落。

Tattha katamo vibhatti hāro? ‘‘Ayamahamasmī’’ti yo samanupassati, so ca kho adhimattena lokikā yaṃ bhūmiyaṃ na tu ariyena payogena so sakkāyadiṭṭhi pajahati. Yaṃ vuccati tajjāya bhūmiyā adhimattāya. Tattha tajjāya bhūmiyaṃ pañcahi ākārehi adhimattataṃ paṭilabhati sīlena vatena bāhussaccena samādhinā nekkhammasukhena. Tattha appatte pattasaññī adhimānaṃ gaṇhāti. Etasmiṃyeva vatthuppattiyaṃ bhagavā idaṃ suttaṃ bhāsati. Sīlavā vatamattenāti. Tattha yo appatte pattasaññī tassa yo samādhi, so sāmiso kāpurisasevito pana so kāpurisā vuccanti puthujjanā. Āmisaṃ yañca ariyamaggamāgamma lokikā anariyaṃ tena samādhi hoti anariyo kāpurisasevito. Yo pana ariyākārena yathābhūtaṃ na jānāti na passati , so adhigamanaṃ pajahati yo ariyena samādhinā akāpurisasevitena nirāmisena nīyati, tattha akāpurisā vuccanti ariyapuggalā. Yo tehi sevito samādhi, so akāpurisasevito. Tasmā ekaṃ vibhajjabyākaraṇīyaṃ ‘‘ayamahamasmī’’ti asamanupassanto tathā pāteti.

918于此，什么是转变？以此见地应舍断的杂染，以它们被舍断，即使世尊未指示的应被指示者。

Tattha katamā parivattanā? Imāya dassanabhūmiyā kilesā pahātabbā, tehi pahīyanti aniddiṭṭhāpi bhagavatā niddisitabbā yo.

919于此，什么是同义语？凡身见、我见。此是地。凡应舍断的杂染。它们不被舍断，即使世尊未指示的常见与断见，那是边见。凡无边见，那是常见。凡断见，那是无因见。凡常见，那是无作见。此是同义语。

Tattha katamaṃ vevacanaṃ? Yā sakkāyadiṭṭhiyā attadiṭṭhiyā. Ayaṃ bhūmi. Ye kilesā pahātabbā. Te appahīyanti aniddiṭṭhāpi bhagavatā sassatadiṭṭhi ca ucchedadiṭṭhi ca, sā pariyantadiṭṭhi ca. Yā apariyantadiṭṭhi ca, sā sassatadiṭṭhi ca. Yā ucchedadiṭṭhi, sā natthikā diṭṭhi. Yā sassatadiṭṭhi, sā akiriyadiṭṭhi. Idaṃ vevacanaṃ.

920于此，什么是施设？渴爱以结的施设被施设。道以获得的施设被施设。诸根以获得的施设被施设。于此，什么是下降？身是苦，应以见舍断。集是道。诸根，它们在蕴、界、处中被指示。

Tattha katamā paññatti? Taṇhā saṃyojanapaññattiyā paññattā. Maggo paṭilābhapaññattiyā paññatto. Indriyā paṭilābhapaññattiyā paññattāti. Tattha katamo otaraṇo? Sakkāyo dukkhaṃ dassanappahātabbo. Samudayo maggo. Indriyāni tāni ca niddiṭṭhāni khandhadhātuāyatanesu.

921于此，什么是净化之摄？凡依此世尊说此经，依此被指示。于此，什么是资具？名色的因缘也是识的因、种子。以此无明与行是缘。还灭之道，无其他方法一切有，凡一切有的因、他人财物之缘，如是正见从他人与如理作意为缘。凡慧生起，此是正见的因，正思惟生起，凡正定，此是资具。

Tattha katamo sodhano hāro? Yañhi ārabbha bhagavatā idaṃ suttaṃ bhāsitaṃ, so ārabbha niddiṭṭho. Tattha katamo parikkhāro? Nāmarūpassa hetupaccayopi viññāṇaṃ hetu bījaṃ. Tena avijjā ca saṅkhārā ca paccayo. Nivattinayo na aparo pariyāyo sabbabhavo, ye ca sabbabhavassa hetu parabhaṇḍapaccayo iti sammādiṭṭhi parato ca ghoso yoniso ca manasikāro paccayo . Yā paññā uppādeti, esā hetu sammādiṭṭhiyā sammāsaṅkappo bhavati, yā sammāsamādhi , ayaṃ parikkhāro.

922于此，什么是建立？「此我是」不随观者，从苦、从病……十五句。诸戒世尊为何义、何功德？诸戒，阿难，为无悔义，乃至解脱。于此，义有二种：人义与语义。

Tattha katamo samāropano? ‘‘Ayamahamasmī’’ti asamanupassī dukkhato rogato…pe… pannarasa padāni. Sīlāni bhagavā kimatthiyāni kimānisaṃsāni. Sīlāni, ānanda, avippaṭisāratthāni yāva vimutti. Tattha duvidho attho – purisattho ca vacanattho ca.

91于此，什么是人义？凡此不后悔，此是无悔，此是人义。如某人增长，习此义，他应说：「某事于此依我，为其义我开始此作」。此是人义。

Tattha katamo purisattho? Yāyaṃ na pacchānutāpitā ayaṃ avippaṭisāro, ayaṃ purisattho. Yathā koci brūhayati imatthamāsevati so bhaṇeyya, kiñci mamettha adhīnaṃ tassatthāya idaṃ kiriyaṃ ārabhāmīti. Ayaṃ purisattho.

924其中，什么是文义？诸戒是身或语的善行，即无悔。其中，戒与行仪只是说法。除了善逝的业作之外的善行，这是无悔。如是直至解脱，在每一句中有两种义——人义与文义，如在此经中，在一切经中都有两种义。这确实是胜义与最上义。依靠证得涅槃，自己应证得的，这被称为「所作的目的」。这又是同义语「正知」。以此获得确定义是文义。其中，弟子所希求的义，对那个的获得，这是人义。世尊所说的法，对那个法的义的表示。这是义，其中诸戒的无悔是义也是利益。而这个利益是不去恶趣。如世尊所说「这个利益是善行于法者不去恶趣，行法者」，这是义。

Tattha katamo vacanattho? Sīlāni kāyikaṃ vā vācasikaṃ vā sucaritaṃ avippaṭisāroti. Tattha sīlassa vatassa ca bhāsoyeva. Anaññā sugatakammatā sucaritaṃ ayaṃ avippaṭisāro. Evaṃ yāva vimuttīti ekamekasmiṃ pade dve atthā – purisattho ca vacanattho ca, yathā imamhi sutte evaṃ sabbesu suttesu dve dve atthā. Ayaṃ hi paramattho uttamattho ca. Yaṃ nibbānasacchikaṃ nissāya yaṃ sakaṃ sacchikātabbaṃ bhavati, so vuccati katassa katthoti. Ayaṃ puna vevacanaṃ sampajānāti. Iminā niyuttatthamabhilabbhanti vacanattho. Tattha yaṃ atthaṃ sāvako abhikaṅkhati. Tassa yo paṭilābho, ayaṃ purisattho. Yaṃ yaṃ bhagavā dhammaṃ deseti, tassa tassa dhammassa yā atthaviññatti. Ayaṃ attho, tattha sīlānaṃ avippaṭisāro atthopi ānisaṃsopi. Eso ca ānisaṃso yaṃ duggatiṃ na gacchati. Yathā taṃ bhagavatā esānisaṃso dhamme suciṇṇe na duggatiṃ gacchati dhammacārī, ayaṃ attho.

925当人在修习地以戒为始而与戒相应，如是乃至解脱，这就是戒蕴。其中，以随眠方式所说的无悔，以及那个戒，这就是戒蕴。由欢悦、喜、轻安等与定根，这是定蕴。当已得定者如实了知，这是慧蕴。这三蕴——戒、定、慧——如是以精进根之因圆满戒，他以此圆满戒，为未生之不善法不生而精进，为已生之不善法断除而精进，为未生之善法生起而精进，为已生之善法增长而精进，如是说精进根。其中，定蕴即是定根。慧蕴即是慧根，这应在四正勤中见到。如是，为未生之不善法不生而精进，这是第一正勤。为已生者，这是第二。四正勤应在四禅那中见到。如是，以戒蕴与出离界等，以及三种寻——出离寻、无嗔恚寻、无害寻。这是共通的。当喜悦者以欢悦带来这身乐，以爱而不确定，这是苦。其中无散乱，这是定。这是五支的初禅那。心的轻安与有寻有伺相违，烦恼与热恼在初禅那中止息。如是，烦恼的轻安与寻伺的轻安，这两种法都是轻安。其中，身与心的乐是乐的引导，这是喜乐者的轻安。心的专一性，以那专一性而有心的内净，这是第四禅支。如是，内净、心一境性、喜与乐，这是四支的第二禅那。轻安身者感受乐，以那殊胜的乐遍满，心乐者，他离喜贪，如是以其离喜贪而获得舍。他以离喜而获得舍。感受乐。以慧获得正念。若念与一境性，这是五支的第三禅那。乐者之心得定，这是一境性的超越分，在初禅那有心一境性，非眼的受，一切达到圆满。如在第四禅那，如是舍、轻安、念正知与心一境性，这是第四禅那。

Yaṃ puriso bhāvanābhūmiyaṃ sīlāni ārabbha sīlena saṃyutto hoti evaṃ yāva vimutti tathā sīlakkhandho. Tattha yo ca avippaṭisāro anusayavasena niddiṭṭho, tañca sīlaṃ ayaṃ sīlakkhandho. Pāmojjapītipassaddhīti ca samādhindriyena, ayaṃ samādhikkhandho. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññākkhandho. Ime tayo khandhā sīlaṃ samādhi paññā ca tathā sīlaṃ paripūreti yaṃ vīriyindriyaṃ tena kāraṇena so sīlaṃ paripūreti, anuppannassa ca akusalassa anuppādāya vāyamati, uppannassa ca pahānāya anuppannassa ca kusalassa uppādāya, uppannassa ca kusalassa bhiyyobhāvāya iti vīriyindriyaṃ niddiṭṭhaṃ. Tattha yo samādhikkhandho , idaṃ samādhindriyaṃ. Paññākkhandho paññindriyaṃ, taṃ catūsu sammappadhānesu daṭṭhabbaṃ. Tathā yo anuppannassa ca akusalassa anuppādāya vāyamati, idaṃ paṭhamaṃ sammappadhānaṃ. Yaṃ uppannassa, idaṃ dutiyaṃ. Cattāri sammappadhānāni catūsu jhānesu passitabbāni. Tathā sīlakkhandhena nekkhammadhātu ca adhikā , tayo ca vitakkā nekkhammavitakko abyāpādavitakko avihiṃsāvitakko ca. Sādhāraṇabhūtā. Yā piyāyamānassa pāmojjena idaṃ kāyikaṃ sukhaṃ ānitaṃ aniyamītipemena, idaṃ dukkhaṃ. Yo tattha avikkhepo, ayaṃ samādhi. Idaṃ pañcaṅgikaṃ paṭhamaṃ jhānaṃ. Yā cetasikā passaddhi savitakkaṃ savicāraṃ virodhanaṃ, yo kileso ca paridāho, so paṭhame jhāne niruddho. Tathā yā ca kilesapassaddhi yā ca vitakkavicārānaṃ passaddhi, ubhayepi ete dhamme passaddhāyaṃ. Tattha kāyassa cittassa ca sukhaṃ sukhāyanā, idaṃ pītisukhino passaddhi. Yopi ekodibhāvo cittassa, tena ekodibhāvena yaṃ cittassa ajjhattaṃ sampasādanaṃ, idaṃ catutthaṃ jhānaṅgaṃ. Iti ajjhattañca sampasādo cetaso ca ekodibhāvo pīti ca sukhañca, idaṃ dutiyaṃ jhānaṃ caturaṅgikaṃ. Yo passaddhakāyo sukhaṃ vedeti, tena adhimattena sukhena pharitvā sukhaṃ cetasikaṃ yaṃ, so pītivītarāgo evaṃ tassa pītivītarāgatāya upekkhaṃ paṭilabhati. So pītiyā ca virāgā upekkhaṃ paṭilabhati. Sukhañca paṭisaṃvedeti. Sati ca sammā paññāya paṭilabhati. Sace sati ekaggatā idaṃ pañcaṅgikaṃ tatiyaṃ jhānaṃ. Yaṃ sukhino cittaṃ samādhiyati, ayaṃ ekaggatāya parāvidhānabhāgiyā, paṭhame jhāne atthi cittekaggatā no cakkhussa vedanā sabbaṃ pāripūriṃ gacchati. Yathā catutthe jhāne, tathā yā upekkhā passambhayaṃ satisampajaññaṃ cittekaggatā ca, idaṃ catutthaṃ jhānaṃ.

92如应显示定，慧根应于四圣谛中见。当已得定者如实了知，该了知有四种：须跋、苦、无我，以彼为所缘即是苦圣谛。了知彼而厌离、解脱，如是欲漏之断、有漏、见漏、无明漏之断，此是灭。于未断地即是漏集。此四圣谛应如慧根而见。如是已得定者如实了知，此是见地。如实了知入流果而厌离，此是薄地。欲贪嗔恚与一来果，厌离、离染，此是初禅修习地。由离贪而心解脱与不来果。解脱、得解脱，此是由离无明而慧解脱与阿拉汉。此无悔与精进根及四正勤无悔，彼向上直至定，如是彼四禅与定根，已得定者如实了知。此须跋依戒圆满与具舍及诸决择相之不混乱心，此是念根须跋。又于此法教中，于三处见趣行根，由断烦恼而有学戒，此是信根。四入流支与诸果。定根应于一切经中详说其近依食。获得禅那由精进所持之智忆念，此是闻所成慧。定之前后相光明由无异行而随欲，此是思所成慧。如是已得定者如实了知，此是修所成慧。此是经之分别论。

Yathā samādhi dassayitabbaṃ, tathā paññindriyaṃ taṃ catūsu ariyasaccesu passitabbaṃ. Yaṃ samāhito yathābhūtaṃ pajānāti, sā pajānanā catubbidhā asubhato dukkhato anattato ca, yadārammaṇaṃ taṃ dukkhaṃ ariyasaccaṃ, yaṃ pajānanto nibbindati vimuccati tathā yaṃ kāmāsavassa pahānaṃ bhavāsavassa diṭṭhāsavassa avijjāsavassa, ayaṃ nirodho appahīnabhūmiyaṃ āsavasamudayo. Imāni cattāri ariyasaccāni yathā paññindriyaṃ passitabbaṃ. Yathāyaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dassanabhūmi. Sotāpattiphalañca yathābhūtaṃ pajānanto nibbindatīti, idaṃ tanukañca. Kāmarāgabyāpādaṃ sakadāgāmiphalañca yaṃ nibbindati virajjati, ayaṃ paṭhamajjhānabhāvanābhūmi ca rāgavirāgā cetovimutti anāgāmiphalañca. Yaṃ vimutti vimuccati, ayaṃ avijjāvirāgā paññāvimutti arahattañca. Ime avippaṭisārā ca vīriyindriyañca cattāro sammappadhānā avippaṭisārā tañca upari yāva samādhi, evaṃ te cattāri jhānāni samādhindriyañca yaṃ samāhito yathābhūtaṃ pajānāti. Ime cattāro satipaṭṭhānā sīlapāripūrimupādāya cāgasaṃhitena ca nibbedhikānañca nimittānaṃ anāvilamanā, idaṃ satindriyaṃ cattāro satipaṭṭhānā. Yaṃ puna imāya dhammadesanāya tīsu ṭhānesu diṭṭhogamanakindriyaṃ kilesapahānena ca sekkhasīlaṃ, idaṃ saddhindriyaṃ. Cattāri ca sotāpattiyaṅgāni phalāni. Samādhindriyāni sopaniyāhārīni sabbasuttesu niddisitabbāni. Yaṃ jhānaṃ paṭilabhanaṃ vīriyagahitaṃyeva ñāṇaṃ paṭissarato, ayaṃ sutamayī paññā. Yo samādhi pubbāparanimittābhāso anomagatitāya yathākāmo, ayaṃ cintāmayī paññā, yaṃ tathāsamāhito yathābhūtaṃ pajānāti, ayaṃ bhāvanāmayī paññā. Ayaṃ suttaniddeso.

927此经是通达分、具觉支、应觉知的。具足这些支分者将觉知它，将觉知它的支分，因此称为觉支。同样地，从最初乃至戒、行、思应作，为何圆满诸戒。为了未生之不善令不生、已生之不善令断除、未生之善令生起、已生之善令增长，此精进是那觉知的支分。这是精进觉支。以此精进，从最初有两法：无悔与欢悦，又有喜，以无悔为缘、以欢悦为缘。这是喜觉支。喜意者身轻安。这是轻安觉支。以那身乐所引导，乐者心得定。这是定觉支。得定者如实了知。这是择法觉支。依戒而取，依五觉支而取，随顺性、作相、喜分与殊胜分的不混乱、相应，无间断。这是念觉支。如实了知时，若精进过度，作「掉举地」而遣送所欲求的。若懈怠地，呵责，以远离的支分觉知眼平静之道，那是舍。因此那舍是那觉支的支分，故称为舍觉支。这是经的解释。

Imaṃ suttaṃ nibbedhabhāgiyaṃ bujjhakāradhikaṃ bujjhitabbaṃ. Yehi aṅgehi samannāgataṃ taṃ bujjhissanti tassa aṅgāni bujjhissanti, tena bojjhaṅgā. Tathā ādito yāva sīlaṃ vataṃ cetanā karaṇīyā, kissa sīlāni pāripūreti. Anuppannassa ca akusalassa anuppādāya uppannassa ca akusalassa pahānāya anuppannassa kusalassa uppādāya uppannassa ca kusalassa bhiyyobhāvāya, idaṃ vīriyaṃ tassa tassa bujjhitassa aṅganti. Ayaṃ vīriyasambojjhaṅgo. Iminā vīriyena dve dhammā ādito avippaṭisāro pāmojjañca yā puna pīti avippaṭisārapaccayā pāmojjapaccayā, ayaṃ pītisambojjhaṅgo. Yaṃ pītimanassa kāyo passambhati. Ayaṃ passaddhisambojjhaṅgo. Tena kāyikasukhamānitaṃ yaṃ sukhino cittaṃ samādhiyati, ayaṃ samādhisambojjhaṅgo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dhammavicayasambojjhaṅgo. Yā sīlamupādāya pañcannaṃ bojjhaṅgānaṃ upādāyānulomatā nimittāyanā pītibhāgiyānañca visesabhāgiyānañca apilāpanatā sahagatā hoti anavamaggo, ayaṃ satisambojjhaṅgo. Yaṃ yathābhūtaṃ pajānāti, accāraddhavīriyaṃ karoti. Uddhaccabhūmīti katā abhipatthitaṃ peseti. Kosajjabhūmīti garahito rahitehi aṅgehi bujjhati yaṃ cakkhusamathapathaṃ, sā upekkhāti. Tena sā upekkhā tassa bojjhaṅgassa aṅganti karitvā upekkhāsambojjhaṅgoti vuccate. Eso suttaniddeso.

93在此，什么是说示？在此经中说示了四圣谛。在此，什么是抉择？「持戒者无悔」乃至「解脱」，对于此问，「什么是目的」这两句是问，两句是答，以两句了知两者，以两句答。问什么？问以涅槃为上首的身地及业。如是，在无学法中生起立足处。在此，什么是理趣？「持戒者无悔」，为何？「对于离欲者有离贪」，此是理趣。在此，什么是足处？精进是精进根的足处。定是定根的足处。慧是慧根的足处。精进是无嗔的足处。定是无贪的足处。慧是无痴的足处。精进根是三道支的足处：正语、正业、正命。定根是三道支的足处：正思惟、正语、正定。慧根是二道支的足处：正念与正见。

Tattha katamā desanā? Asmiṃ sutte cattāri ariyasaccāni desitāni. Tattha katamo vicayo? Sīlavato avippaṭisāro yāva vimutti imissāya pucchāya minikimatthassamīti dve padāni pucchā dve padāni visajjanāni dvīhi padehi dve abhiññaṃ dvīhi ceva padehi visajjanā kiṃ pucchati nibbādhikaṃ kāyabhūmiṃ kammassa tathā hi patiṭṭhā ca asekkhe dhamme uppādeti. Tattha katamā yutti? Sīlavato avippaṭisāro bhavati kiṃ nicchandassa ca virāgo atthi esā yutti. Tattha katamaṃ padaṭṭhānaṃ? Vīriyaṃ vīriyindriyassa padaṭṭhānaṃ. Samādhi samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Vīriyaṃ adosassa padaṭṭhānaṃ. Samādhi alobhassa padaṭṭhānaṃ. Paññā amohassa padaṭṭhānaṃ. Vīriyindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāvācāya sammākammantassa sammāājīvassa. Samādhindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsaṅkappassa sammāvācāya sammāsamādhino. Paññindriyaṃ dvinnaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsatiyā sammādiṭṭhiyā ca.

929在此，什么是特相？当说到戒蕴时，所有三蕴都已被说到，因为戒本身如同山岩，正如山岩不能被一切敌对者所动摇，如是那心不被一切烦恼所动摇，这是无痴。对可染之法离染，这是无贪。对可怒之法不怒，这是无嗔。在此，慧是无痴善根，无贪即是无贪，无嗔即是无嗔。以这三善根住于有学地，生起无学道。有学地生起成就业法，那是正解脱，以及解脱智见，这十法是无学者的阿拉汉性。在此，以八支道也获得四种修习：戒修习、身修习、心修习、慧修习。在此，以正业和正命修习身。以正语和正精进修习戒。以正思惟和正定修习心。以正见和正念修习慧。以这四种修习，两法达到修习圆满：心与慧。心的修习是止，慧的修习是观。在此，慧以断除无明而使心不与随烦恼混杂。慧的修习即圆满心的修习。如是，对于善修习心者，苦从何而来呢？再者，那位具寿倾向于无嗔界，他未入灭尽定而给予诸行打击，在被思惟为诸行的身体中不感受苦，这是经义。

Tattha katamo lakkhaṇo? Sīlakkhandhe vutte sabbe tayo khandhā vuttā bhavanti, sīlameva hi selopamatā yathā selo sabbapaccatthikehi akaraṇīyo evaṃ taṃ cittaṃ sabbakilesehi na kampatīti, ayaṃ amoho. Virattaṃ rajanīyesūti ayaṃ alobho. Kopaneyye na kuppatīti ayaṃ adoso. Tattha paññā amoho kusalamūlaṃ, alobho alobhoyeva, adoso adosoyeva. Imehi tīhi kusalamūlehi sekkhabhūmiyaṃ ṭhito asekkhamaggaṃ uppādeti. Sekkhabhūmi sampattikammadhamme uppādeti, sā ca sammāvimutti, yañca vimuttirasañāṇadassanaṃ ime dasa asekkhānaṃ arahattaṃ dhammā. Tattha aṭṭhaṅgikena maggena catubbidhā bhāvanāpi labbhati. Sīlabhāvanā kāyabhāvanā cittabhāvanā paññābhāvanā ca. Tattha sammākammantena sammāājīvena ca kāyo bhāvito. Sammāvācāya sammāvāyāmena ca sīlaṃ bhāvitaṃ. Sammāsaṅkappena sammāsamādhinā ca cittaṃ bhāvitaṃ. Sammādiṭṭhiyā sammāsatiyā ca paññā bhāvitā. Imāya catubbidhāya bhāvanāya dve dhammā bhāvanāpāripūriṃ gacchanti cittaṃ paññañca. Cittaṃ bhāvanāya samatho, paññā bhāvanāya vipassanā. Tattha paññā avijjāpahānena cittaṃ upakkilesehi amissīkatanti. Paññā bhāvanāya cittabhāvanaṃyeva paripūreti. Evaṃ yassa subhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Api ca kho pana tassa āyasmato abyāpādadhātu adhimuttā, na so petaṃ samāpanno tassa saṅkhāpahāraṃ deti, saṅkhāvitakkite sarīre dukkhaṃ na vediyati, ayaṃ suttattho.

94其中，什么是教说？在此经中，教说了十种无学阿拉汉法和无量的正确阐释。其中，什么是思择？如山喻般，凡是那些伴随苦乐受的诸法，对于如实观察它们已灭尽者，身体感受的机能已不运作，不感受苦。其中，什么是理趣？对于如此修习心者，那苦从何而来呢？在三种修习中，苦不能侵入心，即心修习、灭修习和无间定修习。因此，「对于如此修习心者」是定果的基础。

Tattha katamā desanā? Imamhi sutte dasa asekkhā arahattadhammā desitā appamāṇā ca sammā vibhāvanā. Tattha katamo vicayo? Selopamatā ye ye dhammā vedanīyasukhadukkhopagatā, te sabbe nirūpaṃ vānupassantānaṃ vūpagatā kāyato vedayitaparikkhāro appavattito dukkhaṃ na vediyati. Tattha katamā yutti, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Tīsu bhāvanāsu dukkhaṃ nakkhamati cittaṃ cittabhāvanāya ca. Nirodhabhāvanāya ca ānantarikā samādhibhāvanāya ca. Iti yassevaṃ bhāvitaṃ cittanti samādhi phalassa padaṭṭhānaṃ.

931在此，什么是特相？对于「凡彼如是已修习心者」，诸心已修习，如最初所说的慧、戒、身、心。戒也善修习，由于身与心的稳固而不动摇，受也如是，想也如是，诸行也如是。「从何处那苦会来到我呢？」，乐也不随逐，不苦不乐也不来。

Tattha katamo lakkhaṇo? Yassevaṃ bhāvitaṃ cittanti cittāni bhāvitāni yathā paṭhamaṃ niddiṭṭhāni paññā sīlaṃ kāyo cittaṃ, sīlampi subhāvitaṃ kāyikacetasikañca ṭhitattā nānupakampatīti vedanāpi tathā saññāpi saṅkhārāpi. Kuto taṃ dukkhamessatīti sukhampi nānugacchati, adukkhamasukhampi nāgatanti.

932于此，什么是四种串连？于此世尊的意趣是什么？那些将被苦所压迫者，他们将远离这样的等至。这是世尊于此的意趣。那些无信者，他们将会有信，对于有信者将有喜悦，这是世尊于此的意趣。转起：没有转起的基础。

Tattha katamo catubyūho hāro? Idha bhagavato ko adhippāyo? Ye dukkhena adhikā bhavissanti, te evarūpāhi samāpattīhi virahissanti. Ayamettha bhagavato adhippāyo. Ye ca appasannā, te hi bhavissanti, pasannānañca pītipāmojjaṃ bhavissati, ayaṃ tattha bhagavato adhippāyo. Āvaṭṭoti natthi āvaṭṭanassa bhūmi.

933分别论：对于这样已修习心者，苦从何而来？这是二种分别论——苦因分别论与对治分别论。什么是那苦因？苦从何而来？在说对治时，戒是其余诸法的因与缘，那一切法都已被说。在说一菩提分法时，一切趣向觉悟的法都已被说。

Vibhattīti yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti duvidho niddeso – dukkhahetuniddeso ca paṭipakkhaniddeso ca. Ko so dukkhahetu? Yato dukkhaṃ āgacchati paṭipakkhe vutte sesadhammānaṃ sīlaṃ hetu ca paccayo ca, te sabbe dhammā vuttā honti. Ekabodhipakkhiye dhamme vutte sabbe bodhagamanīyā dhammā vuttā bhavanti.

934于此，什么是四种串连？在此经中世尊的意趣是什么？那些以无悔为欲求者，他们成就戒的圆满，以喜悦为欲求成就无悔的圆满，这是世尊于此的意趣……乃至……这是四种串连。

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye avippaṭisārena chandikā, te sīlapāripūrī bhavanti pāmojjachandikā avippaṭisārīpāripūrī, ayamettha bhagavato adhippāyo…pe… ayaṃ catubyūho hāro.

935于此，什么是转起？此经是通达分。凡是通达，这是灭。以此通达者，这是道。所通达者，这是苦。以通达之道所舍断者，这称为集。

Tattha katamo āvaṭṭo? Idaṃ suttaṃ nibbedhabhāgiyaṃ. Yo nibbedho, ayaṃ nirodho. Yena nibbijjhati, so maggo. Yaṃ nibbijjhati, taṃ dukkhaṃ. Yaṃ nibbedhagāminā maggena pahīyati, samudayoyaṃ vutto.

936于此，什么是分别论？「持戒者无悔」应分别论解答，对于执取者没有无悔，只要以身或以语造作恶不善的过失。若他这样想「这是善作的，这是善行的」，但对他不因那无悔而生起喜悦乃至解脱，「那持戒者的无悔」应分别论解答，这是分别论串连。

Tattha katamā vibhatti? Sīlavato avippaṭisāroti vibhajjabyākaraṇīyaṃ, parāmasantassa natthi avippaṭisāro yāva dosakataṃ kāyena vā vācāya vā akusalaṃ ārabhati. Kiñcipissa evaṃ hoti ‘‘sukatametaṃ sucaritametaṃ no cassa tena avippaṭisārena pāmojjaṃ jāyati yāva vimutti, tassa sīlavato avippaṭisāro’’ti vibhajjabyākaraṇīyaṃ, ayaṃ vibhattihāro.

937于此，什么是转变？以这七种近依成就，十一种近依在分别论中舍断所应舍断，这是转变。

Tattha katamā parivattanā? Imehi sattahi upanisāsampattīhi ekādasa upanisā vibhattiyaṃ pajahānaṃ pajahanti, ayaṃ parivattanā.

938于此，什么是同义语？这些圣法——力觉支、解脱、定、等至的这些同义语。

Tattha katamā vevacanā? Imesaṃ ariyadhammānaṃ balabojjhaṅgavimokkhasamādhisamāpattīnaṃ imāni vevacanāni.

939于此，什么是施设？「持戒者无悔」：在戒蕴中以出离施设而施设，坐施设，如是十支以二二支而施设。

Tattha katamā paññatti? Sīlavato avippaṭisāroti sīlakkhandhe nekkhammapaññattiyā paññattaṃ, nisajjapaññatti ca evaṃ dasa aṅgāni dvīhi dvīhi aṅgehi paññattāni.

940于此，什么是渡越？此通达分经在五种渡越者中，如最初所说的那样，应在根等、蕴、界、处中说明。

Tattha katamo otaraṇo? Idaṃ nibbedhabhāgiyasuttaṃ pañcasu otiṇṇaṃ yathā yaṃ paṭhamaṃ niddiṭṭhaṃ evamindriyādikhandhadhātuāyatanesu niddisitabbāni.

941于此，什么是净化的去除？「有戒者无后悔」，尚未清净的开始；「无后悔者欢悦」，尚未清净的开始；当说示十一句时，那时才是清净的开始，这是净化。

Tattha katamo sodhano hāro? Sīlavato avippaṭisāroti na tāva suddho ārambho avippaṭisārino pāmojjanti na tāva suddho ārambho yāni ekādasa padāni desitāni yadā tadā suddho ārambho, ayaṃ sodhano.

942于此，什么是确立？以戒的程度而施设，如是十句全部是戒蕴的利益，而那些以及住于适当的地方是缘，正确的自我发愿是因，乐是定蕴的因，轻安是缘，由此与禅那俱生，以及住处，即禅支是另一种方式，随观诸欲中的过患是定的缘，见出离的利益是因。

Tattha katamo adhiṭṭhāno? Sīlavemattatāya paññattaṃ evaṃ dasa padāni sabbāni sīlakkhandhassa ānisaṃso, te ca patirūpadesavāso ca paccayo attasammāpaṇidhānañca hetu, samādhikkhandhassa sukhaṃ hetu passaddhi paccayo, yena jhānasahajāti ca ṭhānanti jhānaṅgā aparo pariyāyo kāmesu ādīnavānupassanā samādhino paccayo nekkhamme ānisaṃsadassāvitā hetu.

943于此，什么是建立？精进根，那是戒蕴。戒，那些是四种正勤法。法随法行，那是别解脱律仪。

Tattha katamā samāropanā? Yaṃ vīriyindriyaṃ, so sīlakkhandho. Yaṃ sīlaṃ, te cattāro dhammā padhānā. Yaṃ dhammānudhammapaṭipatti, so pātimokkhasaṃvaro.

95「其心如山」的偈颂，「如山」是譬喻，如山不被风所动摇，不被热所震动，不被冷所震动。如许多无情物，它们被热所枯萎，被冷所干枯，被风所破坏。不是这样，山对可染者已离染，对可嗔者不嗔恚，这是原因，对可嗔者忧恼的终结，不被已嗔者或被热所动摇，它被冷所枯萎或被干枯，如是心不被贪所随逐，被冷所动摇。什么原因？对可染者已离染，对可嗔者不嗔恚。什么原因？「对可嗔者不嗔恚」，不嗔恚，那无嗔者不愤怒，因此对可恼者不恼怒，其心如是已修习，从何处有苦的说示，以及从何处这样的人会有苦来临，这样说明。

Yassa selopamaṃ cittanti gāthā , selopamanti upamā yathā selo vātena na kampati na uṇhena na sītena saṃkampati. Yathā anekā acetanā, te uṇhena milāyanti, sītena avasussanti, vātena bhajanti. Na evaṃ selo virattaṃ rajanīyesu dosanīye na dussatīti kāraṇaṃ dosanīye domanassantaṃ, na duṭṭhena vā kampati uṇhena vā, so milāyati sītena vā avasussati, evaṃ cittaṃ rāgena nānussati sītena kampatīti. Kiṃ kāraṇaṃ? Virattaṃ rajanīyesu dosanīye na dussati. Kiṃ kāraṇaṃ? Dosanīye panassanti na dussati, aduṭṭhaṃ taṃ na kosissanti, tena kuppanīye na kuppati, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhaniddeso ca kuto evarūpassa dukkhaṃ āgamissatīti niddiṭṭhaṃ.

945转变，「从何处有苦」，凡心所的乐，无余依的这个不存在，有余依的这个存在。又他们如是说：那刹那、那须臾，两者都未感受，有余依的以及无余依的；那刹那、那须臾，无余依的以及有余依的都未感受。「获得乐者不再来」，这是此处转变的差别。

Parivattanāti kuto taṃ dukkhamessatīti yaṃ cetasikaṃ sukhaṃ anupādisesā ayaṃ natthi sopādisesā ayaṃ atthi. Puna evamāhaṃsu taṃ khaṇaṃ taṃ muhuttaṃ ubhayameva avedayitaṃ sopādisesaṃ yañca anupādisesaṃ yañca taṃ khaṇaṃ taṃ muhuttaṃ anupādisesaṃ yañca sopādisesaṃ ca avedayitaṃ. Sukhamāpannassa anāvattikanti ayamettha viseso parivattanā.

946于此，什么是同义语？「其心如是已修习」或已修习、善修习、已建立、已作为基础、已善开始。心，即意、识、意根、意识界。

Tattha katamo vevacano? Yassevaṃ bhāvitaṃ cittaṃ vā bhāvitaṃ subhāvitaṃ anuṭṭhitaṃ vatthukataṃ susamāraddhaṃ. Cittanti mano viññāṇaṃ manindriyaṃ manoviññāṇadhātu.

947于此，什么是施设？心、意、诸行以寂止施设而施设。定以无学施设而施设。苦以断灭施设而施设。

Tattha katamā paññatti? Cittaṃ mano saṅkhārā vūpasamapaññattiyā paññattaṃ. Samādhi asekkhapaññattiyā paññatto. Dukkhaṃ ucchinnapaññattiyā paññattaṃ.

948于此，什么是下降？当心被指出时，五蕴被指出，这是在诸蕴中的下降。当意识界被指出时，十八界被指出，这是在诸界中的下降。当意处被指出时，一切处被指出。于此，意处是名色的足处。缘名色而有六处。如是在缘起中。这是下降。于此，什么是净化？即纯净的开始。

Tattha katamo otaraṇo? Citte niddiṭṭhe pañcakkhandhā niddiṭṭhā honti, ayaṃ khandhesu otaraṇo, manoviññāṇadhātuyā niddiṭṭhāya aṭṭhārasa dhātuyo niddiṭṭhā honti, ayaṃ dhātūsu otaraṇo. Manāyatane niddiṭṭhe sabbāni āyatanāni niddiṭṭhāni honti. Tattha manāyatanaṃ nāmarūpassa padaṭṭhānaṃ. Nāmarūpapaccayā saḷāyatanaṃ. Tathā paṭiccasamuppāde. Ayaṃ otaraṇo. Tattha katamo sodhano suddhoyeva ārambho.

949于此，什么是确立？六根的修习在统一性中被施设，以第六性，身在统一性中被施设。

Tattha katamo adhiṭṭhāno? Chaḷindriyaṃ bhāvanā ekattāyaṃ paññatti chaṭṭhitena kāyo ekattāya paññatto.

950于此，什么是资具？作为心的前因而生起的作意与适当性，以及由于在未得定地中殊胜法未修习故，心常时而去。若对得定者，乐是因，无悔是缘，这是因，这是缘，这是资具。

Tattha katamo parikkhāro? Cittassa pubbahetu samuppādāya manasikāro ca tappoṇatā ca yaṃ asamāhitabhūmiyaṃ ca visesadhammānaṃ abhāvitattā cittasatataṃ gacchati, sace samādhino sukhaṃ hetu avippaṭisāro paccayo, ayaṃ hetu ayaṃ paccayo parikkhāro.

951于此，什么是安立？对于如是已修习者，诸法应被安立。身、戒、慧、已修习心，不喜、不离、非一、非多、非入于有，这是共同处。对于彼有学者，正定不是，一切无学的十阿拉汉法被指出。属于无学分的诸经。

Tattha katamā samāropanā? Yassevaṃ bhāvitanti tassa dhammā samāropayitabbā. Kāyo sīlaṃ paññā bhāvitacittanti anabhirataṃ anapaṇataṃ anekaṃ anutaṃ anāpajjāsattaṃ ayaṃ samaññāyatanā na tassa sekkhassa sammāsamādhi sabbe asekkhā dasa arahantadhammā niddiṭṭhā honti. Asekkhabhāgiyāni suttāni.

96尊者，对于身至念未修习者，他接触某位同梵行者后，不辞别而出发游行乡间，那位具寿在此否认两种，承认心的修习与见的舍断，身的修习与见的舍断，身的修习与渴爱的舍断，这是他所作的第一譬喻。无论须跋或净，大地既不厌恶也不嫌恶，也不获得喜悦，如是以地遍，他以如是心、随顺、无量、无怨、无害而住。如是那位具寿承认什么？他承认以身的修习舍断乐根，以心的修习舍断喜根。身的受舍断随伴贪随眠的乐根。非受蕴，凡心所的乐受，于此，这是以获得为缘而生起的乐与喜。他舍断流，非意触所生的受。于此，在四大种中，他说色蕴的随眠与对抗的舍断。欲与色，以及那在无学地。于身随观身，以及现法乐住。以力与精勤，一切作意的舍断，以及以髓、以骨锁、以装饰生类，以这些对父母所生的省察，他以身与身随观，以心与心随观，持两法。身的杂染事，以心与心的所依，以善修习的心，他承认住于七等至。

Yassa nūna, bhante, kāyagatāsati abhāvitā, ayaṃ so aññataraṃ sabrahmacāriṃ āsajja samāpajja appaṭinisajja janapadacārikaṃ pakkameyya, so āyasmā imasmiṃ vippaṭijānāti dve pajāni paṭijānāti cittabhāvanāyañca diṭṭhiyā pahānaṃ, kāyabhāvanāyañca diṭṭhippahānaṃ, kāyabhāvanāyañca taṇhāpahānaṃ, yaṃ paṭhamaṃ upamaṃ karoti. Asucināpi sucināpi pathavī neva aṭṭiyati na jigucchati na pītipāmojjaṃ paṭilabhati, evameva hi pathavīsamena so cetasā anvayena appakena averena abyāpajjena viharāmīti. Iti so āyasmā kiṃ paṭijānāti, kāyabhāvanāya sukhindriyapahānaṃ paṭijānāti, cittabhāvanāya somanassindriyapahānaṃ paṭijānāti. Kāyikā vedanā rāgānusayamanugatānaṃ sukhindriyaṃ paṭikkhipati. Na hi vedanākkhandhaṃ yā cetasikā sukhavedanā tattha ayaṃ paṭilābhapaccayā uppajjati sukhaṃ somanassaṃ. Sotaṃ paṭikkhipati, na hi manosamphassajaṃ vedanaṃ. Tattha catūsu mahābhūtesu rūpakkhandhassa anusayapaṭighapahānaṃ bhaṇati. Kāme rūpañca tañca asekkhabhūmiyaṃ. Kāye kāyānupassanā diṭṭhadhammasukhavihārañca. Balena ca ussāhena ca sabbaṃ manasi katattānaṃ pahānaṃ medaṃ katālikāya ca purisena ca maṇḍanakajātikena ca, etehi imassa mātāpitusambhūtaṃ paccavekkhaṇaṃ, so kāyena ca kāyānupassanāya ca cittena ca cittānupassanāya ca dve dhamme dhāreti. Kāyakilesavatthuṃ cittena ca cittasannissaye cittena subhāvitena sattannaṃ ca samāpattīnaṃ viharituṃ paṭijānāti.

953以长者子的譬喻，如长者子有满盛种种色衣的衣箱，他在上午时分想要何种衣服，在上午时分就取出，如是在中午时分、在傍晚时分。如是那位具寿，以心的善修习，以何种住想要在上午时分而住，以如是在上午时分而住，在中午时分、在傍晚时分。因此，那位具寿以我所依的譬喻，大地或无上的根的修习，以修习心。因此那位具寿承认这八种修习：在四大种中，身的修习；在屠夫、死人、泥沼中，心的修习。以这些修习，以那修习与止的圆满。以这四种慧的圆满。

Gahapatiputtopamatāya ca yathā gahapatiputtassa nānāraṅgānaṃ vatthakaraṇḍako puṇṇo bhaveyya, so yaṃ yadeva vatthayugaṃ pubbaṇhasamaye ākaṅkhati, pubbaṇhasamaye nibbāpeti, evaṃ majjhanhikasamaye, sāyanhasamaye, evameva so āyasmā cittassa subhāvitattā yathārūpena vihārena ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tathārūpena pubbaṇhasamayaṃ viharati, majjhanhikasamaye, sāyanhasamaye. Tena vesa āyasmatā upamāya me āsitāya pathavī vā anuttarā indriyabhāvanā bhāvitacittena. Tena so āyasmā idaṃ aṭṭhavidhaṃ bhāvanaṃ paṭijānāti catūsu mahābhūtesu, kāyabhāvanaṃ upakacaṇḍālaṃ purisametakaṃ bhavatalākāsu cittabhāvanaṃ, imāhi bhāvanāhi tāya bhāvanāya ca samathā pāripūrimantehi. Imehi catūhi paññāpāripūrimantehi.

97如何在厌恶的诸法中住于无厌恶想？身本性上无厌恶，于身有膨胀想，简言之九想，这些是厌恶法，这位具寿不厌恶厌恶性，随行身至念的修习而住，非为舍断嫌恶，心不厌恶。

Kathaṃ upakacaṇḍālaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Kāyo pakatiyā appaṭikūlaṃ kāye uddhumātakasaññā saṃkhittena nava saññā ime paṭikūlā dhammā ceso āyasmā paṭikūlato ajigucchito kāyagatāsatiyā bhāvanānuyogamanuyutto viharati, na hi tassa jigucchappahāya cittaṃ paṭikūlati.

955如何在无厌恶的诸法中住于厌恶想？身对一切世间无厌恶，那位具寿以须跋想而住。如是在无厌恶的诸法中住于厌恶想。

Kathaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharatīti? Kāyo sabbalokassa appaṭikūlo taṃ so āyasmā asubhasaññāya viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.

956如何于厌恶与不厌恶之法住于不厌恶想？此世间的一切，即剃发、持钵、托钵于诸家族，以此，彼具寿以不厌恶想之心与身，以伴随厌离之心住于不厌恶想，如是于厌恶与不厌恶之法住于不厌恶想。

Kathaṃ paṭikūlesu ca appaṭikūlesu ca appaṭikūlasaññī viharatīti api sabboyaṃ lokassa yamidaṃ muṇḍo pattapāṇī kulesu piṇḍāya vicarati, tena ca so āyasmā suvaṇṇadubbaṇṇena appaṭikūlasaññī cittena ca kāyena nibbidāsahagatena appaṭikūlasaññī, evaṃ paṭikūlesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

957如何于厌恶之法住于不厌恶想？于厌恶之法有净想者，于女人之色有厌恶想者，于青瘀脓烂厌恶者，彼具寿于此住于厌恶想。

Kathaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Paṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tattha so āyasmā paṭikūlasaññī viharati.

958如何于厌恶之法舍弃此二者而住于平等、具念、正知？于不厌恶之法有净想者，于女人之色有厌恶想者，于青瘀脓烂厌恶者，舍弃此二者而住于「此非我所」「此非我」「此非我之我」。如是舍弃此二者而住于平等、具念、正知。

Kathaṃ paṭikūlesu dhammesu tadubhayaṃ abhinivajjayitvā upekkhako viharati sato ca sampajāno ca? Appaṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tadubhayaṃ abhinivajjayitvā ‘netaṃ mama’‘nesohamasmi’‘neso me’ attāti viharati. Evaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati sato sampajāno.

959另一方式。三界世间住处，一切愚痴凡夫之不厌恶想。于此，具寿舍利弗住于不厌恶想。如是于不厌恶之法住于厌恶想。

Aparo pariyāyo. Tedhātuko lokasannivāso sabbabālaputhujjanānaṃ appaṭikūlasaññā. Tattha ca āyasmā sāriputto appaṭikūlasaññī viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.

960如何于厌恶之法住于不厌恶想？有厌恶想者，一切有学于此三界一切世间。于此，何者已达地、已现证定果而住于不厌恶想？何因？实无彼世间为断而生起厌恶想。

Kathaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Paṭikūlasaññino sabbasekkhā idha kā tedhātuke sabbaloke. Tattha katamo bhūmippatto samādhiphale sacchikato appaṭikūlasaññī viharati ? Kiṃ kāraṇaṃ? Na hi taṃ atthi yassa lokassa pahānāya paṭikūlasaññī uppādeyya.

961如何于厌恶与不厌恶之法住于厌恶想？于三界世间住处，乃至欲界地性，离贪者之厌恶平等性，色界无色界之不厌恶平等性。于此，具寿舍利弗住于厌恶想。如是于厌恶与不厌恶之法住于厌恶想。

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati? Tedhātuke lokasannivāse yāva kāmalokabhūmatā hi rāgānaṃ vītarāgānaṃ paṭikūlasamatā rūpārūpadhātuṃ appaṭikūlasamatā. Tattha ca āyasmā sāriputto paṭikūlasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati.

962如何于厌恶与不厌恶之法住于不厌恶想？凡从他人恶说、恶趣之言路，彼言不厌恶，乃至言语不适当，如是人之不厌恶想。于此，具寿舍利弗以证智、现证而住于不厌恶想，如是于厌恶与不厌恶之法住于不厌恶想。

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Yaṃ kiñci parato duruttānaṃ durāgatānaṃ vacanapathānaṃ taṃ vacanaṃ appaṭikūlaṃ yāvatā vācaso appatirūpā tathā janassa appaṭikūlasaññā. Tattha āyasmā sāriputto abhiññāya sacchikato appaṭikūlasaññī viharati, evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

98如何于厌恶与不厌恶之法舍弃此二者而住于平等、具念、正知？凡随观彼等恶行之法，彼等法不厌恶。于此，具寿舍利弗如是思择：恶行之法，彼等法有不可意之果报。善行之法，彼等导向积集。彼作善行导向积集，作恶行有不可意果报，舍弃此二者而住于平等。

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu tadubhayaṃ abhinivajjayitvā upekkhako ca viharati sato ca sampajāno? Yañca nesaṃ samanupassati ye dhammā duccaritā, te dhammā appaṭikūlā. Tattha āyasmā sāriputto iti paṭisañcikkhati ye dhammā duccaritā, te dhammā aniṭṭhavipākā. Ye dhammā sucaritā, te ācayagāmino. So ca sucaritaṃ ācayagāminiṃ karitvā duccaritaṃ aniṭṭhavipākaṃ karitvā tadubhayaṃ abhinivajjayitvā upekkhako viharati.

964再者，于令人厌恶的诸法与不令人厌恶的诸法，他住于厌恶想。渴爱是令人厌恶之法，什么原因？因为依渴爱，众生被二法所系缚：被对段食的味渴爱所系缚，被对触的乐想所系缚。在此，具寿舍利弗住于对段食的厌恶想，住于对触的苦想。如此，于令人厌恶的与不令人厌恶的诸法，他住于厌恶想。

Atha paṭikūlesu ca dhammesu appaṭikūlesu ca paṭikūlasaññī viharati. Taṇhā paṭikūladhammā kiṃ kāraṇaṃ? Taṇhāvasena hi sattā dvīhi dhammehi sattā, kabaḷīkāre āhāre rasataṇhāya sattā, phasse sukhasaññāya sattā. Tatthāyasmā sāriputto kabaḷīkāre ca āhāre paṭikūlasaññī viharati, phasse ca dukkhasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca paṭikūlasaññī viharati.

965如何于令人厌恶的诸法与不令人厌恶的诸法，他住于不厌恶想？渴爱的灭尽、无上的涅槃，对愚痴凡夫而言是厌恶想、被击败之想。在此，具寿舍利弗以自己的慧亲见后，住于不厌恶想、无嗔想。如此，于令人厌恶的诸法，他住于不厌恶想。

Kathaṃ paṭikūlesu ca dhammesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Taṇhākkhayaṃ anuttaraṃ nibbānaṃ tathā bālaputhujjanānaṃ paṭikūlasaññā pahatasaññā ca. Tatthāyasmato sāriputtassa appaṭikūlasaññā abyāpādasaññā ca sāmaṃ paññāya passitvā evaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

966如何于令人厌恶的与不令人厌恶的诸法，他住于不厌恶想？对第三种涅槃有厌恶想者，对名声与称誉有不厌恶想者。在此，具寿舍利弗以正慧如实了知味、过患与出离后，舍断令人厌恶与不令人厌恶之法这二者，住于不厌恶想。

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Tatiye ca nibbāne paṭikūlasaññino yasena ca kittini ca appaṭikūlasaññino. Tatthāyasmā sāriputto assādañca ādīnavañca nissaraṇañca yathābhūtaṃ sammāpaññāya paṭijānanto paṭikūlañca appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā appaṭikūlasaññī viharati.

967如何舍断令人厌恶与不令人厌恶之法这二者后，他住于舍，具念、正知？他随观：随顺是不令人厌恶之法，排斥是令人厌恶之法。在此，具寿舍利弗因已舍断随顺与排斥，住于舍，具念、正知。他所随观的，这是五种无上的根修习。这是经的分别论。

Kathaṃ paṭikūlaṃ appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati? Sato ca sampajāno ca, yañca samanupassati anunayo appaṭikūlo dhammo paṭigho ca paṭikūlo dhammo, tatthāyasmā sāriputto anunayassa paṭighappahīnattā upekkhako viharati sato sampajāno ca. Yañcassa samanupassati ayaṃ pañcavidhā anuttarā indriyabhāvanā. Ayaṃ suttaniddeso.

99在此，什么是教说的要义？在此经中应当教说什么？在此说：在此经中，教说了现法乐住，以及解脱心的省察，教说了增上慧法。

Tattha katamo desanāhāro? Imamhi sutte kiṃ desitabbaṃ? Tattha vuccate, imamhi sutte diṭṭhadhammasukhavihāro desito, tathā vimuttaṃ cittaṃ paccavekkhaṇā ca adhipaññādhammaṃ desitaṃ.

969在此，什么是思择？凡住于身随观身者，他们的心不住于随顺与排斥，对于以随顺与排斥为乐者，其心将会统一，这是修习之力。这是思择要义。

Tattha katamo vicayo? Ye kāye kāyānupassino viharanti, tesaṃ cittaṃ anunayappaṭighena na viharati anunayappaṭighena cābhiramamānassa cittaṃ samaggataṃ bhavissatīti bhāvanāya balametaṃ, ayaṃ vicayo hāro.

970在此，什么是理趣要义？通过身修习与心修习，不会轻视任何梵行者。有此理趣，这是理趣要义。

Tattha katamo yuttihāro? Kāyabhāvanāya ca cittabhāvanāya ca na kiñci sabrahmacārī atimaññissatīti. Atthi esā yutti, ayaṃ yuttihāro.

971在此，什么是足处要义？念是身修习、第一念处的足处。地遍的心平等性，是无常随观的足处。

Tattha katamo padaṭṭhāno hāro? Kāyabhāvanāya paṭhamassa sati upaṭṭhānassa padaṭṭhānaṃ. Yā pathavīsamacittatā, sā aniccānupassanāya padaṭṭhānaṃ.

972于此，什么是特相？凡以地平等之心而住者，以地平等观察自己而住的在家人。「以地平等」是什么意思？犹如那些如山般不适合作业者，同样地，此地平等者因羞耻而如此。这是特相。

Tattha katamo lakkhaṇo? Yaṃ pathavīsamena cetasā viharati attānupassī pathavīsamena gihī viharati. Ko attho pathavīsamenāti? Yathā ye ca selopamatāya akammayuttā evameva pathavīsamo ayaṃ hiriyatāya. Ayaṃ lakkhaṇo.

973于此，什么是四种庄严？在此分别论中，那位具寿的意趣是什么？凡是阿拉汉希求诸根修习者，他们将生起地平等性。这是意趣。

Tattha katamo catubyūho hāro? Imamhi byākaraṇe ko tassa āyasmato adhippāyo? Ye keci arahantā indriyabhāvanaṃ ākaṅkhiyanti, te pathavīsamataṃ uppādayissantīti. Ayaṃ adhippāyo.

974于此，什么是转？没有转的基础。

Tattha katamo āvaṭṭoti? Natthi āvaṭṭassa bhūmi.

975于此，什么是分别论？住于随观身者，他将获得地平等心性，这不是一向的。什么原因？那些片段地、零碎地食者，他们不获得地平等心性。一切身至念是有学修习，涅槃是果。这是分别论。

Tattha katamo vibhatti? Yo kāyānupassī viharati, so pathavīsamacittataṃ paṭilabhissatīti na ekaṃsena. Kiṃ kāraṇaṃ? Ye khaṇḍakādichinnakādino, na te pathavīsamacittataṃ paṭilabhanti. Sabbā kāyagatāsati sekkhabhāvanāya nibbānaṃ phalaṃ, ayaṃ vibhatti.

976于此，什么是转变庄严？凡将住于随观身者，仅对他们，依身之缘，可能生起诸漏、恼害、热恼。这是转变庄严。

Tattha katamo parivattano hāro? Ye kāyānupassino viharissanti, tesaṃyeva kāyapaccayā uppajjeyya āsavā vighātapariḷāhā, ayaṃ parivattano hāro.

977于此，什么是下降？五蕴未超越，二十二根，以及意根，那是意界与意处。定根，那是法界与法处。这是下降庄严。

Tattha katamo otaraṇo? Pañcakkhandhā avitiṇṇā bāvīsatindriyāni, tathā yaṃ manindriyaṃ, taṃ manodhātu manāyatanañca. Yaṃ samādhindriyaṃ, taṃ dhammadhātu dhammāyatanañca. Ayaṃ otaraṇo hāro.

978于此，什么是净化庄严？凡以心应修习的四者，它们全部已修习，凡以心所应断者的可得性，一切处为此义而努力，那义是清净的。这是净化庄严。

Tattha katamo sodhano hāro? Ye ca manasā cattāro bhāvetabbā, te sabbe bhāvitā yaṃ taṃ manena pahīne pattabbataṃ sabbattha etassa ca atthāya ārambho, so attho suddho. Ayaṃ sodhano hāro.

979于此，什么是确立？此定以一性而施设，六身以一性而施设。五色根是色身。六受身是受身。六想身是想身。六思身是思身。六识身是识身。所有这些法都被称为法身。这是确立。

Tattha katamo adhiṭṭhāno? Ayaṃ samādhi ekattatāya paññatto, cha kāyā ekattatāya paññattā. Pañcindriyāni rūpīni rūpakāyo. Cha vedanākāyā vedanākāyo. Cha saññākāyā saññākāyo. Cha cetanākāyā cetanākāyo. Cha viññāṇakāyā viññāṇakāyo. Sabbepi ete dhammā dhammakāyotiyeva saṅkhaṃ gacchanti. Ayaṃ adhiṭṭhāno.

980「准备」：因为入定的善巧和心路的善巧。以及所缘的善巧和适当的善巧是缘。清净的善巧是因，适当是缘。乐是因，无恼害是缘。这是准备。

Parikkhāroti samāpattikosallañca vīthikosallañca hetu. Yañca gocarakosallaṃ yañca kallaṃ taṃ kosallaṃ paccayo. Vodānakosallaṃ hetu, kallaṃ paccayo. Sukhaṃ hetu, abyāpajjaṃ paccayo. Ayaṃ parikkhāro.

981其中，什么是「安立」？譬如地，无论放置净物或不净物，它都是同样的；如此，身，无论可意的触或不可意的触，它都是同样的；无论对抗触或乐受，心都是同样的。这经文以譬喻详细分别论，为利根者所解。在那里，没有安立的余地。

Tattha katamo samāropanoti? Yathā pathavī sucimpi nikkhīpante asucimpi nikkhitte tādiseyeva evaṃ kāyo manāpikehipi phassehi amanāpikehipi phassehi tādisoyeva paṭighasamphassena vā sukhāya vedanāya tādisaṃ yo cittaṃ. Idaṃ suttaṃ vibhattaṃ saopammaṃ ugghaṭitaññussa puggalassa vibhāgena. Tattha samāropanāya avakāso natthi.

100其中，什么经文属于杂染分？当不与善法相违，不增长时，世尊教导这过患，因此应开显覆盖的，开显的不被雨淋，因此应从过患开显，那不被三法所压伏：以须跋想不被贪所压伏，以慈不被嗔所压伏，以观不被痴所压伏。如此，对他而言，在各各法中，那对治法将圆满。那与该法相对的不善法，不被它所侵袭。

Tattha katamaṃ suttaṃ saṃkilesabhāgiyaṃ? Yato ca kusalehi dhammehi na virodhati, na vaḍḍhati, imaṃ ādīnavaṃ bhagavā deseti, tasmā channaṃ vivareyya, vivaṭaṃ nātivassati, tato ādīnavato vivareyyāti taṃ tīhi dhammehi nābhidhaṃsitāti asubhasaññāya rāgena nābhidhaṃsiyati. Mettāya dosena nābhidhaṃsiyati. Vipassanā mohena nābhidhaṃsiyati. Evañcassa yo yo dhammo paṭipakkho tamhi tamhi dhamme paripūrissati. Yo tassa dhammassa akusalo dhammo paṭipakkho, tena nādhivāsiyati.

983另一方法。这些法，自己不能出起，这些法被教导。「覆盖的被雨淋」：以那些寻，由此能再次教导心，使之明净、清净，倾向远离、趣向远离、倾向远离的心，在善法中达到增长、增大、广大，譬如青莲、红莲或白莲在水中，在白分月，无论夜晚或白天到来，应期待它的增长，不是衰退；如此，那心不被压伏。另外，在此，不虚伪、不狡诈、不欺诳、正直的人，如实显示自己。其中，覆盖的人，不善法追随他的心。「覆盖的被雨淋」：然而，不狡诈、不虚伪、不欺诳、正直的人，如实显示自己，他的心不被不善法所破坏，这是经义。

Aparo pariyāyo. Ye ime dhammā attanā na sakkoti vuṭṭhānaṃ, te ete dhammā desitā. Channamativassatīti tehi vitakkaṃ yena ca sakkā puna desitaṃ cittaṃ vibhāvetuṃ pariyodāpetuṃ vivekaninnassa vivekapoṇassa vivekapabbhārassa vuddhiṃ virūḷhiṃ vepullataṃ āpajjati kusalesu dhammesu, seyyathāpi nāma uppalaṃ vā kumudaṃ vā padumaṃ vā udake sukkapakkhe cando yāvaratti yāvadivaso āgacchati, tassa vuddhiyeva pāṭikaṅkhitabbā, na parihāni, evaṃvidhaṃ taṃ cittaṃ nābhidhaṃsiyati. Aparopettha yo akūṭo asaṭho amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tattha yo chādeti tassa akusalā dhammā cittaṃ anudhāvanti. Channamativassatīti yo pana hoti asaṭho akūṭo amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tassa cittaṃ akusalehi dhammehi na viddhaṃsiyati, ayaṃ suttattho.

101其中，什么是教导？在此教导十不善业道为侵袭性，十善业道为非侵袭性，不被不善所清净。如世尊所说：「比丘们，因心杂染，有情被杂染。」

Tattha katamā desanā? Idha desitā dasa akusalakammapathā adhivassanatāya dasa kusalakammapathā anadhivassanatāya akusalehi na visujjhati. Yathā vuttaṃ bhagavatā ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissantī’’ti.

985其中，什么是推理？对于心如此侵袭的人，当他觉悟时，若有虚伪，即使以无间业，或以对导师功德的悲悯，这是推理。

Tattha katamo vicayo? Yassevaṃ cittaṃ adhivāsiyati, tassa bujjhitassa yaṃ bhaveyya kūṭeyya, taṃ ānantariyenapi satthari vā guṇānukampanatāya, ayaṃ vicayo.

986其中，什么是理由？如此不侵袭的心出起。出起的心安立于善法中，有这理由。

Tattha katamā yuttīti? Evaṃ anadhivasiyantaṃ cittaṃ vuṭṭhāti. Vuṭṭhitaṃ patiṭṭhahati kusalesu dhammesūti atthi esā yutti.

987「词的基础」:「覆盖的被雨淋」：覆盖的无防护的词的基础；「开显的不被雨淋」：不覆盖的防护的。因此「应开显覆盖的，开显的不被雨淋」是教导的词的基础。

Padaṭṭhānanti channamativassatīti channaṃ asaṃvarānaṃ padaṭṭhānaṃ, vivaṭaṃ nātivassatīti achannaṃ saṃvaraṇānaṃ. Tasmā channaṃ vivareyya vivaṭaṃ nātivassatīti desanāya padaṭṭhānaṃ.

988相之分别论：「雨水穿透覆盖物」——凡是被杂色覆盖物所覆盖的具有同一相的诸法，全部都会被穿透。因此应该揭开覆盖物。「不穿透未覆盖之物」——凡是未被那覆盖物所覆盖的具有同一相的诸法，全部都不会被雨水穿透。这是相之分别论。

Lakkhaṇoti channamativassatīti ye keci vicittena channena ekalakkhaṇā dhammā sabbe te aviddhaṃsiyanti. Tasmā channaṃ vivareyya. Vivaṭaṃ nātivassatīti ye keci tena acchannena ekalakkhaṇā dhammā sabbe te nātivassantīti lakkhaṇo hāro.

989于此，什么是四种布置之分别论？在此经中世尊的意趣是什么？凡是心被不善法所侵占的任何人，他们将如法地对治。这是世尊在此的意趣。这是四种布置之分别论。

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Yesaṃ kesañci cittaṃ akusalā dhammā adhipaṭidesitā te yathādhammaṃ paṭikarissantīti ayaṃ tattha bhagavato adhippāyo. Ayaṃ catubyūho hāro.

990转动之分别论：那覆盖物是二种，应该完全去除动摇的。对于无间定。于此，通过寂静，慢增长诸漏；通过不信，走向放逸；通过放逸，他下沉，走向高举状态。世尊说过：「高举者、放逸者，他们的诸漏增长。」那四种取，即四种取，它们成为五取蕴。这些是谛——苦与集。因此应该揭开覆盖物——由于那个原因，那些漏增长。由于它们的断除，诸漏被断除。于此，通过不放逸，不信被断除；通过掉举追悔的断除，粗重性，他的那两种法——止与修习——不达到圆满。那些漏的灭尽，这是灭。这四种谛，这是转动之分别论。

Āvaṭṭoti yaṃ channaṃ taṃ duvidhaṃ kampamānaṃ samucchitabbo. Ānantariyasamādhīnaṃ. Tattha passaddhiyañca māno āsave vaḍḍheti, assaddhiyena ca pamādaṃ gacchati, pamādena onamati, unnaḷabhāvaṃ gacchati. Vuttaṃ cetaṃ bhagavatā ‘‘unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā’’ti cattāri tāni upādānāni, yāni cattāri upādānāni, te pañcupādānakkhandhā bhavanti. Imāni saccāni dukkhañca samudayo ca. Tasmā channaṃ vivareyyāti yena hetunā, te āsavā vaḍḍhanti. Tesaṃ pahīnattā āsavā pahīyante. Tattha appamādena assaddhiyaṃ pahīyati uddhaccakukkuccappahānena oḷārikatā tassa dve dhammā na samatho ca bhāvanā ca pāripūriṃ gacchanti. Yo tesaṃ āsavānaṃ khayo, ayaṃ nirodho. Imāni cattāri saccāni, ayaṃ āvaṭṭo.

991于此，什么是分别论之分别论？「雨水穿透覆盖物」——不是一向。什么原因？对于有还灭者，如同有学者。如世尊所说——

Tattha katamo vibhatti hāro? Channamativassatīti na ekaṃso. Kiṃ kāraṇaṃ? Yassa assā nivattanā yathāpi sekkhānaṃ. Yathāvuttaṃ bhagavatā –

992「即使有学造作恶，以身、以语或以意；

‘‘Kiñcāpi sekkho pakareyya pāpaṃ, kāyena vācāya uda cetasā vā;

993他不能隐藏那个，对于见道者来说是须跋的。」

Abhabbo hi tassa pariguhanāya, abhabbatā diṭṭhapadassa hotī’’ti.

994即使他们的心有盖。但是由于无因缘与时机，应该指出他们。这是分别论之分别论。

Kiñcāpi tesaṃ nivāraṇaṃ cittaṃ hoti. Api tu appaccayā samāye ca te niddisitabbā, ayaṃ vibhattihāro.

995于此，什么是转变之分别论？「雨水穿透覆盖物」——对于他，那些法，一切未揭开的会被穿透，揭开的不会被穿透，无缺点的不会被穿透。这是转变之分别论。

Tattha katamo parivattano hāro. Channamativassatīti yassa ye dhammā sabbaṃ anavivaṭaṃ ativassiyati, vivaṭaṃ nātivassati, avaguṇantaṃ nātivassati. Ayaṃ parivattano hāro.

996于此，什么是同义语的串？「覆盖」即被遮蔽、被覆盖、被隐藏、被掩蔽、被遮盖、被障碍；「开放不被雨淋」即那些法已出家、已去除、不被烦恼所淋、已吐出，这是同义语的串。

Tattha katamo vevacano hāro. Channanti āvutaṃ nivutaṃ pihitaṃ paṭikujjitaṃ sañchannaṃ parodhaṃ, vivaṭaṃ nātivassatīti yassa te dhammā pabbajjitā vinodaṃ nādhivassitā vantikatāti, ayaṃ vevacano hāro.

997于此，什么是施设的串？「覆盖被雨淋」即属于烦恼部分的施设；「开放不被雨淋」即正法的作用，那道是以施设而施设的，因此「应开启覆盖」是以教诫施设而施设的；「开放不被雨淋」是以解脱施设而施设的，这是施设的串。

Tattha katamo paññatti hāro. Channamativassatīti kilesabhāgiyapaññattaṃ vivaṭaṃ nātivassatīti sadhammakiccaṃ yaṃ paṭipadā paññattiyā paññattaṃ, tasmā hi channaṃ vivareyyāti anusāsanapaññattiyā paññattaṃ, vivaṭaṃ nātivassatīti niddhānapaññattiyā paññattaṃ, ayaṃ paññatti hāro.

998于此，什么是下降的串？「覆盖被雨淋」即三种烦恼：贪、嗔、痴，它们在诸蕴中是行蕴……(中略)……它们如前所说在蕴、界、处中，这是下降的串。

Tattha katamo otaraṇo hāro? Channamativassatīti tayo kilesā rāgo doso moho, te khandhesu saṅkhārakkhandho…pe… te purā yathā niddiṭṭhaṃ khandhadhātuāyatanesu, ayaṃ otaraṇo hāro.

999于此，什么是净化的串？以何因缘说此经，那因缘是相应的。

Tattha katamo sodhano hāro? Yenārambhena idaṃ suttaṃ bhāsati so ārambho niyutto.

1000「确立」即「覆盖被雨淋」是以一性而施设的。什么原因？因为「此被雨淋」、「此也被雨淋」、「如此被雨淋」，这是以差异性，以不共的特相而施设的，那是一性的施设。

Adhiṭṭhānoti channamativassatīti ekattatāya paññattaṃ. Kiṃkāraṇaṃ? Idaṃ hi ativassatīti imassa ca ativassati evañca ativassatīti ayaṃ vemattatāya yā suṇasādhāraṇehi lakkhaṇehi paññāpiyati, sā ekattapaññatti.

1001于此，什么是资具？凡那「被雨淋」者，有二因、二缘：不善的言说和乐于言说。这二者是非如理作意和善法的障碍，这是二缘。

Tattha katamo parikkhāro? Yañca taṃ ativassiyanti, tassa dve hetū dve paccayā akusalapasuteva vācakattābhirati ca. Ime dve ayonisomanasikāro ca kusalā dhammā vopasaggā ca, ime dve paccayā.

1002于此，什么是增上？「覆盖被雨淋」即见到差异，「覆盖」即执取什么、指示什么，少闻者即疑惑，以明显的不善根，以渴爱而增长那些过失，以少减损而有诸行。以行为缘而有识，乃至老死，这是增上。又那样的说法，那些不善法增长、增大、达到广大，以那些行的灭，这是增上。

Tattha katamo samāropano? Channamativassatīti vemati passatīti channaṃ yaṃ pariggahituṃ yaṃ adesituṃ appassutaṃ yaṃ kathaṃkathā vibhūtena akusalamūlena yaṃ taṇhāya ca te vaḍḍhati dosāti sannitvā te appasakkhayena saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano . Yaṃ puna tathā desanā, tasseva akusalā dhammā vuddhiṃ virūḷhiṃ vepullatamāpajjati tassa saṅkhārā nirodhā, ayaṃ samāropano.

102「四种人：黑暗趣向黑暗」……(中略)……于此，什么被称为黑暗？那黑暗、黑闇，如世尊所说：「如在那可怖的黑暗中，自界动摇的人不见，如是从无智、黑暗、闇冥，不信恶业及其果报。」如是以此特相，无智是黑暗、无明、痴，以此众生没真正了知，如是被称为黑暗。那是三眼的黑暗：肉眼、天眼、慧眼，于此指示这些眼的黑暗为无智。于此，什么是无智、不见？又依止于前际的无智、后际的无智、前际后际的无智、因的无智、缘的无智，那无智者得定的结果。不知「此应亲近」、「此不应作意」。他以那黑暗被指示，黑暗也如是被说。「愚痴」即如是的思。以那黑暗，那人被称为黑暗。以那黑暗，他未破除、未断除，以那为最上、以那为依归，这被称为「人黑暗趣向黑暗」。依归即应作意的法，那黑暗烧尽，现起其他心。那些法对他堪能思惟。他以闻所成慧观察。

Cattāro puggalā tamo tamaparāyanoti…pe… tattha katamo vuccate tamo nāma? Yo tamo andhakāro, yathā vuttaṃ bhagavatā ‘‘yathā andhakāre tasmiṃ bhayānake sakampidhātupuriso na passati, evameva aññāṇato tamopanandhakāro pāpakasakammasavipākaṃ na saddho hoti. Iti evaṃ lakkhaṇatā aññāṇaṃ tamo avijjā moho, yena sattā yathābhūtaṃ nappajānanti, iti vuccati tamoti. So tiṇṇaṃ cakkhūnaṃ tamo maṃsacakkhuno dibbacakkhuno paññācakkhuno, imesaṃ cakkhūnaṃ idha tamo niddisiyati aññāṇanti. Tattha katamaṃ aññāṇaṃ adassanaṃ? Atha nissaye yaṃ pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ hetumhi aññāṇaṃ paccayamhi aññāṇaṃ tassa aññāṇino samādhibhūtassa eso nissando. Yaṃ na jānāti idaṃ sevitabbaṃ idaṃ na manasikātabbanti. So tena tamena niddisiyati tamopi yathā vuccati. Mūḷhoti evaṃ cetanā. Tena tamena so puggalo vuccati. Tamoti so tena tamena asamūhatena asamucchinnena tapparamo bhavati tapparāyano, ayaṃ vuccati puggalo tamo tamaparāyanoti. Parāyanoyeva dhammo manasikātabbo so tamo dahati aññacittaṃ upaṭṭhapeti. Te cassa dhammā nijjhānakkhamanti. So sutamayāya paññāya samanupassati.

1004于此，什么是暗以光为归趣者？他以那慧力而行，如此行者以那为归趣。这被称为暗以光为归趣的补特伽罗。

Tattha katamo tamo jotiparāyano? So tena paññāvasena iriyati evaṃ tasseva iriyantassa parāyano bhavati. Ayaṃ vuccate puggalo tamo jotiparāyano.

1005于此，什么是光以光为归趣的补特伽罗？于此，所谓光，即那暗的对治，以及至少是智光的诸法。他是闻法的补特伽罗，暗以光为归趣者。于此所说，这暗以光为归趣的补特伽罗，如果他获得这样的善知识，使他从不善中防护，令他修习已修习的善，如此为他说正法：「这些法是善，这些法是不善。这些法是有罪过，这些法是无罪过。这些法应亲近，这些法不应亲近。这些法应交往，这些法不应交往。这些法应具足而住，这些法不应具足而住。这些法应作意，这些法不应作意。」他以想而想，以念根，如此了知：「这些法是善，这些法是不善。这些法是有罪过，这些法是无罪过。这些法应亲近，这些法不应亲近。这些法应修习，这些法不应修习。这些法应具足而住，这些法不应具足而住。这些法应作意，这些法不应作意。」他善听那些法，倾耳，现起了知之心，那些法适合于思惟。他具足闻所成慧，以那缘力而行，如此行者以那为最上，以那为归趣。这被称为暗以暗为归趣的补特伽罗。

Tattha katamo puggalo joti jotiparāyano ? Tattha vuccati joti nāma yaṃ tassa ce tamassa paṭipakkhena ye ca dhamme antamaso ñāṇāloko, so suṇadhammo puggalo tamo jotiparāyano, tattha vuccate, yoyaṃ puggalo tamo jotiparāyano, so yadi tathārūpaṃ kalyāṇamittaṃ paṭilabhati, yo naṃ akusalato ca nivāreti bhāvitakusalatāva bhāvī niyojetīti . Evañca saddhammaṃ deseti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhajitabbā, ime dhammā na bhajitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. Paccate saññāya yathā saññāyati satindriyāni, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvetabbā, ime dhammā na bhāvetabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. So te dhamme susuyyati, sotaṃ odahati, aññaṃ cittaṃ upaṭṭhapeti, te cassa dhammā nijjhānakkhamanti, so sutamayāya paññāya samannāgato so tena paccayavasena iriyati evaṃ tasseva iriyanti tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.

1006于此，什么是光以暗为归趣的补特伽罗？所谓光，即那暗的对治，以及至少是智光的诸法，那再是法。什么被称为？以慧故被称为贤智者。他如此了知：「这些法是善，这些法是不善。这些法是有罪过，这些法是无罪过。这些法应亲近，这些法不应亲近。这些法应修习，这些法不应修习。这些法应具足而住，这些法不应具足而住。这些法应作意，这些法不应作意。」然而于此，亲近恶友，随从恶友，增长不善法，舍弃善法。他以那放逸，以缘想，不作意，修习失念不正知。以那对治的暗，他增长。他被暗所征服，以暗为归趣，以暗为最上。这被称为光以暗为归趣的补特伽罗。

Tattha katamo puggalo joti tamaparāyano? Joti nāma yā tasseva tamassa paṭipakkhena ye dhammā antamaso ñāṇāloko, so puna dhammo. Katamā uccate? Paññāyato paṇḍitoti vuccate, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvitabbā, ime dhammā na bhāvitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbā. Idha pana pāpamittasaṃsevano pāpamittavasānugo akusale dhamme abhivaḍḍheti, kusale dhamme pajahati. So tena pamādena paccayasaññā amanasikatvā assatiasampajaññaṃ āsevati. Tayā yo paṭipakkho tamo, so pavaḍḍheti. So tamābhibhūto parāyano tamaparamo ceva bhavati. Ayaṃ vuccati puggalo joti tamaparāyano.

103于此，什么是光以光为归趣的补特伽罗？于此所说，这补特伽罗依止善知识，能够结交，寻求善。他前往善知识处，遍问，遍询：「什么是善，什么是不善？什么是有罪过，什么是无罪过？什么应亲近，什么不应亲近？什么应修习，什么不应修习？什么应具足而住，什么不应具足而住？什么应作意，什么不应作意？如何有杂染，如何有清净？如何有流转，如何有还灭？如何有系缚，如何有解脱？如何有帝释天亚集，如何有帝释天亚灭？」他如所教导、如所现起而行，如此了知：「这些法是善，这些法是不善。」如此……乃至……「如何有帝释天亚集，如何有帝释天亚灭」，应详细说明。他期待那些法，如此增长相、智、明、光明。那补特伽罗以那为最上，以那为归趣，这被称为光以光为归趣的补特伽罗。

Tattha katamo puggalo joti jotiparāyano? Tattha vuccate soyaṃ puggalo kalyāṇamittassa sannissito bhavati sakkā saṃyogī kusalaṃ gavesī, so kalyāṇamitte upasaṅkamitvā paripucchati, paripañhayati? Kiṃ kusalaṃ, kiṃ akusalaṃ? Kiṃ sāvajjaṃ, kiṃ anavajjaṃ? Kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ? Kiṃ bhāvitabbaṃ, kiṃ na bhāvitabbaṃ? Kiṃ upasampajja vihātabbaṃ, kiṃ na upasampajja vihātabbaṃ? Kiṃ manasikātabbaṃ, kiṃ na manasikātabbaṃ? Kathaṃ saṃkileso hoti, kathaṃ vodānaṃ hoti? Kathaṃ pavatti hoti, kathaṃ nivatti hoti? Kathaṃ bandho hoti, kathaṃ mokkho hoti? Kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hoti? So ettha desitaṃ yathā upaṭṭhitaṃ tathā sampaṭipajjanto so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Evaṃ…pe… yāva kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hotīti vitthārena kātabbaṃ. So te dhamme adhipāṭikaṅkhāti evaṃ lakkhaṇaṃ ñāṇaṃ vijjā ālokaṃ vaḍḍheti. So puggalo tapparamo bhavati tapparāyano, ayaṃ vuccate puggalo joti jotiparāyano.

1008于此，什么是暗以暗为归趣的补特伽罗？凡显示不善法者，以那修习显示在恶趣中的再生，以那为最上，以那为归趣。这被称为暗以暗为归趣的补特伽罗。

Tattha katamo puggalo tamo tamaparāyano? Yo akusalaṃ dhammaṃ dīpeti. Taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti, tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.

1009于此，凡是暗以光为归趣的补特伽罗，他以暗显示不善业的果报。所谓暗，即善知识之眼，以此舍弃不善法，增长善法。

Tattha yo puggalo tamo jotiparāyano? So tamena akusalassa kammassa vipākaṃ dasseti. Tameti yaṃ cakkhu kalyāṇamittassa yena akusale dhamme pajahati, kusale dhamme abhivaḍḍhati.

1010于此，凡显示在胜趣中的再生者，以那为最上，以此被称为暗以光为归趣者。

Tattha yo ca paṇītāsu gatīsu upapattiṃ dasseti, tapparamo tena vuccate tamo jotiparāyano.

1011于此，凡是光以暗为归趣的补特伽罗，显示善业的果报。凡以恶友交往、亲近恶友、随从恶友而增长不善法之眼，以那修习显示在恶趣中的再生。以那为最上，以此被称为光以暗为归趣者。

Tattha yo puggalo joti tamaparāyano? Kusalassa kammavipākaṃ dasseti. Yaṃ cakkhu pāpamittasaṃsaggena pāpamittupasevena pāpamittavasānugo akusalaṃ dhammaṃ abhivaḍḍhati, taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti. Tapparamo tena vuccate joti tamaparāyano.

1012于此，凡是光明、以光明为归依的补特伽罗，他以光明、光辉显示直至殊胜趣的投生。以此为最上，因此说「光明、以光明为归依」。

Tattha yo puggalo joti jotiparāyano so jotitā pabhātā yāva paṇītāsu gatīsu upapattiṃ dasseti. Tapparamo tenāha joti jotiparāyano.

1013以「光明、以黑暗为归依」显示十不善业的生起。以此补特伽罗显示不善业的果报。不显示不善法的果报。以此显示八邪性。以光明显示八正性。以光明、以黑暗为归依显示十不善业道。以光明显示殊胜性。以此、以光明为归依显示不应热恼之法。以光明、以黑暗为归依显示应热恼之法。这是经义。

Jotitamaparāyanena dasa akusalānaṃ kammānaṃ udayaṃ dasseti. Tamena puggalena akusalānaṃ kammānaṃ vipākaṃ dasseti. Na akusalānaṃ dhammānaṃ vipākaṃ dasseti. Tamena aṭṭha micchattāni dasseti. Jotinā aṭṭha sammattāni dasseti. Jotinā tamaparāyanena dasa akusalakammapathe dasseti. Jotinā paṇītattaṃ dasseti. Tamena jotiparāyanena atapanīyaṃ dhammaṃ dasseti. Jotinā tamaparāyanena tapanīyaṃ dhammaṃ dasseti. Ayaṃ suttattho.

104于此，什么是教说之要？在此经中教说了什么？于此说：在此经中教说了善与不善法。教说了善与不善法的果报。教说了劣与胜有情之趣的种种原因。这是教说之要。

Tattha katamo desanā hāro? Imamhi sutte kiṃ desitaṃ? Tattha vuccate imamhi sutte kusalākusalā dhammā desitā. Kusalākusalānañca dhammānaṃ vipāko desito. Hīnappaṇītānañca sattānaṃ gati nānākāraṇaṃ desitaṃ. Ayaṃ desanā hāro.

1015于此，什么是简择之要？凡体验不善业的果报者，住于彼处生起不善法，简择是适当的。凡体验善业的果报者，住于彼处生起善法，简择是适当的。这是简择与适当性。

Tattha katamo vicayo hāro? Akusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito akusale dhamme uppādiyati vicayantaṃ yujjati. Kusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito kusale dhamme uppādiyati vicayantaṃ yujjati. Ayaṃ vicayo yutti ca.

1016于此，什么是立足处之要？凡是光明的补特伽罗，他是省察的立足处。凡是黑暗的补特伽罗，他显示随观黑暗等的立足处。以此、以光明为归依显示不放逸的立足处，黑暗显示无明与见的立足处。以光明、以黑暗为归依显示放逸与见的立足处。这是立足处。

Tattha katamo padaṭṭhāno hāro? Yo puggalo joti, so paccavekkhaṇāya padaṭṭhānaṃ. Yo puggalo tamo, so tamādinnaṃ vānupassanāya padaṭṭhānanti dasseti. Tamena jotiparāyanena appamādassa padaṭṭhānaṃ dasseti, tamo avijjāya ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Jotinā tamaparāyanena pamādassa ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Ayaṃ padaṭṭhāno.

1017于此，什么是特相之要？以此、以黑暗为归依，以黑暗即无明被指示，一切烦恼法被指示。以此、以光明为归依，以光明即明被指示，一切菩提分法被指示。以光明、以黑暗为归依，放逸被指示。以此、以光明为归依，不放逸被指示。这是特相之要。

Tattha katamo lakkhaṇo hāro? Tamena tamaparāyanena tamoti avijjāya niddiṭṭhāya sabbakilesadhammā niddiṭṭhā honti. Tamena jotiparāyanena jotivijjāya niddiṭṭhāya sabbe bodhipakkhiyadhammā niddiṭṭhā honti. Jotitamaparāyanena pamādo niddiṭṭho hoti. Tamena jotiparāyanena appamādo niddiṭṭho hoti. Ayaṃ lakkhaṇo hāro.

1018于此，什么是四种布列之要？在此经中世尊的意趣是什么？凡是卑贱种姓的有情，他们听闻此后不会受持善法而行。凡是高贵种姓的有情，他们听闻此法教后会更加受持善法而行。这是四种布列之要。地的教导。

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā nīcakulino, na te imaṃ sutvā kusale dhamme samādāya vattissanti. Ye sattā uccakulino, te imaṃ dhammadesanaṃ sutvā bhiyyoso mattāya kusale dhamme samādāya vattissantīti. Ayaṃ catubyūho hāro. Bhūmiyaṃ upadeso.

1019于此，什么是转起之要？凡从无明生起的渴爱，这是集。凡是黑暗、以黑暗为归依，这是苦。这两种谛——苦与集——以光明，以此经、此法被施设，此法是慧根的立足处。以此无痴，三善根达到圆满，是天界的立足处。

Tattha katamo āvaṭṭo hāro? Yā avijjāto pabhūti taṇhā, ayaṃ samudayo. Yo tamo tamaparāyano, idaṃ dukkhaṃ. Imāni dve saccāni dukkhañca samudayo ca joti yena suttena dhammena paññāpiyati, so dhammo paññindriyassa padaṭṭhānaṃ. Tena amohena tīṇi kusalamūlāni pāripūriṃ gacchanti saggassa padaṭṭhānaṃ.

1020于此，什么是分别论？「黑暗导向黑暗」并非一向如此。什么原因？有黑暗与有，与不再再受的善业之光明的人俱生。有光明与有，与不再再受的不善业之黑暗的人俱生，因转变故，于诸黑暗中的对治，以光明导向黑暗。

Tattha katamā vibhatti? Tamo tamaparāyanoti na ekaṃsena. Kiṃ kāraṇaṃ? Atthi tamo ca bhavo aparāpariyavedanīyena ca kusalena jotinā puggalena sahopattibhāve. Atthi joti ca bhavo aparāpariyavedanīyena ca akusalena tamena puggalena sahopattibhāve parivattanā tamesu paṭipakkhoti jotinā tamaparāyano.

1021于此，什么是差别？凡是黑暗者，他如此行于自我伤害，他无信、愚痴、不善巧、不熟练、不见过患。凡是光明者，他行于自利、贤智、善巧、熟练、见过患。这是差别。

Tattha katamo vevacano? Yo tamo, so evaṃ attabyāpādāya paṭipanno, so assaddhāya bālo akusalo abyatto anādīnavadassī. Yo joti, so attahitāya paṭipanno paṇḍito kusalo byatto ādīnavadassī. Ayaṃ vevacano.

1022于此，什么是施设？那个人以果报施设而被施设，以不善法所摄取而被施设。以光明善法投生施设而被施设，以及以善法果报施设而被施设。

Tattha katamā paññatti? So puggalo vipākapaññattiyā paññāpiyati, akusale pariyādinnatā paññāpiyati. Jotikusaladhammupapattipaññattiyā paññāpiyati kusaladhammavipākapaññattiyā cāti.

1023「下降」：凡是以无明为缘的诸行，以及凡是老死，以及凡是无明，那是足处。以指示而言，明的生起、无明的灭，乃至老死的灭，这两种法摄属于行蕴。以足处而言，法界与法处，以指示而言，于诸界中。

Otaraṇoti ye avijjāpaccayā saṅkhārā yañca jarāmaraṇaṃ yā ca avijjā, taṃ padaṭṭhānaṃ, niddesena vijjuppādo avijjānirodho yo yāva jarāmaraṇanirodho, ime dve dhammā saṅkhārakkhandhapariyāpannā. Dhammadhātu dhammāyatanañca padaṭṭhānaṃ niddesena dhātūsu.

1024于此，什么是净化？这部经所说的开始。「决意」：世尊说「黑暗」，并非说一个人。凡是有情的诸趣，于此，凡是以恶行法而投生者，他们以多数的表达而被指示为黑暗。凡是光明，于一切有情中善法投生，一切那个，他称为「光明」。这是一性，缘是如理作意施设，四大种的诸人。

Tattha katamo sodhano? Imassa suttassa desitassa ārambho. Adhiṭṭhānoti tamoti bhagavā bravīti, na ekaṃ puggalaṃ deseti. Yāvatā sattānaṃ gati, tattha ye duccaritadhammena upapannā, te bahulādhivacanena tamo niddisati. Yā joti sabbasattesu kusaladhammopapatti sabbaṃ taṃ jotīti abhilapati ayamekatā paccayo yonisomanasikārapaññatti catunnaṃ mahābhūtānaṃ puggalānaṃ.

1025于此，什么是资具？不善的恶友性是缘，非如理作意是因。善的善友性是缘，如理作意是因。

Tattha katamo parikkhāro? Akusalassa pāpamittatā paccayo, ayoniso manasikāro hetu. Kusalassa kalyāṇamittatā paccayo, yoniso manasikāro hetu.

1026于此，什么是增上？于此有一类人生于卑贱家族，生于卑贱家族，于诸色、声、香、味、触，他投生于一切人的受用享受中。光明投生于殊胜的诸善中，投生于一切人的受用享受中。

Tattha katamā samāropanāti? Idhekacco nīce kule paccājāto hotīti nīce kule paccājāto rūpesu saddesu gandhesu rasesu phassesu, so upapanno sabbamhi mānussake upabhogaparibhoge. Joti paṇītesu kusalesu upapanno sabbamhi mānussake upabhogaparibhoge upapannoti.

105于此，什么是杂染分与通达分的经？「诸智者不说那是坚固的束缚」是偈颂。以什么原因那束缚是坚固的？以四种原因：以权势能解脱，或以财富，或以其他，或以请求，或以依靠。而于此，这个贪于宝珠耳环、儿子、妻子的期望，这是他的心所束缚。那不能以权势或以财富或以其他或以请求或以依靠而解脱。而于此没有任何对价。「从这束缚解脱」，无论天或人，这束缚以贪随眠与于六外处而束缚。于诸色，色渴爱束缚，乃至于诸法，法渴爱。凡于此世的束缚被带往他世。那束缚生，束缚死。束缚从此世去他世。不能解脱，除了以圣道。知此束缚与死亡状态与投生状态为怖畏后，他舍断欲贪。他舍断此欲贪后超越。而此世与从此的第二他世。

Tattha katamaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ ca suttaṃ? Na taṃ daḷhaṃ bandhanamāhu dhīrāti gāthā. Kena kāraṇena taṃ bandhanaṃ daḷhaṃ? Catūhi kāraṇehi issariyena sakkā mocetuṃ dhanena vā aññena vā yācanāya vā parāyanena vā. Yesu ca ayaṃ rāgo maṇikuṇḍalesu puttesu dāresu ca yā apekkhā, idamassa cetasikabandhanaṃ. Taṃ na sakkā issariyena vā dhanena vā aññena vā yācanāya vā parāyanena vā mocetuṃ. Na ca tattha koci atthi pāṭibhogo. Iminā bandhanato mocayitthāti devo vā manusso vā tadidaṃ bandhanaṃ rāgānusayena ca chasu bāhiresu ca āyatanesu bandhati. Rūpesu rūpataṇhā bandhati, yāva dhammesu dhammataṇhā. Yo idha loke bandho paralokasmiṃ bandho nīyati. So bandho jāyati, bandho mīyati. Bandho asmā lokā paraṃ lokaṃ gacchati. Na sakkā mocetuṃ aññatra ariyamaggena imañca bandhanaṃ. Maraṇabhāvañca upapattibhāvañca bhayato viditvā chandarāgaṃ pajahati. So imaṃ chandarāgaṃ pajahitvā atikkamati. Ayañca loko ito paraṃ dutiyo.

1028于此，舍断诸结缚与行，这称为在两处的精进，牟尼不被香气所染。同样地，于诸所取、诸子、诸妻不被箭所中，这显示了舍断彼渴爱。这是从舍断渴爱之根而言，胜者不放逸，欲是放逸的行处，为了舍断而乐于出离，住于不放逸。为了舍断其意向，既不希求此世间，也不希求他世间。不依止此世间，不希求可爱之色、可意之色。也不依止他世间，不希求可爱之色、可意之色，因此说「不希求此世间与他世间」。其舍断即是断除，在八颂中所说的牟尼。此处的对立在八颂中是不希求，此处是无依。如此，在一偈中显示了彼渴爱、彼所取、诸欲之物的一切欲。因此世尊教导「断除此后，无所期待地游行，舍断一切欲」。此偈有二种解释：连结解释与时机解释，如此偈既有染污分，也有通达分，如此以彼偈分别论染污分与通达分。如此，在一切偈颂中或在诸解释中所说的经。

Tattha yaṃ bandhanāsaṅkhārānaṃ pahānaṃ idaṃ vuccati ubhayesu ṭhānesu vīriyaṃ, gandhaparivāto sumuni nopalimpati. Tatheva pariggahesu puttesu dāresu ca avūḷho salloti tasseva taṇhāya pahānaṃ dasseti. Ayaṃ taṇhāmūlassa pahānā vare appamattoti kāmo pamādavattati pahānāya nekkhammābhirato appamādavihārī bhavati. Tassa āsayaṃ pahānāya neva imaṃ lokaṃ āsīsati na paralokaṃ. Na idhalokaṃ nissitaṃ, piyarūpaṃ sātarūpaṃ ākaṅkhati. Nāpi paralokaṃ nissitaṃ piyarūpaṃ sātarūpaṃ ākaṅkhati, tena vuccate ‘‘nāsīsate lokamimaṃ paraṃ lokañcā’’ti. Yaṃ tassa pahānaṃ taṃ chedanaṃ aṭṭhakavaggiyesu muni niddiṭṭho. So idha virodho aṭṭhakavaggiyesu nāsīsanaṃ idha anāthā. Tathāyaṃ taṇhāya tassa pariggahassa vatthukāmassa ekagāthāya ete sabbe kāmā dassitā. Tena bhagavā deseti ‘‘etampi chetvāna paribbajanti anapekkhino sabbakāme pahāyā’’ti. Imissā gāthāya dvidhā niddeso saṃsandananiddeso ca samayaniddeso ca, yathā ayaṃ gāthā saṃkilesabhāgiyañca nibbedhabhāgiyañca, evaṃ tāya gāthāya saṃkilesabhāgiyañca nibbedhabhāgiyañca visajjanā. Evaṃ gāthā sabbagāthāsu byākaraṇesu vā niddiṭṭhaṃ suttaṃ.

106于此，什么是教导？此经以何意趣而教导？对于那些贪行的有情，他们将舍断诸欲，这是世尊于此的意趣。

Tattha katamā desanā? Imaṃ suttaṃ kenādhippāyena desitaṃ. Ye rāgacaritā sattā, te kāme pajahissantīti ayaṃ tattha bhagavato adhippāyo.

1030于此，什么是分别论？对于谁，十种事物的诸烦恼已超越、已吐出、已了知。什么是十种？即欲烦恼、下分结、上分结、十种事物的诸处，这是分别论。

Tattha katamo vicayo? Yassa dasavatthukā kilesā uttiṇṇā vantā viditā. Katame dasavidhāti , kilesakāmā ca orambhāgiyauddhambhāgiyā ca saṃyojanā dasavatthukāni āyatanāni, ayaṃ vicayo.

1031于此，什么是理趣？那些染著者以坚固之缚而系缚，有此理趣。

Tattha katamā yutti? Ye sārattā te gāḷhabandhanena bandhanti atthi esā yutti.

1032于此，什么是词义？染著于宝珠耳环是我所执的词义。期待是对过去事物有贪的词义。「断除此」是修习的词义。

Tattha katamo padaṭṭhāno? Sāratto maṇikuṇḍalesu mamaṃkārassa padaṭṭhānaṃ. Apekkhāti atītavatthussa sarāgassa padaṭṭhānaṃ. Etampi chetvāti bhāvanāya padaṭṭhānaṃ.

1033于此，什么是特相？染著心于宝珠耳环，执著于我作，执著于我所作，染著于子与妻。染著于田地住处。这是特相的项链。

Tattha katamo lakkhaṇo? Sārattacitto maṇikuṇḍalesu yo ahaṃkāre visatto mamaṃkāre visatto, yo puttadāre sāratto. Khettavatthusmiṃ sāratto. Ayaṃ lakkhaṇo hāro.

1034于此，什么是四种布列的项链？于此经中世尊的意趣是什么？那些将对涅槃有意欲者，他们将舍断对子与妻的渴爱。这是世尊于此的意趣。这四圣谛。

Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo. Ye nibbānena chandikā bhavissanti, te puttadāre taṇhaṃ pajahissanti. Ayaṃ tattha bhagavato adhippāyo. Imāni cattāri saccāni.

1035于此，什么是轮转？对子与妻的渴爱，这是集。诸被取蕴，以及对外诸色的色所取，这是苦；于此应被断除的，这是灭；以此而破除的，这是道。「分别」：没有分别的余地；「转变」：已说示对治。

Tattha katamo āvaṭṭo? Yā puttadāre taṇhā, ayaṃ samudayo. Ye upādinnakkhandhā, te ye ca bāhiresu rūpesu rūpapariggaho, idaṃ dukkhaṃ, yaṃ tattha chedanīyaṃ, ayaṃ nirodho. Yena bhijjati, ayaṃ maggo. Vibhattīti natthi vibhattiyā bhūmi, parivattanoti paṭipakkho niddiṭṭho.

1036于此，什么是详说？已说的详说。于此，什么是下降？有渴爱，一个有情下降，由此而生而有识乃至老死。于彼处的受，此是无明，由明的生起而有无明灭，乃至老死灭。

Tattha katamo vevacano? Niddiṭṭho vevacano. Tattha katamo otaraṇo? Atthi taṇhā eko satto otiṇṇo tappaccayā viññāṇaṃ yāva jarāmaraṇaṃ. Yā tattha vedanā, ayaṃ avijjā vijjuppādā avijjānirodho yāva jarāmaraṇanirodho.

1037于此，什么是净化？偈颂的开始是清净的。于此，什么是确立？「智者不说那是坚固的束缚」，以一性而施设，非以异性。四种贪——欲贪、色贪、有贪、见贪，以一性而施设。

Tattha katamo sodhano? Suddho gāthāya ārambho. Tattha katamo adhiṭṭhāno? Na taṃ daḷhaṃ bandhanamāhu dhīrāti ekattatāya paññattā, na vemattatāya. Cattāro rāgā kāmarāgo rūparāgo bhavarāgo diṭṭhirāgo cāti ekattatāya paññattā.

1038于此，什么是资具？对于那些对宝珠耳环有贪者，彼以净相为因，以随形好执取相为缘。由于彼等被断除，彼以不净相为因，以去除执取相与执取随形好为缘。

Tattha katamo parikkhāro? Yesaṃ rāgo maṇikuṇḍalesu tassa subhasaññā hetu, anubyañjanaso ca nimittaggāhitā paccayo. Yāya te chinnāni tassa asubhasaññā hetu, nimittaggahaṇaanubyañjanaggahaṇavinodanaṃ paccayo.

1039于此，什么是安立？对宝珠耳环有贪染者，迷惑愚痴，「也是嗔恨者」，断除彼而游行，为了遍知之义、为了避离之义而舍断，此是安立。

Tattha katamo samāropano? Sāratto maṇikuṇḍalesu sammūḷhavidho duṭṭhātipi etampi chetvāna paribbajantīti taṃ pariññātatthaṃ parivajjitatthaṃ pajahitā, ayaṃ samāropano.

107凡是心所的、凡是思惟的，详细地说是缘，或者心所的、身的、心所的业。什么原因？因为心所的思被称为意业，彼是思业，凡是心所的，此身业与语业，这三种业已被说示。身业、语业，彼等善的，以身与语发起可爱的、执取，此被称为戒禁取。思惟彼等是三种行——福行、非福行、不动行，以彼为缘而有识，彼等成为识住立的所缘。凡是净想、乐想、我想。此是心所的。凡是趣向色的识住立，以色为所缘，以色为依止，以喜为润泽而增长、增大、增广，此是思惟，如是凡在识住中住立的，以初生起所缘的方式而有取，此被称为心所的。

Yaṃ cetasikaṃ yaṃ pakappitaṃ vitthārena paccayo, yaṃ vā cetasikaṃ kāyikaṃ cetasikaṃ kammaṃ. Kiṃkāraṇā? Cetasikā hi cetanā manokammāti vuccate, sā cetanākammaṃ, yaṃ cetasikaṃ imaṃ kāyikañca vācasikañca imāni tīṇi kammāni niddiṭṭhāni. Kāyakammaṃ vacīkammañca tāni kusalāni piyaṃ kāyena ca vācāya ca ārabhati parāmasati, ayaṃ vuccati sīlabbataparāmāso. Saṅkappanā te tividhā saṅkhārā puññamayā apuññamayā āneñjamayā, tappaccayā viññāṇaṃ te ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Yā subhasaññā sukhasaññā attasaññā ca. Idaṃ cetasikaṃ. Yaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati rūpārammaṇaṃ rūpapatiṭṭhitaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullataṃ gacchati, ayaṃ saṅkappanā, iti yaṃ viññāṇaṭṭhitīsu ṭhitaṃ paṭhamābhinibbattiārammaṇavasena upādānaṃ, idaṃ vuccati cetasikanti.

1041于此，对于住立的无色，凡是欢喜、耽著，此也是动摇，在可意色中、可爱色、可乐色中的倾向，此是心所的。凡是思，在有情中可意的贪身系、在随眠中嗔恚身系，一切四种系，此是在五欲功德中初次倾入，心的凡是思，对于彼处随观味者，诸多恶不善法成为心的无色有。人被贪随缚，由彼等烦恼欲而随欲所作，此被称为在诸欲中的思惟。如是一切四种暴流。凡被彼等诸欲系缚而住，修习、耽著，此是思。对于如是未离贪者、已得爱者，由于变易、异变而生起愁、悲、苦、忧、恼，识随转于苦，对于忆念者，由坏法的生起，心被遍取，此被称为思惟的。

Tattha ṭhitassa arūpassa yā nikanti ajjhosānaṃ, idampi sakampitaṃ manāpikesu rūpesu piyarūpasātarūpesu ābhogo, idaṃ cetasikaṃ. Yaṃ ceteti sattesu manāpikesu abhijjhākāyagantho paṭighānusayesu byāpādakāyagantho sabbe cattāro ganthā, ayaṃ pañcasu kāmaguṇesu paṭhamābhinipāto cittassa yā cetanā yassa tattha assādānupassissa anekā pāpakā akusalā dhammā cittaṃ arūpavatiyo honti. Puggalo rāgānubandhibhūto tehi kilesakāmehi yathā kāmakaraṇīyo, ayaṃ vuccate kāmesu pakappanā. Evaṃ sabbe cattāro oghā. Yaṃ tehi kāmehi saṃyutto viharati bhāvito ajjhosanno, ayaṃ cetanā. Yassa tathāyaṃ avītarāgassa adhigatapemassa tassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā dukkhānuparivattitaṃ viññāṇaṃ hoti saritassa vayadhammasamuppādo cittaṃ pariyādiyati, idaṃ vuccati pakappitanti.

1042每一个思与思惟，凡是识的住立，彼住立有二种——所缘住立与食住立。于此，凡是所缘住立，此是名色的缘。凡是食住立，凡是再有生起的住立，凡是再生的住立，此被称为所缘。彼成为识住立的，以彼识为缘而有名色乃至老死，而思，然而又希求，由于非再生的，在未来事中，此对治已被说示。不思、不希求，然而破坏，此是二种说示。彼先前有，彼心所的、彼思惟的未被根除，由此而生，此是识的住立。

Ekamekassa ceteti ca pakappeti ca viññāṇassa ṭhiti yā hoti, sā ca ṭhiti dvidhā ārammaṇaṭṭhiti ca āhāraṭṭhiti ca. Tattha yā ārammaṇaṭṭhiti, ayaṃ nāmarūpassa paccayo . Yā āhāraṭṭhiti yā punabbhavābhinibbattikā ṭhiti yā ca ponobhavikā ṭhiti, ayaṃ vuccati ārammaṇaṃ. Taṃ hoti viññāṇassa ṭhitiyā tassa viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇañca ceteti, atha ca puna patthayate yato na ponobhavikā anāgatavatthumhi, ayaṃ paṭipakkho niddiṭṭho. Na ceteti na patthayati atha ca dūsetīti duvidho niddeso. Assa pubbe hoti taṃ cetasikaṃ taṃ pakappitaṃ asamūhataṃ tappaccayā, ayaṃ viññāṇassa ṭhiti hoti.

108或者彼的随眠显现，由此而生，彼的再有生起。或者被怀疑「应该来到家中」，或者微细的，或者有，或者不被怀疑诸欲，彼如是即使在常的诸家中也已生。彼引导，凡不思惟，如是诸行被思、被思惟而成为所缘，凡是思、凡是思惟、凡是事已生起，此二者都是识的所缘，如是对于思、对于思惟、对于希求，有情思与思惟。凡是寻求，不思、不思惟。什么是有情？凡是胎生的卵生也是卵未破、湿生的未破，这些是有情。什么是寻求生？入胎的、入卵的、轮回者，这些不思、不希求、不思惟。在随眠中，不再有生起？凡是有情，凡是寻求生者，彼等是不动的。或者有念者思、希求，凡是不动的。彼等不思、不希求、不思惟，以随眠而轮回。

Atha vā tassa anusayā āvibhavanti tappaccayā tassa punabbhavo nibbattati. Atha vā naṃ saṃkiyate appetu āgāre vā, sukhumā vā santi vā na saṃkiyate kāme taṃ evaṃ niccesupi āgāresu jāto hoti. Taṃ nayati yaṃ no kappetuṃ evaṃ saṅkhārā cetitā pakappitā ca ārammaṇabhūtā honti, yā ca cetanā yā ca pakappanā yañca vatthu nibbattaṃ, ubhopi ete ārammaṇaṃ viññāṇassa tathā cetanāya ca saṅkappanāya ca patthanāya ca bhūtā sattā ceteti ca saṅkappeti ca. Yaṃ gavesanā na ca ceteti na ca saṅkappeti. Katame ca sattā bhūtā? Ye ca tanujātaaṇḍajāpi aṇḍakā anubhinnā saṃsedajā na ca sambhinnā ime bhūtā. Katame sambhavesino gabbhagatā aṇḍagatā saṃsaranto ime na ceteti na pattheti na ca saṅkappeti. Anusaye na ca punabbhavo nibbattīti? Ye bhūtā sattā ye sambhavesino, te thāvarā. Ye vā sato cetenti patthenti ca ye thāvarā. Te na ca cetenti, na ca patthenti, na ca saṅkappenti, anusayena ca saṃsaranti.

1044另一种解释方式。那些有学的圣者，在那里他们既不思，也不作意，由随眠而再生起。

Aparo pariyāyo. Ye ariyapuggalā sekkhā, tattha te na ca cetenti, na ca saṅkappenti, anusayena puna uppajjanti.

1045另一种解释方式。微细的众生，地行的、水行的，不来到眼的范围，他们既不思，也不作意，由随眠而轮回。

Aparo pariyāyo. Sukhumā pāṇā bhūmigatā udakagatā cakkhuno āpāthaṃ nāgacchanti, te na ca cetenti, na ca saṅkappenti, anusayena ca saṃsaranti.

1046另一种解释方式。所有外道比丘都是我慢者，他们既不思，也不希求，由随眠而轮回，既不思，也不作意，也不随眠。这不是识住立的所缘。

Aparo pariyāyo. Bāhikā sabbe bhikkhū abhimānikā, te na ca cetenti, na ca patthayanti, anusayena ca saṃsaranti, na ca cetenti, na ca saṅkappenti, na ca anusenti. Ārammaṇampetaṃ na hoti viññāṇassa ṭhitiyā.

1047「不思」显示缠的根除。「不随眠」显示随眠的根除。「不思」显示粗烦恼的舍断。「不随眠」显示细烦恼的舍断。「不思」即由地而「不希求」者是一来者、不来者，「不随眠」者是阿拉汉。「不思」显示以戒蕴的对治而舍断，「不希求」显示以定蕴的对治而舍断，「不随眠」显示以慧蕴的对治而舍断。「不思」显示非福行的舍断，「不希求」显示福行的舍断，「不随眠」显示不动行的舍断。「不思」是未知当知根，「不希求」是已知根，「不随眠」是具已知者根。「不思」是软根修习，「不希求」是中根修习，「不随眠」是增上根修习。这是经义。

Na ca cetetīti pariyuṭṭhānasamugghātaṃ dasseti. Na ca anusetīti anusayasamugghātaṃ dasseti . Na ca cetetīti oḷārikānaṃ kilesānaṃ pahānaṃ dasseti. Na ca anusetīti sukhumānaṃ kilesānaṃ pahānaṃ dasseti. Na ca cetetīti yena bhūmi ca na ca patthayantīti sakadāgāmī anāgāmī, na ca anusetīti arahaṃ, na ca cetetīti sīlakkhandhassa paṭipakkhena pahānaṃ dasseti, na ca patthayatīti samādhikkhandhassa paṭipakkhena pahānaṃ dasseti, na ca anusayatīti paññākkhandhassa paṭipakkhena pahānaṃ dasseti, na ca cetetīti apuññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca patthayatīti puññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca anusetīti āneñjamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca cetetīti anaññātaññassāmītindriyaṃ, na ca patthayatīti aññindriyaṃ, na ca anusayatīti aññātāvino indriyaṃ. Na ca cetetīti mudukā indriyabhāvanā, na ca patthayatīti majjhaindriyabhāvanā, na ca anusetīti adhimattā indriyabhāvanā. Ayaṃ suttattho.

109在那里，什么是教示？在此经中教示了四谛。所思的和所作意的，有此所缘，心住立、寻求、相应。「不思」即「不希求」，有如此所缘，在随眠中识寻求、相应，既不思也不希求。由随眠的舍断，不寻求识的住立，寻求而相应。这是理法的寻求。

Tattha katamā desanā? Idha sutte cattāri saccāni desitāni. Yañca cetayitaṃ yañca pakappitaṃ atthi etaṃ ārammaṇaṃ cittaṃ patiṭṭhati vicinati yujjati. Na ca cetetīti na ca patthayatīti atthi evaṃ ārammaṇaṃ anusaye viññāṇamiti viciniyati yujjati na ca ceteti na ca patthayati. Anusayappahānā viññāṇaṭṭhitiṃ na gavesanti, viciyantaṃ yujjati. Ayaṃ yuttivicayo.

1049在那里，什么是足处？思是缠的足处。作意是取的足处。随眠是缠的足处。为了破坏它们的欲贪而修习，是有贪的舍断。

Tattha katamo padaṭṭhāno? Cetanā pariyuṭṭhānaṃ cetanāpariyuṭṭhānassa padaṭṭhānaṃ. Saṅkappanaṃ upādānassa padaṭṭhānaṃ. Anusayo pariyuṭṭhānassa padaṭṭhānaṃ. Tesaṃ chandarāgavināsāya bhāvanā bhavarāgassa pahānaṃ.

1050在那里，什么是特相？所思的心所，即所受、所作意、所取、所识，彼识既是所缘也是缘。

Tattha katamo lakkhaṇo? Yaṃ cetasikanti vedayitaṃ pakappitaṃ uggahitaṃ viññātaṃ tabbiññāṇaṃ ārammaṇampi paccayopi.

1051在那里，什么是四种布列？在此经中世尊的意趣是什么？那些不希求再有者，他们将不思、不希求，这是意趣。

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye punabbhavaṃ na icchanti, te na cetayissanti na ca patthayissantīti, ayaṃ adhippāyo.

1052「轮转」：即思、愿求、随眠以及识住的舍断，这是两种谛。「分别论」：没有分别论的基础。然而，转变是对治的经。

Āvaṭṭoti yā ca cetanā patthanā ca anusayo ca viññāṇaṭṭhitipahānā ca, imāni dve saccāni. Vibhattīti natthi vibhattiyā bhūmi. Parivattanā pana paṭipakkhaṃ suttaṃ.

1053其中，什么是详说？思是色思乃至法思。凡是随眠，即那七随眠。

Tattha katamo vevacano? Cetanā rūpasañcetanā yāvadhammasañcetanā. Yo anusayo, te satta anusayā.

1054「施设」：思的周遍是以施设而施设的。思惟是以取施设而施设的。随眠是以因施设而施设的。识住是以再生因施设而施设的。思、思惟、随眠、断绝是以欲贪调伏施设而施设的。在第一种，某些以两种转变者，缘起是以此缘性为中间施设。

Paññattīti cetanāpariyuṭṭhānaṃ paññattiyā paññattā. Saṅkappanaṃ upādānapaññattiyā paññattaṃ. Anusayo hetupaññattiyā paññatto. Viññāṇaṭṭhiti upapattihetupaññattiyā paññattā. Cetanā saṅkappanā anusayo samucchedo chandarāgavinayapaññattiyā paññatto. Paṭhame keci dvīhi parivattakehi paṭiccasamuppādo idappaccayatāya majjhapaññatti.

1055「下降」：以两种转变者，苦与集是中间的，道与灭。「清净」：在经中，经的开始。

Otaraṇoti dvīhi parivattakehi dukkhañca samudayo ca majjhimakehi maggo ca nirodho ca. Sodhanoti sutte suttassa ārambho.

1056「确立」：凡所思的一切，以确立而施设为一性。「所思惟的」：以取而施设为一性。识施设为一性。

Adhiṭṭhānoti yañcetayitaṃ sabbaṃ adhiṭṭhānena ekattāya paññattaṃ. Saṅkappitanti upādānekattāya paññattaṃ. Viññāṇaṃ ekattāya paññattaṃ.

1057「资具」：净相作为所缘，非如理作意是思，以因缘性为缘。识的所依法以所缘缘性为缘。其作意以因缘性为缘。

Parikkhāroti subhañca ārammaṇaṃ ayoniso manasikāro cetanā hetupaccayatāya paccayo. Viññāṇassa patiṭṭhāno dhammo ārammaṇapaccayatāya paccayo. Tassa manasikāro hetupaccayatāya paccayo.

1058其中，什么是增益？此经所说的，在那里他思，应说为解说。对于那见，以识为缘而有名色乃至老死，这是增益。这不是识住的所缘，以识灭而名色灭，以名色灭而乃至老死灭。

Tattha katamo samāropano? Idaṃ suttaṃ saññitaṃ tattha ceteti visajjanā iti niddisitabbā. Tassa diṭṭhiyā viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano. Ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā yāva jarāmaraṇanirodho.

110其中，什么是染污分、通达分以及无学分的经？「此世间被热恼所生」乃至「凡任何沙门或婆罗门说以有而解脱有」。染污分：「缘于依而此苦生起」，然而凡那些渴爱被舍断，「不欢喜有」，对于通达者、寂灭者的比丘，无取而无再有。「超越了一切有，如是者」，无学分。

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ? Ayaṃ loko santāpajāto yāva ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu. Saṃkilesabhāgiyaṃ upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, yā tā pana taṇhā pahīyanti, bhavaṃ nābhinandatīti nibbedhassa nibbutassa bhikkhuno anupādāya punabbhavo na hoti. Upaccagā sabbabhavāni tādīti asekkhabhāgiyaṃ.

1060在那里，「santāpajāta(热恼所生)」：贪生的热恼、嗔生的热恼、痴生的热恼。显示那些众生的处所。「世间是热恼所生」：触有三种——乐受触、苦受触、不苦不乐受触。在那里，乐受触是贪热恼，苦受触是嗔热恼，不苦不乐受触是痴热恼。如世尊对第一瓦喇哈咖的牛粪堆说：「家主之子啊，那些贪生的、嗔生的、痴生的热恼，以它们而苦睡，那些热恼我没有。」

Tattha santāpajātoti rāgajo santāpo dosajo mohajoti. Tesaṃ sattānaṃ ṭhānaṃ dasseti . Loko santāpajātoti phasso tividho sukhavedanīyo dukkhavedanīyo adukkhamasukhavedanīyo. Tattha sukhavedanīyo phasso rāgasantāpo, dukkhavedanīyo dosasantāpo, adukkhamasukhavedanīyo mohasantāpo. Yathā ca bhagavā āha paṭhamakassa valāhakassa gomagge yehi gahapatiputta rāgajehi dosajehi mohajehi santāpehi dukkhaṃ supati, te mama santāpā na santi.

1061「称病为我」：被那些热恼所热恼，他获得三种颠倒——想颠倒、心颠倒、见颠倒。在那里，「于不净为净」是想颠倒。「于苦为乐」是心颠倒。「于无常为常」、「于无我为我」是见颠倒。

Rogaṃ vadati attatoti tehi santāpehi santāpito tividhaṃ vipallāsaṃ paṭilabhati saññāvipallāsaṃ cittavipallāsaṃ diṭṭhivipallāsaṃ. Tattha asubhe subhanti saññāvipallāso. Dukkhe sukhanti cittavipallāso. Anicce niccanti anattani attāti diṭṭhivipallāso.

1062如心的颠倒，在想与见中有三种寻——心寻颠倒、想寻颠倒、见寻颠倒。在那里，无明是颠倒的行境、趣处、应到达之地，如他如此想，如他如此了知，如他如此想与如此了知。如他如此思，这四种颠倒，众生以它们称四种自我身基础为病、为肿瘤为「我」。「称病为我」：这是轮转。因为他以任何方式想，从那里它变成其他，他想「净」，不是那样。如此「乐」、「常」、「我」，他期望确实变成其他的未来有，因此说「有爱」。他欢喜有，他欢喜什么，「那是苦」在五蕴中被指出。以及以那为缘的愁悲苦，那将有他的。到此为止是杂染。为了断除而修梵行。三种热恼的欲贪调伏。

Yathā cittassa vipallāso saññādiṭṭhite tividhā vitakkā – cittavitakko vipallāso saññāvitakko vipallāso diṭṭhivitakko vipallāsopi. Tattha avijjā vipallāso gocarā gatipateyyabhūmi, yathā hi taṃ sañjānāti yathā vijānāti yathā sañjānāti ca vijānāti ca. Yathā khanti ceteti ime cattāro vipallāsā sattā yehi catubbidhaṃ attabhāvavatthuṃ rogabhūtaṃ gaṇḍabhūtaṃ ‘‘attā’’ti vadanti. Rogaṃ vadati attatoti ayaṃ āvaṭṭo. Yena yena hi maññati tato taṃ hoti aññathāti subhanti maññati na tathā hoti. Evaṃ sukhanti niccaṃ attāti so aññathā bhavameva santaṃ anāgataṃ bhavaṃ patthayati, tena vuccati ‘‘bhavarāgo’’ti. Bhavamevābhinandati, yaṃ abhinandati, taṃ dukkhanti pañcakkhandhe niddisiyati. Yañca tappaccayā sokaparidevadukkhaṃ tassa hi bhāvessati. Ettāvatā saṃkileso hoti. Pahānatthaṃ kho pana brahmacariyaṃ vussati. Tiṇṇaṃ santāpānaṃ chandarāgavinayo hoti.

1063「缘依而有此苦」：那些确实欢喜有的，将有他的，那苦，说那苦的断除。「一切取若无，则无苦的生起」：如所指出的四种颠倒，说取。其中第一种颠倒是欲取，第二是见取，第三是戒禁取，第四是我论取，它们的尽灭，无苦的生起，说依是苦灭的因。如此以正慧如实见者，无有爱不存在。「不欢喜断灭」：意指见地。「一切渴爱的尽灭是涅槃」：说两种解脱——贪离贪与无明离贪。「那位比丘」：意指无余涅槃界。这是经的义理阐释。

Upadhiṃ hi paṭicca dukkhamidaṃ bhavatīti ye bhavamevābhinandanti yassa bhāvessati, taṃ dukkhaṃ tassa dukkhassa pahānamāha. Sabbaso upādānañca yaṃ natthi dukkhassa sambhavoti cattāro vipallāsā yathā niddiṭṭhaupādānamāha. Tassa paṭhamo vipallāso kāmupādānaṃ, dutiyaṃ diṭṭhupādānaṃ, tatiyaṃ sīlabbatupādānaṃ, catutthaṃ attavādupādānaṃ, tesaṃ yo khayo natthi dukkhassa sambhavo upadhi nidānaṃ dukkhanirodhamāha. Evametaṃ yathābhūtaṃ sammappaññāya passato vibhavataṇhā na hoti. Vibhavaṃ nābhinandatīti dassanabhūmiṃ manteti sabbaso taṇhakkhayaṃ nibbānanti dve vimuttiyo katheti rāgavirāgañca avijjāvirāgañca. Tassa bhikkhunoti anupādisesanibbānadhātuṃ manteti. Ayaṃ suttassa atthaniddeso.

111在那里，什么是考察？对谁在何处热恼，对那被热恼者，如实不存在而厌离，这是考察与理趣。贪生的热恼是乐根与忧根的足处。嗔生的热恼是乐根与忧根的足处。痴生的热恼是舍根与忧根的足处。

Tattha katamo vicayo? Yassa yattha pariḷāheti tassa pariḍayhantassa so yathābhūtaṃ natthi nibbindati ca, ayaṃ vicayo ca yutti ca. Padaṭṭhāno rāgajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Dosajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Mohajo pariḷāho upekkhindriyassa domanassindriyassa ca padaṭṭhānaṃ.

1065在那里，什么是特相的夺取？被触所困、被受所困、被想所困、被行所困，他以任何方式想，若以净相、若以乐相、若以常相、若以我相，于不净想为净，如此在所说的贪生热恼中，说了四种热恼。贪生的、嗔生的、痴生的、见生的，「我说贪」从我而说。一切十五句是「无常、苦」。

Tattha katamo lakkhaṇo hāro? Phassapareto vedanāpareto saññāparetopi saṅkhāraparetopi yena yena maññati yadi subhanimittena yadi sukhanimittena yadi niccanimittena yadi attanimittena asubhe subhanti maññati, evaṃ sabbaṃ rāgaje pariḷāhe vutte cattāro pariḷāhā vuttā bhavanti. Rāgajo dosajo mohajo diṭṭhijo ca rāgaṃ vadāmīti attato vadati. Sabbāni pannarasa padāni aniccaṃ dukkhanti.

1066在那里，什么是四种布阵？在此经中世尊的意趣是什么？那些不被热恼所烧者，他们不欢喜有。那些不欢喜有者，他们将般涅槃。这是意趣。

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye pariḷāhena na acchanti te bhavaṃ nābhinandanti. Ye bhavaṃ nābhinandanti, te parinibbāyissanti. Ayaṃ adhippāyo.

1067在那里，什么是轮转？以杂染分指出苦与集。以通达分指出道与灭。

Tattha katamo āvaṭṭo? Saṃkilesabhāgiyena dukkhañca samudayañca niddisati. Nibbedhabhāgiyena maggañca nirodhañca.

1068于此，什么是分别论？由热恼生、由病生，他说病从自我而来，那并非一向如此，由于不如理作意，由热恼生，但他并不说病从自我而来。

Tattha katamā vibhatti? Santāpajāto rogajāto rogaṃ vadati attato taṃ na ekaṃsena hoti amanasikārā santāpajāto kho na ca rogaṃ attato vadati.

1069于此，什么是转变？为了显示正反两面之义，以地为转变。

Tattha katamo parivattano? Pakkhapaṭipakkhanidassanatthaṃ bhūmi parivattanāya.

1070于此，什么是同义语之摄？他说病从自我而来，说箭从自我而来。十五句全部应当说。

Tattha katamo vevacano hāro? Rogañca attato vadati sallaṃ attato vadati. Pannarasa padāni sabbāni vattabbāni.

1071于此，什么是施设？「由热恼生」者，是忧的近因。以一切言说施设而施设。「他说病从自我而来」是颠倒，以杂染施设而施设。「凡他不欢喜者，那是苦」，以颠倒舍弃施设而施设。那些无作有情世间，以中间的差别性而施设。

Tattha katamā paññatti? Santāpajātoti domanassapadaṭṭhānaṃ. Sabbe vacanapaññattiyā paññapeti. Rogaṃ vadati attato vipallāso saṃkilesapaññattiyā paññapeti. Yaṃ nābhinandati, taṃ dukkhanti vipallāsanikkhepapaññattiyā paññattā. Te akatasattā lokā majjhena vemattatāya paññattā.

1072于此，什么是下降？「由热恼生」者，是三不善根，那些是行，摄于行蕴，在诸界中是法界，在诸处中是法处。在诸根中，女根与男根是近因。

Tattha katamo otaraṇo? Santāpajātoti tīṇi akusalamūlāni, te saṅkhārā saṅkhārakkhandhapariyāpannā, dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Indriyesu itthindriyaṃ purisindriyañca padaṭṭhānaṃ.

1073于此，什么是净化？经的开始是清净的。

Tattha katamo sodhano? Suddho suttassa ārambho.

1074于此，什么是确立之摄？「热恼」者，那些有情世间以一性施设而施设，那些无作有情世间以中间的差别性而施设。

Tattha katamo adhiṭṭhāno hāro? Pariḷāhoti ye sattā lokā ekattapaññattiyā paññattā, te akatasattā lokā majjhena vemattatāya paññattā.

1075于此，什么是资具？「由热恼生」者，不如理作意是因，颠倒是缘。于此，以二法，自我被执取，心与心所法，以颠倒执取两者。另一种解释，以心所法，我想灭除非我想。另一种解释，无常想在心所法中，而非我想。这被称为「心」或「意」或「识」，这长夜升起「这是我的，我是这个，这是我的自我」。于此，心所法随观，这也是法想。那有什么因，什么缘？我慢是因，我所慢是缘。

Tattha katamo parikkhāro? Santāpajātoti ayoniso manasikāro hetu, vipallāsañca paccayo. Tattha dvīhi dhammehi attā abhiniviṭṭhā cittañca cetasikañca dhamme ubhayāni tassa viparītena parāmasato. Aparo pariyāyo, cetasikehi dhammehi attasaññā anattasaññā samugghāteti. Aparo pariyāyo. Aniccasaññā cetasikesu dhammesu, na tu attasaññā. Idaṃ vuccati cittanti vā manoti vā viññāṇanti vā idaṃ dīgharattaṃ abbhuggataṃ etaṃ mama, esohamasmi, eso me attāti. Tattha cetasikā dhammānupassanā esāpi dhammasaññā. Tassa ko hetu, ko paccayo? Ahaṃkāro hetu, mamaṃkāro paccayo.

1076于此，什么是增上？「此世间是热恼所生」，他思惟不善「识是名色之缘」乃至「老死」，这是增上。

Tattha katamo samāropano? Ayaṃ loko santāpajātoti akusalaṃ manteti viññāṇaṃ nāmarūpassa paccayo yāva jarāmaraṇanti, ayaṃ samāropano.

112如此以正慧如实见此，为了舍断诸不善根。于此，无明灭则无明灭，乃至老死灭，这是增上。

Evametaṃ yathābhūtaṃ, sammappaññāya passati akusalamūlānaṃ pahānaṃ. Tattha avijjānirodho avijjānirodhā yāva jarāmaraṇanirodho, ayaṃ samāropano.

1078四种人——随流者、逆流者、住立者、已渡者住立于彼岸的婆罗门。

Cattāro puggalā – anusotagāmī paṭisotagāmī ṭhitatto, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti.

1079于此，凡随流者，此人享受诸欲。造作恶业，乃至耽著诸欲。此是贪不善根，即是渴爱，他被那些欲所漂流，被称为随流者。凡人被那些所引导，以那为缘，以那为因，以身与语造作不善业，此被称为造作恶业者。他有三种流：有身见、疑、戒禁取。由这三种流，在三界中生起——欲界、色界、无色界。与此相反，凡不耽著诸欲者，凡不执取戒禁者，凡为了舍断有身见而如实见诸欲中的过患者，凡耽著那些法者，凡以那为缘而住立者，是婆罗门，即阿拉汉。于此，阿拉汉已到彼岸，已到彼岸者住立于彼岸，是有余涅槃界。「随流者」说的是未舍断应以见所断的诸结。「逆流者」说的是在果位中见到一处及舍断诸烦恼。以「住立者」说的是舍断五下分结。于此，以随流者说的是道的形式。以逆流者与住立者说的是道的限度。以已到彼岸者说的是声闻无学者与正自觉者。以随流者说的是导向有身集的道。以逆流者与住立者说的是导向有身灭的道。以已到彼岸者说的是十种无学阿拉汉法。这是经义。

Tattha yo anusotagāmī ayaṃ kāme sevati. Pāpañca kammaṃ karoti yāva kāme paṭisevati . Idaṃ lobho akusalamūlaṃ, so yeva taṇhā, so tehi kāmehi vuyhati anusotagāmīti vuccati. Yo puggalo tāhi gamito tappaccayā tassa hetu akusalakammaṃ karoti kāyena ca vācāya ca, ayaṃ vuccati pāpakammaṃ karotīti. Tassa tīṇi sotāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso. Imehi tīhi sotehi tividhadhātuyaṃ uppajjati kāmadhātuyaṃ rūpadhātuyaṃ arūpadhātuyaṃ. Tena paṭipakkhena yo kāme na paṭisevati. Yo sīlavataṃ na parāmasati. Yo sakkāyadiṭṭhīnaṃ pahānāya kāmesu yathābhūtaṃ ādīnavaṃ passati. Yena ca te dhamme paṭisevati. Yañca tappaccayā tiṭṭhati brāhmaṇoti arahaṃ kira. Tattha arahaṃ tassa pāraṅgato hoti, pāraṅgatassa thale tiṭṭhati sopādisesā nibbānadhātu. Anusotagāminīti dassanappahātabbānaṃ saṃyojanānaṃ appahānamāha. Paṭisotagāminīti phale diṭṭhekaṭṭhānañca kilesānaṃ pahānamāha, ṭhitattena pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānamāha. Tattha anusotagāminā maggarūpimāha. Paṭisotagāminā ṭhitattena ca maggamitimāha. Pāraṅgatena sāvakā asekkhā ca sammāsambuddhā ca vuttā. Anusotagāminā sakkāyasamudayagāminiṃ paṭipadamāha. Paṭisotagāminā ṭhitattena sakkāyanirodhagāminiṃ paṭipadamāha. Pāraṅgatena dasa asekkhā arahantā dhammā vuttā. Ayaṃ suttattho.

113于此，什么是教说？于此经中教说了四圣谛，以及超越三界世间。

Tattha katamā desanā? Imasmiṃ hi sutte cattāri ariyasaccāni desitāni. Tedhātukalokasamatikkamanañca.

1081于此，什么是简择论？凡耽著诸欲者应造恶，凡不耽著诸欲者不应造恶业，凡从这两种地超出者是已到彼岸者，这是简择。

Tattha katamo vicayo hāro? Yo kāme paṭisevati pāpaṃ kareyyāti yo ca kāme na paṭisevati so pāpakammaṃ na kareyyāti yo ca imehi dvīhi bhūmīhi uttiṇṇo pāraṅgatoti yā vīmaṃsā ayaṃ vicayo.

1082理趣：在诸经中相应，不相应，这是简择，这是理趣。足处：以随流者是七结的足处，是不善的作用、诸不善根的足处。以逆流者是如实见的足处。以住立者是不动的足处。以已到彼岸者是某地的足处。

Yuttīti yujjati suttesu, nāyujjatīti yā vīmaṃsāya, ayaṃ yutti. Padaṭṭhānoti anusotagāminā sattannaṃ saṃyojanānaṃ padaṭṭhānaṃ. Akusalassa kiriyā akusalassa mūlānaṃ padaṭṭhānaṃ. Paṭisotagāminā yathābhūtadassanassa padaṭṭhānaṃ. Ṭhitattena asaṃhāriyāya padaṭṭhānaṃ. Pāraṅgatoti kadāci bhūmiyā padaṭṭhānaṃ.

1083于此，什么是相论？凡随流而行者，以渴爱之力而行，以一切烦恼之力而行。凡逆流而精进者，他以渴爱、以一切烦恼而逆流精进。凡自己住立者，他以身住立，以语、以心也住立。这是相论。

Tattha katamo lakkhaṇo hāro? Yo anusotaṃ gacchati taṇhāvasena. Sabbesampi kilesānaṃ vasena gacchati. Yo paṭisotaṃ vāyamati. Taṇhāya sabbesampi so kilesānaṃ vāyamati paṭisotaṃ. Yo attanā ṭhito kāyenapi so ṭhito vācācittenapi so ṭhito. Ayaṃ lakkhaṇo hāro.

1084于此，什么是四种分别论？于此经中，世尊的意趣是什么？那些不乐于随顺流行道者，他们将逆流而努力，直到某时于地，这是意趣。转回：于此经中，宣说了四部经。

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye anusotagāminiyā paṭipadāya nābhiramissanti, te paṭisotaṃ vāyamissantīti yāva kadāci bhūmiyaṃ, ayaṃ adhippāyo. Āvaṭṭoti idha sutte cattāri suttāni desitāni.

1085于此，什么是分别论？凡受用诸欲、造作恶业者，他是随顺流者。但不能一向说入流者也受用诸欲，他也造作部分的恶业。虽然有学者也可能造作恶业，如经中所说，但他不是随顺流者，这应以分别论来解答。不受用诸欲、不造作恶业者是逆流者。但不能一向说一切外人于诸欲离贪者不受用诸欲，由此而造作恶业者是随顺流者或逆流者，这是分别论。

Tattha katamo vibhatti hāro? Yo kāme paṭisevati pāpañca kammaṃ karoti. So anusotagāmīti na ekaṃsena sotāpannopi kāme paṭisevati. Taṃ bhāgiyañca pāpakammaṃ karoti. Kiñcāpi sekkhopi kareyya pāpaṃ yathā sutte niddiṭṭho na ca so anusotagāmī, idaṃ vibhajjabyākaraṇīyaṃ. Na ca kāme paṭisevati na ca pāpakammaṃ karoti paṭisotagāmī na ca ekaṃsena sabbe bāhirako kāmesu vītarāgo na ca kāme paṭisevati, tena ca pāpakammaṃ karoti anusotagāmī paṭisotagāmī, ayaṃ vibhatti.

1086于此，什么是转换分别论？已说明对治。异名：于诸欲中，事欲与烦恼欲，即色、声、香、味、触，以及子、妻、奴、仆、作业者、男子及财物。

Tattha katamo parivattano hāro? Niddiṭṭho paṭipakkho. Vevacanoti kāmesu vatthukāmāpi kilesakāmāpi rūpasaddagandharasaphassaputtadāradāsakammakaraporisañca pariggahā.

1087施设：一切凡夫以一性而施设。随顺流者：以烦恼行相施设而施设。然而诸有学补特伽罗，他们以涅槃施设而施设。然而诸不来者，他们以不可动摇施设而施设，这是施设。

Paññattīti sabbe puthujjanā ekattāya paññattā. Anusotagāmīti kilesasamudācārapaññattiyā paññattā. Ye pana sekkhā puggalā, te nibbānapaññattiyā paññattā. Ye pana anāgāmī, te asaṃhāriya paññattiyā paññattā, ayaṃ paññatti.

1088渡越：凡随顺流者，他是苦。属于他的诸法，它们是苦之集。凡色，这是色蕴，如是五蕴、缘起，那些烦恼包摄于行蕴中，法处、法界，以及在诸根中施设。

Otaraṇoti yo anusotagāmī, so dukkhaṃ. Ye tassa dhammā, te dukkhassa samudayo. Yaṃ rūpaṃ, ayaṃ rūpakkhandho, evaṃ pañcapi khandhā paṭiccasamuppādo, te kilesā saṅkhārakkhandhapariyāpannā dhammāyatanaṃ dhammadhātu indriyesu ca paññattā.

1089净化：以何种努力宣说此经，那努力完全清净。

Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ, so ārambho sabbo suddho.

1090确立：由逆流者，一切入流者以一性而说明，或者贪随眠的逆流者，诸有学道与有学补特伽罗住立。

Adhiṭṭhānoti paṭisotagāminā sabbe sotāpannā ekattena vā niddiṭṭhā rāgānusayapaṭisotagāmino sekkhāva maggo ca sekkho ca puggalo ṭhitattoti.

1091离贪者以一性而施设。到彼岸者：一切阿拉汉、一切辟支佛与正自觉者以一性而施设。

Vītarāgo ekattāya paññatto. Pāraṅgatoti sabbe arahanto sabbe paccekabuddhā sammāsambuddhā ca ekattāya paññattā.

1092「资具」：随流者，恶友为缘，欲缠为因。逆流者，二因二缘，乃至正见生起之前，已得道为因，精勤为缘，身的与心的部分。「安立」：分别论，此经无安立之地。

Parikkhāroti anusotagāmino pāpamittapaccayo kāmapariyuṭṭhānaṃ hetu. Paṭisotagāmino dve hetū dve paccayā ca yāva sammādiṭṭhiyā uppādāyadiṭṭhi , tassa paṭiladdhamaggo hetu ārambho paccayo kāyiko cetasikassa koṭṭhāso ca. Samāropanoti vibhatti idaṃ suttaṃ natthi samāropanāya bhūmi.

114「五种利益，随顺流之法，乃至以见善通达」之经应详说。精勤者、努力者、勤奋者，病时、死时成为天人，证得辟支菩提。「随顺流」：由听闻正法而成。然而，其心不渴求增上慧法观，不通达，此经为五种人所说：信随行者钝根者、利根者，法随行者利根者、钝根者。然而，痴行者不能精勤、努力、勤奋，如实地，如其定解脱，那刹那、那时刻、那须臾显示果。善退失，他人受苦，然而不成为乐异熟。于现法见，生起后后所受。于此，若人是法随行者，若随顺流之法存在，他精勤则证得。若法随行者钝根，他病时证得。若信随行者利根，他死时证得。若钝根者，他成天人证得。当成天人不证得时，他不以那法贪、那法喜证得辟支菩提。若于随顺流者精勤、努力、勤奋，他以先前所行了知殊胜，了知而证得。然而，若病者有作意，于此精勤则证得。然而，若其死时有惊惧，于此精勤则证得。然而，若无任何惊惧，其成天人者安乐，法成就之足如是不动摇。他如是知：「此是法与律，我等先前为人时行梵行」。然后成天人证得。或者耽著于天五欲功德，住于放逸，他以那善根证得辟支菩提。

Pañcānisaṃsā sotānugatānaṃ dhammānaṃ yāva diṭṭhiyā suppaṭividdhānaṃ suttaṃ vitthārena kātabbaṃ. Yuñjato ghaṭentassa vāyamato gilāno maraṇakāle devabhūto paccekabodhiṃ pāpuṇāti. Sotānugatāti saddhammassavanena kataṃ hoti. Na ca adhipaññādhammavipassanāya tassa cittaṃ tasitaṃ hoti, na ca anibbiddhattaṃ, idaṃ ca suttaṃ pañcannaṃ puggalānaṃ desitaṃ, saddhānusārino mudindriyassa tikkhindriyassa ca dhammānusārino tikkhindriyassa mudindriyassa ca. Yo pana mohacarito puggalo na sakkoti yuñjituṃ ghaṭituṃ vāyamituṃ yathābhūtaṃ yathāsamādhikā vimutti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ phalaṃ dasseti. Sādhu parihāyati paro taṃ duyhati, no tu sukhaavipākinī bhavati . Tassa diṭṭhe yeva ca dhamme upapajjaaparāpariyavedanīyaṃ. Tattha yo puggalo dhammānusārī tassa yadi sotānugatā dhammā honti so yuñjanto pāpuṇāti. Yo dhammānusārī mudindriyo, so gilāno pāpuṇāti. Yo saddhānusārī tikkhindriyo, so maraṇakālasamaye pāpuṇāti. Yo mudindriyo, so devabhūto pāpuṇāti. Yadā devabhūto na pāpuṇāti, na so teneva dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti. Yo sotānugatesu yuñjati ghaṭeti vāyamati, so pubbāpannena visesaṃ sañjānāti, sañjānanto pāpuṇāti. Sace pana gilānassa manasikāro hoti, tattha yuñjanto pāpuṇāti. Sace panassa maraṇakāle saṃviggo hoti, tattha yuñjanto pāpuṇāti. Sace pana na katthaci saṃvego hoti, tassa devabhūtassa sukhino dhammabhūtā pādā evaṃ avilapati. So evaṃ jānāti ‘‘ayaṃ so dhammavinayo yattha mayaṃ pubbe manussabhūtā brahmacariyaṃ carimhā’’ti. Atha devabhūto pāpuṇāti. Dibbesu vā pañcasu kāmaguṇesu ajjhosito hoti pamādavihārī, so tena kusalamūlena paccekabodhiṃ pāpuṇāti.

1094从他声、以语善熟习者，此是闻所成慧。然而，以意思惟之法，此是思所成慧。以见善通达者，此是修所成慧。随顺流、以语熟习者，于现法般涅槃者，此是阿拉汉人。投生成天人证得，于彼处般涅槃者，此是不来。以那善根证得辟支菩提者，此是先前修习资粮具足之人。

Yā paratoghosena vacasā suparicitā, ayaṃ sutamayī paññā. Ye pana dhammā honti manasā anupekkhitā, ayaṃ cintāmayī paññā. Yaṃ diṭṭhiyā suppaṭividdhā, ayaṃ bhāvanāmayī paññā . Yaṃ sotānugatā vacasā paricitā honti, so ca diṭṭhe yeva dhamme parinibbāyī, ayaṃ arahaṃ puggalo. Yo upapajjati devabhūto pāpuṇāti, tattha ca parinibbāyati, ayaṃ anāgāmī. Yo tena kusalamūlena paccekabodhiṃ pāpuṇāti, ayaṃ pubbayogasambhārasambhūto puggalo.

1095「随顺流之法」：第一解脱处。「以语熟习」：第二、第三解脱处。「以意思惟」：第四解脱处。「以见善通达」：第五解脱处。

Sotānugatā dhammāti paṭhamaṃ vimuttāyatanaṃ, vacasā paricitāti dutiyaṃ tatiyañca vimuttāyatanaṃ, manasā anupekkhitāti catutthaṃ vimuttāyatanaṃ diṭṭhiyā suppaṭividdhāti pañcamaṃ vimuttāyatanaṃ.

1096随顺流之解脱，以语，以语善通达，以耳听闻次第法，圆满戒蕴；以意思惟，圆满定蕴；以见善通达，圆满慧蕴。

Sotānugatāya vimuttiyā vacasā yā vācā suppaṭividdhā anupubbadhammassa sotena sutvā sīlakkhandhe paripūreti, manasā anupekkhitā samādhikkhandhaṃ paripūreti, diṭṭhiyā suppaṭividdhā paññākkhandhaṃ paripūreti.

1097「随顺流之法，多闻」，应详说。此是第一信足。「以意思惟」：多住独坐，应详说。此是第二信足。「以见善通达」：无漏心解脱，了知「无更后有」。此是第三信足。

Sotānugatā dhammā bahussutā hontīti vitthārena kātabbaṃ. Idaṃ paṭhamaṃ saddhāpadānaṃ manasā anupekkhitāti paṭisallānabahulo viharati, vitthārena kātabbaṃ. Idaṃ dutiyaṃ saddhāpadānaṃ diṭṭhiyā suppaṭividdhāti anāsavā cetovimuttiyā nāparaṃ itthattāyāti pajānātīti. Idaṃ tatiyaṃ saddhāpadānaṃ.

1098「随顺流之法」：导师示有学。「以意思惟」：导师示阿拉汉果。「以见善通达」：导师示如来、阿拉汉、正自觉者。

Sotānugatā dhammāti sekkhaṃ satthā dasseti. Manasā anupekkhitāti arahattaṃ satthā dasseti. Diṭṭhiyā suppaṭividdhāti tathāgataṃ arahantaṃ sammāsambuddhaṃ satthā dasseti.

1099「随顺流之法」：示诸欲之出离。「以意思惟」：示色界之出离。「以见善通达」：示三界之出离。此是经义。

Sotānugatā dhammāti kāmānaṃ nissaraṇaṃ dasseti. Manasā anupekkhitāti rūpadhātuyā nissaraṇaṃ dasseti. Diṭṭhiyā suppaṭividdhāti tedhātukānaṃ nissaraṇaṃ dasseti. Ayaṃ suttattho.

115于此，什么是教说之食？在此经中，以随顺流的诸法、以语言熟练，对于欲寻求，教说了止之道。以见善通达，对于梵行寻求，教说了止之道。

Tattha katamo desanāhāro? Imamhi sutte tayo esanā desitā sotānugatehi dhammehi vacasā paricitehi kāmesanāya samathamaggo. Diṭṭhiyā suppaṭividdhehi brahmacariyesanāya samathamaggo.

1101「简择」：如何如理作意经典而简择，获得闻所成慧。如何如理作意，如何听闻诸法，那时获得思所成慧。如何于现法如理作意，那时获得修所成慧。这是简择。

Vicayoti yathā suttaṃ manasikaronto vicinanto sutamayipaññaṃ paṭilabhati. Yathā ca so manasikarotīti yathā sutadhammā tadā cintāmayipaññaṃ paṭilabhati. Yathā diṭṭheva dhamme manasikaroti tadā bhāvanāmayipaññaṃ paṭilabhati. Ayaṃ vicayo.

1102以听闻获得闻所成慧。以思惟获得思所成慧，以修习获得修所成慧。有此道理。

Sutena sutamayipaññaṃ paṭilabhati. Cintāya cintāmayipaññaṃ bhāvanāya bhāvanāmayipaññaṃ paṭilabhati. Atthi esā yutti.

1103「足处」:「随顺流的诸法」是听闻法的足处。「以语言熟练」是修习的足处。「以意随观」是随法之法、观的足处。「以见随观」：以慧随观，以见随观。

Padaṭṭhānoti sotānugatā dhammāti dhammassavanassa padaṭṭhānaṃ. Vacasā paricitāti yuñjanāya padaṭṭhānaṃ. Manasā anupekkhitāti dhammānudhammāya vipassanāya padaṭṭhānaṃ. Diṭṭhiyā anupekkhitāti paññāyapi anupekkhitā diṭṭhiyāpi anupekkhitā.

1104「四种配列」：在此经中，世尊的意趣是什么？凡具足此二慧者，以彼等……

Catubyūhoti imamhi sutte bhagavato ko adhippāyo? Ye imāhi dvīhi paññāhi samannāgatā tehi….

1105「他涅槃」：意指道果与无余涅槃界。意指以布施舍断粗的诸烦恼。以戒舍断中等的，以慧意指舍断细的诸烦恼。以贪嗔痴尽灭，他涅槃，地已作。

Sa nibbutoti maggaphalaṃ anupādisesañca nibbānadhātuṃ manteti, dānena oḷārikānaṃ kilesānaṃ pahānaṃ manteti. Sīlena majjhimānaṃ, paññāya sukhumakilesānaṃ manteti, rāgadosamohakkhayā sa nibbutoti katā ca bhūmi.

1106「施者增长福德，自制者不积怨恨；

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;

1107善者舍断恶」：道已说。

Kusalo ca jahāti pāpakanti maggo vutto;

1108「以贪嗔痴的灭尽，他涅槃」，这是说道果。

Rāgadosamohakkhayā sa nibbutoti maggaphalamāha.

1109「施者福增长，自制者怨不积」，以这三句说世间善根。「以贪嗔痴的灭尽，他涅槃」，这是说出世间善根。

Dadato puññaṃ pavaḍḍhati, saṃyamatoti tīhi padehi lokikaṃ kusalamūlaṃ vuttaṃ. Rāgadosamohakkhayā sa nibbutoti lokuttaraṃ kusalamūlaṃ vuttaṃ.

1110「施者福增长，自制者怨不积」，这是指凡夫地。「善者舍弃恶」，这是指有学地。「以贪嗔痴的灭尽，他涅槃」，这是说无学地。

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti puthujjanabhūmiṃ manteti. Kusalo ca jahāti pāpakanti sekkhabhūmiṃ manteti. Rāgadosamohakkhayā sa nibbutoti asekkhabhūmi vuttā.

1111「施者福增长，自制者怨不积」，这是说导向道的行道。「善者舍弃恶」，这是有学解脱。「以贪嗔痴的灭尽，他涅槃」，这是无学解脱。

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti magganiyā paṭipadā vuttā. Kusalo ca jahāti pāpakanti sekkhavimutti. Rāgadosamohakkhayā sa nibbutoti asekkhavimutti.

1112「施者福增长，自制者怨不积」，这是说布施论、持戒论、道论等世间诸法的教导。「善者舍弃恶」，这是对世间过患的随观。「以贪嗔痴的灭尽，他涅槃」，这也贯通于最上的法说。

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti dānakathaṃ sīlakathaṃ maggakathaṃ lokikānaṃ dhammānaṃ desanamāha. Kusalo ca jahāti pāpakanti loke ādīnavānupassanā. Rāgadosamohakkhayā sa nibbutoti sāmukkaṃsikāya dhammadesanāyapi paṭividdhā.

1113「施者福增长」，即以施予众生无畏，通过不杀生而给予有情无畏。如此应作一切学处。「自制者怨不积」，即依止于戒而制御心，对于自制者达到圆满。「以贪嗔痴的灭尽，他涅槃」，这是两种解脱。这是经的分别论。

Dadato puññaṃ pavaḍḍhatīti pāṇānaṃ abhayadānena pāṇātipātā veramaṇisattānaṃ abhayaṃ deti. Evaṃ sabbāni sikkhāpadāni kātabbāni. Saṃyamato veraṃ na cīyatīti sīle patiṭṭhāya cittaṃ saṃyameti, tassa saṃyamato pāripūriṃ gacchati. Rāgadosamohakkhayā sa nibbutoti dve vimuttiyo. Ayaṃ suttaniddeso.

116其中，什么是教导？在此经中教导了什么？两种善趣：天与人，天的五欲功德与人的。以两句分别论。「施者福增长，自制者怨不积，善者舍弃恶」，这是说道。「以贪嗔痴的灭尽，他涅槃」，这是教导两种涅槃界：有余与无余。这是教导。

Tattha katamā desanā? Imamhi sutte kiṃ desitaṃ? Dve sugatiyo devā ca manussā ca, dibbā ca pañcakāmaguṇā, mānussakā ca. Dvīhi padehi niddeso. Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati, kusalo ca jahāti pāpakanti maggo vutto. Rāgadosamohakkhayā sa nibbutoti dve nibbānadhātuyo desitā sopādisesā ca anupādisesā ca. Ayaṃ desanā.

1115分别论：「施者福增长」，以此第一句说布施所成的福业事。因此对他来说，无间的善法……去，出离的教说，这是意趣。以不听闻、不如理作意、不通达，说导向身见集起的行道。以听闻、如理作意、通达，说导向身见灭尽的行道。这是轮转。

Vicayoti dadato puññaṃ pavaḍḍhatīti iminā paṭhamena padena dānamayikapuññakiriyavatthu vuttaṃ. Tenassa ānantariyānaṃ kusalānaṃ dhammānaṃ. Dutiyena padena… yanti, niyyānikaṃ sāsananti, ayaṃ adhippāyo. Assavanena ca amanasikārena ca appaṭivedhena ca sakkāyasamudayagāminī paṭipadā vuttā. Savanena ca manasikārena ca paṭivedhena ca sakkāyanirodhagāminī paṭipadā vuttā. Ayaṃ āvaṭṭo.

1116「分别论」：应一向记说。在那里没有分别论的基础。「转变」：那些五种利益，以五等的对治，即于现法中证得，那是生起时的另一方式。

Vibhattīti ekaṃsabyākaraṇīyo. Natthi tattha vibhattiyā bhūmi. Parivattanāti ye pañcānisaṃsā, te pañcādinā paṭipakkhena teneva diṭṭheva dhamme pāpuṇāti, taṃ upapajjamānā aparo pariyāyo.

1117「言说」：随顺流的诸法，即所见的经，慧根已被了知，已被见善通达，已被阐明。

Vevacananti sotānugatā dhammāti yaṃ suttaṃ diṭṭhampi paññindriyaṃ viññattampi diṭṭhiyā suppaṭividdhampi vibhāvitampi.

1118「施设」：随顺流的诸法，即教说，以无明施设而施设。作意以喜悦施设而施设，现法的利益也以利益施设而施设。

Paññattīti sotānugatādhammāti desanā avijjāpaññattiyā paññattaṃ. Manasikāro pāmojjapaññattiyā paññatto, diṭṭhadhammāpi ānisaṃsapaññattiyā paññattā.

1119「下降」：三种慧——在言语中熟习的是闻所成慧，在意中思择的是思所成慧，在见中善通达的是修所成慧。这些圣谛、诸根、明的生起、无明的灭、缘起，在诸根中是三根，在诸处中摄于法处，在诸界中摄于法界。「净化」：即经的开始、进入、致力。

Otaraṇoti tisso paññā vacasā paricitesu sutamayīpaññā manasā anupekkhitesu cintāmayīpaññā diṭṭhiyā suppaṭividdhāsu bhāvanāmayīpaññā. Imāni ariyasaccāni indriyāni vijjuppādā avijjānirodho paṭiccasamuppādo indriyesu tīṇi indriyāni, āyatanesu dhammāyatanapariyāpannā dhātūsu dhammadhātupariyāpannāti. Sodhanoti yo ārambho suttassa paveso niyutto.

1120「确立」：五种利益，以差别性施设利益，「随顺流」以差别性施设圣者的言说，「法与听闻」以同一性施设。

Adhiṭṭhānoti pañcānisaṃsāti vemattatāya paññattā ānisaṃsā sotā anugatāti vemattatāya ariyavohāro paññatto, dhamme ca savananti ekattatāya paññattaṃ.

1121「资具」：听闻法的亲近是缘，信是因。「意中思择」：义的领受是缘，法的领受是因。「见善通达」：听闻正法与作意是缘，闻所成慧与思所成慧是因。「等起」：分别论的经是另一方式，在力中没有生起。在那里没有等起的基础。

Parikkhāroti dhammassavanassa payirupāsanā paccayo, saddhā hetu. Manasā anupekkhitāti atthappaṭisaṃveditā paccayo, dhammappaṭisaṃveditā hetu, diṭṭhiyā suppaṭividdhāti saddhammassavanañca manasikāro ca paccayo, sutamayī cintāmayī paññā hetu. Samāropanoti vibhattaṃ suttaṃ aparo pariyāyo nibbatti bale natthi. Tattha samāropanāya bhūmi.

117在那里，什么是属于熏习分与属于通达分的经？「施者增长福」的偈颂。「施者」：说布施所成的福业事。「自制者不积怨」：说戒所成的福业事。「善者舍离恶」：说舍断贪与痴与嗔恚。「以贪嗔痴尽，彼寂灭」：说贪与痴与嗔恚的欲贪调伏。「施者增长福」的偈颂：无贪是善根。「自制者不积怨」：无嗔是善根。「自制者不积怨」：以无怨、无敌、无嗔恚性恒常。「善者舍离恶」：以智生起而无智灭。以第四句，以贪嗔痴尽，以贪离贪而心解脱，以痴尽以无明离贪而慧解脱，这是抉择。

Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ? Dadato puññaṃ pavaḍḍhatīti gāthā. Dadatoti dānamayikapuññakiriyavatthu vuttaṃ. Saṃyamato veraṃ na cīyatīti sīlamayikapuññakiriyavatthu vuttaṃ. Kusalo ca jahāti pāpakanti lobhassa ca mohassa ca byāpādassa ca pahānamāha. Rāgadosamohakkhayā sa nibbutoti lobhassa ca mohassa ca byāpādassa ca chandarāgavinayamāhāti. Dadato puññaṃ pavaḍḍhatīti gāthā alobho kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti adoso kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti averā asapattā abyāpādatāya sadā. Kusalo ca jahāti pāpakanti ñāṇuppādā aññāṇanirodho. Catutthapadena rāgadosamohakkhayena rāgavirāgā cetovimuttimohakkhayena avijjāvirāgā paññāvimutti, ayaṃ vicayo.

1123「理趣」：住于布施者成就两者。舍断悭吝。增长福德。有此理趣。

Yuttīti dāne ṭhito ubhayaṃ hi paripūreti. Macchariyañca pajahati. Puññañca pavaḍḍhati. Atthi esā yutti.

1124「立足处」:「施者增长福德」，这是布施立足处的立足处。「自制者不积怨」，这是慧立足处的立足处。「善者舍弃恶」，这是谛立足处的立足处。「以贪嗔痴尽故，他寂灭」，这是寂止立足处的立足处。这是立足处。

Padaṭṭhānanti dadato puññaṃ pavaḍḍhatīti cāgādhiṭṭhānassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti paññādhiṭṭhānassa padaṭṭhānaṃ kusalo ca jahāti pāpakanti saccādhiṭṭhānassa padaṭṭhānaṃ. Rāgadosamohakkhayā sa nibbutoti upasamādhiṭṭhānassa padaṭṭhānaṃ. Ayaṃ padaṭṭhāno.

1125在此，什么是特相？施者增长福德，自制者不积怨。施者也不造怨，善者舍弃恶，以贪嗔痴尽故他寂灭，以色尽故、以受尽故，以那个色被见，以那个如来施设而施设「以色尽故，以离贪灭故」，如此五蕴。

Tattha katamo lakkhaṇo? Dadato puññaṃ pavaḍḍhati saṃyamato veraṃ na cīyati. Dadatopi veraṃ na kariyāti kusalo ca jahāti pāpakaṃ rāgadosamohakkhayā sa nibbuto rūpakkhayāpi vedanakkhayāpi, yena rūpena diṭṭhaṃ, tena tathāgato paññapento paññapeyya rūpassa khayā virāganirodhāti evaṃ pañcakkhandhā.

1126在此，世尊的意趣是什么？那些希求大财富者，他们将施与布施以舍弃危难。那些希求无怨者，他们将舍弃五种怨。那些希求善者，他们将修习八支道以舍弃八种邪性。那些欲求涅槃者，他们将舍弃贪嗔痴。这是世尊的意趣。

Catubyūho idha bhagavato ko adhippāyo? Ye mahābhogānaṃ patthayissanti? Te dānaṃ dassanti parissayapahānāya, ye averābhichandakā, te pañca verāni pajahissanti, ye kusalābhichandakā, te aṭṭhaṅgikaṃ maggaṃ bhāvessanti aṭṭhannaṃ micchattānaṃ pahānāya. Ye nibbāyitukāmā, te rāgadosamohaṃ pajahissantīti ayaṃ bhagavato adhippāyo.

1127「转」：不施者的悭吝、不自制者的怨、不舍弃不善恶的，这是苦的分别论，不是集。以无贪、以无嗔、以无痴、以善，这些是三善根。它们的缘是八正性，这是道。以它们的贪嗔痴尽故，这是灭。

Āvaṭṭoti yañca adadato macchariyaṃ yañca asaṃyamato veraṃ yañca akusalassa pāpassa appahānaṃ, ayaṃ dukkhaniddeso na samudayo. Alobhena ca adosena ca amohena ca kusalena imāni tīṇi kusalamūlāni. Tesaṃ paccayo aṭṭha sammattāni, ayaṃ maggo. Tesaṃ rāgadosamohānaṃ khayā, ayaṃ nirodho.

1128「分别论」:「施者增长福德」，不是一向的。因王罚畏惧而施者，或以不如法的受用而施与持戒者，他的福德不增长，因为他以不善施与此布施，施与杖、施与刀，增长无福，不是福。「自制者不积怨」，不是一向的。什么原因？因为见现法利益者，如果诸王捉取我而断手……等，不以那个自制而不造怨。但如此受持者「杀生有恶果报」，于现法及来世，如此对一切不善因而远离。以此自制，怨不积聚。

Vibhattīti dadato puññaṃ pavaḍḍhatīti na ekaṃsena yo rājadaṇḍabhayena deti, yo ca akappiyassa paribhogena sīlavantesu deti, na tassa puññaṃ pavaḍḍhatīti so cetaṃ dānaṃ akusalena deti, daṇḍadānaṃ satthadānaṃ apuññamayaṃ pavaḍḍhati, na puññaṃ. Saṃyamato veraṃ na cīyatīti na ekaṃsena kiṃ kāraṇaṃ yañca yo padaṃ diṭṭhadhammikaṃ passati yadi mama rājāno gahetvā hatthaṃ vā chindeyya…pe… na tena saṃyamena veraṃ na karoti. Yo tu evaṃ samādiyati pāṇātipātassa pāpako vipākoti, diṭṭhe yeva dhamme abhisamparāye ca evaṃ sabbassa akusalassa hetuto ārati. Iminā saṃyamena veraṃ na cīyati.

1129「转变」:「施者增长福德」，不施者福德不增长。那个布施所成的，「自制者不积怨」，不自制者造怨。「善者舍弃恶」，不善者不舍弃。「以贪嗔痴尽故寂灭」，派遣使者、派遣精美者，我不召唤，但他自己与大比丘僧团围绕来到我们的住处，我们也建造了集会堂，在此我们带来十力者而令诵吉祥，如此思惟后前往。「前往集会堂」，据说那天在集会堂完成绘画工作，刚刚完成。诸佛名为乐阿兰若、喜阿兰若，他们会住在村内或不会？因此知世尊之心后，我们将守护，如此思惟后，他们前往世尊处。现在得到许可后，欲守护者前往集会堂。「一切铺设」：如一切铺设，如此前往世尊处。在此，那些马喇王守护集会堂，也令扫除城市街道，竖立旗帜，安置金瓶芭蕉树，使整个城市以灯鬘如散布星辰，令饮乳的孩童饮乳，令年幼童子速速进食后睡眠，不要作高声，今日一夜导师将住在村内，诸佛名为喜少声，如此令击鼓后，自己持杖灯前往世尊处。「以世尊为先」：以世尊在前，在彼处世尊坐在比丘们与近事男们中间，极为光耀。遍净悦意、金色、端正、可喜见，从前身发出金色光，在天空取八十肘之处。从后身、从右手、从左手、从下足底发出珊瑚色光，在坚地取八十肘之处。如此周围八十肘之处，六色佛光辉耀、照明、流动，一切方分如以金色瞻波花散布，如以从金瓶流出的金色液流灌洒，如以展开的金布围绕，如以韦兰婆风生起的紧叔迦、紧叔迦罗、迦尼迦罗花粉遍洒，以八十随好、寻光辉耀的身体，以三十二种妙相光明的身体，如天空升起星辰，如开敷的莲花林，一切果实盛开，如一由旬百的波利质多树，次第安置的三十二月、三十二日、三十二转轮王、三十二天王、三十二大梵天，无学者寂灭，无有涅槃。

Parivattanāti dadato puññaṃ pavaḍḍhatīti adadato puññaṃ na pavaḍḍhati. Yaṃ dānamayaṃ, taṃ saṃyamato veraṃ na cīyati, asaṃyamato veraṃ karīyati. Kusalo ca jahāti pāpakaṃ akusalo na jahāti. Rāgadosamohakkhayā sanibbutoti dūtaṃ pesetvā paṇītaṃ pesetvāpi na pakkosāmi, so sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto amhehi ca santhāgārasālā kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpemāti cintetvā upasaṅkamiṃsu. Yena santhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira santhāgāre cittakammaṃ niṭṭhāpetvā aṭṭakā muttamattā honti. Buddhā nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vāti tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. Idāni pana manaṃ labhitvā paṭijaggitukāmā yena santhāgāraṃ, tenupasaṅkamiṃsu. Sabbasantharinti yathā sabbaṃ santhataṃ hoti evaṃ yena bhagavā tenupasaṅkamiṃsūti. Ettha pana te mallarājāno santhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā suvaṇṇaghaṭikadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā khīrapake dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mākari, ajja ekarattiṃ satthā antogāmeva vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍakadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. Bhagavantaṃ yeva purakkhatvāti bhagavantaṃ purato katvā, tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati. Samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato dakkhiṇahatthato vāmahatthato suvaṇṇavaṇṇā heṭṭhā pādatalehi pavāḷavaṇṇarasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇabuddharasmiyo vijjotamānā vitaṇḍamānā vidhāvanti, sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā vviya verambhavātasamuṭṭhitakiṃsukakiṃsukārakaṇikārapupphacuṇṇasamokiṇṇā viya vippakasantaṃ asītianubyañjanabyāmappabhā dvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ vikasitamiva padumavanaṃ sabbaphāliphullo viya yojanasatiko pāricchattako paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ nibbuto asekkhassa natthi nibbuti.

1130「异说」：施者增长福德，随喜者也增长福德。心受持者，以助作业也增长福德。

Vevacananti dadato puññaṃ pavaḍḍhati, anumodatopi puññaṃ pavaḍḍhati. Cittassa samādahatopi veyyāvaccakiriyāyapi puññaṃ pavaḍḍhatīti.

1131「施设」:「施者增长福德」，以无贪的所依破坏施设而施设。「自制者不积怨」，以无嗔的所依破坏施设而施设。「善者舍弃恶」，以无痴的所依破坏施设而施设。

Paññattīti dadato puññaṃ pavaḍḍhati, alobhassa paṭinissayaghātapaññattiyā paññattaṃ. Saṃyamato veraṃ na cīyatīti adosassa paṭinissayaghātapaññattiyā paññattaṃ kusalo ca jahāti pāpakanti amohassa paṭinissayaghātapaññattiyā paññattaṃ.

1132「下降」：于五根中，施者的福德增长，自制者的怨恨不积聚，通过自制而有戒蕴。已下降于六根中的防护，这是定蕴；善者舍断恶，这是慧蕴；由于贪嗔痴的灭尽而般涅槃，这是解脱蕴。于诸界中为法界，于诸处中为意处。

Otaraṇoti pañcasu indriyesu dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati saṃyamena sīlakkhandho. Otiṇṇo chasu indriyesu saṃvaro, ayaṃ samādhikkhandho, yaṃ kusalo ca jahāti pāpakaṃ, ayaṃ paññākkhandho, rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. Dhātūsu dhammadhātu, āyatanesu manāyatanaṃ.

1133「净化」：以此精勤而宣说此经，该精勤是清净的。

Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ so ārambho suddho.

1134「确立的布施」：由于同一性而施设。舍弃、遍舍、法施、物施，八种布施应详细说明，这是差别性。并非施者由于同一性的施设而施设。「忍辱无过失」：由施设而施设。「由于贪嗔痴的灭尽而般涅槃」：由止息精进的施设而施设。

Adhiṭṭhāno dānanti ekattatāya paññattaṃ. Cāgo pariccāgo dhammadānaṃ āmisadānaṃ, aṭṭha dānāni vitthārena kātabbāni, ayaṃ vemattatā. Na ca dadato ekattapaññattiyā paññattaṃ. Khantī anavajjanti paññattiyā paññattaṃ. Rāgadosamohakkhayā sa nibbutoti rodhavīriyapaññattiyā paññattā.

1135「资具」：对于布施，喜悦是缘，无贪是因。对于自制者，如理作意是因，遍舍是缘。「善者舍断恶」：如实见是缘，获得智是因。「由于贪嗔痴的灭尽而般涅槃」：从他人的声音、内在的如理作意、道，既是因也是缘。

Parikkhāroti dānassa pāmojjaṃ paccayo, alobho hetu. Saṃyamato yoniso manasikāro hetu, pariccāgo paccayo. Kusalo ca jahāti pāpakanti yathābhūtadassanaṃ paccayo, ñāṇappaṭilābho hetu. Rāgadosamohakkhayā sa nibbutoti parato ca ghoso ajjhattañca yoniso manasikāro maggo ca hetu ca paccayo ca.

1136「增上」:「施者的福德增长」这偈颂，他的戒也增长，自制也增长。「自制者的怨恨不积聚」：其他烦恼也不积聚，那些以此为缘而应生起的诸漏、诸障碍，它们也不生起。「由于贪嗔痴的灭尽而般涅槃」：由于贪与嗔的灭尽，由于贪随眠的灭尽，由于嗔与痴的灭尽而般涅槃，有余涅槃界与无余涅槃界。这是增上。

Samāropanoti dadato puññaṃ pavaḍḍhatīti gāthā tassa sīlampi vaḍḍhati. Saṃyamopi vaḍḍhati. Saṃyamato veraṃ na cīyatīti. Aññepi kilesā na cīyanti yepissa tappaccayā uppajjeyyuṃ āsavā vighātā, tepissa na uppajjanti. Rāgadosamohakkhayā sa nibbutoti rāgadosassāpi khayā rāgānusayassapi khayā dosassa mohassāpi sa nibbutoti sopādisesā nibbānadhātu anupādisesāpi. Ayaṃ samāropano.

1137长老玛哈迦旃延之《藏释》中

Therassa mahākaccāyanassa peṭakopadese

1138鬘之降临地完

Hārassa sampātabhūmi samattā.

11398. 经分别

8. Suttavebhaṅgiyaṃ

118无明与有渴爱的前际不可知。于此，无明所盖、渴爱所系的众生之前际不可知。于此，凡是渴爱所系的众生，他们多执着、弱观。而凡是见增盛的众生，他们多观、弱执着。

Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca. Tattha avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ sattānaṃ pubbakoṭi na paññāyati. Tattha ye sattā taṇhāsaṃyojanā, te ajjhosānabahulā mandavipassakā. Ye pana ussannadiṭṭhikā sattā, te vipassanābahulā mandajjhosānā.

1141于此，渴爱行的众生执着于众生想，不见生灭。他们于五蕴中随观我：「有色之我，或我中有色，或色中有我」。如是五蕴。他们以其他诸蕴随观我。那些见增盛的众生修观时，直接从诸蕴随观我。他们随观色为我。凡是色，即是我。凡是我，即是彼色。他见色之坏灭，此是断见论者。如是，于五蕴的第一种执取，有五种身见趋向断见：「命即是身」。于每一蕴中，以后三句趋向常见：「命是一，身是另一」。于此之外，那些出家的渴爱行者，从事、致力于欲乐的耽溺。以此及其流出，见行者从事、致力于自我折磨。仅以此见之乐，至此为外在的努力。

Tattha taṇhācaritā sattā sattasaññābhiniviṭṭhā anuppādavayadassino. Te pañcasu khandhesu attānaṃ samanupassanti ‘‘rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attāna’’nti. Evaṃ pañcakkhandhā. Aññehi khandhehi attānaṃ samanupassanti tassa ussannadiṭṭhikā sattā vipassamānā khandhe ujuṃ attato samanupassanti. Te rūpaṃ attako samanupassanti. Yaṃ rūpaṃ, so attā. Yo ahaṃ, taṃ rūpaṃ. So rūpavināsaṃ passati, ayaṃ ucchedavādī . Iti pañcannaṃ khandhānaṃ paṭhamābhinipātā sakkāyadiṭṭhiyo pañca ucchedaṃ bhajanti ‘‘taṃ jīvaṃ taṃ sarīra’’nti. Ekamekamhi khandhe tīhi padehi pacchimakehi sassataṃ bhajati ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti. Ito bahiddhāte pabbajitā taṇhācaritā kāmasukhallikānuyogamanuyuttā viharanti. Tena ye ca nissandena diṭṭhicaritā attakilamathānuyogamanuyuttā viharanti. Tena yeva diṭṭhisukhena ettāvatā bāhirako payogo.

1142于此，凡是见行的众生，当他们进入圣法律时，他们成为随法行者。凡是渴爱行的众生，当他们进入圣法律时，他们成为随信行者。

Tattha diṭṭhicaritā sattā ye ariyadhammavinayaṃ otaranti, te dhammānusārino honti. Ye taṇhācaritā sattā ariyaṃ dhammavinayaṃ otaranti, te saddhānusārino honti.

1143于此，凡是见行的众生，他们于诸欲中有嗔与见，而非于诸欲中诸随眠已根除者，他们从事、致力于自我折磨。对他们，导师说法，或某位弟子说：「诸欲无利益」。他们先前已对诸欲无欲，因此以少力舍断诸欲。他们不执着于心的苦。因此说「乐行道」。而凡是渴爱行的众众生，他们执着于诸欲，对他们，导师或某位比丘说法：「诸欲无利益」。他们以苦舍断可爱之色。因此说「苦行道」。如是，这一切众生于二种行道中会合：于苦与于乐。

Tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā dhammaṃ deseti. Añño vā sāvako kāmehi natthi atthoti te ca pubbeyeva kāmehi anatthikā iti kāme appakasirena paṭinissajjanti. Te cetasikena dukkhena anajjhositā. Tena vuccati ‘‘sukhā paṭipadā’’ti . Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti. Aññataro vā bhikkhu kāmehi natthi atthoti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati ‘‘dukkhā paṭipadā’’ti. Iti ime sabbasattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.

1144于此，凡是见行的众生，他们有二种：钝根与利根。于此，凡是见行、利根的众生，以乐舍断，迅速证得，因此说「速通智乐行道」。于此，凡是见行、钝根的众生，相对于第一种利根者较迟证得，他们以乐舍断，迟缓证得。因此说「乐行道迟通智」。于此，渴爱行的众生有二种：利根与钝根。于此，凡是渴爱行、利根的众生，以苦舍断，迅速证得。因此说「苦行道速通智」。于此，凡是渴爱行、钝根的众生，相对于第一种利根者较迟证得，他们以苦舍断，迟缓证得。因此说「苦行道迟通智」。这四种行道，无第五、无第六。凡是已般涅槃者或将般涅槃者，皆以此四种行道，无其他。此以行道四法说明诸烦恼。此应以四法于圣法中说明，此称为狮子游戏之法。

Tattha ye diṭṭhicaritā sattā, te dvidhā mudindriyā ca tikkhindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā sukhena paṭinissajjanti, khippañca abhisamenti, tena vuccati ‘‘khippābhiññā sukhā paṭipadā’’ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘sukhā paṭipadā dandhābhiññā’’ti. Tattha taṇhācaritā sattā dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā khippābhiññā’’ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā dandhābhiññā’’ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyissanti vā imāhi catūhi paṭipadāhi anaññāhi ayaṃ paṭipadācatukkena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.

119于此，这四食、四颠倒、诸取、诸轭、诸结、诸漏、诸暴流、诸箭、诸识住、诸恶趣之行，如是，这一切十法。此是经的连结。

Tatrime cattāro āhārā. Cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanāti, evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.

1146四食。于此，凡是段食与触食，这些应以渴爱行而舍断。于此，凡是意思食与识食，这些应以见行而舍断。

Cattāro āhārā. Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.

1147第一食是第一颠倒，第二食是第二颠倒，第三食是第三颠倒，第四食是第四颠倒。这四颠倒，无第五、无第六。此以量为四食。

Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. Ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.

1148于此，住于第一颠倒者执取诸欲，这是欲取。住于第二颠倒者执取未来有，这是戒禁取。住于第三颠倒者执取颠倒的见，这是见取。住于第四颠倒者执取诸蕴为我，这是我论取。

Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparīto diṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.

1149于此，住于欲取者贪求诸欲而结缚，这是贪欲身结。住于戒禁取者结缚嗔恚，这是嗔恚身结。住于见取者结缚执取，这是执取身结。住于我论取者戏论而结缚，这是「此实谛执」身结。

Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcanto ganthati, ayaṃ idaṃsaccābhiniveso kāyagantho.

1150他的结缚诸烦恼漏出。然而什么被称为追悔呢？那些追悔即是随眠。于此，由贪欲身结而有欲漏，由嗔恨身结而有有漏，由执取身结而有见漏，由「此实谛执」身结而有无明漏。

Tassa ganthitā kilesā āsavanti. Kiñci pana vuccati vippaṭisāro. Ye vippaṭisārā te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃ saccābhinivesakāyaganthena avijjāsavo.

1151那四漏达到广大状态成为暴流，因此被称为「诸暴流」。于此，欲漏是欲流，有漏是有流，无明漏是无明流，见漏是见流。

Te cattāro āsavā vepullabhāvaṃ gatā oghā honti, tena vuccanti ‘‘oghā’’ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.

1152那四暴流随入于倾向，与随眠俱被称为。作为箭，刺穿心而住立。于此，欲流是贪箭，有流是嗔箭，无明流是痴箭，见流是见箭。

Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti. Sallāti hadayamāhacca tiṭṭhantā. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.

1153被这四箭所摄取的识住立于四法中——色、受、想、行。这些是四识住。于此，由贪箭，以喜为灌溉，识住立于趣向色。由嗔箭趣向受，由痴箭趣向想，由见箭，以喜为灌溉，识住立于趣向行。

Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ mohasallena saññūpagaṃ diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.

1154由四识住，四种非道而行——欲、嗔、怖、痴。由贪，欲行非道；由嗔，嗔行非道；由痴，痴行非道；由见，怖行非道。如此，这业与这些烦恼，这是轮回之因。

Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati. Iti idañca kammaṃ ime ca kilesā. Ayaṃ saṃsārassa hetu.

120于此，这些四方向：段食、「于须跋为净」之颠倒、欲取、欲轭、贪欲身结、欲漏、欲流、贪箭、色趣向识住、欲之非道而行。这是第一方向。

Tatthimā catasso disā kabaḷīkārāhāro ‘‘asubhe subha’’nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ. Ayaṃ paṭhamā disā.

1156触食是「于苦中乐」之颠倒，是戒禁取，是有轭，是嗔恚，是身系，是有漏，是有流，是嗔箭，是受所到达的识住，是嗔，是趣恶趣，这是第二方。

Phasso āhāro ‘‘dukkhe sukha’’nti vipallāso sīlabbatupādānaṃ bhavayogobyāpādo kāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.

1157意思食是「于无我中我」之颠倒，是见取，是见轭，是执取，是身系，是见漏，是见流，是见箭，是想所到达的识住，是怖畏，是趣恶趣。这是第三方。

Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ. Ayaṃ tatiyā disā.

1158识食是「于无常中常」之颠倒，是我论取，是无明轭，是此实执，是身系，是无明漏，是无明流，是痴箭，是行所到达的识住，是痴，是趣恶趣，这是第四方。如此，这十部经的第一句对第一方的观察。这称为方观察。

Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhiniveso kāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ. Ayaṃ vuccati disālokanā.

1159以四颠倒在不善方观察方，结缚烦恼，这是不善方的方观察之地。五部十部经的第一句，这些法的意义是什么？一个意义，只是文句不同。如此第二，如此第三，如此第四。这是第一结合。

Catūhi vipallāsehi akusalapakkhe disāvilokanā kilesaṃ saṃyojetvā ayaṃ akusalapakkhe disāvilokanāya bhūmi pañcannaṃ dasannaṃ suttānaṃ yāni paṭhamāni padāni imesaṃ dhammānaṃ ko attho? Eko attho, byañjanameva nānaṃ. Evaṃ dutiyā evaṃ tatiyā evaṃ catutthī. Ayaṃ paṭhamā saṃsandanā.

1160以此略说法门，应将一切烦恼置于四种足处中。其后在善法方面有：四种行道、四种禅那、四念处、四住、天住、梵住、圣住、不动住、四正勤、四稀有未曾有法、四决意、四定：欲定、精进定、心定、观定。四种导向乐之法：非觉支则无、非苦行则无、非诸根律仪则无、非一切舍弃则无。四无量。

Iminā peyyālena sabbe kilesā catūsu padesu pakkhipitabbā. Tato kusalapakkhe catasso paṭipadā cattāri jhānāni cattāro satipaṭṭhānā cattāro vihārā dibbo brahmā ariyo āneñjo cattāro sammappadhānā cattāro acchariyā abbhutadhammā cattāro adhiṭṭhānā cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi. Cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatindriyasaṃvarā nāññatra sabbanissaggā cattāri appamāṇāni.

1161其中，苦道迟通智，被修习、被多作时，圆满第一禅那；第一禅那圆满时，圆满第一须跋；第一须跋圆满时，圆满第一住；第一住圆满时，圆满第一正勤；第一正勤圆满时，圆满第一稀有未曾有法；第一稀有未曾有法圆满时，圆满第一决意；第一决意圆满时，圆满欲定；欲定圆满时，圆满根律仪；根律仪圆满时，圆满第一慈无量。如此，乃至一切舍弃圆满第四无量。

Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti , paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutadhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ mettāappamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggo catutthaṃ appamāṇaṃ paripūreti.

1162此中，第一行道、第一禅那、第一念处、第一住处、第一正勤、第一希有未曾有之法、真实誓愿、欲定、根律仪、慈、无量。这是第一方位。

Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ paṭhamo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.

1163苦道速通智，第二禅那与第二须跋与第二住与第二正勤与第二稀有未曾有法与舍决意与心定与四神足与悲无量，这是第二方。

Dukkhā ca paṭipadā khippābhiññā dutiyaṃ jhānaṃ dutiyañca satipaṭṭhānaṃ dutiyo ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ cittasamādhi cattāro iddhipādā karuṇā ca appamāṇaṃ, ayaṃ dutiyā disā.

1164乐行道而迟通智，第三禅那，第三念处，第三住处，第三正勤，第三稀有未曾有法，慧增上，精进定觉支，喜无量。这是第三方。

Sukhā ca paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ tatiyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo paññādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.

1165乐易行道和速通智、第四禅那和第四念处、第四住和第四正勤、第四稀有未曾有法和轻安觉支、思择定和一切舍和舍无量。这是第四方向。这四个方向的观察。这被称为名为方向观察的方法。

Sukhā ca paṭipadā khippābhiññā catutthaṃ jhānaṃ catutthañca satipaṭṭhānaṃ catuttho ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā appamāṇañca. Ayaṃ catutthī disā. Imāsaṃ catassannaṃ disānaṃ ālokanā. Ayaṃ vuccati disālokano nāma nayo.

1166这里的连接如下：四食与四行道，四颠倒与四念处，四取与四禅那，四轭与四住，四结与四正勤，四漏与四稀有未曾有法，四暴流与四誓愿，四刺与四定，四识住与四乐分法，四趣恶行与四无量，如是以善与不善的对治方式连接，这称为方向显示法。

Tatthāyaṃ yojanā. Cattāro ca āhārā catasso ca paṭipadā, cattāro ca vipallāsā cattāro ca satipaṭṭhānā, cattāri ca upādānāni cattāri ca jhānāni cattāro ca yogā vihārā ca, ganthā ca sammappadhānā ca, āsavā ca acchariyā abbhutadhammā ca, oghā ca adhiṭṭhānāni ca, sallā ca samādhayo, viññāṇaṭṭhitiyo cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni iti kusalākusalānaṃ paṭipakkhavasena yojanā, ayaṃ vuccati disālokano nayo.

1167其四沙门果为终结。凡在善不善说中的第一方说，此以入流果为终结；第二以一来果，第三以不来果，第四以阿拉汉果。

Tassa cattāri sāmaññaphalāni pariyosānaṃ, yo ca dhammo kusalākusalaniddese paṭhamo disāniddeso, imassa sotāpattiphalaṃ pariyosānaṃ dutiyaṃ sakadāgāmiphalaṃ, tatiyaṃ anāgāmiphalaṃ, catutthaṃ arahattaphalaṃ.

1168于此，什么是三人之法？以苦行道迟通智与速通智而出离的二人，以乐行道迟通智与速通智而出离的二人。

Tattha katamo tipukkhalo nayo? Ye ca dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā, ye ca sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā.

1169于这四种人中，以乐行道迟通智而出离的人，与以苦行道速通智而出离的人，这是二人。于此，以乐行道速通智而出离者，这是俊慧者。最后的人是共通者，这是广演知者。以迟通智苦行道而出离的人，这是所引导者。这四者成为三者。于此，俊慧者的观以止为先，所引导者的止以观为先，广演知者的止与观是双连的。俊慧者的教导是柔软的，所引导者的教导是锐利的，广演知者的教导是锐利柔软的。

Imesaṃ catunnaṃ puggalānaṃ yo puggalo sukhāya paṭipadāya dandhābhiññāya niyyāti, yo ca puggalo dukkhāya paṭipadāya khippābhiññāya niyyāti. Ime dve puggalā bhavanti. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti , ayaṃ ugghaṭitaññū. Yo pacchimo puggalo sādhāraṇo, ayaṃ vipañcitaññū. Yo puggalo dandhābhiññāya dukkhāya paṭipadāya niyyāti, ayaṃ neyyo. Ime cattāro bhavitvā tīṇi honti, tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā, neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.

1170俊慧者的增上慧学，所引导者的增上心学，广演知者的增上戒学。如此，这些人以四行道而出离。

Ugghaṭitaññussa adhipaññāsikkhā, neyyassa adhicittasikkhā, vipañcitaññussa adhisīlasikkhā. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.

1171于此，这是杂染：三不善根、三触、三受、三寻思、三杂染、三寻、三热恼、三三十二相、三苦性。

Tattha ayaṃ saṃkileso, tīṇi akusalamūlāni tayo phassā tisso vedanā tayo upavicārā tayo saṃkilesā tayo vitakkā tayo pariḷāhā tīṇi saṅkhatalakkhaṇāni tisso dukkhatāti.

1172三不善根者：贪是不善根，嗔是不善根，痴是不善根。三触者：乐受触，苦受触，不苦不乐受触。三受者：乐受，苦受，不苦不乐受。三寻求者：喜寻求，忧寻求，舍寻求。三杂染者：贪，嗔，痴。三寻者：欲寻，嗔恚寻，害寻。三热恼者：贪生，嗔生，痴生。三三十二相者：生，住，灭。三苦性者：苦苦性，坏苦性，行苦性。

Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Tayo upavicārāti somanassopavicāro domanassopavicāro upekkhopavicāro. Tayo saṃkilesāti rāgo doso moho. Tayo vitakkāti kāmavitakko byāpādavitakko vihiṃsāvitakko. Tayo pariḷāhāti rāgajo dosajo mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo ṭhiti vayo. Tisso dukkhatāti dukkhadukkhatā vipariṇāmadukkhatā saṅkhatadukkhatā.

1173其中，贪这个不善根从何处生起？有三种所缘：可意的、不可意的、以及应舍置的。其中，由可意的所缘，贪这个不善根生起。如是从可意的所缘，生起乐受性的触；缘于乐受性的触，生起乐受；缘于乐受，生起喜悦的寻察；缘于喜悦的寻察，生起染；缘于染，生起欲寻；缘于欲寻，生起贪生的热恼；缘于贪生的热恼，生起生起这个有为相；缘于生起这个有为相，生起坏苦性。

Tattha lobho akusalamūlaṃ kuto samuṭṭhitaṃ? Tividhaṃ ārammaṇaṃ manāpikaṃ amanāpikaṃ upekkhāṭhāniyañca. Tattha manāpikena ārammaṇena lobho akusalamūlaṃ samuṭṭhahati. Iti manāpikā ārammaṇā sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjate sukhavedanā, sukhavedanaṃ paṭicca uppajjate somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjate rāgo, rāgaṃ paṭicca uppajjate kāmavitakko, kāmavitakkaṃ paṭicca uppajjate rāgajo pariḷāho rāgajaṃ pariḷāhaṃ paṭicca uppajjate uppādo saṅkhatalakkhaṇo, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate vipariṇāmadukkhatā.

1174嗔恨不善根从何而生起？嗔恨不善根从不可喜所缘生起。如是不可喜的诸所缘、苦受的触，缘苦受的触而生起苦受，缘苦受而生起忧的寻思，缘忧的寻思而生起嗔恨，缘嗔恨而生起嗔恨之寻，缘嗔恨之寻而生起由嗔生的热恼，缘由嗔生的热恼而生起住者的变易有为相，缘住者的变易有为相而生起苦之苦性受。

Doso akusalamūlaṃ kuto samuṭṭhitaṃ? Amanāpikena ārammaṇena doso akusalamūlaṃ samuṭṭhitaṃ. Iti amanāpikā ārammaṇā dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjate dukkhavedanā, dukkhavedanaṃ paṭicca uppajjate domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjate doso, dosaṃ paṭicca uppajjate byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjate dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjate ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate dukkhadukkhatā vedanā.

1175痴不善根从何处生起？痴不善根从舍处所的所缘生起。如是从舍处所的诸所缘生起不苦不乐受触，缘于不苦不乐受触而生起不苦不乐受，缘于不苦不乐受而生起舍的寻思，缘于舍的寻思而生起痴，缘于痴而生起害寻，缘于害寻而生起痴生的热恼，缘于痴生的热恼而生起灭坏有为相，缘于灭坏有为相而生起有为苦性，如是这是三种烦恼的解说，这被称为善方面的三轮辐论式。

Moho akusalamūlaṃ kuto samuṭṭhitaṃ? Upekkhāṭhāniyena ārammaṇena moho akusalamūlaṃ samuṭṭhitaṃ. Iti upekkhāṭhāniyā ārammaṇā adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjate adukkhamasukhā vedanā, adukkhamasukhavedanaṃ paṭicca uppajjate upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjate moho, mohaṃ paṭicca uppajjate vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjate mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjate vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate saṅkhatadukkhatā, iti ayaṃ tiṇṇaṃ kilesānaṃ niddeso, ayaṃ vuccate kusalapakkhe tipukkhalo nayo.

1176如此，三不善根，非四非五；三触乃至三受，乃至行苦性，任何不善品，一切皆摄入于三不善根中。

Iti tīṇi akusalamūlāni na catutthāni na pañcamāni, tayo phassāti tisso vedanā yāva saṅkhatadukkhatāti, yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosarati.

1177于此，何为善品？三善根，三慧：闻所成慧，思所成慧，修所成慧。三定：有寻有伺……(等)。三学：增上戒学……(等)学。三相：止相，策励相，舍相。三寻：出离寻……(等)无害寻。三根：未知当知根等详说。三寻求：出离寻求，无嗔寻求，无害寻求。三寻：欲寻，有寻，梵行寻。三蕴：戒蕴，定蕴，慧蕴。

Tattha katamo kusalapakkho? Tīṇi kusalamūlāni, tisso paññā sutamayī paññā cintāmayī paññā bhāvanāmayī paññā. Tayo samādhī savitakkasavicāro…pe… tisso sikkhā adhisīlasikkhā…pe… sikkhā. Tīṇi nimittāni samathanimittaṃ paggahanimittaṃ upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko…pe… avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyanti vitthāro. Tayo upavicārā nekkhammūpavicāro abyāpādūpavicāro avihiṃsūpavicāro. Tisso esanā kāmesanā bhavesanā brahmacariyesanā. Tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho.

1178于此，凡是无贪的善根，那个令闻所成慧圆满，闻所成慧圆满令有寻有伺的定圆满，有寻有伺的定圆满令增上心学圆满，增上心学圆满令止相圆满，止相圆满令出离寻圆满，出离寻圆满令未知当知根圆满，未知当知根圆满令出离伺察圆满，出离伺察圆满舍断欲寻，舍断欲寻令定蕴圆满。

Tattha yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti, sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti, savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti, nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati, kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.

1179无嗔作为善根圆满思所成慧，思所成慧圆满则圆满无寻无伺程度的定。无寻无伺程度的定圆满则圆满增上戒学，增上戒学圆满则圆满舍相，舍相圆满则圆满无嗔恚寻，无嗔恚寻圆满则圆满已知根，已知根圆满则圆满无嗔随观，无嗔随观圆满则舍断有寻求，舍断有寻求则圆满戒蕴。

Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayī paññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti . Avitakkavicāramatto samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ sīlakkhandhaṃ paripūreti.

1180无痴善根圆满修所成慧，修所成慧圆满则圆满无寻无伺之定，无寻无伺之定圆满则圆满增上慧学，增上慧学圆满则圆满策励相，策励相圆满则圆满未知当知根，未知当知根圆满则圆满无害寻，无害寻圆满则圆满梵行寻求，梵行寻求圆满则圆满慧蕴。

Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayīpaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti, aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.

1181如是这三法是善品，一切善法以三种三法分类而被阐明，三解脱门是其终点。于此，以第一为无愿，以第二为空，以第三为无相。这被称为第二种三轮转之法门。

Iti ime tayo dhammā kusalapakkhikā sabbe kusalā dhammā tīhi tikaniddesehi niddisiyanti tīṇi vimokkhamukhāni tassa pariyosānaṃ. Tattha paṭhamena appaṇihitaṃ, dutiyena suññataṃ, tatiyena animittaṃ. Ayaṃ vuccati dutiyo tipukkhalo nāma nayo.

1182于此，这三种人：利慧者、广演知者、应受引导者。于这三种人中，以乐行道速通达者、以乐行道迟通达者而出离，这是两种人。以苦行道速通达者、以苦行道迟通达者而出离，这四种人以那差别而成为二种：见行者与爱行者。这四种成为三种，三种成为二种。这二种人的杂染是：无明与渴爱，无惭与无愧，失念与不正知，诸盖与诸结，执着与固执，我慢与我所慢，不信与难教，懈怠与不如理作意，疑与贪欲，不听闻正法与不证得。

Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti. Imesaṃ tiṇṇaṃ puggalānaṃ ye ca puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, te dve puggalā. Ye ca dve puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti , ime cattāro tena visesena dve bhavanti diṭṭhicarito ca taṇhācarito ca. Ime cattāro bhavitvā tayo bhavanti, tayo bhavitvā dve bhavanti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, avijjā ca taṇhā ca, ahirikañca anottappañca, assati ca asampajaññañca, nīvaraṇāni ca saṃyojanāni ca, ajjhosānañca abhiniveso ca, ahaṃkāro ca mamaṃkāro ca, assaddhiyañca dovacassañca, kosajjañca ayoniso ca manasikāro, vicikicchā ca abhijjhā ca, asaddhammassavanañca asamāpatti ca.

1183于此，无明、无惭、失念、诸盖、执着、我慢、不信、懈怠、疑、不听闻正法，这是一方。

Tattha avijjā ca ahirikañca assati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.

1184渴爱、无愧、不正知、诸结、固执、我所慢、难教、不如理作意、贪欲、不证得，这是第二方。十对之十个初句应作。简略地说明义理，作为黑品之对治，一切对之十个第二句，这是第二方。

Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayoniso manasikāro ca abhijjhā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamāni kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa sabbesaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.

1185如是诸不善法之苦的阐明，这是集。凡依止那法者，名与色，这是苦，这是集，这是苦，这二谛——苦与集——是喜贪轮转之法门的第一阐明。

Iti akusalānaṃ dhammānaṃ dukkhaniddeso, ayaṃ samudayo. Yaṃ taṃ dhammaṃ ajjhāvasati nāmañca rūpañca idaṃ dukkhaṃ iti ayañca samudayo, idañca dukkhaṃ, imāni dve saccāni dukkhañca samudayo ca nandiyāvaṭṭassa nayassa paṭhamaniddeso.

1186于此，什么是善品？止与观，明与行，念与正知，惭与愧，我慢之舍断与我所慢之舍断，正精进与如理作意，正念与正定，慧与厌离，证得与听闻正法，悦意与法随法行。

Tattha katamo kusalapakkho? Samatho ca vipassanā ca, vijjā ca caraṇañca, sati ca sampajaññañca, hirī ca ottappañca, ahaṃkārappahānañca mamaṃkārappahānañca, sammāvāyāmo ca yoniso ca manasikāro, sammāsati ca sammāsamādhi ca, paññā ca nibbidā ca, samāpatti ca saddhammassavanañca, somanassañca dhammānudhammappaṭipatti ca.

1187于此，止、明、念、惭、我慢之舍断、正精进、正念、慧、证得、悦意，这些法是一方。观、行、正知、愧、我所慢之舍断、如理作意、正定、厌离、听闻正法、法随法行，这是第二方。如是于善品与不善品，喜贪轮转之法门有四方。

Tattha samatho ca vijjā ca sati ca hirī ca ahaṃkārappahānañca sammāvāyāmo ca sammāsati ca paññā ca samāpatti ca somanassañca, ime dhammā ekā disā. Vipassanā ca caraṇañca sampajaññañca ottappañca mamaṃkārappahānañca yoniso manasikāro ca sammāsamādhi ca nibbidā ca saddhammassavanañca dhammānudhammappaṭipatti ca, ayaṃ dutiyā disā. Iti kusalapakkhe ca akusalapakkhe ca nandiyāvaṭṭassa pana nayassa catasso disā.

1188其中，属于不善方的第一足的诸不善，被诸善所断，那些被善方的第二足所断。由于断除它们，由于离贪而心解脱，属于不善方的第二不善足被断，那些被善方的第一足所断。由于断除它们，由于离无明而慧解脱为终结。这三种方法中的第一种方法名为狮子游戏。八足——四善与四不善——这八足是根本足，以义理而言第二是三轮。它以六法引导善根与不善根，如此这六足与前面的八根本足，这十四足是十八根本足。其中，最后的方法是欢喜轮回，它以四法引导。以无明、渴爱、止与观，这四法是在三种方法中所说的这十八根本足。

Tāsu yāni akusalapakkhassa paṭhamāni padāni akusalāni kusalehi pahānaṃ gacchanti, tāni kusalapakkhe dutiyehi padehi pahānaṃ gacchanti. Tesaṃ pahānā rāgavirāgā cetovimutti yāni akusalapakkhassa dutiyāni akusalapadāni pahānaṃ gacchanti, tāni kusalapakkhassa paṭhamehi padehi pahānaṃ gacchanti. Tesaṃ pahānā avijjāvirāgā paññāvimutti pariyosānaṃ. Imesaṃ tiṇṇaṃ nayānaṃ paṭhamo nayo sīhavikkīḷito nāma. Aṭṭha padāni cattāri ca kusalāni cattāri ca akusalāni imāni aṭṭha padāni mūlapadāni, atthanayena dutiyo tipukkhalo. So chahi dhammehi neti kusalamūlāni ca neti akusalamūlāni ca, iti imāni cha padāni purimakāni ca aṭṭha mūlapadāni imāni cuddasa padāni aṭṭhārasannaṃ mūlapadānaṃ. Tattha yo pacchimako nayo nandiyāvaṭṭo, so catūhi dhammehi neti. Avijjāya ca taṇhāya ca samathena ca vipassanāya ca, ime cattāro dhammā imāni aṭṭhārasa mūlapadāni tīsu nayesu niddiṭṭhāni.

1189其中，九善足，一切善在此集合。这九根本中，四足在狮子游戏方法中，三足在三轮中，二足在欢喜轮回中，这些是善的方面。其中，九善足，一切善在此相应。其中，在狮子游戏方法中四足，三足在三轮中，二足在欢喜轮回中，这九善足已被说明。

Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ samosarati. Tesañca navannaṃ mūlānaṃ cattāri padāni sīhavikkīḷitanaye tīṇi tipukkhale dve nandiyāvaṭṭe, iccete kusalassa pakkhā. Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ yujjati. Tattha sīhavikkīḷite naye cattāri padāni tīṇi tipukkhale dve nandiyāvaṭṭe imāni nava padāni kusalāni niddiṭṭhāni.

1190在那里，于难提亚瓦德之理法中的四要目，十八根本要目汇集于此。如何呢？止与无贪与无嗔与不净想与苦想，此善品五要目归向于止。观与无痴与无常想与无我想，此四要目归向于观。此九要目为善法，连结于二要目。在那里，于不善品，九不善根本要目中，渴爱与贪与嗔与净想与乐想，此五要目归向于渴爱。无明与痴与常想与我想，此四要目归向于无明。此九要目为不善法，已善说示。如是三理法不入一理法。如是十八根本要目应在难提亚瓦德之理法中说示。

Tattha yāni nandiyāvaṭṭe naye cattāri padāni, tattha aṭṭhārasa mūlapadāni samosaranti. Yathā kathaṃ, samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā ca imāni kusalapakkhe pañca padāni samathaṃ bhajanti. Vipassanā ca amoho ca aniccasaññā ca anattasaññā ca imāni cattāri padāni vipassanaṃ bhajanti. Imāni nava padāni kusalāni dvīsu padesu yojitāni, tattha akusalapakkhe navannaṃ akusalamūlapadānaṃ yā ca taṇhā yo ca lobho yo ca doso yā ca subhasaññā yā ca sukhasaññā, imāni pañca padāni taṇhaṃ bhajanti . Yā ca avijjā yo ca moho yā ca niccasaññā yā ca attasaññā, imāni cattāri padāni avijjaṃ bhajanti. Etāni nava padāni akusalāni susaṃkhittāni. Iti tayo nayā ekaṃ nayaṃ na paviṭṭhā. Evaṃ aṭṭhārasa mūlapadāni nandiyāvaṭṭanaye niddisitabbāni.

1191如何十八根本句，以三堆分类法连结？九句善的，观以及无痴以及无常想以及无我想，这四句；无痴以及止以及无贪以及不净想，这四句；贪以及嗔，这样这九句应连结于三种善。其中九句不善的渴爱以及贪以及净想以及乐想，这四句贪不善根；无明以及痴以及常想以及我想，这痴，这嗔，以及这九句连结于三种不善。这样十八根本句连结于善根后，应以三堆分类法教导。

Kathaṃ aṭṭhārasa mūlapadāni, tipukkhale naye yujjanti? Navannaṃ padānaṃ kusalānaṃ, vipassanā ca amoho ca aniccasaññā ca anattasaññā ca, imāni cattāri padāni; amoho ca samatho ca alobho ca asubhasaññā ca, imāni cattāri padāni; lobho ca doso ca, evaṃ imāni nava padāni tīsu kusalesu yojetabbāni. Tattha navannaṃ padānaṃ akusalānaṃ taṇhā ca lobho ca subhasaññā ca sukhasaññā ca, imāni cattāri padāni lobho akusalamūlaṃ; avijjā ca moho ca niccasaññā ca attasaññā ca ayaṃ moho ayaṃ doso, ye ca imāni nava padāni tīsu akusalesu yojitāni. Evaṃ aṭṭhārasa mūlapadāni kusalamūlesu ca yojetvā tipukkhalena nayena niddisitabbāni.

1192如何十八根本足在狮子游戏方法中相应？渴爱与净想，这是第一颠倒。贪与乐想，这是第二颠倒。无明与常想，这是第三颠倒。痴与我想，这是第四颠倒。如此九不善根本足被结合于四足中。其中，九善根本足中，止与须跋想，这是第一须跋。无贪与苦想，这是第二须跋。观与无常想，这是第三须跋。无痴与无我想，这是第须跋。这十八根本足进入狮子游戏方法。这三种方法中，地、贪与嗔进入一种方法。了知一种方法的不善法或善法后，应寻求对治，寻求对治后应说明那方法，在那方法中已说明。如同在一种方法中所有方法都已进入，应如此说明。在一种方法中十八根本足已进入，了知那法后，一切法被了知。这三种方法中，狮子游戏方法以四果为终结。第一方向第一果，第二方向第二果，第三方向第三果，第四方向第四果。三轮方法以三解脱门为终结。第一方向无愿，第二方向空，第三方向无相。欢喜轮回方法以离贪而心解脱、离无明而慧解脱为终结。第一方向离贪而心解脱，第二方向离无明而慧解脱。这三种方法，这三种方法的十八根本足的观察，这称为方向观察方法。观察后了知「此法归于此法」，这是正确的结合。在善方与不善方，这方法名为钩。这五种方法。

Kathaṃ aṭṭhārasa mūlapadāni sīhavikkīḷite naye yujjanti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalamūlāni catūsu padesu yojitāni. Tattha navannaṃ mūlapadānaṃ kusalānaṃ samatho ca asubhasaññā ca, idaṃ paṭhamaṃ satipaṭṭhānaṃ. Alobho ca dukkhasaññā ca, idaṃ dutiyaṃ satipaṭṭhānaṃ. Vipassanā ca aniccasaññā ca, idaṃ tatiyaṃ satipaṭṭhānaṃ. Amoho ca anattasaññā ca, idaṃ catutthaṃ satipaṭṭhānaṃ. Imāni aṭṭhārasa mūlapadāni sīhavikkīḷitanayaṃ anupaviṭṭhāni. Imesaṃ tiṇṇaṃ nayānaṃ yā bhūmi ca yo rāgo ca yo doso ca ekaṃ nayaṃ pavisati. Ekassa nayassa akusale vā dhamme kusale vā dhamme viññāte paṭipakkho anvesitabbo, paṭipakkhe anvesitvā so nayo niddisitabbo, tamhi naye niddiṭṭho. Yathā ekamhi naye sabbe nayā paviṭṭhā tathā niddisitabbā. Ekamhi ca naye aṭṭhārasa mūlapadāni paviṭṭhāni, tamhi dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitanayassa cattāri phalāni pariyosānaṃ. Paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ. Tipukkhalassa nayassa tīṇi vimokkhamukhāni pariyosānaṃ. Paṭhamāya disāya appaṇihitaṃ, dutiyāya disāya suññataṃ, tatiyāya disāya animittaṃ. Nandiyāvaṭṭassa nayassa rāgavirāgā cetovimutti avijjāvirāgā ca paññāvimutti pariyosānaṃ . Paṭhamāya disāya rāgavirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti. Ime tayo nayā imesaṃ tiṇṇaṃ nayānaṃ aṭṭhārasannaṃ mūlapadānaṃ ālokanā, ayaṃ vuccati disālokano nayo. Āloketvāna jānāti ‘‘ayaṃ dhammo imaṃ dhammaṃ bhajatī’’ti sammā yojanā. Kusalapakkhe akusalapakkhe ca ayaṃ nayo aṅkuso nāma. Ime pañca nayā.

1193于此有诸摄颂

Tatthimā uddānagāthā

1194渴爱与无明，贪、嗔以及痴；

Taṇhā ca avijjāpi ca, lobho doso tatheva moho ca;

1195四种颠倒，烦恼地九足。

Cattāro ca vipallāsā, kilesabhūmī nava padāni.

1196诸须跋，止与观、诸善根；

Ye ca satipaṭṭhānā, samatho ca vipassanā kusalamūlā;

1197这一切是善，根界九足处。

Etaṃ sabbaṃ kusalaṃ, indriyabhūmī nava padāni.

1198一切善以九足处相应，九亦与不善；

Sabbakusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

1199这些是根足处，两者十八足处。

Ete te mūlapadā, ubhato aṭṭhārasa padāni.

1200渴爱与无明，止与观；

Taṇhā ceva avijjā ca, samatho ca vipassanā;

1201于一切轭相应者引导，此是欢喜轮转之理。

Yo neti sabbesu yogayutto, ayaṃ nayo nandiyāvaṭṭo.

1202以善根，以善不善根引导；

Yaṃ kusalamūlehi, nayati kusalaakusalamūlehi;

1203已成、如是、不异，彼称此理为三善巧。

Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.

1204他以颠倒、以烦恼诸根引导；

So neti vipallāsehi, kilesaindriyehi ca;

1205在法中，他们称那种方法、律为「狮子游戏」。

Dhamme taṃ nayaṃ vinayamāhu, sīhavikkīḷitaṃ nāma.

1206在分别论中所说的，由善与不善；

Veyyākaraṇe vutte, kusalatāhi akusalatāhi ca;

1207他观察三者，这种方法名为「观察诸方」。

Tayo ālokayati, ayaṃ nayo disālocano nāma.

1208以观察诸方观察后，举起所平等的；

Oloketvā disālocanena, ukkhipiya yaṃ samāneti;

1209一切善与不善，这种方法名为「钩」。

Sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.

1210方法之等起

Nayasamuṭṭhānaṃ.

1211《藏释》中玛哈迦旃延长老之经分别

Peṭakopadese mahākaccāyanassa therassa suttavibhaṅgassa

1212见已完成。

Dassanaṃ samattaṃ.

1213凡在狮子游戏方法中所说明的四组不善与善，在三堆方法中所说明的三组善与不善，在欢喜轮转方法中所说明的二组善与不善。在那些二法中的善法，那义理在三者中分别论时是有地，而且一切义理以三种文句来说明。这被称为「如此多」。凡以四句、二十八部分无地可说明的义理，仅以四句来说明。如此，凡如所说明的不混乱，这是限量。正如一切定应在三定中寻求——有寻有伺、无寻唯伺、无寻无伺，这是限量，没有第四种定。同样，三种慧——思所成、闻所成、修所成——在一切慧中说明，没有第四种慧——非思所成、非闻所成、非修所成，他没有慧。这些法的不混乱，这被称为「限量」。

Yāni catukkāni akusalāni kusalāni ca sīhavikkīḷite naye niddiṭṭhāni, tikāni kusalāni ca akusalāni ca tipukkhale naye niddiṭṭhāni, dukāni kusalāni ca akusalāni ca nandiyāvaṭṭe naye niddiṭṭhāni. Yesu dvīsu dhammesu kusalesu so attho tikesu vibhajjamānassa bhavabhūmi, atha ca sabbo ca attho tīhi byañjanehi niddisati. Tattakāni vuccati. Yo attho catūhi padehi aṭṭhavīsatibhāgehi natthibhūmi niddisituṃ, avacarantova catūhi padehi niddisati. Iti yaṃ yathāniddiṭṭhassa avikosanā idaṃ pamāṇaṃ. Yathā sabbe samādhayo tīsu samādhīsu pariyesitabbā, savitakkasavicāre avitakkavicāramatte avitakkaavicāre idaṃ pamāṇaṃ, natthi catuttho samādhi. Tathā tisso paññā cintāmayī sutamayī bhāvanāmayī sabbāsu paññāsu niddisati, natthi catutthī paññā na cintāmayī na sutamayī na bhāvanāmayī, paññā nāssa atthi imesaṃ dhammānaṃ yā avikkhepanā, idaṃ vuccati pamāṇanti.

1214长老玛哈迦旃延住阎浮林者之《藏释》

Therassa mahākaccāyanassa jambuvanavāsino peṭakopadeso

1215完结。

Samatto.

1216《藏释论》完

Peṭakopadesapakaraṇaṃ niṭṭhitaṃ.