1. 圣谛显示第一地
礼敬彼世尊、阿拉汉、正自觉者
Namo tassa bhagavato arahato sammāsambuddhassa
1小部
Khuddakanikāye
2藏释经
Peṭakopadesapāḷi
3一、圣谛阐明第一地
1. Ariyasaccappakāsanapaṭhamabhūmi
4礼敬诸正自觉者、胜义见者
Namo sammāsambuddhānaṃ paramatthadassīnaṃ
1品行与善德的圆满达成者。
Sīlādiguṇapāramippattānaṃ.
1一、两种缘起，两种条件，彼之正见因缘而生起——外则为宣说真实之声，内则为理智之思惟。此中，何为外在之声？即外在的开示、教诲、训诫，是对真实法的叙述、循序、说明、分类、阐扬与展开，这称为顺真实之声。所述真实有四：苦、集、灭、道。由此四谛的讲说、示现、展显与开导，此谓顺真实之声。
1. 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.
2二、那么何为内里的理智思惟？
2. Tattha katamo ajjhattaṃ yoniso manasikāro?
4所谓内里理智思惟者，是指对所说法不为外出之境所转移，以理智心审慎思惟，即此为理智思惟。
Ajjhattaṃ yoniso manasikāro nāma yo yathādesite dhamme bahiddhā ārammaṇaṃ anabhinīharitvā yoniso manasikāro – ayaṃ vuccati yoniso manasikāro.
5此理智之相为双重门户，是方法与途径。譬如人于安乐林地中无所癖好，安适地面上轻快自在，欲得明灯；因何？为能得明灯也。同理，若对苦、集、灭、道的真谛教说，正行不违之听，审慎思惟，此谓理智思惟。
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.
6譬如曾闻三种比喻，先闻与未闻次第讲说。有人无欲痴为过，……前后两种比喻不可不以不理智为所为。此中外在真实之声与内里理智思惟为两种条件。由外在之声生起智慧，此谓听生智慧。由内里理智思惟生起智慧，此谓思惟生智慧。此二智慧应当分辨，亦为两种先后条件。此二因、两缘，是使弟子正见产生的条件。
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.
3三、在此，若不晓得外传的真理追念所宣说之义，则不可能成为知义而有义知觉者，故无此境地。又若不以正智专注于义知觉者，亦无此境地。反之，若晓得外传真理追念所宣说之义，则有此境地；且此义知觉者必以正智专注。此缘由为修行者达到离欲解脱之因、境界，别无他法。且修习《经》中义理者未必与外传义知相合，非以外传知闻而不了解义理者不可由人间之法获知真智见，故欲涅槃者，应由闻持《经》而求义理。对此求理者具备渐次法，谓十六节、五归纳、十八本门。
3. 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.
12于此有摄颂偈
Tatthāyaṃ uddānagāthā
13所谓十六节者，乃为五归纳与十八本门之教法边际。
Soḷasahārā nettī, pañcanayā sāsanassa pariyeṭṭhi;
14十八本门乃由迦旃延族系祖师所示。
Aṭṭhārasamūlapadā, kaccāyanagottaniddiṭṭhā.
4四、所谓十六节为何？
4. Tattha katame soḷasahārā?
9十六节者，谓宣说、辨别、调和、语词、立论、四门户、盘旋、分别、变易、断除、检查、执持、观察、加诸、镇守，此十六为修行节节也。
Desanā vicayo yutti padaṭṭhānaṃ lakkhaṇaṃ catubyūho āvaṭṭo vibhatti parivattano vevacano paññatti otaraṇo sodhano adhiṭṭhāno parikkhāro samāropano – ime soḷasa hārā.
17其中的摄颂偈。
Tattha uddānagāthā
18所谓宣说、辨别、立论，等及语词与特征等者；
Desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo ;
19四种因素之中，轮转环绕，也即分割与环绕变化。
Catubyūho ca āvaṭṭo, vibhatti parivattano.
20他说法与观念，超越与净化；
Vevacano ca paññatti, otaraṇo ca sodhano;
21立定、装备、加持共计十六种——
Adhiṭṭhāno parikkhāro, samāropano soḷaso – ;
55. 此中何为五种法则？
5. Tattha katame pañca nayā?
11如欢喜之轮，有三叉之象，有狮子嬉耍，四方观照，钩杖相应。
Nandiyāvaṭṭo tipukkhalo sīhavikkīḷito disālocano aṅkusoti.
24其中的摄颂偈。
Tattha uddānagāthā
25第一为欢喜之轮，第二为三叉杖；
Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;
26名为狮子领头者者，是第三个引导者。
Sīhavikkīḷito nāma, tatiyo hoti so nayo.
27他们称为观方引导者，是第四个引导者。
Disālocanamāhaṃsu, catuttho nayalañjako;
28名为第五个钩子者，众皆行五种引导。
Pañcamo aṅkuso nāma , sabbe pañca nayā gatā.
6六、那么十八根本词是什么？
6. Tattha katamāni aṭṭhārasa mūlapadāni?
13无明、渴爱、贪、嗔、痴、美好见、乐见、常见、自我见、止、观、无贪、无嗔、无痴、不美好见、苦见、无常见、无我见，这些是十八根本词。其中有九恶词，其中包摄一切恶，九善词，其中包摄一切善。
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.
14什么是那九恶词，包摄一切恶者？
Katamāni nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati?
15无明乃至自我观，谓此九不善法，诸不善法因缘于彼皆生起。
Avijjā yāva attasaññā, imāni nava padāni akusalāni, yattha sabbaṃ akusalaṃ samosarati.
16何者为九善法，诸善法因缘于彼皆生起？
Katamāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati?
17定乃至无我观，谓此九善法，诸善法因缘于彼皆生起，此为十八根本法。
Samatho yāva anattasaññā, imāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati. Imāni aṭṭhārasa mūlapadāni.
35其中有这些摄颂偈。
Tattha imā uddānagāthā
36渴爱及无明、贪、嗔、痴；
Taṇhā ca avijjā lobho, doso tatheva moho ca;
37及四种颠倒见，是为烦恼之根本九法。
Cattāro ca vipallāsā, kilesabhūmi nava padāni.
38而念处调伏则为善，观智乃生诸善根基。
Ye ca satipaṭṭhānā samatho, vipassanā kusalamūlaṃ;
39此乃一切善法，是由九种根基所构成的感官根基。
Etaṃ sabbaṃ kusalaṃ, indriyabhūmi navapadāni.
40一切善法都由九根结合而成，九根之中亦包含诸不善法；
Sabbaṃ kusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;
41单独为九根本根基，两边合计共十八个本根基。
Ekake nava mūlapadāni, ubhayato aṭṭhārasa mūlapadāni.
18这十八个根基中，九根为不善，谓苦之集；其九根为善，谓通向苦灭的道。此即苦之集苦，苦灭之道之果。以上四项，世尊在巴拉那城所说的四圣谛。
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这里关于苦圣谛，有无量的文字、词汇、字母、音节、形状、言辞、解释、指示、陈述、划分、提升等，用以阐明表现释义及揭示真理，此乃诸圣谛的全部。如此，一一圣谛应以无量文字、词汇、字母、音节、形状、言辞诠释并研究，且各音节必含有不同义，虽同音亦含不同义。
7. 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.
20任谁为沙门或婆罗门，如若宣说‘因此苦，我当诉说他苦’，则此语义不成就。此乃真理。如夜间世尊正觉悟，入无余涅槃；此中间世尊所说之经、诗、解、偈、呗、短语、本生故事、神异法、对治论，皆转法轮，此皆佛陀所说法教之总汇无遗。佛陀教法中无外物，应以此遍寻诸圣谛。为此持守译释，有四恒常存在的四圣谛光明会。
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.
21于彼处，何者为苦？即生、老、病、死，概括而言，五蕴系取为苦。此处以此为标志说明：常有现前之因标志者即为生；成熟达到之标志者谓老；苦中之苦之标志谓病；微细之标志谓死；所爱离别、变化无常之标志谓忧伤；哀叹标志谓悲痛；身心束缚之标志谓苦；心中烦恼燃烧之标志谓难行；心念不安定之标志谓不悦缘；无所慰藉之标志谓所爱离别；违失所欲之标志谓失获。五蕴系取即为无明者之所缠绕。老死之标志谓成熟与微细；现前之因微细标志为生之过程；再生现行之标志谓集起；集起之烧却标志谓灭；习气根除之标志谓道。病之标志谓苦；认知之标志谓集起；分别之标志谓道；安稳之标志谓灭。无复再生灭之标志谓无余依止之涅槃界。苦及集起，苦及灭，苦及道，集起及苦，集起及灭，集起及道，灭及集起，灭及苦，灭及道，道及灭，道及集起，道及苦。
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第八，即此众经。
8. Tatthimāni suttāni.
47“有一时，初在胎中之学童；
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
48如将被投掷般而去，去而不还。”
Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti.
23阿难，此第八者，即此超越之经，是谓生。
Aṭṭhimā, ānanda, dānupapattiyo ekuttarike suttaṃ – ayaṃ jāti.
24于彼处，何谓老？
Tattha katamā jarā?
51修行清净行持，未曾获得财富，
Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;
52如老鹤独坐静思，如枯鱼摊伏草叶之上。
Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.
25在天众中有五种前行相，这是老病之相。
Pañca pubbanimittāni devesu – ayaṃ jarā.
26其中哪一种是病？
Tattha katamo byādhi?
55与其同样，王者何以在世间衰老？你也必老去；
Sāmaṃ tena kuto rāja, tuvampi jarāyanti vedesi;
56此乃士族行带来的果报，世间确实不会无因而有果。
Khattiya kammassa phalo, loko na hi kammaṃ panayati.
27三种疾病——这是病。
Tayo gilānā – ayaṃ byādhi.
28那里怎样的死亡？
Tattha katamaṃ maraṇaṃ?
59譬如陶匠所作，成形的泥质器物；
Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ;
60既有小型也有大型，无论成熟的或是未成熟的，
Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;
61皆属易碎易破之物，如此轮回者的生命。
Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ.
62你们看我此在陷阱中，犹如鱼入浅水，难以逃脱；
Mamāyite passatha phandamāne , maccheva appodake khīṇasote;
63看到这个也应当保持清净，自身不被污染，于生死之中不被忧患扰乱。
Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.
29《水流经经》说：这就是死亡。
Udakappanasuttaṃ – idaṃ maraṇaṃ.
30那么何为忧悲？
Tattha katamo soko?
66此处忧悲者，既忧感受生后之苦，又忧前生恶业，二者皆忧，皆苦；
Idha socati pecca socati, pāpakārī ubhayattha socati;
67此忧悲者，为忧而忧，妄乱自心，见己业染污之所造成，心生烦乱；
So socati so vihaññati, disvā kammakiliṭṭhamattano .
31三种恶行，便是忧悲。
Tīṇi duccaritāni – ayaṃ soko.
32于是，何者为苦恼？
Tattha katamo paridevo?
70于欲中被贪染，被盲昧所蔽碍，不可依止者，于这不平稳处堕落；
Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;
71被苦所牵引者而生苦恼，要问往后世将有何事？
Dukkhūpanītā paridevayanti, kiṃsu bhavissāma ito cutāse.
33苦恼有三种——此即为苦恼。
Tisso vipattiyo – ayaṃ paridevo.
34此中何苦？
Tattha katamaṃ dukkhaṃ?
74百种有无数之苦，皆为自受之感受；
Sataṃ āsi ayosaṅkū , sabbe paccattavedanā;
75如炉火炽盛燃烧，凡烦恼群纷纷聚集。
Jalitā jātavedāva, accisaṅghasamākulā.
35那时极大之热恼，于经题《相应》中真谛相续部经文中宣说——此即苦。
Mahā vata so pariḷāho saṃyuttake suttaṃ saccasaṃyuttesu – idaṃ dukkhaṃ.
36其中心苦为何？
Tattha katamaṃ domanassaṃ?
78受诸缠扰如焚烤，如同狡诈人般深思。
Saṅkappehi pareto so, kapaṇo viya jhāyati;
79闻他人烦闷嚣嚷，忧苦不安如斯。
Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.
37此苦包含两种折磨——此即心苦所者。
Dveme tapanīyā dhammā – idaṃ domanassaṃ.
38于是，何为苦恼？
Tattha katamo upāyāso?
82如同火焰在内部燃烧，不向外散发；
Kammārānaṃ yathā ukkā, anto ḍayhati no bahi;
83我的心也是这样燃烧，听闻涅槃果时如此。
Evaṃ ḍayhati me hadayaṃ, sutvā nibbattamambujaṃ.
39这三种火焰——即为苦恼。
Tayo aggī – ayaṃ upāyāso.
40何为不悦之缘？
Tattha katamo appiyasampayogo?
86如同污铁垢积聚，若满足只吃它本身；
Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;
87如是，惯行过恶行为之人，其恶业引导他们陷入恶趣。
Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.
41二者对如来有根本的分别看法，依上乘经文于苦处中辨别——此即为不善的亲近。
Dveme tathāgataṃ abbhācikkhanti, ekuttarike suttaṃ dukesu – ayaṃ appiyasampayogo.
42何为不善的亲近？
Tattha katamo piyavippayogo?
90正如沉睡者虽有他人来到，他觉知之人却未观察察觉；
Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;
91同样，亲近之人虽被厌恶，如亡魂般被污秽，却未被觉知。
Evampi piyāyitaṃ janaṃ, petaṃ kālaṅkataṃ na passati.
43诸天知晓此恶道法则后，以三种言辞予以劝诫。这即为不善亲近。
Te devā cavanadhammaṃ viditvā tīhi vācāhi anusāsanti. Ayaṃ piyavippayogo.
93若得不到的，即使有三种魔者于他之间示现之物，亦不为所取。
Yampicchaṃ na labhati, tisso māradhītaro;
94若此生有欲望之众生，出自渴爱而生之心，
Tassa ce kāmayānassa , chandajātassa jantuno;
95彼等欲乐反而消失，如被箭射之物般破碎。
Te kāmā parihāyanti, sallaviddhova ruppati.
44简单言之，五蕴合成之身即苦集。
Saṃkhittena pañcupādānakkhandhā dukkhā.
97眼耳鼻舌身及意，是为五处所缘之界；
Cakkhu sotañca ghānañca, jivhā kāyo tato manaṃ;
98此乃苦难严酷之世，众生唯是凡夫之类。
Ete lokāmisā ghorā, yattha sattā puthujjanā.
45第五者，比丘们，蕴，即此为苦。
Pañcime bhikkhave khandhā – idaṃ dukkhaṃ.
46于此，何者为老，何者为死？
Tattha katamā jarā ca maraṇañca?
101此生命甚微，即使活百岁亦必死灭；
Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi mīyate ;
102或虽生命不多，终亦为老而死。
Atha vāpi akicchaṃ jīvitaṃ, atha kho so jarasāpi mīyate.
47于《相应经·巴谢那相应》中，有偈曰——「老与死者即是此义」。
Saṃyuttake pasenadisaṃyuttake suttaṃ ayyikā me kālaṅkatā – ayaṃ jarā ca maraṇañca.
48于此，何者为终，何者为起？
Tattha katamā cuti ca upapatti ca?
105『一切众生皆当死去，生命实为垂死；』
‘‘Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ;
106『如其业力所引，必然得其业果报。』
Yathākammaṃ gamissanti, attakammaphalūpagā’’ti . –
49这是死亡与再生之义。
Ayaṃ cuti ca upapatti ca.
50由此等经文以及其余近似经文的九种不同版本，依其未详述之特征，了解苦的义理，应知苦分为普通及非普通两类，苦为圣谛必应阐明。诗句由诗句求证，论述由论述证显——此为苦的义理。
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.
9九、此中苦集为何？
9. Tattha katamo dukkhasamudayo?
110众生于欲中，系缚于欲，借此纠缠，陷入应受戒罚之羁绊。
Kāmesu sattā kāmasaṅgasattā , saṃyojane vajjamapassamānā;
111实非生死缠缚之众，能渡彼洪流广大无边。
Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.
52四种贮藏已断，即为痛苦集。
Cattāro āsavā suttaṃ – ayaṃ dukkhasamudayo.
53于此痛苦灭者为何？
Tattha katamo dukkhanirodho?
114无妄幻安住，无自我执持，
Yamhi na māyā vasatī na māno,
115无贪欲染污，无污泥染虑，
Yo vītalobho amamo nirāso,
116无满溢之嗔恨已熄灭者。
Panuṇṇakodho abhinibbutatto;
117婆罗门者是，沙门者是，亦是比丘。
So brāhmaṇo so samaṇo sa bhikkhu.
54有两种解脱，即心解脱中带染着的和不染着的；以及无明解脱即智慧解脱——此即灭尽。
Dvemā vimuttiyo, rāgavirāgā ca cetovimutti; avijjāvirāgā ca paññāvimutti – ayaṃ nirodho.
55其中何者为道？
Tattha katamo maggo?
120唯有此道无他，具足见谛之清净；
Eseva maggo natthañño, dassanassa visuddhiyā;
121此乃圣八正道，能断魔者之惑乱。
Ariyo aṭṭhaṅgiko maggo, mārassetaṃ pamohanaṃ.
56比丘，此时有七觉支者，此即道也。
Sattime, bhikkhave, bojjhaṅgā – ayaṃ maggo.
57在那里，四圣谛是什么？
Tattha katamāni cattāri ariyasaccāni?
124‘一切缘起的法，其缘由世尊如来说过；
‘‘Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha;
125以及其灭尽，伟大的沙门如是宣说。’
Tesañca yo nirodho, evaṃvādī mahāsamaṇo’’ti.
58缘起法是苦、苦的生起因，这是世尊的教说。所谓的灭——是在那些断除一切缠缚法的比丘中显现。烦恼与渴爱增长，因渴爱而产生取……如此便成了这整个人与法苦蕴的生起。所谓缠缚法，就是这个生起。那些为缠绕之法及由此产生的忧、恼、苦、闷、苦恼的状态便是苦。对这些缠绕法的无漏观照，这就是道。由此脱离生、老、病、死、忧、恼以及痛苦，这是涅槃。这四圣谛即是如此。
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.
59那么，不生执著的涅槃法界是什么？
Tattha katamā anupādisesā nibbānadhātu?
128不可测度者，对于这个是没有任何标准可度量认知的；
Atthaṅgatassa na pamāṇamatthi, taṃ hi vā natthi yena naṃ paññapeyya;
129所有合聚的本质，皆由集聚而成，或者说诸法悉皆是集。
Sabbasaṅgānaṃ samūhatattā vidū, sitā vādasatassu sabbe.
130在相应集中，为果迪咖相应。
Saṃyuttake godhikasaṃyuttaṃ.
60这些是不凡的经文。于彼处，所陈现的真谛，为要从真谛的种种相续，借助无量的标志加以探究。其间以义转标志，再由标志转义，彼此相续，不可计量的种种标志，应当凭借这些经文如实明示，确证四圣谛。于五部律藏中未详述者，当从经文韵文推断，从文法推究文意，这些皆是不凡的经文。
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.
132这些是它们的摄颂偈。
Tesaṃ imā uddānagāthā
133凡是单一时，则有八种布施成就；
Yamekarattiṃ paṭhamaṃ, aṭṭha dānūpapattiyo;
134五种先行因，犹如干枯的鱼骨。
Pañca pubbanimittāni, khīṇamacchaṃva pallalaṃ.
135同此而论，王者从何而起？三位天神如病人一般；
Sāmaṃ tena kuto rāja, tayo devā gilānakā;
136如陶工一般，亦如水流的驱赶。
Yathāpi kumbhakārassa, yathā nadidakappanaṃ.
137在此心生忧愁，彼此相续忧愁，且有三种恶行；
Idha socati pecca socati, tīṇi duccaritāni ca;
138对欲乐嗜欲如痴如醉，至多至三种灾难发生。
Kāmesu giddhā pasutā, yāva tisso vipattiyo.
139心怀极大烦恼如铁炉热，
Sataṃ āsi ayosaṅkū, pariḷāho mahattaro;
140被种种热惹所困，受加诸热之摧。
Saṅkappehi pareto so, tattha tapaniyehi ca.
141如火中三种火焰闪耀，火势猛烈；
Kammārānaṃ yathā ukkā, tayo aggī pakāsitā;
142于彼如来灭除所有浊染、不净，断绝畏惧之中得解脱。
Ayato malamuppannaṃ, abbhakkhānaṃ tathāgate.
143天众统率有三种，如同熟睡者之间的战斗；
Tividhaṃ devānusāsanti, supinena saṅgamo yathā;
144魔王的三种子女，犹如穿箭般射出；
Tisso ceva māradhītā, sallaviddhova ruppati.
145眼、耳、鼻等五根，以及五蕴皆已显现；
Cakkhu sotañca ghānañca, pañcakkhandhā pakāsitā;
146此生命实为微少，我的尊贵母亲啊。
Appaṃ vata jīvitaṃ idaṃ, ayyikā me mahallikā.
147一切有情终将死去，命终是确定无疑；
Sabbe sattā marissanti, upapatti cuticayaṃ;
148众生在爱欲中被束缚，被四种染污所累。
Kāmesu sattā pasutā, āsavehi catūhi ca.
149在其中无有妄幻所住，有两种心解脱；
Yamhi na māyā vasati, dvemā cetovimuttiyo;
150这条正道无有它道，觉支也被善巧宣说。
Eseva maggo natthañño, bojjhaṅgā ca sudesitā.
151对得尽义者无尺量，淘汰苦热已涅槃者；
Atthaṅgatassa na pamāṇamatthi, godhiko parinibbuto;
152诸法因缘生起者，审观断结诸缚者。
Ye dhammā hetuppabhavā, saṃyojanānupassino.
153这十首是它们的摄颂偈。
Imā dasa tesaṃ uddānagāthā.
10十、此处所说的是一般法，乃经中所共说的真法，无论顺行逆行，均应分明辨析。此中该法为诸法之始。
10. Tatthimāni sādhāraṇāni suttāni yesu suttesu sādhāraṇāni saccāni desitāni anulomampi paṭilomampi vomissakampi. Tattha ayaṃ ādi.
155因无明所覆之世，[如世尊所教]
Avijjāya nivuto loko, [ajitāti bhagavā]
156分离无虑不能除灭；
Vivicchā pamādā nappakāsati;
157我说闻思修习，如实涂抹，苦具有极大恐怖。
Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ.
62其中无明与分离为苦集；苦具大恐怖即苦。此二为真谛——苦及集。所谓「缠缚及所缠者」是《相缀经》中对心缚之解释。缠缚是苦集，所缠者是苦。此二为真谛，即苦及苦集。
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.
63那么苦及苦灭是什么？
Tattha katamaṃ dukkhañca nirodho ca?
160是去除生欲的比丘；
Ucchinnabhavataṇhassa, netticchinnassa bhikkhuno;
161出生轮回已灭，不复有来生。
Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.
64心者，是苦。切断对存在渴爱者，则苦之灭。生死轮回已断，今无再生，所谓指示也。此为两圣谛，苦与苦灭也。比丘，共有二解脱：一为贪著断尽心之解脱，二为无明断尽以智慧显现之解脱。心者，是苦；解脱者，是苦灭。此为两圣谛，苦与苦灭也。
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.
65何者为苦，何者为道？
Tattha katamaṃ dukkhañca maggo ca?
164当知身如陶器，即竹罐似者；心如城堡，安置其中；
Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;
165应当以智慧为兵器与魔王作战，胜已护持，不被拘囿。
Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.
66此处，身如陶器，心如城堡，皆为苦。以智慧兵器与魔王作战者，则为道。此为两圣谛。比丘，凡非汝所有，当舍弃。束缚即为道。凡诸法，非我所有，当舍弃，色至识，皆苦及苦道也。
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.
67何者为苦，何者为集、灭？
Tattha katamaṃ dukkhañca samudayo ca nirodho ca?
168一切忧愁苦恼，以及世间中诸种种类的痛苦，
Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā;
169一切因所欲而生者，此等因爱未宁静而生者，未安者则不生，
Piyaṃ paṭiccappabhavanti ete, piye asante na bhavanti ete.
68凡一切忧愁苦恼及诸种痛苦，所谓因爱而生，乃一切痛苦之原因；彼爱即此苦之生成。以贪欲之失调、不作为为止息，此即苦之灭。此三诸圣谛，游方修行者悉知：“自作因，异作果”。依正思惟，此即苦。二边不趋中道，以无明为缘之行，至生起老死，彼亦为苦及其因。识、名色、六处、触、受、存在、生、老死，此皆苦。无明、行、渴爱、取，此为因。如此自作之理，当依此观察世谛因谛。此即苦、因苦之缘起道。无明灭则行灭，行灭则至老死灭，此为苦灭。此三为苦、因、灭之谛。
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.
11十一、何者为痛苦及其因及道？
11. Tattha katamaṃ dukkhañca samudayo ca maggo ca?
172“彼观苦者，随由苦之因，在尘世欲乐中，如何名之？
‘‘Yo dukkhamaddakkhi yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;
173盖因欲欲，世人相缠已识，彼应以正念调伏而修习。”
Kāmā hi loke saṅgāti ñatvā, tesaṃ satīmā vinayāya sikkhe’’ti.
70『苦』者，是指此苦；『苦集』者，因此苦而生；『苦灭』与『苦道』者，则是直接观察至此苦的灭除以及为灭除苦所修习之道。此即三圣谛。
Yo dukkhamaddakkhi, idaṃ dukkhaṃ. Yato bhavati, ayaṃ samudayo. Sandiṭṭhaṃ yato bhavati yāva tassa vinayāya sikkhā, ayaṃ maggo. Imāni tīṇi saccāni.
175在《增支部·十一集》中有《牧牛者譬喻经》。
Ekādasaṅguttaresu gopālakopamasuttaṃ.
71其中所说苦者，乃至于色根所摄受的六处，如同荆棘般遮蔽的状态；所缘之境界获得，所生起的来自四种幸福乐趣，并与自身实体相关，这即是苦。至于其集，即因痴爱而起的渴望。依六处观色所摄、渴望的消减、像荆棘遮蔽之相、与道相融通及善境相应，这即是道。无余法中存在有因、有缘、有所依、有时差分所起、被多所敬仰且善友为因缘，诸法皆与此道融通，乃此三圣谛也是。
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.
72那么何者是苦？何者是道及灭呢？
Tattha katamaṃ dukkhañca maggo ca nirodho ca?
178具身念住，住于六触根之所约束；
Sati kāyagatā upaṭṭhitā, chasu phassāyatanesu saṃvuto ;
179比丘常修习专注，知彼自灭境界；
Satataṃ bhikkhu samāhito, jaññā nibbānamattano.
73彼处具足身念及六根，及所有诸苦；具足身念者、持戒者及专注者皆具足此智。持戒及定者，皆为道。由如是修行者，得知涅槃，此即灭。此即三圣谛。戒立为基础，有二法当修习：止与观。与心同生之法属苦。止及观，皆为道。贪爱尽灭即心解脱；无明尽灭即智解脱，乃苦灭。此即三圣谛。
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.
74于是，何者为集，何者为灭？
Tattha katamo samudayo ca nirodho ca?
182贪欲、嗔恚及欢喜，安住于众多法中，
Āsā ca pīhā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;
183由无明之根生起；一切皆由我见所覆，根本皆被破坏，
Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā.
75所谓由无明之根生起者为集，一切由我见被破坏根本者为灭。此为两种真实。四法之不解不悟，应详细说明。对于圣者而言，戒、定、慧及解脱。若有人不解、不悟这四种法，此即为集；若能觉知、成就，则为灭。这即是集与灭。
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.
76于是，何者为集，何者为道？
Tattha katamo samudayo ca maggo ca?
186闻入世间之闻——（世尊称此为）
Yāni sotāni lokasmiṃ, [ajitāti bhagavā]
187念是彼等心念的阻碍。
Sati tesaṃ nivāraṇaṃ;
188我称耳根的防护为『守护』，这辞是智慧所成。
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.
77所谓耳根，是此烦恼的缘起。所谓智慧、念及所摄者为阻碍之封锁，是此解脱之道。此为两项真实。梵语称此故意摄取，谓坚固牢靠之形，经过六个月证成。其中文，身者即身业，悉为恼怖与黑暗的所引导；此恼怖、黑暗与恐怖皆是缘起。如此语业、意业非恼怖非黑暗，此即解脱之道。此语言业与意业。此二真实、缘起及道。
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.
78其缘起、止息与道为何？
Tattha katamo samudayo ca nirodho ca maggo ca?
79『依赖故动，非依赖则不动；动则无常，存定则不生灭；生灭无常，临终则无轮转；临终无常，终尽无重生无变迁。此谓苦。』
‘‘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.
80此有二依赖，此为缘起。非依赖及非生灭者，为道。无生灭且无轮转终尽者，此为止息。此三圣谛。未调伏之身念……彼解脱智慧显现，为缘起。唯依此一因而得之解脱，至多依此缘可成就。守戒不失、禁戒诸禁，彼解脱智慧显现，为道。解脱即止息。此三圣谛，缘起、止息及道。
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其时，何者为止灭？何者为道？
12. Tattha katamo nirodho ca maggo ca?
194由自身所证真实，以此自证已断尽疑惑，已得自证般涅槃者；
Sayaṃ katena saccena, tena attanā abhinibbānagato vitiṇṇakaṅkho;
195了解世间的断灭，正是断除了再生者，彼比丘如是。
Vibhavañca ñatvā lokasmiṃ, tāva khīṇapunabbhavo sa bhikkhu.
82凡以真实者为道，以断灭再生者为止灭。这两者为二谛。五种解脱处中，佛或教师，或一位明达出家人，应当详细教授其法。对该义理有所应知，生起欢喜，随喜欢悦，最终生厌离，此即为道。那解脱，即为止灭。五种解脱处亦应如是详细说。此二谛即止灭与道。
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.
83此等为普通经文。依此普通经文，根据其陈说及特征，可判别他经文，不可随意损坏。应依诗句、语法验明真伪。此等普通序列有十、四及其杂项注释。其十为五及六类，共十二种分类。此十二为前面所述十种增益真谛。完整经文无出其右者，无论注释抑或诗句。须谨慎寻求，依此十二增益真谛判别。
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.
84简言之，一切苦皆归纳于七个词句。何者七？恶缘苦与爱别离苦，此二词句应断定一切苦。其依据有二——身与心。所以叫“身苦”“心苦”，实无纯身苦、纯心苦，凡苦皆由身苦和心苦二者而定。以三苦聚合，即行苦、变苦与堪忍苦，故此一切苦由三苦聚合。由此说一切苦三重。苦有三种；苦有二类身苦及心苦；苦由恶缘与爱别离二苦。此即七种苦。
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.
85其中三种聚集原因，第四种之外还有第五种。何为这三种？渴爱、见解与业。其中文渴爱为有身行起因，是此聚集原因。正如世尊诸漏中最低劣的部类，即以三苦相集合，亦以二根本而从无明断灭者起，即为生渴集，与识体相应，亦由三苦相所集。
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.
86由此，当从错误见解说起。此见分为七种。其一的错误见解表现为三种中之一，有四种错误见境。其中第一错误见解者，是以相反的法相作观，是称“无常为常”等反义。四种错误见分别是此。一为想见，二为识，三为见。四种错误见之事分别是：色、受、识、法。此中，错误见得起因使无善业增长。想见错误则使嗔恨恶根增长，识错误使贪恶根增长，见错误使痴恶根增长。又嗔恚恶根生三不善行果：妄语、恶业、邪命；贪恶根生三不善果：邪念、邪精进、邪定；痴恶根生二不善果：邪见与邪念。恶因由正因引发，错误见也相依因，恶因有对立的至少二因，而解脱与止息则对立于错误见起因之外，为四因。
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.
201此处有这些摄颂偈。
Tatthimā uddānagāthā
202此界由无明所驱，心亦如枷锁所缚；
Avijjāya nivuto loko, cittaṃ saṃyojanampi;
203其断绝的生渴则有二解脱。
Sā pacchinnabhavataṇhā, dvemā ceva vimuttiyo.
204此身犹如陶瓷瓶，非属你则应弃舍；
Kumbhūpamaṃ kāyamimaṃ, yaṃ na tumhākaṃ taṃ pajaha ;
205忧愁痛苦者皆如此，憔悴如枯干之草。
Ye keci sokaparidevā, timbaruko ca sayaṃkataṃ.
206苦谛与见谛已现，其喻如护牛士；
Dukkhaṃ diṭṭhi ca uppannaṃ, yañca gopālakopamaṃ;
207当知念身法行，止定与观智；
Sati kāyagatā māhu, samatho ca vipassanā.
208欲爱恼憎与喜乐，及四念处察知；
Āsā pihā ca abhinandanā ca, catunnamananubodhanā;
209此诸感受于世，坚固且非软弱形；
Yāni sotāni lokasmiṃ, daḷhaṃ nemiyānākāro.
210依止者身念起，非离散而持续；
Yaṃ nissitassa calitaṃ, anupaṭṭhitakāyagatāsati;
211由自真理所作，至解脱之境界。
Sayaṃ katena saccena, vimuttāyatanehi ca.
87在《经藏详解》中由长老玛哈咖咤那所说，第一地——圣谛阐明，世尊以其慈悲如海浪般涌现，如来即是如此。
Peṭakopadese mahākaccāyanena bhāsite paṭhamabhūmi ariyasaccappakāsanā nātaṃ jīvatā bhagavatā mādisena samuddanena tathāgatenāti.