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2. 教法发起第二地

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二、教法立处第二地
2. Sāsanapaṭṭhānadutiyabhūmi
1313. 那么，什么是教法的根本所在？即是污浊部分的经文、习气部分的经文、寂灭部分的经文、无染部分的经文，以及污浊部分与习气部分、污浊部分与寂灭部分、污浊部分与寂灭部分及无染部分、习气部分与寂灭部分的经文。拘束、果报、方法，拘束与果报，果报与方法，拘束与果报与方法。烦恼、危险、出离，烦恼与危险，烦恼与出离，危险与出离，烦恼与危险与出离。世俗、出世，世俗与出世。业、果报，业与果报。现证、不现证，现证与不现证。智慧、应当了知，智慧与应了知。见解、修习，见解与修习。果报的业、不果报的业，既非果报又非不果报的业。亲说、他说，亲说与他说。众生所执、法所执，众生所执与法所执。通达亲说的住处、通达他说的住处，通达亲说与他说的住处。行为、果报，行为与果报。未差别的、被否定的，未差别与被否定。这些即为六种否定法。
13. 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.
1414. 那么，什么是污浊部分的经文？
14. Tattha katamaṃ saṃkilesabhāgiyaṃ suttaṃ?
3被欲网缠绕所覆盖，受渴爱遮蔽所覆盖；
Kāmandhā jālasañchannā, taṇhāchadanachāditā;
4被疏忽之亲所束缚，如鱼被钩缠住；
Pamattabandhunā baddhā, macchāva kumināmukhe;
5老死将至，犹如小兽依赖乳狐之母。
Jarāmaraṇamanventi, vaccho khīrapakova mātaraṃ.
6诸比丘，有此五盖。
Pañcime, bhikkhave, nīvaraṇā.
3那么，什么是习气部分的经文？
Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ?
8心为诸法之先导者，心为诸法之尊者，心为诸法之所造作者；
Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
9若以清净心思维，或以清净心说话或行为，
Manasā ce pasannena, bhāsati vā karoti vā;
10则由此心生之法，必随之以乐，犹如无尽之影随形。
Tato naṃ sukhamanveti, chāyāva anapāyinī.
11相应部中的经。
Saṃyuttake suttaṃ.
4于大天萨咖名为摩诃那玛之城，世尊于释迦族之咖毕拉瓦图城中，以正智之手段，莅临讲说此信戒明证之经典，此为后来之时所作描述。
Mahānāmassa sakkassa idaṃ bhagavā sakyānaṃ kapilavatthumhi nagare nayavitthārena saddhāsīlaparibhāvitaṃ suttaṃ bhāvaññena paribhāvitaṃ taṃ nāma pacchime kāle.
5此中何为断灭分之经典？
Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ?
14上中下无所执著，全然自由，此谓无所观察。
Uddhaṃ adho sabbadhi vippamutto, ayaṃ ahasmīti anānupassī;
15如此获得解脱者，已渡过激流疾浪，超越了再生之苦。
Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāya.
6比丘安乐地问世尊：戒律是否为快乐之因？
Sīlāni nu kho bhavanti kimatthiyāni ānando pucchati satthāraṃ.
7世尊答曰：哪一部经说此无染清净之法呢？
Tattha katamaṃ asekkhabhāgiyaṃ suttaṃ?
18『意念如磐石，稳定不动摇；
‘‘Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;
19对恶夜不生厌恶，也不会发怒；
Virattaṃ rajanīyesu, kopaneyye na kuppati;
20若心安住于此，何来苦恼之由？』
Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī’’ti.
8世尊中有一长老名为沙利佛，他经常出入行住坐，必须详尽为沙利佛作说明。这说明必须明确记载，以示世尊身念觉知不缺失，且本身加以详述。
Sāriputto nāma bhagavā theraññataro so maṃ āsajja appaṭinissajja cārikaṃ pakkamati, sāriputtassa byākaraṇaṃ kātabbaṃ. Yassa nūna bhagavā kāyagatā sati abhāvitā assa abahulīkatā vitthārena kātabbaṃ.
15此处问：何者是污染部分，何者是习气部分？
15. Tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca?
23遮盖者过度沾染，无遮者不过度沾染；
Channamativassati , vivaṭaṃ nātivassati;
24因此应当遮蔽污秽者，这样便不会过度沾染。
Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.
10遮盖过度沾染者谓之污染，无遮盖不过度沾染者谓之习气。以黑暗者及使黑暗者为污染；以光明者及使光明者为习气。所谓黑暗和使黑暗者即称污染；光和引向光者即称习气。
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.
11那么，何谓污染部分及可断部之经文？
Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ?
27智者不称为坚固的束缚者，当他们舍弃铁木和树根时；
Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca ;
28持续渴望宝石和耳环，渴望子女和妇女时；
Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.
12智者不称为坚固的束缚者，当他们渴望子女和妇女时，此为烦恼。斩断此烦恼而周行持戒的智者，无所贪着而放弃一切欲望，此为断除。所起念头和所显现的身心的生起与灭尽，这四步即是烦恼；后四步即为断除。
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.
13于此，何为烦恼之所从属、断除之所从属与不动摇之所从属的经文？
Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ?
31这世间由痛苦所生，由接触所累，疾病乃由自身生起；
Ayaṃ loko santāpajāto, phassapareto rogaṃ vadati attato;
32诸种分别执着，从何起便何灭，变化无常不同样。
Yena yena hi maññanti, tato taṃ hoti aññathā.
33众生的存在具有他异性，世界因存在而生，生者依赖存在而欢喜；
Aññathābhāvī bhavasatto loko, bhavapareto bhavamevābhinandati;
34那欢喜的即是怖畏，所怖畏者便为苦；
Yadabhinandati taṃ bhayaṃ, yassa bhāyati taṃ dukkhaṃ;
35正因断除此生存，所谓梵行得以成立。
Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati.
14譬如有些沙门及婆罗门，主张从存在中解脱，我称彼等为『不解脱于存在』者。又有些沙门及婆罗门，说从超越存在中离出，我称彼等为『非依止于存在』者。此苦因依止故生，一切苦无依止灭，观察此世，错乱愚痴众生，嗜乐于生存，未得解脱。若存在者，恒时皆由缘起而普遍存在，故说存在无常苦变异法。
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.
37『如是如实观之，凭正慧智所见；
‘‘Evametaṃ yathābhūtaṃ, sammappaññāya passato;
38生存欲舍灭，余境不生欢喜；」
Bhavataṇhā pahīyati, vibhavaṃ nābhinandati;
39一切渴爱皆灭尽，不间断的热、贪、恚止息，这称为涅槃。
Sabbaso taṇhānaṃ khayā, asesavirāganirodho nibbānaṃ.
40『对于已入灭的比丘，因无取执，故无再生。
‘‘Tassa nibbutassa bhikkhuno, anupādā punabbhavo na hoti;
41魔王虽强大，战胜欲念；一切有漏世间皆已放舍。』
Abhibhūto māro vijitasaṅgāmo, upeccagā sabbabhavāni tādī’’ti.
15此世因有痛苦而生烦恼，烦恼则因渴爱、染污而起。
Ayaṃ loko santāpajāto yāva dukkhanti yaṃ taṇhā saṃkileso.
16至于某些沙门或婆罗门说世间生灭轮回之解脱时，我称他们为「未解脱者来自有生」。某些沙门或婆罗门说，凭无生之力脱离轮回时，我称他们为「无自取者来自有生」。这是见染污，也是见渴爱染污，二者兼具即为染污。至于断除生死的出家修行者，以至于一切取执皆已灭尽，这便是解脱的成就。对于已解脱比丘，因无欲，故放弃一切生存。四种人依止前行，有未入流、有已入流、未出流和已出流。脚踏实地即为无欲地。
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.
1616. 于此处，何者为带有习气者，何者为无习解脱者，经文云何？
16. Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ?
45“布施善业增长成熟，能调伏嗔恨不衰减；
‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;
46善人断除恶行，因断贪嗔痴而安住涅槃。”
Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti.
18这里“布施善业增长成熟，能调伏嗔恨不衰减”为习气；“善人断除恶行，因断贪嗔痴而安住涅槃”为宁静。
‘‘Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatī’’ti vāsanā. ‘‘Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto’’ti nibbedho.
19对于顺应耳闻法、以语净除、以心平等、以见正断者，有五种缘起的断灭恐怖。在此，有些人具有多闻智慧，对诸法通达了然，心得平等，见解正断，依此修习，调伏磨炼，必在现法获特殊利益。如无现法得特殊利益，则为病；病未愈，又至临终时得病；临终时无得病，得生天界；不生天界，则因此法欲离苦乐，得阿拉汉果。由此现法得者，此即宁静。临终得者，为习气。以此十六部经，超越诸教，存留于世。此十六经中，有九种法门明了叉分。对智者非难非拙，对相应者非非相应，对无所作者，在俗世间无秽垢。此秽垢三种——贪秽、见秽、恶行秽。由秽垢起，秽垢住于法中，为俗间所依。若善断执，护持戒律与正见者，有贪秽。若存有“凭此戒行或善言将生天上神，或得天中天”等邪见者，有邪见秽。若坚守戒律且不懈怠，为善法所知者，因善人智慧正断，觉悟获解脱知见。于现法中此人，或现污秽有所除灭，或迟早于此法中除灭。于他蕴亦然，如经所闻“善行生习气”。于戒法稳固者，心无染污，佛为断除我见而说法，故得究竟涅槃。或于教灭后，得究竟涅槃，或一坐禅定半娴胜三明。此时两种圣人得法，信根随法根而行。法根者证丝显智，信根者应舍智。又丝显智有二，一为根敏，二为根钝。应舍智亦有二，一为根敏，一为根钝。根敏的丝显智与应舍智为无根之人。此三类人舍弃根敏，以丝显智代之，令其化为应舍智，处于中地，为钝慧者。三类人也如是。
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.
20十七、此时第四和第五类中，丝显智、应舍智与无根类都有。丝显智者，得根而立于见地，已获初果得声闻果位者。应舍智者亦得根立于见地，获初果声闻。无根者虽得根立见地，获初果声闻，但其滞碍多，位居上者，为第三种声闻。此三类人因根慧之轻重，立于初果声闻。
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.
1717. 其中，第四与第五类乃是「闻即知者」、「演说知者」与「可导者」。其中，「闻即知者」此人获得诸根，安住于见地，并证得入流果，为「一种子」，是第一类入流者。其中，「演说知者」此人获得诸根，安住于见地，并证得入流果，为「家家」，是第二类入流者。其中，「可导者」此人获得诸根，安住于见地，并证得入流果，为「七有」，是第三类入流者。此三类人因根器之差异而安住于入流果。
17. 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.
22「开启智慧者」是如同单籽者，「拆解智慧者」犹如波浪起伏者，「适宜的者」则为高于七重天者。此即为令人疲厌而难以忍受之经文。倘若更进一步勤奋精进，则必至终极涅槃。所谓开启智慧者、三根健全者，此中有两种人：获得了不还果位的，与中间涅槃者、以及临终涅槃者。所谓拆解智慧者、三根健全者，此中有两种人：他们获得不还果位，皆为无余涅槃者与有余涅槃者。所谓适宜者，获得不还果位者，是上道者，非终极者；开启与拆解智慧者，则因根不同，开启智慧者属于三根健全者（中间涅槃者），而适宜者属于上道非终者。开启智慧者与拆解智慧者中，因根数不同，开启智慧者属三根健全者之有余涅槃者，三根健全者为中间涅槃者，开启智慧者为临终涅槃者。拆解智慧者三根健全者为无余涅槃者，拆解智慧者为有余涅槃者，适宜者为临终涅槃者，拆解智慧者三根健全者为无余涅槃者，拆解智慧者为有余涅槃者，适宜者为上道非终者。如此五位不还者，第六为初果一来者，余三为入流者者，共成此九位修行者。
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.
23其中开启智慧者、三根健全者，成就阿拉汉果者，有两种人：一者两法皆得解脱，且得智解脱者。又有开启智慧者、通根者成就阿拉汉者，有两种人。立止不动者且无漏断者及三根健全者达阿拉汉，有两种人：无意识故非涅槃者，且无护持者；有意识故涅槃者，且护持者。拆解智慧者、通根者成就阿拉汉者，有两种人：若有意者非涅槃，若无意者则涅槃。若护持者非涅槃，若不护持者则为涅槃。适宜者依修习而随行，归于灭尽法，业受制约或业尽灭者。此九位阿拉汉所属四类法：染污法、不染污法。于此人中，如来的十种力量分别现起。
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.
18十八、何为十种？在此，诸佛世尊初转法轮之时，大能之天子天人应请称扬圣者所演法。彼以无上佛眼观察，见三类众生：受正约束、受邪约束、无定流转。正约束类，必堕恶道，无善果位；有不实断灭者，彼众生不可得生；有成就圣果者，其处所可知。邪约束类，行于圣果不能得；行于非圣行者，其处所可知。无定流转类，正在行正行将往正中受生者，其处可知；行邪行却往正界者，其处亦知。正行者往正处，全三类均知；邪行者往邪处，亦知。以上三类，由佛眼无上观察，明了如来所见法，若有人共修善法，当起来相应激励。若无嗔恚、断灭余习者，则有激励。由此无定流转法，教法显示不见于断灭彼岸。然教法告诫令弟子勿生不良行为与见解，无令此无定流转者生惰弱恶见。此为佛所示现法之处。
18. 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.
19十九、彼何等智多闻圣者，口诵诸经，天人、魔王持戒守法、以因缘行他境界者，彼处所可知。此谓法智。彼口诵者经七七次仍不得成就者，彼处所知。此谓诵智。诵智者昭示法之真旨，彼处所知。大能天子天人前来请问：“身心受苦，手脚关节疼痛，病痛不当小视？”彼处所知。此谓解智。彼处所显，彼处不安。彼无彼必有。此理以缘起法显现，破除烦恼之因，所现为十种不善业道。无论魔王、天帝、梵王、如来、转轮圣王，皆非母族之人。此处所知。若男子为王、转轮圣王、帝释天王者，彼正是。此乃如来之第一种力量——处所知，是以三类众生以四种相、四种分别观察缘起生灭律。善境及其善果应生处，男女人中皆知。如来唯有此第一种力量所知。
19. 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.
26彼正约束类众生，其行为道路非遍行之道，唯向涅槃之路而行。若为邪约束者，该道亦非遍行。如来教导者，应往生我处。由此该处所知众生因业所至，生死流转天人、世人之中。无论何行，悉应遍行此途。此为第二种力量，为如来所知遍行全道之智。
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.
27此遍行之路，众生虽多见皆不一，或作欲行，或作苦行，或从自身困苦起，或修习无生灭。因其种种行为之业感，众生随法真实知见各异，遍行于三界。此为第三种如来力量。
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.
28在那里，众生的根本因素产生了、增长了、滋养了，并被广泛修习。那些行为的根本因素当时就呈现增长状态。该根本因素包含了诸多层面，其中包括：出离根本因素、力量根本因素、某种成就以及某种非正法的因素，都呈现增长。有些人则未能依次体察这一点。他们乃是住于老死法的境地，常怀怀疑地行走，认为“这真实法无意义虚空”，正如世尊所说——帝释天王所述。世尊以明了之智，根本如实知见此法。这被称为如来第四根本力量。
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.
29在那里，哪一种根本因素最为占优，众生便由此起身行、言及意的行为。开始即是意念，行为则表现为身体或语言行为。开始是意念引导的行为变迁，如来以此知晓：“此众生依此根本因素，如此造作此行为。依据此因，在过去当时此行为之果报现行，现在或将来必定发生此果报。”如此，他通晓过去、现在与未来：“此人因此根本因素，正造此行为；因此因缘，将显现何种果报。”因渴爱与见解的缘故，其果报不会在眼前现起，或现时生起。换言之，他进一步明白：“此人未来定造此种行为，因此因缘此种果报将成熟，为此根本因素的当前安乐及未来安乐的果报。”……因此，如来以超凡智慧明了过去、未来及现在行为根本的因缘场所与果报，称此为第五星的如来根本力量，即行为果报明智。
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.
30如此，众生因所受行为根本的影响，明白此人执著贪欲行为的出离根本因素已趋于圆满。于是依赖贪欲，意念空 虚的人将进入最初禅定。若其意念继续朝向禅定之路而努力，则他依止禅定之内的差别部分，将达到第二禅定。依止第一禅定的禅心，彼将进入第二禅定净境。进一步，其欲界禅定之乐心专注存在，第三禅定的喜乐亦业已驻足。若此人彻底洞见出离，便会进入如来第四禅定的净境。第四禅定的差别现象为减弱之相，此等现象生起，由此显现第四禅定的禅境乐趣。因此由意识的入定，四种入定为八种解脱的门径，即四禅为解脱。八解脱中的三为解脱的门径。所谓定，是指四种定——欲定、精进定、心定、观察定。入定为四种入定，是此类染污贪欲行为之众生的解脱入定。诸如嗔恨行为、无明行为等染污众生亦同。因而，如来知晓此禅定净境的实相，超越一切众生，此为第六种如来根本力量。
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.
31在那里，如来乃知世间法与出世法，获练习而可修持之根本力。以禅定之主导者为所依态度，获得此根本力量。 以在业的发起行为为依止而得力量。诸天以此等根本智慧，乃知众生虽同具一切法，然已获净无碍的法之语句说明。能生、灭、转、变、染、净六断邪逐诸染心之根本，称为他方圣贤及各类众生所具足的根本根源力量。此即第七种如来根本力量。
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.
32在那里，如来乃知世间众生及其现世依止诸束缚业，修行的结果转归何方，明了二种力量之进程。以往诸世所住及目前境界，如来以神眼知透其生死轮回、升天下降之趣。此两种力量乃由如来的神眼投植之力。过去的业数关联波及当下，故当前心念、业根及未来业果均受其影响。以此多样方便，如来看穿过去住世及现前的根本力量。这为第八种力量，名为前世记忆力量及神眼力量。
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.
33其次，如来知觉圣者禅定及涅槃境界的绝断特质。此人因依止此道，断除了烦恼，究竟解脱心之自在，智慧解脱，在现法中证得并住持此境界。此智慧见解以灭烦恼为载体，证得如来果圣位。已断烦恼的知见，基于现法四果证境，乃断除贪、嗔、痴三毒和五蕴无我。所谓心的解脱由断烦恼生，智的解脱则是断见惑与无明惑。此二种解脱智慧皆实相体证，此为断烦恼的智慧。此为第十种如来根本力量。
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.
20二十、在这十种根本烦恼中，住世尊宣说五种教法：分别是污秽染污类、烦恼执着类、见解类、修习类和不随缘类。其间，渴爱染污是这教法断除贪欲的缘由，无明染污是断除无知的来源，恶行染污则是断除三善根的原因。其因缘为何？这三种心行恶行，依次是贪欲、嗔恚、邪见。以贪欲为例，心念恶行起由身体行为现起，安装妄取，言语行为亦悉被妄执缠绕，妄语虚妄、言语虚假、杂乱纷纷，均为贪欲不善的根源。在正行中，妄语、妄取都是因贪欲故而生；嗔恚亦带来恶身行为，杀生、抢夺、毁坏以致言语恶毒；而妄语、粗鄙语言、邪见等恶行皆由贪欲、嗔恚、邪见三贼共同生起。由此导致欲邪行、妄语乱语的惭愧违犯行为，这三种恶行都是不善之根本。
20. 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.
35贪欲即是渴爱，嗔恚即是瞋恚，邪见即是愚痴。这三者招引八种邪见。由此三大不善根，产生十种不善根之全面增长。就如贪欲、嗔恚、愚痴相互施害，贪欲因嗔恚而恶化，无明因贪欲增强。此中愚痴即阿毗达摩所说之无明，依仗四种形态现象，自见身为自体，愚痴之故而见色身为常我，执着于我身及色身。五十多劫以来，有三种常我见不断流传：一是认为此生我身即彼生命；二是常生他我之身，即我身或异身永存；三是对因果无知，断灭见及宿命轮回见根深蒂固。胡说「此即真理」是轮回中世俗众生的现象。常我见者，执我身不解真实；所以执五蕴与二十色处为我身，常我见恒常流行。无明与常我见俱存，众生守护道德戒律以求保障，将来盼望为天神或其他种种。如此习气，即为戒律之痴执愿。常我见者，执着色身为我，疑惑犹豫，不断纠结，生起未断疑惑。此便是习气类烦恼染污中之一部分。
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.
21二十一、然后以信根使悉数烦恼放下，慧根则见一切起灭，定根使心单一，精进根使发起努力。彼以此五根，随信、无有恐惧，专心一意，断续生起无间断之禅定。根纯净，随法而行，断续产生无间断之禅定。彼如实了知「此为苦」。斯为见解类教法。此五结使解脱，三恶本断除，六趣轮回生灭，侔此彼处持守者俱得净灭。其恶习细微者依贪嗔轻薄，或不坏灭，此二种业果尚存；贪嗔悉尽则二者俱灭，一生则人类轮回生死。除此之外尚有四种烦恼：色欲爱、存在爱、无明及动乱，皆由此我执根本起，不能完全绝尽我执而起；但一切起头因，皆自我执除除。染污已灭者，在入声顿悟之念处，五众思考进修未至无染净地；更高者无染净地有时受制。此为第五教法。三类众生所说：对凡夫修学、进修至无染阶段者；凡夫有见解部分；进修中众生；圣位无染者，第一个教法由诸阿拉汉之无染在；此五法需作二十七种细分。彼集合而成五十形态，彼五十形态为教法所依。真如彼处，教法依之应作适切安排。余依诸教义，逐处调适，随所应为正确指，因正念无法长持，触觉及心不易长存，无法以此准确说明经义。
21. 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.
66其中，前面诸经的摄颂偈如下。
Tattha purimakānaṃ suttānaṃ imā uddānagāthā
67欲爱如网，遮蔽心意，五盖亦如其障。
Kāmandhā jālasañchannā, pañca nīvaraṇāni ca;
68心所先行之法，大名而真实共伴。
Manopubbaṅgamā dhammā, mahānāmo ca sākiyo.
69向上向下，随缘解脱，依道德立旨。
Uddhaṃ adho vippamutto, yañca sīlakimatthiyā;
70于他因执念、身见及疑惑等扰乱的心中，心意如坚硬石头般稳固。
Yassa selūpamaṃ cittaṃ, upatissa pucchādikā.
71于身念修习者，心念清明无染，远离黑暗沉迷。
Yassa kāyagatāsati, channaṃ tamoparāyaṇo;
72此心非凡俗之心，此心坚固，非世俗所及。
Na taṃ daḷhaṃ cetasikaṃ, ayaṃ lokotiādikaṃ.
73四种人，因积累增长功德而得此心法，
Cattāro ceva puggalā, dadato puññaṃ pavaḍḍhitaṃ;
74在顺法之人中，此为他们的开示歌谣。
Sotānugatadhammesu, imā tesaṃ uddānagāthā.
2222. 在此，何为逆乱之义？
22. Tattha katamā āṇatti?
76若你们恐惧苦楚，若你们不喜痛苦；
Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
77切莫作恶业，无论是公开或隐密。
Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.
38「过去，拉达，应不执著于色相」，此文须细致解释。须知：「有戒行者，阿难，常应为之，何时无有逆违故」；此谓为断逆称。
‘‘Atīte , rādha, rūpe anapekkho hohī’’ti vitthārena kātabbā. ‘‘Sīlavantena , ānanda, puggalena sadā karaṇīyā kintime avippaṭisāro assā’’ti. Ayaṃ vuccati āṇatti.
39此中果报为何？
Tattha katamaṃ phalaṃ?
80法护持持法者，犹如大伞于雨时；
Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;
81若法清明持守，行法者不堕恶道。
Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.
82这是果。
Idaṃ phalaṃ.
40在那里，什么方法呢？
Tattha katamo upāyo?
84『诸法无我』这句，指的是当智慧得以观察、洞见时；
‘‘Sabbe dhammā anattā’’ti, yadā paññāya passati;
85接着便对苦生厌离，这是通向清净的道路。
Atha nibbindati dukkhe, esa maggo visuddhiyā.
41『比丘啊，即使具足七个肢体，也不能像寒冷之山王那样移动；那么愚痴在人类中又能用什么理由辩解呢？』这一点应当加以说明。此即方法所在。
‘‘Sattahaṅgehi samannāgato kho, bhikkhu, api himavantaṃ pabbatarājānaṃ cāleyya, ko pana vādo chavaṃ avijjaṃ sattakesu’’ veyyākaraṇaṃ kātabbaṃ. Ayaṃ upāyo.
42那里，什么为障碍及其果报呢？
Tattha katamā āṇatti ca phalañca?
88如果你们害怕苦，或者你们将苦视为不喜爱的事；
Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;
89不要去造作恶业，不管它是明说的还是暗中的。
Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.
90因为如果你造作恶业，不论是现在还是将来；
Sace hi pāpakaṃ kammaṃ, karotha vā karissatha;
91你的苦难不会因此得到解脱，反而会增长烦恼。
Na vo dukkhā pamokkhātthi, upaccāpi palāyataṃ .
43这依靠世间人常吟诵的诗句去说果报。对于守持戒律，有两种法应当修习：一是心的修养，二是慧的开发。嗔恚的熄灭与欢喜的生起皆为果报。
Purimikāya gāthāya āṇatti pacchimikāya phalaṃ. Sīle patiṭṭhāya dve dhammā bhāvetabbā yā ca cittabhāvanā yā ca paññābhāvanā yā ca āṇatti rāgavirāgā ca phalaṃ.
44其中果报为何？方法又为何？
Tattha katamaṃ phalañca upāyo ca?
94依靠守持戒律、有智慧的人，应当培育心与慧。
Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;
95热诚而圆熟的比丘，能断除这纷乱的缠结。
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.
45以男性主体部分四句为修习方法，以后半四句为果报。南迪、帝释、伊悉乌塔和胸前之门志同道合者根本承袭此经，涵摄六种法门。对于后面五种法门，应当广行祈求，此即修习方法。尚不能断除的欲界烦恼亦能令心解脱。六种法门皆具。此即修习方法与果报。
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.
46于此，何谓修习方法，何谓果报？
Tattha katamā āṇatti ca phalañca upāyo ca?
98“当观察空无所有之境界，慞帝常当觉知；
Suññato lokaṃ avekkhassu, mogharāja sadā sato;
99当高举自观之法，乃得如是离死之利。”
Attānudiṭṭhiṃ uhacca , evaṃ maccutaro siyā.
47“观察空无所有之境界”是修习方法之说，“慞帝常当觉知”是修习方法之行，“当高举自观之法，乃得如是离死之利”是果报。比丘们，应当修习定，修习定者，比丘当了知色无常。诸如此观，圣弟子亦得解脱生死……以上诸法悉皆所摄为三法。
‘‘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那么，何为烦恼？
23. Tattha katamo assādo?
49对欲望所贪求者，内心生起厌恶，这便是烦恼。
Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati. Ayaṃ assādo.
50『修行法行、持戒与善行，诸因之所成，婆罗门，有众生因这些而于此生身分裂后，生善趣、天界之境。』这便是烦恼。
‘‘Dhammacariyā samacariyā kusalacariyā hetūhi, brāhmaṇa, evamidhekacce sattā kāyassa bhedā sugatiṃ saggaṃ lokaṃ upapajjanti’’. Ayaṃ assādo.
51那么，何为危险？
Tattha katamo ādīnavo?
52欲乐终被断灭，完全消失，这即是危险。于巴设那经集有如高山般喻说，这便是危险。
Kāmesu ve haññate sabbā mucceva – ayaṃ ādīnavo. Pasenadisaṃyuttake sutte pabbatopamā – ayaṃ ādīnavo.
53那么，何为出离？
Tattha katamaṃ nissaraṇaṃ?
107若人远离欲乐，则其行止皆如履铁板，谨慎而行；
Yo kāme parivajjeti, sappasseva padā siro;
108其于世间所起不净之意，常能正自回避，不为所染。
Somaṃ visattikaṃ loke, sato samativattati.
54《相应部》中有一经，名为『护持智慧者的遮止』，此即解脱之义。
Saṃyuttake suttaṃ pāricchattako paṇḍupalāso sannipalāso – idaṃ nissaraṇaṃ.
55其内所缘之烦恼及忧患为何？
Tattha katamo assādo ca ādīnavo ca?
111人所作之事，尽见于自心；
Yāni karoti puriso, tāni attani passati;
112善人作善，恶人作恶。
Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ.
56这里说，肇因于作恶的，是失望。关于得失荣辱的表现，其中得不到利养是苦难的责难，这就是忧患。得到利养和荣誉则是幸福与称赞，这便是失望。
Tattha yaṃ pāpakārī paccanubhoti ayaṃ assādo. Lābhālābhaaṭṭhakesu byākaraṇaṃ, tattha alābho ayaso nindā dukkhaṃ, ayaṃ ādīnavo. Lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo.
57那么，失望和解脱是什么？
Tattha katamaṃ assādo ca nissaraṇañca?
115『善业的果报是幸福，所愿的利益得以实现；
‘‘Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;
116迅速且究竟的安宁，乃获得涅槃』。
Khippañca paramaṃ santiṃ, nibbānamadhigacchatī’’ti.
58那善业的果报与所愿的实现，是失望；迅速且究竟获得涅槃的安宁，是解脱。
Yo ca vipāko puññānaṃ yā ca adhippāyassa ijjhanā, ayaṃ assādo. Yaṃ khippañca paramaṃ santiṃ nibbānamadhigacchati, idaṃ nissaraṇaṃ.
59具备三十二相的大人，有两种归宿：若住于家中，则历任王位至称霸诸方为止，此为失望；若从家中出家为无家者，则乘诸波罗波罗洪流，获得解脱，此即失望且亦为解脱。
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.
60彼处所说的是什么困厄以及解脱？
Tattha katamo ādīnavo ca nissaraṇañca?
120因知有取故，生死遂生；
Ādānassa bhayaṃ ñatvā, jātimaraṇasambhavaṃ;
121欲灭除此故，生死灭尽以为解脱。
Anādātuṃ nibbattati, jātimaraṇasaṅkhayā.
61以四行诗为男人所言，如是生死之生为困厄；想让生死止息者，即名解脱。
Purimikāya aḍḍhagāthāya jātimaraṇasambhavo ādīnavo. Anādātuṃ nibbattati jātimaraṇasaṅkhayāti nissaraṇaṃ.
62此世间确实艰难，因生因死俱现。谓生死苦终有穷尽，此即困厄。若有人知此苦，离开往昔国土，此即解脱。此即困厄及解脱。
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.
63彼处所说的是什么烦恼、困厄及解脱？
Tattha katamo assādo ca ādīnavo ca nissaraṇañca?
125欲乐确实多彩多姿且悦目，然因其种种怪异丑恶形状而动摇心意；
Kāmā hi citrā vividhā manoramā, virūparūpehi mathenti cittaṃ;
126因此我出家了，身为王者，不如守清净的沙门生活更胜一筹。
Tasmā ahaṃ pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.
64‘欲乐确实多彩多姿且悦目’是欲望的诱惑。‘因丑恶形状而动摇心意’是害难。‘我从王宫出家，身为王者，不如守清净的沙门生活更胜一筹’，此即解脱。
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.
65譬如愚人执着苦果所感之业，如是，凡受恶业之报，其痛苦果报与身心不调且心无防备之害难显现，受善业之乐则诱惑心意。此为所见先例。修养心者、修养身者、修养慧者、大名鼎鼎且心无防备者，此即解脱。
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.
24二十四、何为世俗经？
24. Tattha katamaṃ lokikaṃ suttaṃ?
130恶业所造之果报，犹如凝乳，不易解脱；
Na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati;
131愚昧者如同被火焰吞噬，犹如被灰烬覆盖的火焰。
Ḍahantaṃ bālamanveti, bhasmacchannova pāvako.
67这是一则关于世间四种无有去来之境的经文。
Cattāri agatigamanāni, idaṃ lokikaṃ suttaṃ.
68那什么是超越世间的经文呢？
Tattha katamaṃ lokuttaraṃ suttaṃ?
134『若有人的根本感官安定如坚定的御者驾驭良马，
‘‘Yassindriyāni samathaṅgatāni , assā yathā sārathinā sudantā;
135其心已舍离烦恼无染污，诸天亦由此心而护卫他。』
Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino’’ti.
69这就是，尊者们，我当为汝等说的圣正定法，此即超越世间的经文。
‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmī’’ti idaṃ lokuttaraṃ suttaṃ.
70何者为世间法与出世间法的经文？
Tattha katamaṃ lokikaṃ lokuttarañca suttaṃ?
138如同七年之久的硬木，仿佛砍伐在头顶一般；
Sattiyā viya omaṭṭho, dayhamānova matthake;
139为断除欲爱，有觉知的比丘在外游方。
Kāmarāgappahānāya, sato bhikkhu paribbaje.
140『如同七年之久的硬木，仿佛砍伐在头顶一般』者，为世间法；
‘‘Sattiyā viya omaṭṭho, dayhamānova matthake’’ti lokikaṃ;
141『为断除欲爱，有觉知的比丘在外游方』者，为出世间法；
‘‘Kāmarāgappahānāya, sato bhikkhu paribbaje’’ti lokuttaraṃ;
71眷恋腐坏的饮食者，为世间法；无眷恋者，为出世间法经文。
Kabaḷīkāre āhāre atthi chandoti lokikaṃ. Natthi chandoti lokuttaraṃ suttaṃ.
72那么，何为业？
Tattha katamaṃ kammaṃ?
144若有众生杀害生命，妄言说谎，
Yo pāṇamatipāteti, musāvādañca bhāsati;
145于世间偷盗财物，通奸他人妻妾，
Loke adinnaṃ ādiyati , paradārañca gacchati.
146人若酗酒醉酒沉溺，
Surāmerayapānañca, yo naro anuyuñjati;
147弃舍五戒，恶行之人即称为恶德之人。
Appahāya pañca verāni, dussīlo iti vuccati.
73比丘们，这三种便是恶行，这是业。
Tīṇimāni, bhikkhave, duccaritāni. Idaṃ kammaṃ.
74彼处所生之果报为何？
Tattha katamo vipāko?
75此乃如其所形之苦报，经六万余年之后现生，
Saṭṭhivassasahassāni, yathārūpī vipaccagā.
76比丘们，我曾见六入根缘之地狱（六处感受之地狱），我亦曾见六入根缘之天界。此即所生之果报也。
‘‘Diṭṭhā mayā, bhikkhave , cha phassāyatanikā nāma nirayā. Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma saggā’’. Ayaṃ vipāko.
77彼处何业与果报并存？
Tattha katamaṃ kammañca vipāko ca?
153铁锈污秽聚集，饮食之者亦同此铁锈污秽；
Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;
154如是，越过善道者，种种恶业引领其堕于恶趣。
Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.
78由贪欲污秽凝结而生的，是称为此行为的行为过程。其结果叫做恶趣的果报。
Ayasāva malaṃ samuṭṭhitaṃ, yāva sāni kammānīti idaṃ kammaṃ. Nayanti duggatinti vipāko.
79若对父母、世尊及世尊弟子持有正确的正行正住，这便是该行为。若转生为天人，这便是该行为的果报。这里所说的是行为及其果报二者。
Catūsu sammāpaṭipajjamāno mātari pitari tathāgate tathāgatasāvake yā sammāpaṭipatti, idaṃ kammaṃ. Yaṃ devesu upapajjati, ayaṃ vipāko. Idaṃ kammañca vipāko ca.
25二十五、此中所指示的经文是哪一部？
25. Tattha katamaṃ niddiṭṭhaṃ suttaṃ?
158比喻为白骡裘覆被，独轮车运转的车辕；
Nelaṅgo setapacchādo, ekāro vattatī ratho;
159请观看无碍流动、被切断的水道；
Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ;
160或者观照沙门心念，显现为心念主的主体。
Yaṃ vā cittaṃ samaṇesu, cittāgahapati dissati.
81佛在此以此偈颂表现之意已明了。
Evaṃ imāya gāthāya niddiṭṭho attho.
82如牧牛者喻示的十一字。比丘们，如是，比丘即是色知者。而且以超越敬重而受敬重者。如上所释，此等十一字意已明了。
Gopālakopame ekādasa padāni. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. Yā ca atirekapūjāya pūjetā hotīti. Imāni ekādasa padāni yathābhāsitāni niddiṭṭho attho.
83那未明了的意为何？
Tattha katamo aniddiṭṭho attho?
164乃是欢喜闲静、满足安心、听闻法已、已见法性；
Sukho viveko tuṭṭhassa, sutadhammassa passato;
165在世乐无碍，于众生中能自制；
Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamoti.
166已离尘世乐，超越欲乐。
Sukhā virāgatā loke, kāmānaṃ samatikkamo;
167此种戒律者，即为至乐者。
Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhanti.
84此为未显示者。八大圣贤意念。此为未显示者。
Idaṃ aniddiṭṭhaṃ. Aṭṭha mahāpurisavitakkā. Idaṃ aniddiṭṭhaṃ.
85其中何者为显示，何者为未显示？
Tattha katamaṃ niddiṭṭhañca aniddiṭṭhañca?
170慈目清净，面容和朗，形体端正，行止严肃；
Pasannanetto sumukho, brahā uju patāpavā;
171处于圣比丘团中央，如晨星初现而明朗。
Majjhe samaṇasaṅghassa, ādiccova virocasi.
86慈目清净即为显示。至于世尊所说的慈目清净、面容和朗、形体端正、行止严肃、光明焕耀之义，则为未显示。此犹如泡沫般的解析，泡沫乃泡沫而已；如同初生泡沫般受、想、识、五蕴一样，在五种比况中为未显示者。何以泡沫般的色受是眼识能见？受如泡沫般何以？何种受为苦、何种为苦乐不苦？诸法皆为未显示者。显示与未显示皆如是。
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那么，何为智慧？
26. Tattha katamaṃ ñāṇaṃ?
174智慧确为世间最高，乃通向涅槃断除之法；
Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;
175由此智慧，人能正知生死之灭尽。
Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.
88三根即三种感官：未知自性根、他感官根与外在感官根，此即智慧。
Tīṇimāni indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ, idaṃ ñāṇaṃ.
89再者，何为应当远离之法？
Tattha katamaṃ neyyaṃ?
178众生在欲界中，为欲爱所缠缚，当远离一切羁绊及不善行为。
Kāmesu sattā kāmasaṅgasattā, saṃyojane vajjamapassamānā;
179断除缠缚的存在者，绝不会渡过那浩大而宏广的浪潮。
Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.
90具足四支肢体的身形变化，在天人中显现。此中有一则威严庄重、不可亵渎的教诲——此为『当弃绝者』。
Catūhi aṅgehi samannāgatā kāyassa bhedā devesu uppajjanti. Udāne kāpiyaṃ suttaṃ apaṇṇakapasādanīyaṃ – idaṃ neyyaṃ.
91那么何为智慧？何为当舍弃者？
Tattha katamaṃ ñāṇañca neyyañca?
182诸法无我，是当念及之理，此乃智慧所了知之义；
Sabbe dhammā anattāti, yadā paññāya passati;
183于是对苦生厌弃，这正是清净之道；
Atha nibbindati dukkhe, esa maggo visuddhiyā.
92所谓见到者即是智慧。凡以无我之义持守诸法，即为当弃绝者。
Yadā passatīti ñāṇaṃ. Yo sabbadhamme anattākārena upaṭṭhapeti idaṃ neyyaṃ.
93四圣谛中，其中有三难行者所应舍弃者，分别是道谛、戒蕴与慧蕴，这即是知识与应舍之法。
Cattāri ariyasaccāni, tattha tīṇi neyyāni maggasaccaṃ sīlakkhandho ca paññākkhandho ca, idaṃ ñāṇañca neyyañca.
2727. 此中何者为所现证？
27. Tattha katamaṃ dassanaṃ?
187唯有此道，没有其他，用以净化所见；
Eseva maggo natthañño, dassanassa visuddhiyā;
188诸汝当修习此道，此为魔者之迷惑。
Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.
95圣弟子具足四支，以自身诠释：“于断灭尽处，我乃入流果者，无堕落性，是定进正觉所趣。”此即所现证法。
Catūhi aṅgehi samannāgato ariyasāvako attanāva attānaṃ byākareyya ‘‘khīṇanirayomhi yāva sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’’ti. Idaṃ dassanaṃ.
96此中何为修习？
Tattha katamā bhāvanā?
191若诸根门清净安住，内外周遍于一切世间，
Yassindriyāni subhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;
192此人心力纯正，依色知境，心无痴惑，不识真实。
So puggalo mati ca rūpasaññī, sumohagatā na jānāti .
97四法为行脚——无贪无瞋、正念、正定，此即修习之法。
Cattāri dhammapadāni – anabhijjhā abyāpādo sammāsati sammāsamādhi. Ayaṃ bhāvanā.
98其于此处，何为观见与修习？
Tattha katamaṃ dassanañca bhāvanā ca?
195以语、以心、以业，正知法理而无违逆；
Vacasā manasātha kammunā ca, aviruddho sammā viditvā dhammaṃ;
196志趣涅槃境界，正行于世间，随顺而行。
Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.
99为求证入流果实，应当思惟哪些法？世尊说：是五蕴取集。此即观察与修习之法。
Sotāpattiphalaṃ sacchikātukāmena katame dhammā manasikātabbā, bhagavā āha pañcupādānakkhandhā. Idaṃ dassanañca bhāvanā ca.
2828. 这里所谓的果报法是什么？
28. Tattha katame vipākadhammadhammā?
101所谓果报法，是指人们所作之业及其扩展。比丘们，这三者是善行。此即所说的果报法。
Yāni karoti purisoti vitthāro. Tīṇimāni, bhikkhave, sucaritāni. Ime vipākadhammadhammā.
102那么，何为九种新的果报法？
Tattha katame navipākadhammadhammā?
201色受、识、想、行、识——其中，色是触物之色，受是受感，想是分别，识是心识，意欲亦属其中；
Rūpaṃ vedayitaṃ saññā, viññāṇaṃ yā ceva cetanā;
202于是生起我与非我之见，见此则生厌离心。
Nesohamasmi na meso attā, iti diṭṭho virajjati.
103比丘们，这五蕴——这些就是无新作用法。
Pañcime, bhikkhave, khandhā – ime navipākadhammadhammā.
104其中特别是哪一种无新作用的法呢？
Tattha katamo nevavipāko navipākadhammadhammo?
205『那些如是修行者，奉行佛陀所教导的道，
‘‘Ye evaṃ paṭipajjanti, nayaṃ buddhena desitaṃ;
206他们必能成就苦的断尽，是世尊教法的成就者。』
Te dukkhassantaṃ karissanti, satthusāsanakārakā’’ti.
105因此，正确的修行和灭尽，二者皆属无新作用无新作用法。我将为汝等宣说梵行、梵行之果，以及圣者的八正道、梵行之果，从初果圣者至阿拉汉果。
Iti yā ca sammāpaṭipatti yo ca nirodho, ubhayametaṃ nevavipāko navipākadhammo. Brahmacariyaṃ vo, bhikkhave, desessāmi, brahmacariyaphalāni ca brahmacariyañca ariyo aṭṭhaṅgiko maggo brahmacariyaphalāni sotāpattiphalaṃ yāva arahattaṃ.
2929. 这里所谓的‘说句’是什么？
29. Tattha katamaṃ sakavacanaṃ?
209一切恶业不造，善业趣入具足；
Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
210洁净身意之心，此乃佛陀之教法。
Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.
107比丘，此三者为解脱之门，此为正语。
Tīṇimāni, bhikkhave, vimokkhamukhāni. Idaṃ sakavacanaṃ.
108其中何为他言？
Tattha katamaṃ paravacanaṃ?
213无如子般之爱，无如财帛般之多；
Natthi puttasamaṃ pemaṃ, natthi goṇasamitaṃ dhanaṃ;
214无如日光般之辉，无过于大海之深。
Natthi sūriyasamā ābhā, samuddaparamā sarā.
109缘于魔王余僧伽难胜得善说，圣众！帝释天王在享用自己的果报时，应当详加阐述。此为对立说。
Hetunā mārisā kosiyā subhāsitena saṅgāmavijayo sopi nāma, bhikkhave, sakko devānamindo sakaṃ phalaṃ paribhuñjamānoti vitthārena kātabbaṃ. Idaṃ paravacanaṃ.
110其间何谓正说又何谓对立说？
Tattha katamaṃ sakavacanañca paravacanañca?
217『所获及应当获者，两者均为世尊所裁定；
‘‘Yaṃ pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ;
218诸如此类言论者无有，如其间有惑业。』
Ye evaṃvādino natthi, tesaṃ kāmesu doso’’ti.
111此为对立说。又如此二者俱未践行于终，周而复始者，其无明无迹。此谓正说。
Idaṃ paravacanaṃ. Ye ca kho te ubho ante anupagamma vaṭṭaṃ tesaṃ natthi paññāpanāya. Idaṃ sakavacanaṃ.
220『子嗣多者于儿孙乐，牛群亦于牛群乐；
‘‘Nandati puttehi puttimā, gomā gohi tatheva nandati;
221『缘』者，谓人之所爱着之所缘；非缘者，谓不爱着之所缘。故曰：人之所乐者是其缘，非缘者则非乐也——此为他文所说。
Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī’’ti – paravacanaṃ.
222『以子哀悼有子的父，如牛亦哀悼牛』，
‘‘Socati puttehi puttimā, gomā gohi tatheva socati;
223『缘者，谓人之所哀；非缘者，谓不哀者。故曰：人之所哀者是其缘，非缘者则不哀也』——此为同文所说。
Upadhī hi narassa socanā, na hi so socati yo nirūpadhī’’ti – sakavacanaṃ.
224这是自宗之说与他宗之说。
Idaṃ sakavacanaṃ paravacanañca.
30三十、彼处所谓诸立（所依）何者？
30. Tattha katamaṃ sattādhiṭṭhānaṃ?
226诸有将生者，及诸已生者，皆当舍弃色身而往，
Ye keci bhūtā bhavissanti ye vāpi, sabbe gamissanti pahāya dehaṃ;
227知悉诸法皆为无常善法，应当立于法中修行梵行。
Taṃ sabbajāniṃ kusalo viditvā, dhamme ṭhito brahmacariyaṃ careyya.
113诸比丘，当知有三种依止者，即导师、如来、阿拉汉及修行的范例。这即是七依止。
Tayome, bhikkhave, satthāro, tathāgato arahaṃ sekkho paṭipado. Idaṃ sattādhiṭṭhānaṃ.
114那么，何为法的依止？
Tattha katamaṃ dhammādhiṭṭhānaṃ?
230所谓法的依止，是指世间的欲乐，及彼岸的安乐；
Yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ;
231灭尽渴爱所成就的安乐，此安乐超越时限，永不消逝。
Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasiṃ.
115诸比丘，第七觉支即是法的依止。
Sattime , bhikkhave, bojjhaṅgā, idaṃ dhammādhiṭṭhānaṃ.
116那么，何为七依止和法的依止呢？我说：真理难以彻底了解，愚人不能完全洞察，明了通达者无所欢喜，故此法的依止是指真理难于究竟澄清。而七依止是指不再生死的彼岸，如同人在横渡江河时，岸边或江心无沉陷之处，亦无生人、非人生、入水或重生之状态，这是法的依止。如此，积累七依止而成其极，方为涅槃安住者、涅槃归依者，这即七依止及法的依止。
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.
117在那里，什么是止？
Tattha katamo thavo?
235以八正道为主导，真理有四重方面；
Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
236断欲为法中最胜者，是双足之明；
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.
118比丘们，这三者为最上之首——佛是众生之首，断欲是法之首，僧团是众聚之首。这即为止。
Tīṇimāni, bhikkhave, aggāni – buddho sattānaṃ, virāgo dhammānaṃ, saṅgho gaṇānaṃ. Ayaṃ thavo.
3131. 其中未曾阐明者是什么？
31. Tattha katamaṃ anuññātaṃ?
239身行戒摄善，口业戒摄亦善；
Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
240心的节制是善行，善行处处皆有节制；
Manasā saṃvaro sādhu, sādhu sabbattha saṃvuto;
241处处节制的比丘，从一切苦难中得解脱。
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.
242此为世尊所允许。
Idaṃ bhagavatā anuññātaṃ.
120比丘啊，有三种应当精勤奉行的：身体善行、语言善行、心意善行。此义不可轻忽。
Tīṇimāni, bhikkhave, karaṇīyāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Idaṃ anuññātaṃ.
121那么，何为应当否弃的？
Tattha katamaṃ paṭikkhittaṃ?
122没有如对子女般的爱护。对此作详细说明即为否弃。
Natthi puttasamaṃ pemaṃ. Vitthāro idaṃ paṭikkhittaṃ.
123比丘啊，有三种应当自知而弃除者。何者为三？身体恶行、语言恶行、心意恶行。此即否弃。
Tīṇimāni, bhikkhave, akaraṇīyāni sayaṃ abhiññāya desitāni. Katamāni tīṇi? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Idaṃ paṭikkhittaṃ.
124在那里，何者为未承认与否定？
Tattha katamaṃ anuññātañca paṭikkhittañca?
248以身体行善，且身体得约束；
Kāyena kusalaṃ kare, assa kāyena saṃvuto;
249舍弃身体恶行，修行身体善行。
Kāyaduccaritaṃ hitvā, kāyasucaritaṃ care.
125前两句为第一与第四句，意为承认；第三句为否定，意即舍弃身体恶行。此为《大分律》非迟疑误断之释。
Dvīhi paṭhamapadehi catutthena ca padena anujānāti. Kāyaduccaritaṃ hitvāti tatiyena padena paṭikkhittanti. Mahāvibhaṅgo aciratapānādo.
251于此有诸摄颂偈
Tatthimā uddānagāthā
252若汝惧恐苦难，勿喜未至之苦；
Sace bhāyasi dukkhassa, mābhinandi anāgataṃ;
253如雨季时之伞，适用于善法行者。
Vassakāle yathā chattaṃ, kusalāni kamatthake.
254诸法无我者，彼已集聚诸法而能动摇其念；
Sabbe dhammā anattāti, samāgataṃ vicālaye;
255然诸法之中，离苦难得解脱者无也，须依止止观并行；
Na vo dukkhā pamokkhātthi, samatho ca vipassanā.
256彼以欲贪为执，随思虑而烦扰不息；
Kāmacchandaṃ upādāya, yo so vitakkehi khajjati;
257于觉支善法成熟已，彼能于此除灭烦恼沉重；
Subhāvitatte bojjhaṅge, so imaṃ vijaṭaye jaṭaṃ.
258应观空寂世界，修习定力生起；
Suññato lokaṃ avekkhassu, samādhibhāvi bhāvase;
259欲乐求者，乃奉行正法，得安稳善趣。
Kāmaṃ kāmayamānassa, dhammacariyāya sugatiṃ.
260一切被摧毁者终究灭尽，四方如同被封闭般不复存在；
Haññate sabbā mucceva, nippoṭhento catuddisā;
261凡避开欲乐者，如伞盖完全遮蔽一般；
Yo kāme parivajjeti, pārichattopameva ca.
262世人所行之事，皆为世间法所示现；
Yāni karoti puriso, lokadhammā pakāsitā;
263善行之果乐护其成，第三果外无他果可得；
Sukho vipāko puññānaṃ, tatiyaṃ aññaṃ na vijjati.
264知晓贪取之害而心生恐惧，生命因此生起与存续；
Ādānassa bhayaṃ ñatvā, jāyate jīyatepi ca;
265欲乐变化纷繁多样，如盐粒般细微且多种多样。
Kāmā hi citrā vividhā, atha loṇasallopamaṃ.
266恶业一旦造作，其终必趋堕落之路；
Na hi pāpaṃ kataṃ kammaṃ, agatīhi ca gacchati;
267若诸根门得以宁静稳定，则五种智慧亦随之现起。
Yassindriyāni samathaṅgatāni, tatheva pañcañāṇiko.
268如同木杖因土坚牢而立，识亦稳固不迁移；
Sattiyā viya omaṭṭho, viññāṇañca patiṭṭhitā;
269若有人行杀生恶行，则三恶不善业即随之生起。
Yo pāṇamatipāteti, tīṇi duccaritāni ca.
270即便经历六万年之久，获得此殊胜时机亦极难得；
Saṭṭhivassasahassāni, khaṇaṃ laddhāna dullabhaṃ;
271犹如生锈铁片经四种方式净除，方能脱除污秽。
Ayasāva malaṃ samuṭṭhitaṃ, catūsu paṭipattisu.
272白覆无秽垢，复如牧牛者；
Nelaṅgo setapacchādo, atha gopālakopamaṃ;
273然离群之乐，乃是满足之独处，诸念亦为善妙所说。
Sukho viveko tuṭṭhassa, vitakkā ca sudesitā.
274色如聚泡沫，高直而威赫；
Pheṇapiṇḍopamaṃ rūpaṃ, brahā uju patāpavā;
275智慧实为世间之最胜，三根本感官无与伦比。
Paññā hi seṭṭhā lokasmiṃ, anaññā tīṇi indriyāni.
276众生为欲卷缠，其中色相隐秘无闻。
Kāmesu sattā kāmasaṅgasattā, atha vaṇṇo rahassavā;
277诸法皆无我，是圣谛之正说也。
Sabbe dhammā anattāti, ariyasaccañca desitaṃ.
278此道无他，名为入流者者，乃此之义也；
Eseva maggo natthañño, sotāpannoti byākare;
279谓其根识得以淳善培育，且依教法戒律而行；
Yassindriyāni subhāvitāni, atha dhammapadehi ca.
280言语与意念俱转，五蕴皆属无常；
Vacasā manasā ceva, pañcakkhandhā aniccato;
281此人所为，三行皆善也；
Yāni karoti puriso, tīṇi sucaritāni ca.
282色受想三法显露，遍照五蕴；
Rūpaṃ vedayitaṃ saññā, pañcakkhandhā pakāsitā;
283如是修行者，及诸梵天果亦随之。
Yo evaṃ paṭipajjati, brahmā ceva phalāni ca.
284诸恶不作，解脱者正为宣说此法。
Sabbapāpassa akaraṇaṃ, vimokkhā taṃ hi desitā;
285世间无有父子之爱等同，天人魔众亦然无此相同之情。
Natthi puttasamaṃ pemaṃ, devānaṃ asurāna ca.
286所受所当受者，无论何物，恒常使人或喜或悲；
Yaṃ pattaṃ yañca pattabbaṃ, nandati socati niccaṃ;
287诸未来诸有众生，及宣说者皆如是知晓明现。
Ye keci bhūtā bhavissanti, satthāro ca pakāsitā.
288世间欲乐及觉支，为善妙正道所广宣；
Yañca kāmasukhaṃ loke, bojjhaṅgā ca sudesitā;
289道中八正道为最胜，三学等亦为第一法。
Maggānaṭṭhaṅgiko seṭṭho, tayo ca aggapattiyo.
290以身心的自制为善，并行所应奉行之教诫。
Kāyena saṃvaro sādhu, karaṇīyañca desitaṃ;
291世间无有等同于自身之爱护，圣者亦宣说三种爱护法。
Natthi attasamaṃ pemaṃ, ariyā tīṇi ca desitā.
292因身行善而欢喜，守持律仪于欲乐世间；
Kāyena kusalaṃ abhirato, vinayañca kāmasukhaṃ loke;
293觉支亦广为宣说，其教义虽难解亦相继相承。
Bojjhaṅgā ca sudesitā, duddasaṃ anataṃ ceva parāparaṃ ca;
294《藏释》中名为教法建立之第二地已完结。
Peṭakopadese sāsanappaṭṭhānaṃ nāma dutiyabhūmi samattā.