3. 经决定第三地
3. 经所依第三地
3. Suttādhiṭṭhānatatiyabhūmi
3232. 其中，何为经的所缘？
32. Tattha katamaṃ suttādhiṭṭhānaṃ?
2这是贪执持、嗔执持、痴执持、无贪执持、无嗔执持、无痴执持、身业执持、语业执持、意业执持、信根执持、精进根执持、念根执持、定根执持、慧根执持。
Lobhādhiṭṭhānaṃ dosādhiṭṭhānaṃ mohādhiṭṭhānaṃ alobhādhiṭṭhānaṃ adosādhiṭṭhānaṃ amohādhiṭṭhānaṃ kāyakammādhiṭṭhānaṃ vācākammādhiṭṭhānaṃ manokammādhiṭṭhānaṃ saddhindriyādhiṭṭhānaṃ vīriyindriyādhiṭṭhānaṃ satindriyādhiṭṭhānaṃ samādhindriyādhiṭṭhānaṃ paññindriyādhiṭṭhānaṃ.
3那么，什么是贪执持？
Tattha katamaṃ lobhādhiṭṭhānaṃ?
4谓因意念所生，即强烈的爱欲，有善观照；
Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;
5欲望因此愈加增长，这确实造成了坚固的束缚。
Bhiyyo taṇhā pavaḍḍhati, esa kho gāḷhaṃ karoti bandhanaṃ.
4所谓意念，是指欲念的念头；善观照，是指与欲念相应的事物；欲望增加是指欲爱欲望的增长；坚固的束缚，是指由此产生的爱执：所有诸法须根本安立于此，若法有所发生亦当因此袒露。世尊不会单独着手说法而不兼说其他法。意念为欲念，即该念头由欲执持表现。强烈的爱，指意念之事物；善观照指欲爱随之增长；坚固的束缚则示此为执持之缠结。此可由经诗及诸般明证推知证成。
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.
5世尊于彼处指出一法，具三重义，彼法不依他缘，于因与果而立。
Tattha bhagavā ekaṃ dhammaṃ tividhaṃ niddisati, nissandato hetuto phalato.
8所施之物，受者欢喜，众人恭敬，名誉增长，声望拓展；
Dadaṃ piyo hoti bhajanti naṃ bahū, kittiñca pappoti yaso ca vaḍḍhati;
9施者不自求回报，亲近众朋，通达智慧，人间道德纯正。
Amaṅkubhūto parisaṃ vigāhati, visārado hoti naro amaccharī.
6所布施者即为功德行。因此，众人恭敬，扬善之名于世流布，施者受众喜爱，被众人亲近，心悦诚服。此施非随意为之，且常恒不懈。此果为身体死亡后生天道之报；此果源于贪欲执着。
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.
33三十三 其所依恨意为何？
33. Tattha katamaṃ dosādhiṭṭhānaṃ?
12即杀生及妄语者；
Yo pāṇamatipāteti, musāvādañca bhāsati;
13于世间盗取他人所不与者，且与他人妻妾往来者；
Loke adinnaṃ ādiyati, paradārañca gacchati;
14嗜饮酒及恶毒之酒中含酒者，若人为此而贪著。
Surāmerayapānañca, yo naro anuyuñjati .
15若舍弃五戒，谓之恶行者；
Appahāya pañca verāni, dussīlo iti vuccati;
16肉体遭损害者，愚昧者，堕入恶道。
Kāyassa bhedā duppañño, nirayaṃ sopapajjati.
8若有人杀生，则谓其恶；若言妄语，则为恶口所损；嗜饮酒及恶酒，皆为恶根缘；饮酒如同与他人妻妾不正往来，招致仇敌。
Yo pāṇamatipātetīti duṭṭho pāṇamatipāteti. Musāvādañca bhāsatīti dosopaghātāya musāvādañca bhāsati. Surāmerayapānañca, yo naro anuyuñjatīti doso nidānaṃ. Yo ca surāmerayapānaṃ anuyuñjati yathāparadāravihārī amittā janayanti.
9所谓舍弃五戒者，即超越五戒之范畴，乃破除一切生起恶业之根，故称其恶；其恶业之因缘当当明知，及其果报亦当知晓。
Pañca verāni appahāyāti pañcannaṃ bhikkhāpadānaṃ samatikkamanaṃ sabbesaṃ dosajānaṃ sā paṇṇatti, teneva dosajanitena kammena dussīlo iti vuccati sopi dhammo hetunā niddisitabbo, nissandena phalena ca.
10三种愚痴的愚痴特征——第一，言语恶劣；第二，心念恶劣；第三，行恶行为者。于此中，凡身体与言语上作恶者，即为行恶行为者。其言恶即妄语，与先前所见所闻不符者，即名言语恶劣。其心所造意念恶劣、有嗔恚者，即为心念恶劣。具此三种愚痴特征者，必遭受三种痛苦烦恼，于苦痛中经历损害，或处于自害、他害的状态。第一，当其行杀生等不善业道时，感受由此而生的苦痛烦恼。其次，若见盗贼、犯王法者被王拘禁、杀害，则若自己若他人为王，设想被拘禁杀害时，亦体验相同的苦痛烦恼。再者，愚痴人若坐上位，念想未来死期将至，也因此感受苦痛烦恼。此愚痴特征之因，三种苦痛烦恼皆依此而起。由身体分裂，堕于地狱，为此恶果。此即为此愚痴的根本所在。
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.
34三十四、何为无明的根本所在？
34. Tattha katamaṃ mohādhiṭṭhānaṃ?
21即在众多亿万劫中流转，
Satañceva sahassānaṃ, kappānaṃ saṃsarissati;
22或更长远，形形色色的生命受孕传递。
Athavā pi tato bhiyyo, gabbhā gabbhaṃ gamissatha.
23若不生取著于佛所说法，若自行断绝生死取著，
Anupādāya buddhavacanaṃ, saṅkhāre attato upādāya;
24则终断苦厄，此地无有再生。
Dukkhassantaṃ karissanti, ṭhānametaṃ na vijjati.
12无始以来轮回不断者，无论生死复起，皆由无明为因。诸行的缘起，亦因无明；这正是如来所说无明经中的义旨。诸行自性牵引五蕴，继而招致五见生起。谓‘此为我，吾是此，吾有此我’者，乃因无明所覆，此义即出自无明经。佛陀以经藏法门示现此理，当以特别方式予以揭示，非凡然。无他，唯此而已。
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.
13彼诸沙门婆罗门，若不明白四圣谛之广义，而执‘此为苦’者，斯为无知因缘。无知者，于多种诸行反复筑业，是为依止。且于见解心存蔽障，谓‘此即真实，实为虚妄’者，亦为依止。再者，轮回再生即为其果报。此义理显现，缘无明为因，果报为所依，法理已得彰显。
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.
14然亦有共通之法。因乃同出于始，必依经中揭示。比如四种无上离去法，贪欲者流向贪，嗔恚者流向嗔，愚痴者流向痴。此三不善根，根本相似，须同等深究。所当释者一处，亦当示二处或三处；非因果缘果，能任独释。
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.
15此处即为下列偈句：
Ayañcettha gāthā –
29贪欲嗔恚惧怖，愚痴越法者，
Chandā dosā bhayā mohā, yo dhammaṃ ativattati;
30其名声必衰败，如夜间之月亮。
Nihīyati tassa yaso, kāḷapakkheva candimā.
16何处为贪欲？此欲如前所显现，乃起于愚痴之根本。
Kattha chandā ca ayaṃ lobho yathā niddiṭṭhaṃ pubbe. Idaṃ mohādhiṭṭhānaṃ.
35三十五、那么何为无贪执持？
35. Tattha katamaṃ alobhādhiṭṭhānaṃ?
33「观察不净而行住，诸根调御得善持；
‘‘Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;
34节制饮食知适量，具足信心起精进；
Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;
35魔王不能侵扰他，如风不能动山岳。」
Taṃ ve nappasahati māro, vāto selaṃva pabbata’’nti.
18此处所谓不净的正观察，即是内观欲爱的危险而放弃。诸根得善调御者，则是无贪的圆满体现，心无取著于我所所怀之境界。饮食适量，则断除味欲之渴爱。故此无贪者，因以观不净而坚守正见，是为无贪之因。于诸根口，于隐密之门，持守严密护卫；于饮食适量而持守，此为依止。其结果乃是魔王不可侵犯，如风压坚岩，此亦成果。由此可知，诸法若显于开端，中间与末端也是这样。
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.
19比丘们，我不观察任何一法，既不观察未生贪欲的生起，也不观察已生贪欲的舍弃，就如同观察此不净相一样。若有人专心观想不净相，未生贪欲便不生起，已生贪欲便断灭。这是无贪的根基。反之，若未生贪欲生起时，便烦恼起贪爱色欲及非色欲，此即其果报。此法亦已现显，其因缘依止其上，果报可知。这即是以无贪为立场。
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.
20何者为无瞋立场？
Tattha katamaṃ adosādhiṭṭhānaṃ?
39譬如有人言行粗暴心坏，若有慈心则为善。
Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;
40众生皆以慈心为念，广行善业积集功德。
Sabbe ca pāṇe manasānukampaṃ , pahūtamariyo pakaroti puññaṃ.
21若有言行粗暴心坏，然而生慈，此谓无瞋。以忍辱为灭，慈心为善。以此善业相应，达成正确理智与智慧。善即慧，慧以智识与聪明所成。积集广博善业，此即世俗果报，非世间外果报。由此慈心作因，此善因依止。直到不染污地，享有极大多福，此即其果。如此无瞋已显现，其因缘依止，其果报可知。
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.
22十一种依止法为慈心之心解脱。此慈心心解脱为圣法中的爱欲与离欲心解脱，是世俗地位之因，能生起众人心内之安乐益处，便是这十一法的依止。有生于无塔婆梵天身，此即其果报。此即无瞋立场。
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.
3636. 那么，什么是以无明为依据的执着呢？
36. Tattha katamaṃ amohādhiṭṭhānaṃ?
44智慧乃是世间最上，能导向断尽。
Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī ;
45正确了解生死（轮回）之灭绝。
Yāya sammā pajānāti, jātimaraṇasaṅkhayaṃ.
24智慧实为根本。所谓断尽者，真实透彻理解涅槃之入灭。所谓正确了解者，是断尽生死的无明。智慧是因，所了知者为因所依。生死灭尽即是其果。以此展示无明之定义，因、依、果三者俱备。
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.
25比丘们，有三根门，即难以认识的根分别为分别根、非分别根与不可知根。何为难以认识的分别根？比丘们，当比丘生起对圣谛苦的实现而发心精进时，兴起精进、勇猛、摄心于作，乃该四圣谛应作之门。何为非分别根？比丘们，能如实了解「此为苦圣谛」及「此道乃苦圣谛」，此为非分别根。何为不可知根？即烦恼灭除而得无烦恼者，是为不可知根。如此，这智慧为因，生起精进发心为依，能令一切烦恼灭除为依。烦恼灭除时生起智，智无生无灭，即是依。成就阿拉汉为果。彼时我生已断，修行已圆满，所作已作，彼为断智。非另外存在，谓此无生智。此三根皆以无明为定义，兼为因、依、果。此三乃非常见根。
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.
26那么，哪些是善根乃普遍根本？比丘们，吾当为说善根以及善根之根本。何为善根根本？无贪、无嗔、无痴。何为善根？八正道中正见至正定。彼等善根即为因。无贪生起三业身口意，包括念、精进、定，此为无贪之依。无嗔为因，行持正语、正业、正命三法为依。无痴为因，维护其中两法且不倒见、无欲者，为依。本清净行之果实乃此二解脱，离欲心解脱及无明心解脱，为智慧解脱果。如此，此三善根已明示，兼具因、依、果。由此普遍善根当当知之。
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.
27此处述及两者与三者，指的是这首偈颂。
Yattha duve yattha tīṇi. Ayañcettha gāthā.
50『平等与不平等即生起，堪忍者如同护身甲般生起。』
‘‘Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;
51『内心专注定力如同护身铠甲形成。』
Ajjhattarato samāhito, abhindi kavacamivattasambhava’’nti.
28平等与不平等即是由平等构成与不平等构成而生。此中所有被构成的平等者，是两法——欲界的贪爱与畏惧，这二者被称为平等。于是，在欲界中贪欲的满足和害怕的恐惧均等，这就是涅槃被知晓为离苦解脱。因这二因（贪与畏），不平等不可与平等比较。这种彼此不能胜过的，称之为不平等。然后获取宝物并以惊异之心表现不平等。善法的发生、了知、觉见，谓之无明倒转。由此，认识敌害于生死流转者的无贪，谓之无贪。内心专注沉稳收摄五盖，谓之无嗔。此三者即三种善根。平等与不平等的生起谓之无明。欲界生死烦恼所共起之欲求，谓之贪，此即正定之中所生诸事之因。内心专注沉稳为除却散乱，谓之无嗔。此乃依止。此三者即是三根善法，亦是因、依止、果。
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.
29如此，这种现起与退伏法，分别起于不善根与善根。以这三者为依止，则一切不善根现行入起，而善根则退却。于此经文、言语中，所指的如贪渴、嗔恨、不正念、习气、忿怒、违破、躁动、嫉妒、妒恨、疑惑等现象，必须认知。而若有两句经文不出现恶染，则无烦恼。由此在这九处境界中能得救脱解脱者，即非贪、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.
30如同不善根想法，善法也应予以破除而观。
Yathā akusalamūlāni, evaṃ kusalāni paṭikkhepena niddisitabbāni.
55此为无痴所依。
Idaṃ amohādhiṭṭhānaṃ.
37于此，何者为身业之持？
37. Tattha katamaṃ kāyakammādhiṭṭhānaṃ?
57以身行善，身自节制；
Kāyena kusalaṃ kare, assa kāyena saṃvuto;
58离弃身恶行，以身行善善行。
Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.
32比丘，此三善行者：断杀生戒，断偷盗戒，断邪淫戒，此即身业之持。
Tīṇimāni, bhikkhave, sucaritāni . Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, idaṃ kāyakammādhiṭṭhānaṃ.
33于此，何者为语业之持？
Tattha katamaṃ vācākammādhiṭṭhānaṃ?
61宜言美善之语为上；言法而非非法居次。
Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;
62『爱语』者，不爱语；『真实语』者，不虚语，这是第三义，第四义。
Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catutthaṃ.
34这四种善言行为，即所谓言语业的基础。
Cattārimāni ca vacīsucaritāni idaṃ vācākammādhiṭṭhānaṃ.
35其中何者为心业的基础？
Tattha katamaṃ manokammādhiṭṭhānaṃ?
65心行善业，以心贯注制伏；
Manena kusalaṃ kammaṃ, manasā saṃvuto bhave;
66废弃心中恶行，保持心中善行。
Manoduccaritaṃ hitvā, manasā sucaritaṃ care.
36三种心业善行，即无贪、无嗔、正见，这就是心业的基础。此等为非凡经文。
Tīṇimāni manosucaritāni, anabhijjhā, abyāpādo, sammādiṭṭhi, idaṃ manokammādhiṭṭhānaṃ. Imāni asādhāraṇāni suttāni.
37在那里，哪些是普通经文呢？
Tattha katamāni sādhāraṇāni suttāni?
69应当守护言语，心念安详清净，身体不作不善行为；
Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā ;
70这三者是在业道上得净化和崇敬的，是由行者所称赞、通向正道的。
Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.
38比丘们，这三者是三种清净：身体行为的清净、言语行为的清净、意念行为的清净。
Tisso imā, bhikkhave, pārisuddhiyo – kāyakammapārisuddhi, vācākammapārisuddhi, manokammapārisuddhi.
39何谓身体行为的清净？为不杀生戒，为不取非法物戒，为不邪淫戒。何谓言语行为的清净？为不妄语戒……为不杂秽语戒。何谓意念行为的清净？无贪婪、无嗔恚、正见。此为普通经文。
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.
40因此，普通经文和非常经文皆需被辨别，辨明之后，应以言语及身体表现彰显经义。
Iti sādhāraṇāni ca suttāni asādhāraṇāni ca suttāni paṭivijjhitabbāni. Paṭivijjhitvā vācāya kāyena ca suttassa attho niddisitabbo.
38何者为信根的持守？
38. Tattha katamaṃ saddhindriyādhiṭṭhānaṃ?
75彼信者对如来不动摇，稳固坚立；
Yassa saddhā tathāgate, acalā suppatiṭṭhitā;
76其身持善行，是圣者所称赞之美善；
Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.
77于僧团中生信任，见闻如实无偏；
Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;
78谓此信为清净无垢，彼生命无虚耗；
Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.
79信乃乐主，如南迪迦（欢喜牛）之敬礼，非虚假之信也。
Saddhā ve nandikā ārādhiko, no tassa saddhoti;
80一切皆成就于世尊，如来所具的法的清净安稳。
Sabbaṃ siyāti bhagavantaṃ, tathārūpo dhammasampasādo.
81此为信根所依。
Idaṃ saddhindriyādhiṭṭhānaṃ.
42其中何为精进的坚立？
Tattha katamaṃ vīriyādhiṭṭhānaṃ?
83当从起始开始，当从善趣出发，依教修习，
Ārambhatha nikkamatha, yuñjatha buddhasāsane;
84如同大军猛进，犹如大象破坏猎笼一般猛烈。
Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.
43比丘们，精进有四正勤，此即精进的坚立。
Cattārome, bhikkhave, sammappadhānā, idaṃ vīriyādhiṭṭhānaṃ.
44其中何为正念根的坚立？
Tattha katamaṃ satindriyādhiṭṭhānaṃ?
87具念者常得吉祥，具念者所依者即是吉祥。
Satīmato sadā bhaddaṃ, bhaddamatthu satīmato;
88具念者恒为上善，具念者安乐自在。
Satīmato sadā seyyo, satīmā sukhamedhati.
45四念处应当详细修习，此即为具足念根所建立。
Cattāro satipaṭṭhānā vitthārena kātabbā, idaṃ satindriyādhiṭṭhānaṃ.
46何者为定根所建立？
Tattha katamaṃ samādhindriyādhiṭṭhānaṃ?
91所欲者乃人间德行之导引，天人及人皆以心思虑之；
Ākaṅkhato te naradammasārathi, devā manussā manasā vicintitaṃ;
92以全知慧善用，修习五种遍器，安住清净三昧，守护身心之净境者也。
Sabbena jaññā kasiṇāpi pāṇino, santaṃ samādhiṃ araṇaṃ nisevato.
47三种禅那，诸比丘，是为禅那：有观有念者，有念无观者，无念无观者。此即禅那根意境之所在。
Tayome , bhikkhave, samādhī – savitakko savicāro, avitakko vicāramatto, avitakko avicāro. Idaṃ samādhindriyādhiṭṭhānaṃ.
48何者为慧根意境？
Tattha katamaṃ paññindriyādhiṭṭhānaṃ?
49慧为世间最高明，故广为说。
Paññā hi seṭṭhā lokasminti vitthārena.
50诸比丘，慧有三种：闻慧、思慧、修慧，此即慧根意境。闻慧即以听闻而生，思慧即以思惟而成，修慧即以修习而得。此三根意境显于经典，此等根意境非凡经典。
Tisso imā, bhikkhave, paññā – sutamayī, cintāmayī, bhāvanāmayī, idaṃ paññindriyādhiṭṭhānaṃ suttaṃ, imāni indriyādhiṭṭhānāni asādhāraṇāni suttāni.
39三十九、何为凡常根意境经典？
39. Tattha katamāni sādhāraṇāni indriyādhiṭṭhānāni suttāni?
98无瞋欲入于欲界者，其五根如柔软。
Avītarāgo kāmesu, yassa pañcindriyā mudū;
99信心与念，精进以及止禅与内观，
Saddhā sati ca vīriyaṃ, samatho ca vipassanā;
100正如比丘端坐时，早先就已摧毁心中的障碍。
Tādisaṃ bhikkhumāsajja, pubbeva upahaññati.
52有五种根感官，应当观察信根等感官。对三种根感官以清净无碍之心详细展开说明。这里所说的，普遍的根感官，皆为根的所在所说。对于任何关联的善与不善法，应当依各自根感而称之，别无他法可称。此中普遍善法，非行善、非作恶，如同普遍善之根与恶之根，都能断除由欲想生起的贪念……四种正勤，分别断除善不善两者。
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.
102于此有摄颂偈
Tatthimā uddānagāthā
103思维的本意是「我所有的」，如同赋予深爱之人财产；
Vitakko hi mamatthiko , dadaṃ piyo naro iti;
104若人犯杀生之罪，则具备三种无知之相。
Yo pāṇamatipāteti, tīṇi tassa bālalakkhaṇaṃ.
105正如百与千百倍，出家人与婆罗门也是如此；
Satañceva sahassānaṃ, ye ca samaṇabrāhmaṇā;
106贪欲、瞋恚、恐惧与忧虑，以及四种无正行。
Chandā dosā bhayā mohā, catūhi agatīhi ca.
107观察诸不净时，所见诸相亦为不净；
Asubhānupassiṃ viharantaṃ, nimittesu asubhā ca;
108即便是亲爱的生命，若友伴言辞恶劣，
Ekampi ce piyaṃ pāṇaṃ, mittā sace subhāsitā.
109智慧乃世间最佳，三根辩才不可轻忽；
Paññā hi seṭṭhā lokasmiṃ, anuññā tīṇi indriyāni;
110善恶业均有因缘，平等无二而生起。
Kusalākusalamūlāni ca, tulamatulañca sambhavaṃ.
111身以善行自护，行持具足三善法。
Kāyena kusalaṃ kare, tīṇi sucaritāni ca;
112善言妙语为上，且言语清净无染。
Subhāsitaṃ uttamamāhu, santo vacīsucaritāni ca.
113身体应勤行善业，心念当远离恶行。
Kāyena ca kusalaṃ kayirā, manoduccaritāni ca;
114常护身体不放逸，三净功德恒具足。
Kāyānurakkhī ca sadā, tisso ca pārisuddhiyo.
115于世尊所说如法信解，及其缘起教法。
Yassa saddhā tathāgate, samuppāde ca desito;
116勤行安住精进力，及具足正确定心。
Ārambhatha nikkamatha, yā ca sammappadhānatā.
117具念者恒得吉祥，修习念处正修行。
Satīmato sadā bhaddaṃ, satipaṭṭhānabhāvanā;
118意欲望者必生无明，然三禅定则无此无明。
Ākaṅkhato ca anaññāṇaṃ, ye ca tīṇi samādhayo.
119慧为世间最胜，三种慧悉皆显现；
Paññā hi seṭṭhā lokasmiṃ, tisso paññā pakāsitā;
120于欲爱不染着，且如五根功用安稳。
Avītarāgo kāmesu, tatheva pañcindriyā.
121如是长老玛哈咖咤那
Iti therassa mahākaccāyanassa
122住阎浮林者于藏释中
Jambuvanavāsino peṭakopadese
123第三地，名为「经的安立」。
Tatiyabhūmi suttādhiṭṭhānaṃ nāma.