6. 经义集合地
6. 经义集要地
6. Suttatthasamuccayabhūmi
60世尊诸佛的教法有三种归纳，依诸蕴、界、处而说。在此，五阴即蕴，此中从色蕴至识蕴。十色界即眼界及其能见之色，乃至身体可触之物，此即色蕴。其中特别是六触受身，即眼触受等触受，直到意触受，此即受蕴。其余则为识蕴，包含触受所起的色识等，直到法识，皆为识蕴。再有分别蕴，包括由色分别至法分别共六种分别，此为分别蕴。复有行蕴，包括色相应意行至法相应意行，此即行为蕴。最后为识蕴，包括眼识至意识共六识身。这即叫做五阴者。
60. Buddhānaṃ bhagavantānaṃ sāsanaṃ tividhena saṅgahaṃ gacchati, khandhesu dhātūsu āyatanesu ca. Tattha pañcakkhandhā rūpakkhandho yāva viññāṇakkhandho. Dasa rūpaāyatanāni cakkhu rūpā ca yāva kāyo phoṭṭhabbā ca, ayaṃ rūpakkhandho. Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṃ vedanākkhandho. Tattha cha saññākāyā saññākkhandho, rūpasaññā yāva dhammasaññā ime cha saññākāyā, ayaṃ saññākkhandho. Tattha cha cetanākāyā saṅkhārakkhandho, rūpasañcetanā yāva dhammasañcetanā ime cha cetanākāyā, ayaṃ saṅkhārakkhandho. Tattha cha viññāṇakāyā viññāṇakkhandho, cakkhuviññāṇaṃ yāva manoviññāṇaṃ ime cha viññāṇakāyā, ayaṃ viññāṇakkhandho. Ime pañcakkhandhā.
2问此五阴之了知为何？乃见其无常、苦、分别为无我，此即五阴之了知。何为蕴义？即蕴之总称，蕴为聚集，堆积之义。如同土蕴、木蕴、柴蕴、火蕴、水蕴、风蕴等，此均属蕴。然如蕴中之集聚体，聚合成聚积者，如此蕴之含义。
Tesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti esā etesaṃ pariññā. Tattha katamo khandhattho? Samūhattho khandhattho, puñjattho khandhattho, rāsattho khandhattho. Taṃ yathā dabbakkhandho vanakkhandho dārukkhandho aggikkhandho udakakkhandho vāyukkhandho iti evaṃ khandhesu sabbasaṅgahova evaṃ khandhattho.
3此中十八界，即眼界、色界、眼识界……直到意识界、法界，合共十八界。对其了知亦是无常、苦、分别为无我。何为界义？谓不可分割之界义。不可分割者，如眼所依境目是眼界。又于五界中断贪欲业，如眼界被断故。又五界以其单一纯净属性，为界义。如同疾病者谓眼界为疾病界，象征不清净性质，此等是名界义。譬如病恙、痛苦、风寒混杂，此谓眼界痛苦性质的界义。
Tattha aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…pe… manodhātu dhammadhātu manoviññāṇadhātu. Etāyo aṭṭhārasa dhātuyo. Tāsaṃ pariññā aniccaṃ dukkhaṃ saññā anattāti esā etāsaṃ pariññā. Tattha ko dhātuattho? Vuccate avayavattho dhātuattho. Avayavoti cakkhu no pasādo cakkhudhātu. Evaṃ pañcasu dhātūsu puna rāgavavacchedattho dhātuattho. Vavacchinnā hi cakkhudhātu. Evaṃ pañcasu punarāha ekantipakatyatthena dhātuatthoti vuccate. Taṃ yathā, pakatiyā ayaṃ puriso pittiko semhiko vātiko sannipātikoti evaṃ pakaticakkhudhātu dasannaṃ piyā ca sabbesu indriyesu…pe… visabhāgattho dhātuattho.
4其中十二处者，分为内处与外处。眼处直到意处为内处，色处直到法处为外处，合共十二处。其了知亦是无常、苦、分别为无我。且有两种了知，谓所知之了知与放弃之了知。所知之了知即无常、苦、分别为无我。放弃之了知为断除欲望。何为处义？谓具显色相之处义。譬如金色与不良色，如两种颜色牛共现，吾心起诸烦恼、业染诸苦。又如国王施舍所得财宝，谓此财宝为处义。
Tattha dvādasāyatanāni katamāni? Cha ajjhattikāni cha bāhirāni. Cakkhāyatanaṃ yāva manāyatananti ajjhattikaṃ, rūpāyatanaṃ yāva dhammāyatananti bāhiraṃ. Etāni dvādasa āyatanāni. Etesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti, esā etesaṃ pariññā. Api ca dvidhā pariññā ñātapariññā ca pahānapariññā ca. Tattha ñātapariññā nāma aniccaṃ dukkhaṃ saññā anattāti, esā ñātapariññā. Pahānapariññā pana chandarāgappahānā, esā pahānapariññā. Tattha katamo āyatanattho? Vuccate ākārattho āyatanattho. Yathā suvaṇṇākaro dubbaṇṇākaro, yathā dvīhi tehi ākārehi te te gāvā uttiṭṭhanti. Evaṃ etehi cittacetasikā gāvā uttiṭṭhanti kammakilesā dukkhadhammā ca. Punarāha āyadānattho āyatanattho. Yathā rañño āyadānehi āyo bhavati, evaṃ āyadānattho āyatanattho.
61四圣谛为苦、集、灭、道。苦谛通达三界法则，集谛通达无明与渴爱，灭谛通达智慧与解脱，道谛通达止与观。
61. Cattāri ariyasaccāni dukkhaṃ samudayo nirodho maggo ca. Dukkhaṃ yathā samāsena dhammācariyaṃ mānasañca, samudayo samāsena avijjā ca taṇhā ca, nirodho samāsena vijjā ca vimutti ca, maggo samāsena samatho ca vipassanā ca.
6此处说成就菩提之三十七道品为何？起于四念处直到圣八正道，合共三十七道品。此诸法为过去未来，当下诸佛，包括世尊、缘觉、辟支佛、弟子皆以此达涅槃。四者为何？比丘于身作身观修行，具足勤精……势力等功德足具。谈及根与力时，根即能根，力为统御力量，调伏力量，特殊能力，恰当的能力，坚定力量，执着力量，维系力量等诸义。
Tattha sattatiṃsa bodhipakkhikā dhammā katame? Cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo, evamete sattatiṃsa bodhipakkhikā dhammā. Ye dhammā atītānāgatapaccuppannānaṃ buddhānaṃ bhagavantānaṃ paccekabuddhānaṃ sāvakānaṃ ca nibbānāya saṃvattantīti, so maggo cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhu kāye kāyānupassī viharati, sammappadhānaṃ…pe… iddhipādaṃ…pe… indriyāni…pe… balāni…pe… tattha ko indriyattho? Indattho indriyattho, ādhipateyyattho indriyattho, pasādattho indriyattho, asādhāraṇaṃ kassa kiriyattho indriyattho anavapariyattho balattho, thāmattho balattho, upādāyattho balattho, upatthambhanattho balattho.
7彼处，什么是七觉支？从正念觉支直到舍弃觉支。什么是八正道？从正见直到正定。所谓八正道者，即戒法蕴、定法蕴、慧法蕴。戒法蕴包括正语、正业、正命三项；定法蕴包括正念、正精进、正定；慧法蕴包括正思惟、正见。如此，三者即三学。依此三学的形态，有十法……（此节文字省略）
Tattha katame satta bojjhaṅgā? Satisambojjhaṅgo yāva upekkhāsambojjhaṅgo. Tattha katamo aṭṭhaṅgiko maggo? Sammādiṭṭhi yāva sammāsamādhi. Tattha aṭṭhaṅgiko maggoti khandho sīlakkhandho ca samādhikkhandho ca paññākkhandho ca. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho. Yā ca sammāsati yo ca sammāvāyāmo yo ca sammāsamādhi, ayaṃ samādhikkhandho. Yo ca sammāsaṅkappo yā ca sammādiṭṭhi, ayaṃ paññākkhandho. Evaṃ tāyo tisso sikkhā. Evaṃ tīhākārehi dasa padāni…pe….
8其在戒法蕴之行者，能够住持，不生嗔恨之恶，集聚嗔恨之潜伏，拔除嗔恨之刺，能知苦受，过欲界。住于定法蕴者，则不生贪欲之恶，集聚贪欲之潜伏，拔除贪欲之刺，知乐受，超越色界。安住慧法蕴者，不生痴惑之恶，集聚无明之潜伏，破除迷惑与见刺，知不苦不乐受，超越无色界。所以，此三蕴不生三恶根，拔除四刺，洞知三受，超越其境。此即佛法教导。
Tattha yogāvacaro sīlakkhandhe ṭhito dosaṃ akusalaṃ na upādiyati, dosānusayaṃ samūhanati, dosasallaṃ uddharati, dukkhavedanaṃ parijānāti, kāmadhātuṃ samatikkamati. Samādhikkhandhe ṭhito lobhaṃ akusalaṃ na upādiyati, rāgānusayaṃ samūhanati, lobhasallaṃ uddharati, sukhavedanaṃ parijānāti, rūpadhātuṃ samatikkamati. Paññākkhandhe ṭhito mohaṃ akusalaṃ na upādiyati, avijjānusayaṃ samūhanati, mohasallaṃ diṭṭhisallañca uddharati, adukkhamasukhavedanaṃ parijānāti, arūpadhātuṃ samatikkamati. Iti tīhi khandhehi tīṇi akusalamūlāni na upādiyati, cattāri sallāni uddharati, tisso vedanā parijānāti, tedhātukaṃ samatikkamati.
62第六十二问：什么是无明？乃四圣谛中净智者之相，譬如钝剑难割。什么是识？识身有六识，即感受、想、思、触、意识、心所，此名识。什么是色？四大元素结合所成，不变色称为界执，此即色。凡前者合称名色。何为六入？即内在六门，分别为眼、耳、鼻、舌、身、意。何为触？为六识触与外界的缘相接触。何为受？感受身之受。何为渴？即欲望身之渴。何为取？四取：欲取、见取、戒取、自我取。何为有？三有：欲有、色有、无色有。何为生？四蕴、四界、六入之初次生成、增盛、转变、现行蕴化，此谓生。何为老？老者谓四大变坏、色变化坏，寿命减损，感官衰败，苦痛随之，此谓老。何为死？死者谓众生身破灭、生命终止、生命力消退、诸根坏散，此名死。前为老，后为死，合称老死。
62. Tattha katamā avijjā? Yaṃ catūsu ariyasaccesu aññāṇanti vitthārena yathā so pāṇasajjesu kathaṃkathā kātabbaṃ. Tattha katamaṃ viññāṇaṃ? Cha viññāṇakāyā vedanā saññā cetanā phasso manasikāro, idaṃ nāmaṃ. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ catunnaṃ mahābhūtānaṃ upādāyarūpassa paññattiṃ. Iti purimakañca nāmaṃ idañca rūpaṃ tadubhayaṃ nāmarūpanti vuccati. Tattha chaḷāyatananti cha ajjhattikāni āyatanāni, cakkhu ajjhattikaṃ āyatanaṃ yāva mano ajjhattikaṃ āyatanaṃ. Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso. Cha vedanākāyā vedanā. Taṇhāti cha taṇhākāyā taṇhā. Upādānanti cattāri upādānāni kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti upādānaṃ. Bhavoti tayo bhavā kāmabhavo rūpabhavo arūpabhavo. Tattha katamā jāti? Yā paṭhamaṃ khandhānaṃ paṭhamaṃ dhātūnaṃ paṭhamaṃ āyatanānaṃ uppatti jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, ayaṃ jāti. Tattha katamā jarā? Jarā nāma yaṃ taṃ khaṇḍiccaṃ pāliccaṃ valittacatā pavivittaṃ catunnaṃ mahābhūtānaṃ vivaṇṇataṃ bhaggo taṃ jarā hīyanā pahīyanā āyuno hāni saṃhāni indriyānaṃ paribhedo upanāho paripāko, ayaṃ jarā. Tattha katamaṃ maraṇaṃ? Maraṇaṃ nāma yaṃ tasmiṃ tasmiṃ sattanikāye tesaṃ tesaṃ sattānaṃ cuti cavanatā maraṇaṃ kālaṅkiriyā uddhumātakānaṃ bhedo kāyassa jīvitindriyassa upacchedo, idaṃ maraṇaṃ. Iti purimikā ca jarā idañca maraṇaṃ tadubhayaṃ jarāmaraṇaṃ.
10彼处，无明为黑暗之本，谓无明为行蕴之根本。行蕴为业之成聚、现生、未来承续之所依。识为识蕴之所依，乃名色之所依。名色为六入之依。六入为触之依。触为受之依。受为渴之依。渴为取之依。取为有之依。有为生之依。生为老之依。老为死之依。死为痛苦之依。身痛苦为忧伤之依。心痛苦为悲叹之依。悲叹为忧苦之依。言行痛苦为苦恼之依。诸痛苦即诸苦恼。
Tattha andhakāratimisā yathābhūtaṃ appajānanalakkhaṇā avijjā saṅkhārānaṃ padaṭṭhānaṃ ha. Abhisaṅkharaṇalakkhaṇā saṅkhārā, upacayapunabbhavābhiropanapaccupaṭṭhānā. Te viññāṇassa padaṭṭhānaṃ. Vatthu saviññattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Anekasannissayalakkhaṇaṃ nāmarūpaṃ, taṃ saḷāyatanassa padaṭṭhānaṃ. Indriyavavatthāpanalakkhaṇaṃ saḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ . Sannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Anubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Ādānaparihananalakkhaṇaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ . Nānāgativikkhepalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhānaṃ pātubhāvalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upanayaparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Āyukkhayajīvitauparodhalakkhaṇaṃ maraṇaṃ, taṃ dukkhassa padaṭṭhānaṃ. Kāyasampīḷanalakkhaṇaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasampīḷanalakkhaṇaṃ domanassaṃ, taṃ sokassa padaṭṭhānaṃ. Socanalakkhaṇo soko, so paridevassa padaṭṭhānaṃ. Vacīnicchāraṇalakkhaṇo paridevo, so upāyāsassa padaṭṭhānaṃ. Ye āyāsā te upāyāsā.
11有九法，统摄所有不善倾向、皈依、归依处。何为九法？二根本烦恼，三不善根本，四种颠倒。二根本烦恼：无明与有欲。三不善根本：贪、嗔、痴。四种颠倒：对无常生常见错解，对苦生乐见错解，对无我生我见错解，对不净生净见错解。颠倒可分三类：分别是见解、心念、见解颠倒。
Nava padāni yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati. Katamāni nava padāni? Dve mūlakilesā, tīṇi akusalamūlāni, cattāro vipallāsā. Tattha dve mūlakilesā avijjā ca bhavataṇhā ca, tīṇi akusalamūlāni lobho doso moho ca. Cattāro vipallāsā – ‘‘anicce nicca’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘dukkhe sukha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘anattani attā’’ti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘asubhe subha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso.
63第六十三问：何为无明？即为四圣谛中对事理不如实的无知，此即无明。本有欲即为烦恼渴求，对生命产生妄想执着、贪恋、迷惑、染着、愚昧而未觉悟，此名有欲。
63. Tattha avijjā nāma catūsu ariyasaccesu yathābhūtaṃ aññāṇaṃ, ayaṃ avijjā. Bhavataṇhā nāma yo bhavesu rāgo sārāgo icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ bhavataṇhā.
13在那里，什么是贪欲这不善之根？
Tattha katamo lobho akusalamūlaṃ?
14所谓贪欲者，即在种种转变、种种对立、种种立处、种种敌对、种种取著里贪着，是贪、渴求、迷惑、执着、喜乐、热情、无所舍弃。这便是不善之根贪欲。究其根源为何？贪欲为贪者不善的身业、口业、意业，亦即与这一切相应的心及心所法的根源。
Lobho nāma so tesu tesu paravatthūsu paradabbesu paraṭṭhānesu parasāpateyyesu parapariggahitesu lobho lubbhanā icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ lobho akusalamūlaṃ. Kassetaṃ mūlaṃ? Lobho lobhajassa akusalassa kāyakammassa vacīkammassa manokammassa ca, tathā yathā taṃsampayuttānaṃ cittacetasikānaṃ dhammānaṃ mūlaṃ.
15在那里，什么是瞋恚这不善之根？
Tattha katamo doso akusalamūlaṃ?
16瞋恚即在欲望中生起障碍、瞋恨、怨恨、不和、敌对、无益之心、心中反感。这便是不善之根瞋恚。
So sattesu āghāto akkhanti appaccayo byāpādo padoso anatthakāmatā cetaso paṭighāto, ayaṃ doso akusalamūlaṃ.
17究其根源为何？
Kassetaṃ mūlaṃ?
18瞋恚者，是与瞋恚相关的身业、口业、意业，及与这些相应的心及心所法的根源。
Dosajassa kāyakammassa vacīkammassa manokammassa sampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.
19何者为痴、为不善之根源？
Tattha katamo moho akusalamūlaṃ?
20于四圣谛中，若无错误之见、无疏失之知，未曾体悟之境界，痴愚、迷乱、觉乱、昧暗、无明、黑暗、遮蔽、障碍、掩盖、覆盖、不正确的放逸放逸，即带离善法者，是为痴、不善之根源。
Yaṃ catūsu ariyasaccesu anabhisamayo asampajjaggāho appaṭivedho moho muyhanā sammoho sammuyhanā avijjā tamo andhakāro āvaraṇaṃ nīvaraṇaṃ chadanaṃ acchadanaṃ apasacchāgamanaṃ kusalānaṃ dhammānaṃ, ayaṃ moho akusalamūlaṃ.
21其根源为何？
Kassetaṃ mūlaṃ?
22不善之痴愚为根，身业、口业、意业及心意所联结之意根法为根源。
Mohajassa akusalassa kāyakammassa vacīkammassa manokammassa ca taṃsampayuttakānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.
23此中应知谬见，亦应知谬见之缘由。若有谬见，必当知之。此中有一谬见、三谬见、四谬见之缘由。何者为一谬见？彼以何相反之意见，摒弃谬见？
Tattha vipallāsā jānitabbā, vipallāsānaṃ vatthu jānitabbaṃ. Yaṃ vipallāsaṃ siyā, taṃ jānitabbaṃ. Tattha eko vipallāso tīṇi vipallāsāni cattāri vipallāsavatthūni. Katamo eko vipallāso ca, yena paṭipakkhena vipallāsitaṃ gaṇhāti?
24无常即常，苦即乐，无我即我，不净即净，此即一谬见也。
‘‘Anicce nicca’’nti, ‘‘dukkhe sukha’’nti, ‘‘anattani attā’’ti, ‘‘asubhe subha’’nti, ayaṃ eko vipallāso.
25何者为四种毗跋揭沙之境？
Katamāni cattāri vipallāsavatthūni?
26身、受、心、法是彼四种毗跋揭沙之境。
Kāyo vedanā cittaṃ dhammā ca. Imāni cattāri vipallāsavatthūni.
27何者为三种毗跋揭沙？
Katamāni tīṇi vipallāsāni?
28想、心、见是此三种毗跋揭沙。
Saññā cittaṃ diṭṭhi ca. Imāni tīṇi vipallāsāni.
29其中，于所把持之境中，由根处、色境或相缘起之缘起，此谓想毗跋揭沙。彼于逆心之境中，有念生起，是谓心毗跋揭沙。再者，于逆心依境色中，以『不净即净』者，乃忍耐、趣味、平等心、断灭、见示相，并超越，如叫做见毗跋揭沙。由境别，于身中有十二毗跋揭沙生起：三身、三受、三心、三法；四想毗跋揭沙、四心毗跋揭沙、四见毗跋揭沙。由六入处生起如眼识、色受等十二毗跋揭沙，及至意识、想所缘法中亦有十二毗跋揭沙，合共六十二种，四种毗跋揭沙具足。因依止缘之无常，众生虽不可计数无限多，然其毗跋揭沙亦随众生心品高下而有差别，或低或次或中。
Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṃ saññāvipallāso. Tattha viparītacittassa vatthumhi sati viññatti, ayaṃ cittavipallāso. Tattha viparītacittassa tamhi rūpe ‘‘asubhe subha’’nti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṃ santīraṇā, ayaṃ diṭṭhivipallāso. Tattha vatthubhedena kāyesu dvādasa vipallāsā bhavanti. Tayo kāye tayo vedanāya tayo citte tayo dhamme, cattāro saññāvipallāsā cattāro cittavipallāsā cattāro diṭṭhivipallāsā, āyatanūpacayato cakkhuviññāṇasaññāsamaṅgissa rūpesu dvādasa vipallāsā yāva mano saññāsamaṅgissa, dhammesu dvādasa vipallāsā cha dvādasakā cattāri vipallāsā bhavanti. Ārammaṇanānattato hi aparimitasaṅkheyyānaṃ sattānaṃ aparimitamasaṅkheyyā vipallāsā bhavanti hīnukkaṭṭhamajjhimatāya.
64此处说五蕴中有四种自性之境：色蕴即身为自性境，受蕴即受为自性境，想蕴及行蕴为法自性境，识蕴即心为自性境。五蕴当中有四种自性之境。于身上因生『不净即净』之毗跋揭沙。于受、心、法中亦同有自性之毗跋揭沙。为断除四种毗跋揭沙，世尊宣说四念处，教导修行者身观身，修习「不净即净」之毗跋揭沙的断尽，如此于受、心、法亦当如是去除毗跋揭沙。
64. Tattha pañcakkhandhā cattāri attabhāvavatthūni bhavanti. Yo rūpakkhandho, so kāyo attabhāvavatthu. Yo vedanākkhandho, so vedanā attabhāvavatthu. Yo saññākkhandho ca saṅkhārakkhandho ca, te dhammā attabhāvavatthu. Yo viññāṇakkhandho, so cittaṃ attabhāvavatthu. Iti pañcakkhandhā cattāri attabhāvavatthūni. Tattha kāye ‘‘asubhe subha’’nti vipallāso bhavati. Evaṃ vedanāsu…pe… citte…pe… dhammesu ca attavipallāso bhavati. Tattha catunnaṃ vipallāsānaṃ samugghātanatthaṃ bhagavā cattāro satipaṭṭhāne deseti paññapeti kāye kāyānupassī viharato ‘‘asubhe subha’’nti vipallāsaṃ samugghāteti, evaṃ vedanāsu, citte, dhammesu ca kātabbaṃ.
31在此，黑暗无明的特征是不明了不觉察，这是无明的倒错根本。欲望如烈火特征，这是欲爱最初产生的根本。自身欺骗特征是贪欲，这是不与取的根本。争端特征是嗔恨，这是杀生的根本。对事物错误治持特征是痴迷，这是邪行的根本。造作法的无常存在特征是常见，这是诸造作的根本。烦恼接触生起的特征是乐受见，这是我执的根本。法中接触的特征是我见，这是我慢的根本。色相聚合特征是善见，这是根的制御的根本。这些九种法特征俱足时，构成一切不善派别，其理唯多闻者能明，不是不闻者，不是愚者，不是有慧者轻率而取，也不是不适当者而起。
Tattha andhakāratimisā appaṭivedhalakkhaṇā avijjā, tassā vipallāsapadaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpasātarūpaṃ padaṭṭhānaṃ. Attāsayavañcanālakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Idha vivādalakkhaṇo doso, tassa pāṇātipāto padaṭṭhānaṃ. Vatthuvippaṭipattilakkhaṇo moho, tassa micchāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ avināsaggahaṇalakkhaṇā niccasaññā, tassā sabbasaṅkhārā padaṭṭhānaṃ. Sāsavaphassopagamanalakkhaṇā sukhasaññā, tassā mamaṅkāro padaṭṭhānaṃ. Dhammesu upagamanalakkhaṇā attasaññā , tassā ahaṅkāro padaṭṭhānaṃ. Vaṇṇasaṅgahaṇalakkhaṇā subhasaññā, tassā indriyaasaṃvaro padaṭṭhānaṃ. Etehi navahi padehi uddiṭṭhehi sabbo akusalapakkho niddiṭṭho bhavati, so ca kho bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttena.
32九种善法是：诸善派别聚集而起相互依止的法。何九？即禅定、观慧、不贪、不嗔、不痴、无常见、苦见、无我见、不美见。
Nava padāni kusalāni yattha sabbo kusalapakkho saṅgaho samosaraṇaṃ gacchanti. Katamāni nava padāni? Samatho vipassanā alobho adoso amoho aniccasaññā dukkhasaññā anattasaññā asubhasaññā ca.
33何为禅定？谓心安住不动，稳定，不转动，场所所在，依托，看护，定心、打坐，未动摇，无迷乱，心安静、一境专注，此即禅定。
Tattha katamo samatho? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti ṭhānaṃ paṭṭhānaṃ upaṭṭhānaṃ samādhi samādhānaṃ avikkhepo avippaṭisāro vūpasamo mānaso ekaggaṃ cittassa, ayaṃ samatho.
34何为观慧？在色法、界法、处所、色与名、缘起、已生缘起、法、苦集灭道、善恶法、有漏无漏、苦乐、可作不可作、业果、缚解、增减、进退、污秽恶行等，依真如实观察，审察，深察，深入，通达，研究，熟知，比较，考察，智慧，知识，眼根，聪慧，才智，智慧光明，光辉，明亮，飞鸟，流水，法的观察觉悟，正见，八正道，此即观慧。观慧有多种，故亦名观慧。有二种，曰法慧，观察清楚正美不美、苦乐、应修不应修、业果、缚解、增长、减少、进退、病污、恶声等，如此谓观慧。复有二，即观察三世，谓见解，故称观慧。
Tattha katamā vipassanā? Khandhesu vā dhātūsu vā āyatanesu vā nāmarūpesu vā paṭiccasamuppādesu vā paṭiccasamuppannesu vā dhammesu dukkhesu vā samudayesu vā nirodhe vā magge vā kusalākusalesu vā dhammesu sāvajjaanavajjesu vā kaṇhasukkesu vā sevitabbaasevitabbesu vā so yathābhūtaṃ vicayo pavicayo vīmaṃsā paravīmaṃsā gāhanā aggāhanā pariggāhanā cittena paricitanā tulanā upaparikkhā ñāṇaṃ vijjā vā cakkhu buddhi medhā paññā obhāso āloko ābhā pabhā khaggo nārāco dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ, ayaṃ vipassanā. Tenesā vipassanā iti vuccati vividhā vā esā vipassanāti, tasmā esā vipassanāti vuccati. Dvidhā cesā hi vipassanā dhammavipassanāti vuccati, dvidhā imāya passati subhañca asubhañca kaṇhañca sukkañca sevitabbañca asevitabbañca kammañca vipākañca bandhañca vimokkhañca ācayañca apacayañca pavattiñca nivattiñca saṃkilesañca vodānañca, evaṃ vipassanāti vuccati. Atha vā viiti upasaggo passanāti attho tasmā vipassanāti vuccate, ayaṃ vipassanā.
65此有二种病，一为无明，一为生欲。为除此二病，世尊有二种药，名称为禅定与观慧。若依此二药治病，令二人得无病，现证离欲心解脱，离无明及智慧解脱。于贪欲病为禅定药，离欲心解脱，是无病。对于无明病为观慧药，离无明并得智慧解脱。佛言：「二法当究竟，名与色、当舍无明与欲、当修禅定与观慧、当证智慧与解脱。」禅定修习时认识色法，了解色法时弃欲，弃欲而现离欲心解脱。修观慧时识名相，识名时弃无明，弃无明而现离无明智慧解脱。比丘当二法究竟，即名与色得透彻，二法舍弃无明及欲，二法修习禅观，二法证得智慧与解脱。此即比丘之所当为功课。此为有余涅槃之根本。其生寿断尽，生命根断尽，此苦断，诸苦不复生。若彼五蕴、界、处受止灭，又余五蕴组成界处断绝不再生者，此为无余涅槃根本。
65. Tattha dve rogā sattānaṃ avijjā ca bhavataṇhā ca, etesaṃ dvinnaṃ rogānaṃ nighātāya bhagavatā dve bhesajjāni vuttāni samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti rāgavirāgaṃ cetovimuttiṃ avijjāvirāgañca paññāvimuttiṃ. Tattha taṇhārogassa samatho bhesajjaṃ, rāgavirāgā cetovimutti arogaṃ. Avijjārogassa vipassanābhesajjaṃ avijjāvirāgā paññāvimutti arogaṃ. Evañhi bhagavā cāha, ‘‘dve dhammā pariññeyyā nāmañca rūpañca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā ca, dve dhammā sacchikātabbā vijjā ca vimutti cā’’ti. Tattha samathaṃ bhāvento rūpaṃ parijānāti, rūpaṃ parijānanto taṇhaṃ pajahati, taṇhaṃ pajahanto rāgavirāgā cetovimuttiṃ sacchikaroti, vipassanaṃ bhāvento nāmaṃ parijānāti, nāmaṃ parijānanto avijjaṃ pajahati, avijjaṃ pajahanto avijjāvirāgā paññāvimuttiṃ sacchikaroti. Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañca rūpañca, tathāssa dve dhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca, dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca. Ettāvatā bhikkhu katakicco bhavati. Esā sopādisesā nibbānadhātu. Tassa āyupariyādānā jīvitindriyassa uparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Tattha yo imesaṃ khandhānaṃ dhātuāyatanānaṃ nirodho vūpasamo aññesañca khandhadhātuāyatanānaṃ appaṭisandhi apātubhāvo, ayaṃ anupādisesā nibbānadhātu.
36何为不贪乃善根？谓内心相应不贪心渴求、渴止、厌弃、不乐意、不亲近、离欲离爱，此即善根之不贪。不贪根何处？谓不贪行、说、意及其相应心行法之根本。或谓圣者八正道即是善根，所谓正思惟、正精进、正定为三正道之根故，故名善根。
Tattha katamaṃ alobho kusalamūlaṃ? Yaṃdhātuko alobho alubbhanā alubbhitattaṃ anicchā apatthanā akantā anajjhosānaṃ. Ayaṃ alobho kusalamūlaṃ. Kassetaṃ mūlaṃ? Alobhajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā ariyo aṭṭhaṅgiko maggo kusalanti vuccati, so tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ, sammāsaṅkappassa sammāvāyāmassa sammāsamādhissa ca imesaṃ mūlanti, tasmā kusalamūlanti vuccati.
37何为无瞋恨即善之根本？谓众生或诸行中无恶意、不敌触、不怨恨、不恶言，则是无瞋恨；慈心、慈念、无自利心、有利他心、心意安静，此即无瞋恨的根本。何为此根本？即瞋恚断灭的善法身业、语业、意业，以及与心及心所相应之法，皆为其根本。又或称为三种道的根本，何三种？即正语、正业、正命，此三种道为此根本故，谓之善法根本。
Tattha katamaṃ adoso kusalamūlaṃ? Yā sattesu vā saṅkhāresu vā anaghāto appaṭighāto abyāpatti abyāpādo adoso mettā mettāyanā atthakāmatā hitakāmatā cetaso pasādo, ayaṃ adoso kusalamūlaṃ. Kassetaṃ mūlaṃ? Adosajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ? Sammāvācāya sammākammantassa sammāājīvassa ca imesaṃ tiṇṇaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati.
38何为无明即善之根本？谓于四圣谛中，实知之智慧得入正觉、净断、清净、达见、无障碍，此为无明即善根本。何为此根本？即无明断灭的善法身业、语业、意业及与心心所相应法也为根本。又或称为二种道的根本，何二种？即正见与正念，此二种道为根故，所以叫善根。然以此三善根，应修习八正道。
Tattha katamaṃ amoho kusalamūlaṃ? Yaṃ catūsu ariyasaccesu yathābhūtaṃ ñāṇadassanaṃ abhisamayo sammā ca paccāgamo paṭivedho amoho asammuyhanā asammoho vijjāpakāso āloko anāvaraṇaṃ sekkhānaṃ kusalānaṃ dhammānaṃ, ayaṃ amoho kusalamūlaṃ. Kassetaṃ mūlaṃ? Amohajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā dvinnaṃ maggaṅgānaṃ etaṃ mūlaṃ. Katamesaṃ dvinnaṃ? Sammādiṭṭhiyā ca sammāsatiyā ca imesaṃ dvinnaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati. Evaṃ imesaṃ tīhi kusalamūlehi aṭṭhaṅgiko maggo yojetabbo.
66何为无常观念？谓此观念为『诸行皆无常』理的认识、觉察、涵义及激发表达之起现，此即无常观念。其所依止何？此无常观念如是修习遍及八十法界，心不执着、不抓取、不依附，或以舍心或以对治心而依止者，即为其依止。
66. Tattha katamā aniccasaññā? ‘‘Sabbe saṅkhārā uppādavayadhammino’’ti ca yā saññā sañjānanā vavatthapanā uggāho, ayaṃ aniccasaññā. Tassā ko nissando? Aniccasaññāya bhāvitāya bahulīkatāya aṭṭhasu lokadhammesu cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
40何为苦观念？谓此观念为『诸行皆苦』理的认识、觉察、涵义及激发表达之起现，此即苦观念。其所依止何？此苦观念如是修习，因懈怠怠慢、怖畏忧愁，心不执着、不抓取、不依附，或以舍心或以对治心而依止者，即为其依止。
Tattha katamā dukkhasaññā? ‘‘Sabbe saṅkhārā dukkhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ dukkhasaññā. Tassā ko nissando? Dukkhasaññāya bhāvitāya bahulīkatāya ālasse saṃpamāde vimhaye ca cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
41何为无我观念？谓此观念为『诸法无我』理的认识、觉察、涵义及激发表达之起现，此即无我观念。其所依止何？无我观念修习时，心不执着于我见、不抓取我见、不依附我念，或以舍心或以对治心而依止者，即为其依止。
Tattha katamā anattasaññā? ‘‘Sabbesu dhammesu anattā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando, anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
42何为不净观念？谓此观念为『七种诸行不净』理的认识、觉察、涵义及激发表达之起现，此即不净观念。其所依止何？不净观念修习时，心不执着于净相、亦不抓取、非依附，或以舍心或以对治心而依止者，即为其依止。
Tattha katamā asubhasaññā? ‘‘Satta saṅkhārā asubhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ asubhasaññā. Tassā ko nissando? Asubhasaññāya bhāvitāya bahulīkatāya subhanimitte cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.
43其中由世尊宣说了五蕴的究竟知识，即于色蕴中了知不净观，于受蕴中了知苦观，于想蕴与行蕴中了知无我观，于识蕴中了知无常观。诸法由此得究竟了解。由止禅，则能断除渴爱；由慧观，则能断除无明；由恚怒断除恚怒；由痴惑断除痴惑；以无常观断除常见；以苦观断除乐见；以无我观断除我见；以不净观断除净见。
Tattha pañcannaṃ khandhānaṃ pariññā bhagavatā desitā, yo tattha asubhasaññā rūpakkhandhassa pariññattaṃ, dukkhasaññā vedanākkhandhassa pariññattaṃ, anattasaññā saññākkhandhassa saṅkhārakkhandhassa pariññattaṃ, aniccasaññā viññāṇakkhandhassa pariññattaṃ. Tattha samathena taṇhaṃ samugghāteti, vipassanā avijjaṃ samugghāteti, adosena dosaṃ samugghāteti, amohena mohaṃ samugghāteti, aniccasaññāya niccasaññaṃ samugghāteti, dukkhasaññāya sukhasaññaṃ samugghāteti, anattasaññāya attasaññaṃ samugghāteti, asubhasaññāya subhasaññaṃ samugghāteti.
44心不散乱离散的特性是定，此定庄严以禅那为基础。对诸法如实了知的特性是慧观，此慧观庄严以一切法的如实观照为根据。断除贪欲的特性是不贪欲，此贪欲断除以不偷盗戒为准则。无嗔恨的特性是无恚，此无恚以不杀生戒为基础。断除愚痴的特性是无痴，此无痴依于正行持为根本。不常恒灭的特性是无常观，此观以诸法及诸处起灭为准绳。对苦法的觉知是苦观，其座落于受处。对无我的觉知是无我观，其基础为法的觉知。对身心污秽变化的厌离特性是不欲，此不欲以厌离心为基础。在这些九个示范的法门中，所有善法皆得宣说。众多经教不能尽知，如慧者得窥见，不慧者不明；适当者得入，不适者不得入。
Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa jhānāni padaṭṭhānaṃ. Sabbadhammaṃ yathābhūtaṃ paṭivedhalakkhaṇā vipassanā, tassā sabbaneyyaṃ padaṭṭhānaṃ. Icchāpaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpādalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuappaṭihatalakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ vināsaggahaṇalakkhaṇā aniccasaññā, tassā udayabbayo padaṭṭhānaṃ. Sāsavaphassasañjānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Sabbadhammaanupagamanalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ. Vinīlakavipubbakauddhumātakasamuggahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Imesu navasu padesu upadiṭṭhesu sabbo kusalapakkho upadiṭṭho bhavati, so ca bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttenāti.
6767. 那里，对执恒常见的心，以觉知观察，不会现起无常观；对执乐为五欲境界者，以步行观察，不生苦观；在五蕴、六入、十二处中执我见者，以观察各界异体起灭，不生无我观；痴迷以身色为美者，虽以闻思修习，却不起不净观。
67. Tattha niccasaññādhimuttassa aparāparaṃ cittaṃ paṇāmento satimapaccavekkhato aniccasaññā na upaṭṭhāti, pañcasu kāmaguṇesu sukhassādādhimuttassa iriyāpathassa agatimapaccavekkhato dukkhasaññā na upaṭṭhāti, khandhadhātuāyatanesu attādhimuttassa nānādhātuanekadhātuvinibbhogamapaccavekkhato anattasaññā na upaṭṭhāti, vaṇṇasaṇṭhānābhiratassa kāye subhādhimuttassa ca vippaṭicchannā asubhasaññā na upaṭṭhāti.
46无分别护持的特性是信心，此信心以断除疑惑为条件。其基础为断除入流果的四个部分。如是世尊曾宣说，具足信根，比丘们，信心应当为何处观察？正当于四入流部分的善法中观察。
Avippaṭisāralakkhaṇā saddhā, saddahanā paccupaṭṭhānaṃ. Tassa cattāri sotāpattiyaṅgāni padaṭṭhānaṃ. Evañhi vuttaṃ bhagavatā saddhindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesu kusalesu dhammesu.
47断除醉酒的特性是精进根，精进根的发端为精进的念起。其基础在于断除过去四种正勤。如世尊所说，比丘们，应当于何处观察精进根？正当于四种正勤中观察。
Sūrāapaṭikkhepanalakkhaṇaṃ vīriyindriyaṃ, vīriyindriyārambho paccupaṭṭhānaṃ. Tassa atītā cattāro sammappadhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā vīriyindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sammappadhānesu.
48护持正念的特性是不迷惑的觉受，此正念依止于断除痴惑。其根基为断除过去四念处。如世尊所说，比丘们，应当于何处观察念根？正当于四念处中观察。
Sati saraṇalakkhaṇā, asammohapaccupaṭṭhānā. Tassa atītā cattāro satipaṭṭhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā satindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu satipaṭṭhānesu.
49独一无二的专注，以不散乱的保护周全，此专注有四种知识的根基。如世尊所说，专注之根分别应于何处观察？即在四种禅那之中。
Ekaggalakkhaṇo samādhi, avikkhepapaccupaṭṭhāno, tassa cattāri ñāṇāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā samādhindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu jhānesu.
50知见之特征是智慧，体证事理，具足观察，此智慧有四圣谛作为根基。如世尊所说，智慧之根应于何处观察？即在四圣谛之中。
Pajānanalakkhaṇā paññā, bhūtatthasantīraṇā paccupaṭṭhānā, tassa cattāri ariyasaccāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā paññindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu ariyasaccesu.
51有四轮：轮为恰当之所住；轮为正人之依止；轮为自正如愿之意志；轮为过去所作之善业。其中文殊依止种，指恰当之所住；文殊依止者，为正人之依止；正确行为之特征，即自正如愿意志；善业成长标志，为过去善业。四者皆为善业之根基，亦是诸善具足之所依。
Cattāri cakkāni patirūpadesavāso cakkaṃ, sappurisūpanissayo cakkaṃ, attasammāpaṇidhānaṃ cakkaṃ, pubbe katapuññatā cakkaṃ. Tattha ariyasannissayalakkhaṇo patirūpadesavāso, so sappurisūpanissayassa padaṭṭhānaṃ. Ariyasannissayalakkhaṇo sappurissūpanissayo, so attasammāpaṇidhānassa padaṭṭhānaṃ. Sammāpaṭipattilakkhaṇaṃ attasammāpaṇidhānaṃ, taṃ puññānaṃ padaṭṭhānaṃ. Kusaladhammopacayalakkhaṇaṃ puññaṃ, taṃ sabbasampattīnaṃ padaṭṭhānaṃ.
52有十一种以戒为根本之法，具戒者无退转……此中解脱见知为『不再有他此之境』的觉知。戒中有持戒无退转，乃不退转之根基。非自我辩护之标识，为欢喜之根基。欢喜之标识，为喜悦之所依。喜之特征，为宁静之根基。宁静标识，为安乐之根基。无忧之标志，为禅定之根基。不散乱之特性，为实相见知之根基。无相反之断灭标识，为厌离之根基。苦厌之标识，为离欲之根基。无染垢之标识，为解脱之根基。恶法离别之标识为解脱，亦是解脱的火焰之根基。
Ekādasasīlamūlakā dhammā sīlavato avippaṭisāro bhavati…pe… so vimuttiñāṇadassanaṃ ‘‘nāparaṃ itthattāyā’’ti pajānanā. Tattha veramaṇilakkhaṇaṃ sīlaṃ, taṃ avippaṭisārassa padaṭṭhānaṃ. Na attānuvādalakkhaṇo avippaṭisāro, so pāmojjassa padaṭṭhānaṃ. Abhippamodanalakkhaṇaṃ pāmojjaṃ, taṃ pītiyā padaṭṭhānaṃ. Attamanalakkhaṇā pīti , sā passaddhiyā padaṭṭhānaṃ. Kammaniyalakkhaṇā passaddhi, sā sukhassa padaṭṭhānaṃ. Abyāpādalakkhaṇaṃ sukhaṃ, taṃ samādhino padaṭṭhānaṃ. Avikkhepanalakkhaṇo samādhi, so yathābhūtañāṇadassanassa padaṭṭhānaṃ. Aviparītasantīraṇalakkhaṇā paññā, sā nibbidāya padaṭṭhānaṃ anālayanalakkhaṇā nibbidā, sā virāgassa padaṭṭhānaṃ. Asaṃkilesalakkhaṇo virāgo, so vimuttiyā padaṭṭhānaṃ. Akusaladhammavivekalakkhaṇā vimutti, sā vimuttino vodānassa padaṭṭhānaṃ.
6868. 四圣地有四种共通果报。对于其所真实了解者，即为见地。有漏得果熟知后生出厌离，称为色欲离欲的根基；入流者果获得时，贪欲稍退，即为贪欲断除心灵之解脱；一来者果获得时，愚痴断尽，即为无学圣地。阿拉汉也包括在共通果报内。何谓圣八正道为共通？即圣八正道是共通路，借此得果称共通果。所谓梵天智果为何？谓圣八正道即为梵天智道，其果即此果，故称为梵天智果。
68. Catasso ariyabhūmiyo cattāri sāmaññaphalāni. Tattha yo yathābhūtaṃ pajānāti, esā dassanabhūmi. Sotāpattiphalañca so yathābhūtaṃ pajānitvā nibbindati, idaṃ tanukāmarāgassa padaṭṭhānaṃ byāpādānaṃ. Sakadāgāmiphalañca saṇhaṃ virajjati, ayaṃ rāgavirāgā cetovimutti. Anāgāmiphalañca yaṃ avijjāvirāgā vimuccati, ayaṃ katābhūmi. Arahattañca sāmaññaphalānīti ko vacanattho, ariyo aṭṭhaṅgiko maggo sāmaññaṃ, tassetāni phalāni sāmaññaphalānīti vuccati. Kissa brahmaññaphalānīti vuccante? Brahmaññaariyo aṭṭhaṅgiko maggo, tassa tāni phalānīti brahmaññaphalānīti vuccante.
54那么入流者果如何成就？随同对真实的彻底证明，圣弟子断三结缠：断我见、疑惑、戒禁取舍之执，此三结缠净除后即成入流者果。此果为不退转者，于苦尽至灭之前永不退转。
Tattha sotāpanno kathaṃ hoti? Saha saccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso ca, imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā parikkhayā ariyasāvako hoti sotāpanno avinipātadhammo yāva dukkhassantaṃ karoti.
55在那里，何为我见？愚痴凡夫未通达圣法境界，亲自观察形色时，误以为形色是自性所具；亲自观察识时，误以为识是自性所具；对五蕴中的自我抓取或自我执著，是此此时此教法中对一我主宰、从属、累积保持的集聚依止，称为我见。此见以真实的忍耐、喜乐、审察，环顾形相，洞察本质，自见明了而乐意接受，故名我见。
Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṃ attato samanupassati yāva viññāṇasmiṃ attānaṃ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṃ vasavattiko pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṃ vuccate sakkāyadiṭṭhīti.
56对五见中有五种持灭见。何为五见？即亲自观察形色、亲自观察识，这二者中乃至亲自观察者都执持断灭见，而余余者持恒常见。因此我见的放弃，断灭见二者得以断除，恒常见仍存。放弃并非同时执持断灭见与恒常见。因放弃断灭见与恒常见，所以圣弟子不会有任何见解存于内心，而是持有另一种出世正见。然何以无我见？彼圣弟子听闻佛法，必作善方便，通达圣法，亲自观察形色非我，亲自观察识亦非我，于是此亲自观察者无我见生起。
Tattha pañca diṭṭhiyo ucchedaṃ bhajanti. Katamāyo pañca? Rūpaṃ attato samanupassati, yāva viññāṇaṃ attato samanupassati, imāyo pañca ucchedaṃ bhajanti, avasesāyo pannarasa sassataṃ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṃ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṃ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṃ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṃ anattato samanupassati, yāva viññāṇaṃ…pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.
57何以无疑惑？彼圣弟子于佛不怀疑、不疑惑，内心欢喜安乐，信受如是为世尊。于法亦无疑虑，尽信圣法，至于灭尽渴爱、离欲、止灭涅槃，得此第二种愿望之法庄严，以及于僧团无疑虑，得此第三种愿望之法庄严，并于天人及人间无疑虑，得此第四种愿望之法庄严。
Kathaṃ vicikicchā na bhavati? Idha ariyasāvako buddhe na kaṅkhati, na vicikicchati abhippasīdati, itipi so bhagavāti sabbaṃ. Dhamme na kaṅkhati na vicikicchati sabbaṃ. Yāva taṇhakkhayo virāgo nirodho nibbānanti, iminā dutiyena ākaṅkhiyena dhammena samannāgato hoti. Saṅghe na kaṅkhati…pe… yāva pūjā devānañca manussānañcāti, iminā tatiyena ākaṅkhiyena dhammena samannāgato hoti.
58一切行是苦，不怀疑、不疑惑，欢喜舍弃。一切渴爱是苦集，不怀疑、不疑惑。一切渴爱灭是苦灭，不怀疑、不疑惑。圣八正道是苦灭道，不怀疑、不疑惑，欢喜坚立。于佛、法、僧、苦、集、灭、道之疑惑与怀疑，二重路径——抵触至绝灭、不抵触至暂存，反复不断、不能断绝，断绝过程中须勤修炼，四般皆除灭，根彻断、树犹存、根无着、远离生死、无复生败现象。
Sabbe saṅkhārā dukkhāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Taṇhā dukkhasamudayoti na kaṅkhati na vicikicchati. Taṇhānirodhā dukkhanirodhoti na kaṅkhati na vicikicchati. Ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Yāva buddhe vā dhamme vā saṅghe vā dukkhe vā samudaye vā nirodhe vā magge vā kaṅkhāyanā vimati vicikicchā dvedhāpathā āsappanā parisappanā anavaṭṭhānaṃ adhiṭṭhāgamanaṃ anekaṃso anekaṃsikatā, te tassa pahīnā bhavanti paṇunnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
69第六十九条：戒法之执着有二种——于戒或清净戒。于戒的戒法执着者谓自己以戒、威仪、苦修、梵行修持者，若是天人，则与鸠鸟羽翼足爪同乐嬉戏侍奉等。即真实见解者所见执着于爱，是染爱所转见的念相，以不满意为戒法执着。何谓清净戒的戒法执着？若有人执持戒，因戒而清净，因戒而导引，因戒而解脱，心得安乐免除苦恼，超越苦乐不苦乐，以此二者执持戒的人由此二者清净者而清净、导引、解脱，心得安乐免除苦恼，超越苦乐不苦乐，非染污非束缚复来者。此见以真实的忍耐、喜乐、洞察、环顾，照见现象本质，自见明了而乐意接受，即为清净戒的戒法执着。此二执着皆为圣弟子所断，至未来时现象无复生起。此人持戒纯净，与圣者戒相契合，纯正不缺，至于寂灭平静。
69. Tattha sīlabbataparāmāso dvidhā – sīlassa vā suddhassa vā. Tattha sīlassa sīlabbataparāmāso imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā tattha kapotapādāhi accharāhi saddhiṃ kīḷissāmi ramissāmi paricarissāmīti. Yathābhūtadassananti rucivimutti rāgo rāgaparivattakā diṭṭhirūpanā passanā asantussitassa sīlabbataparāmāso. Tattha katamo suddhassa sīlabbataparāmāso? Idhekacco sīlaṃ parāmasati, sīlena sujjhati, sīlena nīyati, sīlena muccati, sukhaṃ vītikkamati, dukkhaṃ vītikkamati, sukhadukkhaṃ vītikkamati anupāpuṇāti uparimena. Tadubhayaṃ sīlavataṃ parāmasati tadubhayena sīlavatena sujjhanti muccanti nīyanti, sukhaṃ vītikkamanti, dukkhaṃ vītikkamanti, sukhadukkhaṃ vītikkamanti, anupāpuṇantīti avisucikaraṃ dhammaṃ avimuttikaraṃ dhammaṃ visucito vimuttito paccāgacchantassa yā tathābhūtassa khanti ruci mutti pekkhanā ākāraparivitakko diṭṭhinijjhāyanā passanā, ayaṃ suddhassa sīlabbataparāmāso. Ete ubho parāmāsā ariyasāvakassa pahīnā bhavanti yāva āyatiṃ anuppādadhammā, so sīlavā bhavati ariyakantehi sīlehi samannāgato akkhaṇḍehi yāva upasamasaṃvattanikehi. Imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā sutavā ariyasāvako bhavati sotāpanno avinipātadhammo, sabbaṃ.
60修习百千乃至无数通达境界，此语意何？四种境界通达，即智觉通达、断除通达、证得通达、修习通达。
Sahasaccābhisamayā, iti ko vacanattho? Cattāro abhisamayā, pariññābhisamayo pahānābhisamayo sacchikiriyābhisamayo bhāvanābhisamayo.
61彼处，圣弟子以对苦的知晓达至为通达，以对集的舍离达至为通达，以对灭的确证达至为通达，以对道的修习达至为通达。为何缘故？即于苦以知晓达至，于集以舍离达至，于灭以确证达至，于道以修习达至。止观如何达至？先于所缘境起心紧缚，见五蕴皆为苦。那所起的紧缚，即为止。所称抓住捉拿，即为观。见五蕴苦时，诸蕴中贮藏欲望、厌恶、痴迷、定结欲望、取着欲望、企求、执著等皆已断灭。这五蕴即苦。舍弃其中贮藏欲望、厌恶、痴迷、定结欲望、取着欲望、企求、执著等，便是集。舍弃此者即为灭，此灭即是止与观及道。诸圣谛之四，于一时一瞬一心，先后的修习此通达。故世尊言：「如是知晓达至，圣弟子此三结皆得舍弃。」
Tattha ariyasāvako dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇaṃ? Dukkhassa pariññābhisamayo, samudayassa pahānābhisamayo, nirodhassa sacchikiriyābhisamayo, maggassa bhāvanābhisamayo. Samathavipassanāya kathaṃ abhisameti? Ārammaṇe cittaṃ upanibandhetvā pañcakkhandhe dukkhato passati. Tattha yo upanibandho, ayaṃ samatho. Yā pariyogāhanā, ayaṃ vipassanā. Pañcakkhandhe dukkhāti passato yo pañcakkhandhesu ālayo nikanti upagamanaṃ ajjhosānā icchā mucchā paṇidhi patthanā pahīyati. Tattha pañcakkhandhā dukkhaṃ. Yo tattha ālayo nikanti upagamanaṃ ajjhosānaṃ icchā mucchā paṇidhi patthanā, ayaṃ samudayo. Yaṃ tassa pahānaṃ, so nirodho samatho vipassanā ca maggo, evaṃ tesaṃ catunnaṃ ariyasaccānaṃ ekakāle ekakkhaṇe ekacitte apubbaṃ acarimaṃ abhisamayo bhavati. Tenāha bhagavā ‘‘sahasaccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyantī’’ti.
70七十。彼处，止观调和修行者，于一时一瞬一心，行四种功课，以对苦的知晓达至，直至对道的修习达至。为何缘故？因知对苦的知晓达至，直至对道的修习达至。就像船在水中航行，行四种功课，抵达彼岸，舍弃此岸，负载行驶，断断水流。如是，止观调和修行者，于一时一瞬一心，行四种功课，以对苦的知晓达至，直至对道的修习达至。又如太阳升起，一时施行四种功课，驱散黑暗，使光明现前，彰显色相，温暖凉寒。又如灯火燃烧，一时施行四种功课，驱散黑暗，使光明现前，彰显色相，舍弃取着。皆如是，止观调和修行者，于一时一瞬一心，行四种功课……
70. Tattha samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti, dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇā? Dukkhaṃ pariññābhisamayo, yāva maggaṃ bhāvanābhisamayo. Evaṃ diṭṭhanto yathā nāvā jalaṃ gacchantī cattāri kiccāni karoti, pārimaṃ tīraṃ pāpeti, orimaṃ tīraṃ jahati, bhāraṃ vahati, sotaṃ chindati; evameva samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti , dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Yathā vā sūriyo udayanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, sītaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe… yathā padīpo jalanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, upādānaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe….
63当圣弟子得流果时，无退转性坚定，直到苦的终止，此为见地之境。立于流果时，具流果之位，调和修持胜定与观，能舍诸欲爱恚恼，于此成就圣弟子。至于一来果之圆满，必于此世亲来，达苦终止，此为行地之境。
Yadā ariyasāvako sotāpanno bhavati avinipātadhammo niyato yāva dukkhassantaṃ karoti, ayaṃ dassanabhūmi. Sotāpattiphalañca sotāpattiphale ṭhito uttari samathavipassanaṃ bhāvento yuganaddhā vattamānā kāmarāgabyāpādānaṃ yebhuyyena pahānā ariyasāvako hoti. Sakadāgāmi pariniṭṭhitattā sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ tanubhūmi.
64立于一来果位，修习观行，渐次舍弃欲爱与恚恼，成为圣弟子。五欲着结之一切皆已舍离，即身见、戒禁取见、怀疑、欲欲、恚恼等，五结断尽，圣弟子成为不还果位。于此位，得无复转性，此为无爱之境。
Sakadāgāmiphalañca yo sakadāgāmiphale ṭhito vipassanaṃ bhāvento kāmarāgabyāpāde sānusaye anavasesaṃ pajahati, kāmarāgabyāpādesu anavasesaṃ pahīnesu pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti sakkāyadiṭṭhi sīlabbataparāmāso vicikicchā kāmacchando byāpādo ca, imesaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako hoti anāgāmī tattha parinibbāyī anāvattidhammo tasmā lokā, ayaṃ vītarāgabhūmi.
65立于不还果位，修习调和止观，除五上结之结：色欲、非色欲、对色欲之迷恋、躁动及无明。舍弃此五上结者，圣弟子成为阿拉汉，断尽所有烦恼，完全清净，已除诸生死缠缚，无复生死世间，彼即为究竟之地。
Anāgāmiphalañca anāgāmiphale ṭhito uttari samathavipassanaṃ bhāvento pañca uddhambhāgiyāni saṃyojanāni pajahati rūparāgaarūparāgamānauddhaccaavijjañca. Imesaṃ pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako arahā bhavati, khīṇāsavo vusitavā sammadaññā vimutto parikkhīṇabhavasaṃyojano anuppattasadattho, ayaṃ katābhūmi.
66斯时阿拉汉乃无余涅槃之境。其寿命终尽，生命根断，此苦息灭，别苦不生。此为无余涅槃之境，与此苦之息灭，无有别种现起，名为无余涅槃之境。此有两涅槃境界，如是所说真谛。通达真谛之时间已宣说，烦恼之根源已揭示，烦恼之断已述，地位已说，果位明示，无余涅槃之境两种已说。如是所说，含总觉悟。此地方修持为当结缘者。
Arahantova ayaṃ sopādisesā nibbānadhātu. Tassa āyukkhayā jīvitindriyāparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Yo imassa dukkhassa nirodho vūpasamo, aññassa ca apātubhāvo, ayaṃ anupādisesā nibbānadhātu. Imā dve nibbānadhātuyo. Iti saccāni vuttāni. Saccābhisamayo vutto, kilesavavatthānaṃ vuttaṃ, pahānaṃ vuttaṃ, bhūmiyo vuttā, phalāni vuttāni, nibbānadhātuyo vuttā. Evamimesu vuttesu sabbabodhi vuttā bhavati. Ettha yogo karaṇīyo.
71在此，所谓九种渐次证得者为何？乃是四种禅那、四种无色境证得、以及灭尽定证得。其所谓四种禅那为何？在此，比丘当知于独处、离欲之中分别详说。其四种无色境证得为何？应当知无分别者，直至灭尽定证得为止。此即为九种渐次证得。
71. Tattha katamāyo nava anupubbasamāpattiyo? Cattāri jhānāni catasso ca arūpasamāpattiyo nirodhasamāpatti ca. Tattha cattāri jhānāni katamāni? Idha, bhikkhave, bhikkhu vivicceva kāmehīti vitthārena kātabbāni. Tattha katamā cattāro arūpasamāpattiyo? Virāgino vata vattabbo, yāva nirodhasamāpatti vitthārena kātabbā. Imāyo nava anupubbasamāpattiyo.
68那第一种禅那为何？是五盖消散、五盖具足者。五盖的消散为何？乃五种烦恼蔽障的消散。五种烦恼分别为何？当分别贪欲。贪欲为何？即对五欲乐着、爱好、热爱、欢喜、依恋、执著、未觉悟、留存、缠绕意念、执持不断之心所生的。这即为贪欲烦恼。那恚恨烦恼为何？即在六触根及身意行中所染著的煞恶，如瞋恚之类之激动，这即为恚恨之蔽。那睡眠昏沉为何？即心沉重、迟钝、不灵活、堕入昏睡、迷乱、堕落等状态。那懈怠为何？即身懈怠、沉重、迟钝、无清净。这既是懈怠，又涵盖睡眠，此二合称为懈怠与睡眠之蔽。那掉举为何？即心不安、不住。那放逸为何？即心散乱、无所顾念、心绪漂浮。这既是放逸，又含掉举，此二合称为掉举与放逸之蔽。那疑惑烦恼为何？即对佛、法、僧有疑惑不定。且五种疑惑：同时止碍、分别止碍、证得止碍、道理止碍、天道止碍，此五种疑惑亦称五种疑惑。此中以证得止碍的疑惑为最主要。以上即五种烦恼。
Tattha katamaṃ paṭhamaṃ jhānaṃ? Pañcaṅgavippayuttaṃ pañcaṅgasamannāgataṃ. Katamehi pañcahi aṅgehi vippayuttaṃ? Pañcahi nīvaraṇehi. Tattha katamāni pañca nīvaraṇāni? Kāmacchandoti vitthāretabbo. Tattha katamo kāmacchando? Yo pañcasu kāmaguṇesu chandarāgo pemaṃ nikanti ajjhosānaṃ icchā mucchā patthanā apariccāgo anusayo pariyuṭṭhānaṃ, ayaṃ kāmacchandanīvaraṇaṃ. Tattha katamaṃ byāpādanīvaraṇaṃ? Yo sattesu saṅkhāresu ca āghāto…pe… yathā dose tathā nioṭṭhānā, ayaṃ byāpādo nīvaraṇaṃ. Tattha katamaṃ middhaṃ? Yā cittassa jaḷatā cittassa garuttaṃ cittassa akammanīyatā cittassa nikkhepo niddāyanā pacalikatā pacalāyanā pacalāyanaṃ, idaṃ middhaṃ. Tattha katamaṃ thinaṃ ? Yā kāyassa thinatā jaḷatā kāyassa garuttā kāyassa appassaddhi, idaṃ thinaṃ. Iti idañca thinaṃ purimakañca middhaṃ tadubhayaṃ thinamiddhanīvaraṇanti vuccati. Tattha katamaṃ uddhaccaṃ? Yo avūpasamo cittassa, idaṃ uddhaccaṃ. Tattha katamaṃ kukkuccaṃ? Yo cetaso vilekho alañcanā vilañcanā hadayalekho vippaṭisāro, idaṃ kukkuccaṃ. Iti idañca kukkuccaṃ purimakañca uddhaccaṃ tadubhayaṃ uddhaccakukkuccanīvaraṇanti vuccati. Tattha katamaṃ vicikicchānīvaraṇaṃ? Yo buddhe vā dhamme vā saṅghe vā…pe… ayaṃ vicikicchā. Api ca kho pana pañca vicikicchāyo samanantarāyikā desantarāyikā samāpattantarāyikā maggantarāyikā saggantarāyikā, imāyo pañca vicikicchāyo . Idha pana samāpattantarāyikā vicikicchā adhippetā. Ime pañca nīvaraṇā.
69何谓烦恼？为何烦恼起妨碍？诸善支皆能止妨碍。其止妨碍之理：贪欲以不善心所断，恚恨则以慈心所断，懈怠以镇静所断，睡眠以精进所断，掉举以止定调伏，放逸则以止心所断，疑惑则以智慧生缘起断。
Tattha nīvaraṇānīti ko vacanattho, kuto nivārayantīti? Sabbato kusalapakkhikā nivārayanti. Kathaṃ nivārayanti? Kāmacchando asubhato nivārayati, byāpādo mettāya nivārayati, thinaṃ passaddhito nivārayati, middhaṃ vīriyārambhato nivārayati, uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati, vicikicchā paññāto paṭiccasamuppādato nivārayati.
70另一说法：贪欲以无贪为根善本断，恚恨以无瞋断，懈怠与睡眠以禅定断，掉举与放逸以念住断，疑惑以无愚痴为根善断。
Aparo pariyāyo. Kāmacchando alobhato kusalamūlato nivārayati, byāpādo adosato nivārayati, thinamiddhaṃ samādhito nivārayati, uddhaccakukkuccaṃ satipaṭṭhānehi nivārayati, vicikicchā amohato kusalamūlato nivārayati.
71另一说说法：三种修行法，分别是天上修行、梵天修行、圣人修行。天上修行为四禅，梵天修行为四无量心，圣人修行为三十三种菩提法要。在此，贪欲、掉举、放逸破坏天上修行；恚恨破坏梵天修行；懈怠、睡眠与疑惑破坏圣人修行。
Aparo pariyāyo. Tayo vihārā dibbavihāro brahmavihāro ariyavihāro. Dibbavihāro cattāri jhānāni, brahmavihāro cattāri appamāṇāni, ariyavihāro sattatiṃsa bodhipakkhiyā dhammā. Tattha kāmacchando uddhaccaṃ kukkuccañca dibbavihāraṃ nivārayati, byāpādo brahmavihāraṃ nivārayati, thinamiddhaṃ vicikicchā ca ariyavihāraṃ nivārayati.
72另一说法：贪欲、恚恨、掉举、放逸止息于止禅，懈怠、睡眠、疑惑止息于观禅，因此称烦恼。由此五行清净为第一禅也。
Aparo pariyāyo. Kāmacchando byāpādo uddhaccakukkuccañca samathaṃ nivārayanti, thinamiddhaṃ vicikicchā ca vipassanaṃ nivārayanti, ato nīvaraṇanti vuccante. Imehi pañcahi aṅgehi vippayuttaṃ paṭhamaṃ jhānaṃ.
73什么五个根本法支相应而成的，称为第一禅？是以思惟与反思、喜乐、安乐、与心的专一不散相应。以上五个根本法支的发生、消失并具足圆满达成，即成就第一禅。由此五根本法支生起而住持，故称为『上座进入第一禅而住』，谓天人禅所住。
Katamehi pañcahi aṅgehi sampayuttaṃ paṭhamaṃ jhānaṃ? Vitakkavicārehi pītiyā sukhena ca cittekaggatāya ca. Imesaṃ pañcannaṃ aṅgānaṃ uppādapaṭilābhasamannāgamo sacchikiriyaṃ paṭhamaṃ jhānaṃ paṭiladdhanti vuccati. Imāni pañca aṅgāni uppādetvā viharatīti, tena vuccate paṭhamaṃ jhānaṃ upasampajja viharatīti dibbena vihārena.
74其处第二禅相应具足四法支者，是以喜悦、安乐、心的专一不散与内心清净为具足。由这四根本法支而生起、圆满成就而住持，此即称为『上座进入第二禅而住』。
Tattha dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ pītisukhena cittekaggatāya ajjhattaṃ sampasādanena imāni cattāri aṅgāni uppādetvā sampādetvā viharati, tena vuccati dutiyaṃ jhānaṃ upasampajja viharatīti.
75其处第三禅相应具足五法支，是以念、正知、安乐、心的专一不散与舍法相应。由这五根本法支而起、圆满成就而住持，故名『上座进入第三禅而住』。
Tattha pañcaṅgasamannāgataṃ tatiyaṃ jhānaṃ satiyā sampajaññe sukhena cittekaggatāya upekkhāya imāni pañcaṅgāni uppādetvā sampādetvā viharati, tena vuccati tatiyaṃ jhānaṃ upasampajja viharatīti.
76其处第四禅相应具足四法支，是以舍法、念的纯净、无苦无乐的感受及心的专一。由这四根本法支相结合而成第四禅。由这四根本法支之发生、消失、圆满与达成，即称成就第四禅。修习者生起、圆满、入止而住，故称『天人禅所住』。
Tattha catutthaṃ jhānaṃ caturaṅgasamannāgataṃ upekkhāya satipārisuddhiyā adukkhamasukhāya vedanāya cittekaggatā ca, imehi catūhaṅgehi samannāgataṃ catutthaṃ jhānaṃ. Iti imesaṃ catunnaṃ aṅgānaṃ uppādo paṭilābho samannāgamo sacchikiriyā catutthaṃ jhānaṃ paṭiladdhanti vuccati. Imāni cattāri jhānāni uppādetvā sampādetvā upasampajja viharati, tena vuccati dibbena vihārena viharatīti.
77那是什么无常？是苦恼的、折磨的、毁坏的、消亡的、隔绝的无常，此即为无常。
Tattha katamo aniccaṭṭho? Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṃ aniccaṭṭho.
78那是什么苦？是苦恼、折磨、恐怖、忧惧、生病之苦，此即为苦。
Tattha katamo dukkhaṭṭho? Pīḷanaṭṭho dukkhaṭṭho sampīḷanaṭṭho saṃvegaṭṭho byādhinaṭṭho, ayaṃ dukkhaṭṭho.
79在那里，何为无所有相？无所有相者，是指未得、未触、未持、有去有来、空开显现者，这就是无所有相。
Tattha katamo suññaṭṭho? Anupalitto suññaṭṭho, asambhājanaṭṭho gatapaṭṭho vivaṭṭaṭṭho, ayaṃ suññaṭṭho.
80在那里，何为何无我相？无我相者，是指无所依、无主宰、无所节制、不作所欲、了知断灭者，这就是无我相。
Tattha katamo anattaṭṭho? Anissariyaṭṭho anattaṭṭho, avasavattanaṭṭho, akāmakāriṭṭho parividaṭṭho, ayaṃ anattaṭṭhoti.
81名为「经义集要」的转向亲近藏地已完成。
Suttatthasamuccayo nāma saṃvattisantikā peṭakabhūmi samattā.