7. 综运集合地
七、项鬘汇集地
7. Hārasampātabhūmi
7272. 禅那的离染。四禅应当详细分别而作，是为四种禅那。此等禅那分为两类：一类是与觉支分别离散的禅那，另一类是与觉支相应的禅那。彼离散觉支者属外在层面，觉支相应者则为圣者所有。圣者依止六根源，将贪欲行为、嗔恚行为、痴惑行为、贪嗔行为、贪痴行为、嗔痴行为、同时具足三者行为等分别放下。此等圣者已入禅那者，禅那对他们的五种烦恼成相反因缘，因五烦恼而成者，不能伤害他们；三种不善根性因贪者，由贪熏染而成的渴爱与动乱，则因无贪熏染而止；由痴惑熏染的烦恼与怀疑，则因无痴熏染而灭；由嗔恨与昏沉熏染者，则因无嗔而止息。
72. Jhānaṃ virāgo. Cattāri jhānāni vitthārena kātabbāni. Tāni duvidhāni; bojjhaṅgavippayuttāni ca bojjhaṅgasampayuttāni ca. Tattha bojjhaṅgavippayuttāni bāhirakāni, bojjhaṅgasampayuttāni ariyapuggalāni. Tattha yena cha puggalamūlāni tesaṃ nikkhipetvā rāgacarito, dosacarito, mohacarito, rāgadosacarito, rāgamohacarito, dosamohacarito, samabhāgacarito, iti imesaṃ puggalānaṃ jhānaṃ samāpajjitānaṃ pañca nīvaraṇāni paṭipakkho tesaṃ paṭighātāya yathā asamattho tīṇi akusalamūlāni niggaṇhāti. Lobhena akusalamūlena abhijjhā ca uddhaccañca uppilavataṃ alobhena kusalamūlena niggaṇhāti, kukkuccañca vicikicchā ca mohapakkho, taṃ amohena niggaṇhāti. Doso ca thinamiddhañca dosapakkho, taṃ adosena niggaṇhāti.
2其中无贪者，依止完备的出离思惟；无嗔者，依止完备的慈心思惟；无痴者，依止完备的不杀生思惟。无贪者依止完备，心远离欲乐；无嗔无痴者，心远离恶不善；带着正思正观，生出由慧而生的喜乐安乐，入于初禅，住于其中。
Tattha alobhassa pāripūriyā nekkhammavitakkaṃ vitakketi. Tattha adosassa pāripūriyā abyāpādavitakkaṃ vitakketi. Tattha amohassa pāripūriyā avihiṃsāvitakkaṃ vitakketi. Tattha alobhassa pāripūriyā vivitto hoti kāmehi. Tattha adosassa pāripūriyā amohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
3所谓思惟，指三种思惟，即出离思惟、慈悲思惟、不害思惟。其中文思惟为初禅意识，思惟意为经行、考察、思量。如人与远处目睹来人，不知其性别，当亲近时，才辨别其男女，思惟即如是，审察是否善劣、正直或邪恶。思惟纵横驰骋，如鸟展翅一般，如张开双翼，来回往复不息。由感欲想生起的思惟，与嗔恨想及害想生起的分别。思惟之业为不善心的不专注，而考察之业则为善心的大制止。正如枯枝在火上嘶嘶作响，思惟亦如是，如实观察，则为考察。未明时思惟如是，明智时考察亦如是。思惟对应语言、辨别、讲授、理解，考察对应对法义的正解与分解。思惟为心智之巧妙，考察则为心智之能善调运。此为善、不善、所修习、应当舍弃、应当证悟者的思惟，如舍弃和修习与证悟相应。此般思惟之中，心不生两种苦，身心不生；但生两种乐，身心俱生。此由思惟生起的心之乐，为初禅的身体之乐。其时心专一，此即定。故初禅五盖尽除，五取具足。
Vitakkāti tayo vitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro. Yathā puriso dūrato purisaṃ passati āgacchantaṃ, na ca tāva jānāti eso itthīti vā purisoti vā yadā tu paṭilabhati itthīti vā purisoti vā evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā ime vitakkayanto uttari upaparikkhanti kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggatoti vā. Evaṃ vicāro vitakke appeti, vicāro cariyati ca anuvattati ca. Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko, yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro anupālati vitakketi vicarati vicāreti. Vitakkayati vitakketi, anuvicarati vicāreti. Kāmasaññāya paṭipakkho vitakko, byāpādasaññāya vihiṃsasaññāya ca paṭipakkho vicāro. Vitakkānaṃ kammaṃ akusalassa amanasikāro, vicārānaṃ kammaṃ jeṭṭhānaṃ saṃvāraṇā. Yathā paliko tuṇhiko sajjhāyaṃ karoti evaṃ vitakko, yathā taṃyeva anupassati evaṃ vicāro. Yathā apariññā evaṃ vitakko. Yathā pariññā evaṃ vicāro. Niruttipaṭisambhidāyañca paṭibhānapaṭisambhidāyañca vitakko, dhammapaṭisambhidāyañca atthapaṭisambhidāyañca vicāro. Kallitā kosallattaṃ cittassa vitakko, abhinīhārakosallaṃ cittassa vicāro . Idaṃ kusalaṃ idaṃ akusalaṃ idaṃ bhāvetabbaṃ idaṃ pahātabbaṃ idaṃ sacchikātabbanti vitakko, yathā pahānañca bhāvanā ca sacchikiriyā ca evaṃ vicāro. Imesu vitakkavicāresu ṭhitassa duvidhaṃ dukkhaṃ na uppajjati kāyikañca cetasikañca; duvidhaṃ sukhaṃ uppajjati kāyikañca cetasikañca. Iti vitakkajanitaṃ cetasikaṃ sukhaṃ pīti kāyikaṃ sukhaṃ kāyikoyeva. Yā tattha cittassa ekaggatā, ayaṃ samādhi. Iti paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ.
4对于思惟考察的长期勤修，令心智慧增进。思惟考察消磨烦恼粗重的障碍。喜乐和出离之念相生而成的欢喜，是初禅的境界。考察所缘境界平静，心内更加安定。两种须修习的思惟之一是应断者，另为应修者。目前此平静，心合一，心专注，依此专注，喜乐渐增。喜乐是欢喜感官，乐是安乐感官。心合一即为定，此为由四禅具足之第二禅。此时由喜乐而生的离染逐渐消退，如波浪随水而去。
Tesaṃyeva vitakkavicārānaṃ abhikkhaṇaṃ āsevanāya tassa tappoṇamānasaṃ hoti. Tassa vitakkavicārā oḷārikā khāyanti. Yañca pītisukhañca nekkhammañca oḷārikaṃ bhavati. Api ca samādhijā pīti rati ca jāyati. Tassa vicārārammaṇaṃ. Tesaṃ vūpasamā ajjhattaṃ ceto sampasīdati. Ye vitakkavicārā dve dhammānussaritabbā. Paccuppannā daraṇitabbaṃ. Tesaṃ vūpasamā ekodibhāvaṃ cittekaggataṃ hoti. Tassa ekodibhāvena pīti pāripūriṃ gacchati. Yā pīti, taṃ somanassindriyaṃ, yaṃ sukhaṃ, taṃ sukhindriyaṃ. Yā cittekaggatā, ayaṃ samādhi. Taṃ dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ. So pītiyā virāgā yāti ojahi jallasahagataṃ.
7373. 如此，喜乐色心无所依恋，即于所缘境界观照只存平等不动之念。彼时由喜乐生起的离染，彼心处于平等无染。喜乐与适意共处时，身感受微妙快乐，正念正知常在。凭正念和正知，达到观察平等。此为第三禅，具足四种禅法。
73. Tattha somanassacittamupādānanti ca so taṃ vicinanto upekkhameva manasikaroti. So pītiyā virāgā upekkhako viharati. Yathā ca pītiyā sukhamānitaṃ, taṃ kāyena paṭisaṃvedeti sampajāno viharati. Yena satisampajaññena upekkhāpāripūriṃ gacchati. Idaṃ tatiyaṃ jhānaṃ caturaṅgasamannāgataṃ.
6同时，于身之乐舍除，初禅之欢喜感官断灭。第二禅之苦感官断灭。舍离乐与苦，随先前欢喜与不快尽除，随舍离苦乐，得无苦无乐之平等念，兼具清净正念，此为第四禅入相。彼时于四感官诸处生起平等安住，无论苦感官、不快感官、乐感官、欢喜感官皆安住。由此止息，生起平等觉知，苦乐欢喜感官中欢喜与乐消失，住于觉知，而苦与不快感官未消失，故觉知明确，理智清醒，谓之于平等上生起受想之正念、正知，生为第四禅。
Tathā kāyikassa sukhassa pahānāya paṭhame jhāne somanassindriyaṃ nirujjhati. Dutiye jhāne dukkhindriyaṃ nirujjhati. So sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati . Tattha catūhi indriyehi upekkhā pasādā hoti, dukkhindriyena domanassindriyena sukhindriyena somanassindriyena ca. Tesaṃ nirodhā upekkhāsampajaññaṃ hoti, tattha sukhindriyena somanassindriyena ca asati hoti, tesaṃ nirodhā satimā hoti, dukkhindriyena domanassindriyena ca asampajaññaṃ, tesaṃ nirodhā sampajaññaṃ hoti, iti upekkhāya ca saññā, sato sampajāno cittekaggatā ca idaṃ vuccate ca catutthaṃ jhānaṃ.
7在此，若一人以贪欲为行为，该人具备安乐根及喜乐根；若以瞋恚为行为，该人具备苦恼根及忧愁根；若以无明为行为，则该人具有无实相及不正念。
Tattha yo rāgacarito puggalo tassa sukhindriyañca somanassindriyañca; yo dosacarito puggalo tassa dukkhindriyañca domanassindriyañca; yo mohacarito puggalo tassa asati ca asampajaññañca.
8于是，以贪欲行为之人在第三禅及第四禅时，烦恼渐渐消除；以瞋恚行为之人在初禅及第二禅时，怨恨减少；以无明行为之人在初禅及第二禅时，不正念得以消除；在第三禅及第四禅时，无实相也灭除。由此，这三种人必将依止四禅。
Tattha rāgacaritassa puggalassa tatiye jhāne catutthe ca anunayo nirujjhati, dosacaritassa paṭhame jhāne dutiye ca paṭighaṃ nirujjhati, mohacaritassa puggalassa paṭhame jhāne dutiye ca asampajaññaṃ nirujjhati. Tatiye jhāne catutthe ca asati nirujjhati, evameva tesaṃ tiṇṇaṃ puggalānaṃ cattāri jhānāni vodānaṃ gamissanti.
9又，以贪瞋行为之人，则不正念、烦恼及怨恨减除，由此便成失去欲望之禅。以贪无明行为之人在烦恼消除时见害，此时即为失去欲望之禅。以瞋无明行为之人在怨恨、不正念及无实相之害减除时，成就失去欲望之禅。
Tattha rāgadosacaritassa puggalassa asampajaññañca anunayo ca paṭighañca, tena hānabhāgiyaṃ jhānaṃ hoti. Tattha rāgamohacaritassa puggalassa anunayattaṃ ca ādīnavaṃ dassitā, taṃ tassa hānabhāgiyaṃ jhānaṃ hoti. Tattha dosamohacaritassa puggalassa paṭigho ca asati ca asampajaññañca ādīnavaṃ dassitā tena tassa hānabhāgiyaṃ jhānaṃ hoti.
10以贪瞋无明三者平衡行为之人，则成特殊部分失欲禅。此四禅应于七类人中分别教示。四禅之中，依欲为定为初禅，依精进定为第二禅，依心定为第三禅，依思惟定为第四禅。依欲及瞋恚之消退为初禅，依思考与审察消退为第二禅，依喜乐根与安乐根消退为第三禅，依身行消退为第四禅。依布施法为初禅，依真理为第二禅，依智慧为第三禅，依平静为第四禅。此四禅以略说方式示现，彼处禅根圆满。此四者依次对应：依初禅能够灭除烦恼入流，行持安乐捷智对治忧愁根；依第二禅能灭尽烦恼，行持苦根捷智对治忧愁根；依第三禅灭除烦恼，行持喜乐根捷智对治忧愁根；依第四禅灭除烦恼，行持安乐根捷智而行。
Tattha rāgadosamohasamabhāgacaritassa puggalassa visesabhāgiyaṃ jhānaṃ hoti, imāni cattāri jhānāni sattasu puggalesu niddisitabbāni. Catūsu ca samādhīsu chandasamādhinā paṭhamaṃ jhānaṃ, vīriyasamādhinā dutiyaṃ jhānaṃ, cittasamādhinā tatiyaṃ jhānaṃ, vīmaṃsāsamādhinā catutthaṃ jhānaṃ. Appaṇihitena paṭhamaṃ jhānaṃ, suññatāya dutiyaṃ jhānaṃ, animittena tatiyaṃ jhānaṃ, ānāpānassatiyā catutthaṃ jhānaṃ. Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. Cāgādhiṭṭhānena paṭhamaṃ jhānaṃ, saccādhiṭṭhānena dutiyaṃ jhānaṃ, paññādhiṭṭhānena tatiyaṃ jhānaṃ, upasamādhiṭṭhānena catutthaṃ jhānaṃ. Imāni cattāri jhānāni saṅkhepaniddesena niddiṭṭhāni, tattha samādhindriyaṃ pāripūriṃ gacchati. Anuvattanakāni cattāri, tattha yo paṭhamaṃ jhānaṃ nissāya āsavakkhayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya domanassindriyapaṭipakkhena. Yo dutiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya dukkhindriyapaṭipakkhena. Yo tatiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya somanassindriyapaṭipakkhena. Yo catutthaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya sukhindriyapaṭipakkhena gato.
11杂说。
Pakiṇṇakaniddeso.
74第七十四节。此四禅中，此四禅各部分的总和即为禅分地。此为聚合，此聚合为末端，此末端即修习。此修习有障碍，障碍即损毁。何者为损毁？深思其义，得到如下辨析。此损毁即为麻木无知之禅者之损毁。无知禅者依止须达胜妙禅力。以禅力为基础，此最后究竟之果位，禅行各部分皆本于初禅而生。喜乐根随从初禅禅分而得，喜乐根是其本质及本基。喜乐根作为第二禅禅分之本质而现，伴随第二禅禅行内在欢喜。喜乐根为第二禅禅入之欢喜，使心单一为第二禅禅分。第三禅禅分有得缘为平等心，快乐为其部分。第四禅禅分心单一，平等心快乐与不苦乐，平静念净为其本质。念净具足于多禅地，喜乐根伴随心单一为第四禅禅分。
74. Yāni cattāri jhānāni, tesaṃ jhānānaṃ imāni aṅgāni, tesaṃ aṅgānaṃ samūho assa aṅgā, ayaṃ jhānabhūmi ko visesoti assa viseso. Ime sambhārā tehi ayaṃ samudāgamo, tassa samudāgamassa ayaṃ upanisā, tāya upanisāya ayaṃ bhāvanā. Tassā bhāvanāya ayaṃ ādīnavo. Tena ayaṃ parihāni. Kassa parihānīti tadupagajjhāyino . Taṃ yathā bhaṇitaṃ paccavekkhanto ayaṃ viseso. Tena visesena ayaṃ assādo, so kassa assādo ajhāniyā jhāyino, tassā ajhāniyā jhāyino, idaṃ kallitā kosalle ṭhitajjhānaṃ anomaddiyataṃ gacchati jhānabalaṃ, jhānabale ṭhitassa ayaṃ pāramippattassa imāni jhānaṅgāni anāvilasaṅkappo paṭhame jhāne jhānaṅgāni bhāvī. So pīti tadanusārittāva paṭhame jhāne jhānaṅgaṃ tassaṅguno ca dhammā tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgadhammatā kho pana tathā pavattassa sahagataṃ jhānaṅgadhammaṃ sasukhatāya ajjhattaṃ sampasādo dutiye jhāne jhānaṅgaṃ manosampasādanatāya tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgaṃ ajjhattaṃ sampasādanaṃ samādhitā pīti dutiye jhāne jhānaṅgaṃ, cetaso ekodibhāvo dutiye jhāne jhānaṅgaṃ, upekkhā phassatā tatiye jhāne jhānaṅgaṃ, sukhaṃ tassa aṅganti ca. Cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ, upekkhā adukkhamasukhā catutthe jhāne jhānaṅgaṃ, abhinisābhūmi upekkhāsatipārisuddhi catutthe jhāne jhānaṅgaṃ. Satipārisuddhi ca anekajjhābhūmīsu jhānaṅgasamāyuttā pīti cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ.
12何为禅分地？持有有思有观、远离妨碍的专念为初禅禅分地。无思无观，内心通达欢喜为第二禅禅分地。受快乐俱生，沉醉为第三禅禅分地。快乐、痛苦俱生伴生厌弃为第四禅禅分地。广大随护、适合于生命为初禅禅分地。统摄领域相应受解脱为第二禅禅分地。随护无观念为第三禅禅分地。正确观察身行而生者为第四禅禅分地。
Tattha katamā jhānabhūmi? Savitakke savicāre vivekā anugatā paṭhame jhāne jhānabhūmi. Avitakke avicāre ajjhattaṃ sampasādanaṃ janitaṃ pītimanugatā dutiye jhāne jhānabhūmi. Sukhasātasamohitā sappītikā tatiye jhāne jhānabhūmi. Tassa sukhadukkhasahagatā abhinīhārasahagatā catutthe jhāne jhānabhūmi. Appamāṇasahagatā sattārammaṇā paṭhame jhāne jhānabhūmi. Abhibhūmiāyatanasahagatā rūpasaññīsu dutiye jhāne jhānabhūmi. Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.
7575. 关于禅定的种类究竟为何？禅定的种类是指在远离烦恼和恶不善法时，心与心所相应，超越欲界束缚的能力。这就是禅定的种类。无初无散的纯净念，伴随欢喜与喜悦，以及分别和念摄，运作流转。这也是禅定的种类。以无初无散为基础，在无分别的境界中，念顺行并伴随舍念，念摄流转。念因缘之故产生紧密相应，住于此境界，这也是禅定的种类。伴随念清净而生起的分别和念摄流转，住此境界，亦称禅定种类。心识与六处相应，心识处分别念与念摄运作，住于该境界，这亦是禅定的种类。
75. Tattha katame jhānavisesā? Vivicceva kāmehi vivicca pāpakehi akusalehi dhammehi cittacetasikasahagatā kāmadhātusamatikkamanatāpi, ayaṃ jhānaviseso. Avitakkā ceva avicārā ca sappītikāya satisahagatāya pītisahagatā saññāmanasikārā samudācaranti. Ayaṃ jhānaviseso. Avitakkāya bhūmiyā avicāreyeva sati anugatā upekkhāsahagatā manasikārā samudācaranti. Tadanudhammatāya ca sati saṇḍahati . Tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Satipārisuddhisahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Viññāṇañcāyatanasahagatāya bhūmiyaṃ ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso.
14禅定的集成包括：放逸散乱的心所被断灭，产生了远离欲念的念所集；远离憎恨念所而生起的念所集；远离害心念所而生起的念所集。心根关闭，不贪婪，念所集纯净持存，四种禅定的集成保持无为。通达禅定而得道者，获得捷径。乐慧断绝安心禅定生起。无散乱禅定生起。舍弃欲根和欢喜心根，使心安宁，无憎恨而生起禅定。为此而生起禅定。无烦热而生起禅定。这即是智慧的生起。
Jhānasambhārā nekkhammavitakko sambhāro kāmavitakkavinodanādhippāyatā. Abyāpādavitakko sambhāro byāpādavitakkapaṭivinodanādhippāyatā. Avihiṃsāvitakko sambhāro vihiṃsāvitakkapaṭivinodanādhippāyatā. Indriyesu guttadvāratā appicchatā sambhāro parisuddhājīvo catunnaṃ samāpattīnaṃ sambhāro akammassa vihāritā. Maggasambhāro samāpattipajjanatā. Phalasambhāro jhānanibbattitāya jhānasamudāgamo. Kusalahetu yaṃ jhānaṃ samudayaṃ gacchanti ko ca na kutoci nekkhammappattā samudāgacchanti. Ālambanirodhasamādhi santo samudāgacchanti. Avītikkantā samudāgacchanti. Sukhindriyaṃ somanassindriyaṃ pahānāya te ca abyāpajjatāya samudāgacchanti. Taṃ pana sandhāya samudāgacchanti. Aparidāhanāya samudāgacchanti. Ayaṃ ñāṇasamudāgamo.
7676. 那么，禅定的依止是什么？善知识是禅定的依止。善行斋戒守护是禅定的依止。心根紧闭是禅定的依止。不满足于善法是禅定的依止。听闻正法是禅定的依止。在应当欢喜的场所，恭敬而用心地努力，这是禅定的依止。
76. Tattha katamā upanisā? Kalyāṇamittatā jhānassa upanisā. Kalyāṇasampavaṅkatā jhānassa upanisā. Indriyesu guttadvāratā jhānassa upanisā. Asantuṭṭhitā kusalesu dhammesu jhānassa upanisā. Saddhammassavanaṃ jhānassa upanisā. Saṃvejaniye ṭhāne saṃviggassa yoniso padhānaṃ. Ayaṃ jhānopanisā.
16那么，何为修习？行慈心修习即是远离憎恨的心所修习。行悲心修习即是远离害心的心所修习。行喜心修习是伴随喜悦和快乐的觉知而生起。行舍心修习则表现为如实观察，舍心有正直与非正直两种，若观察不净观，乃苦的实践，具痴观见地狱生死苦，六种修习皆被修习、广泛推广、不间断、扎实且被深知、熟悉及善能发起。此即修习。
Tattha katamā bhāvanā? Mettāsevanā abyāpādavitakkabhāvanā. Karuṇāsevanā avihiṃsāvitakkabhāvanā. Muditābhāvanā pītisukhasampajaññā kāritā. Upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā. Ayaṃ bhāvanā.
17这样修习者所遭遇的困难是这样的：初禅时，染污烦恼所俱足的，这是未被听闻过且不被赞叹的法。若此法具戒行整备，心则受控，被五盖散乱所扰，心身俱受痛苦，此法为分辨思维及心念，此时内心骚动，身体生病，内心受摧残，如同识见减少的病痛般，初禅时的这些困难即是如此。
Evaṃ bhāvayantassa ayaṃ ādīnavo. Paṭhame jhāne saṅkhārasamannāgato eso dhammo assuto sāsavo. Sace esa dhammo ayaṃ sīlo āsannapaṭipakkho ca esa dhammo kāmo paticāro pativicāro samāpattīnaṃ ca sabboḷāriko esa dhammo vitakkavicāro ca. Tattha cittaṃ khobhenti, kāyo cettha kilamati, kāyamhi cettha kilante cittaṃ vihaññati. Anabhinīhārakkhamova abhiññānaṃ ime ādīnavā paṭhame jhāne.
18在第二禅时，这些困难伴随由喜悦所持。此时心不安，烦恼消退，是烦恼的退离，是相续退去。喜悦过盛则痛楚难忍，如心上下颠倒，因四种痛苦（身体痛苦、心苦、错觉之苦、疾病之苦）被笼罩，这法难以保持，第二禅的这些困难即是如此。
Dutiye jhāne ime ādīnavā pītipharaṇasahagato ca eso dhammo, na samudācārasseti cittaṃ. Asodhayaṃ upagamo cesa dhammo upagamiparissayo domanassapaccatthiko cesa dhammo. Tattha tattha yuttīnaṃ pīti parajjato cesa dhammo dukkaraṃ hoti, avattasantāsabhūmiparivajjayanto catūsu dukkhatāsu esa dhammo anuviddhāpanasaddhāya dukkhatāya ca na palibodhadukkhatāya ca abhiññādukkhatāya ca rogadukkhatāya ca, ime ādīnavā dutiye jhāne.
19在那里，第三禅中有哪些危险？于那由不动乐伴行的舍那境界中，有四种俱足的平等喜乐环绕着心。此心因常生此法故，生起对此不灭的执持。心因受苦亲近、受乐依附所扰动，转向苦乐，然后堕于取着苦乐之境界。因取着苦乐，心不安稳，表现出对诸禅定智慧等一切所见皆深入痛苦的洞察，并为般若之苦所穿刺，这就是第三禅的危险。
Tattha katame ādīnavā tatiye jhāne? Upekkhāsukhasahagatāya tattha sātāvīnaṃ pañcannaṃ upekkhāsukhaṃ parivattito esa dhammo tena niccasaññitānañca yaṃ hoti. Dukkhopaniyaṃ sukhaṃ cittassa saṅkhobhataṃ upādāya sukhadukkhāya gato savati. Sukhadukkhānukatañca upādāya anabhihārakkhamaṃ cittaṃ hoti. Abhiññāya sacchikiriyāsu sabbepi cete dhammā tīsu jhānasamāpattīsu catūhi ca dukkhatāhi anuviddhānaṃ sā bhayā dukkhatāya palibodhadukkhatāya ca abhiññāya dukkhatāya ca ime ādīnavā tatiye jhāne.
20在那里，第四禅有哪些危险？第四禅为无想无造的境界，是多种境界相应之果，凡夫众生生心生种种异解。此等禅境以微细柔和的色相知觉为伴，常为初禅禅者的辅助，是难得且良好的禅定，然四大聚集于此禅境并互相依存。由于这些聚合未融，且缘由混杂，其中诸禅受制于不同因缘而灭绝，故这些禅境无法持久，也不附着，非灭绝后迹禅定之所现。对此，初禅禅者少有所得，故这就是禅定境界的退失。
Tattha katame ādīnavā catutthe jhāne? Ākiñcaññāsamāpattikā te dhammānusamāpattikā etissā ca bhūmiyaṃ sātānaṃ bālaputhujjanānaṃ anekavidhāni diṭṭhigatāni uppajjanti. Oḷārikā sukhumehi ca rūpasaññāhi anuvidhāni etāni jhānāni sadā anudayamettājhānakalānudanukalāya sādhāraṇā, dukkarā ca sabbe cattāro mahāsambhārā samudāgatāni ca etāni jhānāni aññamaññaṃ nissāya samudāgacchanti. Ettha samudāgatā ca ete dhammā na samattā honti. Asamuggahitanimittā ca ete dhammā parihāyanti. Nirujjhanti ca ete dhammā na upādiyanti nirujjhaṅgāni ca, etesaṃ dhammānaṃ jhānāni nimittāni na jhānanimittasaññā vokirati. Appaṭiladdhapubbā ca jhāyīvasena ca bhavati . Imehi ādīnavehi ayaṃ jhānaparihāni.
77七十七、于止息禅定中，离戏想断余蕴所依止者，则由无边无碍的无想境界以及由断见的止息禅，其所依止的心念与觉知随顺运行，但禅定被摒弃。由非觉知而识入无想境界的心念随动，却不了解虽入境界，终亦弃去。由识入无想境时，心念顺行，却不明白相应的境地，故亦弃去。由识入境界时，伴色相知觉而行……一直至初禅时应摒除欲界知觉。虽舍弃杂染，有浊禅定却依然禅定，安住而行，心破除烦恼却未稳定，乱动禅定，禅定不坚定，或过度散乱，或过分怠惰，不能善妙守护身体，未能从束缚中解脱，受烦恼所困，执着于止息禅」，逐渐放逸心念，但对身欲之禅定安住有执着，虽除去身欲，却生起对法的贪爱，然后偏离正道。这些皆为禅定的险恶，极重苦恼，令世间未证觉者远离此禅忘失禅定。此即止息禅的失落之境，正是众生断除轮回的重要缘由。未得善修止息之禅，而偏离禅定者，断失诸烦恼处。诸受杂染初禅依据违缘功夫，而日被逐出。
77. Nirodhasamāpattiyā apaṭisaṅkhāya avasesasaññino ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, so nirodhasamāpattito parihāyati. Āneñjasaññino asaññāyatanaṃ samāpannassa ākiñcaññāyatanasahagatā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Viññāṇañcāyatanaṃ samāpannassa rūpasaññāsahagatā. Vitthārena…pe… yāva paṭhame jhāne kāmasaññāsahagatā kātabbā. Sakassa parihāyati, kalaṅkajjhāne kalaṅkaṃ jhāyati, parisamantato jhāyati, bhindanto jhāyati, na sajjhāyati, āyūhanto jhāyati, kiñci ca niparicito jhāyati. Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. Ayaṃ palirodhamappalirodhalokasannivāse esanidhamidaṃ jhānaṃ anamataggasaṃsārasamāpannānaṃ sattānaṃ saṃsārappahānanā ānisaṃso, yamidaṃ jhānassa assādo kāyassa ajhāniyajhāyino bhavati. Ajhāniyajhāniyajhāyīhi aparāmasanto ajhāniyajhāyitaṃ jhāyati, yāni kalaṅkajjhāyino padāni, tāni anudhitāni paṭipakkhe.
78七十八、何谓禅定的巧慧？禅定巧慧包含五种：初次入定巧慧、禅定特异巧慧、禅内间巧慧、禅定出定巧慧、禅中持常巧慧、禅定于险恶皆能巧慧、禅定中离脱巧慧、执著禅果巧慧，执著禅果反观禅果不失巧慧，乃至于戏耍般的巧慧而得特殊禅果。此指得到禅定的根本为境界之缘起及定相之把持，不离身心调御全力定中对一相之专注，由此禅力生发不发散而止，随之慧力即发，具此正念。已得此禅者，修习慧法亦得成功。
78. Tattha katamaṃ jhānakosallaṃ? Samāpattikosallaṃ jhānakosallaṃ, jhānavisesakosallaṃ jhānakosallaṃ, jhānantarikakosallaṃ jhānakosallaṃ, samāpattivuṭṭhānakosallaṃ jhānakosallaṃ, jhāne sabhāvakosallaṃ jhānakosallaṃ, jhāne ādīnavakosallaṃ jhānakosallaṃ, jhāne nissaraṇakosallaṃ jhānakosallaṃ, jhānaphalena upādāya kosallaṃ, jhānaphalena paṭisaṅkhānaphale aparihānadhammatā nibbattijhāne ca kīḷitāpi visesabhāgiyaṃ jhānaṃ paṭilabbhati. Idaṃ panassāti bhavahāritā ca ārammaṇānimittaggāho anabhinīhārabalaṃ, cittekaggatā nimittāsu gatisahitā samathabalena asaṃsīdanañca jhāne maggaphalaṃ samathaṃ pavatte samādhino upekkhāpalipubbāparanimittāsayo paggāhino satibalaṃ taṃ pavattitānañca vipassanānaṃ samaññābale.
23在那里，何为禅定的波罗蜜？波罗蜜是完全的智慧喜乐，俱足于爱乐之中。经典对爱乐的教说，展示生苦与灭苦两谛，以分析断除烦恼的诸羁绊，除却烦恼乃彼皆得超越。所谓爱乐众生，指的是五欲乐者，此乃欲爱所执治之根本。对亲近烦恼者，非难可断，因无明所执，彼生爱乐，复由欲、色、无色三种贪爱所执。于欲中有二类爱：物质欲爱及烦恼欲爱，其烦恼欲爱依赖欲爱而生。彼生散乱于三大贪爱根中，所为烦恼身心。乐感身心由二根感受：身根和心根。由乐根作用，感受愉悦，因缘所生五蕴感受具足。色声香味触法乃爱乐执着之所，内外根界有一念正住即称为烦恼之流，烦恼轻微者无染无贪。彼处外缠与内部缠结，外缠呼为结，内部缠束皆名缘缠。世尊此处教导何法？即愿超越烦恼者，观理烦恼之念不忘，乃诸羁绊所着之智，悉见烦恼险惧如实显现为诸烦恼之害。此即世尊之教：希求超越烦恼者观察诸缠根诸苦乐之流，借此显破烦恼，断惑增上。五欲乐者为此四种羁绊之聚合基础。
Tattha katamā jhānapāramitā? Supāramitā mettā kāmesu sattā kāmasaṅgasattāti yamhi sutte desanāya vohārena dve saccāni niddiṭṭhāni, dukkhañca samudayo ca, vicayena hārena ye saṃyojanīyesu dhammesu vajjaṃ na passanti, te oghaṃ tarissantīti netaṃ ṭhānaṃ vijjati. Na tarissantīti atthi esā yutti ca vicayo ca idaṃ nu kissa padaṭṭhānaṃ, kāmesu sattāti pañca kāmaguṇā, taṃ kāmataṇhāya padaṭṭhānaṃ. Saṃyojane vajjamapassamānāti avijjāya padaṭṭhānaṃ, na hi jātu saṃyojanasaṅgasattā oghaṃ tareyyuṃ vipulaṃ mahantanti upādānassa padaṭṭhānaṃ. Kāmesu sattāti kāmā dvidhā – vatthukāmā ca kilesakāmā ca, tattha kilesakāmā kāmataṇhā kāmataṇhāya yuttā bhavanti rūpataṇhā bhavataṇhā lakkhaṇena hārena, saṃyojane vajjamapassamānāti saṃyojanassa. Yo tattha chandarāgo tassa kiṃ padaṭṭhānaṃ? Sukhā vedanā dve ca indriyāni – sukhindriyañca somanassindriyañca. Iti sukhāya vedanāya gahitāya tayopi vedanā gahitā honti. Vedanākkhandhe gahite sabbe pañcakkhandhā gahitā honti. Rūpasaddagandharasaphoṭṭhabbā gahitā, vatthukāmesu gahitesu sabbāni cha bāhirāni āyatanāni gahitāni honti. Ajjhattikabāhiresu āyatanesu yo sato, ayaṃ vuccate lakkhaṇo hāro, tattha yo oḷārikamhi kilese ajjhāvasito sabbakilesesu yo na tato sukhumataresu na vītarāgo bhavati. Tattha bāhirasaṃyojanaṃ mamanti ajjhattasaṃyojanaṃ ahanti. Tattha bhagavato ko adhippāyo? Ye oghaṃ taritukāmā te saṃyojanīyesu dhammesu ādīnavānupassino viharissantīti ayamettha bhagavato adhippāyo. Kāmesu sattāti yesu ca sattā yena ca sattā yesañca sattā ayaṃ catubbidho ākāro sabbesaṃ hārabhāgiyo.
79七十九、何者为三种颠倒与根本？心颠倒、见颠倒、识颠倒共成三种颠倒现象，皆为三种不善根缘基本。又三种愚钝毁坏行为之根本。于四种取着中，瞋恨为不善根。譬如母亲或父亲护持某坚持僧众而身心不正夫妄语执持，其行为恶劣，为不善业。若因瞋恨起贪而违反守护，行恶业，则为恶道。对于这不善根的阻碍，正见修习者见微妙诚实为善。此恶行为出于爱贪、贪欲、无明三大根本。此三根本生欲流爱，流转于五取着。无明根本阻断苦乐流转，贪欲爱生死苦流，能令凡夫转覆轮回而不生解脱。五欲众生包含五大五欲，世尊于此指出四种基本羁绊，称为所有缠。
79. Tattha katamāni tīṇi vipallāsāni padaṭṭhānāni ca? Cittavipallāsassa diṭṭhivipallāsassa saññāvipallāsassa tayo vipallāsā tīṇi akusalamūlāni padaṭṭhānaṃ. Tīṇi akusalamūlāni hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Catunnañca upādānānaṃ doso akusalamūlaṃ dissati. Hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Yathā mātuyā vā pituno vā aññatarassa vā puna uḷārassa bhikkhuno abhayaṃ deti. Tattha añño micchā paṭipajjeyya kāyena vā vācāya vā. Tattha so byāpādamupādāya tesaṃ uḷārānaṃ rakkhāvaraṇaguttiyā anupālayanto yo uḷārānaṃ abhayaṃ deti. Tesaṃ abhaye dinne yo tattha micchā paṭipajjeyya. Tattha so byāpādaṃ upādāyanto dosajaṃ kammaṃ karoti. Yo tattha asādhu indriyā nīvaraṇaṃ yaṃ tesaṃ abhayaṃ dakkhiṇato saññaṃ idaṃ paṇītaṃ kāraṇaṃ mayā puna tattha micchāpaṭipatti ayaṃ byāpādo hīnagamivakammaṃ lobho moho ca imāni nīvaraṇāni vacanāni tāni cattāri upādānāni tehi catūhi upādānehi yo so upādāno itthī vā puriso vā tesaṃ pañcakkhandhānaṃ teyeva upādāno samudayo idaṃ dukkhañca samudayo ca soyeva desanāhāro.
25在此，若于欲乐之处心不依止者，彼等则依止烦恼之所。所谓此欲界元素出离之心，谓之出离欲欲。若有能速净除无行为者之何者，即谓不起嗔恚之心。若有加害者，即谓加害之心。由此，虽被破坏为三种欲念——出离欲欲、不生嗔欲、无加害欲。此出离欲欲属无贪；不生嗔欲属无瞋；无加害欲属无痴。此三者为三善根；是于八正道之成就中利益他人者。若复行业，无论善恶，皆致果报受现。此为不善或不净业因果之现前。于此三不善根之断灭者，为断灭。彼所谓解脱之道，即此修行；此二实，即四圣谛之环。
Tattha kāmesu ye na pajjanti, te ādīnavānupassanāya pajjanti. Itissā kāmadhātuyā nikkhamitukāmatā, ayaṃ vuccati nekkhammacchando. Yo tattha anabhisaṅkhārānaṃ kiñci visodheti tassa dhāvarā vā, ayaṃ abyāpādacchando. Kiñci vihiṃsati, ayaṃ vihiṃsāchando. Iti nekkhammābhinīhatā tayo chandā – nekkhammacchando abyāpādacchando avihiṃsāchando. Tattha nekkhammacchando alobho; abyāpādacchando adoso; avihiṃsāchando amoho. Imāni tīṇi kusalamūlāni aṭṭhasu sampattesu parahitāni, tesaṃyeva catunnaṃ upādānānaṃ nirodhāya saṃvattanti. Sace vā puna kammaṃ kareyya kaṇhaṃ vā sukkaṃ vā tassa vipākahānāya saṃvattanti. Idaṃ kammaṃ akaṇhaṃ asukkaṃ kammakkhayāya saṃvattati. Tattha yo tiṇṇaṃ akusalamūlānaṃ nirodho, ayaṃ nirodho. Soyeva maggo tattha paṭipadāni imāni dve saccāni imāni cattāri saccāni āvaṭṭo hāro.
26于欲乐中习气仍存者，称为七类众生，彼等一味居于七。凡夫众生则居于二类。对此，理应分解判别。即便得果须断者，非执著者乃真断，实为修习烦恼之者。习者修行烦恼而闻欲；凡夫则随烦恼增长习于欲。关于此七众生，应分为四类，此即其分类。
Kāmesu sattāti ye sekkhā, te ekenevākārena sattā. Ye puthujjanā, te dvīhākārehi sattā, tassāyaṃ pañho vibhajjabyākaraṇīyo vattabbo. Kiñcāpi sotāpanno paṭisevanāya, no ca kho abhinivese satto yo hi apacayāya padahati, na upacayāya. Sekkho hi kilesavasena kāme paṭisevati. Puthujjano pana kilesasamuṭṭhānāya kāme paṭisevati. Tattha kāmesu sattānaṃ catuoghaṃ tarissatīti vibhajjabyākaraṇīyo, ayaṃ vibhatti.
80第八十 脱离者谓于欲乐不依止，亦不相缠者，彼将渡彼巨大水波。此为正教所反。
80. Parivattanoti kāme ye neva sajjanti na ca saṃyojanehi saṃyuttā, te oghaṃ tarissanti vipulaṃ mahantanti. Ayaṃ suttassa paṭipakkho.
28用于破除者即欲乐众生，即欲乐之性质者，彼为欲乐众生。若欲乐为饮食法者，彼为欲乐众生。此欲乐所破称为纷扰，即火、箭、肿胀等。若他纷扰亦属欲乐众生之纷扰。众生者或系缚、或解脱、或缚断、或解脱多行、或达涅槃。若他纷扰者，称为纷扰。由欲乐境界所定者，因烦恼所摄境界亦定。此为心法所说纷扰。众生多行或其他现行名皆属于此。此等欲乐摄烦恼所定，种子所定，行所缚，取执所缘，众生凡夫之所定。
Vevacananti yo kāmesu satto yo ca tattha kāmānaṃ guṇo, tattha viso satto. Yepi kāmānaṃ āhārā dhammā, tattha viso satto. Tatthimaṃ kāmānaṃ vevacanaṃ pāko rajo sallaṃ gaṇḍo īti upaddavoti. Yāni vā pana aññāni vevacanāni tattha viso sattoti vevacanaṃ. Satto bandho mucchito gadhito ajjhosito kāme ajjhāpannā parimutto tabbahulavihārīti. Yāni vā pana aññāni vevacanāni, ayaṃ vevacano nāma. Kāmappacārapaññattiyā kilesagocarapaññattiyā paññattā cittanti vevacanaṃ. Satto tabbahulavihārīti yāni vā pana aññāni. Ime kāmappacārapaññattiyā kilesagocara paññattiyā paññattā, bījapaññattiyā paññattā, saṅkhārā saṃyojanapaññattiyā paññattā, upādānaṃ hetupaññattiyā paññattaṃ, puggalo puthupaññattiyā paññatto.
29超越者谓依缘起，苦与集并存者。烦恼、行、缠系五蕴中行蕴、法界中之不善法界、根界中不善境界、感官中苦根、苦根感官即身苦感官、心苦感官谓超越感官。
Otaraṇoti imāya paṭiccasamuppādo dukkhañca samudayo ca. Ye kilesā ye saṅkhārā saṃyojanāni ca pañcasu khandhesu saṅkhārakkhandho dhammāyatanesu akusalā dhammāyatanāni indriyesu sukhindriyañca, somanassindriyañca, ayaṃ indriyotaraṇo.
30清净者谓如此。此即要初，宜于经文中说者。
Sodhanoti ettako. Eseva ārambho niddisitabbo suttattho.
31所谓依止，是指这些法具备一种统一性的约定，也具有散乱性的约定。那等离欲外境的识，是以散乱性为约定。在五种欲尘上，七种困扰颠倒被视为散乱性的约定。无明广大如海，是以统一性为约定。
Adhiṭṭhānoti ime dhammā atthi ekattatāya paññattā atthi vemattatāya. Ye saññā bāhiro kāme, te vemattatāya paññattā. Pañcasu kāmaguṇesu sattāti pariyuṭṭhānavipallāsā vemattatāya paññattā oghaṃ tareyyuṃ. Vipulaṃ mahantanti avijjā ekattatāya paññattā.
32所谓依止者，缘何因缘缘起？为缘法之缘故而生，为不善意专注之缘故而起，为无明之连锁依赖而起，为贪爱缠缚之因缘而生。这即是缘，亦即是因。
Parikkhāroti tassa ko hetu ko paccayo? Ārammaṇapaccayatāya paccayo. Ayoniso ca manasikāro sannissayassa paccayatāya paccayo. Avijjā samanantarapaccayatāya paccayo. Rāgānusayo hetupaccayatāya paccayo. Ayaṃ hetu, ayaṃ paccayo.
33所谓堆聚之因缘，指的是对欲界六根生起的贪爱之欲，这贪爱是无功德的造作。此法缘何而生？依无明而生。又依何而生？依识生。故是说，造作缘无明，识缘造作。识缘造作则致生识，乃至老死。如此这般，三界苦堆之集起由此而生，此理已明。应当讲说五盖的经义。
Samāropano paccayoti ye kāmesu sattā sugatā surūpāti ayaṃ kāmadhātuyā chando rāgo te apuññamayā saṅkhārā. Te kiṃ paccayā? Avijjā paccayā. Te kissa paccayā? Viññāṇassa paccayā. Iti avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ evametassa kevalassa mahato dukkhakkhandhassa samudayo hoti ekaṃ suttaṃ gataṃ. Pañcanīvaraṇikaṃ suttaṃ kātabbaṃ.
81第八十一问：何为说法的内容？贪欲、嗔恚、以及躁动，这即为渴爱。昏沉与忧郁以及疑惑，这即为见解。至于身体的挥霍，不是贪污染污，而是昏沉的所染。心意的衰败与身体的挥霍，称为阻碍之染，而非常染。由此可知，这五盖有四种阻碍，皆为常染。正如四漏为常漏，不为心漏，亦即常之漏。依经藏，联结或断裂的漏，应分别称之为有漏或无漏。
81. Tattha katamo desanāhāro nāma? Yā ca abhijjhā yo ca byāpādo yañca uddhaccaṃ, ayaṃ taṇhā. Yañca thinamiddhaṃ, yañca kukkuccaṃ yā ca vicikicchā, ayaṃ diṭṭhi. Yā pana kāyassa akammaniyatā kiñcāpi taṃ middhaṃ no tu sabhāvakilesatāya kileso, iti yā ca cittasallīyanā yā ca kāyākammaniyatā, ayaṃ pakkhopakileso na tu sabhāvakileso. Tattha attasaññānupacittaṃ kilamatho kukkuccānupacittaṃ thinaṃ yā cittassa līyanā, iti ime pañca nīvaraṇā cattāri nīvaraṇāni sabhāvakilesā thinamiddhaṃ nīvaraṇapakkhopakileso. Yathā cattāro āsavā sabhāvaāsavatāya āsavā no tu cittasāsavatāya āsavā. Sabhāvatāya āsavā. Pakkhe āsavatāya āsavā. Atha panāha suttantaṃ yena te sampayuttā vā vippayuttā vā āsavā, teyeva ete vattabbā sāsavā vā anāsavā vā.
35何为分类？贪爱对应欲渴，形色对应色渴，存在对应存在渴。凡此现行粗重之有漏贪求，以冤爱观视，谓之无益。由此生起嗔恚，行持翻转，故自害己身。九种根本灾害应当作，嗔恚色为灾害之首，身形倦怠及心力衰微为次。心意对震怒的消减为昏沉。修止辩论调伏者，谓之躁动追惧。焦躁追悔谓之忧忧。怀疑为疑惑。无明及渴爱存在，为堕落之行。遮蔽为阻止，污染为染着。欲爱为所依之境。嗔恚、疲倦、躁动、忧虑、疑惑、贪爱与无明，皆为诸染之所依。
Tattha katamo vicayo. Abhijjhā kāmataṇhā rūpataṇhā bhavataṇhā. Yaṃ vā pana kiñci ajjhosānagataṃ sāsavā abhijjhitassa mettānupassiya yo anatthaṃ carati. Tattha yo byāpādaṃ uppādeti, acari carissatīti. Evaṃ nava āghātavatthūni kattabbāni, tassevaṃ byāpādānupassissa kileso yo paridāho kāyakilamatho akammaniyatā middhaṃ. Cittānupassissa paṭighātena khiyanā, idaṃ thinamiddhaṃ. Tattha adhikaraṇaavūpasamo, idaṃ uddhaccaṃ. Yaṃ kiṃ kasathamīti idaṃ kukkuccaṃ. Yaṃ yathā idaṃ santīraṇaṃ, ayaṃ vicikicchā. Tattha avijjā ca taṇhā ca atthi, idaṃ pariyuṭṭhānaṃ. Āvaraṇaṃ nīvaraṇaṃ chadanaṃ upakkileso ca atthi, idaṃ kāmacchando kāmarāgapariyuṭṭhānassa padaṭṭhānaṃ. Byāpādo byāpādapariyuṭṭhānassa padaṭṭhānaṃ. Thinamiddhaṃ thinamiddhapariyuṭṭhānassa padaṭṭhānaṃ. Uddhaccakukkuccaṃ avijjāpariyuṭṭhānassa padaṭṭhānaṃ. Vicikicchā vicikicchāpariyuṭṭhānassa padaṭṭhānaṃ. Kāmarāgapariyuṭṭhānaṃ anusayasaṃyojanassa padaṭṭhānaṃ. Byāpādapariyuṭṭhānaṃ paṭighasaṃyojanassa padaṭṭhānaṃ. Thinamiddhapariyuṭṭhānaṃ mānasaṃyojanassa padaṭṭhānaṃ. Avijjāpariyuṭṭhānañca vicikicchāpariyuṭṭhānañca diṭṭhisaṃyojanassa padaṭṭhānaṃ.
36何为特点与品质？在欲爱堆积中，所说一切堆积皆现前。诸缠结所说皆显现，此即为特点与标志。
Tattha katamo lakkhaṇo hāro? Kāmarāgapariyuṭṭhāne vutte sabbāni pariyuṭṭhānāni vuttāni hontīti. Saṃyojanesu vuttesu sabbasaṃyojanāni vuttāni honti. Ayaṃ lakkhaṇo hāro.
82其中文意是：
82. Tattha katamo catubyūho hāro? Ye ime pañca nīvaraṇā jhānapaṭipakkho so dukkhasamudayo. Yaṃ phalaṃ, idaṃ dukkhaṃ. Tattha kāmacchandassa nekkhammavitakko paṭipakkho; byāpādassa abyāpādavitakko paṭipakkho; tiṇṇaṃ nīvaraṇānaṃ avihiṃsāvitakko paṭipakkho. Iti ime tayo vitakkā. Nekkhammavitakko samādhikkhandhaṃ bhajati. Abyāpādavitakko sīlakkhandhaṃ bhajati. Avihiṃsāvitakko paññākkhandhaṃ bhajati. Ime tayo khandhā. Ariyo aṭṭhaṅgiko maggo nīvaraṇappahānāya saṃvattati. Yaṃ nīvaraṇappahānaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ catubyūho hāro.
38那么，何为四重障碍？这障碍者，乃是五种盖——妨碍入禅的五种盖。它们是痛苦的起因。所成就的结果，就是痛苦。此处，欲欲障对应出离念头；瞋恚障对应无瞋念头；三种障碍的无害念头。以上三种念头，这三者即为这三根。出离念头属于定根；无瞋念头属于戒根；无害念头属于慧根。这三根即是此处所说的三根。圣八正道旨在断除这障碍。断除障碍者，即为灭。此为四谛中的此四。此即四重障碍。
Tattha katamo āvaṭṭo hāro? Pañca nīvaraṇāni dasa bhavanti. Yadapi ajjhattaṃ sārajjati , tadapi nīvaraṇaṃ. Yadapi bahiddhā sārajjati, tadapi nīvaraṇaṃ, evaṃ yāva vicikicchā ime dasa nīvaraṇā. Ajjhattabahiddhā kilesā imāni dve saṃyojanāni ajjhattasaṃyojanañca bahiddhāsaṃyojanañca. Tattha ahanti ajjhattaṃ, mamanti bahiddhā. Sakkāyadiṭṭhi ajjhattaṃ, ekasaṭṭhi diṭṭhigatāni bahiddhā. Yo ajjhattaṃ chandarāgo rūpesu avītarāgo bhavati avītacchando. Evaṃ yāva viññāṇe, ayaṃ ajjhattā taṇhā. Yaṃ chasu bāhiresu āyatanesu tīsu ca bhavesu ajjhosānaṃ, ayaṃ bahiddhā taṇhā. Imāni dve saccāni saṃyojanāni saṃyojanīyā ca dhammā. Tattha saṃyojanesu dhammesu yā nibbidānupassanā ca, ayaṃ maggo. Yaṃ saṃyojanappahānaṃ, ayaṃ nirodho. Ayaṃ āvaṭṭo hāro.
39其中文意是：
Tattha katamo vibhattihāro? Saṃyojananti na etaṃ ekaṃsena. Mānasaṃyojanaṃ diṭṭhibhāgiyanti na taṃ ekaṃsena adiṭṭhamānaṃ nissāyamānaṃ na pajahati. Yo pañca uddhambhāgiyo māno kiñcāpi so diṭṭhipakkhe siyā. Na tu orambhāgiyaṃ saṃyojanaṃ tassa pahānāya saṃvattatīti. Yo ca ahaṃkāro na paviddhoyaṃ panassa evaṃ hoti. Kadāsu nāmāhaṃ taṃ santaṃ āyatanaṃ sacchikatvā upasampajja viharissāmi, yaṃ ariyā santaṃ āyatanaṃ upasampajja viharissantīti, ayaṃ abhijjhā na ca taṃ nīvaraṇaṃ. Atthi pana arahato kāyakilesamiddhañca okkamati na ca taṃ nīvaraṇaṃ tassa thinamiddhaṃ nīvaraṇanti. Na ekaṃsena. Ayaṃ vibhattihāro.
40那么，何为缠障？缠障共有十种。虽然内心会觉察，但仍是障碍；外境虽觉察，也是障碍；如此以致疑惑，共为十种障碍。内外的烦恼即是这两种缠，分别是内缠与外缠。内者称为内障，外者称为外障。取我见属于内障，外者包括六十余种见解。若内心对色境产生欲爱但无贪爱，这仍是无贪的无欲。如此直到识，此即内在渴爱。对六入境界、三界的贪恋，即为外在渴爱。这两者即是两种缠。此二缠为真，且应割断。观察此二缠的厌离，即为道。断除之，即为灭。此即缠障。
Parivattanoti pañca nīvaraṇā pañcaṅgikena jhānena pahānaṃ gacchanti. Ayaṃ tesaṃ paṭipakkho nīvaraṇo asukassa pahīnāti na aññānuminitabbaṃ, paramatthamajjhattaṃ, ayaṃ parivattanā.
41其中文意是：
Tattha katamo vevacano? Kāmacchando chandarāgo pemaṃ nikantīti vevacanaṃ. Nīvaraṇaṃ chadanaṃ upakkileso pariyuṭṭhānanti vevacanaṃ.
42那么，何为分散障？缠障非一成分。心我见的缠障基于见解部分，并非全然断除。若心存五种高慢，诸如我执，或存各种见解，均有我执。其余分散性的缠障无法通过放弃见取而断除。自我分别也无法断除此障。若有时心念说：“我将于安静境界证得住持清净，愿入彼境界”，此乃期望，而非障碍。然阿拉汉者，若残留身见及粗重的三昧盖，并非障碍者。粹为三昧盖之沉睡盖。这非单一障碍。此即分散障。
Paññattīti avijjāpaccayā kiccapaññattiyā paññatti, byāpādo vikkhepapaññattiyā paññatti, thinamiddhaṃ asamugghātapaññattiyā paññatti. Evaṃ sabbepi ete pañca nīvaraṇā imamhi sutte vikkhepapaññattiyā paññatti.
43其中文意是：
Tattha katamo otaraṇo? Ime pañca nīvaraṇā avijjā ca taṇhā ca tattha avijjāmūlā nīvaraṇā. Yā taṇhā ime saṅkhārā, te avijjāpaccayā ime dve dhammā pañcasu khandhesu saṅkhārakkhandhapariyāpannā, āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātu, indriyesu imesaṃ dhammānaṃ padaṭṭhānaṃ sukhindriyassa ca somanassindriyassa ca itthindriyassa ca purisindriyassa ca.
44所谓转障，是指五种盖伴随五种禅定而被断除。对于不善之处，此障碍被除却，不可妄自揣测。其意至极微妙深远，即为转障。
Tattha katamo sodhano hāro? Idaṃ suttaṃ yathā ārabbha nikkhittaṃ so attho bhāsito imehi pañcahi padehi.
45其中文意是：
Tattha kāmacchando ca byāpādo ca vicikicchā ca na ekattatāya paññattā, kāmāti na ekattatāya paññattā, atha khalu vemattatāya paññattā. Ayaṃ adhiṭṭhāno hāro.
46那么，何为蔽障？欲欲即恋爱之念，是爱染也，即为蔽障。盖障乃遮蔽，是染污之放逸，亦是蔽障。
Tattha katamo parikkhāro? Kāmacchandassa ayoniso manasikāro subhārammaṇapaccayo; subhanimittañca hetu. Byāpādassa ayoniso manasikāro āghātavatthūni ca paccayo; paṭighānusayo hetu. Thinamiddhassa paṭisaṃhāro paccayo; pavattiyā kilamathā calanā tañca hetu. Uddhaccakukkuccassa rajanīyaṃ ārammaṇiyaṃ assādiyākindriyaṃ tāva aparipuṇṇañca ñāṇaṃ paccayo; kāmasaññā ca diṭṭhianusayo ca hetu. Vicikicchāya nava mānavidhā ārammaṇaṃ mānānusayo, sova paccayo; vicikicchānusayo hetu. Ete pañca dhammā sahetu sappaccayā uppajjanti.
47其中文意是：
Tattha katamo samāropano hāro? Ime pañca nīvaraṇā cattāropi ete āsavā gaṇḍāpi ete sallāpi ete upādānāni ete. Tesu eva bāhiresu dhammesu saṃkilesabhāgiyaṃ suttanti paññattiṃ gacchati. Ayaṃ samāropano hāro.
49所谓约定，是指与无明相应的职事约定（工作约定），与烦恼障碍相应的动乱约定，以及与沉睡盖无冲击性的特定约定。如此，诸般五盖皆为本品经文中烦恼动乱之约定。
Niddiṭṭhaṃ saṃkilesikabhāgiyaṃ suttaṃ.
83此处所谓渡越者为何？此处指五种障碍及无明和渴爱，其中无明为无明之根，五种障碍则为由无明所生的缘起法。所谓渴爱即是这些造作，由无明所缘故，这些造作遍布五蕴中的造作蕴，在六处中为法行处，在十八界中为法界，在根中为此等法的根据，亦即为受愉悦根、苦受根、女性根、男性根。
83. Manopubbaṅgamā dhammāti gāthā.
49此处所谓净除为何？如本经起始所表，此义即借由此五句说明。
Tattha katamo desanā hāro? Imamhi sutte ko attho khandhavavatthānena viññāṇakkhandhaṃ deseti, dhātuvavatthānena manoviññāṇadhātuṃ, āyatanavavatthānena manāyatanaṃ, indriyavavatthānena manindriyaṃ. Tassa kiṃ pubbaṅgamā dhammā? Saṃkhittena cha dhammā pubbaṅgamā dhammā kusalamūlāni ca akusalamūlāni ca animittaṃ imamhi sutte kusalamūlaṃ desitaṃ. Tattha katamā manopubbaṅgamā dhammā? Mano tesaṃ pubbaṅgamaṃ, yathāpi balassa rājā pubbaṅgamo, evameva dhammānaṃ manopubbaṅgamā. Tattha tividhānaṃ pubbaṅgamānaṃ nekkhammacchandena abyāpādacchandena avihiṃsāchandena. Alobhassa nekkhammacchandena pubbaṅgamā. Adosassa abyāpādacchandena pubbaṅgamā. Amohassa avihiṃsāchandena pubbaṅgamā. Tattha manoseṭṭhāti manasā ime dhammā ussaṭā manena vā nimmitā. Manova imesaṃ dhammānaṃ seṭṭhoti manova imesaṃ dhammānaṃ seṭṭhajeṭṭhoti manova imesaṃ dhammānaṃ ādhipaccaṃ karotīti manoseṭṭhā. Manojavāti yattha mano gacchati. Tattha ime dhammā gacchantīti manojavā. Yathā vāto sīghaṃ gacchati añño vā koci sīghaṃ gāmako vuccate vātajavoti pakkhigāmikoti, evameva ime dhammā manena sampajāyamānā gacchanti, tattha ime dhammā gacchantīti manojavāti. Te tividhā chandasamudānitā anāvilatā ca saṅkappo. Sattavidhā ca kāyikaṃ sucaritaṃ vācasikaṃ sucaritaṃ, te dasa kusalakammapathā. Tattha manasā ce pasannenāti manokammaṃ. Bhāsati vāti vacīkammaṃ. Karoti vāti kāyakammaṃ. Imehi imasmiṃ sutte dasa kusalakammapathā paramāpi santā sīlavatā paramā. So bhavati vivattiyaṃ na lokaniyyānāya vāsanābhāgiyaṃ suttaṃ bhavati. Ayaṃ desanā.
50此处所谓堕落为何？欲贪、嗔恚及疑惑三者，不能简单归为一类，欲贪也非单一类别，而是应视为惑乱状态。此即称为堕落。
Tattha katamo vicayo hāro? Manopubbaṅgamā dhammāti kusalamūlāni ca aṭṭhaṅgasammattāni. Idaṃ suttaṃ.
51此处所谓装备为何？欲贪之不善心念为装备，其依据为善因。嗔恚之不善心念为装备，其依据为冲突之苦痛，且嗔恚之苦习亦为其因。昏沉睡眠为装备，其依据为自省及行动停滞，且昏沉睡眠之因亦由此。掉举追悔为装备，其依据为晦暗难入之境界及感官不净，智慧不圆满，欲识及见见习亦为其因。疑惑有九种扰乱根本及接触习性为装备，其依据为疑惑习性。以上五法相互为因缘而生。
Yuttīti dasannaṃ kusalakammapathānaṃ yo vipāko, so sukhavedanīyo abyāpādassaṅgamāno. Chāyāva anapāyinīti anugacchati atthi esā yutti.
52此处所加之类为何？此五障碍，四种称为烦恼毒、三种称为恶声音、三种称为取蕴，在这些外道法中，称为杂染部分或假借名称。此乃所加之类。
Padaṭṭhānanti aṭṭhārasannaṃ manopavicārānaṃ padaṭṭhānaṃ. Manopubbaṅgamā dhammāti sabbakusalapakkhassa ime dhammā padaṭṭhānaṃ. Manasā ce pasannenāti yo cetaso pasādo, idaṃ saddhindriyassa padaṭṭhānaṃ. Bhāsati vāti sammāvācāya. Karoti vāti sammākammantassa ca sammāvāyāmassa ca padaṭṭhānaṃ.
53已说杂染分经。
Lakkhaṇoti iti pubbaṅgamā dhammāti vedanāpubbaṅgamāpi ete, saññāpubbaṅgamāpi ete, saṅkhārapubbaṅgamāpi ete. Ye keci dhammā sahajātā sabbe pubbaṅgamā etesaṃ dhammānaṃ. Tato naṃ sukhamanvetīti somanassamapi naṃ anveti yaṃ susukhacchāyā tadāpi naṃ sukhaṃ tadapi anveti.
84第八十三首——「心为先导法」的偈语。
84. Tattha katamo catubyūho hāro? Manopubbaṅgamāti na idaṃ ekādivacanaṃ. Kiṃ kāraṇā? Sabbe yeva ime chaviññāṇakāyā, imamhi bhagavato ko adhippāyo? Ye sukhena atthikā, te manaṃ pasādentīti ayaṃ imamhi sutte bhagavato adhippāyo. Attho pubbeyeva niddiṭṭho.
55在此，何者为说法的根本？本经中以蕴的解说，阐述识蕴；以界的解说，阐述心识界；以处的解说，阐述心处；以根的解说，阐述心根。何者为先行法？简略说来，有六法为先行法，善根与不善根皆无标记地，在本经中，所说的是善根。何为心之先行法？譬如王者于诸法中为先，如此心是诸法的先行法。其中先行法有三类：以远离贪欲为无贪先行；以远离嗔恨为无嗔先行；以远离害行为无害先行。以无贪者为远离贪欲的先行，以无嗔者为远离嗔恨的先行，以无害者为远离害行的先行。何为心最尊？所谓心，是这些法由心所激发、由心所表征。此心之故，所谓此等法为最尊，即此等法为最上最尊的主宰。何谓心迅？即心之所趋所向。此诸法由心而行，所以叫之心迅。复有三种由心激发之意志，清净无阻，为三不染：远离贪欲的意志，无贪为先行；远离嗔恨的意志，无嗔为先行；远离害行的意志，无害为先行。又心若欢喜，则为心业之发起。若文字表达，则为言业发起；若行动，则为身业发起。本经中此十种善业之家，最尊者即是戒有最清净者。此由所以，能扰乱者，不为诸世所染，乃为惩除欲染之说，此谓此说法。
Yāni hi kusalamūlāni, tāni aṭṭhānisaṃsamattā hetu, ayaṃ aṭṭhaṅgiko maggo. Dasa ṭhānāni desanāhetūni desanāpaccayā niddesanā ca. Tattha yaṃ maññe dukkhena saha nāmarūpaṃ viññāṇasaccanti aṅgena kusalamūlaṃ pahīyati, ayaṃ appahīnabhūmiyaṃ samudayo. Yaṃ tesaṃ pahānā, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ āvaṭṭo hāro.
56在此，何者为分别所断？所谓心之先行法者，即八正道之善根。此即为本经。
Vibhattīti –
59所谓契合，即十善业之果报，果报为乐感、无嗔缠缚之心境。契合如影随形，实有此契合存在。
Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;
60所谓依止，即十八种心之观察所依止。所谓心之先行法者，乃指所有善法的依止。若以心欢喜为依止者，即为声闻根门的依止。若以言说为依止者，即为正语所依止。若以行为为依止者，即为正业与正精进所依止。
Manasā ce pasannena, bhāsati vā karoti vā;
61所谓特征，即先行法的特征。感受先行法、想先行法、行先行法皆是。所有同属先行法的现象，皆自然而生。由此，快乐不必跟随，忧愁亦不跟随，即便是浓厚快乐的影子，也不必跟随真正的快乐。
Tato naṃ sukhamanveti, chāyāva anapāyinīti.
57第八十四。在此，何者为四类别之根本？所谓心之先行法，并非单指一句。何故？因诸识蕴众多，何者居此世尊为主宰？即所有可悦乐之法，令心欢喜，乃为本经中世尊所说之主宰义。其义已于前文明示。
Taṃ na ekaṃsena samaṇassa vā brāhmaṇassa vā pana hoti. Tassa vā micchādiṭṭhikassa sakasatthe cittaṃ pasādeti, tena ca pasannena cittena bhāsati byākaroti na taṃ sukhamanveti na chāyāva anugāminī, dukkhameva taṃ anveti. Yathā vahantaṃ cakkaṃ padamanveti, idaṃ taṃ vibhajjabyākaraṇīyaṃ. Manasā ce pasannena kāyakammaṃ vacīkammaṃ sukhavedanīyanti samaggate sukhavedanīyaṃ micchaggate dukkhavedanīyaṃ, ayaṃ vibhatti.
58所谓善根者，即那些包含因缘的八正道之因，故称为八正道。十处则为说法的缘起、为说法的因、为说法的依据及说法之内容。在此我以为，名为苦的身心(即名色与识)舍弃了善根便生起，这是生灭地；这些生灭地若被舍弃，即为灭灭地。此即四圣谛，是无始而循环的轮回。
Tattha katamo parivattano hāro? Manopubbaṅgamā dhammāti yaṃ manasā paduṭṭhena bhāsati vā karoti vā dukkhamassānugāminī, etāniyeva dve suttāni bhāsitāni esa eva ca paṭipakkho. Vevacananti yadidaṃ manocittaṃ viññāṇaṃ manindriyaṃ manoviññāṇadhātu.
59分辨解释曰—
Paññattīti manopubbaṅgamā dhammāti ayaṃ mano kiñci paññattiyā paññattaṃ. Dhammāti kusalakammapathapaññattiyā paññattaṃ. Manoseṭṭhāti visiṭṭhapaññattiyā paññattaṃ. Manojavāti sahapaññattiyā paññattaṃ. Cittanti nekkhammapaññattiyā paññattaṃ. Manasā ce pasannenāti saddhindriyapaññattiyā paññattaṃ. Manasā ce pasannenāti anāvilasaṅkappadutiyajjhānapaññattiyā paññattaṃ . Manasā ce pasannenāti assaddhānaṃ paṭipakkhapaññattiyā paññattaṃ. Bhāsati vāti sammāvācāpaññattiyā paññattaṃ. Karoti vāti sammākammantapaññattiyā paññattaṃ. Tato naṃ sukhamanvetīti jhānasamādhānaṃ. Indriyesu manindriyaṃ. Paṭiccasamuppāde viññāṇaṃ. Manopubbaṅgamā dhammāti mettā ca mudutā ca jhānesu dutiyaṃ jhānaṃ tatiyañca. Khandhesu saṅkhārakkhandhapariyāpanno. Dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Yaṃ kusalaṃ indriyesu sukhindriyañca somanassindriyañca padaṭṭhānaṃ. Imesaṃ dhammānaṃ paṭiccasamuppannānaṃ phassapaccayā sukhavedanīyo phasso sukhavedanā manopavicāresu somanassavicāro chattiṃsesu paṭhamapadesu cha somanassanekkhammassitā. Iti ayaṃ otaraṇo hāro.
60心法为先导，心为上首，心所造作；
Tattha katamo sodhano hāro? Yaṃ atthaṃ ārabbha idaṃ suttaṃ bhāsitaṃ. So attho niyutto etamatthaṃ ārabbha suttaṃ. Ayaṃ sodhano hāro.
85若心清净欢喜，无论言说与行事；
85. Tattha katamo adhiṭṭhāno hāro? Manopubbaṅgamā dhammāti vevacanapaññatti, na ekattapaññatti. Dhammāti ekato na vevacanapaññatti. Manasā ce pasannenāti so pasādo dvidho ajjhattañca abyāpādāvikkhambhanabahiddhā ca okappanato. So ajjhattapasādo dvidho. Samugghātapasādo ca vikkhambhanapasādo ca byāpādapariyuṭṭhānaṃ. Vighāto na mūlapasādo jātamūlampi vā. Pasādo sabyāpādaṃ vighātena. Tato naṃ sukhamanvetīti sukhaṃ kāyikañca cetasikañca appiyavippayogopi piyasampayogopi nekkhammasukhampi puthujjanasukhampi pītisambojjhaṅgampi cetasikaṃ sukhaṃ . Yampi passaddhakāyo sukhaṃ vedeti, tampi kāyikaṃ sukhaṃ bojjhaṅgā ca cetasikaṃ sukhaṃ. Yampi passaddhakāyo sukhaṃ vedesi, tampi tañca sukhapadaṭṭhānaṃ paññattiyā yathāvuttaṃ taṃ aparāmaṭṭhaṃ kusalānaṃ dhammānaṃ. Anvetīti appanā sandissati na cāyaṃ vā pattabhūto anveti. Tadidaṃ suttaṃ dvīhi ākārehi adhiṭṭhātabbaṃ. Hetunā ca yo pasannamānaso vipākena ca yo dukkhavedanīyo.
62则随之而来的便是快乐，不断而无止，仿佛影子常随。
Parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ. Tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi. So aññesañca akkhāti, idaṃ vācaṃ bhāsati lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti. Yena bhagavā tenañjaliṃ paṇāmetvā ‘‘namo bhagavato namo bhagavato’’ti abyāpādamāno ekamante aṭṭhāsi. Tadanantare bhagavā imaṃ suttaṃ abhāsittha ‘‘manopubbaṅgamā dhammā’’ti. Sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ. Yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ. Yo manopasādo, idaṃ manokammaṃ. Tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ. Yesaṃ bhagavā nivesanaṃ gacchatīti. Sabbaṃ tassa alobho kusalamūlaṃ. Yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ . Yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati. Yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ. Yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ. Yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo. Tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati. Yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ. Tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati. Yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati. Tattha satisampajaññaṃ hetu, ayañca paccayo. Vācā paññā hetu vitakkavicārā paccayo. Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.
86此境非唯沙门或婆罗门一人所现。对于持错误见者而言，心堕落却安乐，因其心欢喜，所以才言语造作；此心不追随快乐，影子亦不随行，反由苦苦相随。譬如车轮随车而转，此处描述区分称作分辨。若心欢喜，则身口行皆感受乐；合于正见则皆感乐，合于邪见则皆感苦，此即分辨。
86. Tattha katamo samāropano hāro? Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo , so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ. Ayaṃ samāropanā. Evaṃ pañcannampi pasādo. Tato naṃ sukhamanvetīti katamaṃ bhagavā niddisati? Na hi attasaccaṃ tassa kammassa vipāko anveti. Tassa upāyo anugacchati yadā sitapaccayā uppajjate somanassaṃ avippaṭisāropi anveti. Ayaṃ samāropano hāro.
64何为析尽？所谓心所先导之法，即以心作恶而表现为言语或行为，随其苦痛而生，此即二法中的对立面。所谓言语，即此心、识、心根、心识根源也。
Mahānāma sakkassa suttaṃ . Tasmiṃ ce samaye assato asampajāno kālaṃ kareyya kāme bhavati. Assato abhisamāhāro yo mā bhāyi, mahānāma, yaṃ taṃ cittaṃ dīgharattaṃ saddhāparibhāvitaṃ sīlaparibhāvitaṃ sutacāgaparibhāvitanti vitthārena kātabbaṃ. Cāgena ca paññāya ca kiṃ dasseti? Yā saddhā, sā cetaso pasādo. Yā anāvilasaṅkappitā, sā saddhā. Kiṃ kāraṇā? Anāvilalakkhaṇā. Anāvilalakkhaṇā hi saddhā. Apare āhu guṇaparisuddhiniṭṭhāgamanalakkhaṇā, yañca apare vā vacanapaṭiggahalakkhaṇā saddhā. Aparo pariyāyo attānaṃ yadi evaṃ okappeti ‘‘nāhaṃ kiñci jānāmīti esā ahaṃ tattha anuññattā anaññatā’’ti. Ayaṃ saddhāti. Aparo pariyāyo ekasaṭṭhiyā diṭṭhigatānaṃ ādīnavānupassanā aniccaṃ dukkhamanattāti. Tena ca padiṭṭhaṃ bhavati yathā gambhīre udapāne udakaṃ cakkhunā passati na ca kāyena abhisambhunāti. Evamassa ariyā nijjhānakkhantiyā diṭṭhi bhavati, na ca sacchikatā. Ayaṃ vuccati saddhā. Sā ca lokikā. Aparo pariyāyo khamati puthujjanabhūtassa vīsati cāti ko sakkāyādhīnā na niveso. Na etaṃ ekanti nayasaññā yathābhūtaṃ diṭṭhiyā tu khalu mudūhi pañcahi indriyehi dassanamaggena pahīnā bhavanti. Diṭṭhekaṭṭhā ca kilesā, ayaṃ saddhā.
65所谓定义，谓心所先导之法，即此心以某种定义为定义。所谓法，是善业道路径定义。所谓心为上者，是高级定义。所谓心轻捷者，是同类定义。所谓心者，是出世定义。若以心欢喜者，是正语根定义。若以心欢喜者，是无瞋妄念所染定定义。若以心欢喜者，是非疑痛悔定定义。所谓言语，是正语定义。所谓行为，是正业定义。由此得出无上喜悦者，是禅定三昧。于根中者，是心根。缘起中者，是识。所谓心所先导之法，即慈愍、柔和，是二禅与三禅中之色蕴矿物。于界中者，是法界。于处中者，是法处。此善法安住根中，是乐根、欢喜根之所依。诸法缘起，缘触产生苦乐触感，此触感为心所分别，有六触境之初与第六乃至之乐感喜悦为乐所生。此即彼析尽。
Sotāpattaṅgamadukkhāyaṃ bhūmiyaṃ paripuṇṇā vuccati. Tasmiṃyeva bhūmiyaṃ sekkhasīlaṃ ariyā dhāranti vuccati. Tasmiṃyeva bhūmiyaṃ mudupaññā paññindriyanti vuccati. Tasmiṃyeva bhūmiyaṃ khandhehi anatthikatā, ayaṃ cāgo. Tasmā saddhā cāgādhiṭṭhānena niddisitabbā. Yatikena bhiyyo manena sā hissa viparītā diṭṭhikā assaddhā, sā nayanaupadhīsu pamattā samādinnā. Tattha saddhindriyaṃ yo kāmaṃ parivissanti iti santapāpapaṭinissaggā na cāgādhiṭṭhānaṃ paññindriyena paññādhiṭṭhānaṃ, sīlena upasamādhiṭṭhānaṃ. Ime cattāro dhammā sīlaṃ paribhāvayanti saddhā sīlaṃ cāgo ca paññāti. Tattha saddhāya oghaṃ tarati. Yaṃ sīlaṃ, ayaṃ appamādo. Yo cāgo, idaṃ paññāya kammaṃ. Yā paññā, idaṃ paññindriyaṃ, tattha yaṃ saddhindriyaṃ. Taṃ tīsu aveccappasādesu. Yaṃ sīlaṃ, taṃ saddhindriyesu. Yo cāgo, so catūsu jhānesu. Yā paññā, sā saccesu, sati sabbatthagāminī. Tassa sekkhassa bhaddikā bhati, bhaddiko abhisamparāyo. Tassa sammuṭṭhassatikassa sīlaṃ karontassa na kāyasammuṭṭhassatitāya tāni vā indriyāni taṃ vā kusalamūlaṃ kammavipākaṃ bhavati. Tassa tikassa atthaniddeso. Tattha saddhā sīlaṃ cāgo paññā cattāro dhammā. Yā saddhā yā ca paññā, idaṃ manosucaritaṃ. Yaṃ sīlaṃ, idaṃ kāyikaṃ vācasikaṃ sucaritaṃ. Yo cāgo, idaṃ cetasikaṃ alobho sucaritaṃ. Iti citte gahite pañcakkhandhā gahitā bhavanti. Imehi dhammehi sucaritaṃ idaṃ dukkhañca ariyasaccaṃ padaṭṭhānaṃ maggassa.
87何为究竟净治？此经所说义理即为究竟净治义理。此义理遂以此经展开，为究竟净治。
87. Tattha katamo vicayo hāro? Yā ca saddhā yañca sīlaṃ. Taṃ kissa karoti? Yā saddhā tāya bhagavantaṃ anussarati mattenapi hatthinā samāgatā, assa bho kukkurā sabbaṃ sīlena nappaṭipajjati kāyena vā vācāya vā ṭhānaṃ visārado bhavatīti avippaṭisārī paññā yassa paññattaṃ upaṭṭhapeti. Tassa akhaṇḍassa sīlaṃ yaṃ na pacchi tassaṃ mohassa akusalacittaṃ uppajjati micchādiṭṭhisahagataṃ vā, ayaṃ vicayo hāro. Dhammavādino bhaddikārāti bhavissati atthi esā yutti.
67何为持心？所谓心所先导之法，是定义中之行为定义，而非单一定义。所谓法，是单一定义，而非行为定义。若心欢喜，是欢喜内外调伏，内为无瞋调伏，外为烦恼隔绝。此内欢喜二种为共灭欢喜，外欢喜为厌恶外放。厌弃非根本欢喜及其根本。欢喜即灭一切厌恶。由此得出快乐，乃身心合一之不恶分别及亲爱分别，亦得出出世乐与凡夫乐及喜足觉支之心乐。欲修安静身心而感舒适，彼即身心乐觉支。彼乐觉支为安适身心之伪定义，忠实呈现善法之最低级。接续而来非自动生起。此经当双重持心。因缘者，欢喜心为因，烦恼苦触为果。
Tattha katamo padaṭṭhāno hāro? Yamidaṃ cittaṃ dīgharattaṃ paribhāvitaṃ saddhāya sīlena cāgena paññāya samādhinā paṭhamajjhānassa padaṭṭhānaṃ. Yā saddhā assa anāvilasaṅkappo, taṃ dutiyajjhānassa padaṭṭhānaṃ. Tīṇi ca aveccappasādā yaṃ sīlaṃ, taṃ ariyakantaṃ, taṃ sīlakkhandhassa padaṭṭhānaṃ. Yā paññā, sā paññākkhandhassa padaṭṭhānaṃ. Ime ca dhammā idañca cittaṃ ekodibhūtasamādhissa padaṭṭhānaṃ. Saddhā saddhindriyassa padaṭṭhānaṃ. Cāgo samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Saddhā ca paññā ca vipassanā padaṭṭhānaṃ. Sīlañca cāgo ca samathassa padaṭṭhānaṃ. Saddhā ca paññā ca avijjā virāgāya paññāvimuttiyā padaṭṭhānaṃ. Sīlañca cāgo ca rāgavirāgāya cetovimuttiyā padaṭṭhānaṃ.
68世尊以五百比丘僧团进入王舍城时，人众视之，生心悦服，随其善根所感，称赞祈愿彼所入处，若有我亦得世尊欢喜。人众对世尊赞礼，心无瞋恚，独坐一隅。随即世尊宣讲“心所为先导之法”之经文。全经即为他人所讲之言语，此身口意之行。敬礼为身行，心悦为意行。如他说之色彩，乃所入之处，皆无贪之善根。对世尊慈心者，无瞋是善根。敬礼而不生我慢者，是无愚之善根。获得明智者，断邪见。守戒者，断邪见想。心悦者，是心之善扰邪见断除缘起。烦恼搅乱乃起污染。扰乱非根本，心悦破除一切杂染。若一切善根出自于无烦恼清净心，则此心即为专注者。烦恼搅扰及邪见系乱之缘起，而善根及心悦亦系依缘，因缘生起心识。这个持续扰乱之心即佛所认识。于世尊功德念想，彼即法所忆。念与正知为因，此为缘。言语智慧为因，是非念思为缘。身行习气为因，善业因缘；此善业为苦痛感受之因。
Tattha katamo lakkhaṇo hāro? Viññāṇe vutte saddhāsatibhāvite sabbe pañcakkhandhā vuttā bhavanti. Saddhāya bhaṇitāya sabbāni satta dhanāni bhaṇitāni honti saddhādhanaṃ…pe… sīlakkhandhe vutte samādhikkhandho ca paññākkhandho ca vuttā bhavanti. Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ pacchimake kāle na tadanuparivatti bhavissatīti netaṃ ṭhānaṃ vijjati. Tattha saññāpi tadanuparivattinī bhavati. Yepi tajjātikā dhammā, tepi tadanuparivattino bhavanti. Rūpasaññā rūpasañcetanānupassanamanasikāro evaṃ channaṃ āyatanānaṃ viññāṇakāye, ayaṃ lakkhaṇo hāro.
69何为安立？心以欢喜自兴盛，心欢喜时，即心生喜悦，用意发起，心故欢喜不反转，此为欢喜。彼心亦安定于身，且心之先导为欢喜。以此心立彼欢喜。此即心欢喜之安立。安立分为五种。由此得出乐，世尊所示为：自性真实果报不生。其契机随凉禄生，心生欢喜，不反转。此即安立。
Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo? Ye bhaddikaṃ bhatiṃ ākaṅkheyya bhaddikañca abhisamparāyaṃ, te saddhaṃ sīlaṃ cāgaṃ paññañca manasi karissanti, ayaṃ adhippāyo. Ye caññepi sattā tathāgatassa sammukhaṃ na paṭiyujjhante, imaṃ dhammaṃ sotā avippaṭisārato kālaṃ karissantīti, ayaṃ adhippāyo.
88关于大名萨咖的经文。若当时有人无明而不正知，任由时光流逝，沉溺于欲乐之中。大名啊，若对此不加专注，千万不可惊恐，因为此心久被轻视信心、戒律、布施的。应详加说明。布施与智慧分别指什么？信心为心中安稳的安心。信心之所以为信，是因为它心念不动摇。何故？因它具有不动摇的特征。信心又有他种说法，如善行、功德之净化与实现的标志，亦有他种说法，为对言语佛法的接受。还有一种解释，如若自体确知“我实无所知”，则称为信心。又有一种说，大约六十种见解中的灾难察观，所觉无常、苦、非我。因此所成的观点虽有定力，犹如在湍急泛滥的水中用眼观察，却身体不能入水。由此成就圣贤之忍耐见地，但并非真实实现。此即称为信。此为世俗信。另有说，因容许外道，故为烦恼种类之一，人无我执不再沉迷。非一味执着观如假象，实于凡夫五根之见终有所断。外道则为污染，此为信心。
88. Tattha katamo āvaṭṭo hāro? Idampi cattāro dhammā saddhā ca paññā ca assaddhiyañca avijjañca hananti. Sīlañca cāgo ca taṇhā ca dosañca hananti. Tassa dve mūlāni pahīyanti. Dukkhaṃ nivatteti appahīnabhūmiyañca dvimūlāni pañcakkhandhā. Dve ariyasaccāni samatho ca vipassanā ca. Dvinnaṃ mūlānaṃ pahānaṃ. Imāni dve saccāni nirodho ca maggo ca. Ayaṃ āvaṭṭo hāro.
71称为声闻初果之地已圆满。此地之中，初学持戒，谓之圣贤。此地智慧柔软，谓之智慧根源。此地于五蕴无利益，谓为布施。故信心应立足于布施之坚定。若过量，则心转逆变为不信，如此人在根本上于眼根等六根生疏慵懒且失慎者。彼处称为信根，彼以贪爱放弃坏业，非布施坚定、智慧坚固、戒律安稳。此四法令戒轻视、信轻视、布施轻视、智慧轻视。此四法令戒轻视即恶轻视、恶语等也。此四法具足戒的破坏。此信力能周转一切恶行。所称戒，是无怠惰。不退转者，是布施业。所称智慧，是智慧根。信根中涵盖此三不退转。戒即是信根中也。布施者含四禅；智慧则着真理，念处常行。初学之善，是善的根本与基础。初学者若持戒，非是身心退失，则此戒为善业之根与因果。此为三者功用之依据。信、戒、布施、智慧四法。信与智慧为心之善行，戒为身口善行，布施则为心无贪之善行。五蕴执心在此生，善法因缘结成。此等行为的善法，即是苦、圣谛与修道的基础。
Tattha katamo vibhatti? Yaṃ taṃ cittaṃ saddhāparibhāvitaṃ…pe… sace puthujjanassa tassapi bhaddikā bhati bhavissatīti na ekaṃsena tassa kammaṃ diṭṭheyeva dhamme vipākanti paccessati, aparamhi vā pariyāye bhavissati. Yaṃ vā atītaṃ vipākāya paccupaṭṭhitaṃ, tappaccayāni cetāni, ye yathā mahākammavibhaṅge ‘‘tenāyaṃ vibhajjabyākaraṇiyo niddeso dhammacārino yā bhaddikā bhatī’’ti.
7287. 此中，何为舍弃？即是信与戒。其作何用？信应念佛，唯佛心存，犹如合掌、恭敬，狗狗亦不违背戒律，无论身语意皆有自制，止恶成善，因此智慧没有相反。不会有错误观点的产生，此即是舍弃。善法宣讲者必成善人，此观点得合乎理。
Tattha katamā parivattanā? Assaddhiyaṃ dussīlyaṃ yaṃ maccheraṃ duppaññaṃ ca yañca paṭipakkhena pahīnā bhavanti, ayaṃ parivattanā.
73此中，何为所立之正念？即是信、戒、布施、智慧与定的初步根基。信为心念不动摇之特性，为第二禅之根。戒、布施是圣之正念根基。智慧则为慧根。此五法导致禅定一心，同时为信根、布施根、慧根之所在。信与智慧为观照解脱之因素，戒与布施则为止之根本。信与智慧促成离愚痴之明解脱，戒与布施促生离贪欲之心解脱。
Tattha katamaṃ vevacanaṃ? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ cittaṃ manoviññāṇaṃ…pe… yaṃ saddhābalaṃ saddhindriyaṃ, yaṃ sīlaṃ taṃ sucaritaṃ, saṃyamo niyamo damo khandhatā imāni tassa vevacanāni. Yo cāgo so paṭinissaggo alobho vosaggo cāgoyiṭṭhānaṃ. Yā paññā sā paññattā paññappabhā paññindriyaṃ paññābalaṃ.
74此中何为特征舍弃？于意识有所表现依信而成，五蕴无一不是。信足以成就七种财富，也称为信之财富……戒蕴中含定蕴与慧蕴。此心修持久远，后来不变，故不变之境无明显处。此处有想法，持续无变。那些无差别法也从此成不变。对色及色所执观脑亦同生成，此为特征舍弃。
Tattha katamā paññatti? Yaṃ taṃ cittaṃ bījaṃ paññattiyā paññattaṃ. Paribhāvanā vāsanā paññattiyā paññatti. Saddhā pasādapaññattiyā paññattā. Sīlaṃ sucaritapaññattiyā paññattaṃ. Cāgo puññakiriyapaññattiyā paññatto. Paññā vīmaṃsapaññattiyā paññattā. Ime tayo dhammā saddhā sīlaṃ cāgo paññavato pārisuddhiṃ gacchanti.
75此中何为四重舍弃？佛所教法中，欲求善者及其善向彼具足功用者，心中必用信、戒、布施、智慧行持，此即四重舍弃。反之，若众生不亲近如来，则此法虽闻长久不弃，此亦四重舍弃。《
Tattha katamo otaraṇo? Yaṃ cittaṃ, taṃ khandhesu viññāṇakkhandho, dhātūsu manoviññāṇadhātu, āyatanesu manāyatanaṃ. Ye cattāro dhammā, te khandhesu saṅkhārakkhandhe pariyāpannā…pe… dhātūsu āyatanesu.
76其处所缘之轮回障碍为何？此亦有四种法：信、慧及不信、无明为害；戒、放弃、渴爱及嗔恨亦为害。此二根本弃绝之后，苦得回转，且无余地（二根本弃绝产生的并非世俗根机亦称无余地），五蕴乃双根本。二圣谛即安立定与观正智。弃此二根本者，此二谛及灭道生起，即是轮回障碍。
Tattha katamo sodhano hāro? Idaṃ bhagavato bhāsitaṃ mahānāmena sakkena pucchitena sabbaṃ taṃ niyuttaṃ.
77其所分别为何？凡夫心若被轻视信心，虽有善行果报，于现世表面业果得见，将来亦于后世生起其果。过往业果若加持激发众心者，依业力深细分类，如伟大业果分别，法行者宜解说“故此法行应行分别”，此即分别。
Tattha katamo adhiṭṭhāno? Idaṃ cittaṃ vemattatāya paññattaṃ akusalehi cittehi aparibhāvitehi paribhāvitanti yāni puna paribhāvitāni aññesampi tattha upādāya paññattaṃ sabbepime cattāro dhammā ekattatāya paññattā. Bhaddikā bhatīti kāmabhogino teva rūpadhātu arūpadhātu manussāti sabbā bhaddikā bhati tadeva kathāya paññattaṃ, ayaṃ paññatti.
78其所翻转为何？不信、恶戒、劣智、被对治法抑灭，称为翻转。
Tattha katamo parikkhāro? Cittassa indriyāni paccayo ādhipateyyapaccayatāya manasikāro. Hetupaccayatāya paccayo. Saddhāya lokikā paññā hetupaccayatāya paccayo. Yoniso ca manasikāro paccayo. Sīlassa patirūpadesavāso paccayo. Attasammāpaṇidhānañca hetu. Cāgassa alobho hetu. Avippaṭisāro ca hetupaccayo. Paññā parato ca ghoso ajjhattañca yoniso manasikāro hetupaccayo ca.
79其所支配为何？若某心较久被轻视，此时心及识等，信力、信根、戒行、善行、摄持、约束、护护五盖，皆此所支配。放弃即不取、不贪、不嗔，放舍为最上。智为智慧形成，智慧光明，智慧根力。
Tattha katamo samāropano? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitanti cetasikāpi. Ettha sabbe dhammā paribhāvitā bhaddikā te bhati bhavissati, bhaddikā upapattiko abhisamparāyo. Iti ye keci manussakā upabhogaparibhogā sabbe bhaddikā bhatiyeva, ayaṃ samāropano.
89其所成文为何？某心为智慧之种而成文；修习印象为成文；信心坚定亦为成文；戒行善行为成文；放弃为功德行成文；智慧为审思法成文。此三法信、戒、放弃，以智慧为庄严，净化三法。
89. Uddhaṃ adho sabbadhi vītarāgoti gāthā . Tattha kiṃ uddhaṃ nāma? Yaṃ ito uddhaṃ bhavissati anāgāmī, idaṃ uddhaṃ. Adho nāma yamatikkantamatītaṃ, idamavoca apadānatanti uddhaṃ. Tattha atītena sassatadiṭṭhi pubbantākappikānaṃ aparantadiṭṭhi kesañci, ucchedadiṭṭhiṃ yaṃ vuttakappikānaṃ imā ceva diṭṭhiyo ucchedadiṭṭhi ca sassatadiṭṭhi ca. Tatthāyaṃ sassatadiṭṭhi imāni pannarasa padāni sakkāyadiṭṭhi sassataṃ bhajanti. Rūpavantaṃ me attā, attani me rūpaṃ, rūpaṃ me attāti yaduccate paññaṃ paridahanti. Yā ucchedadiṭṭhi sā pañcasatāni ucchedaṃ bhajanti. Te ‘‘taṃ jīvaṃ taṃ sarīra’’nti passanti, rūpaṃ me attāti tathārūpā catubbidhā sakkāyadiṭṭhi ucchedena ca sassatena ca. Evaṃ pañcasu khandhesu vīsativatthukāya diṭṭhiyā pannarasa padāni pubbantaṃ bhajanti. Sassatadiṭṭhiyā pañca padāni aparantaṃ bhajanti ucchedadiṭṭhiyā. Tattha ‘‘ayamahamasmī’’ti passantā rūpaṃ attato samanupassati, so ucchedavādī rūpavantañca attānaṃ, attani ca rūpaṃ, rūpasmiṃ vā attāti so passati cāti iti ucchedadiṭṭhi ca, attato paṭissarati sassatadiṭṭhi pubbantato ca paṭissarati. ‘‘Ayamahamasmī’’ti na samanupassati. Tassa diṭṭhāsavā pahānaṃ gacchanti. Yo tīsu addhāsu pubbante ca aparante ca tena tena niddiṭṭhānena uddhaṃ adho sabbadhi vītarāgo ‘‘ahamasmī’’ti na anupassatīti iminā dvārena iminā payogena iminā upāyena idaṃ dassanabhūmi ca sotāpattiphalañca so ariyo payogo anabhāvaṃgatena saṃsārena apunabbhavāti yo koci ariyo payogo punabbhavāya mudūni vā pañcindriyāni majjhāni adhimattāni vā sabbaṃ apunabbhavappahānāya saṃvattanti. Ahanti diṭṭhogho kāmogho bhavogho avijjogho ca odhiso. Tattha desanāhārena cattāri saccāni pañcahi indriyehi sotāpattiphalena ca dve saccāni maggo ca nirodho ca. Sakkāyasamudayena dve saccāni dukkhañca samudayo ca, ayaṃ desanā hāro.
81其所逾越为何？心在五蕴中为识蕴，亦在根界为心识界，在处所为心所处。此四法于五蕴中为行蕴所围绕，亦于根界及处所中相应。
Tattha katamo vicayo? ‘‘Ayamahamasmī’’ti asamanupassanto tīṇi dassanappahātabbāni saṃyojanāni pajahati. Ayaṃ vicayo.
82此中所说的调伏、离舍为何？这是世尊以大名所宣说，萨咖问世尊时，将其全部加以整理归纳。
Tattha katamā yutti? Tividhā puggalā koci ugghaṭitaññū koci vipañcitaññū koci neyyo. Ugghaṭitaññū tikkhindriyo ca tato vipañcitaññū mudindriyo tato mudindriyehi neyyo. Tattha ugghaṭitaññū tikkhindriyatāya dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, ekabījako bhavati. Ayaṃ paṭhamo sotāpanno. Vipañcitaññū mudūhi indriyehi dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, kolaṃkolo ca hoti. Ayaṃ dutiyo sotāpanno. Tattha neyyo dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, sattakkhattuparamo ca bhavati. Ayaṃ tatiyo sotāpanno.
83此中所谓的坚定为何？谓此心为迷乱所缠覆，故被称为不善之心；未被缠覆者为善之心。心所被缠覆者，亦即所依怙者，称为四法的统一名称。所谓善女、吃饭人，即是欲乐行者；色界、无色界、人界，皆称善女，此名谓之“约言之名”。
Atthi esā yutti mudumajjhādhimattehi indriyehi mudumajjhādhimattaṃ bhūmiṃ sacchikareyya sakkāyadiṭṭhippahānena vā diṭṭhigatāni pajahati. Ayaṃ yutti.
84此中所谓造作为何？谓心及根所依之意专注，是为造作。以因缘为依止，是因的因缘。以世俗信解之智慧，乃因缘之因缘。乃有智慧的专念，乃守戒的坚固所基，乃身自出发的意志，也是因。以施舍无贪欲，亦为因。以无嗔恨，亦是因缘。另一面，般若逆转者的聪明，内在智慧专念，亦为因缘。
Tattha katamo padaṭṭhāno? Tattha sakkāyadiṭṭhi sabbamicchādiṭṭhiyā padaṭṭhānaṃ. Sakkāyo nāmarūpassa padaṭṭhānaṃ. Nāmarūpaṃ sakkāyadiṭṭhiyā padaṭṭhānaṃ. Pañca indriyāni rūpīni rūparāgassa padaṭṭhānaṃ. Saḷāyatanaṃ ahaṃkārassa padaṭṭhānaṃ. Tattha katamo lakkhaṇo? Dvīsu diṭṭhīsu pahīnāsu tattha ekā diṭṭhi diṭṭhigatāni pahānaṃ gacchanti. Uddhaṃ ca adho ca vītarāgo sabbarajanīyesu vītarāgo hoti. Tajjā parabhūmiyaṃ, idaṃ paccayanti yathābhūtaṃ passati. So sabbapaṭiccasamuppādaṃ āmasati. Ayaṃ lakkhaṇo hāro.
90此中所谓加于心上者，为心长久受染的心所。此时一切染浊之法均称为善女，即此所谓善女，即缘起、聚集、回返。凡人类享受与被享乐之一切皆称善女，此即所谓加于心上。
90. Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā ye nābhiramissanti, te diṭṭhippahānāya vāyamissanti. Ayamettha bhagavato adhippāyo. Ayaṃ catubyūho hāro.
86第八十九。自上及下，无所有欲，偈颂中说。何谓自上？从现在往未来，将得无余涅槃者，为自上。何谓自下？超越所越，已过者，谓之自下。此为注疏所云之“出离”自下。于此存在着过去、常断见、前生之邪见、后一生之邪见及断灭见。所谓永断见，有十五种形态，其中五种坚执身见，谓身常恒我，执此见道者者智慧尽灭；断灭见者有五百种，谓断灭；彼等见道谓现生命躯，人我同此四种身见，断见与常见并行。于五蕴中持二十义而形成十五种见道。常见持五种见道，断见持五种见道。彼中以“我是我”的故而断见执身，见身为我，身中有我者，谓断灭见。是断见自他各异，常见为坚固不变。所谓“我是我”者为不可通达。此等见破除，见恶执断灭见者，即以此境界为证，见为四正断，彼者见灭欲无诸烦恼。若有人不执“我是我”，于三处始终近断与远断均不执“我”，以及不执“我者”，以此方式彼处是出离荡涤的地，得见道果位，即声闻果位。圣者以此离染，脱出轮回，永无再生。若有人对诸正见持异端，即以五根过于中道，则皆趋向断灭从而断欲望、生死，证得涅槃。欲尽、瞋尽、热尽、无明尽等证。以此说法，宣说四谛，五根之中有两谛为声闻果，且有道及灭。执我见，因身见与断见等起苦及集法，此即说法之调伏。
Tattha katamo āvaṭṭo hāro? Yānimāni mudūni pañcindriyāni tāni orambhāgiyāni pañcindriyāni. Sabbena sabbaṃ samūhananti abhijjhābyāpādo ca bhāvanākārena sekkhāya vimuttiyā balaṃ saddhā, uddhambhāgiyāni diṭṭhivasena balaṃ saddhā, vīriyindriyaṃ ārabhitattā satindriyaṃ paggahitattā accantaṃ niṭṭhaṃ gacchanti. Tattha yāni indriyāni, ayaṃ maggo saṃkilesappahānaṃ. Ayaṃ nirodho āyatiṃ anuppādadhammo, idaṃ dukkhaṃ. Ayaṃ āvaṭṭo hāro.
87此处所谓分别为何？谓不执“我是我”，放弃三种见闻应除之思惑缠缚，便是分别。
Tattha katamo vibhatti hāro? ‘‘Ayamahamasmī’’ti yo samanupassati, so ca kho adhimattena lokikā yaṃ bhūmiyaṃ na tu ariyena payogena so sakkāyadiṭṭhi pajahati. Yaṃ vuccati tajjāya bhūmiyā adhimattāya. Tattha tajjāya bhūmiyaṃ pañcahi ākārehi adhimattataṃ paṭilabhati sīlena vatena bāhussaccena samādhinā nekkhammasukhena. Tattha appatte pattasaññī adhimānaṃ gaṇhāti. Etasmiṃyeva vatthuppattiyaṃ bhagavā idaṃ suttaṃ bhāsati. Sīlavā vatamattenāti. Tattha yo appatte pattasaññī tassa yo samādhi, so sāmiso kāpurisasevito pana so kāpurisā vuccanti puthujjanā. Āmisaṃ yañca ariyamaggamāgamma lokikā anariyaṃ tena samādhi hoti anariyo kāpurisasevito. Yo pana ariyākārena yathābhūtaṃ na jānāti na passati , so adhigamanaṃ pajahati yo ariyena samādhinā akāpurisasevitena nirāmisena nīyati, tattha akāpurisā vuccanti ariyapuggalā. Yo tehi sevito samādhi, so akāpurisasevito. Tasmā ekaṃ vibhajjabyākaraṇīyaṃ ‘‘ayamahamasmī’’ti asamanupassanto tathā pāteti.
88在那里，何为调伏？众生分为三种，有洞达通达者、有迟钝不通者，还有应舍弃者。洞达通达者具三种根绪，依此而行；迟钝不通者具软弱根绪，依软弱根绪而行；应舍弃者亦依软弱根绪。这里，洞达通达者凭借三种根绪渐入见地之地，得到初果入流果，方为一颗种子，此谓初入流者。迟钝不通者则凭柔弱根绪渐入见地之地，获得初果入流，而后反复迟钝动摇，此谓第二入流者。应舍弃者进入见地之地，获得入流果，且超过七十四倍，此谓第三入流者。
Tattha katamā parivattanā? Imāya dassanabhūmiyā kilesā pahātabbā, tehi pahīyanti aniddiṭṭhāpi bhagavatā niddisitabbā yo.
89有一种调伏，即以柔软而中等的根绪，现证柔软而中等的境地，能断除我见与见见，即执诸见的错误观念而弃除。此即为调伏。
Tattha katamaṃ vevacanaṃ? Yā sakkāyadiṭṭhiyā attadiṭṭhiyā. Ayaṃ bhūmi. Ye kilesā pahātabbā. Te appahīyanti aniddiṭṭhāpi bhagavatā sassatadiṭṭhi ca ucchedadiṭṭhi ca, sā pariyantadiṭṭhi ca. Yā apariyantadiṭṭhi ca, sā sassatadiṭṭhi ca. Yā ucchedadiṭṭhi, sā natthikā diṭṭhi. Yā sassatadiṭṭhi, sā akiriyadiṭṭhi. Idaṃ vevacanaṃ.
90何为立足？我见是所有邪见的立足根本。我见是名色的立足。名色是我见的立足。五根即色根，是色爱之立足。六处是我慢的立足。何为标志？在断除两种见解之后，只余一种见解；目光上远下近皆无贪著，断除一切烦恼。以此见解，依缘实相而见，不破真谛，而成的标志此谓断除。
Tattha katamā paññatti? Taṇhā saṃyojanapaññattiyā paññattā. Maggo paṭilābhapaññattiyā paññatto. Indriyā paṭilābhapaññattiyā paññattāti. Tattha katamo otaraṇo? Sakkāyo dukkhaṃ dassanappahātabbo. Samudayo maggo. Indriyāni tāni ca niddiṭṭhāni khandhadhātuāyatanesu.
91何为四面断除的标志？在此教法中，世尊有何统摄手段？那些众生因断除见见而努力，世尊有所统摄。此即四面断除的标志。
Tattha katamo sodhano hāro? Yañhi ārabbha bhagavatā idaṃ suttaṃ bhāsitaṃ, so ārabbha niddiṭṭho. Tattha katamo parikkhāro? Nāmarūpassa hetupaccayopi viññāṇaṃ hetu bījaṃ. Tena avijjā ca saṅkhārā ca paccayo. Nivattinayo na aparo pariyāyo sabbabhavo, ye ca sabbabhavassa hetu parabhaṇḍapaccayo iti sammādiṭṭhi parato ca ghoso yoniso ca manasikāro paccayo . Yā paññā uppādeti, esā hetu sammādiṭṭhiyā sammāsaṅkappo bhavati, yā sammāsamādhi , ayaṃ parikkhāro.
92何为转环的断除标志？此谓那柔软的五根、即前五根，上部五根。其全部相聚，因修习而生贪瞋等烦恼的调伏、因修习而得解脱的力量与信心。上部五根因见地而具足力量，精进之根因入正勤起，精神之根坚定，把握住，极为成熟圆满。此五根即是断除浊染的道路。此为无始以来未生灭的涅槃，是苦，是转环的断除标志。
Tattha katamo samāropano? ‘‘Ayamahamasmī’’ti asamanupassī dukkhato rogato…pe… pannarasa padāni. Sīlāni bhagavā kimatthiyāni kimānisaṃsāni. Sīlāni, ānanda, avippaṭisāratthāni yāva vimutti. Tattha duvidho attho – purisattho ca vacanattho ca.
91何为分裂的断除标志？凡观“我即是我”的，却以对世俗境地有最大执著，非以圣者之实用而能断我见。谓其执著为世俗境地的最大。此境地以五种形态展现最大执著，借清净品行、语言、定力及出离乐为依止。未得境界者贪著执持此执著。正是在这背景，世尊说出此言。以品行为最大执著者，愚钝为优者。未得者执持最大执著及其定力者，乃是俗人中，俗人所称的愚人。世俗者若未以圣道所导入，非圣者之定，仍为俗人所乘。若持是定而不以圣者之定引导，以俗人而动之，谓之俗人染污。以圣者之定，而未透了实相，不了解真实者，断绝成就。用圣定引导者为阿拉汉，俗人则谓为俗人。与俗人一道而持定者，谓之俗人染污。缘此，分裂的断除的解释者，若不能观照“我即是我”，则亦随之破坏。
91. Tattha katamo purisattho? Yāyaṃ na pacchānutāpitā ayaṃ avippaṭisāro, ayaṃ purisattho. Yathā koci brūhayati imatthamāsevati so bhaṇeyya, kiñci mamettha adhīnaṃ tassatthāya idaṃ kiriyaṃ ārabhāmīti. Ayaṃ purisattho.
94于是，何为转变？在此见地，须除烦恼；思考以此除，虽未显现，亦应为世尊所说。
Tattha katamo vacanattho? Sīlāni kāyikaṃ vā vācasikaṃ vā sucaritaṃ avippaṭisāroti. Tattha sīlassa vatassa ca bhāsoyeva. Anaññā sugatakammatā sucaritaṃ ayaṃ avippaṭisāro. Evaṃ yāva vimuttīti ekamekasmiṃ pade dve atthā – purisattho ca vacanattho ca, yathā imamhi sutte evaṃ sabbesu suttesu dve dve atthā. Ayaṃ hi paramattho uttamattho ca. Yaṃ nibbānasacchikaṃ nissāya yaṃ sakaṃ sacchikātabbaṃ bhavati, so vuccati katassa katthoti. Ayaṃ puna vevacanaṃ sampajānāti. Iminā niyuttatthamabhilabbhanti vacanattho. Tattha yaṃ atthaṃ sāvako abhikaṅkhati. Tassa yo paṭilābho, ayaṃ purisattho. Yaṃ yaṃ bhagavā dhammaṃ deseti, tassa tassa dhammassa yā atthaviññatti. Ayaṃ attho, tattha sīlānaṃ avippaṭisāro atthopi ānisaṃsopi. Eso ca ānisaṃso yaṃ duggatiṃ na gacchati. Yathā taṃ bhagavatā esānisaṃso dhamme suciṇṇe na duggatiṃ gacchati dhammacārī, ayaṃ attho.
95何为辩别？即以我见、我执见为依止的见地。此为地。须除烦恼者，彼虽未除，世尊当破除其关于常见、断见以及终极见。何为终极见？即不终极见，常见也。何为断见？即无有见。何为常见？即不作为见。此即辩别者所言。
Yaṃ puriso bhāvanābhūmiyaṃ sīlāni ārabbha sīlena saṃyutto hoti evaṃ yāva vimutti tathā sīlakkhandho. Tattha yo ca avippaṭisāro anusayavasena niddiṭṭho, tañca sīlaṃ ayaṃ sīlakkhandho. Pāmojjapītipassaddhīti ca samādhindriyena, ayaṃ samādhikkhandho. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññākkhandho. Ime tayo khandhā sīlaṃ samādhi paññā ca tathā sīlaṃ paripūreti yaṃ vīriyindriyaṃ tena kāraṇena so sīlaṃ paripūreti, anuppannassa ca akusalassa anuppādāya vāyamati, uppannassa ca pahānāya anuppannassa ca kusalassa uppādāya, uppannassa ca kusalassa bhiyyobhāvāya iti vīriyindriyaṃ niddiṭṭhaṃ. Tattha yo samādhikkhandho , idaṃ samādhindriyaṃ. Paññākkhandho paññindriyaṃ, taṃ catūsu sammappadhānesu daṭṭhabbaṃ. Tathā yo anuppannassa ca akusalassa anuppādāya vāyamati, idaṃ paṭhamaṃ sammappadhānaṃ. Yaṃ uppannassa, idaṃ dutiyaṃ. Cattāri sammappadhānāni catūsu jhānesu passitabbāni. Tathā sīlakkhandhena nekkhammadhātu ca adhikā , tayo ca vitakkā nekkhammavitakko abyāpādavitakko avihiṃsāvitakko ca. Sādhāraṇabhūtā. Yā piyāyamānassa pāmojjena idaṃ kāyikaṃ sukhaṃ ānitaṃ aniyamītipemena, idaṃ dukkhaṃ. Yo tattha avikkhepo, ayaṃ samādhi. Idaṃ pañcaṅgikaṃ paṭhamaṃ jhānaṃ. Yā cetasikā passaddhi savitakkaṃ savicāraṃ virodhanaṃ, yo kileso ca paridāho, so paṭhame jhāne niruddho. Tathā yā ca kilesapassaddhi yā ca vitakkavicārānaṃ passaddhi, ubhayepi ete dhamme passaddhāyaṃ. Tattha kāyassa cittassa ca sukhaṃ sukhāyanā, idaṃ pītisukhino passaddhi. Yopi ekodibhāvo cittassa, tena ekodibhāvena yaṃ cittassa ajjhattaṃ sampasādanaṃ, idaṃ catutthaṃ jhānaṅgaṃ. Iti ajjhattañca sampasādo cetaso ca ekodibhāvo pīti ca sukhañca, idaṃ dutiyaṃ jhānaṃ caturaṅgikaṃ. Yo passaddhakāyo sukhaṃ vedeti, tena adhimattena sukhena pharitvā sukhaṃ cetasikaṃ yaṃ, so pītivītarāgo evaṃ tassa pītivītarāgatāya upekkhaṃ paṭilabhati. So pītiyā ca virāgā upekkhaṃ paṭilabhati. Sukhañca paṭisaṃvedeti. Sati ca sammā paññāya paṭilabhati. Sace sati ekaggatā idaṃ pañcaṅgikaṃ tatiyaṃ jhānaṃ. Yaṃ sukhino cittaṃ samādhiyati, ayaṃ ekaggatāya parāvidhānabhāgiyā, paṭhame jhāne atthi cittekaggatā no cakkhussa vedanā sabbaṃ pāripūriṃ gacchati. Yathā catutthe jhāne, tathā yā upekkhā passambhayaṃ satisampajaññaṃ cittekaggatā ca, idaṃ catutthaṃ jhānaṃ.
92何为名相？渴爱，因缚名相所立。道为得道名相所立。根为得道名相所立。何为超越？须破我见苦，集为道，根等则应破于蕴、界、处中。
92. Yathā samādhi dassayitabbaṃ, tathā paññindriyaṃ taṃ catūsu ariyasaccesu passitabbaṃ. Yaṃ samāhito yathābhūtaṃ pajānāti, sā pajānanā catubbidhā asubhato dukkhato anattato ca, yadārammaṇaṃ taṃ dukkhaṃ ariyasaccaṃ, yaṃ pajānanto nibbindati vimuccati tathā yaṃ kāmāsavassa pahānaṃ bhavāsavassa diṭṭhāsavassa avijjāsavassa, ayaṃ nirodho appahīnabhūmiyaṃ āsavasamudayo. Imāni cattāri ariyasaccāni yathā paññindriyaṃ passitabbaṃ. Yathāyaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dassanabhūmi. Sotāpattiphalañca yathābhūtaṃ pajānanto nibbindatīti, idaṃ tanukañca. Kāmarāgabyāpādaṃ sakadāgāmiphalañca yaṃ nibbindati virajjati, ayaṃ paṭhamajjhānabhāvanābhūmi ca rāgavirāgā cetovimutti anāgāmiphalañca. Yaṃ vimutti vimuccati, ayaṃ avijjāvirāgā paññāvimutti arahattañca. Ime avippaṭisārā ca vīriyindriyañca cattāro sammappadhānā avippaṭisārā tañca upari yāva samādhi, evaṃ te cattāri jhānāni samādhindriyañca yaṃ samāhito yathābhūtaṃ pajānāti. Ime cattāro satipaṭṭhānā sīlapāripūrimupādāya cāgasaṃhitena ca nibbedhikānañca nimittānaṃ anāvilamanā, idaṃ satindriyaṃ cattāro satipaṭṭhānā. Yaṃ puna imāya dhammadesanāya tīsu ṭhānesu diṭṭhogamanakindriyaṃ kilesapahānena ca sekkhasīlaṃ, idaṃ saddhindriyaṃ. Cattāri ca sotāpattiyaṅgāni phalāni. Samādhindriyāni sopaniyāhārīni sabbasuttesu niddisitabbāni. Yaṃ jhānaṃ paṭilabhanaṃ vīriyagahitaṃyeva ñāṇaṃ paṭissarato, ayaṃ sutamayī paññā. Yo samādhi pubbāparanimittābhāso anomagatitāya yathākāmo, ayaṃ cintāmayī paññā, yaṃ tathāsamāhito yathābhūtaṃ pajānāti, ayaṃ bhāvanāmayī paññā. Ayaṃ suttaniddeso.
97何为净除、灭失？以此经始说时，便已示现。何为基础？名色为因缘，识为种子。故无明与行是因缘。轮回出入无他，乃一切生存根本因缘，应由正见之声与智思之用成为因。所生义为正见与正思惟，正定即基础。
Imaṃ suttaṃ nibbedhabhāgiyaṃ bujjhakāradhikaṃ bujjhitabbaṃ. Yehi aṅgehi samannāgataṃ taṃ bujjhissanti tassa aṅgāni bujjhissanti, tena bojjhaṅgā. Tathā ādito yāva sīlaṃ vataṃ cetanā karaṇīyā, kissa sīlāni pāripūreti. Anuppannassa ca akusalassa anuppādāya uppannassa ca akusalassa pahānāya anuppannassa kusalassa uppādāya uppannassa ca kusalassa bhiyyobhāvāya, idaṃ vīriyaṃ tassa tassa bujjhitassa aṅganti. Ayaṃ vīriyasambojjhaṅgo. Iminā vīriyena dve dhammā ādito avippaṭisāro pāmojjañca yā puna pīti avippaṭisārapaccayā pāmojjapaccayā, ayaṃ pītisambojjhaṅgo. Yaṃ pītimanassa kāyo passambhati. Ayaṃ passaddhisambojjhaṅgo. Tena kāyikasukhamānitaṃ yaṃ sukhino cittaṃ samādhiyati, ayaṃ samādhisambojjhaṅgo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dhammavicayasambojjhaṅgo. Yā sīlamupādāya pañcannaṃ bojjhaṅgānaṃ upādāyānulomatā nimittāyanā pītibhāgiyānañca visesabhāgiyānañca apilāpanatā sahagatā hoti anavamaggo, ayaṃ satisambojjhaṅgo. Yaṃ yathābhūtaṃ pajānāti, accāraddhavīriyaṃ karoti. Uddhaccabhūmīti katā abhipatthitaṃ peseti. Kosajjabhūmīti garahito rahitehi aṅgehi bujjhati yaṃ cakkhusamathapathaṃ, sā upekkhāti. Tena sā upekkhā tassa bojjhaṅgassa aṅganti karitvā upekkhāsambojjhaṅgoti vuccate. Eso suttaniddeso.
93何为加缚？即『我即是我』之执著，苦及诸病……十五种因。戒律，世尊所立，具何目的、何理由？戒律，阿难，是无退转之法，直至解脱。此中义分二：谓人意及语意。
93. Tattha katamā desanā? Asmiṃ sutte cattāri ariyasaccāni desitāni. Tattha katamo vicayo? Sīlavato avippaṭisāro yāva vimutti imissāya pucchāya minikimatthassamīti dve padāni pucchā dve padāni visajjanāni dvīhi padehi dve abhiññaṃ dvīhi ceva padehi visajjanā kiṃ pucchati nibbādhikaṃ kāyabhūmiṃ kammassa tathā hi patiṭṭhā ca asekkhe dhamme uppādeti. Tattha katamā yutti? Sīlavato avippaṭisāro bhavati kiṃ nicchandassa ca virāgo atthi esā yutti. Tattha katamaṃ padaṭṭhānaṃ? Vīriyaṃ vīriyindriyassa padaṭṭhānaṃ. Samādhi samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Vīriyaṃ adosassa padaṭṭhānaṃ. Samādhi alobhassa padaṭṭhānaṃ. Paññā amohassa padaṭṭhānaṃ. Vīriyindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāvācāya sammākammantassa sammāājīvassa. Samādhindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsaṅkappassa sammāvācāya sammāsamādhino. Paññindriyaṃ dvinnaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsatiyā sammādiṭṭhiyā ca.
99九十一。何为人意？即此不生悔意、无退转者是人意。如有人以此语教他，令彼遵行所说事，是即人意。
Tattha katamo lakkhaṇo? Sīlakkhandhe vutte sabbe tayo khandhā vuttā bhavanti, sīlameva hi selopamatā yathā selo sabbapaccatthikehi akaraṇīyo evaṃ taṃ cittaṃ sabbakilesehi na kampatīti, ayaṃ amoho. Virattaṃ rajanīyesūti ayaṃ alobho. Kopaneyye na kuppatīti ayaṃ adoso. Tattha paññā amoho kusalamūlaṃ, alobho alobhoyeva, adoso adosoyeva. Imehi tīhi kusalamūlehi sekkhabhūmiyaṃ ṭhito asekkhamaggaṃ uppādeti. Sekkhabhūmi sampattikammadhamme uppādeti, sā ca sammāvimutti, yañca vimuttirasañāṇadassanaṃ ime dasa asekkhānaṃ arahattaṃ dhammā. Tattha aṭṭhaṅgikena maggena catubbidhā bhāvanāpi labbhati. Sīlabhāvanā kāyabhāvanā cittabhāvanā paññābhāvanā ca. Tattha sammākammantena sammāājīvena ca kāyo bhāvito. Sammāvācāya sammāvāyāmena ca sīlaṃ bhāvitaṃ. Sammāsaṅkappena sammāsamādhinā ca cittaṃ bhāvitaṃ. Sammādiṭṭhiyā sammāsatiyā ca paññā bhāvitā. Imāya catubbidhāya bhāvanāya dve dhammā bhāvanāpāripūriṃ gacchanti cittaṃ paññañca. Cittaṃ bhāvanāya samatho, paññā bhāvanāya vipassanā. Tattha paññā avijjāpahānena cittaṃ upakkilesehi amissīkatanti. Paññā bhāvanāya cittabhāvanaṃyeva paripūreti. Evaṃ yassa subhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Api ca kho pana tassa āyasmato abyāpādadhātu adhimuttā, na so petaṃ samāpanno tassa saṅkhāpahāraṃ deti, saṅkhāvitakkite sarīre dukkhaṃ na vediyati, ayaṃ suttattho.
94这里所说的言义是什么？戒律既可以是身体的，也可以是言语的，均为善行且无悖离。戒律的现象亦是如此。除此之外，无有他善行能算作无悖离。由此直到解脱，在同一个词中有两种意义——既是对人的利益，也是对言语的意义。例如这部经中以及各种经文中都存在两个意思。这是至理、最高的理。依赖彼涅槃境界，依赖能够证得的自身，那就称为“属于谁的，在哪里的”。这反而是真正语意的明白。由此谓之“分别语义”。以此分别语义为根基，获得诸种言义。这里所指的是弟子所希求的含义。他若能获得此义，即是对人的利益。世尊所说的法，其义得以认知即是彼法的意涵。这就是义，其中既包含戒律的无悖离，也包含因果的依止。此依止即是离恶不去的依止。譬如由世尊所示示，以清净法为依止，远离恶处的行者，这就是义。
94. Tattha katamā desanā? Imamhi sutte dasa asekkhā arahattadhammā desitā appamāṇā ca sammā vibhāvanā. Tattha katamo vicayo? Selopamatā ye ye dhammā vedanīyasukhadukkhopagatā, te sabbe nirūpaṃ vānupassantānaṃ vūpagatā kāyato vedayitaparikkhāro appavattito dukkhaṃ na vediyati. Tattha katamā yutti, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Tīsu bhāvanāsu dukkhaṃ nakkhamati cittaṃ cittabhāvanāya ca. Nirodhabhāvanāya ca ānantarikā samādhibhāvanāya ca. Iti yassevaṃ bhāvitaṃ cittanti samādhi phalassa padaṭṭhānaṃ.
101若人修习起始地之戒律，戒律摄集于戒，则一直至解脱，戒集称作戒蕴。其中无悖离意如潜藏燃料之丝线，戒即为此戒蕴。由欢喜、喜悦、安静构成定根，此即定蕴。那专注者如实知见，此即慧蕴。戒定慧三蕴如此完全充满戒。由精进根使戒完满者，即是精进根，说明如下：精进者努力断绝未生的不善业，放弃已生不善业，起生未生善业，增长已生善业。此精进者即为证知之义。由此定蕴即为定根，慧蕴即为慧根，应见四正勤。又精进断除未生不善业，即为第一正勤；起生已生善业，即为第二正勤。四正勤应于四禅中观察。戒蕴中生出舍处，三种思维分别是舍思维、无嗔思维、无害思维，都属平常所现。对欢喜者，因欢喜引来身心快乐，以无拘无束的爱念为患，是苦。如彼处无动摇者即是定。这即为初禅之五支。若心安静且有正思维、正思维无冲突，烦恼被制者，即是初禅。若烦恼安静，思维得定，二者皆于此法中安稳。这里身心之乐是对乐者的快乐，这是喜乐安稳。若心单一，那心的内在安宁即为第四禅支。内心及精神的安宁与单一，快乐与喜乐，构成第二禅四支。若安静身受出离苦乐，以此较大乐充满心，是对乐者无爱欲，由此离欲得平等心。乐亦断欲，则生离欲之平等心。感受乐。具念以正慧而得。若具念及一心专注，即为第三禅五支。乐心定者，此为一心专注的再深层。初禅存有心单一，但非眼中受具足遍满。如同第四禅，平等心及安静、觉知与心单一，即为第四禅。
Tattha katamo lakkhaṇo? Yassevaṃ bhāvitaṃ cittanti cittāni bhāvitāni yathā paṭhamaṃ niddiṭṭhāni paññā sīlaṃ kāyo cittaṃ, sīlampi subhāvitaṃ kāyikacetasikañca ṭhitattā nānupakampatīti vedanāpi tathā saññāpi saṅkhārāpi. Kuto taṃ dukkhamessatīti sukhampi nānugacchati, adukkhamasukhampi nāgatanti.
102第九十二章 如是应现定，应见慧根于四圣谛中。专注者如实知见，是四种智慧：对不净、苦、无我之慧。知此隆起的苦圣谛，生起厌离解脱。对欲贪、嗔恚诸贪欲之断灭，也即对欲贪等三毒断灭，是断灭境界的无生地。此四圣谛当如实见。专注者如实知见，即是正见本地。能亲身体证得流果圣者，称为四果之小结。对欲贪、嗔恚诸染污断灭及欲贪离欲之不还果者，即是初禅之开端心地及内心清净、对欲贪无爱欲。离欲得解脱，又是无明断灭，慧解脱及阿拉汉果。此四无悖离，精进根，四正勤，精进根以上达到定，则有此四禅，并具定根。专注者如实知见，即体证四念处、戒满、慷慨及断除善因证据，安稳之因皆无阻碍，这就是念根，此为四念处。依三处说法，以断除烦恼住处为修习道，亦为吠舍行者。此为信根。四散相果中，含定根，皆应于全部经文中诠释。修得禅定者，依先后缘起光明，随所愿转，是为思虑根，专注如实知见，是为修习根。此乃经文敷陈。
Tattha katamo catubyūho hāro? Idha bhagavato ko adhippāyo? Ye dukkhena adhikā bhavissanti, te evarūpāhi samāpattīhi virahissanti. Ayamettha bhagavato adhippāyo. Ye ca appasannā, te hi bhavissanti, pasannānañca pītipāmojjaṃ bhavissati, ayaṃ tattha bhagavato adhippāyo. Āvaṭṭoti natthi āvaṭṭanassa bhūmi.
103此经应当作为断除烦恼之修习的根本须学法。以具足诸根，必然证悟，证悟诸根即为菩提支。由此而始，戒为意作业之起点，戒满何物？除未生不善业，断已生不善业，起未生善业，增长已生善业，此皆为精进支。由此精进支生出无悖离与欢喜与随喜，依此欢喜生喜悦，彼为喜悦支。心身因喜悦得安静，此为安静支。安静心生身心安乐，此为禅定支。专注如实知见，为审察支。由持戒为根本，依照五菩提支起，彼喜悦部分尤为殊胜，和顺，清净，非妄言，此为念支。以如实知见进行不退转精进，指出放逸的状态为掉举放逸地，因不放逸而生起精进境。断除贪欲上的态度，致使升起一条通向眼根安静无碍的道路，此为舍弃；由此舍弃为菩提支中舍弃分，称为舍辞行支。以上皆为经中敷陈。
Vibhattīti yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti duvidho niddeso – dukkhahetuniddeso ca paṭipakkhaniddeso ca. Ko so dukkhahetu? Yato dukkhaṃ āgacchati paṭipakkhe vutte sesadhammānaṃ sīlaṃ hetu ca paccayo ca, te sabbe dhammā vuttā honti. Ekabodhipakkhiye dhamme vutte sabbe bodhagamanīyā dhammā vuttā bhavanti.
104第九十三章 此处所说的教诲为何？此经中说四圣谛已被宣说。何谓区别？戒者无悖离达至解脱，其间含两问曰何意为何用？此两问中兼有对戒者利益与言义二重含义。何谓判断？戒者无悖离发生及弃断所依是何？何谓契合？戒者无悖离相应于对贪染的离欲。有此契合。何谓场所？精进是精进根所依，定是定根所依，慧是慧根所依。精进是对嗔恚之根所依，定是对贪欲之根所依，慧是对无明之根所依。由此成就三根之精进，依正语、正业、正命得成戒。精进根所依是正精进，定根所依是正思惟，慧根所依则是正念与正见。
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye avippaṭisārena chandikā, te sīlapāripūrī bhavanti pāmojjachandikā avippaṭisārīpāripūrī, ayamettha bhagavato adhippāyo…pe… ayaṃ catubyūho hāro.
105何为相状？戒蕴中所说三蕴悉皆具足。戒仅如盐之喻，如盐对一切依附而不动摇，心不动摇即为无明。厌恶夜为无贪；怒惹不起为无嗔。慧为无明之根，贪为贪之根，嗔为嗔之根。由三种善根生起学地与不退地，通达不退道，成就学。由此学地功德成就正解脱，正解脱观察及对应十种不退圣法。由八正道中四禅修习，得四种修习：戒修行 身修行 心修行 慧修行。由正业与正命培养身；由正语与正精进培养戒；由正思惟与正定培养心；由正见与正念培养慧。此四种修习令身心智慧俱得充满。身之修习是安止，慧之修习是观照。以智慧去除无明，净化心意，这是智慧修习完成身心。如此身心清净，苦何由来？但具寿长老具无嗔根基，无从受报恶趣，身无病苦感。此为经义。
Tattha katamo āvaṭṭo? Idaṃ suttaṃ nibbedhabhāgiyaṃ. Yo nibbedho, ayaṃ nirodho. Yena nibbijjhati, so maggo. Yaṃ nibbijjhati, taṃ dukkhaṃ. Yaṃ nibbedhagāminā maggena pahīyati, samudayoyaṃ vutto.
106何谓说法？此经中宣说了十种不退转阿拉汉果之法，深广完整、正确分别。何为分别？如同刹树的比喻，所有感受生起于乐苦之门的法，皆被通达观察，进入精细检验身为感受之载体，不离世间忧苦而不自觉。何为因缘？即由如此修习心识，如何苦恼能生？在三种修习中，苦恼被消除，特别是心识的培养，以及灭除、即时禅定的修习。如此修习的心识，即是正定果位之所依。
Tattha katamā vibhatti? Sīlavato avippaṭisāroti vibhajjabyākaraṇīyaṃ, parāmasantassa natthi avippaṭisāro yāva dosakataṃ kāyena vā vācāya vā akusalaṃ ārabhati. Kiñcipissa evaṃ hoti ‘‘sukatametaṃ sucaritametaṃ no cassa tena avippaṭisārena pāmojjaṃ jāyati yāva vimutti, tassa sīlavato avippaṭisāro’’ti vibhajjabyākaraṇīyaṃ, ayaṃ vibhattihāro.
107何为特征？正如前例所示，如此修习的心识所生，智慧、戒律、身、心如初现，戒具善相，身体与心法安住且不动摇，感受、想受及行亦然。为何会苦恼？因为虽不随从苦乐，而苦乐不相违逆。
Tattha katamā parivattanā? Imehi sattahi upanisāsampattīhi ekādasa upanisā vibhattiyaṃ pajahānaṃ pajahanti, ayaṃ parivattanā.
108何谓四障？此中世尊之所制约者为何？即是凡因苦多而生者，必受此类障碍所隔离。此即世尊之制约者。反之，心不烦恼者得随顺，生喜悦安乐，此亦世尊制约。所谓障碍即无障碍之处。
Tattha katamā vevacanā? Imesaṃ ariyadhammānaṃ balabojjhaṅgavimokkhasamādhisamāpattīnaṃ imāni vevacanāni.
109何谓分析？如此修习的心识如何生苦？有二种说法：一为苦因说，二为对治说。何为苦因？由诸法所致苦，戒为因缘，诸法皆言及。于一觉支中所有应当证悟之法，皆为此因缘所成。
Tattha katamā paññatti? Sīlavato avippaṭisāroti sīlakkhandhe nekkhammapaññattiyā paññattaṃ, nisajjapaññatti ca evaṃ dasa aṅgāni dvīhi dvīhi aṅgehi paññattāni.
110何谓四障？此经中世尊之所制约为何？即是无邪见而有欲望者，得戒具完全，生喜悦之欲望者无邪见且具戒，此乃世尊制约，……此即四障。
Tattha katamo otaraṇo? Idaṃ nibbedhabhāgiyasuttaṃ pañcasu otiṇṇaṃ yathā yaṃ paṭhamaṃ niddiṭṭhaṃ evamindriyādikhandhadhātuāyatanesu niddisitabbāni.
111何谓障碍？本经为断除烦恼之说。断即灭。断者即道。道所断为苦。苦断之道即为所说集。
Tattha katamo sodhano hāro? Sīlavato avippaṭisāroti na tāva suddho ārambho avippaṭisārino pāmojjanti na tāva suddho ārambho yāni ekādasa padāni desitāni yadā tadā suddho ārambho, ayaṃ sodhano.
112此中所谓的断除为何？所谓善行者断除恶行，是须作断除说明的。因对斥责有障碍者，无此断除，直至因身或口着手于恶业。稍有者，如“此善此行，此非彼者，因此断除生欢喜，至于解脱”，即为善行者的断除，是须说明的断除，此为断除法。
Tattha katamo adhiṭṭhāno? Sīlavemattatāya paññattaṃ evaṃ dasa padāni sabbāni sīlakkhandhassa ānisaṃso, te ca patirūpadesavāso ca paccayo attasammāpaṇidhānañca hetu, samādhikkhandhassa sukhaṃ hetu passaddhi paccayo, yena jhānasahajāti ca ṭhānanti jhānaṅgā aparo pariyāyo kāmesu ādīnavānupassanā samādhino paccayo nekkhamme ānisaṃsadassāvitā hetu.
113此中所谓的转变为何？诸七种随顺众中，有十一种随顺断除而舍离，此即转变。
Tattha katamā samāropanā? Yaṃ vīriyindriyaṃ, so sīlakkhandho. Yaṃ sīlaṃ, te cattāro dhammā padhānā. Yaṃ dhammānudhammapaṭipatti, so pātimokkhasaṃvaro.
95此中所谓的破除为何？对于此等圣法诸根力、觉支、解脱定的成就，谓之破除。
95. Yassa selopamaṃ cittanti gāthā , selopamanti upamā yathā selo vātena na kampati na uṇhena na sītena saṃkampati. Yathā anekā acetanā, te uṇhena milāyanti, sītena avasussanti, vātena bhajanti. Na evaṃ selo virattaṃ rajanīyesu dosanīye na dussatīti kāraṇaṃ dosanīye domanassantaṃ, na duṭṭhena vā kampati uṇhena vā, so milāyati sītena vā avasussati, evaṃ cittaṃ rāgena nānussati sītena kampatīti. Kiṃ kāraṇaṃ? Virattaṃ rajanīyesu dosanīye na dussati. Kiṃ kāraṇaṃ? Dosanīye panassanti na dussati, aduṭṭhaṃ taṃ na kosissanti, tena kuppanīye na kuppati, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhaniddeso ca kuto evarūpassa dukkhaṃ āgamissatīti niddiṭṭhaṃ.
115此中所谓的假说为何？“善行者断除”即以戒蕴为出家假说有所表述，坐下假说亦然，共有十支，二二二支次序为假说。
Parivattanāti kuto taṃ dukkhamessatīti yaṃ cetasikaṃ sukhaṃ anupādisesā ayaṃ natthi sopādisesā ayaṃ atthi. Puna evamāhaṃsu taṃ khaṇaṃ taṃ muhuttaṃ ubhayameva avedayitaṃ sopādisesaṃ yañca anupādisesaṃ yañca taṃ khaṇaṃ taṃ muhuttaṃ anupādisesaṃ yañca sopādisesaṃ ca avedayitaṃ. Sukhamāpannassa anāvattikanti ayamettha viseso parivattanā.
116此中所谓的通过者为何？此涅槃断除经属五者中已超越者，依初所示，如感官等蕴界，应当如此说明。
Tattha katamo vevacano? Yassevaṃ bhāvitaṃ cittaṃ vā bhāvitaṃ subhāvitaṃ anuṭṭhitaṃ vatthukataṃ susamāraddhaṃ. Cittanti mano viññāṇaṃ manindriyaṃ manoviññāṇadhātu.
117此中所谓的斟酌断除为何？所谓善行者断除，非彻底纯净起始而生断除之欢喜，非彻底纯净起始，于十一支已说之法中时至则纯净起始，此即斟酌。
Tattha katamā paññatti? Cittaṃ mano saṅkhārā vūpasamapaññattiyā paññattaṃ. Samādhi asekkhapaññattiyā paññatto. Dukkhaṃ ucchinnapaññattiyā paññattaṃ.
118那里所谓的支配力量是什么呢？为了戒律的培养，有十个限定的词语，都是戒蕴利益的表现，这些词语又因环境地域以及内心的正确信愿而条件成立。集蕴利益的快乐是禅蕴的原因，安静是禅定的条件，禅定产生禅那的诞生，这些禅那的组成部分则是另一种说明；面对欲界的危险观察，加行禅定成为出世利益现前的因缘。
Tattha katamo otaraṇo? Citte niddiṭṭhe pañcakkhandhā niddiṭṭhā honti, ayaṃ khandhesu otaraṇo, manoviññāṇadhātuyā niddiṭṭhāya aṭṭhārasa dhātuyo niddiṭṭhā honti, ayaṃ dhātūsu otaraṇo. Manāyatane niddiṭṭhe sabbāni āyatanāni niddiṭṭhāni honti. Tattha manāyatanaṃ nāmarūpassa padaṭṭhānaṃ. Nāmarūpapaccayā saḷāyatanaṃ. Tathā paṭiccasamuppāde. Ayaṃ otaraṇo. Tattha katamo sodhano suddhoyeva ārambho.
119那里所谓的加持是什么呢？那个精进法则，就是戒蕴。那个戒，就是四条正业。依照戒法的修持，就是巴提摩卡的摄受。
Tattha katamo adhiṭṭhāno? Chaḷindriyaṃ bhāvanā ekattāyaṃ paññatti chaṭṭhitena kāyo ekattāya paññatto.
12095. 有一句歌谣以岩石为比喻，说岩石就像比喻，因为岩石不会因风而动摇，也不会因热冷而震动。诸多无情类物体因热而融合，因冷而凝结，因风而破裂。岩石反之，却常常不动摇，在夜间、恶劣环境下都不会受损，因恶劣环境不会引起忧患，也不会因痛苦而颤抖；它融合、凝缩、粉碎的因缘无有。人的心意却不会因贪欲而离散，不会因寒冷而动摇。这是何因？因为即使在黑暗恶劣处心意依然坚定，不会受损。为何如此？因为恶劣处能安住其心，不会因不善恶行而失去控制，不会愤怒，心意已被调伏修习。若一心如此修持，何来痛苦之指示？何来此种痛苦之生起？这已被说明。
Tattha katamo parikkhāro? Cittassa pubbahetu samuppādāya manasikāro ca tappoṇatā ca yaṃ asamāhitabhūmiyaṃ ca visesadhammānaṃ abhāvitattā cittasatataṃ gacchati, sace samādhino sukhaṃ hetu avippaṭisāro paccayo, ayaṃ hetu ayaṃ paccayo parikkhāro.
121痛苦为何会变化起来呢？因那心意的快乐是无因缘所生，绝无依赖、相续不断，故而无此快乐；而若有所依赖的快乐则有存在。又言：在那刻那时，依赖与无依赖二者心得受用同时发生；那刻那时无因缘与有因缘二种快乐受用也同时发生。其中，所及的快乐无间断，这就是变化之特殊。
Tattha katamā samāropanā? Yassevaṃ bhāvitanti tassa dhammā samāropayitabbā. Kāyo sīlaṃ paññā bhāvitacittanti anabhirataṃ anapaṇataṃ anekaṃ anutaṃ anāpajjāsattaṃ ayaṃ samaññāyatanā na tassa sekkhassa sammāsamādhi sabbe asekkhā dasa arahantadhammā niddiṭṭhā honti. Asekkhabhāgiyāni suttāni.
96那里所谓的称谓是什么？是那一心，或那正美好调伏的心法，已经按部就班、善巧地成办、成熟。所谓心是指：心、识、识根、心识界。
96. Yassa nūna, bhante, kāyagatāsati abhāvitā, ayaṃ so aññataraṃ sabrahmacāriṃ āsajja samāpajja appaṭinisajja janapadacārikaṃ pakkameyya, so āyasmā imasmiṃ vippaṭijānāti dve pajāni paṭijānāti cittabhāvanāyañca diṭṭhiyā pahānaṃ, kāyabhāvanāyañca diṭṭhippahānaṃ, kāyabhāvanāyañca taṇhāpahānaṃ, yaṃ paṭhamaṃ upamaṃ karoti. Asucināpi sucināpi pathavī neva aṭṭiyati na jigucchati na pītipāmojjaṃ paṭilabhati, evameva hi pathavīsamena so cetasā anvayena appakena averena abyāpajjena viharāmīti. Iti so āyasmā kiṃ paṭijānāti, kāyabhāvanāya sukhindriyapahānaṃ paṭijānāti, cittabhāvanāya somanassindriyapahānaṃ paṭijānāti. Kāyikā vedanā rāgānusayamanugatānaṃ sukhindriyaṃ paṭikkhipati. Na hi vedanākkhandhaṃ yā cetasikā sukhavedanā tattha ayaṃ paṭilābhapaccayā uppajjati sukhaṃ somanassaṃ. Sotaṃ paṭikkhipati, na hi manosamphassajaṃ vedanaṃ. Tattha catūsu mahābhūtesu rūpakkhandhassa anusayapaṭighapahānaṃ bhaṇati. Kāme rūpañca tañca asekkhabhūmiyaṃ. Kāye kāyānupassanā diṭṭhadhammasukhavihārañca. Balena ca ussāhena ca sabbaṃ manasi katattānaṃ pahānaṃ medaṃ katālikāya ca purisena ca maṇḍanakajātikena ca, etehi imassa mātāpitusambhūtaṃ paccavekkhaṇaṃ, so kāyena ca kāyānupassanāya ca cittena ca cittānupassanāya ca dve dhamme dhāreti. Kāyakilesavatthuṃ cittena ca cittasannissaye cittena subhāvitena sattannaṃ ca samāpattīnaṃ viharituṃ paṭijānāti.
123那里所谓的限定是什么？指心，即是由造作染污的心法依止安住的限定。禅定是通过无漏限定而界定的。苦则是通过断除限定而限定的。
Gahapatiputtopamatāya ca yathā gahapatiputtassa nānāraṅgānaṃ vatthakaraṇḍako puṇṇo bhaveyya, so yaṃ yadeva vatthayugaṃ pubbaṇhasamaye ākaṅkhati, pubbaṇhasamaye nibbāpeti, evaṃ majjhanhikasamaye, sāyanhasamaye, evameva so āyasmā cittassa subhāvitattā yathārūpena vihārena ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tathārūpena pubbaṇhasamayaṃ viharati, majjhanhikasamaye, sāyanhasamaye. Tena vesa āyasmatā upamāya me āsitāya pathavī vā anuttarā indriyabhāvanā bhāvitacittena. Tena so āyasmā idaṃ aṭṭhavidhaṃ bhāvanaṃ paṭijānāti catūsu mahābhūtesu, kāyabhāvanaṃ upakacaṇḍālaṃ purisametakaṃ bhavatalākāsu cittabhāvanaṃ, imāhi bhāvanāhi tāya bhāvanāya ca samathā pāripūrimantehi. Imehi catūhi paññāpāripūrimantehi.
97彼处所说的超越为何？是心所显现的五蕴显现，此为蕴中之超越；因心识根本所显现的十八界显现，此为界中之超越。在心所显现的六根处，诸根皆显现；此处六根即名色基础。名色相依，即六入处。此乃缘起。此即超越。又彼处何为净化？即是纯净的开始。
97. Kathaṃ upakacaṇḍālaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Kāyo pakatiyā appaṭikūlaṃ kāye uddhumātakasaññā saṃkhittena nava saññā ime paṭikūlā dhammā ceso āyasmā paṭikūlato ajigucchito kāyagatāsatiyā bhāvanānuyogamanuyutto viharati, na hi tassa jigucchappahāya cittaṃ paṭikūlati.
125彼处所说的支撑为何？是六根的修习合一，是六种分别集聚身的合一。
Kathaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharatīti? Kāyo sabbalokassa appaṭikūlo taṃ so āyasmā asubhasaññāya viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.
126彼处所说的执持为何？是指心的前因缘而生起的定力与趋熟，及心行专注未安稳状态的分别等诸特质持续心常住，若有定生乐为因与离散者为缘，此因缘即为执持。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca appaṭikūlasaññī viharatīti api sabboyaṃ lokassa yamidaṃ muṇḍo pattapāṇī kulesu piṇḍāya vicarati, tena ca so āyasmā suvaṇṇadubbaṇṇena appaṭikūlasaññī cittena ca kāyena nibbidāsahagatena appaṭikūlasaññī, evaṃ paṭikūlesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.
127彼处所说的安置为何？所修习之法应当安置于彼处。身为戒、慧等所修心法，乃不退转、不迷乱、不起散乱、不无所依者，此为共止处；又为未学者所示的正定及所见十项阿拉汉法。戒部经中亦有未学者所宜所修经文。
Kathaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Paṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tattha so āyasmā paṭikūlasaññī viharati.
128第九十六。比丘！若身念念未修习，此比丘必由礼敬他行修学者而至无愧悔，离世俗恶行，忆念于此，知晓二项：识心之修习与见解之弃除，身之修习导致见解弃除，身之修习导致渴爱弃除，是第一比喻如是。如污秽与纯净之土地不宜践踏，不生厌恶，亦不生喜乐；以如是之土地作为心体相续，持守不造作身心轻慢，并住无瞋恚。如是此比丘知晓身修习令欲乐离散，知晓识修习令爱乐离散。感官之受，若属染习贪爱所生之欲乐，则其受却断除。不然，受蕴中所生之心识之乐非由耳根所生，故断除耳乐。此处讲述对四大及色蕴之染习阻碍。欲乐及色为未学法。于身处正视身心之乐住。自力精进，断除一切执着，断恶戒垢，并以戒行自饰，从此以母父所生之身及自观身心，专守双修。肉体垢除由心所依，以端正心亦观守心。此比丘断除身垢及心污垢，以清净心修行及安住众禅定。
Kathaṃ paṭikūlesu dhammesu tadubhayaṃ abhinivajjayitvā upekkhako viharati sato ca sampajāno ca? Appaṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tadubhayaṃ abhinivajjayitvā ‘netaṃ mama’‘nesohamasmi’‘neso me’ attāti viharati. Evaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati sato sampajāno.
129如同家中儿子珍爱之多样布帛箱满盈，他所愿之布帛早晨即取用，昼及晚间亦复如此；此比丘亦如是，因心良善所修持，愿于晨时安住，亦于晨时真实安住，然后于午时、晚时皆如是。以此比喻，此比丘以如来教法及修心业，胜于无上之占卜。此比丘于此知晓八种修行法门：于四大修习身之修行，于身体习法善断恶修行，于心所修习，及此等修习与彼念修行均已圆满。此四修行皆得智慧圆满。
Aparo pariyāyo. Tedhātuko lokasannivāso sabbabālaputhujjanānaṃ appaṭikūlasaññā. Tattha ca āyasmā sāriputto appaṭikūlasaññī viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.
130如何在不洁、污秽的法中修持不厌弃的观念？身心对于身体而言是不厌弃的，因身体具有起而努力的观念，简言之有九种观念，这些都是不洁的法。此位具寿比丘不厌弃这些污秽的法，依止身体念修的修习而住，不是放弃厌弃之后才厌弃于内心。
Kathaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Paṭikūlasaññino sabbasekkhā idha kā tedhātuke sabbaloke. Tattha katamo bhūmippatto samādhiphale sacchikato appaṭikūlasaññī viharati ? Kiṃ kāraṇaṃ? Na hi taṃ atthi yassa lokassa pahānāya paṭikūlasaññī uppādeyya.
131如何在不洁的法中住持不厌弃的念？身心对于世间而言皆为不洁，该具寿比丘以对丑陋的观念而住。如此，便是在污秽的法中保持不厌弃的念。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati? Tedhātuke lokasannivāse yāva kāmalokabhūmatā hi rāgānaṃ vītarāgānaṃ paṭikūlasamatā rūpārūpadhātuṃ appaṭikūlasamatā. Tattha ca āyasmā sāriputto paṭikūlasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati.
132如何同时在污秽与不污秽的法中住不厌弃的念？譬如世间所有，头颅、身体、四肢为污秽。此具寿比丘对头颅覆盖着灰尘沾满污垢的身体，以色泽有别于黄金的心念和身体，生起厌恶与厌弃。如此，便是在污秽与不污秽的法中都住持不厌弃的念。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Yaṃ kiñci parato duruttānaṃ durāgatānaṃ vacanapathānaṃ taṃ vacanaṃ appaṭikūlaṃ yāvatā vācaso appatirūpā tathā janassa appaṭikūlasaññā. Tattha āyasmā sāriputto abhiññāya sacchikato appaṭikūlasaññī viharati, evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.
98如何于污秽的法中住持不厌弃的念？在污秽的法中，正见者与厌恶者显示不同的相貌，厌恶者色丑、形显败坏。此具寿比丘于此住持不厌弃的念。
98. Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu tadubhayaṃ abhinivajjayitvā upekkhako ca viharati sato ca sampajāno? Yañca nesaṃ samanupassati ye dhammā duccaritā, te dhammā appaṭikūlā. Tattha āyasmā sāriputto iti paṭisañcikkhati ye dhammā duccaritā, te dhammā aniṭṭhavipākā. Ye dhammā sucaritā, te ācayagāmino. So ca sucaritaṃ ācayagāminiṃ karitvā duccaritaṃ aniṭṭhavipākaṃ karitvā tadubhayaṃ abhinivajjayitvā upekkhako viharati.
134如何于污秽的法中过了二者（厌弃与不厌弃）而住无分别、知觉明了？在污秽的法中，正见者与厌恶者色丑形败，具寿比丘过于二者之外，持有“非我所”，“非我是”，“非我”等自体不同观念而住。此乃过于二者的无分别者，亦称为无贪无嗔者，清明觉知而住。
Atha paṭikūlesu ca dhammesu appaṭikūlesu ca paṭikūlasaññī viharati. Taṇhā paṭikūladhammā kiṃ kāraṇaṃ? Taṇhāvasena hi sattā dvīhi dhammehi sattā, kabaḷīkāre āhāre rasataṇhāya sattā, phasse sukhasaññāya sattā. Tatthāyasmā sāriputto kabaḷīkāre ca āhāre paṭikūlasaññī viharati, phasse ca dukkhasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca paṭikūlasaññī viharati.
135另一种解释是：此处的境界即为世间居处，是一切愚人平凡人之不厌弃观念。具寿比丘舍利弗于此不厌弃而住。如此，便是在污秽的法中修持不厌弃的念。
Kathaṃ paṭikūlesu ca dhammesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Taṇhākkhayaṃ anuttaraṃ nibbānaṃ tathā bālaputhujjanānaṃ paṭikūlasaññā pahatasaññā ca. Tatthāyasmato sāriputtassa appaṭikūlasaññā abyāpādasaññā ca sāmaṃ paññāya passitvā evaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati.
136在不相应的法中如何能保持对不相应的觉知？对不相应觉者来说，所有的训练皆在此世间及彼世间中。此中，哪一境界的禅定果证得使其真实保持对不相应的觉知？原因何在？因为不存在对世间抛弃而发出不相应觉知者。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Tatiye ca nibbāne paṭikūlasaññino yasena ca kittini ca appaṭikūlasaññino. Tatthāyasmā sāriputto assādañca ādīnavañca nissaraṇañca yathābhūtaṃ sammāpaññāya paṭijānanto paṭikūlañca appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā appaṭikūlasaññī viharati.
137如何在既有不相应又有非不相应的法中保持不相应觉？于种种境界和世间的存在中，诸欲界色界无欲者与有欲者皆一致不相应，色与无色境界亦是如此。于此境界，长老舍利弗保持不相应觉。如此在不相应与非不相应的法中，皆行持不相应觉。
Kathaṃ paṭikūlaṃ appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati? Sato ca sampajāno ca, yañca samanupassati anunayo appaṭikūlo dhammo paṭigho ca paṭikūlo dhammo, tatthāyasmā sāriputto anunayassa paṭighappahīnattā upekkhako viharati sato sampajāno ca. Yañcassa samanupassati ayaṃ pañcavidhā anuttarā indriyabhāvanā. Ayaṃ suttaniddeso.
99如何在不相应和非不相应的法中保持非不相应觉？凡他人之恶行、远离善行的言语路径，该言语被判为非相应，且语言失去其正形，众人便具非相应觉。此处长老舍利弗凭三明真实证知而保持非相应觉，于不相应和非不相应的法中皆持非相应觉。
99. Tattha katamo desanāhāro? Imamhi sutte kiṃ desitabbaṃ? Tattha vuccate, imamhi sutte diṭṭhadhammasukhavihāro desito, tathā vimuttaṃ cittaṃ paccavekkhaṇā ca adhipaññādhammaṃ desitaṃ.
13998. 如何针对不相应和非不相应的法，两者既摒除而又保持于舍离平等之中，同时存有觉知与正智？长老舍利弗了知那些恶行法即为非相应法，他观察此等法，认知其为不善的恶果。那些善行法则是积累善业。于是，他行已成的善业且积累善业的同时，也弃除非善的恶业，从而两者均已断除，保持舍离。
Tattha katamo vicayo? Ye kāye kāyānupassino viharanti, tesaṃ cittaṃ anunayappaṭighena na viharati anunayappaṭighena cābhiramamānassa cittaṃ samaggataṃ bhavissatīti bhāvanāya balametaṃ, ayaṃ vicayo hāro.
140于是于不相应的法及非不相应的法中保持对不相应的觉知。为何渴爱是对不相应法？因众生因二法而具足：一是因欲望而为众生，二是因贪食而为众生，三因境界而生快乐觉知。于是，长老舍利弗对贪食及境界都保持不相应觉，对境界则保持苦觉知。如此于不相应与非不相应法中均持不相应觉。
Tattha katamo yuttihāro? Kāyabhāvanāya ca cittabhāvanāya ca na kiñci sabrahmacārī atimaññissatīti. Atthi esā yutti, ayaṃ yuttihāro.
141如何于不相应与非不相应的法中保持非不相应觉？渴爱灭尽即至无上涅槃，如愚夫众生心具不相应觉，是断除觉。长老舍利弗以平等智见，修习非不相应觉及无嗔觉，故彼于不相应与非不相应的法中保持非相应觉。
Tattha katamo padaṭṭhāno hāro? Kāyabhāvanāya paṭhamassa sati upaṭṭhānassa padaṭṭhānaṃ. Yā pathavīsamacittatā, sā aniccānupassanāya padaṭṭhānaṃ.
142如何在对令人厌恶及不令人厌恶的法中，保持不厌恶的觉知？譬如在三果涅槃中，存在着对令人厌恶的觉知，也存在对不令人厌恶的觉知。此中，尊者沙利佛以正智确知欲望的生起与消灭、离欲，及其真实本质，分别辨别令人厌恶与不厌恶的法，并斥退二者，由此保持不厌恶的觉知。
Tattha katamo lakkhaṇo? Yaṃ pathavīsamena cetasā viharati attānupassī pathavīsamena gihī viharati. Ko attho pathavīsamenāti? Yathā ye ca selopamatāya akammayuttā evameva pathavīsamo ayaṃ hiriyatāya. Ayaṃ lakkhaṇo.
143如何斥退令人厌恶与不厌恶的双重法，而保持平等心？保持正念且正知，观察所现前之法，欲望便是令人厌恶的，怨恨亦是令人厌恶的，尊者沙利佛因此离弃怨恨，破除不悦，维持平等心，保持正念与正知。他所观察者即是五种无上感官修习，此为经典所示。
Tattha katamo catubyūho hāro? Imamhi byākaraṇe ko tassa āyasmato adhippāyo? Ye keci arahantā indriyabhāvanaṃ ākaṅkhiyanti, te pathavīsamataṃ uppādayissantīti. Ayaṃ adhippāyo.
144第九十九问：此中何者是说法内容？经中说，所说即此经中所现的见法、法乐行，及解脱之心的检视，解说由高级智慧主导。
Tattha katamo āvaṭṭoti? Natthi āvaṭṭassa bhūmi.
145何者是检验？谓身上观察身者，因其怨恨与不怨恨，心不住于怨恨，若有不怨恨，心亦不散乱，则能生一心摧伏之力，此谓检验、失去欲念之力。
Tattha katamo vibhatti? Yo kāyānupassī viharati, so pathavīsamacittataṃ paṭilabhissatīti na ekaṃsena. Kiṃ kāraṇaṃ? Ye khaṇḍakādichinnakādino, na te pathavīsamacittataṃ paṭilabhanti. Sabbā kāyagatāsati sekkhabhāvanāya nibbānaṃ phalaṃ, ayaṃ vibhatti.
146何者是正当失落？谓身心修习时，无一杂念轻慢出离道者，若存此理，即为正当失落。
Tattha katamo parivattano hāro? Ye kāyānupassino viharissanti, tesaṃyeva kāyapaccayā uppajjeyya āsavā vighātapariḷāhā, ayaṃ parivattano hāro.
147何者是立基失落？谓身修习中，初禅正念之立基，谓心如地般稳定，此即无常观察的立基失落。
Tattha katamo otaraṇo? Pañcakkhandhā avitiṇṇā bāvīsatindriyāni, tathā yaṃ manindriyaṃ, taṃ manodhātu manāyatanañca. Yaṃ samādhindriyaṃ, taṃ dhammadhātu dhammāyatanañca. Ayaṃ otaraṇo hāro.
148那里所谓的标志是什么？是心念如同大地般安住，且觉知自身如同大地般安住。所谓“如大地般”意指什么呢？譬如一切像石头般坚定不动的事物，这种如大地般的心便是谦卑庄重的表现。这就是该标志。
Tattha katamo sodhano hāro? Ye ca manasā cattāro bhāvetabbā, te sabbe bhāvitā yaṃ taṃ manena pahīne pattabbataṃ sabbattha etassa ca atthāya ārambho, so attho suddho. Ayaṃ sodhano hāro.
149那里所谓的四重防护是什么？在此解释中，尊者的什么权威？凡是阿拉汉希望培养根识之力者，他们将生起如大地般的心念。这就是这种权威。
Tattha katamo adhiṭṭhāno? Ayaṃ samādhi ekattatāya paññatto, cha kāyā ekattatāya paññattā. Pañcindriyāni rūpīni rūpakāyo. Cha vedanākāyā vedanākāyo. Cha saññākāyā saññākāyo. Cha cetanākāyā cetanākāyo. Cha viññāṇakāyā viññāṇakāyo. Sabbepi ete dhammā dhammakāyotiyeva saṅkhaṃ gacchanti. Ayaṃ adhiṭṭhāno.
150那里所谓的环绕是什么？大地上不存在环绕。
Parikkhāroti samāpattikosallañca vīthikosallañca hetu. Yañca gocarakosallaṃ yañca kallaṃ taṃ kosallaṃ paccayo. Vodānakosallaṃ hetu, kallaṃ paccayo. Sukhaṃ hetu, abyāpajjaṃ paccayo. Ayaṃ parikkhāro.
151那里所谓的辨别是什么？有人安住于观身法，则必获得如大地般心念，但并非仅此一法。为何？诸如断裂零碎的微细体件，不具如大地般的心念。身行念是一切禅修的基础，是涅槃果的缘起，这即是辨别。
Tattha katamo samāropanoti? Yathā pathavī sucimpi nikkhīpante asucimpi nikkhitte tādiseyeva evaṃ kāyo manāpikehipi phassehi amanāpikehipi phassehi tādisoyeva paṭighasamphassena vā sukhāya vedanāya tādisaṃ yo cittaṃ. Idaṃ suttaṃ vibhattaṃ saopammaṃ ugghaṭitaññussa puggalassa vibhāgena. Tattha samāropanāya avakāso natthi.
100那里所谓的流转防护是什么？凡将修习观身者，因身而起的烦恼邪见即会生起，这即是流转防护。
100. Tattha katamaṃ suttaṃ saṃkilesabhāgiyaṃ? Yato ca kusalehi dhammehi na virodhati, na vaḍḍhati, imaṃ ādīnavaṃ bhagavā deseti, tasmā channaṃ vivareyya, vivaṭaṃ nātivassati, tato ādīnavato vivareyyāti taṃ tīhi dhammehi nābhidhaṃsitāti asubhasaññāya rāgena nābhidhaṃsiyati. Mettāya dosena nābhidhaṃsiyati. Vipassanā mohena nābhidhaṃsiyati. Evañcassa yo yo dhammo paṭipakkho tamhi tamhi dhamme paripūrissati. Yo tassa dhammassa akusalo dhammo paṭipakkho, tena nādhivāsiyati.
153那里所谓的超越是什么？五蕴未被超越，六根未断除，并且所谓的心根与心界，定根与法界，法所与法界，皆未能超越，这就是超越防护。
Aparo pariyāyo. Ye ime dhammā attanā na sakkoti vuṭṭhānaṃ, te ete dhammā desitā. Channamativassatīti tehi vitakkaṃ yena ca sakkā puna desitaṃ cittaṃ vibhāvetuṃ pariyodāpetuṃ vivekaninnassa vivekapoṇassa vivekapabbhārassa vuddhiṃ virūḷhiṃ vepullataṃ āpajjati kusalesu dhammesu, seyyathāpi nāma uppalaṃ vā kumudaṃ vā padumaṃ vā udake sukkapakkhe cando yāvaratti yāvadivaso āgacchati, tassa vuddhiyeva pāṭikaṅkhitabbā, na parihāni, evaṃvidhaṃ taṃ cittaṃ nābhidhaṃsiyati. Aparopettha yo akūṭo asaṭho amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tattha yo chādeti tassa akusalā dhammā cittaṃ anudhāvanti. Channamativassatīti yo pana hoti asaṭho akūṭo amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tassa cittaṃ akusalehi dhammehi na viddhaṃsiyati, ayaṃ suttattho.
101此中何为考察、断疑呢？心所应修习的四者，凡一切皆应修习，修习已者，所有应舍心念许可之法，于一切处随时施舍，正以此为缘起的事，便为清净义理，此即考察断疑。
101. Tattha katamā desanā? Idha desitā dasa akusalakammapathā adhivassanatāya dasa kusalakammapathā anadhivassanatāya akusalehi na visujjhati. Yathā vuttaṃ bhagavatā ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissantī’’ti.
155此中何为持守？此持守即定，谓一心专念称为定。六根身体称为一体。五根即眼、耳、鼻、舌、身，皆为根身。三受身即受身。三想身即想身。三意身即意身。三识身即识身。一切法汇聚而成法身，此即持守。
Tattha katamo vicayo? Yassevaṃ cittaṃ adhivāsiyati, tassa bujjhitassa yaṃ bhaveyya kūṭeyya, taṃ ānantariyenapi satthari vā guṇānukampanatāya, ayaṃ vicayo.
156扫清障碍为达成之能巧与妨碍之能巧。何者为能巧场所？何者为着念？此能巧为因，着念为缘。安乐为因，无瞋恚为缘，此即障碍扫除。
Tattha katamā yuttīti? Evaṃ anadhivasiyantaṃ cittaṃ vuṭṭhāti. Vuṭṭhitaṃ patiṭṭhahati kusalesu dhammesūti atthi esā yutti.
157此中何为加设？如土地净净时表面凸起，不净之地浸没其中，于是身体无论欢喜、不欢喜之触，或似抵触或安乐之感，皆如土之表面凸起。此为未分割之法，犹如未破碎之法。加设无余地。
Padaṭṭhānanti channamativassatīti channaṃ asaṃvarānaṃ padaṭṭhānaṃ, vivaṭaṃ nātivassatīti achannaṃ saṃvaraṇānaṃ. Tasmā channaṃ vivareyya vivaṭaṃ nātivassatīti desanāya padaṭṭhānaṃ.
158何名为杂受净法？由善法不相违，不增长，世尊说此恶因，故应遮掩，不使显露，遮蔽而不透漏。于此三法不近瞋恨不害，不以慈悲不害，不以慧观不害。所以诸法中，每合法境界，彼此圆满。若为彼法之不善，则不为其所染。
Lakkhaṇoti channamativassatīti ye keci vicittena channena ekalakkhaṇā dhammā sabbe te aviddhaṃsiyanti. Tasmā channaṃ vivareyya. Vivaṭaṃ nātivassatīti ye keci tena acchannena ekalakkhaṇā dhammā sabbe te nātivassantīti lakkhaṇo hāro.
159是为别释。若自不能起者，彼为说法。有遮蔽不透漏之意，以方便令心分明，除烦恼寂静中生慧，增长其功用。犹如荷花、芙蓉、莲花于水中，依水主生，日复一日，增长无损，心亦不被染。若人不愚痴、不邪妄、公正正直，真如实现自性。若有遮掩，不善法心后随行。盖有遮蔽者，正如不愚痴邪妄公正正直者如实现自。其心不为不善法所损，此为经义。
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Yesaṃ kesañci cittaṃ akusalā dhammā adhipaṭidesitā te yathādhammaṃ paṭikarissantīti ayaṃ tattha bhagavato adhippāyo. Ayaṃ catubyūho hāro.
160那里所讲的教义是什么？这里所说的是，为了消除恶业之果，提出了十种恶的业道；为了不消除善业之果，提出了十种善的业道。恶者则不净洁。正如世尊所说：「诸比丘，心之污染者，众生皆为污染。」
Āvaṭṭoti yaṃ channaṃ taṃ duvidhaṃ kampamānaṃ samucchitabbo. Ānantariyasamādhīnaṃ. Tattha passaddhiyañca māno āsave vaḍḍheti, assaddhiyena ca pamādaṃ gacchati, pamādena onamati, unnaḷabhāvaṃ gacchati. Vuttaṃ cetaṃ bhagavatā ‘‘unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā’’ti cattāri tāni upādānāni, yāni cattāri upādānāni, te pañcupādānakkhandhā bhavanti. Imāni saccāni dukkhañca samudayo ca. Tasmā channaṃ vivareyyāti yena hetunā, te āsavā vaḍḍhanti. Tesaṃ pahīnattā āsavā pahīyante. Tattha appamādena assaddhiyaṃ pahīyati uddhaccakukkuccappahānena oḷārikatā tassa dve dhammā na samatho ca bhāvanā ca pāripūriṃ gacchanti. Yo tesaṃ āsavānaṃ khayo, ayaṃ nirodho. Imāni cattāri saccāni, ayaṃ āvaṭṭo.
161那里所指的‘境界’是什么？是指那种心所主宰的境界。凡是如是主宰其心的人，他所觉察到的并胜过三界诸天乃至导师的各种功德悲愍，这便是所谓的境界。
Tattha katamo vibhatti hāro? Channamativassatīti na ekaṃso. Kiṃ kāraṇaṃ? Yassa assā nivattanā yathāpi sekkhānaṃ. Yathāvuttaṃ bhagavatā –
167那里所谓的‘适合’是什么？是指那样未被主宰的心清净显现的状态。此‘适合’即是指既已出现且依止于善法的心所状态。
‘‘Kiñcāpi sekkho pakareyya pāpaṃ, kāyena vācāya uda cetasā vā;
168『所在』者，谓遮盖之持续。遮盖者即未受约束之所在，非遮盖者则是受约束。故这里以教导『所在』意为遮盖之所在，非遮盖者则非持续所在。
Abhabbo hi tassa pariguhanāya, abhabbatā diṭṭhapadassa hotī’’ti.
162所谓标志，即遮盖之持续者。或谓：用心所所遮盖之标志，所有此类法皆被摧毁。故为识别遮盖法的标志。非遮盖者即无遮盖之法，其所有法皆不持续，称为标志之消失。
Kiñcāpi tesaṃ nivāraṇaṃ cittaṃ hoti. Api tu appaccayā samāye ca te niddisitabbā, ayaṃ vibhattihāro.
163那这里所谓的四种恶所支配者为何？此经中世尊所说的谁为统御？所谓恶心法所主宰之法，彼皆将如法反抗，故此即为世尊所说之统御者。此即四恶之统御。
Tattha katamo parivattano hāro. Channamativassatīti yassa ye dhammā sabbaṃ anavivaṭaṃ ativassiyati, vivaṭaṃ nātivassati, avaguṇantaṃ nātivassati. Ayaṃ parivattano hāro.
164所谓『烦恼』者，即被遮蔽而震动者，分为两种，应当加以排除。一者为无间断的定。目前此处，清净心的自度与烦恼并行增长，因不信而陷入疏忘，因疏忘而迷醉，生起失去正见的状态。世尊曾曰：『懈怠失信者的烦恼增长』。此处所说四种取，有四种取，即五取蕴。此四法为真理与苦、集等，而烦恼因其所依而增长。烦恼一旦消除，便被摒弃。由此，疏忘除灭，无信障灭，烦恼止息，心意调伏，两法不失调、修习圆满。彼得此烦恼灭者，即为灭果。这四谛即为『烦恼』。
Tattha katamo vevacano hāro. Channanti āvutaṃ nivutaṃ pihitaṃ paṭikujjitaṃ sañchannaṃ parodhaṃ, vivaṭaṃ nātivassatīti yassa te dhammā pabbajjitā vinodaṃ nādhivassitā vantikatāti, ayaṃ vevacano hāro.
165此处何谓『缘起』？所谓遮蔽久住之故，不是一时一处。因何？因其难以回转如同学徒。正如世尊所说：
Tattha katamo paññatti hāro. Channamativassatīti kilesabhāgiyapaññattaṃ vivaṭaṃ nātivassatīti sadhammakiccaṃ yaṃ paṭipadā paññattiyā paññattaṃ, tasmā hi channaṃ vivareyyāti anusāsanapaññattiyā paññattaṃ, vivaṭaṃ nātivassatīti niddhānapaññattiyā paññattaṃ, ayaṃ paññatti hāro.
166『稍有学徒以身语心作恶，
Tattha katamo otaraṇo hāro? Channamativassatīti tayo kilesā rāgo doso moho, te khandhesu saṅkhārakkhandho…pe… te purā yathā niddiṭṭhaṃ khandhadhātuāyatanesu, ayaṃ otaraṇo hāro.
167其恶难以隐匿，因无能掩盖所作之实。』
Tattha katamo sodhano hāro? Yenārambhena idaṃ suttaṃ bhāsati so ārambho niyutto.
168此外，烦恼亦为心所障，如此因缘皆应明知，此即称为缘起。
Adhiṭṭhānoti channamativassatīti ekattatāya paññattaṃ. Kiṃkāraṇaṃ? Idaṃ hi ativassatīti imassa ca ativassati evañca ativassatīti ayaṃ vemattatāya yā suṇasādhāraṇehi lakkhaṇehi paññāpiyati, sā ekattapaññatti.
169何谓『转变』？所谓遮蔽久住，是指诸法虽无变化却难以彻底通达，未能识破、非无瑕疵。此即为转变。
Tattha katamo parikkhāro? Yañca taṃ ativassiyanti, tassa dve hetū dve paccayā akusalapasuteva vācakattābhirati ca. Ime dve ayonisomanasikāro ca kusalā dhammā vopasaggā ca, ime dve paccayā.
170其中，何者谓之障碍？所谓遮覆、包裹、遮蔽、反向的、不想面对、隐藏、阻挡、阻遏及不透入者，为那些属于三学教义中，已入学而未消散者，即谓此障碍。
Tattha katamo samāropano? Channamativassatīti vemati passatīti channaṃ yaṃ pariggahituṃ yaṃ adesituṃ appassutaṃ yaṃ kathaṃkathā vibhūtena akusalamūlena yaṃ taṇhāya ca te vaḍḍhati dosāti sannitvā te appasakkhayena saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano . Yaṃ puna tathā desanā, tasseva akusalā dhammā vuddhiṃ virūḷhiṃ vepullatamāpajjati tassa saṅkhārā nirodhā, ayaṃ samāropano.
102其中，何者谓之概念？所谓遮蔽而不透入者，是指烦恼所主导的概念；不遮蔽、不透入者，是指善法的功用中，依其修行法规范界定的概念；遮蔽而透入者，是指依戒律规范界定的概念；不遮蔽且不透入者，是指究竟灭的判定概念，此即谓之“概念”。
102. Cattāro puggalā tamo tamaparāyanoti…pe… tattha katamo vuccate tamo nāma? Yo tamo andhakāro, yathā vuttaṃ bhagavatā ‘‘yathā andhakāre tasmiṃ bhayānake sakampidhātupuriso na passati, evameva aññāṇato tamopanandhakāro pāpakasakammasavipākaṃ na saddho hoti. Iti evaṃ lakkhaṇatā aññāṇaṃ tamo avijjā moho, yena sattā yathābhūtaṃ nappajānanti, iti vuccati tamoti. So tiṇṇaṃ cakkhūnaṃ tamo maṃsacakkhuno dibbacakkhuno paññācakkhuno, imesaṃ cakkhūnaṃ idha tamo niddisiyati aññāṇanti. Tattha katamaṃ aññāṇaṃ adassanaṃ? Atha nissaye yaṃ pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ hetumhi aññāṇaṃ paccayamhi aññāṇaṃ tassa aññāṇino samādhibhūtassa eso nissando. Yaṃ na jānāti idaṃ sevitabbaṃ idaṃ na manasikātabbanti. So tena tamena niddisiyati tamopi yathā vuccati. Mūḷhoti evaṃ cetanā. Tena tamena so puggalo vuccati. Tamoti so tena tamena asamūhatena asamucchinnena tapparamo bhavati tapparāyano, ayaṃ vuccati puggalo tamo tamaparāyanoti. Parāyanoyeva dhammo manasikātabbo so tamo dahati aññacittaṃ upaṭṭhapeti. Te cassa dhammā nijjhānakkhamanti. So sutamayāya paññāya samanupassati.
172其中，何者谓之超越？所谓遮蔽且不透入者，即指三毒之贪、嗔、痴，这些存在于五蕴中即名行蕴……如前所示，在五蕴、界、处中，这即是超越。
Tattha katamo tamo jotiparāyano? So tena paññāvasena iriyati evaṃ tasseva iriyantassa parāyano bhavati. Ayaṃ vuccate puggalo tamo jotiparāyano.
173其中，何者谓之开端？是指以此经文为开始时，即谓作开端。
Tattha katamo puggalo joti jotiparāyano ? Tattha vuccati joti nāma yaṃ tassa ce tamassa paṭipakkhena ye ca dhamme antamaso ñāṇāloko, so suṇadhammo puggalo tamo jotiparāyano, tattha vuccate, yoyaṃ puggalo tamo jotiparāyano, so yadi tathārūpaṃ kalyāṇamittaṃ paṭilabhati, yo naṃ akusalato ca nivāreti bhāvitakusalatāva bhāvī niyojetīti . Evañca saddhammaṃ deseti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhajitabbā, ime dhammā na bhajitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. Paccate saññāya yathā saññāyati satindriyāni, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvetabbā, ime dhammā na bhāvetabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. So te dhamme susuyyati, sotaṃ odahati, aññaṃ cittaṃ upaṭṭhapeti, te cassa dhammā nijjhānakkhamanti, so sutamayāya paññāya samannāgato so tena paccayavasena iriyati evaṃ tasseva iriyanti tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.
174所谓建立，即是定义上的统摄。为何者？此即为此处的“超透入”之义，是在广泛流通中以明显特征被说明的，乃为统一的定义。
Tattha katamo puggalo joti tamaparāyano? Joti nāma yā tasseva tamassa paṭipakkhena ye dhammā antamaso ñāṇāloko, so puna dhammo. Katamā uccate? Paññāyato paṇḍitoti vuccate, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvitabbā, ime dhammā na bhāvitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbā. Idha pana pāpamittasaṃsevano pāpamittavasānugo akusale dhamme abhivaḍḍheti, kusale dhamme pajahati. So tena pamādena paccayasaññā amanasikatvā assatiasampajaññaṃ āsevati. Tayā yo paṭipakkho tamo, so pavaḍḍheti. So tamābhibhūto parāyano tamaparamo ceva bhavati. Ayaṃ vuccati puggalo joti tamaparāyano.
103其中，何者谓之缘起？所谓被称作“超透入”的，即具二缘故、二条件，如同不善法之根源与其显现类似。这二者即为非正念所转入，善法亦是缘起相，二者互为条件。
103. Tattha katamo puggalo joti jotiparāyano? Tattha vuccate soyaṃ puggalo kalyāṇamittassa sannissito bhavati sakkā saṃyogī kusalaṃ gavesī, so kalyāṇamitte upasaṅkamitvā paripucchati, paripañhayati? Kiṃ kusalaṃ, kiṃ akusalaṃ? Kiṃ sāvajjaṃ, kiṃ anavajjaṃ? Kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ? Kiṃ bhāvitabbaṃ, kiṃ na bhāvitabbaṃ? Kiṃ upasampajja vihātabbaṃ, kiṃ na upasampajja vihātabbaṃ? Kiṃ manasikātabbaṃ, kiṃ na manasikātabbaṃ? Kathaṃ saṃkileso hoti, kathaṃ vodānaṃ hoti? Kathaṃ pavatti hoti, kathaṃ nivatti hoti? Kathaṃ bandho hoti, kathaṃ mokkho hoti? Kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hoti? So ettha desitaṃ yathā upaṭṭhitaṃ tathā sampaṭipajjanto so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Evaṃ…pe… yāva kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hotīti vitthārena kātabbaṃ. So te dhamme adhipāṭikaṅkhāti evaṃ lakkhaṇaṃ ñāṇaṃ vijjā ālokaṃ vaḍḍheti. So puggalo tapparamo bhavati tapparāyano, ayaṃ vuccate puggalo joti jotiparāyano.
176此中，何者为假设？所谓覆盖过度者，即谓因执著遮蔽、迷惑不见，不能清楚了知、牢记，亦不能用道理详尽分析者，此类由烦恼所生之无善根本，与渴爱相应随顺，诸行增盛者为假设（遮蔽）。由诸行为因，识至老死，此为假设。又若如此说法者，其所生诸无善法日渐增长壮盛。以诸行断灭为缘，此亦假设。
Tattha katamo puggalo tamo tamaparāyano? Yo akusalaṃ dhammaṃ dīpeti. Taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti, tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.
177102. 四种人谓为暗黑之极……诸言：何谓暗黑？所谓暗黑为昏暗无光，如世尊所说：正如人在昏暗、恐怖之处，见不得事物，愚昧无知之人亦如是，不信他识，业果恶果不能相信。依此，其特征为无知、愚痴、不明之迷，令众生无真实觉知，谓之暗黑。此暗黑犹三眼（肉眼、神通眼、慧眼）俱暗，其中指肉眼之暗，所谓无知。何为无知？缘于前后无知、因缘之无知，基于此种无知之所依靠，依乎此种无知恒于习气定聚者。所谓无知者，即不识当修何法、不当念何法。由此称为暗黑，名为愚痴。依此愚痴，此人称为昏迷者，其为暗黑无净断，成恶人极，谓之暗黑极尽之人。此类极尽之人，应当观其法，火能焚暗，启持他心，其所法终会灭尽。彼亦以所学之慧解真理。
Tattha yo puggalo tamo jotiparāyano? So tamena akusalassa kammassa vipākaṃ dasseti. Tameti yaṃ cakkhu kalyāṇamittassa yena akusale dhamme pajahati, kusale dhamme abhivaḍḍhati.
178此处，何谓暗黑持明极尽者？谓以智慧之力而行者，彼以智慧行故，名为暗黑持明极尽者。
Tattha yo ca paṇītāsu gatīsu upapattiṃ dasseti, tapparamo tena vuccate tamo jotiparāyano.
179何人谓为光明持明极尽者？谓光明者，即为其与暗黑相反之法、于法中心识明亮者。此人若得善友，善友能护离不善，令其增长善法，亦正宣讲真法。如是者，此诸法为善，非善，有止，非止，应修，应不应修，宜修，非宜修，宜入，非宜入，宜念，非宜念。由此慧眼所见以识一切法。此人对诸法心生希欢，觉知明了，能护持他心，诸法皆灭。故此智慧者安住于所闻之真理。
Tattha yo puggalo joti tamaparāyano? Kusalassa kammavipākaṃ dasseti. Yaṃ cakkhu pāpamittasaṃsaggena pāpamittupasevena pāpamittavasānugo akusalaṃ dhammaṃ abhivaḍḍhati, taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti. Tapparamo tena vuccate joti tamaparāyano.
180何人谓为光明持暗极尽者？光明即彼暗黑之逆境诸法也，称为智慧、贤者，能洞察诸法的分别。然其因随恶友共邪恶法，善法废舍，因疏失缘起无觉，故明觉反被暗障增盛。无知随顺者，则此暗黑益种，此人称为光明持暗极尽者。
Tattha yo puggalo joti jotiparāyano so jotitā pabhātā yāva paṇītāsu gatīsu upapattiṃ dasseti. Tapparamo tenāha joti jotiparāyano.
181103. 何人谓为光明持明极尽者？谓此人亲近善友，能亲得善缘，探索询问：何为善法？何为不善？何为止戒？何为不止戒？何为应修？何为不应修？何为当入？何为不当入？何为应念？何为不应念？染污如何生起？放逸如何转灭？束缚与解脱如何？有我生起及灭尽如何？诸法讲明无误，依教奉行，观察详知诸法特性与真相明了者，谓为极尽之人，即为光明持明极尽者。
Jotitamaparāyanena dasa akusalānaṃ kammānaṃ udayaṃ dasseti. Tamena puggalena akusalānaṃ kammānaṃ vipākaṃ dasseti. Na akusalānaṃ dhammānaṃ vipākaṃ dasseti. Tamena aṭṭha micchattāni dasseti. Jotinā aṭṭha sammattāni dasseti. Jotinā tamaparāyanena dasa akusalakammapathe dasseti. Jotinā paṇītattaṃ dasseti. Tamena jotiparāyanena atapanīyaṃ dhammaṃ dasseti. Jotinā tamaparāyanena tapanīyaṃ dhammaṃ dasseti. Ayaṃ suttattho.
104那里，什么样的人被称为“于暗中堕落的人”？是那种显扬不善法的人。他示现于心志低劣者之中堕入恶道的情形，因而最为上者，是暗中堕落的最上人。此人称为“于暗中堕落的人”。
104. Tattha katamo desanā hāro? Imamhi sutte kiṃ desitaṃ? Tattha vuccate imamhi sutte kusalākusalā dhammā desitā. Kusalākusalānañca dhammānaṃ vipāko desito. Hīnappaṇītānañca sattānaṃ gati nānākāraṇaṃ desitaṃ. Ayaṃ desanā hāro.
183那里，什么样的人被称为“于暗中则光明者”？是能示现那暗沉不善业果报的人。所谓‘暗中’者，是良善之目所见，能使远离不善法、增长善法之眼。
Tattha katamo vicayo hāro? Akusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito akusale dhamme uppādiyati vicayantaṃ yujjati. Kusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito kusale dhamme uppādiyati vicayantaṃ yujjati. Ayaṃ vicayo yutti ca.
184那里，示现于美好归趣中堕入之人，是以被称为“于暗中之光明者”极上者。
Tattha katamo padaṭṭhāno hāro? Yo puggalo joti, so paccavekkhaṇāya padaṭṭhānaṃ. Yo puggalo tamo, so tamādinnaṃ vānupassanāya padaṭṭhānanti dasseti. Tamena jotiparāyanena appamādassa padaṭṭhānaṃ dasseti, tamo avijjāya ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Jotinā tamaparāyanena pamādassa ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Ayaṃ padaṭṭhāno.
185那里，什么样的人被称为“光明而堕入黑暗者”？是能示现善业果报者。被恶友缠染、与恶友相伍、随顺恶友而增长不善法者，示现于心志低劣者中堕入恶趣。因而被称为“光明而堕黑者”最上者。
Tattha katamo lakkhaṇo hāro? Tamena tamaparāyanena tamoti avijjāya niddiṭṭhāya sabbakilesadhammā niddiṭṭhā honti. Tamena jotiparāyanena jotivijjāya niddiṭṭhāya sabbe bodhipakkhiyadhammā niddiṭṭhā honti. Jotitamaparāyanena pamādo niddiṭṭho hoti. Tamena jotiparāyanena appamādo niddiṭṭho hoti. Ayaṃ lakkhaṇo hāro.
186那里，什么人被称为“光明中之光明者”？能示现从光明到晨曦再至善趣堕入之人，是光明中至上者。
Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā nīcakulino, na te imaṃ sutvā kusale dhamme samādāya vattissanti. Ye sattā uccakulino, te imaṃ dhammadesanaṃ sutvā bhiyyoso mattāya kusale dhamme samādāya vattissantīti. Ayaṃ catubyūho hāro. Bhūmiyaṃ upadeso.
187以暗中堕落者示现十种不善业发生。以暗中堕落者示现不善业之果。非不善法之果。“暗中堕落者”示现八种邪见，“光明者”示现八种正见。“光明而暗堕者”示现十条不善业道，“光明者”示现美好。“暗中堕落者”、以此示现不得胜法，“光明者”以此示现胜法。此为经义。
Tattha katamo āvaṭṭo hāro? Yā avijjāto pabhūti taṇhā, ayaṃ samudayo. Yo tamo tamaparāyano, idaṃ dukkhaṃ. Imāni dve saccāni dukkhañca samudayo ca joti yena suttena dhammena paññāpiyati, so dhammo paññindriyassa padaṭṭhānaṃ. Tena amohena tīṇi kusalamūlāni pāripūriṃ gacchanti saggassa padaṭṭhānaṃ.
188此处所说的教导法门为何？在此经中宣说了什么？此处言说的是在此教法中，善恶法被宣说。亦即宣说了善恶法之果报。又宣说了低劣愚钝众生的去处有多种不同。这便是教导法门。
Tattha katamā vibhatti? Tamo tamaparāyanoti na ekaṃsena. Kiṃ kāraṇaṃ? Atthi tamo ca bhavo aparāpariyavedanīyena ca kusalena jotinā puggalena sahopattibhāve. Atthi joti ca bhavo aparāpariyavedanīyena ca akusalena tamena puggalena sahopattibhāve parivattanā tamesu paṭipakkhoti jotinā tamaparāyano.
189此处所说的分别法门为何？是指承受恶业果报的那个分别法门。立于恶法上产生并与分别合成结合者。以及承受善业果报的那个分别法门。立于善法上产生并与分别结合者。这就是分别与结合法门。
Tattha katamo vevacano? Yo tamo, so evaṃ attabyāpādāya paṭipanno, so assaddhāya bālo akusalo abyatto anādīnavadassī. Yo joti, so attahitāya paṭipanno paṇḍito kusalo byatto ādīnavadassī. Ayaṃ vevacano.
190此处所说的准据法门为何？所谓准据者，是指观察之准据。凡人若明，乃以光明为观照之准据。若暗，则以暗所蕴含之粗重观相为准据。故由光明引导者，显现谨慎为准据；由暗昧与无明及见解为准据者显现；亦由光明与暗相交错显现的则为不谨慎见解的准据。这即准据法门。
Tattha katamā paññatti? So puggalo vipākapaññattiyā paññāpiyati, akusale pariyādinnatā paññāpiyati. Jotikusaladhammupapattipaññattiyā paññāpiyati kusaladhammavipākapaññattiyā cāti.
191此处所说的相好法门为何？以暗相所对应之暗昧者，无明与一切烦恼法得以显现。以光明所对应之慧光者，所有觉支法得以显现。以暗明交错者，懈怠显现。以光明专尊者，则显现不懈怠。这便是相好法门。
Otaraṇoti ye avijjāpaccayā saṅkhārā yañca jarāmaraṇaṃ yā ca avijjā, taṃ padaṭṭhānaṃ, niddesena vijjuppādo avijjānirodho yo yāva jarāmaraṇanirodho, ime dve dhammā saṅkhārakkhandhapariyāpannā. Dhammadhātu dhammāyatanañca padaṭṭhānaṃ niddesena dhātūsu.
192此处所说的四部众法门为何？在此经中，世尊有哪些教导？出身贱贱家之众生，若不闻此法，不会致力修习善法；出身尊贵贵族者，闻此法后更会精进专心修习善法。这即四部众法门。为根本劝导。
Tattha katamo sodhano? Imassa suttassa desitassa ārambho. Adhiṭṭhānoti tamoti bhagavā bravīti, na ekaṃ puggalaṃ deseti. Yāvatā sattānaṃ gati, tattha ye duccaritadhammena upapannā, te bahulādhivacanena tamo niddisati. Yā joti sabbasattesu kusaladhammopapatti sabbaṃ taṃ jotīti abhilapati ayamekatā paccayo yonisomanasikārapaññatti catunnaṃ mahābhūtānaṃ puggalānaṃ.
193此处所说的轮回法门为何？所谓轮回者，无明所生之渴爱即为集。持守暗相者即为苦。此两谛，苦及集，以及依经教所闻的光明，皆由准据法门显现的法性。由此胜解，即可得三善根圆满，往生天上作为资粮。
Tattha katamo parikkhāro? Akusalassa pāpamittatā paccayo, ayoniso manasikāro hetu. Kusalassa kalyāṇamittatā paccayo, yoniso manasikāro hetu.
194彼处所谓『黑暗』是什么？所谓黑暗并非单一存在。何以故？因有黑暗的存在，且由于存在彼黑暗对应的、由善行光明所生之人，与其共相依存。又有光明的存在，且由于存在彼光明对应的、由不善行黑暗所生之人，与其共相依存。二者互为转化，光明即引导黑暗归于彼岸。
Tattha katamā samāropanāti? Idhekacco nīce kule paccājāto hotīti nīce kule paccājāto rūpesu saddesu gandhesu rasesu phassesu, so upapanno sabbamhi mānussake upabhogaparibhoge. Joti paṇītesu kusalesu upapanno sabbamhi mānussake upabhogaparibhoge upapannoti.
105这里所谓的说法为何？谓为黑暗者，乃亲近自心之嗔恚者，是无信、愚痴、不善、无出离的。谓为光明者，则为利益自身者，是智慧、善巧、有出离之能、无惧畏者。此即此说。
105. Tattha katamaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ ca suttaṃ? Na taṃ daḷhaṃ bandhanamāhu dhīrāti gāthā. Kena kāraṇena taṃ bandhanaṃ daḷhaṃ? Catūhi kāraṇehi issariyena sakkā mocetuṃ dhanena vā aññena vā yācanāya vā parāyanena vā. Yesu ca ayaṃ rāgo maṇikuṇḍalesu puttesu dāresu ca yā apekkhā, idamassa cetasikabandhanaṃ. Taṃ na sakkā issariyena vā dhanena vā aññena vā yācanāya vā parāyanena vā mocetuṃ. Na ca tattha koci atthi pāṭibhogo. Iminā bandhanato mocayitthāti devo vā manusso vā tadidaṃ bandhanaṃ rāgānusayena ca chasu bāhiresu ca āyatanesu bandhati. Rūpesu rūpataṇhā bandhati, yāva dhammesu dhammataṇhā. Yo idha loke bandho paralokasmiṃ bandho nīyati. So bandho jāyati, bandho mīyati. Bandho asmā lokā paraṃ lokaṃ gacchati. Na sakkā mocetuṃ aññatra ariyamaggena imañca bandhanaṃ. Maraṇabhāvañca upapattibhāvañca bhayato viditvā chandarāgaṃ pajahati. So imaṃ chandarāgaṃ pajahitvā atikkamati. Ayañca loko ito paraṃ dutiyo.
196这里所谓的概念为何？谓此人以果报现象为认识对象，谓不善因业果报之枉曲为观念；以光明善法之出世发趣为认识，亦以善法果报为认识，此归于此种概念之中。
Tattha yaṃ bandhanāsaṅkhārānaṃ pahānaṃ idaṃ vuccati ubhayesu ṭhānesu vīriyaṃ, gandhaparivāto sumuni nopalimpati. Tatheva pariggahesu puttesu dāresu ca avūḷho salloti tasseva taṇhāya pahānaṃ dasseti. Ayaṃ taṇhāmūlassa pahānā vare appamattoti kāmo pamādavattati pahānāya nekkhammābhirato appamādavihārī bhavati. Tassa āsayaṃ pahānāya neva imaṃ lokaṃ āsīsati na paralokaṃ. Na idhalokaṃ nissitaṃ, piyarūpaṃ sātarūpaṃ ākaṅkhati. Nāpi paralokaṃ nissitaṃ piyarūpaṃ sātarūpaṃ ākaṅkhati, tena vuccate ‘‘nāsīsate lokamimaṃ paraṃ lokañcā’’ti. Yaṃ tassa pahānaṃ taṃ chedanaṃ aṭṭhakavaggiyesu muni niddiṭṭho. So idha virodho aṭṭhakavaggiyesu nāsīsanaṃ idha anāthā. Tathāyaṃ taṇhāya tassa pariggahassa vatthukāmassa ekagāthāya ete sabbe kāmā dassitā. Tena bhagavā deseti ‘‘etampi chetvāna paribbajanti anapekkhino sabbakāme pahāyā’’ti. Imissā gāthāya dvidhā niddeso saṃsandananiddeso ca samayaniddeso ca, yathā ayaṃ gāthā saṃkilesabhāgiyañca nibbedhabhāgiyañca, evaṃ tāya gāthāya saṃkilesabhāgiyañca nibbedhabhāgiyañca visajjanā. Evaṃ gāthā sabbagāthāsu byākaraṇesu vā niddiṭṭhaṃ suttaṃ.
106所谓『彼岸』者，谓由无明所依的行、以及老死与无明本身，即此立足点、指示对象。无明的消灭乃至于老死的消灭，此两法为蕴集法的彻底涵盖。法界、法所住处，又谓依此而明示于界与境界中也。
106. Tattha katamā desanā? Imaṃ suttaṃ kenādhippāyena desitaṃ. Ye rāgacaritā sattā, te kāme pajahissantīti ayaṃ tattha bhagavato adhippāyo.
198这里所谓的起始为何？即此经所教之开端。所谓『持守』，意即黑暗，世尊所说者也，非仅指一人。于众生之流转中，凡众生因恶行而生者，多以‘黑暗’一词比喻。谓光明者，则于所有众生中善法显现为全备，称为光明者。此种单一对应是四大根本法中众生依正思惟乃成之智慧观念。
Tattha katamo vicayo? Yassa dasavatthukā kilesā uttiṇṇā vantā viditā. Katame dasavidhāti , kilesakāmā ca orambhāgiyauddhambhāgiyā ca saṃyojanā dasavatthukāni āyatanāni, ayaṃ vicayo.
199这里所谓的观察法为何？谓不善者由于恶人之恶友、非正念维持而生；善者则因善友、正念维持而生。此为因缘之因。
Tattha katamā yutti? Ye sārattā te gāḷhabandhanena bandhanti atthi esā yutti.
200此处所说的加诸之义为何？比如有些生于下等世家者，即出生于下层世家，以色、声、香、味、触为缘起者，即现于世间一切众生所共受用之境界。又如生于善品中，现于世间一切众生所共受用的境界也是这样。
Tattha katamo padaṭṭhāno? Sāratto maṇikuṇḍalesu mamaṃkārassa padaṭṭhānaṃ. Apekkhāti atītavatthussa sarāgassa padaṭṭhānaṃ. Etampi chetvāti bhāvanāya padaṭṭhānaṃ.
201105. 这里所说的有染部分、断除部分之传统教理为何？圣者称此非坚固的束缚。因为何缘此束缚称为坚固？因有四种缘故，王者、天帝可令其解脱，财物、他人、乞求、他方亦可解脱。此缘是对宝戒指、子嗣、妻室的贪恋，这乃心所缠系之束缚。此束缚不可由王者、天帝、财物、他者、乞求或他方解脱。在此处无人可供享受。因此应以此束缚解除，无论是天神还是人皆是由此种贪染束缚于六触外界。对色法系色欲，直至法法系法欲，均受此束缚。此世间之束缚即转至彼世间之束缚。此束缚生起，亦当灭绝。束缚自此界至彼界往返流转。除非由圣者之道，不可解除此束缚。了知死之相及生死之相，于恐怖中断舍贪嗔之爱欲。断舍此贪嗔爱欲，能超越此界至彼界不复还返。
Tattha katamo lakkhaṇo? Sārattacitto maṇikuṇḍalesu yo ahaṃkāre visatto mamaṃkāre visatto, yo puttadāre sāratto. Khettavatthusmiṃ sāratto. Ayaṃ lakkhaṇo hāro.
202此处断除对染污和习结的束缚，名为对二地（此世与彼世）勇猛努力。对香之熏染，圣者不沾染之。于诸眷属、子嗣及妻室中之愚痴言语，正显示断除此渴望。此即渴爱根源断绝之良法，欲望渐少，由粗放转于细腻，善于断除，内心用功之人。为断除其住处，既不爱此世亦不恋彼世。既不依恋此世之可爱形貌，亦不依恋彼世之可爱形貌，故称为「此世彼世皆不恋舍」。此断除，乃八章经中有故圣人所示。此处若有违逆，即八章经中所说之断舍。于此渴爱及对附着物之贪爱，有一偈以作示现。世尊以彼偈示现教诲：「断除此等，犹如游行者无所依倚，舍弃一切欲望」。此偈兼具两种指示：谴责其结缠，时机宣说，故此偈兼解染污部分及断除部分。诸经中所有偈文与句法皆立此义理为正法。
Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo. Ye nibbānena chandikā bhavissanti, te puttadāre taṇhaṃ pajahissanti. Ayaṃ tattha bhagavato adhippāyo. Imāni cattāri saccāni.
203106. 此处所说宣说为何？此经以何权威宣说？此处世尊之权威为：一切行于贪染者，必当舍弃欲界。
Tattha katamo āvaṭṭo? Yā puttadāre taṇhā, ayaṃ samudayo. Ye upādinnakkhandhā, te ye ca bāhiresu rūpesu rūpapariggaho, idaṃ dukkhaṃ, yaṃ tattha chedanīyaṃ, ayaṃ nirodho. Yena bhijjati, ayaṃ maggo. Vibhattīti natthi vibhattiyā bhūmi, parivattanoti paṭipakkho niddiṭṭho.
204此处所说鉴别为何？谓诸烦恼中十种基础已超胜而知晓者。何谓十种？即欲界烦恼、由外起、由内起之系缠，十种为结缠、六触处，此即所说之鉴别。
Tattha katamo vevacano? Niddiṭṭho vevacano. Tattha katamo otaraṇo? Atthi taṇhā eko satto otiṇṇo tappaccayā viññāṇaṃ yāva jarāmaraṇaṃ. Yā tattha vedanā, ayaṃ avijjā vijjuppādā avijjānirodho yāva jarāmaraṇanirodho.
205此处所说和合为何？指诸长时坚固结缠而成之结合，即此和合也。
Tattha katamo sodhano? Suddho gāthāya ārambho. Tattha katamo adhiṭṭhāno? Na taṃ daḷhaṃ bandhanamāhu dhīrāti ekattatāya paññattā, na vemattatāya. Cattāro rāgā kāmarāgo rūparāgo bhavarāgo diṭṭhirāgo cāti ekattatāya paññattā.
206在那里，何为『根本所在』？所谓根本所在，是『我见』执着如同宝石耳环一般坚固的根本所在。所谓『期待』，是对过去所依止之境的痴爱根本所在。诸如此类的断除，是为了修习的根本所在。
Tattha katamo parikkhāro? Yesaṃ rāgo maṇikuṇḍalesu tassa subhasaññā hetu, anubyañjanaso ca nimittaggāhitā paccayo. Yāya te chinnāni tassa asubhasaññā hetu, nimittaggahaṇaanubyañjanaggahaṇavinodanaṃ paccayo.
207在那里，何为特征？所谓特征，是专心坚固如宝石耳环一般的，对于我执着和『我见』执着的心境，以及儿女家庭的执著，乃是如同田地之中坚固之所。这一特征即为染污。
Tattha katamo samāropano? Sāratto maṇikuṇḍalesu sammūḷhavidho duṭṭhātipi etampi chetvāna paribbajantīti taṃ pariññātatthaṃ parivajjitatthaṃ pajahitā, ayaṃ samāropano.
107在那里，何为四重染污？这里在经中，世尊有何主导意念？那些以涅槃为欲望的人们，将舍弃儿女家庭之渴盼。这即是世尊在此处的旨意。这四项为四圣谛。
107. Yaṃ cetasikaṃ yaṃ pakappitaṃ vitthārena paccayo, yaṃ vā cetasikaṃ kāyikaṃ cetasikaṃ kammaṃ. Kiṃkāraṇā? Cetasikā hi cetanā manokammāti vuccate, sā cetanākammaṃ, yaṃ cetasikaṃ imaṃ kāyikañca vācasikañca imāni tīṇi kammāni niddiṭṭhāni. Kāyakammaṃ vacīkammañca tāni kusalāni piyaṃ kāyena ca vācāya ca ārabhati parāmasati, ayaṃ vuccati sīlabbataparāmāso. Saṅkappanā te tividhā saṅkhārā puññamayā apuññamayā āneñjamayā, tappaccayā viññāṇaṃ te ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Yā subhasaññā sukhasaññā attasaññā ca. Idaṃ cetasikaṃ. Yaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati rūpārammaṇaṃ rūpapatiṭṭhitaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullataṃ gacchati, ayaṃ saṅkappanā, iti yaṃ viññāṇaṭṭhitīsu ṭhitaṃ paṭhamābhinibbattiārammaṇavasena upādānaṃ, idaṃ vuccati cetasikanti.
209在那里，何为缠缚？所谓缠缚，即对儿女家庭之渴爱，此为集。那些被执取的蕴，他取出外在色境的色法，此即苦。所应斩断者即为灭。由此断除者即为道。所谓断灭无分割，也非轮转，乃指相反之正道。
Tattha ṭhitassa arūpassa yā nikanti ajjhosānaṃ, idampi sakampitaṃ manāpikesu rūpesu piyarūpasātarūpesu ābhogo, idaṃ cetasikaṃ. Yaṃ ceteti sattesu manāpikesu abhijjhākāyagantho paṭighānusayesu byāpādakāyagantho sabbe cattāro ganthā, ayaṃ pañcasu kāmaguṇesu paṭhamābhinipāto cittassa yā cetanā yassa tattha assādānupassissa anekā pāpakā akusalā dhammā cittaṃ arūpavatiyo honti. Puggalo rāgānubandhibhūto tehi kilesakāmehi yathā kāmakaraṇīyo, ayaṃ vuccate kāmesu pakappanā. Evaṃ sabbe cattāro oghā. Yaṃ tehi kāmehi saṃyutto viharati bhāvito ajjhosanno, ayaṃ cetanā. Yassa tathāyaṃ avītarāgassa adhigatapemassa tassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā dukkhānuparivattitaṃ viññāṇaṃ hoti saritassa vayadhammasamuppādo cittaṃ pariyādiyati, idaṃ vuccati pakappitanti.
210在那里，何为证量？证量即所示之证实。何为超越？有渴爱，唯一存在，超越依止识，至于老死。该处有感受，此为无明起感，诸无明断至老死断。
Ekamekassa ceteti ca pakappeti ca viññāṇassa ṭhiti yā hoti, sā ca ṭhiti dvidhā ārammaṇaṭṭhiti ca āhāraṭṭhiti ca. Tattha yā ārammaṇaṭṭhiti, ayaṃ nāmarūpassa paccayo . Yā āhāraṭṭhiti yā punabbhavābhinibbattikā ṭhiti yā ca ponobhavikā ṭhiti, ayaṃ vuccati ārammaṇaṃ. Taṃ hoti viññāṇassa ṭhitiyā tassa viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇañca ceteti, atha ca puna patthayate yato na ponobhavikā anāgatavatthumhi, ayaṃ paṭipakkho niddiṭṭho. Na ceteti na patthayati atha ca dūsetīti duvidho niddeso. Assa pubbe hoti taṃ cetasikaṃ taṃ pakappitaṃ asamūhataṃ tappaccayā, ayaṃ viññāṇassa ṭhiti hoti.
108在那里，何为净化？以偈语开端为纯净。何为决定？非谓坚固系缚乃慧之统一，不是恐惧。四毒：贪欲、色欲、存在欲、见欲，皆是统一之决定。
108. Atha vā tassa anusayā āvibhavanti tappaccayā tassa punabbhavo nibbattati. Atha vā naṃ saṃkiyate appetu āgāre vā, sukhumā vā santi vā na saṃkiyate kāme taṃ evaṃ niccesupi āgāresu jāto hoti. Taṃ nayati yaṃ no kappetuṃ evaṃ saṅkhārā cetitā pakappitā ca ārammaṇabhūtā honti, yā ca cetanā yā ca pakappanā yañca vatthu nibbattaṃ, ubhopi ete ārammaṇaṃ viññāṇassa tathā cetanāya ca saṅkappanāya ca patthanāya ca bhūtā sattā ceteti ca saṅkappeti ca. Yaṃ gavesanā na ca ceteti na ca saṅkappeti. Katame ca sattā bhūtā? Ye ca tanujātaaṇḍajāpi aṇḍakā anubhinnā saṃsedajā na ca sambhinnā ime bhūtā. Katame sambhavesino gabbhagatā aṇḍagatā saṃsaranto ime na ceteti na pattheti na ca saṅkappeti. Anusaye na ca punabbhavo nibbattīti? Ye bhūtā sattā ye sambhavesino, te thāvarā. Ye vā sato cetenti patthenti ca ye thāvarā. Te na ca cetenti, na ca patthenti, na ca saṅkappenti, anusayena ca saṃsaranti.
212何为缠累？谓因贪欲对宝石玉饰生起美好见解，因观相染污所生缘故。若断除此等，则因不美好见解，不起相染污之取，亦不生嗔恚散逸。
Aparo pariyāyo. Ye ariyapuggalā sekkhā, tattha te na ca cetenti, na ca saṅkappenti, anusayena puna uppajjanti.
213何为加缚？谓如因执著缠累于宝石玉饰，虽有恶行亦断除之后，然于其执著已尽，弃离而令出家，此谓加缚。
Aparo pariyāyo. Sukhumā pāṇā bhūmigatā udakagatā cakkhuno āpāthaṃ nāgacchanti, te na ca cetenti, na ca saṅkappenti, anusayena ca saṃsaranti.
214第107条。所谓心行，谓何？乃受造作而初现，或为身行、或为心行。何以故？心行为意志作用，称为意根作业，所谓此心成为身语三业的根本。这身语业若为善，则取悦身语，故名戒戒净意。意念有三种：所行行、有善有恶堪饮、无记三种因缘，借此维持识的所依。此心行即善的法、乐的法及自知的法。所谓心识依止色法而存在，色法能引发欢喜、流涕、壮大、增长、繁盛，此谓心意行。心于识所寄住之处生起第一转变根本，此谓心行。
Aparo pariyāyo. Bāhikā sabbe bhikkhū abhimānikā, te na ca cetenti, na ca patthayanti, anusayena ca saṃsaranti, na ca cetenti, na ca saṅkappenti, na ca anusenti. Ārammaṇampetaṃ na hoti viññāṇassa ṭhitiyā.
215若以不起色法所住之心念为言，是谓情欲心行。彼心于六入中，起贪欲、嗔恚、愚痴、分别四结，称为五欲中的第一转入心，是意念。及彼意念结合于欲乐，躁动心念，谓心。若此心由无贪转为最纯净智，便生无转变之性；由此生怨恨、悲伤、忧苦、恼怒、痛苦，转变之识亦由此循环灭灭，心便移转，谓已起心行。
Na ca cetetīti pariyuṭṭhānasamugghātaṃ dasseti. Na ca anusetīti anusayasamugghātaṃ dasseti . Na ca cetetīti oḷārikānaṃ kilesānaṃ pahānaṃ dasseti. Na ca anusetīti sukhumānaṃ kilesānaṃ pahānaṃ dasseti. Na ca cetetīti yena bhūmi ca na ca patthayantīti sakadāgāmī anāgāmī, na ca anusetīti arahaṃ, na ca cetetīti sīlakkhandhassa paṭipakkhena pahānaṃ dasseti, na ca patthayatīti samādhikkhandhassa paṭipakkhena pahānaṃ dasseti, na ca anusayatīti paññākkhandhassa paṭipakkhena pahānaṃ dasseti, na ca cetetīti apuññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca patthayatīti puññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca anusetīti āneñjamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca cetetīti anaññātaññassāmītindriyaṃ, na ca patthayatīti aññindriyaṃ, na ca anusayatīti aññātāvino indriyaṃ. Na ca cetetīti mudukā indriyabhāvanā, na ca patthayatīti majjhaindriyabhāvanā, na ca anusetīti adhimattā indriyabhāvanā. Ayaṃ suttattho.
109所谓个别心与行，为识的住持。识有两种住处：一为客体所依住，二为食依住。客体所依住即色法名，食依住为再生灭的存在，是识的食粮。这因识而起之名色，持续至老死之时，复而返还，非再生时未来可以观，如此为对立现象，此谓识住。若无起无返，即堕流，则为心死。有二种释义。先前存在此心行此意念，非集体依此故，此为识的住持。
109. Tattha katamā desanā? Idha sutte cattāri saccāni desitāni. Yañca cetayitaṃ yañca pakappitaṃ atthi etaṃ ārammaṇaṃ cittaṃ patiṭṭhati vicinati yujjati. Na ca cetetīti na ca patthayatīti atthi evaṃ ārammaṇaṃ anusaye viññāṇamiti viciniyati yujjati na ca ceteti na ca patthayati. Anusayappahānā viññāṇaṭṭhitiṃ na gavesanti, viciyantaṃ yujjati. Ayaṃ yuttivicayo.
217第108条。而后，余习萌动，依此缘起后生复存。或不生起、有时存于舍内，或微妙处，非生未生。此即所引，非能引起之造作。此意念与心行俱为识的依缘，心、意及念念之造作为根本，谓众生念念生起、独立存在，无念无意者无此存在。何谓众生？谓所有有胎者、卵生者、湿生者、化生者是之。有生者、胎中者、卵中者、流转者为众生中坚固者。有念者存知并观察，谓坚固者。此坚固者不造作、不存知、不思惟，仍依余习流转。
Tattha katamo padaṭṭhāno? Cetanā pariyuṭṭhānaṃ cetanāpariyuṭṭhānassa padaṭṭhānaṃ. Saṅkappanaṃ upādānassa padaṭṭhānaṃ. Anusayo pariyuṭṭhānassa padaṭṭhānaṃ. Tesaṃ chandarāgavināsāya bhāvanā bhavarāgassa pahānaṃ.
218他译法的另一种说法。诸圣人中受持戒者，对于欲念既不生起意念，也不生起念想，但旧习气仍然复起。
Tattha katamo lakkhaṇo? Yaṃ cetasikanti vedayitaṃ pakappitaṃ uggahitaṃ viññātaṃ tabbiññāṇaṃ ārammaṇampi paccayopi.
219他译法的另一种说法。细微的感官现象依土地或水等界而生，因眼根的作用而现出，诸圣人对这些现象既不起意念，也不生念想，但旧习气仍然流转。
Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye punabbhavaṃ na icchanti, te na cetayissanti na ca patthayissantīti, ayaṃ adhippāyo.
220他译法的另一种说法。外在的所有比丘若生傲慢，彼等既不起意念，也不追求，但因旧习气流转，此时亦不生起意念，亦不起念想，亦不起习气。识心无所依止，故无着。
Āvaṭṭoti yā ca cetanā patthanā ca anusayo ca viññāṇaṭṭhitipahānā ca, imāni dve saccāni. Vibhattīti natthi vibhattiyā bhūmi. Parivattanā pana paṭipakkhaṃ suttaṃ.
221「不生起意念」显示意念消散聚合；「不起习气」显示习气消散聚合；「不生意念」并非指粗恶烦恼的断灭；「不起习气」并非指细微烦恼的断灭；「不生意念」也非指入流者果位及一来果位不生起意念；「不起习气」并非指阿拉汉果位；「不生意念」非指戒法蕴的对治断灭；「不生起意念」非指定法蕴的对治断灭；「不起习气」非指慧法蕴的对治断灭；「不生意念」非指不善业造作的断灭；「不起念想」非指善业造作的断灭；「不起习气」非六尘行的断灭；「不生意念」非指未知的诸根；「不起念想」非指别根；「不起习气」非指未知所无的根；「不生意念」非指弱根蕴的修行；「不起念想」非指中根蕴的修行；「不起习气」非指强根蕴的修行。这就是经文本义。
Tattha katamo vevacano? Cetanā rūpasañcetanā yāvadhammasañcetanā. Yo anusayo, te satta anusayā.
222第109：此处所说的是什么教诲？此处经中已宣说四圣谛。凡有意念起、意念放下者，此法即为心缘所依，心立处，心审察、绑定之所。所谓不生起意念、不放逸者，则是指存在这般心缘相续、心识的审察与结合中，非意念之不生起，非放逸。所以断除旧习气者，不寻求心识之立处而专心审察结合。此即正理。
Paññattīti cetanāpariyuṭṭhānaṃ paññattiyā paññattā. Saṅkappanaṃ upādānapaññattiyā paññattaṃ. Anusayo hetupaññattiyā paññatto. Viññāṇaṭṭhiti upapattihetupaññattiyā paññattā. Cetanā saṅkappanā anusayo samucchedo chandarāgavinayapaññattiyā paññatto. Paṭhame keci dvīhi parivattakehi paṭiccasamuppādo idappaccayatāya majjhapaññatti.
223何为止息意念？即为意念的断灭与意念的未断灭。意念乃为执著生起的依止。念想是取著的依止。习气乃意念的断灭。通过去除它们，修习可灭除贪爱及有漏。
Otaraṇoti dvīhi parivattakehi dukkhañca samudayo ca majjhimakehi maggo ca nirodho ca. Sodhanoti sutte suttassa ārambho.
224此中何为特征？所谓心所，即被感知、被感受、被起动、被认识的心，以及其所依缘，亦即心识。
Adhiṭṭhānoti yañcetayitaṃ sabbaṃ adhiṭṭhānena ekattāya paññattaṃ. Saṅkappitanti upādānekattāya paññattaṃ. Viññāṇaṃ ekattāya paññattaṃ.
225此中何为“四种要素”？于此经中，世尊示现何者为主宰？那些不欲再生者，既不设想，亦不蔑视者，这便是主宰因素。
Parikkhāroti subhañca ārammaṇaṃ ayoniso manasikāro cetanā hetupaccayatāya paccayo. Viññāṇassa patiṭṭhāno dhammo ārammaṇapaccayatāya paccayo. Tassa manasikāro hetupaccayatāya paccayo.
226所谓轮转者，即意志、动机、习气及放弃依止于识的状态，这些即为两种真实。所谓分裂者，实无分裂之地；而所谓转向者，则相反相对。
Tattha katamo samāropano? Idaṃ suttaṃ saññitaṃ tattha ceteti visajjanā iti niddisitabbā. Tassa diṭṭhiyā viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano. Ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā yāva jarāmaraṇanirodho.
110此中何为表达？即意志、身心所缘、心行及法行诸意等。所谓习气者，是七种习气。
110. Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ? Ayaṃ loko santāpajāto yāva ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu. Saṃkilesabhāgiyaṃ upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, yā tā pana taṇhā pahīyanti, bhavaṃ nābhinandatīti nibbedhassa nibbutassa bhikkhuno anupādāya punabbhavo na hoti. Upaccagā sabbabhavāni tādīti asekkhabhāgiyaṃ.
228所谓分别者，即意志相关的更替分别而成。所谓构想，由依附分别而成。习气，作为因缘分别。识所依止，作为产生因缘分别。意志、构想、习气、灭绝乃至欲、爱、戒禁分别。其中部分，依两重转向令缘起具中位分别。
Tattha santāpajātoti rāgajo santāpo dosajo mohajoti. Tesaṃ sattānaṃ ṭhānaṃ dasseti . Loko santāpajātoti phasso tividho sukhavedanīyo dukkhavedanīyo adukkhamasukhavedanīyo. Tattha sukhavedanīyo phasso rāgasantāpo, dukkhavedanīyo dosasantāpo, adukkhamasukhavedanīyo mohasantāpo. Yathā ca bhagavā āha paṭhamakassa valāhakassa gomagge yehi gahapatiputta rāgajehi dosajehi mohajehi santāpehi dukkhaṃ supati, te mama santāpā na santi.
229所谓超越，乃在两重转向中，于苦及其生起中间，行道及灭除。所谓净化，即经中所示法的开端。
Rogaṃ vadati attatoti tehi santāpehi santāpito tividhaṃ vipallāsaṃ paṭilabhati saññāvipallāsaṃ cittavipallāsaṃ diṭṭhivipallāsaṃ. Tattha asubhe subhanti saññāvipallāso. Dukkhe sukhanti cittavipallāso. Anicce niccanti anattani attāti diṭṭhivipallāso.
230『决意』者，凡所思愿，皆依决意而施设为一体；『思惟』者，依取之一体而施设；识，亦依一体而施设。
Yathā cittassa vipallāso saññādiṭṭhite tividhā vitakkā – cittavitakko vipallāso saññāvitakko vipallāso diṭṭhivitakko vipallāsopi. Tattha avijjā vipallāso gocarā gatipateyyabhūmi, yathā hi taṃ sañjānāti yathā vijānāti yathā sañjānāti ca vijānāti ca. Yathā khanti ceteti ime cattāro vipallāsā sattā yehi catubbidhaṃ attabhāvavatthuṃ rogabhūtaṃ gaṇḍabhūtaṃ ‘‘attā’’ti vadanti. Rogaṃ vadati attatoti ayaṃ āvaṭṭo. Yena yena hi maññati tato taṃ hoti aññathāti subhanti maññati na tathā hoti. Evaṃ sukhanti niccaṃ attāti so aññathā bhavameva santaṃ anāgataṃ bhavaṃ patthayati, tena vuccati ‘‘bhavarāgo’’ti. Bhavamevābhinandati, yaṃ abhinandati, taṃ dukkhanti pañcakkhandhe niddisiyati. Yañca tappaccayā sokaparidevadukkhaṃ tassa hi bhāvessati. Ettāvatā saṃkileso hoti. Pahānatthaṃ kho pana brahmacariyaṃ vussati. Tiṇṇaṃ santāpānaṃ chandarāgavinayo hoti.
231『Parikkhāroti』者，意指良善的对象缘起，非正思维所造。『Cetanā』（心意）则因缘生因果的关系而起。识的依止法，因缘于对象的缘起而立。其心意亦因缘生因果而起。
Upadhiṃ hi paṭicca dukkhamidaṃ bhavatīti ye bhavamevābhinandanti yassa bhāvessati, taṃ dukkhaṃ tassa dukkhassa pahānamāha. Sabbaso upādānañca yaṃ natthi dukkhassa sambhavoti cattāro vipallāsā yathā niddiṭṭhaupādānamāha. Tassa paṭhamo vipallāso kāmupādānaṃ, dutiyaṃ diṭṭhupādānaṃ, tatiyaṃ sīlabbatupādānaṃ, catutthaṃ attavādupādānaṃ, tesaṃ yo khayo natthi dukkhassa sambhavo upadhi nidānaṃ dukkhanirodhamāha. Evametaṃ yathābhūtaṃ sammappaññāya passato vibhavataṇhā na hoti. Vibhavaṃ nābhinandatīti dassanabhūmiṃ manteti sabbaso taṇhakkhayaṃ nibbānanti dve vimuttiyo katheti rāgavirāgañca avijjāvirāgañca. Tassa bhikkhunoti anupādisesanibbānadhātuṃ manteti. Ayaṃ suttassa atthaniddeso.
111此处所谓的附着为何？此经文所说的『saññitaṃ tattha ceteti』即应依记忆论释。依『diṭṭhi』（见解）与识为因缘，名色直到生老病死，便是此附着。此所依止者非识之存在，识灭则名色灭，名色灭则生老病死亦灭。
111. Tattha katamo vicayo? Yassa yattha pariḷāheti tassa pariḍayhantassa so yathābhūtaṃ natthi nibbindati ca, ayaṃ vicayo ca yutti ca. Padaṭṭhāno rāgajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Dosajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Mohajo pariḷāho upekkhindriyassa domanassindriyassa ca padaṭṭhānaṃ.
233一百一十。此处何为一切污染部分、抑制部分、不染污部分经文？此即由苦生起的世间，众多的沙门婆罗门都曾经历生死轮回的解脱。污染部分即烦恼为业缚故生苦，此为苦因。若渴爱断尽，无有生存之乐，入灭比丘则无再生之取执。生死更迭全属执断，故为不染污部分。
Tattha katamo lakkhaṇo hāro? Phassapareto vedanāpareto saññāparetopi saṅkhāraparetopi yena yena maññati yadi subhanimittena yadi sukhanimittena yadi niccanimittena yadi attanimittena asubhe subhanti maññati, evaṃ sabbaṃ rāgaje pariḷāhe vutte cattāro pariḷāhā vuttā bhavanti. Rāgajo dosajo mohajo diṭṭhijo ca rāgaṃ vadāmīti attato vadati. Sabbāni pannarasa padāni aniccaṃ dukkhanti.
234所谓由苦所生者，是由贪欲之苦（『rāgajo santāpo』）、嗔恨之苦（『dosajo santāpo』）、痴惑之苦（『mohajo santāpo』）所生。此三者即众生世处。世间之苦由三种触感构成：乐苦不苦不乐。乐为贪欲触苦，苦为嗔恨触苦，不苦不乐为痴惑触苦。如世尊所说，第一大雨季适逢各种农夫之子，虽有贪嗔痴之苦，不是我之苦，
Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye pariḷāhena na acchanti te bhavaṃ nābhinandanti. Ye bhavaṃ nābhinandanti, te parinibbāyissanti. Ayaṃ adhippāyo.
235『称己为病』者，被彼等热恼所炙烧，遂获得三种颠倒：想颠倒、心颠倒、见颠倒。其中，于不净中执为净，是为想颠倒；于苦中执为乐，是为心颠倒；于无常中执为常、于无我中执为我，是为见颠倒。
Tattha katamo āvaṭṭo? Saṃkilesabhāgiyena dukkhañca samudayañca niddisati. Nibbedhabhāgiyena maggañca nirodhañca.
236如心的颠倒分为三种：对想蕴、受蕴、见蕴的三种误解，是心念颠倒、分别颠倒和见解颠倒。这里所说的无明的颠倒，属于识的所缘境与迁流之境。何以故？即从认识、知晓，又分别认识、知晓。犹如忍耐等四种颠倒，谓不具正知的人所言的四种我存在：疾病之体、肿块之体，所谓「我」、「自我」。称疾病即身体疾病，以此认知而生妄念。因分别错乱，所想之我就不同，所想与事实不符。由此常生所乐之我，导致诞生安逸、未来的存在，故名为「贪恋生」。所贪恋自性即存在，所贪恋之境即苦，彰显五蕴为苦。因缘所生故，有偷漏烦恼。为了舍弃烦恼而持守梵行，去除三种苦恼的贪欲与嗔恨。
Tattha katamā vibhatti? Santāpajāto rogajāto rogaṃ vadati attato taṃ na ekaṃsena hoti amanasikārā santāpajāto kho na ca rogaṃ attato vadati.
237因依附而生苦，若有人贪恋存在，必然生苦，故诸苦皆因依附而起。四种颠倒错误依附，分别是：欲界依附、见界依附、戒律依附及自我依附。若无这四种灭绝，则苦难灭绝无由。明了此理，见得真实之法，以正智断除贪恋无有，故可证断贪灭欲。法的境界通达后，行者断除贪并不再欢喜存在，因此证得完全灭尽称为涅槃二殊胜解脱之一，即出离爱欲、出离无明二解脱。此即经文的旨义。
Tattha katamo parivattano? Pakkhapaṭipakkhanidassanatthaṃ bhūmi parivattanāya.
238第111问：何为修习？所修之法为斥弃与厌离所修之境，真如实相而无贪爱。斥弃对感官乐受及其不乐受的执着，是真修习。贪爱引起的执着，分别取乐与不乐，嗔恨生于不乐亦执着不乐受，愚痴生于舍不着亦执着不着。
Tattha katamo vevacano hāro? Rogañca attato vadati sallaṃ attato vadati. Pannarasa padāni sabbāni vattabbāni.
239何为失落的特征？就是执着于触觉、感觉、想法、行使之所有对应所念的假相，无谓着色为美或善，或住于自己常住为美，皆为贪爱执着所引起的四种失落。由此转作贪、嗔、痴及见界的贪。毕竟诸行皆无常、苦、无我。
Tattha katamā paññatti? Santāpajātoti domanassapadaṭṭhānaṃ. Sabbe vacanapaññattiyā paññapeti. Rogaṃ vadati attato vipallāso saṃkilesapaññattiyā paññapeti. Yaṃ nābhinandati, taṃ dukkhanti vipallāsanikkhepapaññattiyā paññattā. Te akatasattā lokā majjhena vemattatāya paññattā.
240何谓四谛？闻世尊所说：不为执着所苦恼者，不恋生，恋生者将证灭，此即四谛之教导。
Tattha katamo otaraṇo? Santāpajātoti tīṇi akusalamūlāni, te saṅkhārā saṅkhārakkhandhapariyāpannā, dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Indriyesu itthindriyaṃ purisindriyañca padaṭṭhānaṃ.
241何为轮转？以烦恼所摄受者为轮转及其苦及因。以断灭者为涅槃及其道及灭。
Tattha katamo sodhano? Suddho suttassa ārambho.
242此中何为分解？痛苦生起者，因病而起，病此自性有所指，而非单一存在，且无专心。然痛苦生起者，并非自性所指病也。
Tattha katamo adhiṭṭhāno hāro? Pariḷāhoti ye sattā lokā ekattapaññattiyā paññattā, te akatasattā lokā majjhena vemattatāya paññattā.
243此中何谓转变？乃为显现有正反两方面，法地转变而行。
Tattha katamo parikkhāro? Santāpajātoti ayoniso manasikāro hetu, vipallāsañca paccayo. Tattha dvīhi dhammehi attā abhiniviṭṭhā cittañca cetasikañca dhamme ubhayāni tassa viparītena parāmasato. Aparo pariyāyo, cetasikehi dhammehi attasaññā anattasaññā samugghāteti. Aparo pariyāyo. Aniccasaññā cetasikesu dhammesu, na tu attasaññā. Idaṃ vuccati cittanti vā manoti vā viññāṇanti vā idaṃ dīgharattaṃ abbhuggataṃ etaṃ mama, esohamasmi, eso me attāti. Tattha cetasikā dhammānupassanā esāpi dhammasaññā. Tassa ko hetu, ko paccayo? Ahaṃkāro hetu, mamaṃkāro paccayo.
244此中何谓撤除？病亦自性有所指，痛亦自性有所指。十五句皆须施行。
Tattha katamo samāropano? Ayaṃ loko santāpajātoti akusalaṃ manteti viññāṇaṃ nāmarūpassa paccayo yāva jarāmaraṇanti, ayaṃ samāropano.
112此中何谓定义？痛苦生起，是忧愁根基之所在。所有言语定义谓之。病为因自性颠倒而生之杂染定义。所不喜者为苦，受苦是颠倒掷弃定义。此等未成众生之界，中间为愚痴定义。
112. Evametaṃ yathābhūtaṃ, sammappaññāya passati akusalamūlānaṃ pahānaṃ. Tattha avijjānirodho avijjānirodhā yāva jarāmaraṇanirodho, ayaṃ samāropano.
246此中何为超越？痛苦生起者为三不善根，乃诸行，诸行蕴遍满，法界诸界，处所诸处。根中所指母心根及男性根所在。
Cattāro puggalā – anusotagāmī paṭisotagāmī ṭhitatto, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti.
247此中何为净化？是正净，始于经藏。
Tattha yo anusotagāmī ayaṃ kāme sevati. Pāpañca kammaṃ karoti yāva kāme paṭisevati . Idaṃ lobho akusalamūlaṃ, so yeva taṇhā, so tehi kāmehi vuyhati anusotagāmīti vuccati. Yo puggalo tāhi gamito tappaccayā tassa hetu akusalakammaṃ karoti kāyena ca vācāya ca, ayaṃ vuccati pāpakammaṃ karotīti. Tassa tīṇi sotāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso. Imehi tīhi sotehi tividhadhātuyaṃ uppajjati kāmadhātuyaṃ rūpadhātuyaṃ arūpadhātuyaṃ. Tena paṭipakkhena yo kāme na paṭisevati. Yo sīlavataṃ na parāmasati. Yo sakkāyadiṭṭhīnaṃ pahānāya kāmesu yathābhūtaṃ ādīnavaṃ passati. Yena ca te dhamme paṭisevati. Yañca tappaccayā tiṭṭhati brāhmaṇoti arahaṃ kira. Tattha arahaṃ tassa pāraṅgato hoti, pāraṅgatassa thale tiṭṭhati sopādisesā nibbānadhātu. Anusotagāminīti dassanappahātabbānaṃ saṃyojanānaṃ appahānamāha. Paṭisotagāminīti phale diṭṭhekaṭṭhānañca kilesānaṃ pahānamāha, ṭhitattena pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānamāha. Tattha anusotagāminā maggarūpimāha. Paṭisotagāminā ṭhitattena ca maggamitimāha. Pāraṅgatena sāvakā asekkhā ca sammāsambuddhā ca vuttā. Anusotagāminā sakkāyasamudayagāminiṃ paṭipadamāha. Paṭisotagāminā ṭhitattena sakkāyanirodhagāminiṃ paṭipadamāha. Pāraṅgatena dasa asekkhā arahantā dhammā vuttā. Ayaṃ suttattho.
113此中所谓的心念变化为何？所谓『情绪烦恼』者，是指众生对外境世界有所分别的认知，这些认知并非真实存在的众生，对这些众生则以中道的畏怖心而分别认知。
113. Tattha katamā desanā? Imasmiṃ hi sutte cattāri ariyasaccāni desitāni. Tedhātukalokasamatikkamanañca.
249此中所谓的作态为何？所谓『生苦恼』者，是因不善思维而生起的心念活动，及由谬见所引起的因缘。其表现有二：一者是心及心所众法的转变，二者是心所法中的有我见与无我见彼此冲突。又一种表现为心所法中对无常见的生起，而非对有我见。此即所谓心，即意或识，指的是在长时之内认定『这是我的，这是我所具有的这个，这是我的自体』。其中对心所法的观察，这也是所谓法识。那么其原因为何？其缘起为何？是我执的原因，是我见的缘起。
Tattha katamo vicayo hāro? Yo kāme paṭisevati pāpaṃ kareyyāti yo ca kāme na paṭisevati so pāpakammaṃ na kareyyāti yo ca imehi dvīhi bhūmīhi uttiṇṇo pāraṅgatoti yā vīmaṃsā ayaṃ vicayo.
250此处所谓强加的是何？此世间因生苦恼而生的恶念，乃是心识依赖名色而存续，直至老死；此即所说的强加。
Yuttīti yujjati suttesu, nāyujjatīti yā vīmaṃsāya, ayaṃ yutti. Padaṭṭhānoti anusotagāminā sattannaṃ saṃyojanānaṃ padaṭṭhānaṃ. Akusalassa kiriyā akusalassa mūlānaṃ padaṭṭhānaṃ. Paṭisotagāminā yathābhūtadassanassa padaṭṭhānaṃ. Ṭhitattena asaṃhāriyāya padaṭṭhānaṃ. Pāraṅgatoti kadāci bhūmiyā padaṭṭhānaṃ.
251112. 如实观察此事，善用正慧，断除恶根。这里所说的无明的断灭，即无明断灭直至老死断灭，称为强加。
Tattha katamo lakkhaṇo hāro? Yo anusotaṃ gacchati taṇhāvasena. Sabbesampi kilesānaṃ vasena gacchati. Yo paṭisotaṃ vāyamati. Taṇhāya sabbesampi so kilesānaṃ vāyamati paṭisotaṃ. Yo attanā ṭhito kāyenapi so ṭhito vācācittenapi so ṭhito. Ayaṃ lakkhaṇo hāro.
252四种人：跟随向前者、逆返向前者、现成者、超越者。超越者站立于实地，谓之婆罗门。
Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye anusotagāminiyā paṭipadāya nābhiramissanti, te paṭisotaṃ vāyamissantīti yāva kadāci bhūmiyaṃ, ayaṃ adhippāyo. Āvaṭṭoti idha sutte cattāri suttāni desitāni.
253这里所说的跟随向前者，是指沉迷于欲乐者。在追随欲乐期间，行恶业。贪欲是恶根，欲望正是贪欲，因着这些欲乐而缠绕，被称为跟随向前者。此人由各种条件驱使，身语作恶，故称为造作恶业。其三种根本烦恼是身见、疑惑、戒禁过失的执着。由这三种根本烦恼，生出三界：欲界、色界、无色界。与此相反者是不追随欲乐者，是守持戒律者，是明了身见者，是离欲见者，如实见知诸欲的危害。并且依此见知而证得『婆罗门』境界者，名为阿拉汉。阿拉汉称为超越者，其地位立足于实地，且超越者在地尚存不净残余的涅槃界。所谓跟随向前者，是指断除须当断除的缠著而证果者，称为跟随向前者。所谓逆返向前者，是指于所见果位保持坚固且断除五根本缠著者。这里以跟随向前者比喻道行之起步者，逆返向前者比喻对果位的确证者，超越者比喻阿拉汉或圣弟子的高境界。超越者即是圣弟子，乃至正自觉者所宣说的境界。此即本义。
Tattha katamo vibhatti hāro? Yo kāme paṭisevati pāpañca kammaṃ karoti. So anusotagāmīti na ekaṃsena sotāpannopi kāme paṭisevati. Taṃ bhāgiyañca pāpakammaṃ karoti. Kiñcāpi sekkhopi kareyya pāpaṃ yathā sutte niddiṭṭho na ca so anusotagāmī, idaṃ vibhajjabyākaraṇīyaṃ. Na ca kāme paṭisevati na ca pāpakammaṃ karoti paṭisotagāmī na ca ekaṃsena sabbe bāhirako kāmesu vītarāgo na ca kāme paṭisevati, tena ca pāpakammaṃ karoti anusotagāmī paṭisotagāmī, ayaṃ vibhatti.
254113. 那么，何为宣说？在此经中确实宣说了四圣谛。此乃有关于超越此行世的根本原因。
Tattha katamo parivattano hāro? Niddiṭṭho paṭipakkho. Vevacanoti kāmesu vatthukāmāpi kilesakāmāpi rūpasaddagandharasaphassaputtadāradāsakammakaraporisañca pariggahā.
255那么，何为鉴别或瓦解？即是对“欲乐起嗔恨，作恶之人”和“不起欲乐，即不作恶之人”，以及“超越这二土，达致彼岸者”的审察。这鉴别即是此考察。
Paññattīti sabbe puthujjanā ekattāya paññattā. Anusotagāmīti kilesasamudācārapaññattiyā paññattā. Ye pana sekkhā puggalā, te nibbānapaññattiyā paññattā. Ye pana anāgāmī, te asaṃhāriya paññattiyā paññattā, ayaṃ paññatti.
256所谓适当者，乃是契合经教中的种种正行；所谓不适当者，则是为此审察而生的。这种适当乃是「依律置立」：意谓追随者以正确见解立定在七结缠之根本，恶行即其根本；追随者凭如实见解而立；已立稳固且不动摇；称为圆满、成熟的立定。
Otaraṇoti yo anusotagāmī, so dukkhaṃ. Ye tassa dhammā, te dukkhassa samudayo. Yaṃ rūpaṃ, ayaṃ rūpakkhandho, evaṃ pañcapi khandhā paṭiccasamuppādo, te kilesā saṅkhārakkhandhapariyāpannā dhammāyatanaṃ dhammadhātu indriyesu ca paññattā.
257那么，何为标志或瓦解？即是追随者因贪欲之力而行走，诸染污一切皆受其辖制。努力断除追随者之贪欲，努力断除一切染污者；自身坚定，身语意皆稳固，此为标志与瓦解。
Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ, so ārambho sabbo suddho.
258那么，何为四重束缚？此经中世尊所示之威权即是：那些因追随而行止不懈的人，必将努力断除所追随之法，直至成熟圆满，此为威权。于此经中，载著四经教说。
Adhiṭṭhānoti paṭisotagāminā sabbe sotāpannā ekattena vā niddiṭṭhā rāgānusayapaṭisotagāmino sekkhāva maggo ca sekkho ca puggalo ṭhitattoti.
259那么，何为区别或拆分？即是“作恶之人又追随者”，非仅一转果位之流入士者，且依然欲乐之作恶，其所作恶业体统之。即使有轻微过罪者，若如经中所说并非追随者，则须加以区分。既不追随欲乐，不造恶业者即为断除追随者；亦非单凭断除外在欲乐而远离之人；非追随欲乐而造恶业者，此即区别。
Vītarāgo ekattāya paññatto. Pāraṅgatoti sabbe arahanto sabbe paccekabuddhā sammāsambuddhā ca ekattāya paññattā.
260此处所说的“转变的障碍”为何？其所指已明，是相反者。所谓“所说”，是指对欲望、贪著于色、声、香、味、触及形象及恶行人等烦恼之欲的执着。
Parikkhāroti anusotagāmino pāpamittapaccayo kāmapariyuṭṭhānaṃ hetu. Paṭisotagāmino dve hetū dve paccayā ca yāva sammādiṭṭhiyā uppādāyadiṭṭhi , tassa paṭiladdhamaggo hetu ārambho paccayo kāyiko cetasikassa koṭṭhāso ca. Samāropanoti vibhatti idaṃ suttaṃ natthi samāropanāya bhūmi.
114所谓“约定”，即所有凡夫众生同一指称之名称。所谓“依止者行”，是以烦恼发生行为为依止的指称。至于那些已证习者，则称为涅槃指称。那些乃至不来者者，则称为非分别指称，这即为约定。
114. Pañcānisaṃsā sotānugatānaṃ dhammānaṃ yāva diṭṭhiyā suppaṭividdhānaṃ suttaṃ vitthārena kātabbaṃ. Yuñjato ghaṭentassa vāyamato gilāno maraṇakāle devabhūto paccekabodhiṃ pāpuṇāti. Sotānugatāti saddhammassavanena kataṃ hoti. Na ca adhipaññādhammavipassanāya tassa cittaṃ tasitaṃ hoti, na ca anibbiddhattaṃ, idaṃ ca suttaṃ pañcannaṃ puggalānaṃ desitaṃ, saddhānusārino mudindriyassa tikkhindriyassa ca dhammānusārino tikkhindriyassa mudindriyassa ca. Yo pana mohacarito puggalo na sakkoti yuñjituṃ ghaṭituṃ vāyamituṃ yathābhūtaṃ yathāsamādhikā vimutti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ phalaṃ dasseti. Sādhu parihāyati paro taṃ duyhati, no tu sukhaavipākinī bhavati . Tassa diṭṭhe yeva ca dhamme upapajjaaparāpariyavedanīyaṃ. Tattha yo puggalo dhammānusārī tassa yadi sotānugatā dhammā honti so yuñjanto pāpuṇāti. Yo dhammānusārī mudindriyo, so gilāno pāpuṇāti. Yo saddhānusārī tikkhindriyo, so maraṇakālasamaye pāpuṇāti. Yo mudindriyo, so devabhūto pāpuṇāti. Yadā devabhūto na pāpuṇāti, na so teneva dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti. Yo sotānugatesu yuñjati ghaṭeti vāyamati, so pubbāpannena visesaṃ sañjānāti, sañjānanto pāpuṇāti. Sace pana gilānassa manasikāro hoti, tattha yuñjanto pāpuṇāti. Sace panassa maraṇakāle saṃviggo hoti, tattha yuñjanto pāpuṇāti. Sace pana na katthaci saṃvego hoti, tassa devabhūtassa sukhino dhammabhūtā pādā evaṃ avilapati. So evaṃ jānāti ‘‘ayaṃ so dhammavinayo yattha mayaṃ pubbe manussabhūtā brahmacariyaṃ carimhā’’ti. Atha devabhūto pāpuṇāti. Dibbesu vā pañcasu kāmaguṇesu ajjhosito hoti pamādavihārī, so tena kusalamūlena paccekabodhiṃ pāpuṇāti.
262所谓“超越者”，即依止者行而超越者，是苦。其所有法，即为苦集。所谓色，即色蕴，且五蕴皆因缘生起。那些烦恼即行蕴所围绕的法、处、界、根，皆属约定。
Yā paratoghosena vacasā suparicitā, ayaṃ sutamayī paññā. Ye pana dhammā honti manasā anupekkhitā, ayaṃ cintāmayī paññā. Yaṃ diṭṭhiyā suppaṭividdhā, ayaṃ bhāvanāmayī paññā . Yaṃ sotānugatā vacasā paricitā honti, so ca diṭṭhe yeva dhamme parinibbāyī, ayaṃ arahaṃ puggalo. Yo upapajjati devabhūto pāpuṇāti, tattha ca parinibbāyati, ayaṃ anāgāmī. Yo tena kusalamūlena paccekabodhiṃ pāpuṇāti, ayaṃ pubbayogasambhārasambhūto puggalo.
263所谓净化，指以此开示经论为起始，起始乃全然清净。
Sotānugatā dhammāti paṭhamaṃ vimuttāyatanaṃ, vacasā paricitāti dutiyaṃ tatiyañca vimuttāyatanaṃ, manasā anupekkhitāti catutthaṃ vimuttāyatanaṃ diṭṭhiyā suppaṭividdhāti pañcamaṃ vimuttāyatanaṃ.
264所谓“立基者”，即初果者，所有初果皆因一境趣，亦即断贪染者。修学者与修成者及已立者，则是依此而定。
Sotānugatāya vimuttiyā vacasā yā vācā suppaṭividdhā anupubbadhammassa sotena sutvā sīlakkhandhe paripūreti, manasā anupekkhitā samādhikkhandhaṃ paripūreti, diṭṭhiyā suppaṭividdhā paññākkhandhaṃ paripūreti.
265所谓“离贪”，是指一境趣的同一名称。“究竟者”，即所有阿拉汉，及诸漏尽比丘和正觉者，皆以此为同一称谓。
Sotānugatā dhammā bahussutā hontīti vitthārena kātabbaṃ. Idaṃ paṭhamaṃ saddhāpadānaṃ manasā anupekkhitāti paṭisallānabahulo viharati, vitthārena kātabbaṃ. Idaṃ dutiyaṃ saddhāpadānaṃ diṭṭhiyā suppaṭividdhāti anāsavā cetovimuttiyā nāparaṃ itthattāyāti pajānātīti. Idaṃ tatiyaṃ saddhāpadānaṃ.
266『所作具』者，所随习行。『恶缘』者，欲乐的放逸由此而生。止践者有二因二缘，即至正见从起始至生起的见解，其根本缘由为身心所辖分。『摂合』是分法，此释经文无『摂合』之地。
Sotānugatā dhammāti sekkhaṃ satthā dasseti. Manasā anupekkhitāti arahattaṃ satthā dasseti. Diṭṭhiyā suppaṭividdhāti tathāgataṃ arahantaṃ sammāsambuddhaṃ satthā dasseti.
267《五缘有声闻法》一经应详述之。勤修、增益、疾病、临终时转生天人或独觉。所谓有声闻者，是由正法听闻而成。非有慧观法心安宁，非心离乱，此经所说为五人：依信、依觉虑、依三根三力修法者。然迷惑行为者不能真实勤修、增益，彼当时分即现果证。舍此者流转他处，非其乐报。于现法即有欲受极苦。有法依行者，若为有声闻法，勤修则得果。依法行者根基心病得果，依信者三根得果，临终得果，得天人果，若不获天人果，因法爱及法乐，得独觉果。当依所闻修习勤进，则先知殊胜果。若心病忧则勤修得果，临终时心乱者亦得果。若无忧急，天人善乐分明显现。如此悉知「此为我昔为人时所行法律」。于是得天人果。于五欲德上纵欲者，因此善根得独觉果。
Sotānugatā dhammāti kāmānaṃ nissaraṇaṃ dasseti. Manasā anupekkhitāti rūpadhātuyā nissaraṇaṃ dasseti. Diṭṭhiyā suppaṭividdhāti tedhātukānaṃ nissaraṇaṃ dasseti. Ayaṃ suttattho.
115以他人称扬美辞为闻慧，以不计法为思慧，以正见明了为修慧，以依闻说为行慧，依正法灭为阿拉汉。生天得果者为不还来者。依善根证独觉为前行果成就者。
115. Tattha katamo desanāhāro? Imamhi sutte tayo esanā desitā sotānugatehi dhammehi vacasā paricitehi kāmesanāya samathamaggo. Diṭṭhiyā suppaṭividdhehi brahmacariyesanāya samathamaggo.
269『所闻法』为第一解脱境界，以语闻为第二第三，以心不计为第四，以正见明了为第五解脱境界。
Vicayoti yathā suttaṃ manasikaronto vicinanto sutamayipaññaṃ paṭilabhati. Yathā ca so manasikarotīti yathā sutadhammā tadā cintāmayipaññaṃ paṭilabhati. Yathā diṭṭheva dhamme manasikaroti tadā bhāvanāmayipaññaṃ paṭilabhati. Ayaṃ vicayo.
270所闻解脱者，所说语能彻通，由初法闻法，充满戒蕴，心不计充满禅蕴，正见明了解脱蕴充满。
Sutena sutamayipaññaṃ paṭilabhati. Cintāya cintāmayipaññaṃ bhāvanāya bhāvanāmayipaññaṃ paṭilabhati. Atthi esā yutti.
271所闻法多而广闻应详细叙述。此为第一信解，由心不计，则多安住清净，详述之。此为第二信解，以正见明了解自心已断烦恼，谓别性之明。此为第三信解。
Padaṭṭhānoti sotānugatā dhammāti dhammassavanassa padaṭṭhānaṃ. Vacasā paricitāti yuñjanāya padaṭṭhānaṃ. Manasā anupekkhitāti dhammānudhammāya vipassanāya padaṭṭhānaṃ. Diṭṭhiyā anupekkhitāti paññāyapi anupekkhitā diṭṭhiyāpi anupekkhitā.
272「顺耳而闻的法」者，为在学导师所示现。「意乐不染」者，为阿拉汉导师所示现。「见解纯正透彻」者，为如来、阿拉汉、正自觉导师所示现。
Catubyūhoti imamhi sutte bhagavato ko adhippāyo? Ye imāhi dvīhi paññāhi samannāgatā tehi….
273「顺耳而闻的法」者，示现欲界断尽；「意乐不染」者，示现色界断尽；「见解纯正透彻」者，示现三界断尽。此即此经意旨。
Sa nibbutoti maggaphalaṃ anupādisesañca nibbānadhātuṃ manteti, dānena oḷārikānaṃ kilesānaṃ pahānaṃ manteti. Sīlena majjhimānaṃ, paññāya sukhumakilesānaṃ manteti, rāgadosamohakkhayā sa nibbutoti katā ca bhūmi.
281115. 此中何谓说法内容？此经所宣，即以顺耳法，诸言皆熟悉于诸欲断灭之道；以见解纯正透彻，断除梵行断灭之道。
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;
282所谓思维考察者，当以如经的聆受而用心，获取聆受中的智慧；或以聆受如法而思维，即凭思虑获思维智；或见法而思维，即生修习智慧。此为考察。
Kusalo ca jahāti pāpakanti maggo vutto;
283凭耳闻得聆受中智慧，凭思考得思虑中智慧，凭修习得修习中智慧。此为其义理。
Rāgadosamohakkhayā sa nibbutoti maggaphalamāha.
274所谓语句遵循，即顺耳听法的语音遵循；所谓口语熟悉，即熟悉所闻语音并习用之；所谓意乐不染，即随法解行观照，意乐不染；所谓见解不染，见解亦与智慧相应而正断而无染。
Dadato puññaṃ pavaḍḍhati, saṃyamatoti tīhi padehi lokikaṃ kusalamūlaṃ vuttaṃ. Rāgadosamohakkhayā sa nibbutoti lokuttaraṃ kusalamūlaṃ vuttaṃ.
275此经中所谓四种根本意欲者，为何？凡具此两种智慧者，彼即……
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti puthujjanabhūmiṃ manteti. Kusalo ca jahāti pāpakanti sekkhabhūmiṃ manteti. Rāgadosamohakkhayā sa nibbutoti asekkhabhūmi vuttā.
276『灭尽者』者，指灭尽道果及无余涅槃法界。『布施』者，为断绝缠累污垢。『持戒』者，为中道；『智慧』者，为微细之烦恼断灭。借由贪、嗔、痴的消灭，称为『灭尽』，又称为『位』。
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti magganiyā paṭipadā vuttā. Kusalo ca jahāti pāpakanti sekkhavimutti. Rāgadosamohakkhayā sa nibbutoti asekkhavimutti.
277施予时功德增长，约束时嗔恨不生；
Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti dānakathaṃ sīlakathaṃ maggakathaṃ lokikānaṃ dhammānaṃ desanamāha. Kusalo ca jahāti pāpakanti loke ādīnavānupassanā. Rāgadosamohakkhayā sa nibbutoti sāmukkaṃsikāya dhammadesanāyapi paṭividdhā.
278善巧断恶道，乃谓所说之道；
Dadato puññaṃ pavaḍḍhatīti pāṇānaṃ abhayadānena pāṇātipātā veramaṇisattānaṃ abhayaṃ deti. Evaṃ sabbāni sikkhāpadāni kātabbāni. Saṃyamato veraṃ na cīyatīti sīle patiṭṭhāya cittaṃ saṃyameti, tassa saṃyamato pāripūriṃ gacchati. Rāgadosamohakkhayā sa nibbutoti dve vimuttiyo. Ayaṃ suttaniddeso.
116借由贪、嗔、痴的消灭，谓此为灭尽及道果。
116. Tattha katamā desanā? Imamhi sutte kiṃ desitaṃ? Dve sugatiyo devā ca manussā ca, dibbā ca pañcakāmaguṇā, mānussakā ca. Dvīhi padehi niddeso. Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati, kusalo ca jahāti pāpakanti maggo vutto. Rāgadosamohakkhayā sa nibbutoti dve nibbānadhātuyo desitā sopādisesā ca anupādisesā ca. Ayaṃ desanā.
280施予时功德增长，约束者即此三义，乃世间善根；贪、嗔、痴断灭者乃世出世间善根。
Vicayoti dadato puññaṃ pavaḍḍhatīti iminā paṭhamena padena dānamayikapuññakiriyavatthu vuttaṃ. Tenassa ānantariyānaṃ kusalānaṃ dhammānaṃ. Dutiyena padena… yanti, niyyānikaṃ sāsananti, ayaṃ adhippāyo. Assavanena ca amanasikārena ca appaṭivedhena ca sakkāyasamudayagāminī paṭipadā vuttā. Savanena ca manasikārena ca paṭivedhena ca sakkāyanirodhagāminī paṭipadā vuttā. Ayaṃ āvaṭṭo.
281给予时功德增长，且守护恶行不增长者，被认为仍处于凡夫地。善巧者则断除恶行，故被称为学地。由于贪嗔痴断灭，谓之涅槃，称为无学地。
Vibhattīti ekaṃsabyākaraṇīyo. Natthi tattha vibhattiyā bhūmi. Parivattanāti ye pañcānisaṃsā, te pañcādinā paṭipakkhena teneva diṭṭheva dhamme pāpuṇāti, taṃ upapajjamānā aparo pariyāyo.
282给予时功德增长，且守护恶行不增长者，为称修行道第第一义。善巧者断除恶行，得学地解脱。贪嗔痴断灭，谓之涅槃，称为无学解脱。
Vevacananti sotānugatā dhammāti yaṃ suttaṃ diṭṭhampi paññindriyaṃ viññattampi diṭṭhiyā suppaṭividdhampi vibhāvitampi.
283给予时功德增长，且守护恶行不增长——这是对于布施、戒律和道的教说，为世间法的宣讲。善巧者则断除恶行，这是观察世间危险的修习。贪、嗔、痴断灭者谓之涅槃，哪怕是专注整体的法教说，也被破除。
Paññattīti sotānugatādhammāti desanā avijjāpaññattiyā paññattaṃ. Manasikāro pāmojjapaññattiyā paññatto, diṭṭhadhammāpi ānisaṃsapaññattiyā paññattā.
284“给予时功德增长”是指用手断恶的布施，如持戒者断绝杀生，给予他人安全。如此则诸戒律皆当奉行。守护恶行不增长者，以戒为立心，心得守护，守护则圆满。因贪嗔痴断灭，谓之涅槃，此乃二种解脱。本处为经中教示。
Otaraṇoti tisso paññā vacasā paricitesu sutamayīpaññā manasā anupekkhitesu cintāmayīpaññā diṭṭhiyā suppaṭividdhāsu bhāvanāmayīpaññā. Imāni ariyasaccāni indriyāni vijjuppādā avijjānirodho paṭiccasamuppādo indriyesu tīṇi indriyāni, āyatanesu dhammāyatanapariyāpannā dhātūsu dhammadhātupariyāpannāti. Sodhanoti yo ārambho suttassa paveso niyutto.
285116. 那么这里所说的教诲为何？本经所说内容为何？有两种善趣，天人和人类，天人五欲具足，人类则无。以二句表达：给予时功德增长，守护恶行不增长，善巧者断除恶行说为道。因贪嗔痴断灭，谓之涅槃。有二种涅槃因：有余灭尽(有馀涅槃)和无余灭尽（无馀涅槃）。此即教诲。
Adhiṭṭhānoti pañcānisaṃsāti vemattatāya paññattā ānisaṃsā sotā anugatāti vemattatāya ariyavohāro paññatto, dhamme ca savananti ekattatāya paññattaṃ.
286“增长功德”意指以布施为主的功德行为，显明此为第一义。以第二句“守护恶行不增长”为准，此为解脱之道。此道可除烦恼，无贪爱妄念，则得称为相续涅槃之道。持闻、思惟及定三学，以断除我执之道，被称为无贪爱我执灭尽之道。此为轮回之道与解脱轮回之道。此为教理回转。
Parikkhāroti dhammassavanassa payirupāsanā paccayo, saddhā hetu. Manasā anupekkhitāti atthappaṭisaṃveditā paccayo, dhammappaṭisaṃveditā hetu, diṭṭhiyā suppaṭividdhāti saddhammassavanañca manasikāro ca paccayo, sutamayī cintāmayī paññā hetu. Samāropanoti vibhattaṃ suttaṃ aparo pariyāyo nibbatti bale natthi. Tattha samāropanāya bhūmi.
117分解者为同义语。于此无分解地。所谓周转者，谓五因缘，彼五因缘相对立，即于所见法中生起者，他种变化也。
117. Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ? Dadato puññaṃ pavaḍḍhatīti gāthā. Dadatoti dānamayikapuññakiriyavatthu vuttaṃ. Saṃyamato veraṃ na cīyatīti sīlamayikapuññakiriyavatthu vuttaṃ. Kusalo ca jahāti pāpakanti lobhassa ca mohassa ca byāpādassa ca pahānamāha. Rāgadosamohakkhayā sa nibbutoti lobhassa ca mohassa ca byāpādassa ca chandarāgavinayamāhāti. Dadato puññaṃ pavaḍḍhatīti gāthā alobho kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti adoso kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti averā asapattā abyāpādatāya sadā. Kusalo ca jahāti pāpakanti ñāṇuppādā aññāṇanirodho. Catutthapadena rāgadosamohakkhayena rāgavirāgā cetovimuttimohakkhayena avijjāvirāgā paññāvimutti, ayaṃ vicayo.
288随顺之义者，谓依听受之法，即所说经文及所见慧根，所有显现，以正见明了分辨之意。
Yuttīti dāne ṭhito ubhayaṃ hi paripūreti. Macchariyañca pajahati. Puññañca pavaḍḍhati. Atthi esā yutti.
289所依于听受之法者，为教诲无明所依之定。观照心意为欢喜所依之定，所见法亦为因缘所依之定。
Padaṭṭhānanti dadato puññaṃ pavaḍḍhatīti cāgādhiṭṭhānassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti paññādhiṭṭhānassa padaṭṭhānaṃ kusalo ca jahāti pāpakanti saccādhiṭṭhānassa padaṭṭhānaṃ. Rāgadosamohakkhayā sa nibbutoti upasamādhiṭṭhānassa padaṭṭhānaṃ. Ayaṃ padaṭṭhāno.
290超越者，即以三种智慧为言：诵习所闻智慧，心中平等观想智慧，对所见正见明了，依修持生智慧。此为圣谛，根、行、无明断灭、缘起、根成三根，处成法处，界成法界。净治者即入经始发意。
Tattha katamo lakkhaṇo? Dadato puññaṃ pavaḍḍhati saṃyamato veraṃ na cīyati. Dadatopi veraṃ na kariyāti kusalo ca jahāti pāpakaṃ rāgadosamohakkhayā sa nibbuto rūpakkhayāpi vedanakkhayāpi, yena rūpena diṭṭhaṃ, tena tathāgato paññapento paññapeyya rūpassa khayā virāganirodhāti evaṃ pañcakkhandhā.
291坚志者，谓依五因缘，所令轻松自在，随顺圣道所依者也。于法相应乃生专一依止。
Catubyūho idha bhagavato ko adhippāyo? Ye mahābhogānaṃ patthayissanti? Te dānaṃ dassanti parissayapahānāya, ye averābhichandakā, te pañca verāni pajahissanti, ye kusalābhichandakā, te aṭṭhaṅgikaṃ maggaṃ bhāvessanti aṭṭhannaṃ micchattānaṃ pahānāya. Ye nibbāyitukāmā, te rāgadosamohaṃ pajahissantīti ayaṃ bhagavato adhippāyo.
292恳敬者为亲近法之先因，信生恭敬之因。心平静者，即意所觉受之因，法所觉受之因。正见详明者，听闻正法与内心观照为因，诵持思惟智慧为因。归入同义，即若分解经文则是他种变化，无实有分解地，至此为归入地。
Āvaṭṭoti yañca adadato macchariyaṃ yañca asaṃyamato veraṃ yañca akusalassa pāpassa appahānaṃ, ayaṃ dukkhaniddeso na samudayo. Alobhena ca adosena ca amohena ca kusalena imāni tīṇi kusalamūlāni. Tesaṃ paccayo aṭṭha sammattāni, ayaṃ maggo. Tesaṃ rāgadosamohānaṃ khayā, ayaṃ nirodho.
293117. 此中何为习气分支与断习气分支之经文？谓有所受布施所增长之功德，如诗偈所说。所谓“施”者，是指以布施为本的功德因缘。所谓“节制恶意不动摇”者，是指以持戒为本的功德因缘。善人弃灭恶业，断除贪欲、愚痴与嗔恨。由于贪欲、嗔恚与愚痴的消灭，谓其涅槃，因此断除贪欲、愚痴与嗔恚时，宣说离欲、离嗔、离痴之法。受布施使功德增长，此乃无贪为善良根基。节制恶意无动摇，此乃无嗔为善良根基。节制恶意无动摇，即常无嗔恨、未生嗔恨、无嗔恚之法。善人弃灭恶业，是智慧之产生；智慧之断灭，彼断无智。第四类是因贪欲、嗔恚、愚痴灭灭，断执著之爱欲，情欲离欲，心的解脱，愚痴灭灭，慧的解脱，此即此取舍。
Vibhattīti dadato puññaṃ pavaḍḍhatīti na ekaṃsena yo rājadaṇḍabhayena deti, yo ca akappiyassa paribhogena sīlavantesu deti, na tassa puññaṃ pavaḍḍhatīti so cetaṃ dānaṃ akusalena deti, daṇḍadānaṃ satthadānaṃ apuññamayaṃ pavaḍḍhati, na puññaṃ. Saṃyamato veraṃ na cīyatīti na ekaṃsena kiṃ kāraṇaṃ yañca yo padaṃ diṭṭhadhammikaṃ passati yadi mama rājāno gahetvā hatthaṃ vā chindeyya…pe… na tena saṃyamena veraṃ na karoti. Yo tu evaṃ samādiyati pāṇātipātassa pāpako vipākoti, diṭṭhe yeva dhamme abhisamparāye ca evaṃ sabbassa akusalassa hetuto ārati. Iminā saṃyamena veraṃ na cīyati.
294所谓恰当，是依布施坚立而两者皆成就，又舍弃吝惜，功德得增长，此即为恰当。
Parivattanāti dadato puññaṃ pavaḍḍhatīti adadato puññaṃ na pavaḍḍhati. Yaṃ dānamayaṃ, taṃ saṃyamato veraṃ na cīyati, asaṃyamato veraṃ karīyati. Kusalo ca jahāti pāpakaṃ akusalo na jahāti. Rāgadosamohakkhayā sanibbutoti dūtaṃ pesetvā paṇītaṃ pesetvāpi na pakkosāmi, so sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto amhehi ca santhāgārasālā kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpemāti cintetvā upasaṅkamiṃsu. Yena santhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira santhāgāre cittakammaṃ niṭṭhāpetvā aṭṭakā muttamattā honti. Buddhā nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vāti tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. Idāni pana manaṃ labhitvā paṭijaggitukāmā yena santhāgāraṃ, tenupasaṅkamiṃsu. Sabbasantharinti yathā sabbaṃ santhataṃ hoti evaṃ yena bhagavā tenupasaṅkamiṃsūti. Ettha pana te mallarājāno santhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā suvaṇṇaghaṭikadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā khīrapake dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mākari, ajja ekarattiṃ satthā antogāmeva vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍakadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. Bhagavantaṃ yeva purakkhatvāti bhagavantaṃ purato katvā, tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati. Samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato dakkhiṇahatthato vāmahatthato suvaṇṇavaṇṇā heṭṭhā pādatalehi pavāḷavaṇṇarasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇabuddharasmiyo vijjotamānā vitaṇḍamānā vidhāvanti, sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā vviya verambhavātasamuṭṭhitakiṃsukakiṃsukārakaṇikārapupphacuṇṇasamokiṇṇā viya vippakasantaṃ asītianubyañjanabyāmappabhā dvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ vikasitamiva padumavanaṃ sabbaphāliphullo viya yojanasatiko pāricchattako paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ nibbuto asekkhassa natthi nibbuti.
295“处所”者，谓受布施使功德增长者，是布施坚立的处所。节制恶意不生动摇者，为智慧坚立的处所。善人弃灭恶业者，为真实坚立的处所。由断灭贪嗔痴谓其涅槃者，为定坚立的处所。这即为四处所。
Vevacananti dadato puññaṃ pavaḍḍhati, anumodatopi puññaṃ pavaḍḍhati. Cittassa samādahatopi veyyāvaccakiriyāyapi puññaṃ pavaḍḍhatīti.
296其中有何特征？受布施者功德增长，节制恶意者无动摇。虽受布施，却不为恶行。善人弃恶，凭断灭贪嗔痴而涅槃，即使色身灭亡、感受灭亡，依报身所见，如来以智慧普遍显示色法的灭尽、离欲、断灭，如此五蕴。
Paññattīti dadato puññaṃ pavaḍḍhati, alobhassa paṭinissayaghātapaññattiyā paññattaṃ. Saṃyamato veraṃ na cīyatīti adosassa paṭinissayaghātapaññattiyā paññattaṃ kusalo ca jahāti pāpakanti amohassa paṭinissayaghātapaññattiyā paññattaṃ.
297此四周围内，世尊有何主权？于那些将临大富贵者，有何法？彼等为断除爱欲之布施者，彼等断除五种烦恼；为善断除嗔恚者，彼等修习八正道以断绝八种邪见；欲断灭涅槃者，彼等断除贪嗔痴。此为世尊的主权。
Otaraṇoti pañcasu indriyesu dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati saṃyamena sīlakkhandho. Otiṇṇo chasu indriyesu saṃvaro, ayaṃ samādhikkhandho, yaṃ kusalo ca jahāti pāpakaṃ, ayaṃ paññākkhandho, rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. Dhātūsu dhammadhātu, āyatanesu manāyatanaṃ.
298所谓轮回者，即不施舍的吝惜、不节制恶意和不离弃恶行，此为苦谛而非集谛。无贪、无嗔、无痴，以善行所成三种善根。因缘相续八正道，此为道谛。因缘贪嗔痴的断灭，此为灭谛。
Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ so ārambho suddho.
299所谓扩大功德，指的是功德因施舍而增长，而非仅仅凭借国王的鞭杖或威吓所获得。若因施与不正当之物，或受不合戒律者之利用，便不称其功德增长，如以刑杖施舍或以导师施舍，此为无功德反增恶业。所谓节制怨恨，不因一己之缘故而去除。譬如有人见到自己因国王夺取其足而被砍断，如此景象若出于执著，他也不会因此节制怨恨。若能如是理解杀生之罪恶果报，于现法及来世反复观照，断诸恶因，便能以此节制怨恨而不退失。
Adhiṭṭhāno dānanti ekattatāya paññattaṃ. Cāgo pariccāgo dhammadānaṃ āmisadānaṃ, aṭṭha dānāni vitthārena kātabbāni, ayaṃ vemattatā. Na ca dadato ekattapaññattiyā paññattaṃ. Khantī anavajjanti paññattiyā paññattaṃ. Rāgadosamohakkhayā sa nibbutoti rodhavīriyapaññattiyā paññattā.
300所谓反转，是指使施舍的功德增长；不施舍则功德不增长。因施舍而节制怨恨则不退失，若不节制则起怨恨。善人断恶，恶人不能断。因愤怒、嗔恨、迷惑消灭而交往，派遣使者传递美好消息，即使如此，我亦不沮丧。他们通过努力建造大比丘僧团的会所，作为我们的居所、僧团的集合场所，带来护持与吉祥。他们想让我们为十方护卫，吉祥称扬，于是前来供养。那一天在会所设置精致装饰，灯火等逐渐明亮。世尊以林中禅境之修习，有进有住，或住处于林中隐所。知晓世尊的心愿，他们前来朝拜。现在众人得心，欲朝拜世尊，于是进奉会所。整个僧团全心护持会所及城街，升旗揭旌，悬挂华丽金彩瓶等装饰，犹如众星围绕灯火。孩童奉为牛乳，幼儿供以精致食物，安顿入眠。整夜敲鼓奏乐，世尊将一夜安住阴凉处，期不扰众人。众僧因朝拜世尊，聚集于会所内外，庄严华美。世尊端坐前列，身中坐有比丘及信徒，仪态殊胜光明，身披光彩映照朝阳。左右两侧也光彩耀目，足下散落金光，整个会所如满载金光的莲花园，璀璨辉煌，散发无量殊胜光辉。由此似诸月、日、天神、梵天及一切圣者圆满涅槃，超越世间无上之涅槃。
Parikkhāroti dānassa pāmojjaṃ paccayo, alobho hetu. Saṃyamato yoniso manasikāro hetu, pariccāgo paccayo. Kusalo ca jahāti pāpakanti yathābhūtadassanaṃ paccayo, ñāṇappaṭilābho hetu. Rāgadosamohakkhayā sa nibbutoti parato ca ghoso ajjhattañca yoniso manasikāro maggo ca hetu ca paccayo ca.
301所谓称赞，也能增长施舍功德，赞叹亦可增长功德。若发心欢喜，言辞赞扬，也能增长功德。
Samāropanoti dadato puññaṃ pavaḍḍhatīti gāthā tassa sīlampi vaḍḍhati. Saṃyamopi vaḍḍhati. Saṃyamato veraṃ na cīyatīti. Aññepi kilesā na cīyanti yepissa tappaccayā uppajjeyyuṃ āsavā vighātā, tepissa na uppajjanti. Rāgadosamohakkhayā sa nibbutoti rāgadosassāpi khayā rāgānusayassapi khayā dosassa mohassāpi sa nibbutoti sopādisesā nibbānadhātu anupādisesāpi. Ayaṃ samāropano.
312所谓限定，是指功德增长因无贪的限定而成。节制怨恨不退失者，是指因破除恚恨的限定而能成就。善者能断恶，恶者不弃恶，是因破除迷惑限定而成。
Therassa mahākaccāyanassa peṭakopadese
313所谓超越，是指通过五根的修持而增长功德。以节制怨恨为基础，是德行蕴。穿越六根以收摄者，是禅定蕴。善者能断恶者，是智慧蕴。断除贪嗔痴者，是解脱蕴。五蕴中是法蕴，六入处中是意识入处。
Hārassa sampātabhūmi samattā.