8. 经差别
八、经分别中
8. Suttavebhaṅgiyaṃ
118118. 从前众生无明而生，不了知无明和生死渴爱之理。在此，无明所遮蔽、渴爱所缠缚的众生，过去世皆无明未显。那些被渴爱缠累的众生，现今则多半沉沦迟钝而难达观察觉知。相反，那些怀有邪见的众生，则多具正观察觉知，同时沉沦程度稍轻。
118. Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca. Tattha avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ sattānaṃ pubbakoṭi na paññāyati. Tattha ye sattā taṇhāsaṃyojanā, te ajjhosānabahulā mandavipassakā. Ye pana ussannadiṭṭhikā sattā, te vipassanābahulā mandajjhosānā.
2在那里，渴爱的行者及心执于自我之见的众生，证得不生不灭的法。他们于五蕴中洞见自身如实，思惟「身具形色、形色具身、身中有我」诸理。五蕴即是如此。他们又观察其他蕴，见于此蕴中心执邪见之众生，正直觉知深入，能自我深观。他们见色即我，视我即色，觉知色的灭尽，是断灭义者。由此，五蕴的第一显现，有见于五种结体中身我不二的执断，分别谓之“身即命”“命即身”。于单一蕴中，以三句重复执守「非我身非我命」的见解。离此外，出家之人均奉行生死渴爱之路，追随色欲快乐。因之，有些人随顺假执观点，执迷于我见、苦乐；因此对外界存在有所依赖与接触。
Tattha taṇhācaritā sattā sattasaññābhiniviṭṭhā anuppādavayadassino. Te pañcasu khandhesu attānaṃ samanupassanti ‘‘rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attāna’’nti. Evaṃ pañcakkhandhā. Aññehi khandhehi attānaṃ samanupassanti tassa ussannadiṭṭhikā sattā vipassamānā khandhe ujuṃ attato samanupassanti. Te rūpaṃ attako samanupassanti. Yaṃ rūpaṃ, so attā. Yo ahaṃ, taṃ rūpaṃ. So rūpavināsaṃ passati, ayaṃ ucchedavādī . Iti pañcannaṃ khandhānaṃ paṭhamābhinipātā sakkāyadiṭṭhiyo pañca ucchedaṃ bhajanti ‘‘taṃ jīvaṃ taṃ sarīra’’nti. Ekamekamhi khandhe tīhi padehi pacchimakehi sassataṃ bhajati ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti. Ito bahiddhāte pabbajitā taṇhācaritā kāmasukhallikānuyogamanuyuttā viharanti. Tena ye ca nissandena diṭṭhicaritā attakilamathānuyogamanuyuttā viharanti. Tena yeva diṭṭhisukhena ettāvatā bāhirako payogo.
3那些守持执见的众生，若修习圣法戒律者，即为随法者。被渴爱所缠累的众生，一旦修习圣法戒律，便成随信者。
Tattha diṭṭhicaritā sattā ye ariyadhammavinayaṃ otaranti, te dhammānusārino honti. Ye taṇhācaritā sattā ariyaṃ dhammavinayaṃ otaranti, te saddhānusārino honti.
4那些守持执见的众生，他们对于欲界怀有瞋恚之见；而那些未曾坚执欲界习气的人，则随顺我见而行。佛陀为他们宣说圣法。若弟子断见谓欲无益，便抛弃先前欲乐，因心生苦恼而断欲。此谓之「乐道」。反之，那些被渴爱困于欲界者，佛陀亦说法。若某些比丘执见欲界有益，则为他们以痛苦舍欲，谓之「苦道」。因此所有众生，皆趋于苦、乐两种途径，行其所依。
Tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā dhammaṃ deseti. Añño vā sāvako kāmehi natthi atthoti te ca pubbeyeva kāmehi anatthikā iti kāme appakasirena paṭinissajjanti. Te cetasikena dukkhena anajjhositā. Tena vuccati ‘‘sukhā paṭipadā’’ti . Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti. Aññataro vā bhikkhu kāmehi natthi atthoti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati ‘‘dukkhā paṭipadā’’ti. Iti ime sabbasattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.
5那里，那些守持执见的众生，于乐感官力与苦感官力，俱为三种感官力。那些守持执见的众生，断欲时憎恶较快，名为「速断乐道」。对于欲乐力量大于苦力的人，先断苦感官力，后断欲，名「乐道苦断」。渴爱所缠者也是这样。断苦时愈速愈好，名「速断苦道」。欲乐力量大于苦力，更先断苦后断欲，名「苦道苦断」。此四种是五路中的四种方式，第五种为空缺。若有人已经证入涅槃或将入涅槃，此四法之外无别途径，以此四路断烦恼，如四正确门径，为圣法所示，谓之「狮子之路」。
Tattha ye diṭṭhicaritā sattā, te dvidhā mudindriyā ca tikkhindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā sukhena paṭinissajjanti, khippañca abhisamenti, tena vuccati ‘‘khippābhiññā sukhā paṭipadā’’ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘sukhā paṭipadā dandhābhiññā’’ti. Tattha taṇhācaritā sattā dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā khippābhiññā’’ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati ‘‘dukkhā paṭipadā dandhābhiññā’’ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyissanti vā imāhi catūhi paṭipadāhi anaññāhi ayaṃ paṭipadācatukkena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.
119119. 那里有四食：即四种摄受。四种颠倒：取着、缠结、结缘及浊流。五蕴、烦恼、感官与识分别上升和退灭。如此所有十法为此经典之根本。此为本经的出处说明。
119. Tatrime cattāro āhārā. Cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanāti, evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.
7四种取食。其一是由感官触境而生的食；其二是由心意作用而生的食。这些皆因渴爱所起，须当断除。其一是由意念造作而生的食；其二是由识所食而生的食。这些皆因见取所起，须当断除。
Cattāro āhārā. Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.
8第一食是第一般见，第二食是第二般见，第三食是第三般见，第四食是第四般见。这四般见是没有第五、第六的。这四种食是一定的标准。
Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. Ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.
9在第一般见中，存有欲望爱取，这是欲取。于第二般见中，存有未来世有存在的见解，即戒律所取。在第三般见中，存有相反邪见，这是见取。在第四般见中，存有对五蕴自我的取着，这是我见取。
Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparīto diṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.
10于欲取中，存有欲求，产生缠结，即欲望身体缠结。于戒律所取中，存有嗔恚缠结，即嗔恚身体缠结。于见取中，存有怀疑缠结，即怀疑身体缠结。于我见取中，存有分别纷乱缠结，即实相执着身体缠结。
Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcanto ganthati, ayaṃ idaṃsaccābhiniveso kāyagantho.
11这些缠结的烦恼即是结使。又所谓「不净」，即不净习气。那些不净是习气。欲望身体缠结即欲贪习气，嗔恨身体缠结即有其习气，怀疑身体缠结即见习气，执着身体缠结即无明习气。
Tassa ganthitā kilesā āsavanti. Kiñci pana vuccati vippaṭisāro. Ye vippaṭisārā te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃ saccābhinivesakāyaganthena avijjāsavo.
12这四种习气增长强盛而成洪流，因此称为「洪流」。其中欲贪习气是欲望之流，生存习气是生存之流，无明习气是无明之流，见习气是见解之流。
Te cattāro āsavā vepullabhāvaṃ gatā oghā honti, tena vuccanti ‘‘oghā’’ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.
13此四大浪潮被谓为『染污』所依附。『染污』者，心中起念停留。如是，欲浪为欲染污，生浪为瞋染污，无明浪为痴染污，见浪为见染污。
Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti. Sallāti hadayamāhacca tiṭṭhantā. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.
14依此四种染污，维系识分别作用于四种法：色、受、想、行。此四者为识依止之所。以欲染污，识住于色；以瞋染污，识住于受；以痴染污，识住于想；以见染污，识住于行。
Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ mohasallena saññūpagaṃ diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.
15四种识依止，分别赴四种不同的流向：贪、嗔、怖、痴。贪以欲驱使，嗔由嗔煽动，痴由痴引导，见因怖而向前行。此即行为，亦即烦恼，是轮回的因。
Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati. Iti idañca kammaṃ ime ca kilesā. Ayaṃ saṃsārassa hetu.
120彼时四大方位被称为强力食，所谓『不净即净』的谬误，即欲爱之执着，欲结缚如体结，染污欲浪，依附色界识住，执取欲念，且来往不去。此为第一方位。
120. Tatthimā catasso disā kabaḷīkārāhāro ‘‘asubhe subha’’nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ. Ayaṃ paṭhamā disā.
17触为食，谓『苦即乐』之谬误，系戒律执持之执着，生起系缚，称为身结，生缠烦恼，染污生浪，依附受界识住，执取瞋念，往来不去。此为第二方位。
Phasso āhāro ‘‘dukkhe sukha’’nti vipallāso sīlabbatupādānaṃ bhavayogobyāpādo kāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.
18意念为食，谓『无我即有我』之谬误，系见执着，见业结束，见所染烦恼，染污见浪，依附想界识住，执取怖念，亦来往不去。此为第三方位。
Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ. Ayaṃ tatiyā disā.
19识的摄取谓“无常是常”的颠倒见，是我见或我所取着的根本无明所缠缚，此实为执著于此法的痴着。身与心为结，烦恼由无明生，无明因愚痴所致，其所依为行蕴及识的生起和存在，以及愚痴的来去。此为第四个方向。以上是此十种经文中第一句对第一方向的说明。此谓称为“方向观察”。
Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhiniveso kāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ. Ayaṃ vuccati disālokanā.
20依这四种颠倒见，于不善一面观察方向，烦恼由此缠绕，因此在不善一面观察方向上，属于五土之一，即十种经文中所说第一组字的含义为何？一义为标志即差别。次第如此，第二、第三及第四也是这样。此谓称为第一证成。
Catūhi vipallāsehi akusalapakkhe disāvilokanā kilesaṃ saṃyojetvā ayaṃ akusalapakkhe disāvilokanāya bhūmi pañcannaṃ dasannaṃ suttānaṃ yāni paṭhamāni padāni imesaṃ dhammānaṃ ko attho? Eko attho, byañjanameva nānaṃ. Evaṃ dutiyā evaṃ tatiyā evaṃ catutthī. Ayaṃ paṭhamā saṃsandanā.
21由此简释，诸烦恼应分别投放于四方。及至善一面，修行道有四禅、四念处、四正勤、四神足、四神异功德、四坚定、四禅定。此四法皆安乐之所，唯有觉支、苦行、根制、无所求舍，四法广大无边。
Iminā peyyālena sabbe kilesā catūsu padesu pakkhipitabbā. Tato kusalapakkhe catasso paṭipadā cattāri jhānāni cattāro satipaṭṭhānā cattāro vihārā dibbo brahmā ariyo āneñjo cattāro sammappadhānā cattāro acchariyā abbhutadhammā cattāro adhiṭṭhānā cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi. Cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatindriyasaṃvarā nāññatra sabbanissaggā cattāri appamāṇāni.
22其中苦行道正在培育，无量增益，满足初禅，初禅圆满，满足初念处，初念处圆满，满足初止住，初止住圆满，满足初正勤，初正勤圆满，满足初神异，神异圆满，满足初坚定，初坚定圆满，满足欲禅定，欲禅定圆满，满足根制，根制圆满，满足初无量慈。循此乃至于无所求舍，四无量圆满。
Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti , paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutadhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ mettāappamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggo catutthaṃ appamāṇaṃ paripūreti.
23初步行法为初禅、为初念处、为初止住、为初正勤、为初神异功德、为真实坚定、欲禅定、根制及无量慈，此即初方向。
Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ paṭhamo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.
24苦行道迅速培育，是第二禅、第二念处、第二止住、第二正勤、第二神异功德、施戒坚定、心禅定、四神足及无限慈悲，此为第二方向。
Dukkhā ca paṭipadā khippābhiññā dutiyaṃ jhānaṃ dutiyañca satipaṭṭhānaṃ dutiyo ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ cittasamādhi cattāro iddhipādā karuṇā ca appamāṇaṃ, ayaṃ dutiyā disā.
25幸福的修行道路包括：第一是勤奋明了，第二是第三禅定，第三是如实正念聚集，第四是修习住持，第五是正精进，第六是不可思议殊胜的法项，第七是以智慧安立，第八是以精进与定力为基础的觉支，第九是由喜悦和无限的精进所伴随。这便是第三方向。
Sukhā ca paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ tatiyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo paññādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.
26幸福的修行道路速成且明了；第四禅定、第四正念、第四住持、第四正精进、第四不可思议殊胜法，以及以内安定为基础的正定和审察正定、完全舍弃及平等心以及无限。此即第四方向。此四方向的观照称为方向之观，即道路。
Sukhā ca paṭipadā khippābhiññā catutthaṃ jhānaṃ catutthañca satipaṭṭhānaṃ catuttho ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā appamāṇañca. Ayaṃ catutthī disā. Imāsaṃ catassannaṃ disānaṃ ālokanā. Ayaṃ vuccati disālokano nāma nayo.
27关于此处的“四”，有四种食粮，四种修行道路，四种颠倒，四正念，四取执，四禅定，四禅修及住持结，精进，觉支和殊胜法门，瘾流及殊胜法，洪流和断流，心念及禅定，生命依止的四法，四快乐分支，四无法退转法，四无限法。此乃善恶相对应的结合，被称为方向之观与道路。
Tatthāyaṃ yojanā. Cattāro ca āhārā catasso ca paṭipadā, cattāro ca vipallāsā cattāro ca satipaṭṭhānā, cattāri ca upādānāni cattāri ca jhānāni cattāro ca yogā vihārā ca, ganthā ca sammappadhānā ca, āsavā ca acchariyā abbhutadhammā ca, oghā ca adhiṭṭhānāni ca, sallā ca samādhayo, viññāṇaṭṭhitiyo cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni iti kusalākusalānaṃ paṭipakkhavasena yojanā, ayaṃ vuccati disālokano nayo.
28其中有四种圣果的圆满：第一是教法所开示的第一方向，即初果的圆满；第二是第二果所及的圆满；第三是第三果的圆满；第四是阿拉汉果的圆满。
Tassa cattāri sāmaññaphalāni pariyosānaṃ, yo ca dhammo kusalākusalaniddese paṭhamo disāniddeso, imassa sotāpattiphalaṃ pariyosānaṃ dutiyaṃ sakadāgāmiphalaṃ, tatiyaṃ anāgāmiphalaṃ, catutthaṃ arahattaphalaṃ.
29那么，哪两派思想分别为要点呢？在痛苦的修行道路上，分别有勤奋与速成两类修行者；在幸福的修行道路上，也分别有勤奋与速成两类修者。
Tattha katamo tipukkhalo nayo? Ye ca dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā, ye ca sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā.
30这四种修行者中：凡依幸福道路勤奋修行者，与依痛苦道路速成修行者，共为两派。其中依幸福道路速成而行者，名为开启智慧者；依一般道路而行者，名为分裂智慧者；依勤奋而修痛苦道路者，名为不可取者。这四种人分别导致三种境界，其中开启智慧者先有静虑再有观照，不可取者先有观照再有静虑，分裂智慧者两者并行。开启智慧者所说法浅显易解；不可取者所说则辛辣；分裂智慧者所说则兼具辛辣与浅显。
Imesaṃ catunnaṃ puggalānaṃ yo puggalo sukhāya paṭipadāya dandhābhiññāya niyyāti, yo ca puggalo dukkhāya paṭipadāya khippābhiññāya niyyāti. Ime dve puggalā bhavanti. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti , ayaṃ ugghaṭitaññū. Yo pacchimo puggalo sādhāraṇo, ayaṃ vipañcitaññū. Yo puggalo dandhābhiññāya dukkhāya paṭipadāya niyyāti, ayaṃ neyyo. Ime cattāro bhavitvā tīṇi honti, tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā, neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.
31『上根智慧之修习』，指的是对上根者应行的智慧训练；『下心志之修习』，指对下心者应行的心志训练；『散乱根之戒律修习』，指对散乱根者应行的戒律训练。因此，以上述四种修行道路为基础，是此等众生的涅槃之道。
Ugghaṭitaññussa adhipaññāsikkhā, neyyassa adhicittasikkhā, vipañcitaññussa adhisīlasikkhā. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.
32其中所说的烦恼，是由三种不善之根所生；由三种触感所成；三种受感所现；三种烦恼所聚；三种分别念头产生；以及三种烦恼的强烈欲望。这三种烦恼标志着诸行无常，三种痛苦即包含苦、坏苦、行苦。
Tattha ayaṃ saṃkileso, tīṇi akusalamūlāni tayo phassā tisso vedanā tayo upavicārā tayo saṃkilesā tayo vitakkā tayo pariḷāhā tīṇi saṅkhatalakkhaṇāni tisso dukkhatāti.
33所谓三不善之根，是指贪欲为不善之根，嗔恨为不善之根，无明为不善之根。所谓三触，是指带来快乐感受的触感，带来痛苦感受的触感，以及非苦非乐感受的触感。所谓三受，即分别为乐受、苦受与非苦非乐受。所谓三分别念头，包括乐受所缘的喜悦分别念头，苦受所缘的烦恼分别念头，及平等心的分别念头。所谓三烦恼，是贪欲、嗔恨、无明三者。所谓三分别念头，包括贪欲的思想，嗔恨的思想，以及害害心的思想。所谓三强烈欲望，是由贪欲所生的欲望，由嗔恨所生的欲望，以及由无明所生的欲望。所谓三聚合的标志，是生成、持续、消散。所谓三苦，即为苦苦、不乐苦和变异苦，也称为聚合之苦。
Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Tayo upavicārāti somanassopavicāro domanassopavicāro upekkhopavicāro. Tayo saṃkilesāti rāgo doso moho. Tayo vitakkāti kāmavitakko byāpādavitakko vihiṃsāvitakko. Tayo pariḷāhāti rāgajo dosajo mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo ṭhiti vayo. Tisso dukkhatāti dukkhadukkhatā vipariṇāmadukkhatā saṅkhatadukkhatā.
34那么，贪欲这一不善之根，究竟从何而起？其由三种境界所生，分别是引起喜欢的对象、不喜欢的对象，以及应当无喜无弃的对象。由引起喜欢的境界，贪欲这一不善之根发生。具体而言，由喜欢的境界生起快乐感受，由快乐感受生起喜悦分别念头，由喜悦分别念头生起贪欲，由贪欲生起贪欲念头，由贪欲念头生起由贪欲所起的强烈欲望，由强烈欲望生起由贪欲所起的烦恼，由烦恼生起聚合之相的生成，进而从生成相生起变异苦。此即贪欲不善之根的发展过程。
Tattha lobho akusalamūlaṃ kuto samuṭṭhitaṃ? Tividhaṃ ārammaṇaṃ manāpikaṃ amanāpikaṃ upekkhāṭhāniyañca. Tattha manāpikena ārammaṇena lobho akusalamūlaṃ samuṭṭhahati. Iti manāpikā ārammaṇā sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjate sukhavedanā, sukhavedanaṃ paṭicca uppajjate somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjate rāgo, rāgaṃ paṭicca uppajjate kāmavitakko, kāmavitakkaṃ paṭicca uppajjate rāgajo pariḷāho rāgajaṃ pariḷāhaṃ paṭicca uppajjate uppādo saṅkhatalakkhaṇo, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate vipariṇāmadukkhatā.
35嗔恨这一不善之根，究竟从何而生？其由不喜欢的境界所生起。由不喜欢的境界生起痛苦感受，由痛苦感受引生苦恼分别念头，由苦恼分别念头生起嗔恨，由嗔恨生起嗔恨念头，由嗔恨之念头生起由嗔恨所起的强烈欲望，由强烈欲望生起由嗔恨所起的烦恼，由烦恼生起聚合之相的持续受到破坏的状态，从而生起苦苦。
Doso akusalamūlaṃ kuto samuṭṭhitaṃ? Amanāpikena ārammaṇena doso akusalamūlaṃ samuṭṭhitaṃ. Iti amanāpikā ārammaṇā dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjate dukkhavedanā, dukkhavedanaṃ paṭicca uppajjate domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjate doso, dosaṃ paṭicca uppajjate byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjate dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjate ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate dukkhadukkhatā vedanā.
36无明这一不善之根，从何处生起？其由平等无所偏废的境界所生。由平等无所偏废的境界生起非苦非乐感受，由非苦非乐感受生起平等心分别念头，由平等心分别念头生起无明，由无明生起无明念头，由无明念头引发害害思想，由害害思想生起由无明所起的烦恼强烈欲望，由烦恼强烈欲望生起由无明所起的烦恼，由烦恼生起聚合之相的消散，消散又生起聚合苦。此即三毒烦恼的展现，这就是善法一方的三重清净道路。
Moho akusalamūlaṃ kuto samuṭṭhitaṃ? Upekkhāṭhāniyena ārammaṇena moho akusalamūlaṃ samuṭṭhitaṃ. Iti upekkhāṭhāniyā ārammaṇā adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjate adukkhamasukhā vedanā, adukkhamasukhavedanaṃ paṭicca uppajjate upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjate moho, mohaṃ paṭicca uppajjate vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjate mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjate vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate saṅkhatadukkhatā, iti ayaṃ tiṇṇaṃ kilesānaṃ niddeso, ayaṃ vuccate kusalapakkhe tipukkhalo nayo.
37如此，三种不善根，不是第四种，也不是第五种，三者是触。三种受直到这聚合苦为止。任何不善的倾向，都与这三个不善根同流相应。
Iti tīṇi akusalamūlāni na catutthāni na pañcamāni, tayo phassāti tisso vedanā yāva saṅkhatadukkhatāti, yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosarati.
38那么，什么是善的倾向呢？有三种善根，三种般若：听闻的般若、思惟的般若、修习的般若。三种禅定，是带思带伺的……三种戒律学习……三种相，分别是静虑相、摄取相、平等心相。三种念头是离欲念、非恶念、不杀念。三根是无间断净根的详细运作。三种染污分别是离欲染污、无瞋染污、不害染污。三种意向分别是欲意向、存在意向、出离行意向。三界分别是戒界、定界、慧界。
Tattha katamo kusalapakkho? Tīṇi kusalamūlāni, tisso paññā sutamayī paññā cintāmayī paññā bhāvanāmayī paññā. Tayo samādhī savitakkasavicāro…pe… tisso sikkhā adhisīlasikkhā…pe… sikkhā. Tīṇi nimittāni samathanimittaṃ paggahanimittaṃ upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko…pe… avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyanti vitthāro. Tayo upavicārā nekkhammūpavicāro abyāpādūpavicāro avihiṃsūpavicāro. Tisso esanā kāmesanā bhavesanā brahmacariyesanā. Tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho.
39其中，离贪是善根，摄满听闻般若；摄满听闻般若，摄满带思带伺的禅定；摄满带思带伺的禅定，摄满内心安住的修学；摄满内心安住的修学，摄满静虑相；摄满静虑相，摄满离欲念；摄满离欲念，摄满无间断净根；摄满无间断净根，摄满离欲染污；摄满离欲染污，摄满欲意向；摄满欲意向舍弃；舍弃欲意向，摄满定界。
Tattha yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti, sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti, savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti, nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati, kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.
40瞋恚是善根，摄满思惟般若；摄满思惟般若，摄满无思无伺禅定；摄满无思无伺禅定，摄满戒律修学；摄满戒律修学，摄满平等心相；摄满平等心相，摄满无瞋念头；摄满无瞋念头，摄满异根；摄满异根，摄满无瞋染污；摄满无瞋染污，摄满存在意向；摄满存在意向舍弃；舍弃存在意向，摄满戒界。
Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayī paññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti . Avitakkavicāramatto samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ sīlakkhandhaṃ paripūreti.
41痴是善根，摄满修习般若；摄满修习般若，摄满无思无伺禅定；摄满无思无伺禅定，摄满大般若修学；摄满大般若修学，摄满摄取相；摄满摄取相，摄满无分别根；摄满无分别根，摄满不害染污；摄满不害染污，摄满出离行意向；摄满出离行意向，摄满慧界。
Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayīpaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti, aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.
42如是这三法为善的倾向者，众善法以三种三重理义为显现，显现三种解脱门为终结。其一为未被缚，第二为空，第三为无相。此称第二，即三分法名。
Iti ime tayo dhammā kusalapakkhikā sabbe kusalā dhammā tīhi tikaniddesehi niddisiyanti tīṇi vimokkhamukhāni tassa pariyosānaṃ. Tattha paṭhamena appaṇihitaṃ, dutiyena suññataṃ, tatiyena animittaṃ. Ayaṃ vuccati dutiyo tipukkhalo nāma nayo.
43于此，此三类众生称为譬识清悉、分明了解、应当舍的众生。于此三类众生中，能迅速了知安乐之道，坚固证得安乐之道者，名为二类众生。又有二类众生于苦道上亦能迅速了知，坚固证得苦道者。此四类众生，因其特殊，故为二类：一类是有所见行为者，另一类是有渴爱行为者。四类之存在产生“三”，三类产生“二”。于此二类众生中，聚合烦恼者有：无明与渴爱，缺乏羞耻与恐惧，存在傲慢与不觉察，五盖及缠缚，强烈执著，妄我及自我观念，不信与猜疑，两舌，散乱及不合理思惟，怀疑，嫉妒，不信正法，及不能入定。
Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti. Imesaṃ tiṇṇaṃ puggalānaṃ ye ca puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, te dve puggalā. Ye ca dve puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti , ime cattāro tena visesena dve bhavanti diṭṭhicarito ca taṇhācarito ca. Ime cattāro bhavitvā tayo bhavanti, tayo bhavitvā dve bhavanti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, avijjā ca taṇhā ca, ahirikañca anottappañca, assati ca asampajaññañca, nīvaraṇāni ca saṃyojanāni ca, ajjhosānañca abhiniveso ca, ahaṃkāro ca mamaṃkāro ca, assaddhiyañca dovacassañca, kosajjañca ayoniso ca manasikāro, vicikicchā ca abhijjhā ca, asaddhammassavanañca asamāpatti ca.
44其间，无明、无羞耻、存在傲慢、五盖、强烈执著、自我观念、不信、猜疑、不信正法，这些为一方面。
Tattha avijjā ca ahirikañca assati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.
45渴爱、无恐惧、不觉察、缠缚、强烈执著、自我观念、两舌、散乱、不合理思惟、嫉妒、不能入定，为第二方面。十苦之中，十种根本苦应先了知。简要指示大势，反方即黑暗面中十苦根本第二方面，即为第二方面。此为第二方面说。
Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayoniso manasikāro ca abhijjhā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamāni kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa sabbesaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.
46所以不善法之苦为苦集，此为苦的生起。如是法若明了，则名形皆为苦，亦即苦集。此为苦及苦集，乃轮回之灭尽最初说明。
Iti akusalānaṃ dhammānaṃ dukkhaniddeso, ayaṃ samudayo. Yaṃ taṃ dhammaṃ ajjhāvasati nāmañca rūpañca idaṃ dukkhaṃ iti ayañca samudayo, idañca dukkhaṃ, imāni dve saccāni dukkhañca samudayo ca nandiyāvaṭṭassa nayassa paṭhamaniddeso.
47何者为善法方？为止、观、智慧与行为，念与正念察知，羞耻与恐惧，舍弃我相与我见，正精进、正思惟，正念、正定，智慧厌倦，入定，信受正法，欢喜及依法行持之法。
Tattha katamo kusalapakkho? Samatho ca vipassanā ca, vijjā ca caraṇañca, sati ca sampajaññañca, hirī ca ottappañca, ahaṃkārappahānañca mamaṃkārappahānañca, sammāvāyāmo ca yoniso ca manasikāro, sammāsati ca sammāsamādhi ca, paññā ca nibbidā ca, samāpatti ca saddhammassavanañca, somanassañca dhammānudhammappaṭipatti ca.
48其中止、智慧、念、羞耻、舍我相、精进、正念、智慧、入定、欢喜，为一方面。观、行为、正念察知、恐惧、舍我相、正思惟、正定、智慧厌倦、信受正法及依法行，为第二方面。所以善法与不善法，为轮回中说法者，分别有四方面。
Tattha samatho ca vijjā ca sati ca hirī ca ahaṃkārappahānañca sammāvāyāmo ca sammāsati ca paññā ca samāpatti ca somanassañca, ime dhammā ekā disā. Vipassanā ca caraṇañca sampajaññañca ottappañca mamaṃkārappahānañca yoniso manasikāro ca sammāsamādhi ca nibbidā ca saddhammassavanañca dhammānudhammappaṭipatti ca, ayaṃ dutiyā disā. Iti kusalapakkhe ca akusalapakkhe ca nandiyāvaṭṭassa pana nayassa catasso disā.
49在这些中，属于不善派的第一足是不善的，因善行而舍弃不善者；这些则在善派的第二足以舍弃而成。在这些舍弃中，有由贪所断灭的心的自由，乃至不善派的第二不善足被舍弃，而这些则在善派的第一足被舍弃。此等舍弃以无明断灭及智慧解脱告终。这三条路径的第一路径名为狮子吼。八足有四善四不善，这八足为根足。按义理，第二名为三叉树。此三叉树以六法以分别，即善根及不善根等六足，前面这些名为八根足，合则为十八根足。其后者路径名为甘露缠绕，以四法分别。无明、渴爱、止及观，四法分别归于十八根足中的三条路径。
Tāsu yāni akusalapakkhassa paṭhamāni padāni akusalāni kusalehi pahānaṃ gacchanti, tāni kusalapakkhe dutiyehi padehi pahānaṃ gacchanti. Tesaṃ pahānā rāgavirāgā cetovimutti yāni akusalapakkhassa dutiyāni akusalapadāni pahānaṃ gacchanti, tāni kusalapakkhassa paṭhamehi padehi pahānaṃ gacchanti. Tesaṃ pahānā avijjāvirāgā paññāvimutti pariyosānaṃ. Imesaṃ tiṇṇaṃ nayānaṃ paṭhamo nayo sīhavikkīḷito nāma. Aṭṭha padāni cattāri ca kusalāni cattāri ca akusalāni imāni aṭṭha padāni mūlapadāni, atthanayena dutiyo tipukkhalo. So chahi dhammehi neti kusalamūlāni ca neti akusalamūlāni ca, iti imāni cha padāni purimakāni ca aṭṭha mūlapadāni imāni cuddasa padāni aṭṭhārasannaṃ mūlapadānaṃ. Tattha yo pacchimako nayo nandiyāvaṭṭo, so catūhi dhammehi neti. Avijjāya ca taṇhāya ca samathena ca vipassanāya ca, ime cattāro dhammā imāni aṭṭhārasa mūlapadāni tīsu nayesu niddiṭṭhāni.
50在那儿，九足为善，涵盖一切善法。那九根之中四足是狮子吼路径三叉树中，二甘露缠绕中，二甘露缠绕为善派。那儿九足为善，一切善都聚于其中。狮子吼路径中有四足，三叉树中有三叉，二甘露缠绕中有二甘露缠绕，此即示现之九善足。
Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ samosarati. Tesañca navannaṃ mūlānaṃ cattāri padāni sīhavikkīḷitanaye tīṇi tipukkhale dve nandiyāvaṭṭe, iccete kusalassa pakkhā. Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ yujjati. Tattha sīhavikkīḷite naye cattāri padāni tīṇi tipukkhale dve nandiyāvaṭṭe imāni nava padāni kusalāni niddiṭṭhāni.
51有那儿甘露缠绕中有四足，十八根足皆汇集于此。如何呢？止、无贪、无嗔、对不净观、对苦观，这五足归于善派止法。观、无痴、无常观、无我观，这四足归于善派观法。这九善足分别随两方面结合，于不善派九根中，有渴爱、贪欲、嗔恚、不净观、乐观，五足分别属于渴爱；有无明、痴迷、无常观、我执观，这四足归于无明。此为九不善足的摘要。故三条路径中，每一条路径皆不缺漏一足。如此，十八根足当归于甘露缠绕路径中。
Tattha yāni nandiyāvaṭṭe naye cattāri padāni, tattha aṭṭhārasa mūlapadāni samosaranti. Yathā kathaṃ, samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā ca imāni kusalapakkhe pañca padāni samathaṃ bhajanti. Vipassanā ca amoho ca aniccasaññā ca anattasaññā ca imāni cattāri padāni vipassanaṃ bhajanti. Imāni nava padāni kusalāni dvīsu padesu yojitāni, tattha akusalapakkhe navannaṃ akusalamūlapadānaṃ yā ca taṇhā yo ca lobho yo ca doso yā ca subhasaññā yā ca sukhasaññā, imāni pañca padāni taṇhaṃ bhajanti . Yā ca avijjā yo ca moho yā ca niccasaññā yā ca attasaññā, imāni cattāri padāni avijjaṃ bhajanti. Etāni nava padāni akusalāni susaṃkhittāni. Iti tayo nayā ekaṃ nayaṃ na paviṭṭhā. Evaṃ aṭṭhārasa mūlapadāni nandiyāvaṭṭanaye niddisitabbāni.
52十八根足如何连接于三叉树中？九善足中观法及无痴、无常观、无我观归为观的四足；痴迷及止、无贪、对不净观归于止的四足；贪嗔亦同，这样九善足合于三善法中。九不善根中，渴贪、不净观、乐观属于贪派；无明、痴迷、无常观、我执观乃痴派及嗔派，这些九足依附于三不善法。如此，十八根足连结善根于三叉树以树立路径。
Kathaṃ aṭṭhārasa mūlapadāni, tipukkhale naye yujjanti? Navannaṃ padānaṃ kusalānaṃ, vipassanā ca amoho ca aniccasaññā ca anattasaññā ca, imāni cattāri padāni; amoho ca samatho ca alobho ca asubhasaññā ca, imāni cattāri padāni; lobho ca doso ca, evaṃ imāni nava padāni tīsu kusalesu yojetabbāni. Tattha navannaṃ padānaṃ akusalānaṃ taṇhā ca lobho ca subhasaññā ca sukhasaññā ca, imāni cattāri padāni lobho akusalamūlaṃ; avijjā ca moho ca niccasaññā ca attasaññā ca ayaṃ moho ayaṃ doso, ye ca imāni nava padāni tīsu akusalesu yojitāni. Evaṃ aṭṭhārasa mūlapadāni kusalamūlesu ca yojetvā tipukkhalena nayena niddisitabbāni.
53十八根足如何归于狮子吼路径？渴爱及乐观属第一偏差；贪及乐观属第二偏差；无明及无常观属第三偏差；痴及我执属第四偏差。如此，九不善根分布于四偏差之中。善根中止及对不净观，是正念修习的第一念处；无贪及苦观是第二念处；观法及无常观是第三念处；无痴及无我观是第四念处。此十八根足不属于狮子吼路径之正道。此三路径中，有地，即贪、嗔、痴各入一处。单一路径之不善法或善法，其对境应被寻求并确认，路径应被证立。若全路径一一证立，则路径成立。证立路径中十八根足，全法皆为已知。此三路径中狮子吼路径有四果证终；第一向所得第一果，第二向第二果，第三向第三果，第四向第四果。三叉树路径有三解脱门证终；第一向为少入，第二向为空，第三向为无相。甘露缠绕路径归属贪灭无贪心自由，痴灭无明心自由证终。第一向为贪灭无贪，第二向为痴灭无明。此三路径及十八根足根基的详解，名曰方向观察路径。观察此可知「此法习此法」，为正确合道。善派与不善派路径，名为缰索，五路径。
Kathaṃ aṭṭhārasa mūlapadāni sīhavikkīḷite naye yujjanti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalamūlāni catūsu padesu yojitāni. Tattha navannaṃ mūlapadānaṃ kusalānaṃ samatho ca asubhasaññā ca, idaṃ paṭhamaṃ satipaṭṭhānaṃ. Alobho ca dukkhasaññā ca, idaṃ dutiyaṃ satipaṭṭhānaṃ. Vipassanā ca aniccasaññā ca, idaṃ tatiyaṃ satipaṭṭhānaṃ. Amoho ca anattasaññā ca, idaṃ catutthaṃ satipaṭṭhānaṃ. Imāni aṭṭhārasa mūlapadāni sīhavikkīḷitanayaṃ anupaviṭṭhāni. Imesaṃ tiṇṇaṃ nayānaṃ yā bhūmi ca yo rāgo ca yo doso ca ekaṃ nayaṃ pavisati. Ekassa nayassa akusale vā dhamme kusale vā dhamme viññāte paṭipakkho anvesitabbo, paṭipakkhe anvesitvā so nayo niddisitabbo, tamhi naye niddiṭṭho. Yathā ekamhi naye sabbe nayā paviṭṭhā tathā niddisitabbā. Ekamhi ca naye aṭṭhārasa mūlapadāni paviṭṭhāni, tamhi dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitanayassa cattāri phalāni pariyosānaṃ. Paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ. Tipukkhalassa nayassa tīṇi vimokkhamukhāni pariyosānaṃ. Paṭhamāya disāya appaṇihitaṃ, dutiyāya disāya suññataṃ, tatiyāya disāya animittaṃ. Nandiyāvaṭṭassa nayassa rāgavirāgā cetovimutti avijjāvirāgā ca paññāvimutti pariyosānaṃ . Paṭhamāya disāya rāgavirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti. Ime tayo nayā imesaṃ tiṇṇaṃ nayānaṃ aṭṭhārasannaṃ mūlapadānaṃ ālokanā, ayaṃ vuccati disālokano nayo. Āloketvāna jānāti ‘‘ayaṃ dhammo imaṃ dhammaṃ bhajatī’’ti sammā yojanā. Kusalapakkhe akusalapakkhe ca ayaṃ nayo aṅkuso nāma. Ime pañca nayā.
54此中有摄颂
Tatthimā uddānagāthā
55渴爱及无明，贪嗔亦然，痴亦如此。
Taṇhā ca avijjāpi ca, lobho doso tatheva moho ca;
56「四种颠倒」系烦恼之根土九支令行。
Cattāro ca vipallāsā, kilesabhūmī nava padāni.
57而正念观四念处与止禅及观禅，皆为善根之基。
Ye ca satipaṭṭhānā, samatho ca vipassanā kusalamūlā;
58此诸善根尽属感官之根土九支。
Etaṃ sabbaṃ kusalaṃ, indriyabhūmī nava padāni.
59一切善法，皆由九支结合为一，恶法也是这样；
Sabbakusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;
60此等即为初心止观二法，共十八支。
Ete te mūlapadā, ubhato aṭṭhārasa padāni.
61如渴爱与无明，止与观，皆属根本。
Taṇhā ceva avijjā ca, samatho ca vipassanā;
62在所有所缘中，谓之『引导』者，此引导犹如驯鹿之绳索。
Yo neti sabbesu yogayutto, ayaṃ nayo nandiyāvaṭṭo.
63由善根所引导者，谓之引导，分别善根与非善根而引导。
Yaṃ kusalamūlehi, nayati kusalaakusalamūlehi;
64引导者谓其为真实与非虚妄，三维稳定之引导也。
Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.
65谓不引导者则为失倒，即由烦恼与根基倒乱；
So neti vipallāsehi, kilesaindriyehi ca;
66谓依法为引导，称『律引导』，名为『狮子戏耍』，具威猛庄严之义。
Dhamme taṃ nayaṃ vinayamāhu, sīhavikkīḷitaṃ nāma.
67此义见于论中，述及善与不善二相引导之义。
Veyyākaraṇe vutte, kusalatāhi akusalatāhi ca;
68此三者为观察，此名为感官观察。
Tayo ālokayati, ayaṃ nayo disālocano nāma.
69观察之后，以此感官观察为缘起，提起并使其平等。
Oloketvā disālocanena, ukkhipiya yaṃ samāneti;
70一切善恶法，此名为约束。
Sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.
71方法与起源。
Nayasamuṭṭhānaṃ.
72大咖咤那长老之藏释中经分别
Peṭakopadese mahākaccāyanassa therassa suttavibhaṅgassa
54观见圆满。
Dassanaṃ samattaṃ.
55四种：[第一]四种不善与善分别在狮子戏耍处所显现；[第二]三处善不善分别显现于三叶树之下；[第三]二处善不善如同酒醺般分别显现。若于此二善法中，因其三分别之差异，而形成生死之境界；且一切义理皆由三种标志所明示。此谓实相。若义理于四句八分之一二十二日常文句处无处不显，则于下位境界仅显于四句；即无处不显义理，而仅显于四句者。如此依照所显无违之理，此为标准。譬如诸禅定当于三种禅中寻求；有思有观、无思有观、无思无观，若此三中无第四者。亦如三种般若，分别为思慧、闻慧、修慧，三者皆具；无第四般若，不思、不闻、不修者，非属般若。此谓诸法不散乱，此即标准。
Yāni catukkāni akusalāni kusalāni ca sīhavikkīḷite naye niddiṭṭhāni, tikāni kusalāni ca akusalāni ca tipukkhale naye niddiṭṭhāni, dukāni kusalāni ca akusalāni ca nandiyāvaṭṭe naye niddiṭṭhāni. Yesu dvīsu dhammesu kusalesu so attho tikesu vibhajjamānassa bhavabhūmi, atha ca sabbo ca attho tīhi byañjanehi niddisati. Tattakāni vuccati. Yo attho catūhi padehi aṭṭhavīsatibhāgehi natthibhūmi niddisituṃ, avacarantova catūhi padehi niddisati. Iti yaṃ yathāniddiṭṭhassa avikosanā idaṃ pamāṇaṃ. Yathā sabbe samādhayo tīsu samādhīsu pariyesitabbā, savitakkasavicāre avitakkavicāramatte avitakkaavicāre idaṃ pamāṇaṃ, natthi catuttho samādhi. Tathā tisso paññā cintāmayī sutamayī bhāvanāmayī sabbāsu paññāsu niddisati, natthi catutthī paññā na cintāmayī na sutamayī na bhāvanāmayī, paññā nāssa atthi imesaṃ dhammānaṃ yā avikkhepanā, idaṃ vuccati pamāṇanti.
75住阎浮林之大咖咤那长老之藏释
Therassa mahākaccāyanassa jambuvanavāsino peṭakopadeso
56完成。
Samatto.
77藏释论已完结。
Peṭakopadesapakaraṇaṃ niṭṭhitaṃ.