Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Paṭisambhidāmaggapāḷi

1. Mahāvaggo

Mātikā

1. Sotāvadhāne paññā sutamaye ñāṇaṃ.

2. Sutvāna saṃvare paññā sīlamaye ñāṇaṃ.

3. Saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ.

4. Paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

5. Atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

6. Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ.

7. Ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ.

8. Bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

9. Muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

10. Bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ.

11. Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ.

12. Payogappaṭippassaddhi paññā phale ñāṇaṃ .

13. Chinnavaṭumānupassane [chinnamanupassane (syā.), chinnavaṭṭamanupassane (sī. aṭṭha.)] paññā vimuttiñāṇaṃ.

14. Tadā samudāgate [samupāgate (syā.)] dhamme passane paññā paccavekkhaṇe ñāṇaṃ.

15. Ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ.

16. Bahiddhāvavatthāne paññā gocaranānatte ñāṇaṃ.

17. Cariyāvavatthāne paññā cariyānānatte ñāṇaṃ.

18. Catudhammavavatthāne paññā bhūminānatte ñāṇaṃ.

19. Navadhammavavatthāne paññā dhammanānatte ñāṇaṃ.

20. Abhiññāpaññā ñātaṭṭhe ñāṇaṃ.

21. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ.

22. Pahāne paññā pariccāgaṭṭhe ñāṇaṃ.

23. Bhāvanāpaññā ekarasaṭṭhe ñāṇaṃ.

24. Sacchikiriyāpaññā phassanaṭṭhe [phusanaṭṭhe (ka.)] ñāṇaṃ.

25. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ.

26. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ.

27. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ.

28. Paṭibhānanānatte paññā [paṭibhāṇanānatte (syā.)] paṭibhānapaṭisambhide ñāṇaṃ.

29. Vihāranānatte paññā vihāraṭṭhe ñāṇaṃ.

30. Samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ.

31. Vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ.

32. Avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ.

33. Dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ.

34. Dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ.

35. Sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ.

36. Sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.

37. Puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ.

38. Asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.

39. Nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ.

40. Sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ.

41. Viditattā paññā khantiñāṇaṃ.

42. Phuṭṭhattā paññā pariyogāhaṇe [pariyogāhane (syā.)] ñāṇaṃ.

43. Samodahane paññā padesavihāre ñāṇaṃ.

44. Adhipatattā paññā saññāvivaṭṭe ñāṇaṃ.

45. Nānatte paññā cetovivaṭṭe ñāṇaṃ.

46. Adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ.

47. Suññate paññā ñāṇavivaṭṭe ñāṇaṃ.

48. Vosagge [vossagge (bahūsu)] paññā vimokkhavivaṭṭe ñāṇaṃ.

49. Tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.



礼敬世尊、阿罗汉、正等正觉者
小部
无碍解道
1. 大品
目录
1. 倾听时的智慧是闻所成智。
2. 听闻后守护的智慧是戒所成智。
3. 守护后专注的智慧是修定所成智。
4. 把握缘起的智慧是法住智。
5. 总括过去、未来、现在诸法后确定的智慧是思惟智。
6. 观察现在诸法变异的智慧是生灭随观智。
7. 审察所缘后观察坏灭的智慧是观智。
8. 现起怖畏的智慧是过患智。
9. 欲求解脱、审察、安住的智慧是行舍智。
10. 从外出离、转向的智慧是种姓智。
11. 从两方出离、转向的智慧是道智。
12. 修行止息的智慧是果智。
13. 观察断绝轮回的智慧是解脱智。
14. 观察当时生起诸法的智慧是省察智。
15. 内部确定的智慧是种种事智。
16. 外部确定的智慧是种种境智。
17. 确定行为的智慧是种种行智。
18. 确定四法的智慧是种种地智。
19. 确定九法的智慧是种种法智。
20. 通智慧是已知义智。
21. 遍知智慧是审察义智。
22. 断的智慧是舍弃义智。
23. 修习的智慧是一味义智。
24. 证悟的智慧是触证义智。
25. 种种义的智慧是义无碍解智。
26. 种种法的智慧是法无碍解智。
27. 种种词的智慧是词无碍解智。
28. 种种辩才的智慧是辩无碍解智。
29. 种种住处的智慧是住处义智。
30. 种种等至的智慧是等至义智。
31. 种种住处等至的智慧是住处等至义智。
32. 由于无散乱清净而断尽诸漏的智慧是无间等持智。
33. 以见为主、获得寂静住处、倾向殊胜的智慧是无诤住智。
34. 具足两种力、止息三种行、自在于十六种智行、九种定行的智慧是灭尽定智。
35. 正知者的活动终止的智慧是般涅槃智。
36. 正确断尽、灭尽一切法而不再现起的智慧是等首义智。
37. 断尽种种不同的热恼的智慧是减损义智。
38. 不懈怠、精进、策励的智慧是发勤智。
39. 阐明种种法的智慧是义理开示智。
40. 通达一切法的总摄性、差别性、一性的智慧是见清净智。
41. 已知的智慧是忍智。
42. 已触证的智慧是通达智。
43. 综合的智慧是部分住智。
44. 增上的智慧是想转向智。
45. 差别的智慧是心转向智。
46. 决意的智慧是意转向智。
47. 空性的智慧是智转向智。
48. 舍离的智慧是解脱转向智。
49. 如实的智慧是谛转向智。

50. Kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ.

51. Vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ.

52. Tiṇṇannaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṃ.

53. Paccayappavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ.

54. Obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ.

55. Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatā paññā āsavānaṃ khaye ñāṇaṃ.

56. Pariññaṭṭhe paññā dukkhe ñāṇaṃ.

57. Pahānaṭṭhe paññā samudaye ñāṇaṃ.

58. Sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ.

59. Bhāvanaṭṭhe paññā magge ñāṇaṃ.

60. Dukkhe ñāṇaṃ.

61. Dukkhasamudaye ñāṇaṃ.

62. Dukkhanirodhe ñāṇaṃ.

63. Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.

64. Atthapaṭisambhide ñāṇaṃ.

65. Dhammapaṭisambhide ñāṇaṃ.

66. Niruttipaṭisambhide ñāṇaṃ.

67. Paṭibhānapaṭisambhide ñāṇaṃ.

68. Indriyaparopariyatte ñāṇaṃ.

69. Sattānaṃ āsayānusaye ñāṇaṃ.

70. Yamakapāṭihīre ñāṇaṃ.

71. Mahākaruṇāsamāpattiyā ñāṇaṃ.

72. Sabbaññutañāṇaṃ.

73. Anāvaraṇañāṇaṃ .

Imāni tesattati ñāṇāni. Imesaṃ tesattatiyā ñāṇānaṃ sattasaṭṭhi ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.

Mātikā niṭṭhitā.

1. Ñāṇakathā

1. Sutamayañāṇaniddeso

1. Kathaṃ sotāvadhāne paññā sutamaye ñāṇaṃ?

‘‘Ime dhammā abhiññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā pariññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā pahātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā bhāvetabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā sacchikātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā hānabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā ṭhitibhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā visesabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Ime dhammā nibbedhabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Sabbe saṅkhārā aniccā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Sabbe saṅkhārā dukkhā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Idaṃ dukkhaṃ ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Idaṃ dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Idaṃ dukkhanirodhaṃ [dukkhanirodho (syā.) aṭṭhakathā oloketabbā] ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.



50. 身与心一同确定，以及依据乐想、轻安想的决意而成就的智慧是神通智。
51. 依寻伺扩展而通达种种与单一声音相的智慧是耳界清净智。
52. 由于三种心的扩展，依诸根净信而通达种种与单一识行的智慧是他心智。
53. 依缘起诸法的种种与单一业的扩展而通达的智慧是宿住随念智。
54. 依光明而见种种与单一色相的智慧是天眼智。
55. 以六十四行相自在于三根的智慧是漏尽智。
56. 遍知义的智慧是苦智。
57. 断除义的智慧是集智。
58. 证悟义的智慧是灭智。
59. 修习义的智慧是道智。
60. 苦智。
61. 苦集智。
62. 苦灭智。
63. 趣向苦灭之道智。
64. 义无碍解智。
65. 法无碍解智。
66. 词无碍解智。
67. 辩无碍解智。
68. 根上下智。
69. 众生意乐随眠智。
70. 双神变智。
71. 大悲等至智。
72. 一切智。
73. 无碍智。
这些是七十三智。在这七十三智中，六十七智是声闻共有的；六智是声闻所不共有的。
目录终。
1. 智论
1. 闻所成智解说
1. 如何是倾听时的智慧为闻所成智？
"这些法应证知"的倾听，了知此即是闻所成智。
"这些法应遍知"的倾听，了知此即是闻所成智。
"这些法应断"的倾听，了知此即是闻所成智。
"这些法应修"的倾听，了知此即是闻所成智。
"这些法应证"的倾听，了知此即是闻所成智。
"这些法属于退分"的倾听，了知此即是闻所成智。
"这些法属于住分"的倾听，了知此即是闻所成智。
"这些法属于胜进分"的倾听，了知此即是闻所成智。
"这些法属于决择分"的倾听，了知此即是闻所成智。
"一切行无常"的倾听，了知此即是闻所成智。
"一切行是苦"的倾听，了知此即是闻所成智。
"一切法无我"的倾听，了知此即是闻所成智。
"此是苦圣谛"的倾听，了知此即是闻所成智。
"此是苦集圣谛"的倾听，了知此即是闻所成智。
"此是苦灭圣谛"的倾听，了知此即是闻所成智。
"此是趣向苦灭之道圣谛"的倾听，了知此即是闻所成智。

2. Kathaṃ ‘‘ime dhammā abhiññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo abhiññeyyo – sabbe sattā āhāraṭṭhitikā. Dve dhammā abhiññeyyā – dve dhātuyo. Tayo dhammā abhiññeyyā – tisso dhātuyo. Cattāro dhammā abhiññeyyā – cattāri ariyasaccāni. Pañca dhammā abhiññeyyā – pañca vimuttāyatanāni. Cha dhammā abhiññeyyā – cha anuttariyāni. Satta dhammā abhiññeyyā – satta niddasavatthūni. Aṭṭha dhammā abhiññeyyā – aṭṭha abhibhāyatanāni. Nava dhammā abhiññeyyā – nava anupubbavihārā. Dasa dhammā abhiññeyyā – dasa nijjaravatthūni.

3. ‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu [cakkhuṃ (syā. ka.)], bhikkhave, abhiññeyyaṃ; rūpā abhiññeyyā; cakkhuviññāṇaṃ abhiññeyyaṃ; cakkhusamphasso abhiññeyyo; yampidaṃ [yamidaṃ (ka.) saṃ. ni. 4.52 passitabbo] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ abhiññeyyaṃ; saddā abhiññeyyā…pe… ghānaṃ abhiññeyyaṃ; gandhā abhiññeyyā… jivhā abhiññeyyā; rasā abhiññeyyā… kāyo abhiññeyyo; phoṭṭhabbā abhiññeyyā… mano abhiññeyyo; dhammā abhiññeyyā; manoviññāṇaṃ abhiññeyyaṃ, manosamphasso abhiññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.’’

Rūpaṃ abhiññeyyaṃ; vedanā abhiññeyyā; saññā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ.

Cakkhu abhiññeyyaṃ; sotaṃ abhiññeyyaṃ; ghānaṃ abhiññeyyaṃ; jivhā abhiññeyyā; kāyo abhiññeyyo; mano abhiññeyyo. Rūpā abhiññeyyā; saddā abhiññeyyā; gandhā abhiññeyyā; rasā abhiññeyyā; phoṭṭhabbā abhiññeyyā; dhammā abhiññeyyā. Cakkhuviññāṇaṃ abhiññeyyaṃ; sotaviññāṇaṃ abhiññeyyaṃ; ghānaviññāṇaṃ abhiññeyyaṃ; jivhāviññāṇaṃ abhiññeyyaṃ; kāyaviññāṇaṃ abhiññeyyaṃ; manoviññāṇaṃ abhiññeyyaṃ. Cakkhusamphasso abhiññeyyo ; sotasamphasso abhiññeyyo; ghānasamphasso abhiññeyyo; jivhāsamphasso abhiññeyyo; kāyasamphasso abhiññeyyo; manosamphasso abhiññeyyo; cakkhusamphassajā vedanā abhiññeyyā; sotasamphassajā vedanā abhiññeyyā; ghānasamphassajā vedanā abhiññeyyā ; jivhāsamphassajā vedanā abhiññeyyā; kāyasamphassajā vedanā abhiññeyyā; manosamphassajā vedanā abhiññeyyā. Rūpasaññā abhiññeyyā; saddasaññā abhiññeyyā; gandhasaññā abhiññeyyā ; rasasaññā abhiññeyyā; phoṭṭhabbasaññā abhiññeyyā; dhammasaññā abhiññeyyā. Rūpasañcetanā abhiññeyyā; saddasañcetanā abhiññeyyā; gandhasañcetanā abhiññeyyā; rasasañcetanā abhiññeyyā; phoṭṭhabbasañcetanā abhiññeyyā; dhammasañcetanā abhiññeyyā. Rūpataṇhā abhiññeyyā; saddataṇhā abhiññeyyā; gandhataṇhā abhiññeyyā; rasataṇhā abhiññeyyā; phoṭṭhabbataṇhā abhiññeyyā; dhammataṇhā abhiññeyyā. Rūpavitakko abhiññeyyo; saddavitakko abhiññeyyo; gandhavitakko abhiññeyyo; rasavitakko abhiññeyyo; phoṭṭhabbavitakko abhiññeyyo; dhammavitakko abhiññeyyo. Rūpavicāro abhiññeyyo; saddavicāro abhiññeyyo ; gandhavicāro abhiññeyyo; rasavicāro abhiññeyyo; phoṭṭhabbavicāro abhiññeyyo; dhammavicāro abhiññeyyo.



2. 如何是"这些法应证知"的倾听，了知此即是闻所成智？
一法应证知——一切众生依食而住。
二法应证知——二界。
三法应证知——三界。
四法应证知——四圣谛。
五法应证知——五解脱处。
六法应证知——六无上。
七法应证知——七漏尽事。
八法应证知——八胜处。
九法应证知——九次第住。
十法应证知——十断事。
3. "诸比丘，一切应证知。诸比丘，什么是一切应证知？诸比丘，眼应证知；色应证知；眼识应证知；眼触应证知；缘眼触所生之受，或乐或苦或不苦不乐，此亦应证知。耳应证知；声应证知......鼻应证知；香应证知......舌应证知；味应证知......身应证知；触应证知......意应证知；法应证知；意识应证知；意触应证知；缘意触所生之受，或乐或苦或不苦不乐，此亦应证知。"
色应证知；受应证知；想应证知；行应证知；识应证知。
眼应证知；耳应证知；鼻应证知；舌应证知；身应证知；意应证知。色应证知；声应证知；香应证知；味应证知；触应证知；法应证知。眼识应证知；耳识应证知；鼻识应证知；舌识应证知；身识应证知；意识应证知。眼触应证知；耳触应证知；鼻触应证知；舌触应证知；身触应证知；意触应证知。眼触所生受应证知；耳触所生受应证知；鼻触所生受应证知；舌触所生受应证知；身触所生受应证知；意触所生受应证知。色想应证知；声想应证知；香想应证知；味想应证知；触想应证知；法想应证知。色思应证知；声思应证知；香思应证知；味思应证知；触思应证知；法思应证知。色爱应证知；声爱应证知；香爱应证知；味爱应证知；触爱应证知；法爱应证知。色寻应证知；声寻应证知；香寻应证知；味寻应证知；触寻应证知；法寻应证知。色伺应证知；声伺应证知；香伺应证知；味伺应证知；触伺应证知；法伺应证知

4. Pathavīdhātu abhiññeyyā; āpodhātu abhiññeyyā; tejodhātu abhiññeyyā; vāyodhātu abhiññeyyā; ākāsadhātu abhiññeyyā; viññāṇadhātu abhiññeyyā.

Pathavīkasiṇaṃ abhiññeyyaṃ; āpokasiṇaṃ abhiññeyyaṃ; tejokasiṇaṃ abhiññeyyaṃ; vāyokasiṇaṃ abhiññeyyaṃ; nīlakasiṇaṃ abhiññeyyaṃ; pītakasiṇaṃ abhiññeyyaṃ; lohitakasiṇaṃ abhiññeyyaṃ; odātakasiṇaṃ abhiññeyyaṃ; ākāsakasiṇaṃ abhiññeyyaṃ; viññāṇakasiṇaṃ abhiññeyyaṃ.

Kesā abhiññeyyā; lomā abhiññeyyā; nakhā abhiññeyyā; dantā abhiññeyyā; taco abhiññeyyo, maṃsaṃ abhiññeyyaṃ; nhārū [nahārū (syā.)] abhiññeyyā; aṭṭhī abhiññeyyā; aṭṭhimiñjā abhiññeyyā [aṭṭhimañjaṃ abhiññeyyaṃ (syā. ka.)]; vakkaṃ abhiññeyyaṃ; hadayaṃ abhiññeyyaṃ; yakanaṃ abhiññeyyaṃ; kilomakaṃ abhiññeyyaṃ; pihakaṃ abhiññeyyaṃ; papphāsaṃ abhiññeyyaṃ; antaṃ abhiññeyyaṃ antaguṇaṃ abhiññeyyaṃ; udariyaṃ abhiññeyyaṃ; karīsaṃ abhiññeyyaṃ; pittaṃ abhiññeyyaṃ; semhaṃ abhiññeyyaṃ; pubbo abhiññeyyo; lohitaṃ abhiññeyyaṃ; sedo abhiññeyyo; medo abhiññeyyo; assu abhiññeyyaṃ; vasā abhiññeyyā; kheḷo abhiññeyyo; siṅghāṇikā abhiññeyyā; lasikā abhiññeyyā; muttaṃ abhiññeyyaṃ; matthaluṅgaṃ abhiññeyyaṃ.

Cakkhāyatanaṃ abhiññeyyaṃ; rūpāyatanaṃ abhiññeyyaṃ. Sotāyatanaṃ abhiññeyyaṃ; saddāyatanaṃ abhiññeyyaṃ . Ghānāyatanaṃ abhiññeyyaṃ; gandhāyatanaṃ abhiññeyyaṃ. Jivhāyatanaṃ abhiññeyyaṃ; rasāyatanaṃ abhiññeyyaṃ. Kāyāyatanaṃ abhiññeyyaṃ; phoṭṭhabbāyatanaṃ abhiññeyyaṃ. Manāyatanaṃ abhiññeyyaṃ; dhammāyatanaṃ abhiññeyyaṃ.

Cakkhudhātu abhiññeyyā; rūpadhātu abhiññeyyā; cakkhuviññāṇadhātu abhiññeyyā. Sotadhātu abhiññeyyā; saddadhātu abhiññeyyā; sotaviññāṇadhātu abhiññeyyā. Ghānadhātu abhiññeyyā; gandhadhātu abhiññeyyā; ghānaviññāṇadhātu abhiññeyyā. Jivhādhātu abhiññeyyā ; rasadhātu abhiññeyyā; jivhāviññāṇadhātu abhiññeyyā. Kāyadhātu abhiññeyyā; phoṭṭhabbadhātu abhiññeyyā; kāyaviññāṇadhātu abhiññeyyā. Manodhātu abhiññeyyā; dhammadhātu abhiññeyyā; manoviññāṇadhātu abhiññeyyā.

Cakkhundriyaṃ abhiññeyyaṃ; sotindriyaṃ abhiññeyyaṃ; ghānindriyaṃ abhiññeyyaṃ; jivhindriyaṃ abhiññeyyaṃ; kāyindriyaṃ abhiññeyyaṃ; manindriyaṃ abhiññeyyaṃ; jīvitindriyaṃ abhiññeyyaṃ; itthindriyaṃ abhiññeyyaṃ; purisindriyaṃ abhiññeyyaṃ; sukhindriyaṃ abhiññeyyaṃ; dukkhindriyaṃ abhiññeyyaṃ; somanassindriyaṃ abhiññeyyaṃ; domanassindriyaṃ abhiññeyyaṃ; upekkhindriyaṃ abhiññeyyaṃ; saddhindriyaṃ abhiññeyyaṃ; vīriyindriyaṃ [viriyindriyaṃ (syā.)] abhiññeyyaṃ; satindriyaṃ abhiññeyyaṃ; samādhindriyaṃ abhiññeyyaṃ; paññindriyaṃ abhiññeyyaṃ; anaññātaññassāmītindriyaṃ abhiññeyyaṃ; aññindriyaṃ abhiññeyyaṃ; aññātāvindriyaṃ abhiññeyyaṃ.

5. Kāmadhātu abhiññeyyā; rūpadhātu abhiññeyyā; arūpadhātu abhiññeyyā. Kāmabhavo abhiññeyyo; rūpabhavo abhiññeyyo ; arūpabhavo abhiññeyyo. Saññābhavo abhiññeyyo; asaññābhavo abhiññeyyo; nevasaññānāsaññābhavo abhiññeyyo. Ekavokārabhavo abhiññeyyo; catuvokārabhavo abhiññeyyo; pañcavokārabhavo abhiññeyyo.



4. 地界应证知；水界应证知；火界应证知；风界应证知；空界应证知；识界应证知。
地遍应证知；水遍应证知；火遍应证知；风遍应证知；青遍应证知；黄遍应证知；赤遍应证知；白遍应证知；空遍应证知；识遍应证知。
发应证知；毛应证知；爪应证知；齿应证知；皮应证知；肉应证知；筋应证知；骨应证知；骨髓应证知；肾应证知；心应证知；肝应证知；膜应证知；脾应证知；肺应证知；肠应证知；肠间膜应证知；胃中物应证知；粪应证知；胆汁应证知；痰应证知；脓应证知；血应证知；汗应证知；脂肪应证知；泪应证知；膏应证知；唾应证知；涕应证知；关节滑液应证知；尿应证知；脑应证知。
眼处应证知；色处应证知。耳处应证知；声处应证知。鼻处应证知；香处应证知。舌处应证知；味处应证知。身处应证知；触处应证知。意处应证知；法处应证知。
眼界应证知；色界应证知；眼识界应证知。耳界应证知；声界应证知；耳识界应证知。鼻界应证知；香界应证知；鼻识界应证知。舌界应证知；味界应证知；舌识界应证知。身界应证知；触界应证知；身识界应证知。意界应证知；法界应证知；意识界应证知。
眼根应证知；耳根应证知；鼻根应证知；舌根应证知；身根应证知；意根应证知；命根应证知；女根应证知；男根应证知；乐根应证知；苦根应证知；喜根应证知；忧根应证知；舍根应证知；信根应证知；精进根应证知；念根应证知；定根应证知；慧根应证知；未知当知根应证知；已知根应证知；具知根应证知。
5. 欲界应证知；色界应证知；无色界应证知。欲有应证知；色有应证知；无色有应证知。想有应证知；无想有应证知；非想非非想有应证知。一蕴有应证知；四蕴有应证知；五蕴有应证知。

6. Paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā.) evamīdisesu ṭhānesu] abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Mettācetovimutti abhiññeyyā; karuṇācetovimutti abhiññeyyā; muditācetovimutti abhiññeyyā; upekkhācetovimutti abhiññeyyā. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.

Avijjā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ; nāmarūpaṃ abhiññeyyaṃ; saḷāyatanaṃ abhiññeyyaṃ; phasso abhiññeyyo; vedanā abhiññeyyā; taṇhā abhiññeyyā; upādānaṃ abhiññeyyaṃ; bhavo abhiññeyyo; jāti abhiññeyyā; jarāmaraṇaṃ abhiññeyyaṃ.

7. Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā. Vedanā abhiññeyyā…pe… saññā abhiññeyyā…pe… saṅkhārā abhiññeyyā…pe… viññāṇaṃ abhiññeyyaṃ. Cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā.

Dukkhassa pariññaṭṭho abhiññeyyo; dukkhasamudayassa pahānaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Rūpassa pariññaṭṭho abhiññeyyo; rūpasamudayassa pahānaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo.

Dukkhassa pariññāpaṭivedhaṭṭho abhiññeyyo; dukkhasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Rūpassa pariññāpaṭivedhaṭṭho abhiññeyyo; rūpasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo.



6. 初禅应证知；第二禅应证知；第三禅应证知；第四禅应证知。慈心解脱应证知；悲心解脱应证知；喜心解脱应证知；舍心解脱应证知。空无边处等至应证知；识无边处等至应证知；无所有处等至应证知；非想非非想处等至应证知。
无明应证知；行应证知；识应证知；名色应证知；六处应证知；触应证知；受应证知；爱应证知；取应证知；有应证知；生应证知；老死应证知。
7. 苦应证知；苦集应证知；苦灭应证知；趣向苦灭之道应证知。色应证知；色集应证知；色灭应证知；趣向色灭之道应证知。受应证知......想应证知......行应证知......识应证知。眼应证知......老死应证知；老死集应证知；老死灭应证知；趣向老死灭之道应证知。
苦的遍知义应证知；苦集的断除义应证知；苦灭的证悟义应证知；趣向苦灭之道的修习义应证知。色的遍知义应证知；色集的断除义应证知；色灭的证悟义应证知；趣向色灭之道的修习义应证知。受的......想的......行的......识的......眼的......老死的遍知义应证知；老死集的断除义应证知；老死灭的证悟义应证知；趣向老死灭之道的修习义应证知。
苦的遍知通达义应证知；苦集的断除通达义应证知；苦灭的证悟通达义应证知；趣向苦灭之道的修习通达义应证知。色的遍知通达义应证知；色集的断除通达义应证知；色灭的证悟通达义应证知；趣向色灭之道的修习通达义应证知。受的......想的......行的......识的......眼的......老死的遍知通达义应证知；老死集的断除通达义应证知；老死灭的证悟通达义应证知；趣向老死灭之道的修习通达义应

8. Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhassa samudayanirodho abhiññeyyo; dukkhassa chandarāganirodho abhiññeyyo; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpassa samudayanirodho abhiññeyyo; rūpassa chandarāganirodho abhiññeyyo; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇassa samudayanirodho abhiññeyyo; jarāmaraṇassa chandarāganirodho abhiññeyyo; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.

Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo ; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.

9. Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā. Rūpe aniccānupassanā abhiññeyyā; rūpe dukkhānupassanā abhiññeyyā; rūpe anattānupassanā abhiññeyyā; rūpe nibbidānupassanā abhiññeyyā; rūpe virāgānupassanā abhiññeyyā; rūpe nirodhānupassanā abhiññeyyā; rūpe paṭinissaggānupassanā abhiññeyyā. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā abhiññeyyā; jarāmaraṇe dukkhānupassanā abhiññeyyā; jarāmaraṇe anattānupassanā abhiññeyyā; jarāmaraṇe nibbidānupassanā abhiññeyyā; jarāmaraṇe virāgānupassanā abhiññeyyā ; jarāmaraṇe nirodhānupassanā abhiññeyyā; jarāmaraṇe paṭinissaggānupassanā abhiññeyyā.



8. 苦应证知；苦集应证知；苦灭应证知；苦的集灭应证知；苦的欲贪灭应证知；苦的味著应证知；苦的过患应证知；苦的出离应证知。色应证知；色集应证知；色灭应证知；色的集灭应证知；色的欲贪灭应证知；色的味著应证知；色的过患应证知；色的出离应证知。受应证知......想应证知......行应证知......识应证知......眼应证知......老死应证知；老死集应证知；老死灭应证知；老死的集灭应证知；老死的欲贪灭应证知；老死的味著应证知；老死的过患应证知；老死的出离应证知。
苦应证知；苦集应证知；苦灭应证知；趣向苦灭之道应证知；苦的味著应证知；苦的过患应证知；苦的出离应证知。色应证知；色集应证知；色灭应证知；趣向色灭之道应证知；色的味著应证知；色的过患应证知；色的出离应证知。受应证知......想应证知......行应证知......识应证知......眼应证知......老死应证知；老死集应证知；老死灭应证知；趣向老死灭之道应证知；老死的味著应证知；老死的过患应证知；老死的出离应证知。
9. 无常随观应证知；苦随观应证知；无我随观应证知；厌离随观应证知；离贪随观应证知；灭随观应证知；舍遣随观应证知。于色的无常随观应证知；于色的苦随观应证知；于色的无我随观应证知；于色的厌离随观应证知；于色的离贪随观应证知；于色的灭随观应证知；于色的舍遣随观应证知。于受

10. Uppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; nimittaṃ abhiññeyyaṃ; āyūhanā [āyuhanā (syā.) evamuparipi] abhiññeyyā; paṭisandhi abhiññeyyā; gati abhiññeyyā; nibbatti abhiññeyyā; upapatti abhiññeyyā; jāti abhiññeyyā; jarā abhiññeyyā; byādhi abhiññeyyo , maraṇaṃ abhiññeyyaṃ; soko abhiññeyyo; paridevo abhiññeyyo; upāyāso abhiññeyyo.

Anuppādo abhiññeyyo; appavattaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ; anāyūhanā [anāyuhanā (syā.) evamuparipi] abhiññeyyā; appaṭisandhi abhiññeyyā; agati abhiññeyyā; anibbatti abhiññeyyā; anupapatti abhiññeyyā; ajāti abhiññeyyā; ajarā abhiññeyyā; abyādhi abhiññeyyo; amataṃ abhiññeyyaṃ; asoko abhiññeyyo; aparidevo abhiññeyyo; anupāyāso abhiññeyyo.

Uppādo abhiññeyyo; anuppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; appavattaṃ abhiññeyyaṃ. Nimittaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ. Āyūhanā abhiññeyyā; anāyūhanā abhiññeyyā. Paṭisandhi abhiññeyyā; appaṭisandhi abhiññeyyā. Gati abhiññeyyā; agati abhiññeyyā. Nibbatti abhiññeyyā; anibbatti abhiññeyyā. Upapatti abhiññeyyā; anupapatti abhiññeyyā . Jāti abhiññeyyā; ajāti abhiññeyyā. Jarā abhiññeyyā; ajarā abhiññeyyā. Byādhi abhiññeyyo; abyādhi abhiññeyyo. Maraṇaṃ abhiññeyyaṃ; amataṃ abhiññeyyaṃ. Soko abhiññeyyo; asoko abhiññeyyo. Paridevo abhiññeyyo; aparidevo abhiññeyyo. Upāyāso abhiññeyyo; anupāyāso abhiññeyyo.

Uppādo dukkhanti abhiññeyyaṃ. Pavattaṃ dukkhanti abhiññeyyaṃ. Nimittaṃ dukkhanti abhiññeyyaṃ. Āyūhanā dukkhanti abhiññeyyaṃ. Paṭisandhi dukkhanti abhiññeyyaṃ. Gati dukkhanti abhiññeyyaṃ. Nibbatti dukkhanti abhiññeyyaṃ. Upapatti dukkhanti abhiññeyyaṃ. Jāti dukkhanti abhiññeyyaṃ. Jarā dukkhanti abhiññeyyaṃ. Byādhi dukkhanti abhiññeyyaṃ. Maraṇaṃ dukkhanti abhiññeyyaṃ. Soko dukkhanti abhiññeyyaṃ. Paridevo dukkhanti abhiññeyyaṃ. Upāyāso dukkhanti abhiññeyyaṃ.

Anuppādo sukhanti abhiññeyyaṃ. Appavattaṃ sukhanti abhiññeyyaṃ. Animittaṃ sukhanti abhiññeyyaṃ. Anāyūhanā sukhanti abhiññeyyaṃ. Appaṭisandhi sukhanti abhiññeyyaṃ. Agati sukhanti abhiññeyyaṃ. Anibbatti sukhanti abhiññeyyaṃ. Anupapatti sukhanti abhiññeyyaṃ. Ajāti sukhanti abhiññeyyaṃ. Ajarā sukhanti abhiññeyyaṃ. Abyādhi sukhanti abhiññeyyaṃ. Amataṃ sukhanti abhiññeyyaṃ. Asoko sukhanti abhiññeyyaṃ. Aparidevo sukhanti abhiññeyyaṃ. Anupāyāso sukhanti abhiññeyyaṃ.

Uppādo dukkhaṃ, anuppādo sukhanti abhiññeyyaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti abhiññeyyaṃ. Nimittaṃ dukkhaṃ, animittaṃ sukhanti abhiññeyyaṃ. Āyūhanā dukkhaṃ, anāyūhanā sukhanti abhiññeyyaṃ. Paṭisandhi dukkhaṃ, appaṭisandhi sukhanti abhiññeyyaṃ. Gati dukkhaṃ, agati sukhanti abhiññeyyaṃ. Nibbatti dukkhaṃ, anibbatti sukhanti abhiññeyyaṃ. Upapatti dukkhaṃ, anupapatti sukhanti abhiññeyyaṃ. Jāti dukkhaṃ, ajāti sukhanti abhiññeyyaṃ. Jarā dukkhaṃ, ajarā sukhanti abhiññeyyaṃ. Byādhi dukkhaṃ, abyādhi sukhanti abhiññeyyaṃ. Maraṇaṃ dukkhaṃ, amataṃ sukhanti abhiññeyyaṃ. Soko dukkhaṃ, asoko sukhanti abhiññeyyaṃ. Paridevo dukkhaṃ, aparidevo sukhanti abhiññeyyaṃ. Upāyāso dukkhaṃ, anupāyāso sukhanti abhiññeyyaṃ.


10. 生起应证知；转起应证知；相应证知；造作应证知；结生应证知；趣应证知；出生应证知；投生应证知；出生应证知；衰老应证知；疾病应证知；死亡应证知；忧应证知；悲应证知；恼应证知。
不生起应证知；不转起应证知；无相应证知；不造作应证知；不结生应证知；无趣应证知；不出生应证知；不投生应证知；不出生应证知；不衰老应证知；无病应证知；不死应证知；无忧应证知；无悲应证知；无恼应证知。
生起应证知；不生起应证知；转起应证知；不转起应证知。相应证知；无相应证知。造作应证知；不造作应证知。结生应证知；不结生应证知。趣应证知；无趣应证知。出生应证知；不出生应证知。投生应证知；不投生应证知。出生应证知；不出生应证知。衰老应证知；不衰老应证知。疾病应证知；无病应证知。死亡应证知；不死应证知。忧应证知；无忧应证知。悲应证知；无悲应证知。恼应证知；无恼应证知。
生起是苦应证知。转起是苦应证知。相是苦应证知。造作是苦应证知。结生是苦应证知。趣是苦应证知。出生是苦应证知。投生是苦应证知。出生是苦应证知。衰老是苦应证知。疾病是苦应证知。死亡是苦应证知。忧是苦应证知。悲是苦应证知。恼是苦应证知。
不生起是乐应证知。不转起是乐应证知。无相是乐应证知。不造作是乐应证知。不结生是乐应证知。无趣是乐应证知。不出生是乐应证知。不投生是乐应证知。不出生是乐应证知。不衰老是乐应证知。无病是乐应证知。不死是乐应证知。无忧是乐应证知。无悲是乐应证知。无恼是乐应证知。
生起是苦，不生起是乐应证知。转起是苦，不转起是乐应证知。相是苦，无相是乐应证知。造作是苦，不造作是乐应证知。结生是苦，不结生是乐应证知。趣是苦，无趣是乐应证知。出生是苦，不出生是乐应证知。投生是苦，不投生是乐应证知。出生是苦，不出生是乐应证知。衰老是苦，不衰老是乐应证知。疾病是苦，无病是乐应证知。死亡是苦，不死是乐应证知。忧是苦，无忧是乐应证知。悲是苦，无悲是乐应证知。恼是苦，无恼是乐应证知。


Uppādo bhayanti abhiññeyyaṃ. Pavattaṃ bhayanti abhiññeyyaṃ. Nimittaṃ bhayanti abhiññeyyaṃ. Āyūhanā bhayanti abhiññeyyaṃ. Paṭisandhi bhayanti abhiññeyyaṃ. Gati bhayanti abhiññeyyaṃ. Nibbatti bhayanti abhiññeyyaṃ. Upapatti bhayanti abhiññeyyaṃ. Jāti bhayanti abhiññeyyaṃ. Jarā bhayanti abhiññeyyaṃ. Byādhi bhayanti abhiññeyyaṃ. Maraṇaṃ bhayanti abhiññeyyaṃ. Soko bhayanti abhiññeyyaṃ. Paridevo bhayanti abhiññeyyaṃ. Upāyāso bhayanti abhiññeyyaṃ.

Anuppādo khemanti abhiññeyyaṃ. Appavattaṃ khemanti abhiññeyyaṃ. Animittaṃ khemanti abhiññeyyaṃ. Anāyūhanā khemanti abhiññeyyaṃ. Appaṭisandhi khemanti abhiññeyyaṃ. Agati khemanti abhiññeyyaṃ. Anibbatti khemanti abhiññeyyaṃ. Anupapatti khemanti abhiññeyyaṃ. Ajāti khemanti abhiññeyyaṃ . Ajarā khemanti abhiññeyyaṃ. Abyādhi khemanti abhiññeyyaṃ. Amataṃ khemanti abhiññeyyaṃ. Asoko khemanti abhiññeyyaṃ. Aparidevo khemanti abhiññeyyaṃ. Anupāyāso khemanti abhiññeyyaṃ.

Uppādo bhayaṃ, anuppādo khemanti abhiññeyyaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti abhiññeyyaṃ. Nimittaṃ bhayaṃ, animittaṃ khemanti abhiññeyyaṃ. Āyūhanā bhayaṃ, anāyūhanā khemanti abhiññeyyaṃ. Paṭisandhi bhayaṃ, appaṭisandhi khemanti abhiññeyyaṃ. Gati bhayaṃ, agati khemanti abhiññeyyaṃ. Nibbatti bhayaṃ, anibbatti khemanti abhiññeyyaṃ. Upapatti bhayaṃ, anupapatti khemanti abhiññeyyaṃ. Jāti bhayaṃ, ajāti khemanti abhiññeyyaṃ. Jarā bhayaṃ, ajarā khemanti abhiññeyyaṃ. Byādhi bhayaṃ, abyādhi khemanti abhiññeyyaṃ. Maraṇaṃ bhayaṃ, amataṃ khemanti abhiññeyyaṃ. Soko bhayaṃ, asoko khemanti abhiññeyyaṃ. Paridevo bhayaṃ, aparidevo khemanti abhiññeyyaṃ. Upāyāso bhayaṃ, anupāyāso khemanti abhiññeyyaṃ.

Uppādo sāmisanti abhiññeyyaṃ. Pavattaṃ sāmisanti abhiññeyyaṃ . Nimittaṃ sāmisanti abhiññeyyaṃ. Āyūhanā sāmisanti abhiññeyyaṃ. Paṭisandhi sāmisanti abhiññeyyaṃ. Gati sāmisanti abhiññeyyaṃ. Nibbatti sāmisanti abhiññeyyaṃ. Upapatti sāmisanti abhiññeyyaṃ. Jāti sāmisanti abhiññeyyaṃ. Jarā sāmisanti abhiññeyyaṃ. Byādhi sāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisanti abhiññeyyaṃ. Soko sāmisanti abhiññeyyaṃ. Paridevo sāmisanti abhiññeyyaṃ. Upāyāso sāmisanti abhiññeyyaṃ.

Anuppādo nirāmisanti abhiññeyyaṃ. Appavattaṃ nirāmisanti abhiññeyyaṃ. Animittaṃ nirāmisanti abhiññeyyaṃ. Anāyūhanā nirāmisanti abhiññeyyaṃ. Appaṭisandhi nirāmisanti abhiññeyyaṃ. Agati nirāmisanti abhiññeyyaṃ. Anibbatti nirāmisanti abhiññeyyaṃ. Anupapatti nirāmisanti abhiññeyyaṃ. Ajāti nirāmisanti abhiññeyyaṃ. Ajarā nirāmisanti abhiññeyyaṃ. Abyādhi nirāmisanti abhiññeyyaṃ. Amataṃ nirāmisanti abhiññeyyaṃ. Asoko nirāmisanti abhiññeyyaṃ. Aparidevo nirāmisanti abhiññeyyaṃ. Anupāyāso nirāmisanti abhiññeyyaṃ.


生起是怖畏应证知。转起是怖畏应证知。相是怖畏应证知。造作是怖畏应证知。结生是怖畏应证知。趣是怖畏应证知。出生是怖畏应证知。投生是怖畏应证知。出生是怖畏应证知。衰老是怖畏应证知。疾病是怖畏应证知。死亡是怖畏应证知。忧是怖畏应证知。悲是怖畏应证知。恼是怖畏应证知。
不生起是安稳应证知。不转起是安稳应证知。无相是安稳应证知。不造作是安稳应证知。不结生是安稳应证知。无趣是安稳应证知。不出生是安稳应证知。不投生是安稳应证知。不出生是安稳应证知。不衰老是安稳应证知。无病是安稳应证知。不死是安稳应证知。无忧是安稳应证知。无悲是安稳应证知。无恼是安稳应证知。
生起是怖畏，不生起是安稳应证知。转起是怖畏，不转起是安稳应证知。相是怖畏，无相是安稳应证知。造作是怖畏，不造作是安稳应证知。结生是怖畏，不结生是安稳应证知。趣是怖畏，无趣是安稳应证知。出生是怖畏，不出生是安稳应证知。投生是怖畏，不投生是安稳应证知。出生是怖畏，不出生是安稳应证知。衰老是怖畏，不衰老是安稳应证知。疾病是怖畏，无病是安稳应证知。死亡是怖畏，不死是安稳应证知。忧是怖畏，无忧是安稳应证知。悲是怖畏，无悲是安稳应证知。恼是怖畏，无恼是安稳应证知。
生起是有染应证知。转起是有染应证知。相是有染应证知。造作是有染应证知。结生是有染应证知。趣是有染应证知。出生是有染应证知。投生是有染应证知。出生是有染应证知。衰老是有染应证知。疾病是有染应证知。死亡是有染应证知。忧是有染应证知。悲是有染应证知。恼是有染应证知。
不生起是无染应证知。不转起是无染应证知。无相是无染应证知。不造作是无染应证知。不结生是无染应证知。无趣是无染应证知。不出生是无染应证知。不投生是无染应证知。不出生是无染应证知。不衰老是无染应证知。无病是无染应证知。不死是无染应证知。无忧是无染应证知。无悲是无染应证知。无恼是无染应证知。


Uppādo sāmisaṃ, anuppādo nirāmisanti abhiññeyyaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti abhiññeyyaṃ. Nimittaṃ sāmisaṃ, animittaṃ nirāmisanti abhiññeyyaṃ. Āyūhanā sāmisaṃ, anāyūhanā nirāmisanti abhiññeyyaṃ. Paṭisandhi sāmisaṃ, appaṭisandhi nirāmisanti abhiññeyyaṃ . Gati sāmisaṃ, agati nirāmisanti abhiññeyyaṃ. Nibbatti sāmisaṃ, anibbatti nirāmisanti abhiññeyyaṃ. Upapatti sāmisaṃ, anupapatti nirāmisanti abhiññeyyaṃ. Jāti sāmisaṃ, ajāti nirāmisanti abhiññeyyaṃ. Jarā sāmisaṃ, ajarā nirāmisanti abhiññeyyaṃ. Byādhi sāmisaṃ, abyādhi nirāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisaṃ, amataṃ nirāmisanti abhiññeyyaṃ. Soko sāmisaṃ, asoko nirāmisanti abhiññeyyaṃ. Paridevo sāmisaṃ, aparidevo nirāmisanti abhiññeyyaṃ. Upāyāso sāmisaṃ, anupāyāso nirāmisanti abhiññeyyaṃ.

Uppādo saṅkhārāti abhiññeyyaṃ. Pavattaṃ saṅkhārāti abhiññeyyaṃ. Nimittaṃ saṅkhārāti abhiññeyyaṃ. Āyūhanā saṅkhārāti abhiññeyyaṃ. Paṭisandhi saṅkhārāti abhiññeyyaṃ. Gati saṅkhārāti abhiññeyyaṃ. Nibbatti saṅkhārāti abhiññeyyaṃ. Upapatti saṅkhārāti abhiññeyyaṃ. Jāti saṅkhārāti abhiññeyyaṃ. Jarā saṅkhārāti abhiññeyyaṃ. Byādhi saṅkhārāti abhiññeyyaṃ. Maraṇaṃ saṅkhārāti abhiññeyyaṃ. Soko saṅkhārāti abhiññeyyaṃ. Paridevo saṅkhārāti abhiññeyyaṃ. Upāyāso saṅkhārāti abhiññeyyaṃ.

Anuppādo nibbānanti abhiññeyyaṃ. Appavattaṃ nibbānanti abhiññeyyaṃ. Animittaṃ nibbānanti abhiññeyyaṃ. Anāyūhanā nibbānanti abhiññeyyaṃ. Appaṭisandhi nibbānanti abhiññeyyaṃ. Agati nibbānanti abhiññeyyaṃ. Anibbatti nibbānanti abhiññeyyaṃ. Anupapatti nibbānanti abhiññeyyaṃ. Ajāti nibbānanti abhiññeyyaṃ. Ajaraṃ nibbānanti abhiññeyyaṃ. Abyādhi nibbānanti abhiññeyyaṃ. Amataṃ nibbānanti abhiññeyyaṃ . Asoko nibbānanti abhiññeyyaṃ. Aparidevo nibbānanti abhiññeyyaṃ. Anupāyāso nibbānanti abhiññeyyaṃ.

Uppādo saṅkhārā, anuppādo nibbānanti abhiññeyyaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti abhiññeyyaṃ. Nimittaṃ saṅkhārā, animittaṃ nibbānanti abhiññeyyaṃ. Āyūhanā saṅkhārā, anāyūhanā nibbānanti abhiññeyyaṃ. Paṭisandhi saṅkhārā, appaṭisandhi nibbānanti abhiññeyyaṃ. Gati saṅkhārā, agati nibbānanti abhiññeyyaṃ. Nibbatti saṅkhārā, anibbatti nibbānanti abhiññeyyaṃ. Upapatti saṅkhārā, anupapatti nibbānanti abhiññeyyaṃ. Jāti saṅkhārā, ajāti nibbānanti abhiññeyyaṃ. Jarā saṅkhārā, ajarā nibbānanti abhiññeyyaṃ. Byādhi saṅkhārā, abyādhi nibbāna’’nti abhiññeyyaṃ. Maraṇaṃ saṅkhārā, amataṃ nibbānanti abhiññeyyaṃ. Soko saṅkhārā, asoko nibbānanti abhiññeyyaṃ. Paridevo saṅkhārā, aparidevo nibbānanti abhiññeyyaṃ. Upāyāso saṅkhārā, anupāyāso nibbānanti abhiññeyyaṃ.

Paṭhamabhāṇavāro.



生起是有染，不生起是无染应证知。转起是有染，不转起是无染应证知。相是有染，无相是无染应证知。造作是有染，不造作是无染应证知。结生是有染，不结生是无染应证知。趣是有染，无趣是无染应证知。出生是有染，不出生是无染应证知。投生是有染，不投生是无染应证知。出生是有染，不出生是无染应证知。衰老是有染，不衰老是无染应证知。疾病是有染，无病是无染应证知。死亡是有染，不死是无染应证知。忧是有染，无忧是无染应证知。悲是有染，无悲是无染应证知。恼是有染，无恼是无染应证知。
生起是诸行应证知。转起是诸行应证知。相是诸行应证知。造作是诸行应证知。结生是诸行应证知。趣是诸行应证知。出生是诸行应证知。投生是诸行应证知。出生是诸行应证知。衰老是诸行应证知。疾病是诸行应证知。死亡是诸行应证知。忧是诸行应证知。悲是诸行应证知。恼是诸行应证知。
不生起是涅槃应证知。不转起是涅槃应证知。无相是涅槃应证知。不造作是涅槃应证知。不结生是涅槃应证知。无趣是涅槃应证知。不出生是涅槃应证知。不投生是涅槃应证知。不出生是涅槃应证知。不衰老是涅槃应证知。无病是涅槃应证知。不死是涅槃应证知。无忧是涅槃应证知。无悲是涅槃应证知。无恼是涅槃应证知。
生起是诸行，不生起是涅槃应证知。转起是诸行，不转起是涅槃应证知。相是诸行，无相是涅槃应证知。造作是诸行，不造作是涅槃应证知。结生是诸行，不结生是涅槃应证知。趣是诸行，无趣是涅槃应证知。出生是诸行，不出生是涅槃应证知。投生是诸行，不投生是涅槃应证知。出生是诸行，不出生是涅槃应证知。衰老是诸行，不衰老是涅槃应证知。疾病是诸行，无病是涅槃应证知。死亡是诸行，不死是涅槃应证知。忧是诸行，无忧是涅槃应证知。悲是诸行，无悲是涅槃应证知。恼是诸行，无恼是涅槃应证知。
第一诵分

11. Pariggahaṭṭho abhiññeyyo; parivāraṭṭho abhiññeyyo; paripūraṭṭho [paripūraṇaṭṭho (ka.), paripūriṭṭho (sī. aṭṭha.)] abhiññeyyo; ekaggaṭṭho abhiññeyyo; avikkhepaṭṭho abhiññeyyo ; paggahaṭṭho abhiññeyyo; avisāraṭṭho abhiññeyyo; anāvilaṭṭho abhiññeyyo; aniñjanaṭṭho abhiññeyyo; ekattupaṭṭhānavasena cittassa ṭhitaṭṭho abhiññeyyo; ārammaṇaṭṭho abhiññeyyo; gocaraṭṭho abhiññeyyo; pahānaṭṭho abhiññeyyo; pariccāgaṭṭho abhiññeyyo; vuṭṭhānaṭṭho abhiññeyyo; vivaṭṭanaṭṭho [nivattanaṭṭho (ka.)] abhiññeyyo; santaṭṭho abhiññeyyo; paṇītaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; anāsavaṭṭho abhiññeyyo; taraṇaṭṭho abhiññeyyo; animittaṭṭho abhiññeyyo; appaṇihitaṭṭho abhiññeyyo; suññataṭṭho abhiññeyyo; ekarasaṭṭho abhiññeyyo ; anativattanaṭṭho abhiññeyyo; yuganaddhaṭṭho [yuganandhanaṭṭho (ka.)] abhiññeyyo; niyyānaṭṭho abhiññeyyo; hetuṭṭho [hetaṭṭho (syā.)] abhiññeyyo; dassanaṭṭho abhiññeyyo; ādhipateyyaṭṭho abhiññeyyo.

12. Samathassa avikkhepaṭṭho abhiññeyyo; vipassanāya anupassanaṭṭho abhiññeyyo; samathavipassanānaṃ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo; sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṃ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo .

Saddhindriyassa adhimokkhaṭṭho abhiññeyyo; vīriyindriyassa paggahaṭṭho abhiññeyyo; satindriyassa upaṭṭhānaṭṭho abhiññeyyo; samādhindriyassa avikkhepaṭṭho abhiññeyyo; paññindriyassa dassanaṭṭho abhiññeyyo.

Saddhābalassa assaddhiye akampiyaṭṭho abhiññeyyo; vīriyabalassa kosajje akampiyaṭṭho abhiññeyyo; satibalassa pamāde akampiyaṭṭho abhiññeyyo; samādhibalassa uddhacce akampiyaṭṭho abhiññeyyo; paññābalassa avijjāya akampiyaṭṭho abhiññeyyo.

Satisambojjhaṅgassa upaṭṭhānaṭṭho abhiññeyyo; dhammavicayasambojjhaṅgassa pavicayaṭṭho abhiññeyyo; vīriyasambojjhaṅgassa paggahaṭṭho abhiññeyyo; pītisambojjhaṅgassa pharaṇaṭṭho abhiññeyyo; passaddhisambojjhaṅgassa upasamaṭṭho abhiññeyyo; samādhisambojjhaṅgassa avikkhepaṭṭho abhiññeyyo; upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭho abhiññeyyo.

Sammādiṭṭhiyā dassanaṭṭho abhiññeyyo; sammāsaṅkappassa abhiniropanaṭṭho abhiññeyyo; sammāvācāya pariggahaṭṭho abhiññeyyo; sammākammantassa samuṭṭhānaṭṭho abhiññeyyo; sammāājīvassa vodānaṭṭho abhiññeyyo ; sammāvāyāmassa paggahaṭṭho abhiññeyyo; sammāsatiyā upaṭṭhānaṭṭho abhiññeyyo; sammāsamādhissa avikkhepaṭṭho abhiññeyyo.



11. 摄持义应证知；围绕义应证知；圆满义应证知；专一义应证知；不散乱义应证知；策励义应证知；不流散义应证知；不混浊义应证知；不动摇义应证知；心一境性住立义应证知；所缘义应证知；行处义应证知；断除义应证知；舍离义应证知；出离义应证知；还灭义应证知；寂静义应证知；殊胜义应证知；解脱义应证知；无漏义应证知；度脱义应证知；无相义应证知；无愿义应证知；空性义应证知；一味义应证知；不超越义应证知；双运义应证知；出离义应证知；因义应证知；见义应证知；增上义应证知。
12. 止的不散乱义应证知；观的随观义应证知；止观的一味义应证知；双运的不超越义应证知；学处的受持义应证知；所缘的行处义应证知；沉没心的策励义应证知；掉举心的制止义应证知；两种清净的舍义应证知；殊胜证得义应证知；更上通达义应证知；谛现观义应证知；安立于灭义应证知。
信根的胜解义应证知；精进根的策励义应证知；念根的现起义应证知；定根的不散乱义应证知；慧根的见义应证知。
信力的于不信不动摇义应证知；精进力的于懈怠不动摇义应证知；念力的于放逸不动摇义应证知；定力的于掉举不动摇义应证知；慧力的于无明不动摇义应证知。
念觉支的现起义应证知；择法觉支的简择义应证知；精进觉支的策励义应证知；喜觉支的遍满义应证知；轻安觉支的寂止义应证知；定觉支的不散乱义应证知；舍觉支的思择义应证知。
正见的见义应证知；正思惟的寻求义应证知；正语的摄持义应证知；正业的等起义应证知；正命的清净义应证知；正精进的策励义应证知；正念的现起义应证知；正定的不散乱义应证知。

13. Indriyānaṃ ādhipateyyaṭṭho abhiññeyyo; balānaṃ akampiyaṭṭho abhiññeyyo; bojjhaṅgānaṃ niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; satipaṭṭhānānaṃ upaṭṭhānaṭṭho abhiññeyyo; sammappadhānānaṃ padahanaṭṭho abhiññeyyo; iddhipādānaṃ ijjhanaṭṭho abhiññeyyo; saccānaṃ tathaṭṭho abhiññeyyo; payogānaṃ [maggānaṃ (sabbattha) aṭṭhakathā passitabbā] paṭippassaddhaṭṭho abhiññeyyo; phalānaṃ sacchikiriyaṭṭho abhiññeyyo.

Vitakkassa abhiniropanaṭṭho abhiññeyyo; vicārassa upavicāraṭṭho abhiññeyyo; pītiyā pharaṇaṭṭho abhiññeyyo; sukhassa abhisandanaṭṭho abhiññeyyo. Cittassa ekaggaṭṭho abhiññeyyo. Āvajjanaṭṭho abhiññeyyo; vijānanaṭṭho abhiññeyyo; pajānanaṭṭho abhiññeyyo; sañjānanaṭṭho abhiññeyyo; ekodaṭṭho abhiññeyyo . Abhiññāya ñātaṭṭho abhiññeyyo; pariññāya tīraṇaṭṭho abhiññeyyo; pahānassa pariccāgaṭṭho abhiññeyyo; bhāvanāya ekarasaṭṭho abhiññeyyo; sacchikiriyāya phassanaṭṭho abhiññeyyo; khandhānaṃ khandhaṭṭho abhiññeyyo; dhātūnaṃ dhātuṭṭho [dhātaṭṭho (syā.)] abhiññeyyo; āyatanānaṃ āyatanaṭṭho abhiññeyyo; saṅkhatānaṃ saṅkhataṭṭho abhiññeyyo; asaṅkhatassa asaṅkhataṭṭho abhiññeyyo.

14. Cittaṭṭho abhiññeyyo; cittānantariyaṭṭho abhiññeyyo; cittassa vuṭṭhānaṭṭho abhiññeyyo; cittassa vivaṭṭanaṭṭho abhiññeyyo; cittassa hetuṭṭho abhiññeyyo; cittassa paccayaṭṭho abhiññeyyo; cittassa vatthuṭṭho [vatthaṭṭho (syā.)] abhiññeyyo; cittassa bhūmaṭṭho [bhummaṭṭho (syā. sī. aṭṭha.) (ekatte upanibandhanaṭṭho abhiññeyyo) (ka.) aṭṭhakathā passitabbā] abhiññeyyo; cittassa ārammaṇaṭṭho abhiññeyyo; cittassa gocaraṭṭho abhiññeyyo; cittassa cariyaṭṭho abhiññeyyo; cittassa gataṭṭho abhiññeyyo; cittassa abhinīhāraṭṭho abhiññeyyo; cittassa niyyānaṭṭho abhiññeyyo; cittassa nissaraṇaṭṭho abhiññeyyo.



13. 诸根的增上义应证知；诸力的不动摇义应证知；诸觉支的出离义应证知；道的因义应证知；诸念处的现起义应证知；诸正勤的精进义应证知；诸神足的成就义应证知；诸谛的如实义应证知；诸加行的寂止义应证知；诸果的证悟义应证知。
寻的寻求义应证知；伺的伺察义应证知；喜的遍满义应证知；乐的润泽义应证知。心的专一义应证知。转向义应证知；了知义应证知；遍知义应证知；想知义应证知；等持义应证知。通智的知义应证知；遍知的审度义应证知；断除的舍离义应证知；修习的一味义应证知；证悟的触证义应证知；诸蕴的蕴义应证知；诸界的界义应证知；诸处的处义应证知；诸有为的有为义应证知；无为的无为义应证知。
14. 心义应证知；心的相续义应证知；心的出离义应证知；心的还灭义应证知；心的因义应证知；心的缘义应证知；心的依处义应证知；心的地义应证知；心的所缘义应证知；心的行处义应证知；心的行为义应证知；心的趣向义应证知；心的引导义应证知；心的出离义应证知；心的解脱义应证知。;


15. Ekatte āvajjanaṭṭho abhiññeyyo; ekatte vijānanaṭṭho abhiññeyyo ; ekatte pajānanaṭṭho abhiññeyyo; ekatte sañjānanaṭṭho abhiññeyyo; ekatte ekadaṭṭho abhiññeyyo; ekatte upanibandhaṭṭho abhiññeyyo; ekatte pakkhandanaṭṭho abhiññeyyo; ekatte pasīdanaṭṭho abhiññeyyo ; ekatte santiṭṭhanaṭṭho abhiññeyyo; ekatte vimuccanaṭṭho abhiññeyyo; ekatte ‘‘etaṃ santa’’nti passanaṭṭho abhiññeyyo; ekatte yānīkataṭṭho abhiññeyyo; ekatte vatthukataṭṭho abhiññeyyo; ekatte anuṭṭhitaṭṭho abhiññeyyo; ekatte paricitaṭṭho abhiññeyyo; ekatte susamāraddhaṭṭho abhiññeyyo ; ekatte pariggahaṭṭho abhiññeyyo; ekatte parivāraṭṭho abhiññeyyo; ekatte paripūraṭṭho abhiññeyyo; ekatte samodhānaṭṭho abhiññeyyo; ekatte adhiṭṭhānaṭṭho abhiññeyyo; ekatte āsevanaṭṭho abhiññeyyo; ekatte bhāvanaṭṭho abhiññeyyo; ekatte bahulīkammaṭṭho abhiññeyyo; ekatte susamuggataṭṭho abhiññeyyo; ekatte suvimuttaṭṭho abhiññeyyo ; ekatte bujjhanaṭṭho abhiññeyyo; ekatte anubujjhanaṭṭho abhiññeyyo; ekatte paṭibujjhanaṭṭho abhiññeyyo; ekatte sambujjhanaṭṭho abhiññeyyo; ekatte bodhanaṭṭho abhiññeyyo; ekatte anubodhanaṭṭho abhiññeyyo; ekatte paṭibodhanaṭṭho abhiññeyyo; ekatte sambodhanaṭṭho abhiññeyyo; ekatte bodhipakkhiyaṭṭho abhiññeyyo; ekatte anubodhipakkhiyaṭṭho abhiññeyyo; ekatte paṭibodhipakkhiyaṭṭho abhiññeyyo; ekatte sambodhipakkhiyaṭṭho abhiññeyyo; ekatte jotanaṭṭho abhiññeyyo; ekatte ujjotanaṭṭho abhiññeyyo; ekatte anujotanaṭṭho abhiññeyyo; ekatte paṭijotanaṭṭho abhiññeyyo; ekatte sañjotanaṭṭho abhiññeyyo.



15. 一境的转向义应证知；一境的了知义应证知；一境的遍知义应证知；一境的想知义应证知；一境的等持义应证知；一境的依附义应证知；一境的引导义应证知；一境的欢喜义应证知；一境的安住义应证知；一境的解脱义应证知；一境的“这是安宁”的见义应证知；一境的引导义应证知；一境的依处义应证知；一境的随行义应证知；一境的熟悉义应证知；一境的良好准备义应证知；一境的摄持义应证知；一境的围绕义应证知；一境的圆满义应证知；一境的集义应证知；一境的决定义应证知；一境的修习义应证知；一境的修行义应证知；一境的广泛行为义应证知；一境的良好引导义应证知；一境的善解脱义应证知；一境的觉知义应证知；一境的随觉义应证知；一境的对觉义应证知；一境的共觉义应证知；一境的觉悟义应证知；一境的随觉悟义应证知；一境的对觉悟义应证知；一境的共觉悟义应证知；一境的光明义应证知；一境的明亮义应证知；一境的引明义应证知；一境的对光明义应证知；一境的和合义应证知。

16. Patāpanaṭṭho [pakāsanaṭṭho (ka.)] abhiññeyyo; virocanaṭṭho abhiññeyyo; kilesānaṃ santāpanaṭṭho abhiññeyyo; amalaṭṭho abhiññeyyo; vimalaṭṭho abhiññeyyo; nimmalaṭṭho abhiññeyyo; samaṭṭho abhiññeyyo; samayaṭṭho abhiññeyyo; vivekaṭṭho abhiññeyyo; vivekacariyaṭṭho abhiññeyyo; virāgaṭṭho abhiññeyyo; virāgacariyaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo; nirodhacariyaṭṭho abhiññeyyo; vosaggaṭṭho [vossaggaṭṭho (syā. ka.)] abhiññeyyo; vosaggacariyaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; vimutticariyaṭṭho abhiññeyyo.

Chandaṭṭho abhiññeyyo; chandassa mūlaṭṭho abhiññeyyo; chandassa pādaṭṭho abhiññeyyo; chandassa padhānaṭṭho abhiññeyyo; chandassa ijjhanaṭṭho abhiññeyyo; chandassa adhimokkhaṭṭho abhiññeyyo; chandassa paggahaṭṭho abhiññeyyo; chandassa upaṭṭhānaṭṭho abhiññeyyo; chandassa avikkhepaṭṭho abhiññeyyo; chandassa dassanaṭṭho abhiññeyyo.

Vīriyaṭṭho abhiññeyyo; vīriyassa mūlaṭṭho abhiññeyyo; vīriyassa pādaṭṭho abhiññeyyo; vīriyassa padhānaṭṭho abhiññeyyo; vīriyassa ijjhanaṭṭho abhiññeyyo; vīriyassa adhimokkhaṭṭho abhiññeyyo; vīriyassa paggahaṭṭho abhiññeyyo; vīriyassa upaṭṭhānaṭṭho abhiññeyyo; vīriyassa avikkhepaṭṭho abhiññeyyo; vīriyassa dassanaṭṭho abhiññeyyo.

Cittaṭṭho abhiññeyyo; cittassa mūlaṭṭho abhiññeyyo; cittassa pādaṭṭho abhiññeyyo; cittassa padhānaṭṭho abhiññeyyo; cittassa ijjhanaṭṭho abhiññeyyo; cittassa adhimokkhaṭṭho abhiññeyyo; cittassa paggahaṭṭho abhiññeyyo; cittassa upaṭṭhānaṭṭho abhiññeyyo; cittassa avikkhepaṭṭho abhiññeyyo; cittassa dassanaṭṭho abhiññeyyo.

Vīmaṃsaṭṭho abhiññeyyo; vīmaṃsāya mūlaṭṭho abhiññeyyo; vīmaṃsāya pādaṭṭho abhiññeyyo; vīmaṃsāya padhānaṭṭho abhiññeyyo; vīmaṃsāya ijjhanaṭṭho abhiññeyyo; vīmaṃsāya adhimokkhaṭṭho abhiññeyyo; vīmaṃsāya paggahaṭṭho abhiññeyyo; vīmaṃsāya upaṭṭhānaṭṭho abhiññeyyo; vīmaṃsāya avikkhepaṭṭho abhiññeyyo; vīmaṃsāya dassanaṭṭho abhiññeyyo.

17. Dukkhaṭṭho abhiññeyyo; dukkhassa pīḷanaṭṭho abhiññeyyo; dukkhassa saṅkhataṭṭho abhiññeyyo; dukkhassa santāpaṭṭho abhiññeyyo; dukkhassa vipariṇāmaṭṭho abhiññeyyo. Samudayaṭṭho abhiññeyyo; samudayassa āyūhanaṭṭho [āyuhanaṭṭho (syā.)] abhiññeyyo; samudayassa nidānaṭṭho abhiññeyyo; samudayassa saññogaṭṭho abhiññeyyo; samudayassa palibodhaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo ; nirodhassa nissaraṇaṭṭho abhiññeyyo; nirodhassa vivekaṭṭho abhiññeyyo; nirodhassa asaṅkhataṭṭho abhiññeyyo; nirodhassa amataṭṭho abhiññeyyo. Maggaṭṭho abhiññeyyo; maggassa niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; maggassa dassanaṭṭho abhiññeyyo; maggassa ādhipateyyaṭṭho abhiññeyyo.

Tathaṭṭho abhiññeyyo; anattaṭṭho abhiññeyyo; saccaṭṭho abhiññeyyo; paṭivedhaṭṭho abhiññeyyo; abhijānanaṭṭho abhiññeyyo; parijānanaṭṭho abhiññeyyo; dhammaṭṭho abhiññeyyo; dhātuṭṭho abhiññeyyo; ñātaṭṭho abhiññeyyo; sacchikiriyaṭṭho abhiññeyyo; phassanaṭṭho abhiññeyyo; abhisamayaṭṭho abhiññeyyo.



16. 照耀义应证知；光明义应证知；烧尽烦恼义应证知；无垢义应证知；离垢义应证知；无染义应证知；平等义应证知；调伏义应证知；远离义应证知；远离行义应证知；离贪义应证知；离贪行义应证知；灭尽义应证知；灭尽行义应证知；舍离义应证知；舍离行义应证知；解脱义应证知；解脱行义应证知。
欲义应证知；欲的根本义应证知；欲的基础义应证知；欲的精进义应证知；欲的成就义应证知；欲的胜解义应证知；欲的策励义应证知；欲的现起义应证知；欲的不散乱义应证知；欲的见义应证知。
精进义应证知；精进的根本义应证知；精进的基础义应证知；精进的精勤义应证知；精进的成就义应证知；精进的胜解义应证知；精进的策励义应证知；精进的现起义应证知；精进的不散乱义应证知；精进的见义应证知。
心义应证知；心的根本义应证知；心的基础义应证知；心的精勤义应证知；心的成就义应证知；心的胜解义应证知；心的策励义应证知；心的现起义应证知；心的不散乱义应证知；心的见义应证知。
观义应证知；观的根本义应证知；观的基础义应证知；观的精勤义应证知；观的成就义应证知；观的胜解义应证知；观的策励义应证知；观的现起义应证知；观的不散乱义应证知；观的见义应证知。
17. 苦义应证知；苦的逼迫义应证知；苦的有为义应证知；苦的热恼义应证知；苦的变易义应证知。集义应证知；集的积集义应证知；集的因缘义应证知；集的系缚义应证知；集的障碍义应证知。灭义应证知；灭的出离义应证知；灭的远离义应证知；灭的无为义应证知；灭的不死义应证知。道义应证知；道的出离义应证知；道的因义应证知；道的见义应证知；道的增上义应证知。
如实义应证知；无我义应证知；真实义应证知；通达义应证知；证知义应证知；遍知义应证知；法义应证知；界义应证知；已知义应证知；现证义应证知；触证义应证知；现观义应证知。

18. Nekkhammaṃ abhiññeyyaṃ; abyāpādo abhiññeyyo; ālokasaññā abhiññeyyā; avikkhepo abhiññeyyo; dhammavavatthānaṃ abhiññeyyaṃ; ñāṇaṃ abhiññeyyaṃ; pāmojjaṃ [pāmujjaṃ (syā.)] abhiññeyyaṃ.

Paṭhamaṃ jhānaṃ abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.

Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā; khayānupassanā abhiññeyyā; vayānupassanā abhiññeyyā; vipariṇāmānupassanā abhiññeyyā; animittānupassanā abhiññeyyā; appaṇihitānupassanā abhiññeyyā; suññatānupassanā abhiññeyyā; adhipaññādhammavipassanā abhiññeyyā; yathābhūtañāṇadassanaṃ abhiññeyyaṃ; ādīnavānupassanā abhiññeyyā; paṭisaṅkhānupassanā abhiññeyyā; vivaṭṭanānupassanā abhiññeyyā.



18. 出离应证知；无害应证知；光明的觉知应证知；不动摇应证知；法的安住应证知；智慧应证知；欢喜应证知。
初禅应证知；第二禅应证知；第三禅应证知；第四禅应证知。空无边处的定应证知；识无边处的定应证知；无所有处的定应证知；非想非非想处的定应证知。
无常的观照应证知；苦的观照应证知；无我的观照应证知；厌倦的观照应证知；离欲的观照应证知；灭的观照应证知；舍离的观照应证知；灭尽的观照应证知；衰败的观照应证知；变易的观照应证知；无相的观照应证知；无所依的观照应证知；空的观照应证知；智慧的法的观照应证知；如实的智慧见应证知；危害的观照应证知；思维的观照应证知；还灭的观照应证知。

19. Sotāpattimaggo abhiññeyyo; sotāpattiphalasamāpatti abhiññeyyā; sakadāgāmimaggo abhiññeyyo; sakadāgāmiphalasamāpatti abhiññeyyā; anāgāmimaggo abhiññeyyo ; anāgāmiphalasamāpatti abhiññeyyā; arahattamaggo abhiññeyyo; arahattaphalasamāpatti abhiññeyyā.

Adhimokkhaṭṭhena saddhindriyaṃ abhiññeyyaṃ; paggahaṭṭhena vīriyindriyaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satindriyaṃ abhiññeyyaṃ; avikkhepaṭṭhena samādhindriyaṃ abhiññeyyaṃ; dassanaṭṭhena paññindriyaṃ abhiññeyyaṃ; assaddhiye akampiyaṭṭhena saddhābalaṃ abhiññeyyaṃ; kosajje akampiyaṭṭhena vīriyabalaṃ abhiññeyyaṃ; pamāde akampiyaṭṭhena satibalaṃ abhiññeyyaṃ; uddhacce akampiyaṭṭhena samādhibalaṃ abhiññeyyaṃ; avijjāya akampiyaṭṭhena paññābalaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satisambojjhaṅgo abhiññeyyo; pavicayaṭṭhena dhammavicayasambojjhaṅgo abhiññeyyo; paggahaṭṭhena vīriyasambojjhaṅgo abhiññeyyo; pharaṇaṭṭhena pītisambojjhaṅgo abhiññeyyo ; upasamaṭṭhena passaddhisambojjhaṅgo abhiññeyyo; avikkhepaṭṭhena samādhisambojjhaṅgo abhiññeyyo; paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo abhiññeyyo.

Dassanaṭṭhena sammādiṭṭhi abhiññeyyā; abhiniropanaṭṭhena sammāsaṅkappo abhiññeyyo; pariggahaṭṭhena sammāvācā abhiññeyyā; samuṭṭhānaṭṭhena sammākammanto abhiññeyyo; vodānaṭṭhena sammāājīvo abhiññeyyo; paggahaṭṭhena sammāvāyāmo abhiññeyyo; upaṭṭhānaṭṭhena sammāsati abhiññeyyā; avikkhepaṭṭhena sammāsamādhi abhiññeyyo.

Ādhipateyyaṭṭhena indriyā abhiññeyyā; akampiyaṭṭhena balā abhiññeyyā; niyyānaṭṭhena bojjhaṅgā abhiññeyyā; hetuṭṭhena maggo abhiññeyyo; upaṭṭhānaṭṭhena satipaṭṭhānā abhiññeyyā; padahanaṭṭhena sammappadhānā abhiññeyyā; ijjhanaṭṭhena iddhipādā abhiññeyyā; tathaṭṭhena saccā abhiññeyyā; avikkhepaṭṭhena samatho abhiññeyyo; anupassanaṭṭhena vipassanā abhiññeyyā; ekarasaṭṭhena samathavipassanā abhiññeyyā; anativattanaṭṭhena yuganaddhaṃ abhiññeyyaṃ.

Saṃvaraṭṭhena sīlavisuddhi abhiññeyyā; avikkhepaṭṭhena cittavisuddhi abhiññeyyā; dassanaṭṭhena diṭṭhivisuddhi abhiññeyyā; muttaṭṭhena vimokkho abhiññeyyo; paṭivedhaṭṭhena vijjā abhiññeyyā ; pariccāgaṭṭhena vimutti abhiññeyyā; samucchedaṭṭhena khaye ñāṇaṃ abhiññeyyaṃ; paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhiññeyyaṃ.

20. Chando mūlaṭṭhena abhiññeyyo; manasikāro samuṭṭhānaṭṭhena abhiññeyyo; phasso samodhānaṭṭhena abhiññeyyo; vedanā samosaraṇaṭṭhena abhiññeyyā; samādhi pamukhaṭṭhena abhiññeyyo; sati ādhipateyyaṭṭhena abhiññeyyā; paññā tatuttaraṭṭhena abhiññeyyā; vimutti sāraṭṭhena abhiññeyyā; amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhiññeyyaṃ.

Ye ye dhammā abhiññātā honti te te dhammā ñātā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā abhiññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

Dutiyabhāṇavāro.



19. 入流道应证知；入流果定应证知；一来道应证知；一来果定应证知；不还道应证知；不还果定应证知；阿罗汉道应证知；阿罗汉果定应证知。
以胜解义，信根应证知；以策励义，精进根应证知；以现起义，念根应证知；以不散乱义，定根应证知；以见义，慧根应证知；以不动摇于不信义，信力应证知；以不动摇于懈怠义，精进力应证知；以不动摇于放逸义，念力应证知；以不动摇于掉举义，定力应证知；以不动摇于无明义，慧力应证知；以现起义，念觉支应证知；以简择义，择法觉支应证知；以策励义，精进觉支应证知；以遍满义，喜觉支应证知；以寂静义，轻安觉支应证知；以不散乱义，定觉支应证知；以思择义，舍觉支应证知。
以见义，正见应证知；以思惟义，正思惟应证知；以摄持义，正语应证知；以等起义，正业应证知；以清净义，正命应证知；以策励义，正精进应证知；以现起义，正念应证知；以不散乱义，正定应证知。
以增上义，诸根应证知；以不动摇义，诸力应证知；以出离义，诸觉支应证知；以因义，道应证知；以现起义，诸念处应证知；以精勤义，诸正勤应证知；以成就义，诸神足应证知；以如实义，诸谛应证知；以不散乱义，止应证知；以观照义，观应证知；以一味义，止观应证知；以不超越义，双运应证知。
以防护义，戒清净应证知；以不散乱义，心清净应证知；以见义，见清净应证知；以解脱义，解脱应证知；以通达义，明应证知；以舍离义，解脱应证知；以断义，灭尽智应证知；以止息义，无生智应证知。
20. 欲以根本义应证知；作意以等起义应证知；触以会合义应证知；受以汇聚义应证知；定以首要义应证知；念以增上义应证知；慧以殊胜义应证知；解脱以精髓义应证知；涅槃以不死为归趣义应证知。
凡是已证知的法，那些法即是已知的法。以已知义是智，以了知义是慧。因此说："这些法应证知"是耳闻，了知那些是闻所成智。
第二诵品

21. Kathaṃ ‘‘ime dhammā pariññeyyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo pariññeyyo – phasso sāsavo upādāniyo. Dve dhammā pariññeyyā – nāmañca rūpañca. Tayo dhammā pariññeyyā – tisso vedanā. Cattāro dhammā pariññeyyā – cattāro āhārā. Pañca dhammā pariññeyyā – pañcupādānakkhandhā. Cha dhammā pariññeyyā – cha ajjhattikāni āyatanāni. Satta dhammā pariññeyyā – satta viññāṇaṭṭhitiyo. Aṭṭha dhammā pariññeyyā – aṭṭha lokadhammā. Nava dhammā pariññeyyā – nava sattāvāsā. Dasa dhammā pariññeyyā – dasāyatanāni.

‘‘Sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhu, bhikkhave, pariññeyyaṃ; rūpā pariññeyyā; cakkhuviññāṇaṃ pariññeyyaṃ; cakkhusamphasso pariññeyyo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ. Sotaṃ pariññeyyaṃ; saddā pariññeyyā…pe… ghānaṃ pariññeyyaṃ, gandhā pariññeyyā… jivhā pariññeyyā; rasā pariññeyyā… kāyo pariññeyyo; phoṭṭhabbā pariññeyyā…pe… mano pariññeyyo; dhammā pariññeyyā… manoviññāṇaṃ pariññeyyaṃ; manosamphasso pariññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ.’’ Rūpaṃ pariññeyyaṃ…pe… vedanā pariññeyyā… saññā pariññeyyā… saṅkhārā pariññeyyā… viññāṇaṃ pariññeyyaṃ… cakkhu pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyyaṃ… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena pariññeyyaṃ. Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti, evaṃ te dhammā pariññātā ceva honti tīritā ca.



21. 如何"这些法应遍知"是耳闻，了知那些是闻所成智？
一法应遍知——有漏有取之触。二法应遍知——名与色。三法应遍知——三受。四法应遍知——四食。五法应遍知——五取蕴。六法应遍知——六内处。七法应遍知——七识住。八法应遍知——八世间法。九法应遍知——九有情居。十法应遍知——十处。
"诸比丘，一切应遍知。诸比丘，什么是一切应遍知？诸比丘，眼应遍知；诸色应遍知；眼识应遍知；眼触应遍知；凡缘眼触所生之受，或乐或苦或不苦不乐，此亦应遍知。耳应遍知；诸声应遍知……鼻应遍知；诸香应遍知……舌应遍知；诸味应遍知……身应遍知；诸触应遍知……意应遍知；诸法应遍知……意识应遍知；意触应遍知；凡缘意触所生之受，或乐或苦或不苦不乐，此亦应遍知。"色应遍知……受应遍知……想应遍知……诸行应遍知……识应遍知……眼应遍知……乃至老死应遍知……涅槃以不死为归趣义应遍知。为获得何等诸法而努力，则彼等诸法已获得，如是彼等诸法即已遍知且已审度

22. Nekkhammaṃ paṭilābhatthāya vāyamantassa nekkhammaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Abyāpādaṃ paṭilābhatthāya vāyamantassa abyāpādo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ālokasaññaṃ paṭilābhatthāya vāyamantassa ālokasaññā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Avikkhepaṃ paṭilābhatthāya vāyamantassa avikkhepo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dhammavavatthānaṃ paṭilābhatthāya vāyamantassa dhammavavatthānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ñāṇaṃ paṭilābhatthāya vāyamantassa ñāṇaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Pāmojjaṃ paṭilābhatthāya vāyamantassa pāmojjaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

Paṭhamaṃ jhānaṃ paṭilābhatthāya vāyamantassa paṭhamaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ paṭilābhatthāya vāyamantassa catutthaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākāsānañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa viññāṇañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākiñcaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa nevasaññānāsaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.


22. 为获得出离而努力者，出离已获得。如此，法即已遍知且已审度。为获得无害而努力者，无害已获得。如此，法即已遍知且已审度。为获得光明的觉知而努力者，光明的觉知已获得。如此，法即已遍知且已审度。为获得不动摇而努力者，不动摇已获得。如此，法即已遍知且已审度。为获得法的安住而努力者，法的安住已获得。如此，法即已遍知且已审度。为获得智慧而努力者，智慧已获得。如此，法即已遍知且已审度。为获得欢喜而努力者，欢喜已获得。如此，法即已遍知且已审度。
为获得初禅而努力者，初禅已获得。如此，法即已遍知且已审度。为获得第二禅……以至于为获得第三禅……为获得第四禅而努力者，第四禅已获得。如此，法即已遍知且已审度。为获得空无边处的定而努力者，空无边处的定已获得。如此，法即已遍知且已审度。为获得识无边处的定而努力者，识无边处的定已获得。如此，法即已遍知且已审度。为获得无所有处的定而努力者，无所有处的定已获得。如此，法即已遍知且已审度。为获得非想非非想处的定而努力者，非想非非想处的定已获得。如此，法即已遍知且已审度。


Aniccānupassanaṃ paṭilābhatthāya vāyamantassa aniccānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dukkhānupassanaṃ paṭilābhatthāya vāyamantassa dukkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anattānupassanaṃ paṭilābhatthāya vāyamantassa anattānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nibbidānupassanaṃ paṭilābhatthāya vāyamantassa nibbidānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Virāgānupassanaṃ paṭilābhatthāya vāyamantassa virāgānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nirodhānupassanaṃ paṭilābhatthāya vāyamantassa nirodhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭinissaggānupassanaṃ paṭilābhatthāya vāyamantassa paṭinissaggānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Khayānupassanaṃ paṭilābhatthāya vāyamantassa khayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vayānupassanaṃ paṭilābhatthāya vāyamantassa vayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vipariṇāmānupassanaṃ paṭilābhatthāya vāyamantassa vipariṇāmānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Animittānupassanaṃ paṭilābhatthāya vāyamantassa animittānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Appaṇihitānupassanaṃ paṭilābhatthāya vāyamantassa appaṇihitānupassanā paṭiladdhā hoti . Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Suññatānupassanaṃ paṭilābhatthāya vāyamantassa suññatānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

Adhipaññādhammavipassanaṃ paṭilābhatthāya vāyamantassa adhipaññādhammavipassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Yathābhūtañāṇadassanaṃ paṭilābhatthāya vāyamantassa yathābhūtañāṇadassanaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ādīnavānupassanaṃ paṭilābhatthāya vāyamantassa ādīnavānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭisaṅkhānupassanaṃ paṭilābhatthāya vāyamantassa paṭisaṅkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vivaṭṭanānupassanaṃ paṭilābhatthāya vāyamantassa vivaṭṭanānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

Sotāpattimaggaṃ paṭilābhatthāya vāyamantassa sotāpattimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Sakadāgāmimaggaṃ paṭilābhatthāya vāyamantassa sakadāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anāgāmimaggaṃ paṭilābhatthāya vāyamantassa anāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Arahattamaggaṃ paṭilābhatthāya vāyamantassa arahattamaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.


为获得无常随观而努力者，无常随观已获得。如此，法即已遍知且已审度。为获得苦随观而努力者，苦随观已获得。如此，法即已遍知且已审度。为获得无我随观而努力者，无我随观已获得。如此，法即已遍知且已审度。为获得厌离随观而努力者，厌离随观已获得。如此，法即已遍知且已审度。为获得离贪随观而努力者，离贪随观已获得。如此，法即已遍知且已审度。为获得灭随观而努力者，灭随观已获得。如此，法即已遍知且已审度。为获得舍遣随观而努力者，舍遣随观已获得。如此，法即已遍知且已审度。为获得尽随观而努力者，尽随观已获得。如此，法即已遍知且已审度。为获得衰随观而努力者，衰随观已获得。如此，法即已遍知且已审度。为获得变易随观而努力者，变易随观已获得。如此，法即已遍知且已审度。为获得无相随观而努力者，无相随观已获得。如此，法即已遍知且已审度。为获得无愿随观而努力者，无愿随观已获得。如此，法即已遍知且已审度。为获得空随观而努力者，空随观已获得。如此，法即已遍知且已审度。
为获得增上慧法观而努力者，增上慧法观已获得。如此，法即已遍知且已审度。为获得如实智见而努力者，如实智见已获得。如此，法即已遍知且已审度。为获得过患随观而努力者，过患随观已获得。如此，法即已遍知且已审度。为获得思惟随观而努力者，思惟随观已获得。如此，法即已遍知且已审度。为获得还灭随观而努力者，还灭随观已获得。如此，法即已遍知且已审度。
为获得入流道而努力者，入流道已获得。如此，法即已遍知且已审度。为获得一来道而努力者，一来道已获得。如此，法即已遍知且已审度。为获得不还道而努力者，不还道已获得。如此，法即已遍知且已审度。为获得阿罗汉道而努力者，阿罗汉道已获得。如此，法即已遍知且已审度。


Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti. Evaṃ te dhammā pariññātā ceva honti tīritā ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā pariññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

23. Kathaṃ ‘‘ime dhammā pahātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo pahātabbo – asmimāno. Dve dhammā pahātabbā – avijjā ca bhavataṇhā ca. Tayo dhammā pahātabbā – tisso taṇhā. Cattāro dhammā pahātabbā – cattāro oghā. Pañca dhammā pahātabbā – pañca nīvaraṇāni. Cha dhammā pahātabbā – cha taṇhākāyā. Satta dhammā pahātabbā – sattānusayā. Aṭṭha dhammā pahātabbā – aṭṭha micchattā. Nava dhammā pahātabbā – nava taṇhāmūlakā. Dasa dhammā pahātabbā – dasa micchattā.

24. Dve pahānāni – samucchedappahānaṃ, paṭippassaddhippahānaṃ. Samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe. Tīṇi pahānāni – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ; rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ; yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Nekkhammaṃ paṭiladdhassa kāmā pahīnā ceva honti pariccattā ca. Āruppaṃ paṭiladdhassa rūpā pahīnā ceva honti pariccattā ca. Nirodhaṃ paṭiladdhassa saṅkhārā pahīnā ceva honti pariccattā ca. Cattāri pahānāni dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto pajahati; samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhanto pajahati; nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto pajahati; maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto pajahati. Pañca pahānāni – vikkhambhanappahānaṃ, tadaṅgappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānaṃ. Vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato; tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato; samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe; nissaraṇappahānañca nirodho nibbānaṃ.

‘‘Sabbaṃ, bhikkhave, pahātabbaṃ. Kiñca, bhikkhave, sabbaṃ pahātabbaṃ? Cakkhu, bhikkhave, pahātabbaṃ; rūpā pahātabbā; cakkhuviññāṇaṃ pahātabbaṃ; cakkhusamphasso pahātabbo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ. Sotaṃ pahātabbaṃ; saddā pahātabbā…pe… ghānaṃ pahātabbaṃ; gandhā pahātabbā… jivhā pahātabbā; rasā pahātabbā… kāyo pahātabbo; phoṭṭhabbā pahātabbā… mano pahātabbo; dhammā pahātabbā… manoviññāṇaṃ pahātabbaṃ;… manosamphasso pahātabbo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ.’’ Rūpaṃ passanto pajahati, vedanaṃ passanto pajahati, saññaṃ passanto pajahati, saṅkhāre passanto pajahati, viññāṇaṃ passanto pajahati. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto pajahati. Ye ye dhammā pahīnā honti te te dhammā pariccattā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā pahātabbāti sotāvadhānaṃ, taṃ pajānanā paññā sutamaye ñāṇa’’nti.

Tatiyabhāṇavāro.



为获得何等诸法而努力，则彼等诸法已获得。如是彼等诸法即已遍知且已审度。以了知义为智，以遍知义为慧。因此说："'这些法应遍知'是耳闻，了知那些是闻所成智"。
23. 如何"这些法应断"是耳闻，了知那些是闻所成智？
一法应断——我慢。二法应断——无明和有爱。三法应断——三爱。四法应断——四暴流。五法应断——五盖。六法应断——六爱身。七法应断——七随眠。八法应断——八邪性。九法应断——九爱根。十法应断——十邪性。
24. 二断——断除断和止息断。修习导向灭尽的出世间道时为断除断；在果位时为止息断。三断——出离是诸欲的出离，无色是诸色的出离，灭尽是一切有为、缘生法的出离。已获得出离者，诸欲已断且已舍弃。已获得无色者，诸色已断且已舍弃。已获得灭尽者，诸行已断且已舍弃。四断——通达苦谛的遍知而断，通达集谛的断除而断，通达灭谛的证悟而断，通达道谛的修习而断。五断——镇伏断、暂时断、断除断、止息断、出离断。修习初禅时为诸盖的镇伏断；修习通达分定时为诸见的暂时断；修习导向灭尽的出世间道时为断除断；在果位时为止息断；灭尽涅槃为出离断。
"诸比丘，一切应断。诸比丘，什么是一切应断？诸比丘，眼应断；诸色应断；眼识应断；眼触应断；凡缘眼触所生之受，或乐或苦或不苦不乐，此亦应断。耳应断；诸声应断……鼻应断；诸香应断……舌应断；诸味应断……身应断；诸触应断……意应断；诸法应断……意识应断；意触应断；凡缘意触所生之受，或乐或苦或不苦不乐，此亦应断。"见色而断，见受而断，见想而断，见诸行而断，见识而断。见眼……乃至见老死……乃至见以不死为归趣的涅槃而断。凡诸法已断，则彼等诸法已舍弃。以了知义为智，以遍知义为慧。因此说："'这些法应断'是耳闻，了知那些是闻所成智"。
第三诵分

25. Kathaṃ ‘‘ime dhammā bhāvetabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo bhāvetabbo – kāyagatāsati sātasahagatā. Dve dhammā bhāvetabbā – samatho ca vipassanā ca. Tayo dhammā bhāvetabbā – tayo samādhī. Cattāro dhammā bhāvetabbā – cattāro satipaṭṭhānā. Pañca dhammā bhāvetabbā – pañcaṅgiko samādhi [sammāsamādhī (syā.)]. Cha dhammā bhāvetabbā – cha anussatiṭṭhānāni. Satta dhammā bhāvetabbā – satta bojjhaṅgā. Aṭṭha dhammā bhāvetabbā – ariyo aṭṭhaṅgiko maggo. Nava dhammā bhāvetabbā – nava pārisuddhipadhāniyaṅgāni. Dasa dhammā bhāvetabbā – dasa kasiṇāyatanāni.

26. Dve bhāvanā – lokiyā ca bhāvanā, lokuttarā ca bhāvanā. Tisso bhāvanā – rūpāvacarakusalānaṃ dhammānaṃ bhāvanā, arūpāvacarakusalānaṃ dhammānaṃ bhāvanā, apariyāpannakusalānaṃ dhammānaṃ bhāvanā. Rūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā, atthi majjhimā, atthi paṇītā. Arūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā , atthi majjhimā, atthi paṇītā. Apariyāpannakusalānaṃ dhammānaṃ bhāvanā paṇītā.



25. 如何"这些法应修"是耳闻，了知那些是闻所成智？
一法应修——伴随愉悦的身至念。二法应修——止与观。三法应修——三种定。四法应修——四念处。五法应修——五支定。六法应修——六随念处。七法应修——七觉支。八法应修——八支圣道。九法应修——九清净勤支。十法应修——十遍处。
26. 二种修习——世间修习和出世间修习。三种修习——色界善法的修习、无色界善法的修习、不系属善法的修习。色界善法的修习有下等、中等、上等。无色界善法的修习有下等、中等、上等。不系属善法的修习是上等。

27. Catasso bhāvanā – dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto bhāveti, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhanto bhāveti, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto bhāveti, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto bhāveti. Imā catasso bhāvanā.

Aparāpi catasso bhāvanā – esanābhāvanā, paṭilābhābhāvanā, ekarasābhāvanā, āsevanābhāvanā. Katamā esanābhāvanā? Sabbesaṃ samādhiṃ samāpajjantānaṃ tattha jātā dhammā ekarasā hontīti – ayaṃ esanābhāvanā. Katamā paṭilābhābhāvanā? Sabbesaṃ samādhiṃ samāpannānaṃ tattha jātā dhammā aññamaññaṃ nātivattantīti – ayaṃ paṭilābhābhāvanā. Katamā ekarasābhāvanā? Adhimokkhaṭṭhena saddhindriyaṃ bhāvayato saddhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyindriyaṃ bhāvayato vīriyindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā . Upaṭṭhānaṭṭhena satindriyaṃ bhāvayato satindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhindriyaṃ bhāvayato samādhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paññindriyaṃ bhāvayato paññindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā.

Assaddhiye akampiyaṭṭhena saddhābalaṃ bhāvayato saddhābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Kosajje akampiyaṭṭhena vīriyabalaṃ bhāvayato vīriyabalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Pamāde akampiyaṭṭhena satibalaṃ bhāvayato satibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Uddhacce akampiyaṭṭhena samādhibalaṃ bhāvayato samādhibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Avijjāya akampiyaṭṭhena paññābalaṃ bhāvayato paññābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā.

Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bhāvayato satisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ bhāvayato dhammavicayasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyasambojjhaṅgaṃ bhāvayato vīriyasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pharaṇaṭṭhena pītisambojjhaṅgaṃ bhāvayato pītisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Upasamaṭṭhena passaddhisambojjhaṅgaṃ bhāvayato passaddhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhisambojjhaṅgaṃ bhāvayato samādhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bhāvayato upekkhāsambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā.


27. 四种修习——通达苦谛的遍知而修习，通达集谛的断除而修习，通达灭谛的证悟而修习，通达道谛的修习而修习。这是四种修习。
另有四种修习——寻求修习、获得修习、一味修习、修习修习。什么是寻求修习？对于所有入定者，在其中生起的诸法成为一味——这是寻求修习。什么是获得修习？对于所有已入定者，在其中生起的诸法彼此不超越——这是获得修习。什么是一味修习？以胜解义修习信根时，由信根力使其他四根成为一味——这是诸根一味义的修习。以策励义修习精进根时，由精进根力使其他四根成为一味——这是诸根一味义的修习。以现起义修习念根时，由念根力使其他四根成为一味——这是诸根一味义的修习。以不散乱义修习定根时，由定根力使其他四根成为一味——这是诸根一味义的修习。以见义修习慧根时，由慧根力使其他四根成为一味——这是诸根一味义的修习。
以不动摇于不信义修习信力时，由信力使其他四力成为一味——这是诸力一味义的修习。以不动摇于懈怠义修习精进力时，由精进力使其他四力成为一味——这是诸力一味义的修习。以不动摇于放逸义修习念力时，由念力使其他四力成为一味——这是诸力一味义的修习。以不动摇于掉举义修习定力时，由定力使其他四力成为一味——这是诸力一味义的修习。以不动摇于无明义修习慧力时，由慧力使其他四力成为一味——这是诸力一味义的修习。
以现起义修习念觉支时，由念觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。以简择义修习择法觉支时，由择法觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。以策励义修习精进觉支时，由精进觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。以遍满义修习喜觉支时，由喜觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。以寂静义修习轻安觉支时，由轻安觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。以不散乱义修习定觉支时，由定觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。以思择义修习舍觉支时，由舍觉支力使其他六觉支成为一味——这是诸觉支一味义的修习。


Dassanaṭṭhena sammādiṭṭhiṃ bhāvayato sammādiṭṭhiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Abhiniropanaṭṭhena sammāsaṅkappaṃ bhāvayato sammāsaṅkappassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Pariggahaṭṭhena sammāvācaṃ bhāvayato sammāvācāya vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Samuṭṭhānaṭṭhena sammākammantaṃ bhāvayato sammākammantassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Vodānaṭṭhena sammāājīvaṃ bhāvayato sammāājīvassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā . Paggahaṭṭhena sammāvāyāmaṃ bhāvayato sammāvāyāmassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Upaṭṭhānaṭṭhena sammāsatiṃ bhāvayato sammāsatiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena sammāsamādhiṃ bhāvayato sammāsamādhissa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Ayaṃ ekarasābhāvanā.

Katamā āsevanābhāvanā? Idha bhikkhu pubbaṇhasamayaṃ āsevati, majjhanhikasamayampi [majjhantikasamayampi (syā. ka.)] āsevati, sāyanhasamayampi āsevati, purebhattampi āsevati, pacchābhattampi āsevati, purimepi yāme āsevati, majjhimepi yāme āsevati, pacchimepi yāme āsevati, rattimpi āsevati, divāpi āsevati, rattindivāpi [rattidivāpi (ka.)] āsevati, kāḷepi āsevati, juṇhepi āsevati, vassepi āsevati, hemantepi āsevati, gimhepi āsevati, purimepi vayokhandhe āsevati, majjhimepi vayokhandhe āsevati, pacchimepi vayokhandhe āsevati – ayaṃ āsevanābhāvanā. Imā catasso bhāvanā.



以见义修习正见时，由正见力使其他七道支成为一味——这是诸道支一味义的修习。以思惟义修习正思惟时，由正思惟力使其他七道支成为一味——这是诸道支一味义的修习。以摄受义修习正语时，由正语力使其他七道支成为一味——这是诸道支一味义的修习。以等起义修习正业时，由正业力使其他七道支成为一味——这是诸道支一味义的修习。以清净义修习正命时，由正命力使其他七道支成为一味——这是诸道支一味义的修习。以策励义修习正精进时，由正精进力使其他七道支成为一味——这是诸道支一味义的修习。以现起义修习正念时，由正念力使其他七道支成为一味——这是诸道支一味义的修习。以不散乱义修习正定时，由正定力使其他七道支成为一味——这是诸道支一味义的修习。这是一味修习。
什么是修习修习？在此，比丘于晨时修习，于午时也修习，于晚时也修习，于食前也修习，于食后也修习，于初夜也修习，于中夜也修习，于后夜也修习，于夜也修习，于昼也修习，于昼夜也修习，于黑分也修习，于白分也修习，于雨季也修习，于冬季也修习，于夏季也修习，于前分生命也修习，于中分生命也修习，于后分生命也修习——这是修习修习。这是四种修习。;

28. Aparāpi catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Kathaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Thinamiddhaṃ [thīnamiddhaṃ (syā. sī. aṭṭha.)] pajahato ālokasaññāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Uddhaccaṃ pajahato avikkhepavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vicikicchaṃ pajahato dhammavavatthānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Avijjaṃ pajahato ñāṇavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Aratiṃ pajahato pāmojjavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nīvaraṇe pajahato paṭhamajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vitakkavicāre pajahato dutiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Pītiṃ pajahato tatiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhadukkhe pajahato catutthajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

Rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahato ākāsānañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ākāsānañcāyatanasaññaṃ pajahato viññāṇañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Viññāṇañcāyatanasaññaṃ pajahato ākiñcaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ākiñcaññāyatanasaññaṃ pajahato nevasaññānāsaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.


28. 另有四种修习——以彼处所生诸法不相超越义的修习，以诸根一味义的修习，以引导趣向彼处精进义的修习，以习行义的修习。如何是以彼处所生诸法不相超越义的修习？断除欲贪时，由出离力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除嗔恚时，由无嗔力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除昏沉睡眠时，由光明想力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除掉举时，由不散乱力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除疑惑时，由法住立力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除无明时，由智力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除不乐时，由欢喜力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除诸盖时，由初禅力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除寻伺时，由第二禅力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除喜时，由第三禅力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除乐苦时，由第四禅力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。
断除色想、有对想、种种想时，由空无边处定力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除空无边处想时，由识无边处定力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除识无边处想时，由无所有处定力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除无所有处想时，由非想非非想处定力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。


Niccasaññaṃ pajahato aniccānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhasaññaṃ pajahato dukkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Attasaññaṃ pajahato anattānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nandiṃ pajahato nibbidānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Rāgaṃ pajahato virāgānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Samudayaṃ pajahato nirodhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ādānaṃ pajahato paṭinissaggānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ghanasaññaṃ pajahato khayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Āyūhanaṃ pajahato vayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Dhuvasaññaṃ pajahato vipariṇāmānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nimittaṃ pajahato animittānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Paṇidhiṃ pajahato appaṇihitānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Abhinivesaṃ pajahato suññatānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sārādānābhinivesaṃ pajahato adhipaññā dhammavipassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sammohābhinivesaṃ pajahato yathābhūtañāṇadassanavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ālayābhinivesaṃ pajahato ādīnavānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Appaṭisaṅkhaṃ pajahato paṭisaṅkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Saññogābhinivesaṃ pajahato vivaṭṭanānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.


断除常想时，由无常随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除乐想时，由苦随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除我想时，由无我随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除喜时，由厌离随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除贪时，由离贪随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除集时，由灭随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除取时，由舍随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除坚实想时，由尽随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除造作时，由衰随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除常恒想时，由变易随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除相时，由无相随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除愿时，由无愿随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除执取时，由空随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除执取为实有时，由增上慧法观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除痴执时，由如实智见力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除执著时，由过患随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除不思择时，由思择随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除结缚执著时，由还灭随观力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。


Diṭṭhekaṭṭhe kilese pajahato sotāpattimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Oḷārike kilese pajahato sakadāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Anusahagate kilese pajahato anāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sabbakilese pajahato arahattamaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Evaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

Kathaṃ indriyānaṃ ekarasaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Evaṃ indriyānaṃ ekarasaṭṭhena bhāvanā.

Kathaṃ tadupagavīriyavāhanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Evaṃ tadupagavīriyavāhanaṭṭhena bhāvanā.

Kathaṃ āsevanaṭṭhena bhāvanā? Kāmacchandaṃ pajahanto nekkhammaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Byāpādaṃ pajahanto abyāpādaṃ āsevatīti – āsevanaṭṭhena bhāvanā…pe… sabbakilese pajahanto arahattamaggaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Evaṃ āsevanaṭṭhena bhāvanā.

Imā catasso bhāvanā rūpaṃ passanto bhāveti, vedanaṃ passanto bhāveti, saññaṃ passanto bhāveti, saṅkhāre passanto bhāveti, viññāṇaṃ passanto bhāveti, cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto bhāveti. Ye ye dhammā bhāvitā honti te te dhammā ekarasā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā bhāvetabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.

Catutthabhāṇavāro.



断除见一处烦恼时，由预流道力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除粗烦恼时，由一来道力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除随眠烦恼时，由不还道力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。断除一切烦恼时，由阿罗汉道力所生诸法彼此不相超越——这是以彼处所生诸法不相超越义的修习。如是是以彼处所生诸法不相超越义的修习。
如何是以诸根一味义的修习？断除欲贪时，由出离力五根成为一味——这是以诸根一味义的修习。断除嗔恚时，由无嗔力五根成为一味——这是以诸根一味义的修习……乃至……断除一切烦恼时，由阿罗汉道力五根成为一味——这是以诸根一味义的修习。如是是以诸根一味义的修习。
如何是以引导趣向彼处精进义的修习？断除欲贪时，引导出离力的精进——这是以引导趣向彼处精进义的修习。断除嗔恚时，引导无嗔力的精进——这是以引导趣向彼处精进义的修习……乃至……断除一切烦恼时，引导阿罗汉道力的精进——这是以引导趣向彼处精进义的修习。如是是以引导趣向彼处精进义的修习。
如何是以习行义的修习？断除欲贪时习行出离——这是以习行义的修习。断除嗔恚时习行无嗔——这是以习行义的修习……乃至……断除一切烦恼时习行阿罗汉道——这是以习行义的修习。如是是以习行义的修习。
见色时修习这四种修习，见受时修习，见想时修习，见诸行时修习，见识时修习，见眼……乃至……见老死……乃至……见以不死为归趣的涅槃而修习。凡诸法已修习，则彼等诸法成为一味。以了知义为智，以遍知义为慧。因此说："'这些法应修习'是耳闻，了知那些是闻所成智"。
第四诵分。;



Sīlamayañāṇaniddeso
31. Kathaṃ sīle patiṭṭhāya cattāri jhānāni upasampadajjhāyatī [upasampādajjhāyatī (syā.)] yāti sīlamayañāṇaṃ?
Pañcavidhena rūpāvacaraṃ paṭhamaṃ jhānaṃ – āvajjanasampadā, paṭipatti sampadā, adhiṭṭhānasampadā, vuṭṭhānasampadā, paccavekkhaṇasampadā.
Yassetā āvajjanasampadā ca paṭipattisampadā ca adhiṭṭhānasampadā ca vuṭṭhānasampadā ca paccavekkhaṇasampadā ca, tassa paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ.
Katamāni jhānassa pañcaṅgāni vippahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti – imāni jhānassa pañcaṅgāni pahīnāni honti.
Katamehi pañcahaṅgehi jhānaṃsamannāgataṃ hoti? Vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā – imehi pañc

29. Kathaṃ ‘‘ime dhammā sacchikātabbā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo sacchikātabbo – akuppā cetovimutti. Dve dhammā sacchikātabbā – vijjā ca vimutti ca. Tayo dhammā sacchikātabbā – tisso vijjā. Cattāro dhammā sacchikātabbā – cattāri sāmaññaphalāni. Pañca dhammā sacchikātabbā – pañca dhammakkhandhā. Cha dhammā sacchikātabbā – cha abhiññā. Satta dhammā sacchikātabbā – satta khīṇāsavabalāni. Aṭṭha dhammā sacchikātabbā – aṭṭha vimokkhā. Nava dhammā sacchikātabbā – nava anupubbanirodhā. Dasa dhammā sacchikātabbā – dasa asekkhā dhammā.

‘‘Sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabbaṃ; rūpā sacchikātabbā; cakkhuviññāṇaṃ sacchikātabbaṃ; cakkhusamphasso sacchikātabbo ; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ. Sotaṃ sacchikātabbaṃ; saddā sacchikātabbā…pe… ghānaṃ sacchikātabbaṃ; gandhā sacchikātabbā… jivhā sacchikātabbā; rasā sacchikātabbā… kāyo sacchikātabbo; phoṭṭhabbā sacchikātabbā… mano sacchikātabbo; dhammā sacchikātabbā; manoviññāṇaṃ sacchikātabbaṃ; manosamphasso sacchikātabbo ; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ’’. Rūpaṃ passanto sacchikaroti, vedanaṃ passanto sacchikaroti, saññaṃ passanto sacchikaroti, saṅkhāre passanto sacchikaroti, viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto sacchikaroti. Ye ye dhammā sacchikatā honti te te dhammā phassitā [phusitā (syā.)] honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā sacchikātabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa’’nti.



戒所成智之解说
31. 如何依止于戒而成就四禅是戒所成智？
色界初禅有五种：入定圆满、修习圆满、安住圆满、出定圆满、观察圆满。
对于具足入定圆满、修习圆满、安住圆满、出定圆满、观察圆满者，其初禅是已舍离五支、具足五支、三种善、圆满十相。
32. 什么是已舍离的禅的五支？已断除欲贪，已断除嗔恚，已断除昏沉睡眠，已断除掉举恶作，已断除疑——这些是已舍离的禅的五支。
什么是禅所具足的五支？寻、伺、喜、乐、心一境性——这些是禅所具足的五支。
[注:您提供的巴利原文似乎有重复,我按照上下文的逻辑顺序进行了翻译。如果需要重复的部分,请告知。]

30. Kathaṃ ‘‘ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Avitakkasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Upekkhāsukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Tatiyassa jhānassa lābhiṃ pītisukhasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Catutthassa jhānassa lābhiṃ upekkhāsahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Ākāsānañcāyatanassa lābhiṃ rūpasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Viññāṇañcāyatanassa lābhiṃ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Ākiñcaññāyatanassa lābhiṃ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ’’.



30. 如何"这些法是退分，这些法是住分，这些法是胜进分，这些法是通达分"是耳闻，了知那些是闻所成智？
对于初禅的获得者，与欲相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与无寻相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。
对于二禅的获得者，与寻相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与舍乐相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。
对于三禅的获得者，与喜乐相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与不苦不乐相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。
对于四禅的获得者，与舍相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与空无边处相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。
对于空无边处的获得者，与色相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与识无边处相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。
对于识无边处的获得者，与空无边处相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与无所有处相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。
对于无所有处的获得者，与识无边处相应的想、作意现行——这是退分法。随顺于此的念安住——这是住分法。与非想非非想处相应的想、作意现行——这是胜进分法。与厌离相应、趣向离欲的想、作意现行——这是通达分法。以了知义为智，以遍知义为慧。因此说："'这些法是退分，这些法是住分，这些法是胜进分，这些法是通达分'是耳闻，了知那些是闻所成智"。

31. Kathaṃ ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ? ‘‘Rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. ‘‘Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā’’ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

32. Kathaṃ ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?



31. 如何"一切行无常，一切行苦，一切法无我"是耳闻，了知那些是闻所成智？"色以坏灭义故无常，以怖畏义故苦，以无实义故无我"是耳闻，了知那些是闻所成智。"受……想……诸行……识……眼……乃至……老死以坏灭义故无常，以怖畏义故苦，以无实义故无我"是耳闻，了知那些是闻所成智。以了知义为智，以遍知义为慧。因此说："'一切行无常，一切行苦，一切法无我'是耳闻，了知那些是闻所成智"。
32. 如何"此是苦圣谛，此是苦集圣谛，此是苦灭圣谛，此是趣向苦灭之道圣谛"是耳闻，了知那些是闻所成智？;

33. Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.) satipaṭṭhānasutte saccavibhaṅge ca passitabbaṃ] dukkhā.

Tattha katamā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho – ayaṃ vuccati jāti.

Tattha katamā jarā yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā.

Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā [kālaṃkiriyā (ka.)] khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati maraṇaṃ.

Tattha katamo soko? Ñātibyasanena [yo ñātibyasanena (syā.) passa saccavibhaṅge] vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ – ayaṃ vuccati soko.

Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā, paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ – ayaṃ vuccati paridevo.

Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ, kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati dukkhaṃ.

Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ, cetosamphassajaṃ asātaṃ vedayitaṃ, cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati domanassaṃ.

Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsanā upāyāsanā āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati upāyāso.

Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo – ayaṃ vuccati appiyehi sampayogo dukkho.


33. 其中什么是苦圣谛？生是苦，老是苦，死是苦，忧悲苦恼也是苦，与不爱者相会是苦，与所爱者别离是苦，所欲不得也是苦；略说五取蕴是苦。
其中什么是生？凡是彼彼众生在彼彼众生类中的生、产生、入胎、出生、蕴的显现、处的获得——这称为生。
其中什么是老？凡是彼彼众生在彼彼众生类中的衰老、老朽、齿落、发白、皮皱、寿命损减、诸根衰退——这称为老。
其中什么是死？凡是彼彼众生从彼彼众生类中的死亡、逝去、破坏、消失、命终、死亡、寿终、诸蕴破坏、身体舍弃、命根断绝——这称为死。
其中什么是忧？为亲属灾难所触，或为财产灾难所触，或为疾病灾难所触，或为戒德灾难所触，或为见解灾难所触，或为某种灾难所具，或为某种苦法所触的忧、忧虑、忧愁、内忧、遍忧、心烧恼、不愉悦、忧箭——这称为忧。
其中什么是悲？为亲属灾难所触，或为财产灾难所触，或为疾病灾难所触，或为戒德灾难所触，或为见解灾难所触，或为某种灾难所具，或为某种苦法所触的哀叹、悲叹、哀泣、悲泣、哀泣状、悲泣状、言语悲叹、极度悲叹、哭泣、哭泣声、哭泣状——这称为悲。
其中什么是苦？凡是身体的不适、身体的苦、由身触所生的不适苦的感受、由身触所生的不适苦受——这称为苦。
其中什么是恼？凡是心理的不适、心理的苦、由心触所生的不适的感受、由心触所生的不适苦受——这称为恼。
其中什么是忧恼？为亲属灾难所触，或为财产灾难所触，或为疾病灾难所触，或为戒德灾难所触，或为见解灾难所触，或为某种灾难所具，或为某种苦法所触的忧虑、烦恼、忧虑状、烦恼状、忧虑性、烦恼性——这称为忧恼。
其中什么是与不爱者相会是苦？在此，对于某人而言，那些不可意、不可爱、不可乐的色声香味触，或者那些对他怀有不利之心、伤害之心、不安之心、非安稳之心的人，与他们的会合、聚会、结合、混合——这称为与不爱者相会是苦。;





Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo – ayaṃ vuccati piyehi vippayogo dukkho.

Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’’ti. Na kho panetaṃ icchāya pattabbaṃ – idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ… maraṇadhammānaṃ sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’’nti. Na kho panetaṃ icchāya pattabbaṃ – idampi yampicchaṃ na labhati tampi dukkhaṃ.

Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ [seyyathīdaṃ (syā. sī. aṭṭha.)] – rūpupādānakkhandho, [rūpūpādānakkhandho (syā.) evamuparipi], vedanupādānakkhandho saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime vuccanti saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati dukkhaṃ ariyasaccaṃ.

34. Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā [ponobbhavikā (syā.)] nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piyarūpaṃ sātarūpaṃ…pe… dhammā loke… cakkhuviññāṇaṃ loke…pe… manoviññāṇaṃ loke… cakkhusamphasso loke…pe… manosamphasso loke… cakkhusamphassajā vedanā loke…pe… manosamphassajā vedanā loke… rūpasaññā loke…pe… dhammasaññā loke… rūpasañcetanā loke…pe… dhammasañcetanā loke… rūpataṇhā loke…pe… dhammataṇhā loke… rūpavitakko loke…pe… dhammavitakko loke… rūpavicāro loke…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati dukkhasamudayaṃ ariyasaccaṃ.



其中什么是与所爱分离之苦？在此，对某人来说，那些可爱的、令人喜欢的、令人愉悦的色、声、香、味、触，或者那些希望他利益、希望他幸福、希望他安乐、希望他安稳的母亲、父亲、兄弟、姐妹、朋友、同事、亲戚或血亲，与他们不相聚、不会面、不结合、不交往 - 这被称为与所爱分离之苦。
其中什么是所欲不得亦是苦？对于有生之法的众生，会生起这样的愿望："啊，但愿我们不是有生之法，但愿生不会降临到我们身上。"然而这不是通过愿望就能达到的 - 这也是所欲不得之苦。对于有老之法的众生...乃至...对于有病之法的众生...对于有死之法的众生...对于有忧悲苦恼之法的众生，会生起这样的愿望："啊，但愿我们不是有忧悲苦恼之法，但愿忧悲苦恼不会降临到我们身上。"然而这不是通过愿望就能达到的 - 这也是所欲不得之苦。
其中什么是简而言之五取蕴是苦？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴 - 这些被称为简而言之五取蕴是苦。这被称为苦圣谛。
34. 其中什么是苦集圣谛？就是这渴爱，能导致再生，伴随喜与贪，处处欢喜，即：欲爱、有爱、无有爱。而这渴爱在何处生起时生起，在何处安住时安住？在世间中可爱的、可意的事物，渴爱在此生起时生起，在此安住时安住。什么是世间中可爱的、可意的事物？眼在世间是可爱的、可意的，渴爱在此生起时生起，在此安住时安住。耳在世间...乃至...鼻在世间...舌在世间...身在世间...意在世间是可爱的、可意的，渴爱在此生起时生起，在此安住时安住。色在世间是可爱的、可意的，渴爱在此生起时生起，在此安住时安住。声在世间是可爱的、可意的...乃至...法在世间...眼识在世间...乃至...意识在世间...眼触在世间...乃至...意触在世间...眼触所生受在世间...乃至...意触所生受在世间...色想在世间...乃至...法想在世间...色思在世间...乃至...法思在世间...色爱在世间...乃至...法爱在世间...色寻在世间...乃至...法寻在世间...色伺在世间...乃至...法伺在世间是可爱的、可意的，渴爱在此生起时生起，在此安住时安住。这被称为苦集圣谛。

35. Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuloke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati dukkhanirodhaṃ ariyasaccaṃ.



35. 其中什么是苦灭圣谛？就是对于那渴爱的无余离贪、灭尽、舍弃、遣除、解脱、无执着。而这渴爱在何处断除时断除，在何处灭尽时灭尽？在世间中可爱的、可意的事物，渴爱在此断除时断除，在此灭尽时灭尽。什么是世间中可爱的、可意的事物？眼在世间是可爱的、可意的，渴爱在此断除时断除，在此灭尽时灭尽...乃至...法伺在世间是可爱的、可意的，渴爱在此断除时断除，在此灭尽时灭尽。这被称为苦灭圣谛。

36. Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati sammādiṭṭhi.

Tattha katamo sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati sammāsaṅkappo.

Tattha katamā sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati sammāvācā.

Tattha katamo sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ vuccati sammākammanto.

Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ [jīvitaṃ (ka.)] kappeti – ayaṃ vuccati sammāājīvo.

Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya …pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati sammāvāyāmo.

Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ – ayaṃ vuccati sammāsati.

Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati sammāsamādhi. Idaṃ vuccati dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’’nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Evaṃ sotāvadhāne paññā sutamaye ñāṇaṃ.

Sutamayañāṇaniddeso paṭhamo.

2. Sīlamayañāṇaniddeso



36. 其中什么是导向苦灭之道圣谛？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。其中什么是正见？是对苦的智，对苦集的智，对苦灭的智，对导向苦灭之道的智 - 这被称为正见。
其中什么是正思维？出离思维、无嗔思维、无害思维 - 这被称为正思维。
其中什么是正语？离虚妄语、离离间语、离粗恶语、离杂秽语 - 这被称为正语。
其中什么是正业？离杀生、离不与取、离欲邪行 - 这被称为正业。
其中什么是正命？在此，圣弟子舍离邪命，以正当方式谋生 - 这被称为正命。
其中什么是正精进？在此，比丘为了使未生起的恶不善法不生起，生起意欲、精进、发勤、策励心、努力；为了断除已生起的恶不善法...乃至...为了使未生起的善法生起...乃至...为了使已生起的善法住立、不忘失、增长、广大、修习、圆满，生起意欲、精进、发勤、策励心、努力 - 这被称为正精进。
其中什么是正念？在此，比丘于身观身而住，热诚、正知、正念，调伏世间的贪忧。于受...乃至...于心...乃至...于法观法而住，热诚、正知、正念，调伏世间的贪忧 - 这被称为正念。
其中什么是正定？在此，比丘离欲、离不善法，有寻有伺，由离生喜乐，成就初禅而住。寻伺寂灭，内净一心，无寻无伺，由定生喜乐，成就第二禅而住。离喜而住，具念正知，以身受乐，圣者说他是"舍念乐住"，成就第三禅而住。断乐断苦，先前的喜忧已灭，不苦不乐，舍念清净，成就第四禅而住。这被称为正定。这被称为导向苦灭之道圣谛。以了知义故为智，以遍知义故为慧。因此说："这是苦圣谛，这是苦集圣谛，这是苦灭圣谛，这是导向苦灭之道圣谛"，这是听闻的作意，了知此的慧是闻所成智。如是于听闻作意的慧是闻所成智。
闻所成智解释第一。
2. 戒所成智解释

37. Kathaṃ sutvāna saṃvare paññā sīlamaye ñāṇaṃ? Pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīlanti.

Tattha katamaṃ pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ – idaṃ pariyantapārisuddhisīlaṃ. Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ – idaṃ apariyantapārisuddhisīlaṃ. Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante [sekhapariyante (ka.)] paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ – idaṃ paripuṇṇapārisuddhisīlaṃ. Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ – idaṃ aparāmaṭṭhapārisuddhisīlaṃ. Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ – idaṃ paṭippassaddhipārisuddhisīlaṃ.



37. 如何听闻之后对于防护的慧是戒所成智？五种戒：有限清净戒、无限清净戒、圆满清净戒、无执著清净戒、寂静清净戒。
其中什么是有限清净戒？未受具足戒者的有限学处 - 这是有限清净戒。什么是无限清净戒？已受具足戒者的无限学处 - 这是无限清净戒。什么是圆满清净戒？善凡夫修习善法、完全实践有学道、不顾身命、已舍弃生命者的戒 - 这是圆满清净戒。什么是无执著清净戒？七有学的戒 - 这是无执著清净戒。什么是寂静清净戒？如来声闻的漏尽者、辟支佛、如来、阿罗汉、正等觉者的戒 - 这是寂静清净戒。

38. Atthi sīlaṃ pariyantaṃ, atthi sīlaṃ apariyantaṃ. Tattha katamaṃ taṃ sīlaṃ pariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ.

Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ [yathāsamādiṇṇaṃ (ka.)] sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ yasapariyantaṃ. Katamaṃ taṃ sīlaṃ ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ jīvitapariyantaṃ. Evarūpāni sīlāni khaṇḍāni chiddāni sabalāni kammāsāni na bhujissāni na viññuppasatthāni [na viññūpasatthāni (ka.)] parāmaṭṭhāni asamādhisaṃvattanikāni [na samādhisaṃvattanikāni (ka.)] na avippaṭisāravatthukāni na pāmojjavatthukāni na pītivatthukāni na passaddhivatthukāni na sukhavatthukāni na samādhivatthukāni na yathābhūtañāṇadassanavatthukāni na ekantanibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ pariyantaṃ.

Katamaṃ taṃ sīlaṃ apariyantaṃ? Atthi sīlaṃ na lābhapariyantaṃ , atthi sīlaṃ na yasapariyantaṃ, atthi sīlaṃ na ñātipariyantaṃ, atthi sīlaṃ na aṅgapariyantaṃ, atthi sīlaṃ na jīvitapariyantaṃ.


38. 有有限的戒，有无限的戒。其中什么是有限的戒？有以利养为限的戒，有以名誉为限的戒，有以亲属为限的戒，有以肢体为限的戒，有以生命为限的戒。
什么是以利养为限的戒？此处某人因利养、缘利养、为利养之因而违犯已受持的学处 - 这是以利养为限的戒。什么是以名誉为限的戒？此处某人因名誉、缘名誉、为名誉之因而违犯已受持的学处 - 这是以名誉为限的戒。什么是以亲属为限的戒？此处某人因亲属、缘亲属、为亲属之因而违犯已受持的学处 - 这是以亲属为限的戒。什么是以肢体为限的戒？此处某人因肢体、缘肢体、为肢体之因而违犯已受持的学处 - 这是以肢体为限的戒。什么是以生命为限的戒？此处某人因生命、缘生命、为生命之因而违犯已受持的学处 - 这是以生命为限的戒。如此这般的戒是破损的、有漏的、杂染的、污点的，非自在的，非智者所赞叹的，被执取的，不导向定的，不是无悔的基础，不是喜悦的基础，不是喜的基础，不是轻安的基础，不是乐的基础，不是定的基础，不是如实知见的基础，不导向完全厌离、离贪、灭尽、寂静、通智、正觉、涅槃 - 这是有限的戒。
什么是无限的戒？有不以利养为限的戒，有不以名誉为限的戒，有不以亲属为限的戒，有不以肢体为限的戒，有不以生命为限的戒。


Katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ na yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti , kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na yasapariyantaṃ. Katamaṃ taṃ sīlaṃ na ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ na aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ na jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na jīvitapariyantaṃ. Evarūpāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni avippaṭisāravatthukāni pāmojjavatthukāni pītivatthukāni passaddhivatthukāni sukhavatthukāni samādhivatthukāni yathābhūtañāṇadassanavatthukāni ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ apariyantaṃ.

39. Kiṃ sīlaṃ? Kati sīlāni? Kiṃ samuṭṭhānaṃ sīlaṃ? Kati dhammasamodhānaṃ sīlaṃ?

Kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Kati sīlānīti tīṇi sīlāni – kusalasīlaṃ, akusalasīlaṃ, abyākatasīlaṃ.Kiṃ samuṭṭhānaṃ sīlanti kusalacittasamuṭṭhānaṃ kusalasīlaṃ , akusalacittasamuṭṭhānaṃ akusalasīlaṃ, abyākatacittasamuṭṭhānaṃ abyākatasīlaṃ. Kati dhammasamodhānaṃ sīlanti saṃvarasamodhānaṃ sīlaṃ, avītikkamasamodhānaṃ sīlaṃ, tathābhāve jātacetanāsamodhānaṃ sīlaṃ.

40. Pāṇātipātaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Adinnādānaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Kāmesumicchācāraṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Musāvādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pisuṇaṃ vācaṃ [pisuṇāvācaṃ (syā. ka.) dī. ni. 1.9 passitabbā] saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pharusaṃ vācaṃ [pharusavācaṃ (syā. ka.)] saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Samphappalāpaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ . Abhijjhaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Micchādiṭṭhiṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.



什么是不以利养为限的戒？此处某人因利养、缘利养、为利养之因而连违犯已受持学处的念头都不生起，他怎么会违犯呢！这是不以利养为限的戒。什么是不以名誉为限的戒？此处某人因名誉、缘名誉、为名誉之因而连违犯已受持学处的念头都不生起，他怎么会违犯呢！这是不以名誉为限的戒。什么是不以亲属为限的戒？此处某人因亲属、缘亲属、为亲属之因而连违犯已受持学处的念头都不生起，他怎么会违犯呢！这是不以亲属为限的戒。什么是不以肢体为限的戒？此处某人因肢体、缘肢体、为肢体之因而连违犯已受持学处的念头都不生起，他怎么会违犯呢！这是不以肢体为限的戒。什么是不以生命为限的戒？此处某人因生命、缘生命、为生命之因而连违犯已受持学处的念头都不生起，他怎么会违犯呢！这是不以生命为限的戒。如此这般的戒是不破损的、无漏的、无杂染的、无污点的，自在的，智者所赞叹的，不被执取的，导向定的，是无悔的基础，是喜悦的基础，是喜的基础，是轻安的基础，是乐的基础，是定的基础，是如实知见的基础，导向完全厌离、离贪、灭尽、寂静、通智、正觉、涅槃 - 这是无限的戒。
39. 什么是戒？有几种戒？戒从何生起？戒由几法组成？
什么是戒？思是戒，心所是戒，防护是戒，不违犯是戒。有几种戒？有三种戒：善戒、不善戒、无记戒。戒从何生起？善心所生起的是善戒，不善心所生起的是不善戒，无记心所生起的是无记戒。戒由几法组成？由防护组成的戒，由不违犯组成的戒，由如是状态所生思组成的戒。
40. 以防护义断杀生是戒，以不违犯义是戒。以防护义断不与取是戒，以不违犯义是戒。以防护义断欲邪行是戒，以不违犯义是戒。以防护义断虚妄语是戒，以不违犯义是戒。以防护义断离间语是戒，以不违犯义是戒。以防护义断粗恶语是戒，以不违犯义是戒。以防护义断杂秽语是戒，以不违犯义是戒。以防护义断贪婪是戒，以不违犯义是戒。以防护义断嗔恚是戒，以不违犯义是戒。以防护义断邪见是戒，以不违犯义是戒

41. Nekkhammena kāmacchandaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Ālokasaññāya thinamiddhaṃ…pe… avikkhepaṭṭhena uddhaccaṃ… dhammavavatthānena vicikicchaṃ… ñāṇena avijjaṃ… pāmojjena aratiṃ….

Paṭhamena jhānena [paṭhamajjhānena (syā.) evamīdisesu ṭhānesu] nīvaraṇe…pe… dutiyena jhānena vitakkavicāre… tatiyena jhānena pītiṃ… catutthena jhānena sukhadukkhaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ.

Aniccānupassanāya niccasaññaṃ…pe… dukkhānupassanāya sukhasaññaṃ… anattā anupassanāya attasaññaṃ… nibbidānupassanāya nandiṃ… virāgānupassanāya rāgaṃ… nirodhā anupassanāya samudayaṃ… paṭinissaggānupassanāya ādānaṃ… khayānupassanāya ghanasaññaṃ… vayānupassanāya āyūhanaṃ.. vipariṇāmānupassanāya dhuvasaññaṃ… animittānupassanāya nimittaṃ…. appaṇihitānupassanāya paṇidhiṃ… suññatānupassanāya abhinivesaṃ… adhipaññādhammavipassanāya sārādānābhinivesaṃ… yathābhūtañāṇadassanena sammohābhinivesaṃ… ādīnavānupassanāya ālayābhinivesaṃ… paṭisaṅkhānupassanāya appaṭisaṅkhaṃ… vivaṭṭanānupassanāya saññogābhinivesaṃ….

Sotāpattimaggena diṭṭhekaṭṭhe kilese…pe… sakadāgāmimaggena oḷārike kilese… anāgāmimaggena aṇusahagate kilese… arahattamaggena sabbakilese saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.

Pañca sīlāni – pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ, saṃvarapārisuddhiyā ṭhitaṃ cittaṃ na vikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.

Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati.

Pañca sīlāni – adinnādānassa…pe… kāmesumicchācārassa… musāvādassa… pisuṇāya vācāya… pharusāya vācāya… samphappalāpassa… abhijjhāya… byāpādassa… micchādiṭṭhiyā… bhāvetabbaṃ bhāvento sikkhanti.


41. 以出离防护欲贪是戒，以不违犯义是戒。以无恚防护嗔恚是戒，以不违犯义是戒。以光明想防护昏沉睡眠......以不散乱防护掉举......以法差别防护疑惑......以智防护无明......以喜悦防护不乐......
以初禅防护诸盖......以第二禅防护寻伺......以第三禅防护喜......以第四禅防护乐苦......以空无边处定防护色想、有对想、种种想......以识无边处定防护空无边处想......以无所有处定防护识无边处想......以非想非非想处定防护无所有处想。
以无常随观防护常想......以苦随观防护乐想......以无我随观防护我想......以厌离随观防护欢喜......以离贪随观防护贪......以灭随观防护集......以舍随观防护取......以尽随观防护密实想......以衰随观防护积集......以变易随观防护坚固想......以无相随观防护相......以无愿随观防护愿......以空随观防护执取......以增上慧法观防护实质执取......以如实智见防护痴执取......以过患随观防护执着执取......以思择随观防护不思择......以还灭随观防护结缚执取......
以须陀洹道防护见所断烦恼......以斯陀含道防护粗重烦恼......以阿那含道防护微细俱行烦恼......以阿罗汉道以防护义防护一切烦恼是戒，以不违犯义是戒。
五种戒：断杀生是戒，离是戒，思是戒，防护是戒，不违犯是戒。如此这般的戒导向心无悔，导向喜悦，导向喜，导向轻安，导向愉悦，导向习行，导向修习，导向多作，导向庄严，导向资具，导向眷属，导向圆满，导向完全厌离、离贪、灭尽、寂静、通智、正觉、涅槃。
如此这般的戒中，防护清净是增上戒，住于防护清净的心不趣向散乱，不散乱清净是增上心，正见防护清净，正见不散乱清净。见清净是增上慧。其中防护义是增上戒学，其中不散乱义是增上心学，其中见义是增上慧学。
于此三学，作意而学，了知而学，见而学，省察而学，心决定而学，以信胜解而学，策励精进而学，确立念而学，等持心而学，以慧了知而学，应证知者证知而学，应遍知者遍知而学，应断者断而学，应作证者作证而学，应修习者修习而学。
五种戒：对于不与取......对于欲邪行......对于虚妄语......对于离间语......对于粗恶语......对于杂秽语......对于贪婪......对于嗔恚......对于邪见......应修习者修习而学。


Nekkhammena kāmacchandassa…pe… abyāpādena byāpādassa… ālokasaññāya thinamiddhassa… avikkhepena uddhaccassa… … dhammavavatthānena vicikicchāya… ñāṇena avijjāya… pāmojjena aratiyā… bhāvetabbaṃ bhāvento sikkhati.

Paṭhamena jhānena nīvaraṇānaṃ…pe… dutiyena jhānena vitakkavicārānaṃ… tatiyena jhānena pītiyā… catutthena jhānena sukhadukkhānaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya… bhāvetabbaṃ bhāvento sikkhati.

Aniccānupassanāya niccasaññāya…pe… dukkhānupassanāya sukhasaññāya… anattānupassanāya attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa… khayānupassanāya ghanasaññāya… vayānupassanāya āyūhanassa… vipariṇāmānupassanāya dhuvasaññāya… animittānupassanāya nimittassa… appaṇihitānupassanāya paṇidhiyā… suññatānupassanāya abhinivesassa… adhipaññādhammavipassanāya sārāgābhinivesassa… yathābhūtañāṇadassanena sammohābhinivesassa… ādīnavānupassanāya ālayābhinivesassa… paṭisaṅkhānupassanāya appaṭisaṅkhāya… vivaṭṭanānupassanāya saññogābhinivesassa bhāvetabbaṃ bhāvento sikkhati.

Sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ…pe… sakadāgāmimaggena oḷārikānaṃ kilesānaṃ… anāgāmimaggena anusahagatānaṃ kilesānaṃ… arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

42. Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ. Saṃvarapārisuddhiyā ṭhitaṃ cittaṃ avikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ. Saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati. Taṃ ñātaṭṭhena ñāṇaṃ pajānanaṭṭhena paññā. Tena vuccati – ‘‘sutvāna saṃvare paññā sīlamaye ñāṇaṃ’’.

Sīlamayañāṇaniddeso dutiyo.

3. Samādhibhāvanāmayañāṇaniddeso



以出离对于欲贪......以无恚对于嗔恚......以光明想对于昏沉睡眠......以不散乱对于掉举......以法差别对于疑惑......以智对于无明......以喜悦对于不乐......应修习者修习而学。
以初禅对于诸盖......以第二禅对于寻伺......以第三禅对于喜......以第四禅对于乐苦......以空无边处定对于色想、有对想、种种想......以识无边处定对于空无边处想......以无所有处定对于识无边处想......以非想非非想处定对于无所有处想......应修习者修习而学。
以无常随观对于常想......以苦随观对于乐想......以无我随观对于我想......以厌离随观对于欢喜......以离贪随观对于贪......以灭随观对于集......以舍随观对于取......以尽随观对于密实想......以衰随观对于积集......以变易随观对于坚固想......以无相随观对于相......以无愿随观对于愿......以空随观对于执取......以增上慧法观对于实质执取......以如实智见对于痴执取......以过患随观对于执着执取......以思择随观对于不思择......以还灭随观对于结缚执取......应修习者修习而学。
以须陀洹道对于见所断烦恼......以斯陀含道对于粗重烦恼......以阿那含道对于微细俱行烦恼......以阿罗汉道对于一切烦恼，断是戒，离是戒，思是戒，防护是戒，不违犯是戒。如此这般的戒导向心无悔，导向喜悦，导向喜，导向轻安，导向愉悦，导向习行，导向修习，导向多作，导向庄严，导向资具，导向眷属，导向圆满，导向完全厌离、离贪、灭尽、寂静、通智、正觉、涅槃。
42. 如此这般的戒中，防护清净是增上戒。住于防护清净的心不趣向散乱，不散乱清净是增上心。正见防护清净，正见不散乱清净。见清净是增上慧。其中防护义是增上戒学，其中不散乱义是增上心学，其中见义是增上慧学。于此三学，作意而学，了知而学，见而学，省察而学，心决定而学，以信胜解而学，策励精进而学，确立念而学，等持心而学，以慧了知而学，应证知者证知而学，应遍知者遍知而学，应断者断而学，应作证者作证而学，应修习者修习而学。以了知义故为智，以遍知义故为慧。因此说："听闻之后对于防护的慧是戒所成智"。
戒所成智解释第二。
3. 定修所成智解释

43. Kathaṃ saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ? Eko samādhi – cittassa ekaggatā. Dve samādhī – lokiyo samādhi, lokuttaro samādhi. Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Pañca samādhī – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ [paccavekkhanānimittaṃ (ka.)].

Cha samādhī – buddhānussativasena cittassa ekaggatā avikkhepo samādhi, dhammānussativasena cittassa ekaggatā avikkhepo samādhi, saṅghānussativasena cittassa ekaggatā avikkhepo samādhi, sīlānussativasena cittassa ekaggatā avikkhepo samādhi, cāgānussativasena cittassa ekaggatā avikkhepo samādhi, devatānussativasena cittassa ekaggatā avikkhepo samādhi. Satta samādhī – samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā , samādhissa kallatākusalatā [kallitakusalatā (syā. ka.)], samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā. Aṭṭha samādhī – pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena…pe… tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi. Nava samādhī – rūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; arūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; suññato samādhi, animitto samādhi, appaṇihito samādhi. Dasa samādhī – uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena…pe… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena… lohitakasaññāvasena… puḷavakasaññāvasena [puḷuvaka saññāvasena (ka.)] … aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi. Ime pañcapaññāsa samādhi.

44. Api ca, pañcavīsati samādhissa samādhiṭṭhā – pariggahaṭṭhena samādhi, parivāraṭṭhena samādhi, paripūraṭṭhena samādhi, ekaggaṭṭhena samādhi, avikkhepaṭṭhena samādhi, avisāraṭṭhena samādhi, anāvilaṭṭhena samādhi, aniñjanaṭṭhena samādhi, vimuttaṭṭhena samādhi, ekattupaṭṭhānavasena cittassa ṭhitattā samādhi, samaṃ esatīti samādhi, visamaṃ nesatīti samādhi, samaṃ esitattā samādhi, visamaṃ nesitattā samādhi, samaṃ ādiyatīti samādhi, visamaṃ nādiyatīti samādhi, samaṃ ādinnattā samādhi, visamaṃ anādinnattā samādhi, samaṃ paṭipajjatīti samādhi, visamaṃ nappaṭipajjatīti samādhi, samaṃ paṭipannattā samādhi, visamaṃ nappaṭipannattā samādhi, samaṃ jhāyatīti samādhi, visamaṃ jhāpetīti samādhi, samaṃ jhātattā samādhi, visamaṃ jhāpitattā samādhi, samo ca hito ca sukho cāti samādhi. Ime pañcavīsati samādhissa samādhiṭṭhā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ’’.

Samādhibhāvanāmayañāṇaniddeso tatiyo.

4. Dhammaṭṭhitiñāṇaniddeso



43. 如何防护之后在等持中的慧是定修所成智？一种定：心一境性。二种定：世间定、出世间定。三种定：有寻有伺定、无寻唯伺定、无寻无伺定。四种定：退分定、住分定、胜进分定、决择分定。五种定：遍满喜、遍满乐、遍满心、遍满光明、省察相。
六种定：以佛随念力心一境性无散乱定，以法随念力心一境性无散乱定，以僧随念力心一境性无散乱定，以戒随念力心一境性无散乱定，以舍随念力心一境性无散乱定，以天随念力心一境性无散乱定。七种定：定善巧、定入定善巧、定安住善巧、定出定善巧、定适应善巧、定行处善巧、定引发善巧。八种定：以地遍力心一境性无散乱定，以水遍力......以火遍力......以风遍力......以青遍力......以黄遍力......以赤遍力......以白遍力心一境性无散乱定。九种定：色界定有下、有中、有上；无色界定有下、有中、有上；空定、无相定、无愿定。十种定：以膨胀想力心一境性无散乱定，以青瘀想力......以脓烂想力......以断坏想力......以啮食想力......以散乱想力......以斩斫散乱想力......以血涂想力......以虫聚想力......以骸骨想力心一境性无散乱定。这是五十五种定。
44. 又，定有二十五种定义：以摄持义为定，以围绕义为定，以圆满义为定，以一境性义为定，以不散乱义为定，以不散失义为定，以不混浊义为定，以不动义为定，以解脱义为定，以一性现起力心安住性为定，平等寻求为定，不平等不寻求为定，已平等寻求为定，已不平等不寻求为定，平等取为定，不平等不取为定，已平等取为定，已不平等不取为定，平等行为定，不平等不行为定，已平等行为定，已不平等不行为定，平等禅修为定，不平等焚烧为定，已平等禅修为定，已不平等焚烧为定，平等且利益且安乐为定。这是定的二十五种定义。以了知义故为智，以遍知义故为慧。因此说："防护之后在等持中的慧是定修所成智"。
定修所成智解释第三。
4. 法住智解释

45. Kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā viññāṇassa…pe… viññāṇaṃ nāmarūpassa… nāmarūpaṃ saḷāyatanassa… saḷāyatanaṃ phassassa… phasso vedanāya… vedanā taṇhāya… taṇhā upādānassa… upādānaṃ bhavassa… bhavo jātiyā… jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.



45. 如何在遍知缘中的慧是法住智？无明是诸行的生起住、转起住、相住、造作住、结合住、障碍住、集起住、因住、缘住。以这九种行相无明是缘，诸行是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。过去世......未来世无明是诸行的生起住、转起住、相住、造作住、结合住、障碍住、集起住、因住、缘住。以这九种行相无明是缘，诸行是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。
诸行是识的......识是名色的......名色是六处的......六处是触的......触是受的......受是爱的......爱是取的......取是有的......有是生的......生是老死的生起住、转起住、相住、造作住、结合住、障碍住、集起住、因住、缘住。以这九种行相生是缘，老死是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。过去世......未来世生是老死的生起住、转起住、相住、造作住、结合住、障碍住、集起住、因住、缘住。以这九种行相生是缘，老死是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。

46. Avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā hetu, viññāṇaṃ hetusamuppannaṃ…pe… viññāṇaṃ hetu, nāmarūpaṃ hetusamuppannaṃ… nāmarūpaṃ hetu, saḷāyatanaṃ hetusamuppannaṃ… saḷāyatanaṃ hetu, phasso hetusamuppanno… phasso hetu, vedanā hetusamuppannā… vedanā hetu, taṇhā hetusamuppannā… taṇhā hetu, upādānaṃ hetusamuppannaṃ… upādānaṃ hetu, bhavo hetusamuppanno… bhavo hetu, jāti hetusamuppannā… jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā paṭiccā, viññāṇaṃ paṭiccasamuppannaṃ…pe… viññāṇaṃ paṭiccā, nāmarūpaṃ paṭiccasamuppannaṃ… nāmarūpaṃ paṭiccā, saḷāyatanaṃ paṭiccasamuppannaṃ… saḷāyatanaṃ paṭiccā, phasso paṭiccasamuppanno… phasso paṭiccā, vedanā paṭiccasamuppannā… vedanā paṭiccā, taṇhā paṭiccasamuppannā… taṇhā paṭiccā, upādānaṃ paṭiccasamuppannaṃ… upādānaṃ paṭiccā, bhavo paṭiccasamuppanno… bhavo paṭiccā, jāti paṭiccasamuppannā… jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ . Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā paccayā, viññāṇaṃ paccayasamuppannaṃ…pe… viññāṇaṃ paccayo, nāmarūpaṃ paccayasamuppannaṃ… nāmarūpaṃ paccayo, saḷāyatanaṃ paccayasamuppannaṃ… saḷāyatanaṃ paccayo, phasso paccayasamuppanno… phasso paccayo, vedanā paccayasamuppannā… vedanā paccayo, taṇhā paccayasamuppannā… taṇhā paccayo, upādānaṃ paccayasamuppannaṃ… upādānaṃ paccayo, bhavo paccayasamuppanno… bhavo paccayo, jāti paccayasamuppannā… jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.



46. 无明是因，诸行是因生。这两者都是因生法 - 在遍知缘中的慧是法住智。过去世......未来世无明是因，诸行是因生。这两者都是因生法 - 在遍知缘中的慧是法住智。
诸行是因，识是因生......识是因，名色是因生......名色是因，六处是因生......六处是因，触是因生......触是因，受是因生......受是因，爱是因生......爱是因，取是因生......取是因，有是因生......有是因，生是因生......生是因，老死是因生。这两者都是因生法 - 在遍知缘中的慧是法住智。过去世......未来世生是因，老死是因生。这两者都是因生法 - 在遍知缘中的慧是法住智。
无明是依缘，诸行是依缘生。这两者都是依缘生法 - 在遍知缘中的慧是法住智。过去世......未来世无明是依缘，诸行是依缘生。这两者都是依缘生法 - 在遍知缘中的慧是法住智。
诸行是依缘，识是依缘生......识是依缘，名色是依缘生......名色是依缘，六处是依缘生......六处是依缘，触是依缘生......触是依缘，受是依缘生......受是依缘，爱是依缘生......爱是依缘，取是依缘生......取是依缘，有是依缘生......有是依缘，生是依缘生......生是依缘，老死是依缘生。这两者都是依缘生法 - 在遍知缘中的慧是法住智。过去世......未来世生是依缘，老死是依缘生。这两者都是依缘生法 - 在遍知缘中的慧是法住智。
无明是缘，诸行是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。过去世......未来世无明是缘，诸行是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。
诸行是缘，识是缘生......识是缘，名色是缘生......名色是缘，六处是缘生......六处是缘，触是缘生......触是缘，受是缘生......受是缘，爱是缘生......爱是缘，取是缘生......取是缘，有是缘生......有是缘，生是缘生......生是缘，老死是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。过去世......未来世生是缘，老死是缘生。这两者都是缘生法 - 在遍知缘中的慧是法住智。

47. Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā idhupapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā. Itime catusaṅkhepe tayo addhe tisandhiṃ vīsatiyā ākārehi paṭiccasamuppādaṃ jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ’’.

Dhammaṭṭhitiñāṇaniddeso catuttho.

5. Sammasanañāṇaniddeso



47. 在前业有中愚痴是无明，造作是诸行，欲求是爱，趣向是取，思是有。这五法在前业有中是此处结生的缘。此处结生是识，入胎是名色，净是处，触是触，所受是受。这五法在此生有中是前所作业的缘。此处诸处成熟故，愚痴是无明，造作是诸行，欲求是爱，趣向是取，思是有。这五法在此业有中是未来结生的缘。未来结生是识，入胎是名色，净是处，触是触，所受是受。这五法在未来生有中是此处所作业的缘。如是在四摄、三世、三连结中以二十种行相知、见、了知、通达缘起。以了知义故为智，以遍知义故为慧。因此说："在遍知缘中的慧是法住智"。
法住智解释第四。
5. 思惟智解释;

48. Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ?

Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā…pe… saṅkhārā…pe… viññāṇaṃ…pe… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Bhavapaccayā jāti, asati…pe… upādānapaccayā bhavo, asati…pe… taṇhāpaccayā upādānaṃ, asati…pe… vedanāpaccayā taṇhā, asati…pe… phassapaccayā vedanā, asati…pe… saḷāyatanapaccayā phasso, asati…pe… nāmarūpapaccayā saḷāyatanaṃ, asati…pe… viññāṇapaccayā nāmarūpaṃ, asati…pe… saṅkhārapaccayā viññāṇaṃ, asati…pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ’’.

Sammasanañāṇaniddeso pañcamo.

6. Udayabbayañāṇaniddeso

49. Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā…pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ.



48. 如何在总括确定过去、未来、现在诸法中的慧是思惟智？
任何色，无论是过去、未来、现在，内或外，粗或细，劣或胜，远或近，一切色确定为无常是一思惟，确定为苦是一思惟，确定为无我是一思惟。
任何受......任何想......任何行......任何识，无论是过去、未来、现在，内或外，粗或细，劣或胜，远或近，一切识确定为无常是一思惟，确定为苦是一思惟，确定为无我是一思惟。
眼......老死，无论是过去、未来、现在，确定为无常是一思惟，确定为苦是一思惟，确定为无我是一思惟。
色，无论是过去、未来、现在，以尽义为无常，以怖畏义为苦，以无实义为无我，在总括确定中的慧是思惟智。受......想......行......识......眼......老死，无论是过去、未来、现在，以尽义为无常，以怖畏义为苦，以无实义为无我，在总括确定中的慧是思惟智。
色，无论是过去、未来、现在，是无常、有为、缘生、尽法、衰法、离贪法、灭法，在总括确定中的慧是思惟智。受......想......行......识......眼......老死，无论是过去、未来、现在，是无常、有为、缘生、尽法、衰法、离贪法、灭法，在总括确定中的慧是思惟智。
缘生有老死，无生则无老死，在总括确定中的慧是思惟智。过去世......未来世缘生有老死，无生则无老死，在总括确定中的慧是思惟智。缘有有生，无......缘取有有，无......缘爱有取，无......缘受有爱，无......缘触有受，无......缘六处有触，无......缘名色有六处，无......缘识有名色，无......缘行有识，无......缘无明有行，无无明则无行，在总括确定中的慧是思惟智。过去世......未来世缘无明有行，无无明则无行，在总括确定中的慧是思惟智。以了知义故为智，以遍知义故为慧。因此说："在总括确定过去、未来、现在诸法中的慧是思惟智"。
思惟智解释第五。
6. 生灭智解释
49. 如何在随观现在诸法变易中的慧是生灭随观智？生起的色是现在，其生起相是生，变易相是灭，随观是智。生起的受......生起的想......生起的行......生起的识......生起的眼......生起的有是现在，其生起相是生，变易相是灭，随观是智。

50. Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati ; udayabbayaṃ passanto paññāsa lakkhaṇāni passati.

Rūpakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Vedanākkhandhassa…pe… saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Rūpakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati. Vedanākkhandhassa…pe… saññākkhandhassa… saṅkhārakkhandhassa… viññāṇakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati.

Rūpakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Kammasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Āhārasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Kammanirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Āhāranirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati . Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

Vedanākkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Kammasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Phassasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.


50. 见五蕴的生起时见几相，见灭时见几相，见生灭时见几相？见五蕴的生起时见二十五相，见灭时见二十五相；见生灭时见五十相。
见色蕴的生起时见几相，见灭时见几相，见生灭时见几相？见受蕴......见想蕴......见行蕴......见识蕴的生起时见几相，见灭时见几相，见生灭时见几相？见色蕴的生起时见五相，见灭时见五相；见生灭时见十相。见受蕴......见想蕴......见行蕴......见识蕴的生起时见五相，见灭时见五相；见生灭时见十相。
见色蕴的生起时见哪五相？"无明生故色生"- 以缘生义见色蕴的生起。"爱生故色生"- 以缘生义见色蕴的生起。"业生故色生"- 以缘生义见色蕴的生起。"食生故色生"- 以缘生义见色蕴的生起。见生起相也是见色蕴的生起。见色蕴的生起时见这五相。
见灭时见哪五相？"无明灭故色灭"- 以缘灭义见色蕴的灭。"爱灭故色灭"- 以缘灭义见色蕴的灭。"业灭故色灭"- 以缘灭义见色蕴的灭。"食灭故色灭"- 以缘灭义见色蕴的灭。见变易相也是见色蕴的灭。见色蕴的灭时见这五相。见生灭时见这十相。
见受蕴的生起时见哪五相？"无明生故受生"- 以缘生义见受蕴的生起。"爱生故受生"- 以缘生义见受蕴的生起。"业生故受生"- 以缘生义见受蕴的生起。"触生故受生"- 以缘生义见受蕴的生起。见生起相也是见受蕴的生起。见受蕴的生起时见这五相。


Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Taṇhānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Kammanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Phassanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

Saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Taṇhāsamudayā viññāṇasamudayotipaccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Kammasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nāmarūpasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi viññāṇakkhandhassa udayaṃ passati. Viññāṇakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Taṇhānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Kammanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Nāmarūpanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi viññāṇakkhandhassa vayaṃ passati. Viññāṇakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

Pañcannaṃ khandhānaṃ udayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, vayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ’’. Rūpakkhandho [rūpakkhandhā (syā.)] āhārasamudayo . Vedanā, saññā, saṅkhārā – tayo [saṅkhārāti sesā (syā.)] khandhā phassasamudayā. Viññāṇakkhandho nāmarūpasamudayo.

Udayabbayañāṇaniddeso chaṭṭho.

7. Bhaṅgānupassanāñāṇaniddeso

51. Kathaṃ ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, kathaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati, virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati.



我将为您翻译这段巴利经文：
当观察坏灭时，他见到哪五种相？由于无明灭则受灭 - 以缘灭的意义观察受蕴的坏灭。由于爱灭则受灭 - 以缘灭的意义观察受蕴的坏灭。由于业灭则受灭 - 以缘灭的意义观察受蕴的坏灭。由于触灭则受灭 - 以缘灭的意义观察受蕴的坏灭。观察变坏相时也观察受蕴的坏灭。观察受蕴的坏灭时，他见到这五种相。观察生灭时，他见到这十种相。
关于想蕴……乃至……行蕴……乃至……观察识蕴的生起时，见到哪五种相？由于无明生则识生 - 以缘生的意义观察识蕴的生起。由于爱生则识生 - 以缘生的意义观察识蕴的生起。由于业生则识生 - 以缘生的意义观察识蕴的生起。由于名

52. Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.

Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhu…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, kathaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati.

Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.

Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;

Āvajjanā balañceva, paṭisaṅkhā vipassanā.

Ārammaṇaanvayena, ubho ekavavatthanā [ekavavatthānā (ka.)];

Nirodhe adhimuttatā, vayalakkhaṇavipassanā.

Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā.

Kusalo tīsu anupassanāsu, catasso ca [catūsu ca (syā.)] vipassanāsu;

Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ’’.

Bhaṅgānupassanāñāṇaniddeso sattamo.

8. Ādīnavañāṇaniddeso



52\ 以无常观察时舍离常想。以苦观察时舍离乐想。以无我观察时舍离我想。厌离时舍离喜。离贪时舍离贪。灭时舍离集。放弃时舍离取。
以受为所缘......乃至......以想为所缘......以行为所缘......以识为所缘......以眼......乃至......以老死为所缘，心生起后即坏灭。观察那所缘后，观察彼心之坏灭。观察者，如何观察？以无常而观察，非以常。以苦而观察，非以乐。以无我而观察，非以我。厌离，非欢喜。离贪，非贪着。灭，非生起。放弃，非执取。
以无常观察时舍离常想。以苦观察时舍离乐想。以无我观察时舍离我想。厌离时舍离喜。离贪时舍离贪。灭时舍离集。放弃时舍离取。
依事物转变，
及智慧转向；
作意及力量，
观察即观智。
随顺于所缘，
二者同一定；
倾向于寂灭，
观察坏灭相。
观察所缘境，
及观其坏灭；
空性之现起，
增上观察慧。
善巧三随观，
及四种观智；
善巧三现起，
不动诸见中。
以已知义故为智，以了知义故为慧。因此说："观察所缘及观察坏灭的慧是观智。"
第七\ 坏灭随观智解说
第八\ 过患智解说

53. Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Nimittaṃ bhayanti…pe… āyūhanā bhayanti…pe… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti … maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo khemanti – santipade ñāṇaṃ. Appavattaṃ khemanti – santipade ñāṇaṃ…pe… anupāyāso khemanti – santipade ñāṇaṃ.

Uppādo bhayaṃ, anuppādo khemanti – santipade ñāṇaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti – santipade ñāṇaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti – santipade ñāṇaṃ.

Uppādo dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo sukhanti – santipade ñāṇaṃ. Appavattaṃ sukhanti – santipade ñāṇaṃ…pe… anupāyāso sukhanti – santipade ñāṇaṃ.

Uppādo dukkhaṃ, anuppādo sukhanti – santipade ñāṇaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti – santipade ñāṇaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti – santipade ñāṇaṃ.

Uppādo sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo nirāmisanti – santipade ñāṇaṃ. Appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… anupāyāso nirāmisanti – santipade ñāṇaṃ.

Uppādo sāmisaṃ, anuppādo nirāmisanti – santipade ñāṇaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti – santipade ñāṇaṃ.

Uppādo saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo nibbānanti – santipade ñāṇaṃ. Appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… anupāyāso nibbānanti – santipade ñāṇaṃ.

Uppādo saṅkhārā, anuppādo nibbānanti – santipade ñāṇaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti – santipade ñāṇaṃ.

Uppādañca pavattañca, nimittaṃ dukkhanti passati;

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.

Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;

Anāyūhanaṃ appaṭisandhiṃ, ñāṇaṃ santipade idaṃ.

Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;

Pañcaṭhāne santipade, dasa ñāṇe pajānāti;

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ’’.

Ādīnavañāṇaniddeso aṭṭhamo.

9. Saṅkhārupekkhāñāṇaniddeso



53\ 如何是怖畏现起中的慧是过患智？生起是怖畏 - 怖畏现起中的慧是过患智。转起是怖畏 - 怖畏现起中的慧是过患智。相是怖畏......乃至......造作是怖畏......乃至......结生是怖畏...趣是怖畏...产生是怖畏...投生是怖畏...出生是怖畏...衰老是怖畏...疾病是怖畏...死亡是怖畏...忧是怖畏...悲是怖畏...恼是怖畏 - 怖畏现起中的慧是过患智。
不生起是安稳 - 是寂静处智。不转起是安稳 - 是寂静处智......乃至......无恼是安稳 - 是寂静处智。
生起是怖畏，不生起是安稳 - 是寂静处智。转起是怖畏，不转起是安稳 - 是寂静处智......乃至......恼是怖畏，无恼是安稳 - 是寂静处智。
生起是苦 - 怖畏现起中的慧是过患智。转起是苦 - 怖畏现起中的慧是过患智......乃至......恼是苦 - 怖畏现起中的慧是过患智。
不生起是乐 - 是寂静处智。不转起是乐 - 是寂静处智......乃至......无恼是乐 - 是寂静处智。
生起是苦，不生起是乐 - 是寂静处智。转起是苦，不转起是乐 - 是寂静处智......乃至......恼是苦，无恼是乐 - 是寂静处智。
生起是有味 - 怖畏现起中的慧是过患智。转起是有味 - 怖畏现起中的慧是过患智......乃至......恼是有味 - 怖畏现起中的慧是过患智。
不生起是无味 - 是寂静处智。不转起是无味 - 是寂静处智......乃至......无恼是无味 - 是寂静处智。
生起是有味，不生起是无味 - 是寂静处智。转起是有味，不转起是无味 - 是寂静处智......乃至......恼是有味，无恼是无味 - 是寂静处智。
生起是行 - 怖畏现起中的慧是过患智。转起是行 - 怖畏现起中的慧是过患智......乃至......恼是行 - 怖畏现起中的慧是过患智。
不生起是涅槃 - 是寂静处智。不转起是涅槃 - 是寂静处智......乃至......无恼是涅槃 - 是寂静处智。
生起是行，不生起是涅槃 - 是寂静处智。转起是行，不转起是涅槃 - 是寂静处智......乃至......恼是行，无恼是涅槃 - 是寂静处智。
生起及转起，相为苦所见；
造作与结生，此智见过患。
无生无转起，无相即为乐；
无作无结生，此智寂静处。
此过患之智，生于五处中；
五处寂静中，了知十种智；
善巧于二智，不动诸见中。
以已知义故为智，以了知义故为慧。因此说："怖畏现起中的慧是过患智。"
第八\ 过患智解说
第九\ 行舍智解说

54. Kathaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā [muccitukamyatāpaṭisaṅkhāsantiṭṭhanā (ka.)] paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā [uppādamuñcitukamyatā… (syā.)] paññā saṅkhārupekkhāsu ñāṇaṃ, pavattaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nimittaṃ muñcitukamyatā…pe… āyūhanaṃ muñcitukamyatā… paṭisandhiṃ muñcitukamyatā… gatiṃ muñcitukamyatā… nibbattiṃ muñcitukamyatā… upapattiṃ muñcitukamyatā… jātiṃ muñcitukamyatā… jaraṃ muñcitukamyatā… byādhiṃ muñcitukamyatā… maraṇaṃ muñcitukamyatā… sokaṃ muñcitukamyatā… paridevaṃ muñcitukamyatā…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Pavattaṃ saṅkhārā…pe… nimittaṃ saṅkhārā… āyūhanā saṅkhārā… paṭisandhi saṅkhārā… gati saṅkhārā… nibbatti saṅkhārā… upapatti saṅkhārā… jāti saṅkhārā… jarā saṅkhārā… byādhi saṅkhārā… maraṇaṃ saṅkhārā… soko saṅkhārā… paridevo saṅkhārā…pe… upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā.



54\ 如何是欲求解脱、观察、安住的慧是诸行舍智？欲求解脱生起、观察、安住的慧是诸行舍智，欲求解脱转起、观察、安住的慧是诸行舍智，欲求解脱相、观察、安住......乃至......欲求解脱造作、观察、安住...欲求解脱结生、观察、安住...欲求解脱趣、观察、安住...欲求解脱产生、观察、安住...欲求解脱投生、观察、安住...欲求解脱出生、观察、安住...欲求解脱衰老、观察、安住...欲求解脱疾病、观察、安住...欲求解脱死亡、观察、安住...欲求解脱忧、观察、安住...欲求解脱悲、观察、安住......乃至......欲求解脱恼、观察、安住的慧是诸行舍智。
生起是苦 - 欲求解脱、观察、安住的慧是诸行舍智。转起是苦 - 欲求解脱、观察、安住的慧是诸行舍智......乃至......恼是苦 - 欲求解脱、观察、安住的慧是诸行舍智。
生起是怖畏 - 欲求解脱、观察、安住的慧是诸行舍智。转起是怖畏 - 欲求解脱、观察、安住的慧是诸行舍智......乃至......恼是怖畏 - 欲求解脱、观察、安住的慧是诸行舍智。
生起是有味 - 欲求解脱、观察、安住的慧是诸行舍智。转起是有味 - 欲求解脱、观察、安住的慧是诸行舍智......乃至......恼是有味 - 欲求解脱、观察、安住的慧是诸行舍智。
生起是行 - 欲求解脱、观察、安住的慧是诸行舍智。转起是行 - 欲求解脱、观察、安住的慧是诸行舍智......乃至......恼是行 - 欲求解脱、观察、安住的慧是诸行舍智。
生起是行，他舍弃那些行 - 这是诸行舍。那些行和那舍弃，这两者都是行，他舍弃那些行 - 这是诸行舍。转起是行......乃至......相是行...造作是行...结生是行...趣是行...产生是行...投生是行...出生是行...衰老是行...疾病是行...死亡是行...忧是行...悲是行......乃至......恼是行，他舍弃那些行 - 这是诸行舍。那些行和那舍弃，这两者都是行，他舍弃那些行 - 这是诸行舍。

55. Katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Aṭṭhahākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Puthujjanassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkhassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjanassa dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.

Puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjano saṅkhārupekkhaṃ abhinandati vā vipassati vā. Puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.



55\ 以几种行相诸行舍的心倾向生起？以八种行相诸行舍的心倾向生起。凡夫以几种行相诸行舍的心倾向生起？有学以几种行相诸行舍的心倾向生起？离贪者以几种行相诸行舍的心倾向生起？凡夫以两种行相诸行舍的心倾向生起。有学以三种行相诸行舍的心倾向生起。离贪者以三种行相诸行舍的心倾向生起。
凡夫以哪两种行相诸行舍的心倾向生起？凡夫或欢喜诸行舍，或观察诸行舍。凡夫以这两种行相诸行舍的心倾向生起。有学以哪三种行相诸行舍的心倾向生起？有学或欢喜诸行舍，或观察诸行舍，或经观察后入果定。有学以这三种行相诸行舍的心倾向生起。离贪者以哪三种行相诸行舍的心倾向生起？离贪者或观察诸行舍，或经观察后入果定，或舍弃那些后以空住、无相住或无愿住而住。离贪者以这三种行相诸行舍的心倾向生起。

56. Kathaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjanassa saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, paṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Sekkhassapi saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, uttaripaṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Evaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti abhinandaṭṭhena.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjano saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Sekkhopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Vītarāgopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti anupassanaṭṭhena.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kusalā hoti. Sekkhassapi saṅkhārupekkhā kusalā hoti. Vītarāgassa saṅkhārupekkhā abyākatā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti kusalābyākataṭṭhena.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Sekkhassapi saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Vītarāgassa saṅkhārupekkhā accantaṃ suviditā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti viditaṭṭhena ca aviditaṭṭhena ca.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ atittattā vipassati. Sekkhopi saṅkhārupekkhaṃ atittattā vipassati. Vītarāgo saṅkhārupekkhaṃ tittattā vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti tittaṭṭhena ca atittaṭṭhena ca.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ tiṇṇaṃ saṃyojanānaṃ pahānāya sotāpattimaggaṃ paṭilābhatthāya vipassati. Sekkho saṅkhārupekkhaṃ tiṇṇaṃ saññojanānaṃ pahīnattā uttaripaṭilābhatthāya vipassati. Vītarāgo saṅkhārupekkhaṃ sabbakilesānaṃ pahīnattā diṭṭhadhammasukhavihāratthāya vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti pahīnaṭṭhena ca appahīnaṭṭhena ca.


56\ 如何凡夫与有学的诸行舍心倾向是一致的？凡夫欢喜诸行舍时心染污，修习的障碍生起，通达的障碍生起，成为未来结生的缘。有学也是欢喜诸行舍时心染污，修习的障碍生起，更高通达的障碍生起，成为未来结生的缘。如此凡夫与有学的诸行舍心倾向在欢喜义上是一致的。
如何凡夫、有学与离贪者的诸行舍心倾向是一致的？凡夫观察诸行舍为无常、苦、无我。有学也观察诸行舍为无常、苦、无我。离贪者也观察诸行舍为无常、苦、无我。如此凡夫、有学与离贪者的诸行舍心倾向在随观义上是一致的。
如何凡夫、有学与离贪者的诸行舍心倾向是不同的？凡夫的诸行舍是善的。有学的诸行舍也是善的。离贪者的诸行舍是无记的。如此凡夫、有学与离贪者的诸行舍心倾向在善与无记义上是不同的。
如何凡夫、有学与离贪者的诸行舍心倾向是不同的？凡夫的诸行舍有时很清楚，有时不清楚。有学的诸行舍也有时很清楚，有时不清楚。离贪者的诸行舍始终都很清楚。如此凡夫、有学与离贪者的诸行舍心倾向在清楚义和不清楚义上是不同的。
如何凡夫、有学与离贪者的诸行舍心倾向是不同的？凡夫因不满足而观察诸行舍。有学也因不满足而观察诸行舍。离贪者因满足而观察诸行舍。如此凡夫、有学与离贪者的诸行舍心倾向在满足义和不满足义上是不同的。
如何凡夫、有学与离贪者的诸行舍心倾向是不同的？凡夫为了断除三结、证得入流道而观察诸行舍。有学因已断除三结、为了证得更高而观察诸行舍。离贪者因已断除一切烦恼、为了现法乐住而观察诸行舍。如此凡夫、有学与离贪者的诸行舍心倾向在已断义和未断义上是不同的。


Kathaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Evaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti vihārasamāpattaṭṭhena.

57. Kati saṅkhārupekkhā samathavasena uppajjanti? Kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ . Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.

Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya …pe… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā dasa saṅkhārupekkhā vipassanāvasena uppajjanti.



如何有学与离贪者的诸行舍心倾向是不同的？有学或欢喜诸行舍，或观察诸行舍，或经观察后入果定。离贪者或观察诸行舍，或经观察后入果定，或舍弃那些后以空住、无相住或无愿住而住。如此有学与离贪者的诸行舍心倾向在住处与定的意义上是不同的。
57\ 几种诸行舍依止力而生起？几种诸行舍依观力而生起？八种诸行舍依止力而生起。十种诸行舍依观力而生起。
哪八种诸行舍依止力而生起？为获得初禅而对诸盖的观察安住的慧是诸行舍智。为获得第二禅而对寻伺的观察安住的慧是诸行舍智。为获得第三禅而对喜的观察安住的慧是诸行舍智。为获得第四禅而对苦乐的观察安住的慧是诸行舍智。为获得空无边处定而对色想、对碍想、种种想的观察安住的慧是诸行舍智。为获得识无边处定而对空无边处想的观察安住的慧是诸行舍智。为获得无所有处定而对识无边处想的观察安住的慧是诸行舍智。为获得非想非非想处定而对无所有处想的观察安住的慧是诸行舍智。这八种诸行舍依止力而生起。
哪十种诸行舍依观力而生起？为获得入流道而对生起、转起、相、造作、结生、趣、产生、投生、出生、衰老、疾病、死亡、忧、悲、恼的观察安住的慧是诸行舍智。为获得入流果而对生起、转起、相、造作、结生......乃至......的观察安住的慧是诸行舍智。为获得一来道而......乃至......为获得一来果而......乃至......为获得不还道而......乃至......为获得不还果而......乃至......为获得阿罗汉道而对生起、转起、相、造作、结生、趣、产生、投生、出生、衰老、疾病、死亡、忧、悲、恼的观察安住的慧是诸行舍智。为获得阿罗汉果而......乃至......为获得空住定而......乃至......为获得无相住定而对生起、转起、相、造作、结生......乃至......的观察安住的慧是诸行舍智。这十种诸行舍依观力而生起。;

58. Kati saṅkhārupekkhā kusalā, kati akusalā, kati abyākatā? Pannarasa saṅkhārupekkhā kusalā, tisso saṅkhārupekkhā abyākatā. Natthi saṅkhārupekkhā akusalā.

Paṭisaṅkhāsantiṭṭhanā paññā, aṭṭha cittassa gocarā;

Puthujjanassa dve honti, tayo sekkhassa gocarā;

Tayo ca vītarāgassa, yehi cittaṃ vivaṭṭati.

Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;

Aṭṭhārasa saṅkhārupekkhā, tiṇṇaṃ vimokkhāna paccayā.

Ime aṭṭhārasākārā, paññā yassa pariccitā;

Kusalo saṅkhārupekkhāsu, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ’’.

Saṅkhārupekkhāñāṇaniddeso navamo.

10. Gotrabhuñāṇaniddeso



58\ 几种诸行舍是善的，几种是不善的，几种是无记的？十五种诸行舍是善的，三种诸行舍是无记的。没有诸行舍是不善的。
观察安住之慧，八种心所行境；
凡夫有二种境，有学有三种境；
离贪亦三种境，由此心得转离。
八种为定缘起，十种智所行境；
十八诸行舍法，为三解脱之缘。
此等十八行相，慧已能遍了知；
善巧诸行舍中，不动诸见之中。
以已知义故为智，以了知义故为慧。因此说："欲求解脱、观察、安住的慧是诸行舍智。"
第九\ 诸行舍智解说
第十\ 种姓智解说;

59. Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti – gotrabhu. Pavattaṃ abhibhuyyatīti – gotrabhu. Nimittaṃ abhibhuyyatīti – gotrabhu. Āyūhanaṃ abhibhuyyatīti – gotrabhu. Paṭisandhiṃ abhibhuyyatīti – gotrabhu. Gatiṃ abhibhuyyatīti – gotrabhu. Nibbattiṃ abhibhuyyatīti – gotrabhu. Upapattiṃ abhibhuyyatīti – gotrabhu. Jātiṃ abhibhuyyatīti – gotrabhu. Jaraṃ abhibhuyyatīti – gotrabhu. Byādhiṃ abhibhuyyatīti – gotrabhu. Maraṇaṃ abhibhuyyatīti – gotrabhu. Sokaṃ abhibhuyyatīti – gotrabhu. Paridevaṃ abhibhuyyatīti – gotrabhu. Upāyāsaṃ abhibhuyyatīti – gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattaṃ abhibhuyyitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittaṃ abhibhuyyitvā animittaṃ pakkhandatīti – gotrabhu …pe… bahiddhā saṅkhāranimittaṃ abhibhuyyitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādā vuṭṭhātīti – gotrabhu. Pavattā vuṭṭhātīti – gotrabhu. Nimittā vuṭṭhātīti – gotrabhu. Āyūhanā vuṭṭhātīti – gotrabhu. Paṭisandhiyā vuṭṭhātīti – gotrabhu. Gatiyā vuṭṭhātīti – gotrabhu. Nibbattiyā vuṭṭhātīti – gotrabhu. Upapattiyā vuṭṭhātīti – gotrabhu. Jātiyā vuṭṭhātīti – gotrabhu. Jarāya vuṭṭhātīti – gotrabhu. Byādhimhā vuṭṭhātīti – gotrabhu. Maraṇā vuṭṭhātīti – gotrabhu. Sokā vuṭṭhātīti – gotrabhu. Paridevā vuṭṭhātīti – gotrabhu. Upāyāsā vuṭṭhātīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhātīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādā vuṭṭhahitvā [vuṭṭhitvā (syā. ka.)] anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vuṭṭhahitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittā vuṭṭhahitvā animittaṃ pakkhandatīti – gotrabhu. Āyūhanā vuṭṭhahitvā anāyūhanaṃ pakkhandatīti – gotrabhu. Paṭisandhiyā vuṭṭhahitvā appaṭisandhiṃ pakkhandatīti – gotrabhu. Gatiyā vuṭṭhahitvā agatiṃ pakkhandatīti – gotrabhu. Nibbattiyā vuṭṭhahitvā anibbattiṃ pakkhandatīti – gotrabhu. Upapattiyā vuṭṭhahitvā anupapattiṃ pakkhandatīti – gotrabhu. Jātiyā vuṭṭhahitvā ajātiṃ pakkhandatīti – gotrabhu. Jarāya vuṭṭhahitvā ajaraṃ pakkhandatīti – gotrabhu. Byādhimhā vuṭṭhahitvā abyādhiṃ pakkhandatīti – gotrabhu. Maraṇā vuṭṭhahitvā amataṃ pakkhandatīti – gotrabhu. Sokā vuṭṭhahitvā asokaṃ pakkhandatīti – gotrabhu. Paridevā vuṭṭhahitvā aparidevaṃ pakkhandatīti – gotrabhu. Upāyāsā vuṭṭhahitvā anupāyāsaṃ pakkhandatīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhahitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādā vivaṭṭatīti – gotrabhu. Pavattā vivaṭṭatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.


59\ 如何是从外出起、转离的慧是种姓智？超越生起 - 是种姓。超越转起 - 是种姓。超越相 - 是种姓。超越造作 - 是种姓。超越结生 - 是种姓。超越趣 - 是种姓。超越产生 - 是种姓。超越投生 - 是种姓。超越出生 - 是种姓。超越衰老 - 是种姓。超越疾病 - 是种姓。超越死亡 - 是种姓。超越忧 - 是种姓。超越悲 - 是种姓。超越恼 - 是种姓。超越外在诸行相 - 是种姓。倾向不生起 - 是种姓。倾向不转起 - 是种姓......乃至......倾向灭、涅槃 - 是种姓。
超越生起后倾向不生起 - 是种姓。超越转起后倾向不转起 - 是种姓。超越相后倾向无相 - 是种姓......乃至......超越外在诸行相后倾向灭、涅槃 - 是种姓。
出离生起 - 是种姓。出离转起 - 是种姓。出离相 - 是种姓。出离造作 - 是种姓。出离结生 - 是种姓。出离趣 - 是种姓。出离产生 - 是种姓。出离投生 - 是种姓。出离出生 - 是种姓。出离衰老 - 是种姓。出离疾病 - 是种姓。出离死亡 - 是种姓。出离忧 - 是种姓。出离悲 - 是种姓。出离恼 - 是种姓。出离外在诸行相 - 是种姓。倾向不生起 - 是种姓。倾向不转起 - 是种姓......乃至......倾向灭、涅槃 - 是种姓。
出离生起后倾向不生起 - 是种姓。出离转起后倾向不转起 - 是种姓。出离相后倾向无相 - 是种姓。出离造作后倾向无造作 - 是种姓。出离结生后倾向无结生 - 是种姓。出离趣后倾向无趣 - 是种姓。出离产生后倾向无产生 - 是种姓。出离投生后倾向无投生 - 是种姓。出离出生后倾向无生 - 是种姓。出离衰老后倾向无老 - 是种姓。出离疾病后倾向无病 - 是种姓。出离死亡后倾向不死 - 是种姓。出离忧后倾向无忧 - 是种姓。出离悲后倾向无悲 - 是种姓。出离恼后倾向无恼 - 是种姓。出离外在诸行相后倾向灭、涅槃 - 是种姓。
转离生起 - 是种姓。转离转起 - 是种姓......乃至......转离外在诸行相 - 是种姓。倾向不生起 - 是种姓。倾向不转起 - 是种姓......乃至......倾向灭、涅槃 - 是种姓。


Uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vivaṭṭitvā appavattaṃ pakkhandatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

60. Kati gotrabhū dhammā samathavasena uppajjanti? Kati gotrabhū dhammā vipassanāvasena uppajjanti? Aṭṭha gotrabhū dhammā samathavasena uppajjanti. Dasa gotrabhū dhammā vipassanāvasena uppajjanti.

Katame aṭṭha gotrabhū dhammā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe abhibhuyyatīti – gotrabhu. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre abhibhuyyatīti – gotrabhu. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ abhibhuyyatīti – gotrabhu. Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe abhibhuyyatīti – gotrabhu. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ abhibhuyyatīti – gotrabhu. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu . Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ime aṭṭha gotrabhū dhammā samathavasena uppajjanti.

Katame dasa gotrabhū dhammā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya… anāgāmimaggaṃ paṭilābhatthāya… anāgāmiphalasamāpattatthāya… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Ime dasa gotrabhū dhammā vipassanāvasena uppajjanti.

Kati gotrabhū dhammā kusalā, kati akusalā, kati abyākatā? Pannarasa gotrabhū dhammā kusalā, tayo gotrabhū dhammā abyākatā. Natthi gotrabhū dhammā akusalāti.

Sāmisañca nirāmisaṃ, paṇihitañca appaṇihitaṃ;

Saññuttañca visaññuttaṃ, vuṭṭhitañca avuṭṭhitaṃ.

Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;

Aṭṭhārasa gotrabhū dhammā, tiṇṇaṃ vimokkhāna paccayā.

Ime aṭṭhārasākārā, paññā yassa pariccitā;

Kusalo vivaṭṭe vuṭṭhāne, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ’’.

Gotrabhuñāṇaniddeso dasamo.

11. Maggañāṇaniddeso



转离生起后倾向不生起 - 是种姓。转离转起后倾向不转起 - 是种姓......乃至......转离外在诸行相后倾向灭、涅槃 - 是种姓。
60\ 几种种姓法依止力而生起？几种种姓法依观力而生起？八种种姓法依止力而生起。十种种姓法依观力而生起。
哪八种种姓法依止力而生起？为获得初禅而超越诸盖 - 是种姓。为获得第二禅而超越寻伺 - 是种姓。为获得第三禅而超越喜 - 是种姓。为获得第四禅而超越苦乐 - 是种姓。为获得空无边处定而超越色想、对碍想、种种想 - 是种姓。为获得识无边处定而超越空无边处想 - 是种姓。为获得无所有处定而超越识无边处想 - 是种姓。为获得非想非非想处定而超越无所有处想 - 是种姓。这八种种姓法依止力而生起。
哪十种种姓法依观力而生起？为获得入流道而超越生起、转起、相、造作、结生、趣、产生、投生、出生、衰老、疾病、死亡、忧、悲、恼、外在诸行相 - 是种姓。为获得入流果而超越生起、转起、相、造作、结生......乃至...... - 是种姓。为获得一来道而......乃至......为获得一来果而...为获得不还道而...为获得不还果而...为获得阿罗汉道而超越生起、转起、相、造作、结生、趣、产生、投生、出生、衰老、疾病、死亡、忧、悲、恼、外在诸行相 - 是种姓。为获得阿罗汉果而...为获得空住定而...为获得无相住定而超越生起、转起、相、造作、结生......乃至...... - 是种姓。这十种种姓法依观力而生起。
几种种姓法是善的，几种是不善的，几种是无记的？十五种种姓法是善的，三种种姓法是无记的。没有种姓法是不善的。
有味与无味，有愿与无愿；
系缚与解脱，已出与未出。
八种为定缘起，十种智所行境；
十八种姓诸法，为三解脱之缘。
此等十八行相，慧已能遍了知；
善巧转离出起，不动诸见之中。
以已知义故为智，以了知义故为慧。因此说："从外出起、转离的慧是种姓智。"
第十\ 种姓智解说
第十一\ 道智解说

61. Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.



61\ 如何是从两方出起、转离的慧是道智？在入流道剎那，以见义的正见出离邪见，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"以思惟义的正思惟出离邪思惟，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
以摄持义的正语出离邪语，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
以等起义的正业出离邪业，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
以清净义的正命出离邪命，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
以精进义的正精进出离邪精进，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
以念住义的正念出离邪念，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
以不散乱义的正定出离邪定，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
在一来道剎那，以见义的正见......乃至......以不散乱义的正定出离粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
在不还道剎那，以见义的正见......乃至......以不散乱义的正定出离微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠，出离随顺的烦恼与诸蕴，出离外在的一切相。因此说："从两方出起、转离的慧是道智。"
在阿罗汉道剎那，以见义的正见......乃至......以不散乱义的正定出离色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠，出离随顺的烦恼与诸蕴，出离外在的一切

62.

Ajātaṃ jhāpeti jātena, jhānaṃ tena pavuccati;

Jhānavimokkhe kusalatā, nānādiṭṭhīsu na kampati.

Samādahitvā yathā ce vipassati, vipassamāno tathā ce samādahe;

Vipassanā ca samatho tadā ahu, samānabhāgā yuganaddhā vattare.

Dukkhā saṅkhārā sukho, nirodho iti dassanaṃ [nirodhoti dassanaṃ (syā. ka.)];

Dubhato vuṭṭhitā paññā, phasseti amataṃ padaṃ.

Vimokkhacariyaṃ jānāti, nānattekattakovido;

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ’’.

Maggañāṇaniddeso ekādasamo.

12. Phalañāṇaniddeso



62.\
以已生烧尽未生，因此称为禅那；
熟练于禅那解脱，不动摇于种种见。
如果集中后观察，观察时也能集中；
观与止那时同等，双轭并行而运转。
诸行是苦乐灭尽，如是为见；
从两边出起的智慧，触及不死之境地。
了知解脱的行为，精通多样与单一；
熟练于两种智慧，不动摇于种种见。
以已知义为智，以遍知义为慧。因此说 - "从两边出起而转离的慧是道智"。
第十一 道智解说
12.\ 果智解说

63. Kathaṃ payogappaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammādiṭṭhi. Maggassetaṃ phalaṃ.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsaṅkappo. Maggassetaṃ phalaṃ.

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvācā. Maggassetaṃ phalaṃ.

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammākammanto. Maggassetaṃ phalaṃ.

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāājīvo. Maggassetaṃ phalaṃ.

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvāyāmo. Maggassetaṃ phalaṃ.

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsati. Maggassetaṃ phalaṃ.

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti , tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘payogappaṭippassaddhipaññā phale ñāṇaṃ’’.

Phalañāṇaniddeso dvādasamo.

13. Vimuttiñāṇaniddeso



63.\
如何是加行止息智慧即是果智？在入流道刹那，以见义的正见从邪见出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正见。这是道的果。
以思惟义的正思惟从邪思惟出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正思惟。这是道的果。
以摄持义的正语从邪语出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正语。这是道的果。
以等起义的正业从邪业出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正业。这是道的果。
以清净义的正命从邪命出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正命。这是道的果。
以精进义的正精进从邪精进出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正精进。这是道的果。
以现起义的正念从邪念出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正念。这是道的果。
以不散乱义的正定从邪定出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正定。这是道的果。
在一来道刹那，以见义的正见...乃至...以不散乱义的正定从粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正定。这是道的果。
在不还道刹那，以见义的正见...乃至...以不散乱义的正定从微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正定。这是道的果。
在阿罗汉道刹那，以见义的正见...乃至...以不散乱义的正定从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠出起，从随顺的烦恼和诸蕴出起，从外部的一切相出起。由于那加行止息而生起正定。这是道的果。以已知义为智，以遍知义为慧。因此说 - "加行止息智慧即是果智"。
第十二 果智解说
13.\ 解脱智解说

64. Kathaṃ chinnavaṭumānupassane paññā vimuttiñāṇaṃ? Sotāpattimaggena sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo attano cittassa upakkilesā sammā samucchinnā honti. Imehi pañcahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā, mānānusayo, bhavarāgānusayo, avijjānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi aṭṭhahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘chinnavaṭumānupassane paññā vimuttiñāṇaṃ’’.

Vimuttiñāṇaniddeso terasamo.

14. Paccavekkhaṇañāṇaniddeso



64.\
如何是观察断除轮回的智慧即是解脱智？以入流道，有身见、疑、戒禁取见、见随眠、疑随眠这些自心的污染被正确地完全断除。心从这五种污染及其纠缠中解脱，善解脱。以已知义为智，以遍知义为慧。因此说 - "观察断除轮回的智慧即是解脱智"。
以一来道，粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠这些自心的污染被正确地完全断除。心从这四种污染及其纠缠中解脱，善解脱。以已知义为智，以遍知义为慧。因此说 - "观察断除轮回的智慧即是解脱智"。
以不还道，微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠这些自心的污染被正确地完全断除。心从这四种污染及其纠缠中解脱，善解脱。以已知义为智，以遍知义为慧。因此说 - "观察断除轮回的智慧即是解脱智"。
以阿罗汉道，色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠这些自心的污染被正确地完全断除。心从这八种污染及其纠缠中解脱，善解脱。以已知义为智，以遍知义为慧。因此说 - "观察断除轮回的智慧即是解脱智"。以已知义为智，以遍知义为慧。因此说 - "观察断除轮回的智慧即是解脱智"。
第十三 解脱智解说
14.\ 省察智解说;

65. Kathaṃ tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato. Pariggahaṭṭhena sammāvācā tadā samudāgatā. Samuṭṭhānaṭṭhena sammākammanto tadā samudāgato. Vodānaṭṭhena sammāājīvo tadā samudāgato. Paggahaṭṭhena sammāvāyāmo tadā samudāgato. Upaṭṭhānaṭṭhena sammāsati tadā samudāgatā. Avikkhepaṭṭhena sammāsamādhi tadā samudāgato.

Upaṭṭhānaṭṭhena satisambojjhaṅgo tadā samudāgato. Pavicayaṭṭhena dhammavicayasambojjhaṅgo tadā samudāgato. Paggahaṭṭhena vīriyasambojjhaṅgo tadā samudāgato. Pharaṇaṭṭhena pītisambojjhaṅgo tadā samudāgato. Upasamaṭṭhena passaddhisambojjhaṅgo tadā samudāgato. Avikkhepaṭṭhena samādhisambojjhaṅgo tadā samudāgato. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo tadā samudāgato.

Assaddhiye akampiyaṭṭhena saddhābalaṃ tadā samudāgataṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ tadā samudāgataṃ. Pamāde akampiyaṭṭhena satibalaṃ tadā samudāgataṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ tadā samudāgataṃ. Avijjāya akampiyaṭṭhena paññābalaṃ tadā samudāgataṃ.

Adhimokkhaṭṭhena saddhindriyaṃ tadā samudāgataṃ. Paggahaṭṭhena vīriyindriyaṃ tadā samudāgataṃ. Upaṭṭhānaṭṭhena satindriyaṃ tadā samudāgataṃ. Avikkhepaṭṭhena samādhindriyaṃ tadā samudāgataṃ. Dassanaṭṭhena paññindriyaṃ tadā samudāgataṃ.

Ādhipateyyaṭṭhena indriyā tadā samudāgatā. Akampiyaṭṭhena balā tadā samudāgatā. Niyyānaṭṭhena sambojjhaṅgā tadā samudāgatā. Hetuṭṭhena maggo tadā samudāgato. Upaṭṭhānaṭṭhena satipaṭṭhānā tadā samudāgatā. Padahanaṭṭhena sammappadhānā tadā samudāgatā. Ijjhanaṭṭhena iddhipādā tadā samudāgatā. Tathaṭṭhena saccā tadā samudāgatā. Avikkhepaṭṭhena samatho tadā samudāgato. Anupassanaṭṭhena vipassanā tadā samudāgatā. Ekarasaṭṭhena samathavipassanā tadā samudāgatā. Anativattanaṭṭhena yuganaddhaṃ tadā samudāgataṃ. Saṃvaraṭṭhena sīlavisuddhi tadā samudāgatā. Avikkhepaṭṭhena cittavisuddhi tadā samudāgatā. Dassanaṭṭhena diṭṭhivisuddhi tadā samudāgatā. Vimuttaṭṭhena vimokkho tadā samudāgato. Paṭivedhaṭṭhena vijjā tadā samudāgatā. Pariccāgaṭṭhena vimutti tadā samudāgatā. Samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ.

Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā . Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.


65.\
如何是观察当时生起诸法的智慧即是省察智？在入流道刹那，以见义的正见当时生起。以思惟义的正思惟当时生起。以摄持义的正语当时生起。以等起义的正业当时生起。以清净义的正命当时生起。以精进义的正精进当时生起。以现起义的正念当时生起。以不散乱义的正定当时生起。
以现起义的念觉支当时生起。以简择义的择法觉支当时生起。以精进义的精进觉支当时生起。以遍满义的喜觉支当时生起。以寂止义的轻安觉支当时生起。以不散乱义的定觉支当时生起。以简择义的舍觉支当时生起。
以不动于不信义的信力当时生起。以不动于懈怠义的精进力当时生起。以不动于放逸义的念力当时生起。以不动于掉举义的定力当时生起。以不动于无明义的慧力当时生起。
以信解义的信根当时生起。以精进义的精进根当时生起。以现起义的念根当时生起。以不散乱义的定根当时生起。以见义的慧根当时生起。
以增上义的诸根当时生起。以不动义的诸力当时生起。以出离义的诸觉支当时生起。以因义的道当时生起。以现起义的诸念处当时生起。以勤修义的诸正勤当时生起。以成就义的诸神足当时生起。以真实义的诸谛当时生起。以不散乱义的止当时生起。以观察义的观当时生起。以一味义的止观当时生起。以不超越义的双运当时生起。以防护义的戒清净当时生起。以不散乱义的心清净当时生起。以见义的见清净当时生起。以解脱义的解脱当时生起。以通达义的明当时生起。以舍离义的解脱当时生起。以断尽义的尽智当时生起。
以根本义的欲当时生起。以等起义的作意当时生起。以和合义的触当时生起。以汇聚义的受当时生起。以为首义的定当时生起。以增上义的念当时生起。以殊胜义的慧当时生起。以坚实义的解脱当时生起。以归趣不死义的涅槃当时生起。出起后省察，这些法当时生起。


Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā. Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā…pe… samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ’’.

Paccavekkhaṇañāṇaniddeso cuddasamo.

15. Vatthunānattañāṇaniddeso



在入流果刹那，以见义的正见当时生起。以思惟义的正思惟当时生起...乃至...以寂止义的无生智当时生起。以根本义的欲当时生起。以等起义的作意当时生起。以和合义的触当时生起。以汇聚义的受当时生起。以为首义的定当时生起。以增上义的念当时生起。以殊胜义的慧当时生起。以坚实义的解脱当时生起。以归趣不死义的涅槃当时生起。出起后省察，这些法当时生起。
在一来道刹那...乃至...在一来果刹那...乃至...在不还道刹那...乃至...在不还果刹那...乃至...在阿罗汉道刹那，以见义的正见当时生起...乃至...以断尽义的尽智当时生起。以根本义的欲当时生起...乃至...以归趣不死义的涅槃当时生起。出起后省察，这些法当时生起。
在阿罗汉果刹那，以见义的正见当时生起...乃至...以寂止义的无生智当时生起。以根本义的欲当时生起...乃至...以归趣不死义的涅槃当时生起。出起后省察，这些法当时生起。以已知义为智，以遍知义为慧。因此说 - "观察当时生起诸法的智慧即是省察智"。
第十四 省察智解说
15.\ 种种事智解说;

66. Kathaṃ ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ? Kathaṃ ajjhattadhamme vavattheti? Cakkhuṃ ajjhattaṃ vavattheti, sotaṃ ajjhattaṃ vavattheti, ghānaṃ ajjhattaṃ vavattheti, jivhaṃ ajjhattaṃ vavattheti, kāyaṃ ajjhattaṃ vavattheti, manaṃ ajjhattaṃ vavattheti.

Kathaṃ cakkhuṃ ajjhattaṃ vavattheti? Cakkhu avijjāsambhūtanti vavattheti, cakkhu taṇhāsambhūtanti vavattheti, cakkhu kammasambhūtanti vavattheti, cakkhu āhārasambhūtanti vavattheti, cakkhu catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, cakkhu uppannanti vavattheti, cakkhu samudāgatanti vavattheti. Cakkhu ahutvā sambhūtaṃ, hutvā na bhavissatīti vavattheti. Cakkhuṃ antavantato vavattheti, cakkhu addhuvaṃ asassataṃ vipariṇāmadhammanti vavattheti, cakkhu aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti vavattheti . Cakkhuṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ cakkhuṃ ajjhattaṃ vavattheti.

Kathaṃ sotaṃ ajjhattaṃ vavattheti? Sotaṃ avijjāsambhūtanti vavattheti…pe… evaṃ sotaṃ ajjhattaṃ vavattheti. Kathaṃ ghānaṃ ajjhattaṃ vavattheti? Ghānaṃ avijjāsambhūtanti vavattheti…pe… evaṃ ghānaṃ ajjhattaṃ vavattheti. Kathaṃ jivhaṃ ajjhattaṃ vavattheti? Jivhā avijjāsambhūtāti vavattheti, jivhā taṇhāsambhūtāti vavattheti, jivhā kammasambhūtāti vavattheti, jivhā āhārasambhūtāti vavattheti, jivhā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, jivhā uppannāti vavattheti jivhā samudāgatāti vavattheti. Jivhā ahutvā sambhūtā, hutvā na bhavissatīti vavattheti. Jivhaṃ antavantato vavattheti, jivhā addhuvā asassatā vipariṇāmadhammāti vavattheti, jivhā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Jivhaṃ aniccato vavattheti, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ jivhaṃ ajjhattaṃ vavattheti.


66.\
如何是内部确定的智慧即是事物种种性的智？如何确定内部诸法？确定内部的眼，确定内部的耳，确定内部的鼻，确定内部的舌，确定内部的身，确定内部的意。
如何确定内部的眼？确定眼是无明所生，确定眼是渴爱所生，确定眼是业所生，确定眼是食所生，确定眼是依四大种所生，确定眼是生起，确定眼是已生。确定眼是本无今有，有已将无。确定眼是有边际的，确定眼是不坚固、非恒常、变异法。确定眼是无常、有为、缘生、尽法、灭法、离贪法、灭法。确定眼是无常非常，确定是苦非乐，确定是无我非我；厌离非欢喜；离贪非贪着；灭除非生起；舍弃非执取。确定无常时舍弃常想，确定苦时舍弃乐想，确定无我时舍弃我想，厌离时舍弃欢喜，离贪时舍弃贪，灭除时舍弃生起，舍弃时舍弃执取。如是确定内部的眼。
如何确定内部的耳？确定耳是无明所生...乃至...如是确定内部的耳。如何确定内部的鼻？确定鼻是无明所生...乃至...如是确定内部的鼻。如何确定内部的舌？确定舌是无明所生，确定舌是渴爱所生，确定舌是业所生，确定舌是食所生，确定舌是依四大种所生，确定舌是生起，确定舌是已生。确定舌是本无今有，有已将无。确定舌是有边际的，确定舌是不坚固、非恒常、变异法。确定舌是无常、有为、缘生、尽法、灭法、离贪法、灭法。确定舌是无常非常...乃至...舍弃非执取。确定无常时舍弃常想...乃至...舍弃时舍弃执取。如是确定内部的舌。


Kathaṃ kāyaṃ ajjhattaṃ vavattheti? Kāyo avijjāsambhūtoti vavattheti, kāyo taṇhāsambhūtoti vavattheti, kāyo kammasambhūtoti vavattheti, kāyo āhārasambhūtoti vavattheti, kāyo catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, kāyo uppannoti vavattheti, kāyo samudāgatoti vavattheti. Kāyo ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Kāyaṃ antavantato vavattheti, kāyo addhuvo asassato vipariṇāmadhammoti vavattheti, kāyo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Kāyaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ kāyaṃ ajjhattaṃ vavattheti.

Kathaṃ manaṃ ajjhattaṃ vavattheti? Mano avijjāsambhūtoti vavattheti, mano taṇhāsambhūtoti vavattheti, mano kammasambhūtoti vavattheti, mano āhārasambhūtoti vavattheti, mano uppannoti vavattheti , mano samudāgatoti vavattheti. Mano ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Manaṃ antavantato vavattheti, mano addhuvo asassato vipariṇāmadhammoti vavattheti, mano anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Manaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ manaṃ ajjhattaṃ vavattheti. Evaṃ ajjhattadhamme vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ’’.

Vatthunānattañāṇaniddeso pannarasamo.

16. Gocaranānattañāṇaniddeso



67.\
如何是内部的身？确定身是无明所生，确定身是渴爱所生，确定身是业所生，确定身是食所生，确定身是依四大种所生，确定身是生起，确定身是已生。确定身是本无今有，有已将无。确定身是有边际的，确定身是不坚固、非恒常、变异法。确定身是无常、有为、缘生、尽法、灭法、离贪法、灭法。确定身是无常非常，确定是苦非乐...乃至...舍弃非执取。确定无常时舍弃常想，确定苦时舍弃乐想...乃至...舍弃时舍弃执取。如是确定内部的身。
如何是内部的意？确定意是无明所生，确定意是渴爱所生，确定意是业所生，确定意是食所生，确定意是生起，确定意是已生。确定意是本无今有，有已将无。确定意是有边际的，确定意是不坚固、非恒常、变异法。确定意是无常、有为、缘生、尽法、灭法、离贪法、灭法。确定意是无常非常，确定是苦非乐；确定是无我非我；厌离非欢喜；离贪非贪着；灭除非生起；舍弃非执取。确定无常时舍弃常想，确定苦时舍弃乐想，确定无我时舍弃我想，厌离时舍弃欢喜，离贪时舍弃贪，灭除时舍弃生起，舍弃时舍弃执取。如是确定内部的意。如是确定内部的诸法。以已知义为智，以遍知义为慧。因此说 - "内部确定的智慧即是事物种种性的智"。
第十五 事物种种性智解说
16.\ 领域种种性智解说

67. Kathaṃ bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ? Kathaṃ bahiddhā dhamme vavattheti? Rūpe bahiddhā vavattheti, sadde bahiddhā vavattheti, gandhe bahiddhā vavattheti, rase bahiddhā vavattheti, phoṭṭhabbe bahiddhā vavattheti, dhamme bahiddhā vavattheti .

Kathaṃ rūpe bahiddhā vavattheti? Rūpā avijjāsambhūtāti vavattheti rūpā taṇhāsambhūtāti vavattheti, rūpā kammasambhūtāti vavattheti, rūpā āhārasambhūtāti vavattheti, rūpā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, rūpā uppannāti vavattheti, rūpā samudāgatāti vavattheti. Rūpā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Rūpe antavantato vavattheti, rūpā addhuvā asassatā vipariṇāmadhammāti vavattheti . Rūpā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Rūpe aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati ; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ rūpe bahiddhā vavattheti.

Kathaṃ sadde bahiddhā vavattheti? Saddā avijjāsambhūtāti vavattheti…pe… saddā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, saddā uppannāti vavattheti, saddā samudāgatāti vavattheti. Saddā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Sadde antavantato vavattheti, saddā addhuvā asassatā vipariṇāmadhammāti vavattheti, saddā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Sadde aniccato vavattheti, no niccato…pe… evaṃ sadde bahiddhā vavattheti.

Kathaṃ gandhe bahiddhā vavattheti? Gandhā avijjāsambhūtāti vavattheti, gandhā taṇhāsambhūtāti vavattheti…pe… evaṃ gandhe bahiddhā vavattheti. Kathaṃ rase bahiddhā vavattheti? Rasā avijjāsambhūtāti vavattheti, rasā taṇhāsambhūtāti vavattheti…pe… evaṃ rase bahiddhā vavattheti. Kathaṃ phoṭṭhabbe bahiddhā vavattheti? Phoṭṭhabbā avijjāsambhūtāti vavattheti, phoṭṭhabbā taṇhāsambhūtāti vavattheti, phoṭṭhabbā kammasambhūtāti vavattheti, phoṭṭhabbā āhārasambhūtāti vavattheti, phoṭṭhabbā uppannāti vavattheti. Phoṭṭhabbā samudāgatāti vavattheti…pe… evaṃ phoṭṭhabbe bahiddhā vavattheti.


67.
如何是外部确定的智慧即是领域种种性的智？如何确定外部诸法？确定外部的色，确定外部的声，确定外部的香，确定外部的味，确定外部的触，确定外部的法。
如何确定外部的色？确定色是无明所生，确定色是渴爱所生，确定色是业所生，确定色是食所生，确定色是依四大种所生，确定色是生起，确定色是已生。确定色是本无今有，有已将无。确定色是有边际的，确定色是不坚固、非恒常、变异法。确定色是无常、有为、缘生、尽法、灭法、离贪法、灭法。确定色是无常非常，确定是苦非乐；确定是无我非我；厌离非欢喜；离贪非贪着；灭除非生起；舍弃非执取。确定无常时舍弃常想，确定苦时舍弃乐想，确定无我时舍弃我想，厌离时舍弃欢喜，离贪时舍弃贪，灭除时舍弃生起，舍弃时舍弃执取。如是确定外部的色。
如何确定外部的声？确定声是无明所生...乃至...确定声是依四大种所生，确定声是生起，确定声是已生。确定声是本无今有，有已将无。确定声是有边际的，确定声是不坚固、非恒常、变异法，确定声是无常、有为、缘生、尽法、灭法、离贪法、灭法。确定声是无常非常...乃至...如是确定外部的声。
如何确定外部的香？确定香是无明所生，确定香是渴爱所生...乃至...如是确定外部的香。如何确定外部的味？确定味是无明所生，确定味是渴爱所生...乃至...如是确定外部的味。如何确定外部的触？确定触是无明所生，确定触是渴爱所生，确定触是业所生，确定触是


Kathaṃ dhamme bahiddhā vavattheti? Dhammā avijjāsambhūtāti vavattheti, dhammā taṇhāsambhūtāti vavattheti, dhammā kammasambhūtāti vavattheti, dhammā āhārasambhūtāti vavattheti, dhammā uppannāti vavattheti, dhammā samudāgatāti vavattheti. Dhammā ahutvā sambhūtā , hutvā na bhavissantīti vavattheti. Dhamme antavantato vavattheti, dhammā addhuvā asassatā vipariṇāmadhammāti vavattheti, dhammā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Dhamme aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati…pe… aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ dhamme bahiddhā vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ’’.

Gocaranānattañāṇaniddeso soḷasamo.

17. Cariyānānattañāṇaniddeso

68. Kathaṃ cariyāvavatthāne paññā cariyānānatte ñāṇaṃ? Cariyāti tisso cariyāyo – viññāṇacariyā, aññāṇacariyā, ñāṇacariyā.

Katamā viññāṇacariyā? Dassanatthāya āvajjanakiriyābyākatā viññāṇacariyā rūpesu, dassanaṭṭho cakkhuviññāṇaṃ viññāṇacariyā rūpesu, diṭṭhattā abhiniropanā vipākamanodhātu [abhiniropanavipākamanodhātu (syā.)] viññāṇacariyā rūpesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rūpesu. Savanatthāya āvajjanakiriyābyākatā viññāṇacariyā saddesu, savanattho sotaviññāṇaṃ viññāṇacariyā saddesu, sutattā abhiniropanā vipākamanodhātu viññāṇacariyā saddesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā saddesu. Ghāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā gandhesu, ghāyanaṭṭho [ghāyanattho (syā. ka.)] ghānaviññāṇaṃ viññāṇacariyā gandhesu, ghāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā gandhesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā gandhesu. Sāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā rasesu, sāyanaṭṭho jivhāviññāṇaṃ viññāṇacariyā rasesu, sāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā rasesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rasesu. Phusanatthāya āvajjanakiriyābyākatā viññāṇacariyā phoṭṭhabbesu, phusanaṭṭho kāyaviññāṇaṃ viññāṇacariyā phoṭṭhabbesu, phuṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā phoṭṭhabbesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā phoṭṭhabbesu. Vijānanatthāya āvajjanakiriyābyākatā viññāṇacariyā dhammesu, vijānanaṭṭho manoviññāṇaṃ viññāṇacariyā dhammesu, viññātattā abhiniropanā vipākamanodhātu viññāṇacariyā dhammesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā dhammesu.


如何确定外在诸法？确定诸法由无明而生，确定诸法由渴爱而生，确定诸法由业而生，确定诸法由食而生，确定诸法为已生，确定诸法为已起。确定诸法本无而生，有已将不再有。确定诸法有终尽，确定诸法为不坚固、无常、变异之法，确定诸法为无常、有为、缘起、衰灭之法、消散之法、离欲之法、灭尽之法。确定诸法为无常，非为常；确定为苦，非为乐；确定为无我，非为我；厌离，非喜乐；离欲，非贪著；灭尽，非生起；舍弃，非执取...乃至...确定无常时舍离常想，确定苦时舍离乐想，确定无我时舍离我想，厌离时舍离喜乐，离欲时舍离贪欲，灭尽时舍离生起，舍弃时舍离执取。如是确定外在诸法。以知之义为智，以了知之义为慧。故曰："确定外在之慧即是境界差别智。"
第十六\ 境界差别智解说
第十七\ 行为差别智解说
68. 如何确定行为之慧是行为差别智？行为有三种行为：识行为、非智行为、智行为。
什么是识行为？为见而转向的无记业是色法中的识行为，见的作用的眼识是色法中的识行为，已见而专注的异熟意界是色法中的识行为，已专注的异熟意识界是色法中的识行为。为闻而转向的无记业是声法中的识行为，闻的作用的耳识是声法中的识行为，已闻而专注的异熟意界是声法中的识行为，已专注的异熟意识界是声法中的识行为。为嗅而转向的无记业是香法中的识行为，嗅的作用的鼻识是香法中的识行为，已嗅而专注的异熟意界是香法中的识行为，已专注的异熟意识界是香法中的识行为。为尝而转向的无记业是味法中的识行为，尝的作用的舌识是味法中的识行为，已尝而专注的异熟意界是味法中的识行为，已专注的异熟意识界是味法中的识行为。为触而转向的无记业是触法中的识行为，触的作用的身识是触法中的识行为，已触而专注的异熟意界是触法中的识行为，已专注的异熟意识界是触法中的识行为。为识知而转向的无记业是法尘中的识行为，识知的作用的意识是法尘中的识行为，已识知而专注的异熟意界是法尘中的识行为，已专注的异熟意识界是法尘中的识行为。

69.Viññāṇacariyāti kenaṭṭhena viññāṇacariyā? Nīrāgā caratīti – viññāṇacariyā. Niddosā caratīti – viññāṇacariyā. Nimmohā caratīti – viññāṇacariyā. Nimmānā caratīti – viññāṇacariyā. Niddiṭṭhi caratīti – viññāṇacariyā niuddhaccā caratīti – viññāṇacariyā. Nibbicikicchā caratīti – viññāṇacariyā. Nānusayā caratīti – viññāṇacariyā. Rāgavippayuttā caratīti – viññāṇacariyā. Dosavippayuttā caratīti – viññāṇacariyā. Mohavippayuttā caratīti – viññāṇacariyā. Mānavippayuttā caratīti – viññāṇacariyā. Diṭṭhivippayuttā caratīti – viññāṇacariyā. Uddhaccavippayuttā caratīti – viññāṇacariyā. Vicikicchāvippayuttā caratīti – viññāṇacariyā. Anusayavippayuttā caratīti – viññāṇacariyā. Kusalehi kammehi sampayuttā caratīti – viññāṇacariyā. Akusalehi kammehi vippayuttā caratīti – viññāṇacariyā. Sāvajjehi kammehi vippayuttā caratīti – viññāṇacariyā. Anavajjehi kammehi sampayuttā caratīti – viññāṇacariyā. Kaṇhehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukkehi kammehi sampayuttā caratīti – viññāṇacariyā. Sukhudrayehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhudrayehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukhavipākehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – viññāṇacariyā. Viññāte caratīti – viññāṇacariyā. Viññāṇassa evarūpā cariyā hotīti – viññāṇacariyā. Pakatiparisuddhamidaṃ cittaṃ nikkilesaṭṭhenāti – viññāṇacariyā. Ayaṃ viññāṇacariyā.

Katamā aññāṇacariyā? Manāpiyesu rūpesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu rūpesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā. Aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā ; anusayassa javanā aññāṇacariyā.


69. 何义为识行为？无贪而行即是识行为。无瞋而行即是识行为。无痴而行即是识行为。无慢而行即是识行为。无见而行即是识行为。无掉举而行即是识行为。无疑而行即是识行为。无随眠而行即是识行为。离贪而行即是识行为。离瞋而行即是识行为。离痴而行即是识行为。离慢而行即是识行为。离见而行即是识行为。离掉举而行即是识行为。离疑而行即是识行为。离随眠而行即是识行为。与善业相应而行即是识行为。与不善业不相应而行即是识行为。与有过业不相应而行即是识行为。与无过业相应而行即是识行为。与黑业不相应而行即是识行为。与白业相应而行即是识行为。与乐果业相应而行即是识行为。与苦果业不相应而行即是识行为。与乐报业相应而行即是识行为。与苦报业不相应而行即是识行为。于所识而行即是识行为。识有如是行为即是识行为。此心本性清净无烦恼义即是识行为。此为识行为。
什么是非智行为？对可意色法为贪速行而转向的无记业是识行为；贪的速行是非智行为。对不可意色法为瞋速行而转向的无记业是识行为；瞋的速行是非智行为。对此二者不观察的事物为痴速行而转向的无记业是识行为；痴的速行是非智行为。为系缚的慢速行而转向的无记业是识行为；慢的速行是非智行为。为执取的见速行而转向的无记业是识行为；见的速行是非智行为。为散乱的掉举速行而转向的无记业是识行为；掉举的速行是非智行为。为未决定的疑速行而转向的无记业是识行为；疑的速行是非智行为。为增盛的随眠速行而转向的无记业是识行为；随眠的速行是非智行为。


Manāpiyesu saddesu…pe… manāpiyesu gandhesu…pe… manāpiyesu rasesu…pe… manāpiyesu phoṭṭhabbesu…pe… manāpiyesu dhammesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu dhammesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā; aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anusayassa javanā aññāṇacariyā.

70.Aññāṇacariyāti kenaṭṭhena aññāṇacariyā? Sarāgā caratīti – aññāṇacariyā. Sadosā caratīti – aññāṇacariyā. Samohā caratīti – aññāṇacariyā. Samānā caratīti – aññāṇacariyā. Sadiṭṭhi caratīti – aññāṇacariyā. Sauddhaccā caratīti – aññāṇacariyā. Savicikicchā caratīti – aññāṇacariyā. Sānusayā caratīti – aññāṇacariyā . Rāgasampayuttā caratīti – aññāṇacariyā. Dosasampayuttā caratīti – aññāṇacariyā. Mohasampayuttā caratīti – aññāṇacariyā. Mānasampayuttā caratīti – aññāṇacariyā . Diṭṭhisampayuttā caratīti – aññāṇacariyā. Uddhaccasampayuttā caratīti – aññāṇacariyā. Vicikicchāsampayuttā caratīti – aññāṇacariyā. Anusayasampayuttā caratīti – aññāṇacariyā. Kusalehi kammehi vippayuttā caratīti – aññāṇacariyā. Akusalehi kammehi sampayuttā caratīti – aññāṇacariyā. Sāvajjehi kammehi sampayuttā caratīti – aññāṇacariyā. Anavajjehi kammehi vippayuttā caratīti – aññāṇacariyā . Kaṇhehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukkehi kammehi vippayuttā caratīti – aññāṇacariyā. Sukhudrayehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhudrayehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukhavipākehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhavipākehi kammehi sampayuttā caratīti – aññāṇacariyā. Aññāte caratīti – aññāṇacariyā. Aññāṇassa evarūpā cariyā hotīti – aññāṇacariyā. Ayaṃ aññāṇacariyā.



对可意声法...乃至...对可意香法...乃至...对可意味法...乃至...对可意触法...乃至...对可意法尘为贪速行而转向的无记业是识行为；贪的速行是非智行为。对不可意法尘为瞋速行而转向的无记业是识行为；瞋的速行是非智行为。对此二者不观察的事物为痴速行而转向的无记业是识行为；痴的速行是非智行为。为系缚的慢速行而转向的无记业是识行为；慢的速行是非智行为。为执取的见速行而转向的无记业是识行为；见的速行是非智行为。为散乱的掉举速行而转向的无记业是识行为；掉举的速行是非智行为。为未决定的疑速行而转向的无记业是识行为；疑的速行是非智行为。为增盛的随眠速行而转向的无记业是识行为；随眠的速行是非智行为。
70. 何义为非智行为？有贪而行即是非智行为。有瞋而行即是非智行为。有痴而行即是非智行为。有慢而行即是非智行为。有见而行即是非智行为。有掉举而行即是非智行为。有疑而行即是非智行为。有随眠而行即是非智行为。与贪相应而行即是非智行为。与瞋相应而行即是非智行为。与痴相应而行即是非智行为。与慢相应而行即是非智行为。与见相应而行即是非智行为。与掉举相应而行即是非智行为。与疑相应而行即是非智行为。与随眠相应而行即是非智行为。与善业不相应而行即是非智行为。与不善业相应而行即是非智行为。与有过业相应而行即是非智行为。与无过业不相应而行即是非智行为。与黑业相应而行即是非智行为。与白业不相应而行即是非智行为。与乐果业不相应而行即是非智行为。与苦果业相应而行即是非智行为。与乐报业不相应而行即是非智行为。与苦报业相应而行即是非智行为。于所不知而行即是非智行为。无知有如是行为即是非智行为。此为非智行为。

71. Katamā ñāṇacariyā? Aniccānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; aniccānupassanā ñāṇacariyā. Dukkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dukkhānupassanā ñāṇacariyā. Anattānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anattānupassanā ñāṇacariyā. Nibbidānupassanatthāya…pe… virāgānupassanatthāya… nirodhānupassanatthāya… paṭinissaggānupassanatthāya… khayānupassanatthāya… vayānupassanatthāya… vipariṇāmānupassanatthāya… animittānupassanatthāya… appaṇihitānupassanatthāya… suññatānupassanatthāya… adhipaññādhammānupassanatthāya… yathābhūtañāṇadassanatthāya… ādīnavānupassanatthāya… paṭisaṅkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; paṭisaṅkhānupassanā ñāṇacariyā. Vivaṭṭanānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo ñāṇacariyā. Sakadāgāmiphalasamāpatti ñāṇacariyā. Anāgāmimaggo ñāṇacariyā. Anāgāmiphalasamāpatti ñāṇacariyā. Arahattamaggo ñāṇacariyā. Arahattaphalasamāpatti ñāṇacariyā.

Ñāṇacariyāti kenaṭṭhena ñāṇacariyā? Nīrāgā caratīti – ñāṇacariyā. Niddosā caratīti – ñāṇacariyā…pe… nānusayā caratīti – ñāṇacariyā. Rāgavippayuttā caratīti – ñāṇacariyā. Dosavippayuttā caratīti – ñāṇacariyā. Mohavippayuttā caratīti – ñāṇacariyā. Mānavippayuttā…pe… diṭṭhivippayuttā… uddhaccavippayuttā… vicikicchāvippayuttā… anusayavippayuttā… kusalehi kammehi sampayuttā… akusalehi kammehi vippayuttā… sāvajjehi kammehi vippayuttā… anavajjehi kammehi sampayuttā… kaṇhehi kammehi vippayuttā… sukkehi kammehi sampayuttā… sukhudrayehi kammehi sampayuttā… dukkhudrayehi kammehi vippayuttā… sukhavipākehi kammehi sampayuttā caratīti – ñāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – ñāṇacariyā. Ñāte caratīti – ñāṇacariyā . Ñāṇassa evarūpā cariyā hotīti – ñāṇacariyā. Ayaṃ ñāṇacariyā. Aññā viññāṇacariyā, aññā aññāṇacariyā, aññā ñāṇacariyāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘cariyāvavatthāne paññā cariyānānatte ñāṇaṃ’’.

Cariyānānattañāṇaniddeso sattarasamo.

18. Bhūminānattañāṇaniddeso



71. 什么是智行为？为无常随观而转向的无记业是识行为；无常随观是智行为。为苦随观而转向的无记业是识行为；苦随观是智行为。为无我随观而转向的无记业是识行为；无我随观是智行为。为厌离随观而转向...乃至...为离欲随观...为灭随观...为舍离随观...为尽随观...为坏随观...为变异随观...为无相随观...为无愿随观...为空随观...为增上慧法随观...为如实知见...为过患随观...为省察随观而转向的无记业是识行为；省察随观是智行为。还灭随观是智行为。预流道是智行为。预流果定是智行为。一来道是智行为。一来果定是智行为。不还道是智行为。不还果定是智行为。阿罗汉道是智行为。阿罗汉果定是智行为。
何义为智行为？无贪而行即是智行为。无瞋而行即是智行为...乃至...无随眠而行即是智行为。离贪而行即是智行为。离瞋而行即是智行为。离痴而行即是智行为。离慢...乃至...离见...离掉举...离疑...离随眠而行...与善业相应...与不善业不相应...与有过业不相应...与无过业相应...与黑业不相应...与白业相应...与乐果业相应...与苦果业不相应...与乐报业相应而行即是智行为。与苦报业不相应而行即是智行为。于所知而行即是智行为。智有如是行为即是智行为。此为智行为。识行为是一种，非智行为是一种，智行为是一种。以知之义为智，以了知之义为慧。故曰："确定行为之慧即是行为差别智。"
第十七\ 行为差别智解说
第十八\ 地差别智解说

72. Kathaṃ catudhammavavatthāne paññā bhūminānatte ñāṇaṃ? Catasso bhūmiyo – kāmāvacarā bhūmi, rūpāvacarā bhūmi, arūpāvacarā bhūmi, apariyāpannā bhūmi. Katamā kāmāvacarā bhūmi? Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve [paranimmitavasavattideve (ka.)] antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ kāmāvacarā bhūmi.

Katamā rūpāvacarā bhūmi? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ rūpāvacarā bhūmi.

Katamā arūpāvacarā bhūmi? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā uparito nevasaññānāsaññāyatanūpage deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ arūpāvacarā bhūmi.

Katamā apariyāpannā bhūmi? Apariyāpannā maggā ca maggaphalāni ca asaṅkhatā ca dhātu – ayaṃ apariyāpannā bhūmi. Imā catasso bhūmiyo.

Aparāpi catasso bhūmiyo cattāro satipaṭṭhānā cattāro sammappadhānā, cattāro iddhipādā, cattāri jhānāni, catasso appamaññāyo, catasso arūpasamāpattiyo, catasso paṭisambhidā, catasso paṭipadā, cattāri ārammaṇāni, cattāro ariyavaṃsā, cattāri saṅgahavatthūni , cattāri cakkāni, cattāri dhammapadāni – imā catasso bhūmiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘catudhammavavatthāne paññā bhūminānatte ñāṇaṃ’’.

Bhūminānattañāṇaniddeso aṭṭhārasamo.

19. Dhammanānattañāṇaniddeso



72. 如何是确定四法之慧即是地差别智？四地：欲界地、色界地、无色界地、出世间地。什么是欲界地？以下至阿鼻地狱为边际，上至他化自在天为包含，在此之间，此处所行、此处所摄的蕴、界、处、色、受、想、行、识，此为欲界地。
什么是色界地？以下至梵天界为边际，上至色究竟天为包含，在此之间，此处所行、此处所摄的已入定者、已生者或现法乐住者的心心所法，此为色界地。
什么是无色界地？以下至空无边处天为边际，上至非想非非想处天为包含，在此之间，此处所行、此处所摄的已入定者、已生者或现法乐住者的心心所法，此为无色界地。
什么是出世间地？出世间的道、道果及无为界，此为出世间地。此为四地。
又有四地：四念处、四正勤、四神足、四禅、四无量、四无色定、四无碍解、四行道、四所缘、四圣种、四摄事、四轮、四法句，此为四地。以知之义为智，以了知之义为慧。故曰："确定四法之慧即是地差别智。"
第十八\ 地差别智解说
第十九\ 法差别智解说

73. Kathaṃ navadhammavavatthāne paññā dhammanānatte ñāṇaṃ? Kathaṃ dhamme vavattheti? Kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti. Rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti? Dasa kusalakammapathe kusalato vavattheti, dasa akusalakammapathe akusalato vavattheti, rūpañca vipākañca kiriyañca abyākatato vavattheti – evaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti.

Kathaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti – evaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa catasso arūpāvacarasamāpattiyo kusalato vavattheti, tatrūpapannassa catasso arūpāvacarasamāpattiyo abyākatato vavattheti – evaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti? Cattāro ariyamagge kusalato vavattheti, cattāri ca sāmaññaphalāni nibbānañca abyākatato vavattheti – evaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti. Evaṃ dhamme vavattheti.

Nava pāmojjamūlakā dhammā. Aniccato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Dukkhato manasikaroto pāmojjaṃ jāyati…pe… anattato manasikaroto pāmojjaṃ jāyati…pe… vimuccati.

Rūpaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato manasikaroto…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Ime nava pāmojjamūlakā dhammā .



73. 如何是确定九法之慧即是法差别智？如何确定诸法？确定欲界诸法为善、不善、无记。确定色界诸法为善、无记。确定无色界诸法为善、无记。确定出世间诸法为善、无记。
如何确定欲界诸法为善、不善、无记？确定十善业道为善，确定十不善业道为不善，确定色及异熟及唯作为无记——如是确定欲界诸法为善、不善、无记。
如何确定色界诸法为善、无记？确定此处的四禅为善，确定生彼处者的四禅为无记——如是确定色界诸法为善、无记。
如何确定无色界诸法为善、无记？确定此处的四无色界定为善，确定生彼处者的四无色界定为无记——如是确定无色界诸法为善、无记。
如何确定出世间诸法为善、无记？确定四圣道为善，确定四沙门果及涅槃为无记——如是确定出世间诸法为善、无记。如是确定诸法。
九种以喜悦为根本的法：作意无常时生喜悦，喜悦者生喜，有喜者身轻安，身轻安者受乐，乐者心定。心定时如实了知见。如实知见时厌离，厌离时离欲，由离欲而解脱。作意苦时生喜悦...乃至...作意无我时生喜悦...乃至...解脱。
作意色是无常时生喜悦...乃至...作意色是苦时...乃至...受...想...行...识...眼...乃至...老死是无常时生喜悦...乃至...作意老死是苦时生喜悦...乃至...作意老死是无我时生喜悦，喜悦者生喜，有喜者身轻安，身轻安者受乐，乐者心定。心定时如实了知见。如实知见时厌离，厌离时离欲，由离欲而解脱。此为九种以喜悦为根本的法。

74. Nava yoniso manasikāramūlakā dhammā. Aniccato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Dukkhato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Anattato yoniso manasikaroto pāmojjaṃ jāyati…pe….

Rūpaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena ‘‘idaṃ dukkha’’nti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti, ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathābhūtaṃ pajānāti. Ime nava yoniso manasikāramūlakā dhammā.

Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ – ime nava nānattā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘navadhammavavatthāne paññā dhammanānatte ñāṇaṃ’’.

Dhammanānattañāṇaniddeso ekūnavīsatimo.

20-24. Ñāṇapañcakaniddeso

75. Kathaṃ abhiññāpaññā ñātaṭṭhe ñāṇaṃ, pariññāpaññā tīraṇaṭṭhe ñāṇaṃ, pahānepaññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ? Ye ye dhammā abhiññātā honti, te te dhammā ñātā honti. Ye ye dhammā pariññātā honti, te te dhammā tīritā honti. Ye ye dhammā pahīnā honti, te te dhammā pariccattā honti. Ye ye dhammā bhāvitā honti, te te dhammā ekarasā honti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘abhiññā paññā ñātaṭṭhe ñāṇaṃ, pariññā paññā tīraṇaṭṭhe ñāṇaṃ, pahāne paññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyā paññā phusanaṭṭhe ñāṇaṃ’’.

Ñāṇapañcakaniddeso catuvīsatimo.

25-28. Paṭisambhidāñāṇaniddeso



74. 九种如理作意为根本的法：如理作意无常时生喜悦，喜悦者生喜，有喜者身轻安，身轻安者受乐，乐者心定。心定时如实了知"此是苦"，如实了知"此是苦集"，如实了知"此是苦灭"，如实了知"此是趣向苦灭之道"。如理作意苦时生喜悦，喜悦者生喜，有喜者身轻安，身轻安者受乐，乐者心定。心定时如实了知"此是苦"，如实了知"此是苦集"，如实了知"此是苦灭"，如实了知"此是趣向苦灭之道"。如理作意无我时生喜悦...乃至...。
如理作意色是无常时生喜悦...乃至...如理作意色是苦时生喜悦...乃至...如理作意色是无我时生喜悦...乃至...受...想...行...识...眼...乃至...如理作意老死是无常时生喜悦...乃至...如理作意老死是苦时生喜悦...乃至...如理作意老死是无我时生喜悦，喜悦者生喜，有喜者身轻安，身轻安者受乐，乐者心定。心定时如实了知"此是苦"，如实了知"此是苦集"，如实了知"此是苦灭"，如实了知"此是趣向苦灭之道"。此为九种如理作意为根本的法。
九种差别：缘界差别而生触差别，缘触差别而生受差别，缘受差别而生想差别，缘想差别而生思惟差别，缘思惟差别而生欲差别，缘欲差别而生热恼差别，缘热恼差别而生寻求差别，缘寻求差别而生获得差别——此为九种差别。以知之义为智，以了知之义为慧。故曰："确定九法之慧即是法差别智。"
第十九\ 法差别智解说
第二十至二十四\ 五智解说
75. 如何是通智慧为知义之智，遍知慧为决定义之智，断慧为舍离义之智，修慧为一味义之智，作证慧为触义之智？凡已通达的诸法，彼等诸法即是已知。凡已遍知的诸法，彼等诸法即是已决定。凡已断的诸法，彼等诸法即是已舍离。凡已修的诸法，彼等诸法即是一味。凡已证的诸法，彼等诸法即是已触。以知之义为智，以了知之义为慧。故曰："通智慧为知义之智，遍知慧为决定义之智，断慧为舍离义之智，修慧为一味义之智，作证慧为触义之智。"
第二十四\ 五智解说
第二十五至二十八\ 无碍解智解说

76. Kathaṃ atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ? Saddhindriyaṃ dhammo, vīriyindriyaṃ dhammo, satindriyaṃ dhammo, samādhindriyaṃ dhammo, paññindriyaṃ dhammo. Añño saddhindriyaṃ dhammo, añño vīriyindriyaṃ dhammo, añño satindriyaṃ dhammo, añño samādhindriyaṃ dhammo, añño paññindriyaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

Adhimokkhaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho, dassanaṭṭho attho. Añño adhimokkhaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho, añño dassanaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.



76. 如何是义差别慧为义无碍解智，法差别慧为法无碍解智，语差别慧为词无碍解智，辩才差别慧为辩无碍解智？信根是法，精进根是法，念根是法，定根是法，慧根是法。信根是一法，精进根是另一法，念根是另一法，定根是另一法，慧根是另一法。以何智知这些不同的法，以此同一智通达这些不同的法。故曰："法差别慧为法无碍解智。"
决定义是义，策励义是义，现起义是义，不散乱义是义，见义是义。决定义是一义，策励义是另一义，现起义是另一义，不散乱义是另一义，见义是另一义。以何智知这些不同的义，以此同一智通达这些不同的义。故曰："义差别慧为义无碍解智。"
显示五法的词语语言表述，显示五义的词语语言表述。法的语言是一种，义的语言是另一种。以何智知这些不同的语言，以此同一智通达这些不同的语言。故曰："语差别慧为词无碍解智。"
对五法的智，对五义的智，对十种语言的智。对法的智是一种，对义的智是另一种，对语言的智是另一种。以何智知这些不同的智，以此同一智通达这些不同的智。故曰："辩才差别慧为辩无碍解智。"

77. Saddhābalaṃ dhammo, vīriyabalaṃ dhammo, satibalaṃ dhammo, samādhibalaṃ dhammo, paññābalaṃ dhammo. Añño saddhābalaṃ dhammo, añño vīriyabalaṃ dhammo, añño satibalaṃ dhammo, añño samādhibalaṃ dhammo, añño paññābalaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

Assaddhiye akampiyaṭṭho attho. Kosajje akampiyaṭṭho attho. Pamāde akampiyaṭṭho attho. Uddhacce akampiyaṭṭho attho. Avijjāya akampiyaṭṭho attho. Añño assaddhiye akampiyaṭṭho attho, añño kosajje akampiyaṭṭho attho, añño pamāde akampiyaṭṭho attho, añño uddhacce akampiyaṭṭho attho, añño avijjāya akampiyaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.

Pañcasu [pañca (?)] dhammesu ñāṇāni, pañcasu [pañca (?)] atthesu ñāṇāni, dasasu [dasa (?)] niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.

Satisambojjhaṅgo dhammo, dhammavicayasambojjhaṅgo dhammo, vīriyasambojjhaṅgo dhammo, pītisambojjhaṅgo dhammo, passaddhisambojjhaṅgo dhammo, samādhisambojjhaṅgo dhammo, upekkhāsambojjhaṅgo dhammo. Añño satisambojjhaṅgo dhammo, añño dhammavicayasambojjhaṅgo dhammo, añño vīriyasambojjhaṅgo dhammo, añño pītisambojjhaṅgo dhammo, añño passaddhisambojjhaṅgo dhammo, añño samādhisambojjhaṅgo dhammo, añño upekkhāsambojjhaṅgo dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

Upaṭṭhānaṭṭho attho, pavicayaṭṭho attho, paggahaṭṭho attho, pharaṇaṭṭho attho, upasamaṭṭho attho, avikkhepaṭṭho attho, paṭisaṅkhānaṭṭho attho. Añño upaṭṭhānaṭṭho attho, añño pavicayaṭṭho attho, añño paggahaṭṭho attho, añño pharaṇaṭṭho attho, añño upasamaṭṭho attho, añño avikkhepaṭṭho attho, añño paṭisaṅkhānaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

Satta dhamme sandassetuṃ byañjananiruttābhilāpā, satta atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.


77. 信力是法，精进力是法，念力是法，定力是法，慧力是法。信力是一法，精进力是另一法，念力是另一法，定力是另一法，慧力是另一法。以何智知这些不同的法，以此同一智通达这些不同的法。故曰："法差别慧为法无碍解智。"
于不信中不动摇义是义。于懈怠中不动摇义是义。于放逸中不动摇义是义。于掉举中不动摇义是义。于无明中不动摇义是义。于不信中不动摇义是一义，于懈怠中不动摇义是另一义，于放逸中不动摇义是另一义，于掉举中不动摇义是另一义，于无明中不动摇义是另一义。以何智知这些不同的义，以此同一智通达这些不同的义。故曰："义差别慧为义无碍解智。"
显示五法的词语语言表述，显示五义的词语语言表述。法的语言是一种，义的语言是另一种。以何智知这些不同的语言，以此同一智通达这些不同的语言。故曰："语差别慧为词无碍解智。"
对五法的智，对五义的智，对十种语言的智。对法的智是一种，对义的智是另一种，对语言的智是另一种。以何智知这些不同的智，以此同一智通达这些不同的智。故曰："辩才差别慧为辩无碍解智。"
念觉支是法，择法觉支是法，精进觉支是法，喜觉支是法，轻安觉支是法，定觉支是法，舍觉支是法。念觉支是一法，择法觉支是另一法，精进觉支是另一法，喜觉支是另一法，轻安觉支是另一法，定觉支是另一法，舍觉支是另一法。以何智知这些不同的法，以此同一智通达这些不同的法。故曰："法差别慧为法无碍解智。"
现起义是义，简择义是义，策励义是义，遍满义是义，寂静义是义，不散乱义是义，简择义是义。现起义是一义，简择义是另一义，策励义是另一义，遍满义是另一义，寂静义是另一义，不散乱义是另一义，简择义是另一义。以何智知这些不同的义，以此同一智通达这些不同的义。故曰："义差别慧为义无碍解智。"
显示七法的词语语言表述，显示七义的词语语言表述。法的语言是一种，义的语言是另一种。以何智知这些不同的语言，以此同一智通达这些不同的语言。故曰："语差别慧为词无碍解智。"


Sattasu dhammesu ñāṇāni, sattasu atthesu ñāṇāni, cuddasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.

Sammādiṭṭhi dhammo, sammāsaṅkappo dhammo, sammāvācā dhammo, sammākammanto dhammo, sammāājīvo dhammo, sammāvāyāmo dhammo, sammāsati dhammo, sammāsamādhi dhammo. Añño sammādiṭṭhi dhammo, añño sammāsaṅkappo dhammo, añño sammāvācā dhammo, añño sammākammanto dhammo, añño sammāājīvo dhammo, añño sammāvāyāmo dhammo, añño sammāsati dhammo, añño sammāsamādhi dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – ‘‘dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ’’.

Dassanaṭṭho attho, abhiniropanaṭṭho attho, pariggahaṭṭho attho, samuṭṭhānaṭṭho attho, vodānaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho. Añño dassanaṭṭho attho, añño abhiniropanaṭṭho attho, añño pariggahaṭṭho attho, añño samuṭṭhānaṭṭho attho, añño vodānaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ’’.

Aṭṭha dhamme sandassetuṃ byañjananiruttābhilāpā, aṭṭha atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā , teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – ‘‘niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ’’.

Aṭṭhasu dhammesu ñāṇāni, aṭṭhasu atthesu ñāṇāni soḷasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – ‘‘paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atthanānatte paññā atthapaṭisambhide ñāṇaṃ. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ’’.

Paṭisambhidāñāṇaniddeso aṭṭhavīsatimo.

29-31. Ñāṇattayaniddeso



对七法的智，对七义的智，对十四种语言的智。对法的智是一种，对义的智是另一种，对语言的智是另一种。以何智知这些不同的智，以此同一智通达这些不同的智。故曰："辩才差别慧为辩无碍解智。"
正见是法，正思惟是法，正语是法，正业是法，正命是法，正精进是法，正念是法，正定是法。正见是一法，正思惟是另一法，正语是另一法，正业是另一法，正命是另一法，正精进是另一法，正念是另一法，正定是另一法。以何智知这些不同的法，以

78. Kathaṃ vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ? Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

Nimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.



78. 如何是住差别慧为住义之智，等至差别慧为等至义之智，住等至差别慧为住等至义之智？
视相为怖畏，倾向于无相，触触而见灭——此为无相住。视愿为怖畏，倾向于无愿，触触而见灭——此为无愿住。视执着为怖畏，倾向于空性，触触而见灭——此为空住。
视相为怖畏，倾向于无相，舍弃流转，省思无相的灭、涅槃而入定——此为无相等至。视愿为怖畏，倾向于无愿，舍弃流转，省思无愿的灭、涅槃而入定——此为无愿等至。视执着为怖畏，倾向于空性，舍弃流转，省思空性的灭、涅槃而入定——此为空等至。
视相为怖畏，倾向于无相，触触而见灭，舍弃流转，省思无相的灭、涅槃而入定——此为无相住等至。视愿为怖畏，倾向于无愿，触触而见灭，舍弃流转，省思无愿的灭、涅槃而入定——此为无愿住等至。视执着为怖畏，倾向于空性，触触而见灭，舍弃流转，省思空性的灭、涅槃而入定——此为空住等至。

79. Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti . Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.

Vedanānimittaṃ …pe… saññānimittaṃ… saṅkhāranimittaṃ… viññāṇanimittaṃ… cakkhunimittaṃ…pe… jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.


79. 视色相为怖畏，倾向于无相，触触而见灭——此为无相住。视色愿为怖畏，倾向于无愿，触触而见灭——此为无愿住。视色执着为怖畏，倾向于空性，触触而见灭——此为空住。
视色相为怖畏，倾向于无相，舍弃流转，省思无相的灭、涅槃而入定——此为无相等至。视色愿为怖畏，倾向于无愿，舍弃流转，省思无愿的灭、涅槃而入定——此为无愿等至。视色执着为怖畏，倾向于空性，舍弃流转，省思空性的灭、涅槃而入定——此为空等至。
视色相为怖畏，倾向于无相，触触而见灭，舍弃流转，省思无相的灭、涅槃而入定——此为无相住等至。视色愿为怖畏，倾向于无愿，触触而见灭，舍弃流转，省思无愿的灭、涅槃而入定——此为无愿住等至。视色执着为怖畏，倾向于空性，触触而见灭，舍弃流转，省思空性的灭、涅槃而入定——此为空住等至。
视受相...乃至...想相...行相...识相...眼相...乃至...老死相为怖畏，倾向于无相，触触而见灭——此为无相住。视老死愿为怖畏，倾向于无愿，触触而见灭——此为无愿住。视老死执着为怖畏，倾向于空性，触触而见灭——此为空住。
视老死相为怖畏，倾向于无相，舍弃流转，省思无相的灭、涅槃而入定——此为无相等至。视老死愿为怖畏，倾向于无愿，舍弃流转，省思无愿的灭、涅槃而入定——此为无愿等至。视老死执着为怖畏，倾向于空性，舍弃流转，省思空性的灭、涅槃而入定——此为空等至。


Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti. Añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. Aññā animittasamāpatti, aññā appaṇihitasamāpatti, aññā suññatasamāpatti. Aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ’’.

Ñāṇattayaniddeso ekatiṃsatimo.

32. Ānantarikasamādhiñāṇaniddeso



视老死相为怖畏，倾向于无相，触触而见灭，舍弃流转，省思无相的灭、涅槃而入定——此为无相住等至。视老死愿为怖畏，倾向于无愿，触触而见灭，舍弃流转，省思无愿的灭、涅槃而入定——此为无愿住等至。视老死执着为怖畏，倾向于空性，触触而见灭，舍弃流转，省思空性的灭、涅槃而入定——此为空住等至。无相住是一种，无愿住是另一种，空住是另一种。无相等至是一种，无愿等至是另一种，空等至是另一种。无相住等至是一种，无愿住等至是另一种，空住等至是另一种。以知之义为智，以了知之义为慧。故曰："住差别慧为住义之智，等至差别慧为等至义之智，住等至差别慧为住等至义之智。"
第三十一\ 三智解说
第三十二\ 无间定智解说

80. Kathaṃ avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ. Tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti . Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.

Abyāpādavasena …pe… ālokasaññāvasena… avikkhepavasena… dhammavavatthānavasena… ñāṇavasena… pāmojjavasena… paṭhamajjhānavasena… dutiyajjhānavasena… tatiyajjhānavasena… catutthajjhānavasena… ākāsānañcāyatanasamāpattivasena… viññāṇañcāyatanasamāpattivasena… ākiñcaññāyatanasamāpattivasena… nevasaññānāsaññāyatanasamāpattivasena… pathavīkasiṇavasena… āpokasiṇavasena … tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena… ākāsakasiṇavasena… viññāṇakasiṇavasena… buddhānussativasena… dhammānussativasena… saṅghānussativasena… sīlānussativasena… cāgānussativasena… devatānussativasena… ānāpānassativasena… maraṇassativasena… kāyagatāsativasena… upasamānussativasena… uddhumātakasaññāvasena… vinīlakasaññāvasena… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena … lohitakasaññāvasena… puḷavakasaññāvasena… aṭṭhikasaññāvasena.




80. 如何是由于不散乱的清净而在漏尽方面的智慧，是无间三摩地中的智？
依出离而使心专一不散乱是三摩地。依那三摩地而生起智。以那智使诸漏灭尽。如是先有止，后有智。以那智使诸漏灭尽。因此说——"由于不散乱的清净而在漏尽方面的智慧，是无间三摩地中的智"。
什么是那些漏？欲漏、有漏、见漏、无明漏。在何处这些漏灭尽？以须陀洹道，见漏完全灭尽，导向恶趣的欲漏灭尽，导向恶趣的有漏灭尽，导向恶趣的无明漏灭尽。在此这些漏灭尽。以斯陀含道，粗重的欲漏灭尽，与此相应的有漏灭尽，与此相应的无明漏灭尽。在此这些漏灭尽。以阿那含道，欲漏完全灭尽，与此相应的有漏灭尽，与此相应的无明漏灭尽。在此这些漏灭尽。以阿罗汉道，有漏完全灭尽，无明漏完全灭尽。在此这些漏灭尽。
依无瞋...乃至...依光明想...依不散乱...依法差别...依智...依喜...依初禅...依第二禅...依第三禅...依第四禅...依空无边处定...依识无边处定...依无所有处定...依非想非非想处定...依地遍...依水遍...依火遍...依风遍...依青遍...依黄遍...依赤遍...依白遍...依虚空遍...依识遍...依佛随念...依法随念...依僧随念...依戒随念...依施随念...依天随念...依入出息念...依死随念...依身至念...依寂止随念...依膨胀想...依青瘀想...依脓烂想...依断坏想...依食残想...依弃置想...依斩斫离散想...依血涂想...依虫聚想...依骸骨想。

81. Dīghaṃ assāsavasena…pe… dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena… pītipaṭisaṃvedī assāsavasena… pītipaṭisaṃvedī passāsavasena… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena… cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena… abhippamodayaṃ cittaṃ assāsavasena… abhippamodayaṃ cittaṃ passāsavasena… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ… aniccānupassī … virāgānupassī… nirodhānupassī… paṭinissaggānupassī assāsavasena… paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ, tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti. Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – ‘‘avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ’’.

Ānantarikasamādhiñāṇaniddeso dvattiṃsatimo.

33. Araṇavihārañāṇaniddeso



81. 依长入息...乃至...依长出息...依短入息...依短出息...依觉知全身入息...依觉知全身出息...依平静身行入息...依平静身行出息...依觉知喜入息...依觉知喜出息...依觉知乐入息...依觉知乐出息...依觉知心行入息...依觉知心行出息...依平静心行入息...依平静心行出息...依觉知心入息...依觉知心出息...依令心欢喜入息...依令心欢喜出息...依令心专注...乃至...依令心解脱...依无常随观...依离贪随观...依灭随观...依舍遣随观入息...依舍遣随观出息，心一境性不散乱是三摩地。依那三摩地而生起智，以那智使诸漏灭尽。如是先有止，后有智。以那智使诸漏灭尽。因此说——"由于不散乱的清净而在漏尽方面的智慧，是无间三摩地中的智"。
什么是那些漏？欲漏、有漏、见漏、无明漏。在何处这些漏灭尽？以须陀洹道，见漏完全灭尽，导向恶趣的欲漏灭尽，导向恶趣的有漏灭尽，导向恶趣的无明漏灭尽。在此这些漏灭尽。以斯陀含道，粗重的欲漏灭尽，与此相应的有漏灭尽，与此相应的无明漏灭尽。在此这些漏灭尽。以阿那含道，欲漏完全灭尽，与此相应的有漏灭尽，与此相应的无明漏灭尽。在此这些漏灭尽。以阿罗汉道，有漏完全灭尽，无明漏完全灭尽。在此这些漏灭尽。以已知义而为智，以了知义而为慧。因此说——"由于不散乱的清净而在漏尽方面的智慧，是无间三摩地中的智"。
无间三摩地智的解说第三十二。
33. 无诤住智的解说

82. Kathaṃ dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ? Dassanādhipateyyanti aniccānupassanā dassanādhipateyyaṃ, dukkhānupassanā dassanādhipateyyaṃ, anattānupassanā dassanādhipateyyaṃ, rūpe aniccānupassanā dassanādhipateyyaṃ, rūpe dukkhānupassanā dassanādhipateyyaṃ, rūpe anattānupassanā dassanādhipateyyaṃ; vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā dassanādhipateyyaṃ, jarāmaraṇe dukkhānupassanā dassanādhipateyyaṃ, jarāmaraṇe anattānupassanā dassanādhipateyyaṃ.

Santoca vihārādhigamoti suññato vihāro santo vihārādhigamo. Animitto vihāro santo vihārādhigamo. Appaṇihito vihāro santo vihārādhigamo.

Paṇītādhimuttatāti suññate adhimuttatā paṇītādhimuttatā. Animitte adhimuttatā paṇītādhimuttatā. Appaṇihite adhimuttatā paṇītādhimuttatā.

Araṇavihāroti paṭhamaṃ jhānaṃ araṇavihāro. Dutiyaṃ jhānaṃ araṇavihāro. Tatiyaṃ jhānaṃ araṇavihāro. Catutthaṃ jhānaṃ araṇavihāro. Ākāsānañcāyatanasamāpatti araṇavihāro…pe… nevasaññānāsaññāyatanasamāpatti araṇavihāro.

Araṇavihāroti kenaṭṭhena araṇavihāro? Paṭhamena jhānena nīvaraṇe haratīti – araṇavihāro. Dutiyena jhānena vitakkavicāre haratīti – araṇavihāro. Tatiyena jhānena pītiṃ haratīti – araṇavihāro. Catutthena jhānena sukhadukkhe haratīti – araṇavihāro. Ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ haratīti – araṇavihāro. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ haratīti – araṇavihāro. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ haratīti – araṇavihāro. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ haratīti – araṇavihāro. Ayaṃ araṇavihāro. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ’’.

Araṇavihārañāṇaniddeso tettiṃsatimo.

34. Nirodhasamāpattiñāṇaniddeso



82. 如何是见增上、寂静住的证得和胜解妙法的智慧，是无诤住中的智？
见增上者：无常随观是见增上，苦随观是见增上，无我随观是见增上，对色的无常随观是见增上，对色的苦随观是见增上，对色的无我随观是见增上；对受...乃至...对想...对行...对识...对眼...乃至...对老死的无常随观是见增上，对老死的苦随观是见增上，对老死的无我随观是见增上。
寂静住的证得者：空住是寂静住的证得。无相住是寂静住的证得。无愿住是寂静住的证得。
胜解妙法者：对空的胜解是胜解妙法。对无相的胜解是胜解妙法。对无愿的胜解是胜解妙法。
无诤住者：初禅是无诤住。第二禅是无诤住。第三禅是无诤住。第四禅是无诤住。空无边处定是无诤住...乃至...非想非非想处定是无诤住。
无诤住者：以何义为无诤住？以初禅除去诸盖故为无诤住。以第二禅除去寻伺故为无诤住。以第三禅除去喜故为无诤住。以第四禅除去苦乐故为无诤住。以空无边处定除去色想、有对想、种种想故为无诤住。以识无边处定除去空无边处想故为无诤住。以无所有处定除去识无边处想故为无诤住。以非想非非想处定除去无所有处想故为无诤住。这是无诤住。以已知义而为智，以了知义而为慧。因此说——"见增上、寂静住的证得和胜解妙法的智慧，是无诤住中的智"。
无诤住智的解说第三十三。
34. 灭尽定智的解说

83. Kathaṃ dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ?

Dvīhibalehīti dve balāni – samathabalaṃ, vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassekaggatā avikkhepo samathabalaṃ. Abyāpādavasena cittassekaggatā avikkhepo samathabalaṃ. Ālokasaññāvasena cittassekaggatā avikkhepo samathabalaṃ. Avikkhepavasena cittassekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassekaggatā avikkhepo samathabalaṃ. Paṭinissaggānupassī passāsavasena cittassekaggatā avikkhepo samathabalaṃ.

Samathabalanti kenaṭṭhena samathabalaṃ? Paṭhamena jhānena nīvaraṇe na kampatīti – samathabalaṃ. Dutiyena jhānena vitakkavicāre na kampatīti – samathabalaṃ. Tatiyena jhānena pītiyā na kampatīti – samathabalaṃ. Catutthena jhānena sukhadukkhe na kampatīti – samathabalaṃ. Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti – samathabalaṃ. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti – samathabalaṃ. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti – samathabalaṃ. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti – samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.

Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā vipassanābalaṃ. Anattānupassanā vipassanābalaṃ. Nibbidānupassanā vipassanābalaṃ. Virāgānupassanā vipassanābalaṃ . Nirodhānupassanā vipassanābalaṃ. Paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā vipassanābalaṃ …pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ.

Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya na kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanāya samudaye na kampatīti – vipassanābalaṃ. Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya ca avijjā sahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.

Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā .




83. 如何以具足两种力量、以三种行为的止息、以十六种智行、以九种定行而成就空性，这是灭尽定的智慧？
两种力量是：止力和观力。什么是止力？出离时心一境性无散乱是止力。无瞋恚时心一境性无散乱是止力。光明想时心一境性无散乱是止力。无散乱时心一境性无散乱是止力...乃至...入息随观舍离时心一境性无散乱是止力。出息随观舍离时心一境性无散乱是止力。
止力以何义为止力？以初禅不动摇于五盖，是为止力。以第二禅不动摇于寻伺，是为止力。以第三禅不动摇于喜，是为止力。以第四禅不动摇于乐苦，是为止力。以空无边处定不动摇于色想、对碍想、种种想，是为止力。以识无边处定不动摇于空无边处想，是为止力。以无所有处定不动摇于识无边处想，是为止力。以非想非非想处定不动摇于无所有处想，是为止力。对掉举及掉举相应的烦恼和蕴不动摇、不震动、不摇动，是为止力。这就是止力。
什么是观力？无常随观是观力。苦随观是观力。无我随观是观力。厌离随观是观力。离欲随观是观力。灭随观是观力。舍离随观是观力。于色随观无常是观力...乃至...于色随观舍离是观力。于受...乃至...于想...于行...于识...于眼...乃至...于老死随观无常是观力...乃至...于老死随观舍离是观力。
观力以何义为观力？以无常随观不动摇于常想，是为观力。以苦随观不动摇于乐想，是为观力。以无我随观不动

84.Soḷasahi ñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā, dukkhānupassanā ñāṇacariyā, anattānupassanā ñāṇacariyā, nibbidānupassanā ñāṇacariyā, virāgānupassanā ñāṇacariyā, nirodhānupassanā ñāṇacariyā, paṭinissaggānupassanā ñāṇacariyā, vivaṭṭanānupassanā ñāṇacariyā, sotāpattimaggo ñāṇacariyā, sotāpattiphalasamāpatti ñāṇacariyā, sakadāgāmimaggo ñāṇacariyā, sakadāgāmiphalasamāpatti ñāṇacariyā, anāgāmimaggo ñāṇacariyā, anāgāmiphalasamāpatti ñāṇacariyā, arahattamaggo ñāṇacariyā, arahattaphalasamāpatti ñāṇacariyā – imāhi soḷasahi ñāṇacariyāhi.

85.Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? Paṭhamaṃ jhānaṃ samādhicariyā, dutiyaṃ jhānaṃ samādhicariyā, tatiyaṃ jhānaṃ samādhicariyā, catutthaṃ jhānaṃ samādhicariyā, ākāsānañcāyatanasamāpatti…pe… viññāṇañcāyatanasamāpatti… ākiñcaññāyatanasamāpatti… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – imāhi navahi samādhicariyāhi.

Vasīti pañca vasiyo. Āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī , vuṭṭhānavasī, paccavekkhaṇāvasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati; samāpajjanāya dandhāyitattaṃ natthīti – samāpajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ adhiṭṭhāti ; adhiṭṭhāne dandhāyitattaṃ natthīti – adhiṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ vuṭṭhāti; vuṭṭhāne dandhāyitattaṃ natthīti – vuṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī.

Dutiyaṃ jhānaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati…pe… adhiṭṭhāti… vuṭṭhāti… paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī. Imā pañca vasiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭipassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇaṃ’’.

Nirodhasamāpattiñāṇaniddeso catuttiṃsatimo.

35. Parinibbānañāṇaniddeso



84. 十六种智行是指哪十六种智行？无常随观是智行，苦随观是智行，无我随观是智行，厌离随观是智行，离欲随观是智行，灭随观是智行，舍离随观是智行，还灭随观是智行，须陀洹道是智行，须陀洹果定是智行，斯陀含道是智行，斯陀含果定是智行，阿那含道是智行，阿那含果定是智行，阿罗汉道是智行，阿罗汉果定是智行 - 这些就是十六种智行。
85. 九种定行是指哪九种定行？初禅是定行，第二禅是定行，第三禅是定行，第四禅是定行，空无边处定...乃至...识无边处定...无所有处定...非想非非想处定是定行。为获得初禅而有寻、伺、喜、乐、心一境性...乃至...为获得非想非非想处定而有寻、伺、喜、乐、心一境性 - 这些就是九种定行。
自在有五种自在：转向自在、入定自在、决意自在、出定自在、观察自在。能随意、随欲、随时转向初禅，转向时没有迟缓，这是转向自在。能随意、随欲、随时入初禅定，入定时没有迟缓，这是入定自在。能随意、随欲、随时决意住于初禅，决意时没有迟缓，这是决意自在。能随意、随欲、随时出初禅定，出定时没有迟缓，这是出定自在。能随意、随欲、随时观察初禅，观察时没有迟缓，这是观察自在。
第二禅...乃至...非想非非想处定，能随意、随欲、随时转向，转向时没有迟缓，这是转向自在。能随意、随欲、随时入非想非非想处定...乃至...决意...出定...观察，观察时没有迟缓，这是观察自在。这就是五种自在。以了知义为智，以遍知义为慧。因此说："以具足两种力量、以三种行为的止息、以十六种智行、以九种定行而成就自在，这是灭尽定的智慧。"
第三十四 灭尽定智的解说
35. 般涅槃智的解说

86. Kathaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ? Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya…pe… ñāṇena avijjāya… pāmojjena aratiyā … paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati.

Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idañceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ’’.

Parinibbānañāṇaniddeso pañcatiṃsatimo.

36. Samasīsaṭṭhañāṇaniddeso



86. 如何对于正知者，在活动终止时的智慧是般涅槃的智？在此，正知者以出离终止欲贪的活动，以无瞋终止瞋恚的活动，以光明想终止昏沉睡眠的活动，以不散乱终止掉举的活动，以择法终止疑惑的活动...乃至...以智终止无明的活动，以喜悦终止不乐的活动，以初禅终止诸盖的活动...乃至...以阿罗汉道终止一切烦恼的活动。
或者，对于正知者，当他以无余涅槃界般涅槃时，这眼的活动终止，其他眼的活动不再生起。这耳的活动...乃至...鼻的活动...舌的活动...身的活动...意的活动终止，其他意的活动不再生起。这就是对于正知者，在活动终止时的智慧是般涅槃的智。以了知义为智，以遍知义为慧。因此说："对于正知者，在活动终止时的智慧是般涅槃的智。"
第三十五 般涅槃智的解说
36. 诸顶智的解说

87. Kathaṃ sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ? Sabbadhammānanti – pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo , kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. Sammā samucchedeti nekkhammena kāmacchandaṃ sammā samucchindati. Abyāpādena byāpādaṃ sammā samucchindati. Ālokasaññāya thinamiddhaṃ sammā samucchindati. Avikkhepena uddhaccaṃ sammā samucchindati. Dhammavavatthānena vicikicchaṃ sammā samucchindati. Ñāṇena avijjaṃ sammā samucchindati. Pāmojjena aratiṃ sammā samucchindati. Paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.

Nirodheti nekkhammena kāmacchandaṃ nirodheti. Abyāpādena byāpādaṃ nirodheti. Ālokasaññāya thinamiddhaṃ nirodheti. Avikkhepena uddhaccaṃ nirodheti. Dhammavavatthānena vicikicchaṃ nirodheti. Ñāṇena avijjaṃ nirodheti. Pāmojjena aratiṃ nirodheti. Paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.

Anupaṭṭhānatāti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti. Abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti. Ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti. Avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti. Dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti. Ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti. Pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti. Paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhahanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhahanti.

Samanti kāmacchandassa pahīnattā nekkhammaṃ samaṃ. Byāpādassa pahīnattā abyāpādo samaṃ. Thinamiddhassa pahīnattā ālokasaññā samaṃ. Uddhaccassa pahīnattā avikkhepo samaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ. Avijjāya pahīnattā ñāṇaṃ samaṃ. Aratiyā pahīnattā pāmojjaṃ samaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.

Sīsanti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ’’.

Samasīsaṭṭhañāṇaniddeso chattiṃsatimo.

37. Sallekhaṭṭhañāṇaniddeso



87. 如何在正确地断绝、灭尽和不现起一切法时，其智慧是诸顶智？
一切法是指：五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、出世间法。
正确地断绝是指：以出离正确地断绝欲贪。以无瞋正确地断绝瞋恚。以光明想正确地断绝昏沉睡眠。以不散乱正确地断绝掉举。以择法正确地断绝疑惑。以智正确地断绝无明。以喜悦正确地断绝不乐。以初禅正确地断绝诸盖...乃至...以阿罗汉道正确地断绝一切烦恼。
灭尽是指：以出离灭尽欲贪。以无瞋灭尽瞋恚。以光明想灭尽昏沉睡眠。以不散乱灭尽掉举。以择法灭尽疑惑。以智灭尽无明。以喜悦灭尽不乐。以初禅灭尽诸盖...乃至...以阿罗汉道灭尽一切烦恼。
不现起是指：获得出离者，欲贪不现起。获得无瞋者，瞋恚不现起。获得光明想者，昏沉睡眠不现起。获得不散乱者，掉举不现起。获得择法者，疑惑不现起。获得智者，无明不现起。获得喜悦者，不乐不现起。获得初禅者，诸盖不现起...乃至...获得阿罗汉道者，一切烦恼不现起。
平等是指：因欲贪已断，出离是平等。因瞋恚已断，无瞋是平等。因昏沉睡眠已断，光明想是平等。因掉举已断，不散乱是平等。因疑惑已断，择法是平等。因无明已断，智是平等。因不乐已断，喜悦是平等。因诸盖已断，初禅是平等...乃至...因一切烦恼已断，阿罗汉道是平等。
顶是指十三种顶：贪爱是障碍之顶，我慢是系缚之顶，见是执取之顶，掉举是散乱之顶，无明是染污之顶，信是决定之顶，精进是策励之顶，念是现起之顶，定是不散乱之顶，慧是见之顶，命根是活动之顶，解脱是行境之顶，灭是诸行之顶。以了知义为智，以遍知义为慧。因此说："在正确地断绝、灭尽和不现起一切法时，其智慧是诸顶智。"
第三十六 诸顶智的解说
37. 减损智的解说

88. Kathaṃ puthunānattekattatejapariyādāne paññā sallekhaṭṭhe [puthunānattekattatejapariyādāne (ka.)] ñāṇaṃ? Puthūti – rāgo puthu, doso puthu, moho puthu, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā… sabbe bhavagāmikammā.

Nānattekattanti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Nīvaraṇā nānattaṃ, paṭhamaṃ jhānaṃ ekattaṃ…pe… sabbe kilesā nānattaṃ, arahattamaggo ekattaṃ.

Tejoti pañca tejā – caraṇatejo, guṇatejo, paññātejo, puññatejo, dhammatejo. Caraṇatejena tejitattā dussīlyatejaṃ pariyādiyati. Guṇatejena tejitattā aguṇatejaṃ pariyādiyati. Paññātejena tejitattā duppaññatejaṃ pariyādiyati. Puññatejena tejitattā apuññatejaṃ pariyādiyati. Dhammatejena tejitattā adhammatejaṃ pariyādiyati.

Sallekhoti kāmacchando asallekho, nekkhammaṃ sallekho . Byāpādo asallekho, abyāpādo sallekho. Thinamiddhaṃ asallekho, ālokasaññā sallekho. Uddhaccaṃ asallekho, avikkhepo sallekho. Vicikicchā asallekho, dhammavavatthānaṃ sallekho. Avijjā asallekho, ñāṇaṃ sallekho. Arati asallekho, pāmojjaṃ sallekho. Nīvaraṇā asallekho, paṭhamaṃ jhānaṃ sallekho…pe… sabbakilesā asallekho, arahattamaggo sallekho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ’’.

Sallekhaṭṭhañāṇaniddeso sattatiṃsatimo.

38. Vīriyārambhañāṇaniddeso



88. 如何在广大、差异、单一与威力的终止中，其智慧是减损智？
广大是指：贪欲是广大，瞋恚是广大，愚痴是广大，忿怒是广大...乃至...嫌恨...覆藏...恼害...嫉妒...悭吝...欺诈...谄曲...傲慢...激情...慢...过慢...放逸...放逸，一切烦恼...一切恶行...一切有为...一切导向有的业是广大。
差异与单一是指：欲贪是差异，出离是单一。瞋恚是差异，无瞋是单一。昏沉睡眠是差异，光明想是单一。掉举是差异，不散乱是单一。疑惑是差异，择法是单一。无明是差异，智是单一。不乐是差异，喜悦是单一。诸盖是差异，初禅是单一...乃至...一切烦恼是差异，阿罗汉道是单一。
威力有五种：行为威力、功德威力、智慧威力、福德威力、法威力。以行为威力而有威力时，终止不道德的威力。以功德威力而有威力时，终止无功德的威力。以智慧威力而有威力时，终止恶慧的威力。以福德威力而有威力时，终止非福德的威力。以法威力而有威力时，终止非法的威力。
减损是指：欲贪是不减损，出离是减损。瞋恚是不减损，无瞋是减损。昏沉睡眠是不减损，光明想是减损。掉举是不减损，不散乱是减损。疑惑是不减损，择法是减损。无明是不减损，智是减损。不乐是不减损，喜悦是减损。诸盖是不减损，初禅是减损...乃至...一切烦恼是不减损，阿罗汉道是减损。以了知义为智，以遍知义为慧。因此说："在广大、差异、单一与威力的终止中，其智慧是减损智。"
第三十七 减损智的解说
38. 精进发起智的解说;

89. Kathaṃ asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.

Anuppannassa kāmacchandassa anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa kāmacchandassa pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannassa nekkhammassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa nekkhammassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe….

Anuppannānaṃ sabbakilesānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ sabbakilesānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe… anuppannassa arahattamaggassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa arahattamaggassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ’’.

Vīriyārambhañāṇaniddeso aṭṭhatiṃsatimo.

39. Atthasandassanañāṇaniddeso

90. Kathaṃ nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ? Nānādhammāti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā.

Pakāsanatāti rūpaṃ aniccato pakāseti, rūpaṃ dukkhato pakāseti, rūpaṃ anattato pakāseti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato pakāseti, jarāmaraṇaṃ dukkhato pakāseti, jarāmaraṇaṃ anattato pakāseti.

Atthasandassaneti kāmacchandaṃ pajahanto nekkhammatthaṃ sandasseti. Byāpādaṃ pajahanto abyāpādatthaṃ sandasseti. Thinamiddhaṃ pajahanto ālokasaññatthaṃ sandasseti. Uddhaccaṃ pajahanto avikkhepatthaṃ sandasseti. Vicikicchaṃ pajahanto dhammavavatthānatthaṃ sandasseti. Avijjaṃ pajahanto ñāṇatthaṃ sandasseti. Aratiṃ pajahanto pāmojjatthaṃ sandasseti. Nīvaraṇe pajahanto paṭhamajhānatthaṃ sandasseti …pe… sabbakilese pajahanto arahattamaggatthaṃ sandasseti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘nānādhammapakāsanatā paññā atthasandassane ñāṇaṃ’’.

Atthasandassanañāṇaniddeso navatiṃsatimo.

40. Dassanavisuddhiñāṇaniddeso



89. 如何在不退缩、专注、策励义中的智慧是精进发起的智？
为了不生起未生的恶不善法，在不退缩、专注、策励义中的智慧是精进发起的智。为了断除已生的恶不善法，在不退缩、专注、策励义中的智慧是精进发起的智。为了生起未生的善法，在不退缩、专注、策励义中的智慧是精进发起的智。为了已生善法的住立、不忘失、增长、广大、修习、圆满，在不退缩、专注、策励义中的智慧是精进发起的智。
为了不生起未生的欲贪，在不退缩、专注、策励义中的智慧是精进发起的智。为了断除已生的欲贪，在不退缩、专注、策励义中的智慧是精进发起的智。为了生起未生的出离，在不退缩、专注、策励义中的智慧是精进发起的智。为了已生出离的住立、不忘失、增长、广大、修习、圆满，在不退缩、专注、策励义中的智慧是精进发起的智...乃至...
为了不生起未生的一切烦恼，在不退缩、专注、策励义中的智慧是精进发起的智。为了断除已生的一切烦恼，在不退缩、专注、策励义中的智慧是精进发起的智...乃至...为了生起未生的阿罗汉道，在不退缩、专注、策励义中的智慧是精进发起的智。为了已生阿罗汉道的住立、不忘失、增长、广大、修习、圆满，在不退缩、专注、策励义中的智慧是精进发起的智。以了知义为智，以遍知义为慧。因此说："在不退缩、专注、策励义中的智慧是精进发起的智。"
第三十八 精进发起智的解说
39. 义的开显智的解说
90. 如何开显种种法的智慧是义的开显智？种种法是指：五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、出世间法。
开显是指：开显色是无常，开显色是苦，开显色是无我。开显受...乃至...想...行...识...眼...乃至...开显老死是无常，开显老死是苦，开显老死是无我。
在义的开显中：断除欲贪时开显出离义。断除瞋恚时开显无瞋义。断除昏沉睡眠时开显光明想义。断除掉举时开显不散乱义。断除疑惑时开显择法义。断除无明时开显智义。断除不乐时开显喜悦义。断除诸盖时开显初禅义...乃至...断除一切烦恼时开显阿罗汉道义。以了知义为智，以遍知义为慧。因此说："开显种种法的智慧是义的开显智。"
第三十九 义的开显智的解说
40

91. Kathaṃ sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ? Sabbadhammānanti pañcakkhandhā…pe… apariyāpannā dhammā.

Ekasaṅgahatāti dvādasahi ākārehi sabbe dhammā ekasaṅgahitā. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, dhātuṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phusanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi sabbe dhammā ekasaṅgahitā.

Nānattekattanti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ.

Paṭivedheti dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati. Samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati.

Dassanavisuddhīti sotāpattimaggakkhaṇe dassanaṃ visujjhati; sotāpattiphalakkhaṇe dassanaṃ visuddhaṃ. Sakadāgāmimaggakkhaṇe dassanaṃ visujjhati; sakadāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Anāgāmimaggakkhaṇe dassanaṃ visujjhati; anāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Arahattamaggakkhaṇe dassanaṃ visujjhati; arahattaphalakkhaṇe dassanaṃ visuddhaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ’’.

Dassanavisuddhiñāṇaniddeso cattālīsamo.

41. Khantiñāṇaniddeso

92. Kathaṃ viditattā paññā khantiñāṇaṃ? Rūpaṃ aniccato viditaṃ , rūpaṃ dukkhato viditaṃ, rūpaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccato viditaṃ, jarāmaraṇaṃ dukkhato viditaṃ, jarāmaraṇaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘viditattā paññā khantiñāṇaṃ’’.

Khantiñāṇaniddeso ekacattālīsamo.

42. Pariyogāhaṇañāṇaniddeso

93. Kathaṃ phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ? Rūpaṃ aniccato phusati, rūpaṃ dukkhato phusati, rūpaṃ anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato phusati, dukkhato phusati, anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ’’.

Pariyogāhaṇañāṇaniddeso dvecattālīsamo.

43. Padesavihārañāṇaniddeso



91. 如何在通达一切法的统摄、差异、单一中的智慧是见清净智？
一切法是指：五蕴...乃至...出世间法。
统摄是指：以十二种行相统摄一切法。以真实义、无我义、谛义、通达义、证知义、遍知义、法义、界义、所知义、证悟义、触证义、现观义 - 以这十二种行相统摄一切法。
差异与单一是指：欲贪是差异，出离是单一...乃至...一切烦恼是差异，阿罗汉道是单一。
通达是指：通达苦谛以遍知义，通达集谛以断除义，通达灭谛以证悟义，通达道谛以修习义。
见清净是指：在须陀洹道剎那时见得清净；在须陀洹果剎那时见已清净。在斯陀含道剎那时见得清净；在斯陀含果剎那时见已清净。在阿那含道剎那时见得清净；在阿那含果剎那时见已清净。在阿罗汉道剎那时见得清净；在阿罗汉果剎那时见已清净。以了知义为智，以遍知义为慧。因此说："在通达一切法的统摄、差异、单一中的智慧是见清净智。"
第四十 见清净智的解说
91. 如何已知的智慧是忍智？色已知为无常，色已知为苦，色已知为无我。凡已知者即容忍之 - 已知的智慧是忍智。受...乃至...想...行...识...眼...乃至...老死已知为无常，老死已知为苦，老死已知为无我。凡已知者即容忍之 - 已知的智慧是忍智。以了知义为智，以遍知义为慧。因此说："已知的智慧是忍智。"
第四十一 忍智的解说
93. 如何已触证的智慧是通达智？触证色为无常，触证色为苦，触证色为无我。凡触证者即通达之 - 已触证的智慧是通达智。触证受...乃至...想...行...识...眼...乃至...触证老死为无常，为苦，为无我。凡触证者即通达之 - 已触证的智慧是通达智。以了知义为智，以遍知义为慧。因此说："已触证的智慧是通达智。"
第四十二 通达智的解说
43. 分处住智的解说

94. Kathaṃ samodahane paññā padesavihāre ñāṇaṃ? Micchādiṭṭhipaccayāpi vedayitaṃ, micchādiṭṭhivūpasamapaccayāpi vedayitaṃ. Sammādiṭṭhipaccayāpi vedayitaṃ, sammādiṭṭhivūpasamapaccayāpi vedayitaṃ. Micchāsaṅkappapaccayāpi vedayitaṃ, micchāsaṅkappavūpasamapaccayāpi vedayitaṃ. Sammāsaṅkappapaccayāpi vedayitaṃ, sammāsaṅkappavūpasamapaccayāpi vedayitaṃ…pe… micchāvimuttipaccayāpi vedayitaṃ, micchāvimuttivūpasamapaccayāpi vedayitaṃ. Sammāvimuttipaccayāpi vedayitaṃ, sammāvimuttivūpasamapaccayāpi vedayitaṃ. Chandapaccayāpi vedayitaṃ, chandavūpasamapaccayāpi vedayitaṃ. Vitakkapaccayāpi vedayitaṃ, vitakkavūpasamapaccayāpi vedayitaṃ. Saññāpaccayāpi vedayitaṃ, saññāvūpasamapaccayāpi vedayitaṃ.

Chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ. Appattassa pattiyā atthi āsavaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘samodahane paññā padesavihāre ñāṇaṃ’’.

Padesavihārañāṇaniddeso tecattālīsamo.

44-49. Chavivaṭṭañāṇaniddeso

95. Kathaṃ adhipatattā paññā saññāvivaṭṭe ñāṇaṃ? Nekkhammādhipatattā paññā kāmacchandato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Abyāpādādhipatattā paññā byāpādato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ālokasaññādhipatattā paññā thinamiddhato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Avikkhepādhipatattā paññā uddhaccato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Dhammavavatthānādhipatattā paññā vicikicchāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ñāṇādhipatattā paññā avijjāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Pāmojjādhipatattā paññā aratiyā saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Paṭhamajjhānādhipatattā paññā nīvaraṇehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ…pe… arahattamaggādhipatattā paññā sabbakilesehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ . Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘adhipatattā paññā saññāvivaṭṭe ñāṇaṃ’’.



94. 如何在总括中的智慧是分处住智？
由邪见缘所感受，由邪见寂止缘所感受。由正见缘所感受，由正见寂止缘所感受。由邪思维缘所感受，由邪思维寂止缘所感受。由正思维缘所感受，由正思维寂止缘所感受...乃至...由邪解脱缘所感受，由邪解脱寂止缘所感受。由正解脱缘所感受，由正解脱寂止缘所感受。由欲缘所感受，由欲寂止缘所感受。由寻缘所感受，由寻寂止缘所感受。由想缘所感受，由想寂止缘所感受。
欲未寂止，寻未寂止，想未寂止，由此缘所感受。欲已寂止，寻未寂止，想未寂止，由此缘所感受。欲已寂止，寻已寂止，想未寂止，由此缘所感受。欲已寂止，寻已寂止，想已寂止，由此缘所感受。为证得未证得者有漏，在尚未到达那境界时，由此缘所感受。以了知义为智，以遍知义为慧。因此说："在总括中的智慧是分处住智。"
第四十三 分处住智的解说
44-49. 六种转智的解说
95. 如何以增上义的智慧是想的转离智？
以出离为增上的智慧从欲贪想转离 - 以增上义的智慧是想的转离智。以无瞋为增上的智慧从瞋恚想转离 - 以增上义的智慧是想的转离智。以光明想为增上的智慧从昏沉睡眠想转离 - 以增上义的智慧是想的转离智。以不散乱为增上的智慧从掉举想转离 - 以增上义的智慧是想的转离智。以择法为增上的智慧从疑惑想转离 - 以增上义的智慧是想的转离智。以智为增上的智慧从无明想转离 - 以增上义的智慧是想的转离智。以喜悦为增上的智慧从不乐想转离 - 以增上义的智慧是想的转离智。以初禅为增上的智慧从诸盖想转离 - 以增上义的智慧是想的转离智...乃至...以阿罗汉道为增上的智慧从一切烦恼想转离 - 以增上义的智慧是想的转离智。以了知义为智，以遍知义为慧。因此说："以增上义的智慧是想的转离智。"

96. Kathaṃ nānatte paññā cetovivaṭṭe ñāṇaṃ? Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘nānatte paññā cetovivaṭṭe ñāṇaṃ’’.

97. Kathaṃ adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ’’.

98. Kathaṃ suññate paññā ñāṇavivaṭṭe ñāṇaṃ? ‘‘Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā’’ti yathābhūtaṃ jānato [pajānato (syā.)] passato cakkhābhinivesato [kāmābhinivesato (syā.) aṭṭhakathā oloketabbā] ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. ‘‘Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā’’ti yathābhūtaṃ jānato passato manābhinivesato ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘suññate paññā ñāṇavivaṭṭe ñāṇaṃ’’.

99. Kathaṃ vosagge paññā vimokkhavivaṭṭe ñāṇaṃ? Nekkhammena kāmacchandaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Abyāpādena byāpādaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Ālokasaññāya thinamiddhaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ . Avikkhepena uddhaccaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Dhammavavatthānena vicikicchaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ…pe… arahattamaggena sabbakilese vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vosagge paññā vimokkhavivaṭṭe ñāṇaṃ’’.



96. 如何在差异中的智慧是心的转离智？
欲贪是差异，出离是单一。思维出离的单一时，心从欲贪转离 - 在差异中的智慧是心的转离智。瞋恚是差异，无瞋是单一。思维无瞋的单一时，心从瞋恚转离 - 在差异中的智慧是心的转离智。昏沉睡眠是差异，光明想是单一。思维光明想的单一时，心从昏沉睡眠转离 - 在差异中的智慧是心的转离智...乃至...一切烦恼是差异，阿罗汉道是单一。思维阿罗汉道的单一时，心从一切烦恼转离 - 在差异中的智慧是心的转离智。以了知义为智，以遍知义为慧。因此说："在差异中的智慧是心的转离智。"
97. 如何在确立中的智慧是意的转离智？
断除欲贪时以出离力确立意 - 在确立中的智慧是意的转离智。断除瞋恚时以无瞋力确立意 - 在确立中的智慧是意的转离智。断除昏沉睡眠时以光明想力确立意 - 在确立中的智慧是意的转离智...乃至...断除一切烦恼时以阿罗汉道力确立意 - 在确立中的智慧是意的转离智。以了知义为智，以遍知义为慧。因此说："在确立中的智慧是意的转离智。"
98. 如何在空性中的智慧是智的转离智？
"眼是空，无我或我所，无常、不坚、非恒、变易法"，如实知见者，智从眼执着转离 - 在空性中的智慧是智的转离智。"耳是空...乃至...鼻是空...舌是空...身是空...意是空，无我或我所，无常、不坚、非恒、变易法"，如实知见者，智从意执着转离 - 在空性中的智慧是智的转离智。以了知义为智，以遍知义为慧。因此说："在空性中的智慧是智的转离智。"
99. 如何在舍弃中的智慧是解脱的转离智？
以出离舍弃欲贪 - 在舍弃中的智慧是解脱的转离智。以无瞋舍弃瞋恚 - 在舍弃中的智慧是解脱的转离智。以光明想舍弃昏沉睡眠 - 在舍弃中的智慧是解脱的转离智。以不散乱舍弃掉举 - 在舍弃中的智慧是解脱的转离智。以择法舍弃疑惑 - 在舍弃中的智慧是解脱的转离智...乃至...以阿罗汉道舍弃一切烦恼 - 在舍弃中的智慧是解脱的转离智。以了知义为智，以遍知义为慧。因此说："在舍弃中的智慧是解脱的转离智

100. Kathaṃ tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ? Dukkhassa pīḷanaṭṭhaṃ saṅkhataṭṭhaṃ santāpaṭṭhaṃ vipariṇāmaṭṭhaṃ parijānanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ pajahanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ sacchikaronto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bhāvento vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.

Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo , saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhe vivaṭṭatīti – saccavivaṭṭo.

Yattha saññāvivaṭṭo, tattha cetovivaṭṭo. Yattha cetovivaṭṭo, tattha saññāvivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo. Yattha cittavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo, tattha ñāṇavivaṭṭo. Yattha ñāṇavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo, tattha vimokkhavivaṭṭo. Yattha vimokkhavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo, tattha saccavivaṭṭo. Yattha saccavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – ‘‘tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ’’.

Chavivaṭṭañāṇaniddeso navacattālīsamo.

50. Iddhividhañāṇaniddeso

101. Kathaṃ kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā muduṃ karitvā kammaniyaṃ kāyampi citte samodahati, cittampi kāye samodahati, kāyavasena cittaṃ pariṇāmeti, cittavasena kāyaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, cittavasena kāyaṃ adhiṭṭhāti; kāyavasena cittaṃ pariṇāmetvā cittavasena kāyaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca kāye okkamitvā viharati. So tathābhāvitena cittena parisuddhena pariyodātena iddhividhañāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti.



100. 如何在真实义中的智慧是谛的转离智？
遍知苦的逼迫义、有为义、热恼义、变易义而转离 - 在真实义中的智慧是谛的转离智。断除集的积集义、因缘义、结合义、障碍义而转离 - 在真实义中的智慧是谛的转离智。证悟灭的出离义、远离义、无为义、不死义而转离 - 在真实义中的智慧是谛的转离智。修习道的出离义、因义、见义、增上义而转离 - 在真实义中的智慧是谛的转离智。
想的转离、思的转离、心的转离、智的转离、解脱的转离、谛的转离。了知而转离是想的转离。思维而转离是思的转离。识知而转离是心的转离。作智而转离是智的转离。舍弃而转离是解脱的转离。在真实义中转离是谛的转离。
哪里有想的转离，那里有思的转离。哪里有思的转离，那里有想的转离。哪里有想的转离和思的转离，那里有心的转离。哪里有心的转离，那里有想的转离和思的转离。哪里有想的转离、思的转离和心的转离，那里有智的转离。哪里有智的转离，那里有想的转离、思的转离和心的转离。哪里有想的转离、思的转离、心的转离和智的转离，那里有解脱的转离。哪里有解脱的转离，那里有想的转离、思的转离、心的转离和智的转离。哪里有想的转离、思的转离、心的转离、智的转离和解脱的转离，那里有谛的转离。哪里有谛的转离，那里有想的转离、思的转离、心的转离、智的转离和解脱的转离。以了知义为智，以遍知义为慧。因此说："在真实义中的智慧是谛的转离智。"
第四十九 六种转智的解说
50. 神变智的解说
101. 如何身与心一处安立，以乐想与轻安想的确立力，在成就义中的智慧是神变智？
此中，比丘修习欲定勤行成就神足，修习精进定勤行成就神足，修习心定勤行成就神足，修习观定勤行成就神足。他于这四神足中修习心，调伏心，使之柔软、适业。他于这四神足中修习心，调伏心，使之柔软、适业后，以身融入心，以心融入身，以身转变心，以心转变身，以身确立心，以心确立身；以身转变心后，以心转变身后，以身确立心后，以心确立身后，以乐想与轻安想进入身而住。他以如是修习的清净光明心，引导、倾向神变智。他体验种种神变。

102. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ [tirokuḍḍaṃ (syā.)] tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ ; ākāsepi pallaṅkena kamati [caṅkamati (syā.) dī. ni. 1.238 passitabbā] seyyathāpi pakkhī sakuṇo imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati [parimasati (syā.)] parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ’’.

Iddhividhañāṇaniddeso paññāsamo.

51. Sotadhātuvisuddhiñāṇaniddeso

103. Kathaṃ vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ ? Idha bhikkhu chandasamādhi…pe… vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ dūrepi saddānaṃ saddanimittaṃ manasi karoti, santikepi saddānaṃ saddanimittaṃ manasi karoti, oḷārikānampi saddānaṃ saddanimittaṃ manasi karoti, sukhumānampi saddānaṃ saddanimittaṃ manasi karoti, saṇhasaṇhānampi saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, heṭṭhimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uparimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti. So tathābhāvitena cittena parisuddhena pariyodātena sotadhātuvisuddhiñāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca ye dūre santike ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ’’.

Sotadhātuvisuddhiñāṇaniddeso ekapaññāsamo.

52. Cetopariyañāṇaniddeso



102. 一成为多，多成为一；显现、隐没；穿过墙壁、栅栏、山岳无碍而行，如行空中；出没于地中，如在水中；行于水上不沉没，如在地上；结跏趺坐行于空中，如鸟有翅；以手触摸抚摸此等大神通大威力的日月；乃至梵世以身自在转。以了知义为智，以遍知义为慧。因此说："身与心一处安立，以乐想与轻安想的确立力，在成就义中的智慧是神变智。"
第五十 神变智的解说
51. 天耳界清净智的解说
103. 如何以寻的遍满力通达种种、单一声相的智慧是天耳界清净智？
此中，比丘修习欲定...乃至...精进定...心定...观定勤行成就神足。他于这四神足中修习心，调伏心，使之柔软、适业。他于这四神足中修习心，调伏心，使之柔软、适业后，作意远处声音的声相，作意近处声音的声相，作意粗声音的声相，作意细声音的声相，作意微细声音的声相，作意东方声音的声相，作意西方声音的声相，作意北方声音的声相，作意南方声音的声相，作意东北方声音的声相，作意西南方声音的声相，作意西北方声音的声相，作意东南方声音的声相，作意下方声音的声相，作意上方声音的声相。他以如是修习的清净光明心，引导、倾向天耳界清净智。他以清净超人的天耳界闻两种声 - 天界的与人界的，无论远近。以了知义为智，以遍知义为慧。因此说："以寻的遍满力通达种种、单一声相的智慧是天耳界清净智。"
第五十一 天耳界清净智的解说
52. 他心智的解说

104. Kathaṃ tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ evaṃ pajānāti – ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ domanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ upekkhindriyasamuṭṭhita’’nti . So tathābhāvitena cittena parisuddhena pariyodātena cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ ‘‘sarāgaṃ citta’’nti pajānāti, vītarāgaṃ vā cittaṃ ‘‘vītarāgaṃ citta’’nti pajānāti, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘‘avimuttaṃ cittanti pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ’’.

Cetopariyañāṇaniddeso dvepaññāsamo.

53. Pubbenivāsānussatiñāṇaniddeso



104. 如何以三心的遍满，依诸根清净力，通达种种、单一识行的智慧是他心智？
此中，比丘修习欲定勤行成就神足，精进定...乃至...心定...乃至...修习观定勤行成就神足。他于这四神足中修习心，调伏心，使之柔软、适业。他于这四神足中修习心，调伏心，使之柔软、适业后，如是了知："此色由喜根所生，此色由忧根所生，此色由舍根所生。"他以如是修习的清净光明心，引导、倾向他心智。他以心遍知其他众生、其他人的心：有贪心知道"有贪心"，离贪心知道"离贪心"，有瞋心...乃至...离瞋心...有痴心...离痴心...收缩心...散乱心...广大心...不广大心...有上心...无上心...等持心...不等持心...解脱心...未解脱心知道"未解脱心"。以了知义为智，以遍知义为慧。因此说："以三心的遍满，依诸根清净力，通达种种、单一识行的智慧是他心智。"
第五十二 他心智的解说
53. 宿住随念智的解说;

105. Kathaṃ paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ? Idha bhikkhu chandasamādhi…pe… muduṃ karitvā kammaniyaṃ evaṃ pajānāti – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hoti’’.

So tathābhāvitena cittena parisuddhena pariyodātena pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo, jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evama āyupariyanto, so tato cuto idhūpapanno’’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ’’.

Pubbenivāsānussatiñāṇaniddeso tepaññāsamo.

54. Dibbacakkhuñāṇaniddeso



105. 如何通达缘生诸法的种种、单一业遍满的智慧是宿住随念智？
此中，比丘...乃至...使之柔软、适业后，如是了知："此有故彼有，此生故彼生，即：以无明为缘生行，以行为缘生识，以识为缘生名色，以名色为缘生六处，以六处为缘生触，以触为缘生受，以受为缘生爱，以爱为缘生取，以取为缘生有，以有为缘生生，以生为缘而有老死、愁、悲、苦、忧、恼生起；如是此纯大苦蕴的集起。"
他以如是修习的清净光明心，引导、倾向宿住随念智。他忆念种种宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、多坏劫、多成劫、多坏成劫 –"在彼处我如是名、如是姓、如是色相、如是食物、如是感受苦乐、如是寿量，从彼处死后生于彼处；在彼处我如是名、如是姓、如是色相、如是食物、如是感受苦乐、如是寿量，从彼处死后生于此处。"如是带相、带说明地忆念种种宿住。以了知义为智，以遍知义为慧。因此说："通达缘生诸法的种种、单一业遍满的智慧是宿住随念智。"
第五十三 宿住随念智的解说
54. 天眼智的解说

106. Kathaṃ obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – ‘‘yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. So tathābhāvitena cittena parisuddhena pariyodātena sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena, satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā, sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ’’.

Dibbacakkhuñāṇaniddeso catupaññāsamo.

55. Āsavakkhayañāṇaniddeso



106. 如何以光明力见种种、单一色相的智慧是天眼智？
此中，比丘修习欲定勤行成就神足，精进定...乃至...心定...乃至...修习观定勤行成就神足。他于这四神足中修习心，调伏心，使之柔软、适业。他于这四神足中修习心，调伏心，使之柔软、适业后，作意光明想，确立昼想 -"如昼如夜，如夜如昼。"如是以开放、无覆的心修习具光明的心。他以如是修习的清净光明心，引导、倾向众生死生智。他以清净超人的天眼见众生死时、生时，见卑贱、高贵、美丽、丑陋、善趣、恶趣的众生随业而去 -"这些尊贵的众生具身恶行，具语恶行，具意恶行，诽谤圣者，邪见，受持邪见业；他们身坏命终后生于恶趣、恶处、堕处、地狱。或者这些尊贵的众生具身善行，具语善行，具意善行，不诽谤圣者，正见，受持正见业；他们身坏命终后生于善趣、天界。"如是以清净超人的天眼见众生死时、生时，见卑贱、高贵、美丽、丑陋、善趣、恶趣的众生随业而去。以了知义为智，以遍知义为慧。因此说："以光明力见种种、单一色相的智慧是天眼智。"
第五十四 天眼智的解说
55. 漏尽智的解说

107. Kathaṃ catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ? Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa aññindriyassa aññātāvindriyassa.

Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati, aññindriyaṃ kati ṭhānāni gacchati, aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ , sakadāgāmimaggaṃ , sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.

Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

Sotāpattiphalakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattiphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattiphalakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattamaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattamaggakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.


107. 如何以六十四行相,三根的自在性是漏尽智中的智慧?哪三根?未知当知根、已知根、具知根。
未知当知根到达几处,已知根到达几处,具知根到达几处?未知当知根到达一处 - 预流道。已知根到达六处 - 预流果、一来道、一来果、不还道、不还果、阿罗汉道。具知根到达一处 - 阿罗汉果。
在预流道刹那,未知当知根的信根是胜解眷属,精进根是策励眷属,念根是现起眷属,定根是不散乱眷属,慧根是见眷属,意根是了知眷属,喜根是遍满眷属,命根是相续主导眷属。在预流道刹那所生诸法,除心生色外,一切都是善,一切都是无漏,一切都是出离,一切都是导向灭除,一切都是出世间,一切都以涅槃为所缘。在预流道刹那,未知当知根的这八根是俱生眷属,相互眷属,依止眷属,相应眷属,俱有,俱生,相应,相应。这些既是它的行相也是眷属。
在预流果刹那,已知根的信根是胜解眷属,精进根是策励眷属,念根是现起眷属,定根是不散乱眷属,慧根是见眷属,意根是了知眷属,喜根是遍满眷属,命根是相续主导眷属。在预流果刹那所生诸法,除心生色外,一切都是无记,一切都是无漏,一切都是出世间,一切都以涅槃为所缘。在预流果刹那,已知根的这八根是俱生眷属,相互眷属,依止眷属,相应眷属,俱有,俱生,相应,相应。这些既是它的行相也是眷属。
在一来道刹那...乃至...一来果刹那...乃至...不还道刹那...乃至...不还果刹那...乃至...阿罗汉道刹那,已知根的信根是胜解眷属...乃至...命根是相续主导眷属。在阿罗汉道刹那所生诸法,除心生色外,一切都是善,一切都是无漏,一切都是出离,一切都是导向灭除,一切都是出世间,一切都以涅槃为所缘。在阿罗汉道刹那,已知根的这八根是俱生眷属,相互眷属,依止眷属,相应眷属,俱有,俱生,相应,相应。这些既是它的行相也是眷属。


Arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭhaṭṭhakāni catusaṭṭhi honti.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ’’.

Āsavakkhayañāṇaniddeso pañcapaññāsamo.

56-63. Saccañāṇacatukkadvayaniddeso

108. Kathaṃ pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ? Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho pariññātaṭṭho; samudayassa āyūhanaṭṭho nidānaṭṭho saññogaṭṭho palibodhaṭṭho pahānaṭṭho; nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho sacchikiriyaṭṭho; maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho ādhipateyyaṭṭho bhāvanaṭṭho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ’’.



在阿罗汉果刹那,具知根的信根是胜解眷属,精进根是策励眷属,念根是现起眷属,定根是不散乱眷属,慧根是见眷属,意根是了知眷属,喜根是遍满眷属,命根是相续主导眷属。在阿罗汉果刹那所生诸法,除心生色外,一切都是无记,一切都是无漏,一切都是出世间,一切都以涅槃为所缘。在阿罗汉果刹那,具知根的这八根是俱生眷属,相互眷属,依止眷属,相应眷属,俱有,俱生,相应,相应。这些既是它的行相也是眷属。如是这八个八组成为六十四。
漏是哪些漏?欲漏、有漏、见漏、无明漏。这些漏在哪里灭尽?以预流道完全灭尽见漏,灭尽导向恶趣的欲漏,灭尽导向恶趣的有漏,灭尽导向恶趣的无明漏。在此这些漏灭尽。以一来道灭尽粗重的欲漏,灭尽与之相应的有漏,灭尽与之相应的无明漏。在此这些漏灭尽。以不还道完全灭尽欲漏,灭尽与之相应的有漏,灭尽与之相应的无明漏。在此这些漏灭尽。以阿罗汉道完全灭尽有漏,完全灭尽无明漏。在此这些漏灭尽。以了知义为智,以遍知义为慧。因此说:"以六十四行相,三根的自在性是漏尽智中的智慧"。
第五十五 漏尽智的解说
56-63. 四谛智两组的解说
108. 如何遍知义中的智慧是苦智,断除义中的智慧是集智,作证义中的智慧是灭智,修习义中的智慧是道智?
苦的逼迫义、有为义、热恼义、变易义、遍知义;集的积集义、因缘义、结合义、障碍义、断除义;灭的出离义、远离义、无为义、不死义、作证义;道的出离义、因义、见义、增上义、修习义。以了知义为智,以遍知义为慧。因此说:"遍知义中的智慧是苦智,断除义中的智慧是集智,作证义中的智慧是灭智,修习义中的智慧是道智"。

109. Kathaṃ dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ? Maggasamaṅgissa ñāṇaṃ dukkhe petaṃ ñāṇaṃ, dukkhasamudaye petaṃ ñāṇaṃ, dukkhanirodhe petaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya petaṃ ñāṇaṃ.

Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhe ñāṇaṃ. Dukkhasamudayaṃ ārabbha…pe… dukkhanirodhaṃ ārabbha…pe… dukkhanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ , dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ’’.

Saccañāṇacatukkadvayaniddeso tesaṭṭhimo.

64-67. Suddhikapaṭisambhidāñāṇaniddeso



109. 如何是苦智、苦集智、苦灭智、趣向苦灭道智？具道者的智是苦智，也是苦集智，也是苦灭智，也是趣向苦灭道智。
其中，什么是苦智？关于苦而生起的慧、了知、考察、遍考察、法考察、标记、标识、反复标识、贤明、善巧、精通、分别、思惟、深究、广博、聪慧、引导、观察、正知、警觉、慧、慧根、慧力、慧刀、慧殿、慧光、慧明、慧灯、慧宝、无痴、择法、正见 - 这称为苦智。
关于苦集而生起的...乃至...关于苦灭而生起的...乃至...关于趣向苦灭之道而生起的慧、了知...乃至...无痴、择法、正见 - 这称为趣向苦灭道智。
以了知义为智，以遍知义为慧。因此说："苦智、苦集智、苦灭智、趣向苦灭道智"。
第六十三 四谛智两组的解说
64-67. 无杂无碍解智的解说

110. Kathaṃ atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ? Atthesu ñāṇaṃ atthapaṭisambhidā, dhammesu ñāṇaṃ dhammapaṭisambhidā, niruttīsu ñāṇaṃ niruttipaṭisambhidā, paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ, atthavavatthāne paññā atthapaṭisambhide ñāṇaṃ, dhammavavatthāne paññā dhammapaṭisambhide ñāṇaṃ niruttivavatthāne paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavavatthāne paññā paṭibhānapaṭisambhide ñāṇaṃ.

Atthasallakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammasallakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttisallakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānasallakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthūpalakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammūpalakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttūpalakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānūpalakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ.

Atthappabhede paññā atthapaṭisambhide ñāṇaṃ, dhammappabhede paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhede paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhede paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappabhāvane paññā atthapaṭisambhide ñāṇaṃ, dhammappabhāvane paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhāvane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhāvane paññā paṭibhānapaṭisambhide ñāṇaṃ.

Atthajotane paññā atthapaṭisambhide ñāṇaṃ, dhammajotane paññā dhammapaṭisambhide ñāṇaṃ, niruttijotane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānajotane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthavirocane paññā atthapaṭisambhide ñāṇaṃ, dhammavirocane paññā dhammapaṭisambhide ñāṇaṃ, niruttivirocane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavirocane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappakāsane paññā atthapaṭisambhide ñāṇaṃ, dhammappakāsane paññā dhammapaṭisambhide ñāṇaṃ, niruttippakāsane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappakāsane paññā paṭibhānapaṭisambhide ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ’’.

Suddhikapaṭisambhidāñāṇaniddeso sattasaṭṭhimo.

68. Indriyaparopariyattañāṇaniddeso



110. 如何是义无碍解智、法无碍解智、词无碍解智、辩无碍解智？对诸义的智是义无碍解，对诸法的智是法无碍解，对诸词的智是词无碍解，对诸辩的智是辩无碍解。
对义种种的慧是义无碍解智，对法种种的慧是法无碍解智，对词种种的慧是词无碍解智，对辩种种的慧是辩无碍解智。
在义确立中的慧是义无碍解智，在法确立中的慧是法无碍解智，在词确立中的慧是词无碍解智，在辩确立中的慧是辩无碍解智。
在义标记中的慧是义无碍解智，在法标记中的慧是法无碍解智，在词标记中的慧是词无碍解智，在辩标记中的慧是辩无碍解智。
在义标识中的慧是义无碍解智，在法标识中的慧是法无碍解智，在词标识中的慧是词无碍解智，在辩标识中的慧是辩无碍解智。
在义分别中的慧是义无碍解智，在法分别中的慧是法无碍解智，在词分别中的慧是词无碍解智，在辩分别中的慧是辩无碍解智。
在义显现中的慧是义无碍解智，在法显现中的慧是法无碍解智，在词显现中的慧是词无碍解智，在辩显现中的慧是辩无碍解智。
在义照明中的慧是义无碍解智，在法照明中的慧是法无碍解智，在词照明中的慧是词无碍解智，在辩照明中的慧是辩无碍解智。
在义光耀中的慧是义无碍解智，在法光耀中的慧是法无碍解智，在词光耀中的慧是词无碍解智，在辩光耀中的慧是辩无碍解智。
在义显示中的慧是义无碍解智，在法显示中的慧是法无碍解智，在词显示中的慧是词无碍解智，在辩显示中的慧是辩无碍解智。
以了知义为智，以遍知义为慧。因此说："义无碍解智、法无碍解智、词无碍解智、辩无碍解智"。
第六十七 无杂无碍解智的解说
68. 根上下智的解说;

111. Katamaṃ tathāgatassa indriyaparopariyatta ñāṇaṃ? Idha tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino appekacce na paralokavajjabhayadassāvino.

Apparajakkhe mahārajakkheti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.

Tikkhindriyemudindriyeti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo. Āraddhavīriyo puggalo tikkhindriyo, kusīto puggalo mudindriyo. Upaṭṭhitassati puggalo tikkhindriyo, muṭṭhassati puggalo mudindriyo. Samāhito puggalo tikkhindriyo, asamāhito puggalo mudindriyo. Paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo.

Svākāre dvākāreti saddho puggalo svākāro, assaddho puggalo dvākāro. Āraddhavīriyo puggalo svākāro, kusīto puggalo dvākāro. Upaṭṭhitassati puggalo svākāro, muṭṭhassati puggalo dvākāro. Samāhito puggalo svākāro, asamāhito puggalo dvākāro. Paññavā puggalo svākāro, duppañño puggalo dvākāro.

Suviññāpaye duviññāpayeti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo. Āraddhavīriyo puggalo suviññāpayo, kusīto puggalo duviññāpayo. Upaṭṭhitassati puggalo suviññāpayo, muṭṭhassati puggalo duviññāpayo. Samāhito puggalo suviññāpayo , asamāhito puggalo duviññāpayo. Paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.

Appekacce paralokavajjabhayadassāvino, appekacce na paralokavajjabhayadassāvinoti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo na paralokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī, kusīto puggalo na paralokavajjabhayadassāvī. Upaṭṭhitassati puggalo paralokavajjabhayadassāvī, muṭṭhassati puggalo na paralokavajjabhayadassāvī. Samāhito puggalo paralokavajjabhayadassāvī, asamāhito puggalo na paralokavajjabhayadassāvī. Paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī.



111. 什么是如来的根上下智？此中，如来见到众生少尘垢者、多尘垢者，利根者、钝根者，善相者、恶相者，易教导者、难教导者，有些见后世过患怖畏者，有些不见后世过患怖畏者。
少尘垢、多尘垢者：有信的人是少尘垢者，无信的人是多尘垢者。精进的人是少尘垢者，懈怠的人是多尘垢者。念现起的人是少尘垢者，失念的人是多尘垢者。得定的人是少尘垢者，不得定的人是多尘垢者。有慧的人是少尘垢者，无慧的人是多尘垢者。
利根、钝根者：有信的人是利根者，无信的人是钝根者。精进的人是利根者，懈怠的人是钝根者。念现起的人是利根者，失念的人是钝根者。得定的人是利根者，不得定的人是钝根者。有慧的人是利根者，无慧的人是钝根者。
善相、恶相者：有信的人是善相者，无信的人是恶相者。精进的人是善相者，懈怠的人是恶相者。念现起的人是善相者，失念的人是恶相者。得定的人是善相者，不得定的人是恶相者。有慧的人是善相者，无慧的人是恶相者。
易教导、难教导者：有信的人是易教导者，无信的人是难教导者。精进的人是易教导者，懈怠的人是难教导者。念现起的人是易教导者，失念的人是难教导者。得定的人是易教导者，不得定的人是难教导者。有慧的人是易教导者，无慧的人是难教导者。
有些见后世过患怖畏者，有些不见后世过患怖畏者：有信的人见后世过患怖畏，无信的人不见后世过患怖畏。精进的人见后世过患怖畏，懈怠的人不见后世过患怖畏。念现起的人见后世过患怖畏，失念的人不见后世过患怖畏。得定的人见后世过患怖畏，不得定的人不见后世过患怖畏。有慧的人见后世过患怖畏，无慧的人不见后世过患怖畏

112.Lokoti – khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko , vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko.

Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca, rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasalokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.

Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati – idaṃ tathāgatassa indriyaparopariyatte ñāṇaṃ.

Indriyaparopariyattañāṇaniddeso aṭṭhasaṭṭhimo.

69. Āsayānusayañāṇaniddeso

113. Katamaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ? Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti , adhimuttiṃ jānāti, bhabbābhabbe satte pajānāti. Katamo [katamo ca (syā. ka.)] sattānaṃ āsayo? ‘‘Sassato loko’’ti vā, ‘‘asassato loko’’ti vā, ‘‘antavā loko’’ti vā, ‘‘anantavā loko’’ti vā, ‘‘taṃ jīvaṃ taṃ sarīra’’nti vā, ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti vā, ‘‘hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘na hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti vā, ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti vā. Iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā.

Ete vā pana ubho ante anupagamma idappaccayatāpaṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti, yathābhūtaṃ vā ñāṇaṃ. Kāmaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’’ti. Kāmaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’ti. Nekkhammaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (nekkhammagaruko nekkhammāsayo nekkhammādhimutto’’ti. Nekkhammaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto’’ti. Byāpādaṃ sevantaññeva jānāti) [( ) etthantare pāṭhā natthi syāmapotthake, evamuparipi] – ‘‘ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto’’ti. Byāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (abyāpādagaruko abyāpādāsayo abyāpādādhimutto’’ti. Abyāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo abyāpādagaruko abyāpādāsayo abyāpādādhimutto’’ti. Abyāpādaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto’’ti. Thinamiddhaṃ sevantaññeva jānāti) – ‘‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’ti. Thinamiddhaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto’’ti. Ālokasaññaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo (ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto’’ti. Ālokasaññaṃ sevantaññeva jānāti – ‘‘ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto’’ti.) Ayaṃ sattānaṃ āsayo.



112. "世间"是：蕴世间、界世间、处世间、坏灭有世间、坏灭生起世间、圆满有世间、圆满生起世间。
一世间 - 一切众生依食而住。二世间 - 名与色。三世间 - 三受。四世间 - 四食。五世间 - 五取蕴。六世间 - 六内处。七世间 - 七识住。八世间 - 八世间法。九世间 - 九有情居。十世间 - 十处。十二世间 - 十二处。十八世间 - 十八界。
"过患"是：一切烦恼是过患，一切恶行是过患，一切行是过患，一切导向有的业是过患。如是对此世间和此过患，现起强烈的怖畏想，如举剑的刽子手。以这五十行相知见、了知、通达这五根 - 这是如来的根上下智。
第六十八 根上下智的解说
69. 意乐随眠智的解说
113. 什么是如来的众生意乐随眠智？此中，如来知众生的意乐，知随眠，知行为，知胜解，了知众生是可能、不可能的。什么是众生的意乐？"世间是常"或"世间是无常"，"世间有边"或"世间无边"，"命即是身"或"命异身异"，"如来死后存在"或"如来死后不存在"，"如来死后亦存在亦不存在"或"如来死后非存在非不存在"。如是众生或依有见，或依无有见。
或者不取这两边，对缘性缘起法获得随顺忍，或如实智。他知道正在受用欲者："此人重欲、以欲为意乐、胜解于欲"。他知道正在受用欲者："此人重出离、以出离为意乐、胜解于出离"。他知道正在受用出离者："此人重出离、以出离为意乐、胜解于出离"。他知道正在受用出离者："此人重欲、以欲为意乐、胜解于欲"。他知道正在受用嗔恚者："此人重嗔恚、以嗔恚为意乐、胜解于嗔恚"。他知道正在受用嗔恚者："此人重无嗔恚、以无嗔恚为意乐、胜解于无嗔恚"。他知道正在受用无嗔恚者："此人重无嗔恚、以无嗔恚为意乐、胜解于无嗔恚"。他知道正在受用无嗔恚者："此人重嗔恚、以嗔恚为意乐、胜解于嗔恚"。他知道正在受用昏沉睡眠者："此人重昏沉睡眠、以昏沉睡眠为意乐、胜解于昏沉睡眠"。他知道正在受用昏沉睡眠者："此人重光明想、以光明想为意乐、胜解于光明想"。他知道正在受用光明想者："此人重光明想、以光明想为意乐、胜解于光明想"。他知道正在受用光明想者："此人重昏沉睡眠、以昏沉睡眠为意乐、胜解于昏沉睡眠"。这是众生的意

114. Katamo ca sattānaṃ anusayo? Sattānusayā – kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo , avijjānusayo. Yaṃ loke piyarūpaṃ sātarūpaṃ, ettha sattānaṃ kāmarāgānusayo anuseti. Yaṃ loke appiyarūpaṃ asātarūpaṃ , ettha sattānaṃ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjā anupatitā, tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṃ sattānaṃ anusayo.

Katamañca sattānaṃ caritaṃ? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro parittabhūmako vā mahābhūmako vā. Idaṃ sattānaṃ caritaṃ.

115. Katamā ca sattānaṃ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu; paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti; paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṃ sattānaṃ adhimutti.

Katame sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā , assaddhā acchandikā duppaññā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā abhabbā.

Katame sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā bhabbā. Idaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ.

Āsayānusayañāṇaniddeso navasaṭṭhimo.

70. Yamakapāṭihīrañāṇaniddeso



114. 什么是众生的随眠？七随眠：欲贪随眠、嗔恚随眠、慢随眠、见随眠、疑随眠、有贪随眠、无明随眠。在世间可爱可意之处，众生的欲贪随眠随增。在世间不可爱不可意之处，众生的嗔恚随眠随增。如是在这两法中，无明随行，与之相应的慢、见、疑应当了知。这是众生的随眠。
什么是众生的行为？福行、非福行、不动行，或属于小地或大地。这是众生的行为。
115. 什么是众生的胜解？有些众生是劣胜解，有些众生是胜胜解。劣胜解众生亲近、结交、侍奉劣胜解众生。胜胜解众生亲近、结交、侍奉胜胜解众生。过去世劣胜解众生亲近、结交、侍奉劣胜解众生；胜胜解众生亲近、结交、侍奉胜胜解众生。未来世劣胜解众生将亲近、将结交、将侍奉劣胜解众生；胜胜解众生将亲近、将结交、将侍奉胜胜解众生。这是众生的胜解。
哪些众生是不可能的？那些具有业障、烦恼障、异熟障，无信、无欲、恶慧，不可能进入善法正性决定的众生 - 这些众生是不可能的。
哪些众生是可能的？那些不具有业障、不具有烦恼障、不具有异熟障，有信、有欲、有慧，可能进入善法正性决定的众生 - 这些众生是可能的。这是如来的众生意乐随眠智。
第六十九 意乐随眠智的解说
70. 双神变智的解说

116. Katamaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ? Idha tathāgato yamakapāṭihīraṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati; heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati; puratthimakāyato aggikkhandho pavattati, pacchimakāyato udakadhārā pavattati; pacchimakāyato aggikkhandho pavattati, puratthimakāyato udakadhārā pavattati; dakkhiṇaakkhito aggikkhandho pavattati, vāmaakkhito udakadhārā pavattati; vāmaakkhito aggikkhandho pavattati, dakkhiṇaakkhito udakadhārā pavattati; dakkhiṇakaṇṇasotato aggikkhandho pavattati, vāmakaṇṇasotato udakadhārā pavattati; vāmakaṇṇasotato aggikkhandho pavattati, dakkhiṇakaṇṇasotato udakadhārā pavattati; dakkhiṇanāsikāsotato aggikkhandho pavattati, vāmanāsikāsotato udakadhārā pavattati; vāmanāsikāsotato aggikkhandho pavattati, dakkhiṇanāsikāsotato udakadhārā pavattati; dakkhiṇaaṃsakūṭato aggikkhandho pavattati, vāmaaṃsakūṭato udakadhārā pavattati; vāmaaṃsakūṭato aggikkhandho pavattati, dakkhiṇaaṃsakūṭato udakadhārā pavattati; dakkhiṇahatthato aggikkhandho pavattati, vāmahatthato udakadhārā pavattati; vāmahatthato aggikkhandho pavattati, dakkhiṇahatthato udakadhārā pavattati; dakkhiṇapassato aggikkhandho pavattati, vāmapassato udakadhārā pavattati; vāmapassato aggikkhandho pavattati, dakkhiṇapassato udakadhārā pavattati; dakkhiṇapādato aggikkhandho pavattati , vāmapādato udakadhārā pavattati; vāmapādato aggikkhandho pavattati, dakkhiṇapādato udakadhārā pavattati; aṅgulaṅgulehi aggikkhandho pavattati, aṅgulantarikāhi udakadhārā pavattati; aṅgulantarikāhi aggikkhandho pavattati, aṅgulaṅgulehi udakadhārā pavattati; ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattati; lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattati.

Channaṃ vaṇṇānaṃ – nīlānaṃ, pītakānaṃ, lohitakānaṃ, odātānaṃ, mañjiṭṭhānaṃ [mañjeṭṭhānaṃ (syā. ka.)], pabhassarānaṃ bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ.

Yamakapāṭihīrañāṇaniddeso sattatimo.

71. Mahākaruṇāñāṇaniddeso



116. 什么是如来的双神变智？此中，如来施展非声闻共有的双神变。上半身涌出火聚，下半身流出水流；下半身涌出火聚，上半身流出水流；前身涌出火聚，后身流出水流；后身涌出火聚，前身流出水流；右眼涌出火聚，左眼流出水流；左眼涌出火聚，右眼流出水流；右耳孔涌出火聚，左耳孔流出水流；左耳孔涌出火聚，右耳孔流出水流；右鼻孔涌出火聚，左鼻孔流出水流；左鼻孔涌出火聚，右鼻孔流出水流；右肩涌出火聚，左肩流出水流；左肩涌出火聚，右肩流出水流；右手涌出火聚，左手流出水流；左手涌出火聚，右手流出水流；右胁涌出火聚，左胁流出水流；左胁涌出火聚，右胁流出水流；右足涌出火聚，左足流出水流；左足涌出火聚，右足流出水流；指头涌出火聚，指缝流出水流；指缝涌出火聚，指头流出水流；每根毛发涌出火聚，每根毛发流出水流；每个毛孔涌出火聚，每个毛孔流出水流。
世尊经行，所化现者或站立或坐或卧。世尊站立，所化现者或经行或坐或卧。世尊坐，所化现者或经行或站立或卧。世尊卧，所化现者或经行或站立或坐。所化现者经行，世尊或站立或坐或卧。所化现者站立，世尊或经行或坐或卧。所化现者坐，世尊或经行或站立或卧。所化现者卧，世尊或经行或站立或坐。这是如来的双神变智。
第七十 双神变智的解说
71. 大悲智的解说

117. Katamaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ? Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Āditto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Payāto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Kummaggappaṭipanno [kummaggaṃ paṭipanno (syā.)] lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Upanīyati loko addhuvoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāṇo [attāṇo (syā.)] loko anabhissaroti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Assako loko , sabbaṃ pahāya gamanīyanti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Ūno loko atīto taṇhādāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāyano lokasannivāsoti – passantānaṃ…pe… aleṇo lokasannivāsoti – passantānaṃ …pe… asaraṇo lokasannivāsoti – passantānaṃ…pe… asaraṇībhūto lokasannivāsoti – passantānaṃ…pe….

Uddhato loko avūpasantoti – passantānaṃ…pe… sasallo lokasannivāso, viddho puthusallehi; tassa natthañño koci sallānaṃ uddhatā, aññatra mayāti – passantānaṃ…pe… avijjandhakārāvaraṇo lokasannivāso aṇḍabhūto kilesapañjarapakkhitto; tassa natthañño koci ālokaṃ dassetā, aññatra mayāti – passantānaṃ…pe… avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto [tantākulajāto (syā.)] kulāgaṇḍikajāto [guḷāguṇṭhikajāto (syā.), gulāguṇḍikajāto (ka. sī. aṭṭha.) dī. ni. 

117. 什么是如来的大悲等至智？诸佛世尊以多种行相观察众生时，大悲现起。
诸佛世尊观察"世间住处燃烧"时，对众生大悲现起。
诸佛世尊观察"世间住处奔驰"时，对众生大悲现起。
诸佛世尊观察"世间住处前进"时，对众生大悲现起。
诸佛世尊观察"世间住处行邪道"时，对众生大悲现起。
诸佛世尊观察"世间被引向无常"时，对众生大悲现起。
诸佛世尊观察"世间无护无主"时，对众生大悲现起。
诸佛世尊观察"世间无所有，必须舍一切而去"时，对众生大悲现起。
诸佛世尊观察"世间缺乏，为爱所役"时，对众生大悲现起。
诸佛世尊观察"世间住处无保护"时，对众生大悲现起。
诸佛世尊观察"世间住处无庇护"时，对众生大悲现起。
诸佛世尊观察"世间住处无归依"时，对众生大悲现起。
诸佛世尊观察"世间住处无归依处"时，对众生大悲现起。
诸佛世尊观察"世间躁动不安"时，对众生大悲现起。
诸佛世尊观察"世间住处有刺，被多种刺所伤，除我之外无人能拔除其刺"时，对众生大悲现起。
诸佛世尊观察"世间住处为无明黑暗所覆，如蛋壳所包，置于烦恼笼中，除我之外无人能示以光明"时，对众生大悲现起。
诸佛世尊观察"世间住处入于无明，如蛋壳所包，如乱线缠结，如草蓆卷绕，

2.95 passitabbā] muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti – passantānaṃ…pe… avijjāvisadosasaṃlitto lokasannivāso kilesakalalībhūtoti – passantānaṃ…pe… rāgadosamohajaṭājaṭito lokasannivāso; tassa natthañño koci jaṭaṃ vijaṭetā, aññatra mayāti – passantānaṃ…pe….

Taṇhāsaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… taṇhājālena otthaṭo [otthato (ka.)] lokasannivāsoti – passantānaṃ…pe… taṇhāsotena vuyhati lokasannivāsoti – passantānaṃ…pe… taṇhāsaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… taṇhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… taṇhāsantāpena santappati lokasannivāsoti – passantānaṃ…pe… taṇhāpariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….

Diṭṭhisaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… diṭṭhijālena otthaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisotena vuyhati lokasannivāsoti – passantānaṃ…pe… diṭṭhisaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… diṭṭhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisantāpena santappati lokasannivāsoti – passantānaṃ…pe… diṭṭhipariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….

Jātiyā anugato lokasannivāsoti – passantānaṃ…pe… jarāya anusaṭo lokasannivāsoti – passantānaṃ…pe… byādhinā abhibhūto lokasannivāsoti – passantānaṃ …pe… maraṇena abbhāhato lokasannivāsoti – passantānaṃ…pe… dukkhe patiṭṭhito lokasannivāsoti – passantānaṃ…pe….

Taṇhāya uḍḍito lokasannivāsoti – passantānaṃ…pe… jarāpākāraparikkhitto lokasannivāsoti – passantānaṃ…pe… maccupāsena parikkhitto lokasannivāsoti – passantānaṃ…pe… mahābandhanabandho lokasannivāso – rāgabandhanena dosabandhanena mohabandhanena mānabandhanena diṭṭhibandhanena kilesabandhanena duccaritabandhanena; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… mahāsambādhappaṭipanno lokasannivāso; tassa natthañño koci okāsaṃ dassetā, aññatra mayāti – passantānaṃ… mahāpalibodhena palibuddho lokasannivāso; tassa natthañño koci palibodhaṃ chetā, aññatra mayāti – passantānaṃ…pe… mahāpapāte patito lokasannivāso; tassa natthañño koci papātā uddhatā, aññatra mayāti – passantānaṃ…pe… mahākantārappaṭipanno lokasannivāso; tassa natthañño koci kantāraṃ tāretā, aññatra mayāti – passantānaṃ…pe… mahāsaṃsārappaṭipanno lokasannivāso; tassa natthañño koci saṃsārā mocetā, aññatra mayāti – passantānaṃ…pe… mahāvidugge samparivattati lokasannivāso; tassa natthañño koci viduggā uddhatā, aññatra mayāti – passantānaṃ…pe… mahāpalipe [mahāpallepe (syā.)] palipanno lokasannivāso ; tassa natthañño koci palipā uddhatā, aññatra mayāti – passantānaṃ…pe….


不超出恶趣、恶道、堕处、轮回"时，对众生大悲现起。
诸佛世尊观察"世间住处被无明毒所污染，成为烦恼泥浆"时，对众生大悲现起。
诸佛世尊观察"世间住处为贪嗔痴所缠结，除我之外无人能解其结"时，对众生大悲现起。
诸佛世尊观察以下情况时，对众生大悲现起：
"世间住处为渴爱结缚所系"
"世间住处为渴爱之网所覆"
"世间住处为渴爱之流所漂"
"世间住处为渴爱结使所系"
"世间住处为渴爱随眠所随"
"世间住处为渴爱热恼所烧"
"世间住处为渴爱炽燃所烧"
诸佛世尊观察以下情况时，对众生大悲现起：
"世间住处为见结缚所系"
"世间住处为见网所覆"
"世间住处为见流所漂"
"世间住处为见结使所系"
"世间住处为见随眠所随"
"世间住处为见热恼所烧"
"世间住处为见炽燃所烧"
诸佛世尊观察以下情况时，对众生大悲现起：
"世间住处随生而行"
"世间住处为老所随"
"世间住处为病所制"
"世间住处为死所击"
"世间住处住于苦中"
诸佛世尊观察以下情况时，对众生大悲现起：
"世间住处为渴爱所系"
"世间住处为老墙所围"
"世间住处为死网所围"
"世间住处为大缚所缚——贪缚、嗔缚、痴缚、慢缚、见缚、烦恼缚、恶行缚，除我之外无人能解其缚"
"世间住处入大障碍，除我之外无人能示其出路"
"世间住处为大碍所碍，除我之外无人能断其碍"
"世间住处堕大深渊，除我之外无人能拔出深渊"
"世间住处行大旷野，除我之外无人能度其旷野"
"世间住处入大轮回，除我之外无人能解脱轮回"
"世间住处转于大难，除我之外


Abbhāhato lokasannivāsoti – passantānaṃ…pe… āditto lokasannivāso – rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; tassa natthañño koci nibbāpetā, aññatra mayāti – passantānaṃ…pe… unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaroti – passantānaṃ…pe… vajjabandhanabaddho lokasannivāso āghātanapaccupaṭṭhito; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… anātho lokasannivāso paramakāruññappatto; tassa natthañño koci tāyetā, aññatra mayāti – passantānaṃ…pe… dukkhābhitunno [dukkhābhituṇṇo (ka.)] lokasannivāso cirarattaṃ pīḷitoti – passantānaṃ…pe… gadhito lokasannivāso niccaṃ pipāsitoti – passantānaṃ…pe….

Andho lokasannivāso acakkhukoti – passantānaṃ…pe… hatanetto lokasannivāso apariṇāyakoti – passantānaṃ…pe… vipathapakkhando [vipathaṃ pakkhanto (syā.)] lokasannivāso añjasāparaddho; tassa natthañño koci ariyapathaṃ ānetā, aññatra mayāti – passantānaṃ…pe… mahoghapakkhando lokasannivāso; tassa natthañño koci oghā uddhatā, aññatra mayāti – passantānaṃ…pe….



诸佛世尊观察以下情况时，对众生大悲现起：
"世间住处被击打"
"世间住处燃烧——为贪火、嗔火、痴火、生、老、死、愁、悲、苦、忧、恼所烧，除我之外无人能灭其火"
"世间住处被提起，无护无依，受刑罚，如盗贼"
"世间住处为过失所缚，处于刑场，除我之外无人能解其缚"
"世间住处无依无援，处于极悲惨状态，除我之外无人能救护"
"世间住处长时为苦所压迫"
"世间住处贪著，常处于渴求中"
"世间住处盲目无眼"
"世间住处失去眼目，无有引导"
"世间住处行入邪道，失去正路，除我之外无人能引至圣道"
"世间住处陷入大暴流，除我之外无人能拔出暴流"

118. Dvīhi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ…pe… tīhi duccaritehi vippaṭipanno lokasannivāsoti – passantānaṃ…pe… catūhi yogehi yutto lokasannivāso catuyogayojitoti – passantānaṃ…pe… catūhi ganthehi [gaṇṭhehi (syā.)] ganthito lokasannivāsoti – passantānaṃ…pe… catūhi upādānehi upādiyati lokasannivāsoti – passantānaṃ…pe… pañcagatisamāruḷho lokasannivāsoti – passantānaṃ…pe… pañcahi kāmaguṇehi rajjati lokasannivāsoti – passantānaṃ…pe… pañcahi nīvaraṇehi otthaṭo lokasannivāsoti – passantānaṃ…pe… chahi vivādamūlehi vivadati lokasannivāsoti – passantānaṃ…pe… chahi taṇhākāyehi rajjati lokasannivāsoti – passantānaṃ…pe… chahi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ …pe… sattahi anusayehi anusaṭo lokasannivāsoti – passantānaṃ…pe… sattahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… sattahi mānehi unnato [uṇṇato (syā. ka.)] lokasannivāsoti – passantānaṃ…pe… aṭṭhahi lokadhammehi samparivattati lokasannivāsoti – passantānaṃ…pe… aṭṭhahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… aṭṭhahi purisadosehi dussati lokasannivāsoti – passantānaṃ…pe… navahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ …pe… navavidhamānehi unnato lokasannivāsoti – passantānaṃ…pe… navahi taṇhāmūlakehi dhammehi rajjati lokasannivāsoti – passantānaṃ…pe… dasahi kilesavatthūhi kilissati lokasannivāsoti – passantānaṃ…pe… dasahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ…pe… dasahi akusalakammapathehi samannāgato lokasannivāsoti – passantānaṃ…pe… dasahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… dasahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… dasavatthukāya micchādiṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… aṭṭhasatataṇhāpapañcasatehi papañcito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.

Ahañcamhi tiṇṇo, loko ca atiṇṇo ahaṃ camhi mutto, loko ca amutto; ahañcamhi danto, loko ca adanto; ahaṃ camhi santo, loko ca asanto; ahaṃ camhi assattho, loko ca anassattho; ahaṃ camhi parinibbuto, loko ca aparinibbuto; pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto pare ca parinibbāpetunti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Idaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ.

Mahākaruṇāñāṇaniddeso ekasattatimo.

72-73. Sabbaññutañāṇaniddeso

119. Katamaṃ tathāgatassa sabbaññutaññāṇaṃ? Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ [anāvaraṇaṃ ñāṇaṃ (syā.) evamuparipi].



118. 诸佛世尊观察以下情况时，对众生大悲现起：
"世间住处为二种邪见所缠"
"世间住处行三种恶行"
"世间住处为四轭所系，被四轭所轭"
"世间住处为四系所缚"
"世间住处为四取所取"
"世间住处升入五趣"
"世间住处贪著五欲功德"
"世间住处为五盖所覆"
"世间住处以六诤根而诤"
"世间住处贪著六爱身"
"世间住处为六邪见所缠"
"世间住处为七随眠所随"
"世间住处为七结所系"
"世间住处为七慢所高举"
"世间住处为八世间法所转"
"世间住处行八邪"
"世间住处为八人过失所恼"
"世间住处为九嗔恼事所恼"
"世间住处为九种慢所高举"
"世间住处贪著九爱根法"
"世间住处为十烦恼事所染"
"世间住处为十嗔恼事所恼"
"世间住处具足十不善业道"
"世间住处为十结所系"
"世间住处行十邪"
"世间住处具足十事邪见"
"世间住处具足十事边执见"
"世间住处为一百零八爱戏论所戏论"
"世间住处为六十二见所缠"
"我已度脱，而世间未度脱；我已解脱，而世间未解脱；我已调伏，而世间未调伏；我已寂静，而世间未寂静；我已安慰，而世间未安慰；我已般涅槃，而世间未般涅槃。我既已度脱，能度脱他人；我既已解脱，能解脱他人；我既已调伏，能调伏他人；我既已寂静，能令他人寂静；我既已安慰，能安慰他人；我既已般涅槃，能令他人般涅槃。"
这是如来的大悲等至智。
第七十一 大悲智的解说
72-73. 一切智智的解说
119. 什么是如来的一切智智？知一切有为无为法无余，是为一切智智。其中无障碍，是为无碍智。

120. Atītaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Anāgataṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Paccuppannaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Cakkhu ceva rūpā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Sotañceva saddā ca…pe… ghānañceva gandhā ca… jivhā ceva rasā ca… kāyo ceva phoṭṭhabbā ca… mano ceva dhammā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā rūpassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā vedanāya…pe… yāvatā saññāya…pe… yāvatā saṅkhārānaṃ…pe… yāvatā viññāṇassa …pe… yāvatā cakkhussa…pe… jarāmaraṇassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā abhiññāya abhiññaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā pariññāya pariññaṭṭhaṃ…pe… yāvatā pahānassa [pahānāya (syā.)] pahānaṭṭhaṃ…pe… yāvatā bhāvanāya bhāvanaṭṭhaṃ…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā khandhānaṃ khandhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhātūnaṃ dhātuṭṭhaṃ…pe… yāvatā āyatanānaṃ āyatanaṭṭhaṃ…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭhaṃ…pe… yāvatā asaṅkhatassa asaṅkhataṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā kusale dhamme, sabbaṃ [sabbe (aṭṭhakathā)] jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā akusale dhamme…pe… yāvatā abyākate dhamme… yāvatā kāmāvacare dhamme… yāvatā rūpāvacare dhamme… yāvatā arūpāvacare dhamme… yāvatā apariyāpanne dhamme, sabbaṃ [sabbe (aṭṭhakathā)] jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā dukkhassa dukkhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭhaṃ…pe… yāvatā nirodhassa nirodhaṭṭhaṃ…pe… yāvatā maggassa maggaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭhaṃ…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭhaṃ…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.


120. 知一切过去，是为一切智智。其中无障碍，是为无碍智。知一切未来，是为一切智智。其中无障碍，是为无碍智。知一切现在，是为一切智智。其中无障碍，是为无碍智。
眼与色，如是知一切，是为一切智智。其中无障碍，是为无碍智。耳与声...鼻与香...舌与味...身与触...意与法，如是知一切，是为一切智智。其中无障碍，是为无碍智。
所有无常义、苦义、无我义，知一切，是为一切智智。其中无障碍，是为无碍智。所有色的无常义、苦义、无我义，知一切，是为一切智智。其中无障碍，是为无碍智。所有受的...想的...行的...识的...眼的...乃至老死的无常义、苦义、无我义，知一切，是为一切智智。其中无障碍，是为无碍智。
所有神通的神通义，知一切，是为一切智智。其中无障碍，是为无碍智。所有遍知的遍知义...所有断的断义...所有修的修义...所有证的证义，知一切，是为一切智智。其中无障碍，是为无碍智。
所有蕴的蕴义，知一切，是为一切智智。其中无障碍，是为无碍智。所有界的界义...所有处的处义...所有有为的有为义...所有无为的无为义，知一切，是为一切智智。其中无障碍，是为无碍智。
所有善法，知一切，是为一切智智。其中无障碍，是为无碍智。所有不善法...所有无记法...所有欲界法...所有色界法...所有无色界法...所有出世间法，知一切，是为一切智智。其中无障碍，是为无碍智。
所有苦的苦义，知一切，是为一切智智。其中无障碍，是为无碍智。所有集的集义...所有灭的灭义...所有道的道义，知一切，是为一切智智。其中无障碍，是为无碍智。
所有义无碍解的义无碍解义，知一切，是为一切智智。其中无障碍，是为无碍智。所有法无碍解的法无碍解义...所有词无碍解的词无碍解义...所有辩无碍解的辩无碍解义，知一切，是为一切智智。其中无障碍，是为


Yāvatā indriyaparopariyattañāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ…pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.



所有根上下智，知一切，是为一切智智。其中无障碍，是为无碍智。所有众生意乐随眠智...所有双神变智...所有大悲等至智，知一切，是为一切智智。其中无障碍，是为无碍智。
所有天、魔、梵世间，沙门、婆罗门、天、人众中所见、所闻、所觉、所知、所得、所寻、意所思惟，知一切，是为一切智智。其中无障碍，是为无碍智。

121.

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ.

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti [mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85].

Samantacakkhūti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni. Dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ, dukkhanirodhe ñāṇaṃ buddhañāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ buddhañāṇaṃ, atthapaṭisambhide ñāṇaṃ buddhañāṇaṃ, dhammapaṭisambhide ñāṇaṃ buddhañāṇaṃ, niruttipaṭisambhide ñāṇaṃ buddhañāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ buddhañāṇaṃ, indriyaparopariyatte ñāṇaṃ buddhañāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ buddhañāṇaṃ, yamakapāṭihīre ñāṇaṃ buddhañāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ buddhañāṇaṃ, sabbaññutaññāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ – imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.

Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto; aññāto dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito, sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho…pe… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito , sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā indriyaparopariyattañāṇaṃ…pe… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ; sabba ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya mahākaruṇāsamāpattiyā ñāṇaṃ natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

Sabbaññutañāṇaniddeso tesattatimo.

Ñāṇakathā niṭṭhitā.

2. Diṭṭhikathā



121.
"此中无有未见者，亦无未知未证者，
一切所应知已知，故如来名遍眼者。"
为何称为遍眼？十四种佛智：苦智是佛智，苦集智是佛智，苦灭智是佛智，趣苦灭道智是佛智，义无碍解智是佛智，法无碍解智是佛智，词无碍解智是佛智，辩无碍解智是佛智，根上下智是佛智，众生意乐随眠智是佛智，双神变智是佛智，大悲等至智是佛智，一切智智是佛智，无碍智是佛智——这是十四种佛智。这十四种佛智中，八智与声闻共，六智不共声闻。
所有苦的苦义，皆已知；无未知的苦义，是为一切智智。其中无障碍，是为无碍智。所有苦的苦义，皆已知，皆已见，皆已解，皆已证，皆已以慧触及；无未以慧触及的苦义，是为一切智智。其中无障碍，是为无碍智。所有集的集义...所有灭的灭义...所有道的道义...所有义无碍解的义无碍解义...所有法无碍解的法无碍解义...所有词无碍解的词无碍解义...所有辩无碍解的辩无碍解义，皆已知，皆已见，皆已解，皆已证，皆已以慧触及；无未以慧触及的辩无碍解义，是为一切智智。其中无障碍，是为无碍智。
所有根上下智...所有众生意乐随眠智...所有双神变智...所有大悲等至智，皆已知，皆已见，皆已解，皆已证，皆已以慧触及；无未以慧触及的大悲等至智，是为一切智智。其中无障碍，是为无碍智。
所有天、魔、梵世间，沙门、婆罗门、天、人众中所见、所闻、所觉、所知、所得、所寻、意所思惟，皆已知，皆已见，皆已解，皆已证，皆已以慧触及；无未以慧触及者，是为一切智智。其中无障碍，是为无碍智。
"此中无有未见者，亦无未知未证者，
一切所应知已知，故如来名遍眼者。"
第七十三 一切智智的解说
智说完毕
2. 见说

122. Kā diṭṭhi, kati diṭṭhiṭṭhānāni, kati diṭṭhipariyuṭṭhānāni, kati diṭṭhiyo, kati diṭṭhābhinivesā, katamo diṭṭhiṭṭhānasamugghātoti?

[1] Kā diṭṭhīti abhinivesaparāmāso diṭṭhi. [2] Kati diṭṭhiṭṭhānānīti aṭṭha diṭṭhiṭṭhānāni. [3] Kati diṭṭhipariyuṭṭhānānīti aṭṭhārasa diṭṭhipariyuṭṭhānāni. [4] Kati diṭṭhiyoti soḷasa diṭṭhiyo. [5] Kati diṭṭhābhinivesāti tīṇi sataṃ diṭṭhābhinivesā. [6] Katamo diṭṭhiṭṭhānasamugghātoti sotāpattimaggo diṭṭhiṭṭhānasamugghāto .



122. 什么是见？几种见处？几种见缠？几种见？几种见执着？什么是见处的断除？
[1] 什么是见？执取妄执是见。
[2] 几种见处？八种见处。
[3] 几种见缠？十八种见缠。
[4] 几种见？十六种见。
[5] 几种见执着？三百种见执着。
[6] 什么是见处的断除？预流道是见处的断除。

123. Kathaṃ abhinivesaparāmāso diṭṭhi?[kati abhinivesaparāmāso diṭṭhīti (syā.)] Rūpaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuṃ etaṃ mama…pe… sotaṃ etaṃ mama… ghānaṃ etaṃ mama… jivhaṃ etaṃ mama… kāyaṃ etaṃ mama… manaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpe [rūpaṃ (syā.) tathā pañcasu ārammaṇesu ekavacanena] etaṃ mama…pe… sadde etaṃ mama… gandhe etaṃ mama… rase etaṃ mama… phoṭṭhabbe etaṃ mama… dhamme etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuviññāṇaṃ etaṃ mama…pe… sotaviññāṇaṃ etaṃ mama… ghānaviññāṇaṃ etaṃ mama… jivhāviññāṇaṃ etaṃ mama… kāyaviññāṇaṃ etaṃ mama… manoviññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassaṃ etaṃ mama…pe… sotasamphassaṃ etaṃ mama… ghānasamphassaṃ etaṃ mama… jivhāsamphassaṃ etaṃ mama… kāyasamphassaṃ etaṃ mama… manosamphassaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassajaṃ vedanaṃ…pe… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Rūpasaññaṃ etaṃ mama…pe… saddasaññaṃ etaṃ mama… gandhasaññaṃ etaṃ mama… rasasaññaṃ etaṃ mama… phoṭṭhabbasaññaṃ etaṃ mama… dhammasaññaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpasañcetanaṃ etaṃ mama…pe… saddasañcetanaṃ etaṃ mama… gandhasañcetanaṃ etaṃ mama… rasasañcetanaṃ etaṃ mama… phoṭṭhabbasañcetanaṃ etaṃ mama… dhammasañcetanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpataṇhaṃ etaṃ mama…pe… saddataṇhaṃ etaṃ mama… gandhataṇhaṃ etaṃ mama… rasataṇhaṃ etaṃ mama… phoṭṭhabbataṇhaṃ etaṃ mama… dhammataṇhaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavitakkaṃ etaṃ mama…pe… saddavitakkaṃ etaṃ mama… gandhavitakkaṃ etaṃ mama… rasavitakkaṃ etaṃ mama… phoṭṭhabbavitakkaṃ etaṃ mama… dhammavitakkaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavicāraṃ etaṃ mama…pe… saddavicāraṃ etaṃ mama… gandhavicāraṃ etaṃ mama… rasavicāraṃ etaṃ mama… phoṭṭhabbavicāraṃ etaṃ mama… dhammavicāraṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Pathavīdhātuṃ etaṃ mama…pe… āpodhātuṃ etaṃ mama… tejodhātuṃ etaṃ mama… vāyodhātuṃ etaṃ mama… ākāsadhātuṃ etaṃ mama… viññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Pathavīkasiṇaṃ etaṃ mama…pe… āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ … nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ… ākāsakasiṇaṃ… viññāṇakasiṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.


123. 如何执取妄执是见？
"色是我所，这是我，这是我的我"——执取妄执是见。
"受是我所...想是我所...行是我所...识是我所，这是我，这是我的我"——执取妄执是见。
"眼是我所...耳是我所...鼻是我所...舌是我所...身是我所...意是我所，这是我，这是我的我"——执取妄执是见。
"色是我所...声是我所...香是我所...味是我所...触是我所...法是我所，这是我，这是我的我"——执取妄执是见。
"眼识是我所...耳识是我所...鼻识是我所...舌识是我所...身识是我所...意识是我所，这是我，这是我的我"——执取妄执是见。
"眼触是我所...耳触是我所...鼻触是我所...舌触是我所...身触是我所...意触是我所，这是我，这是我的我"——执取妄执是见。
"眼触生受...耳触生受...鼻触生受...舌触生受...身触生受...意触生受是我所，这是我，这是我的我"——执取妄执是见。
"色想是我所...声想是我所...香想是我所...味想是我所...触想是我所...法想是我所，这是我，这是我的我"——执取妄执是见。
"色思是我所...声思是我所...香思是我所...味思是我所...触思是我所...法思是我所，这是我，这是我的我"——执取妄执是见。
"色爱是我所...声爱是我所...香爱是我所...味爱是我所...触爱是我所...法爱是我所，这是我，这是我的我"——执取妄执是见。
"色寻是我所...声寻是我所...香寻是我所...味寻是我所...触寻是我所...法寻是我所，这是我，这是我的我"——执取妄执是见。
"色伺是我所...声伺是我所...香伺是我所...味伺是我所...触伺是我所...法伺是我所，这是我，这是我的我"——执取妄执是见。
"地界是我所...水界是我所...火界是我所...风界是我所...空界是我所...识界是我所，这是我，这是我的我"——执取妄执是见。
"地遍是我所...水遍...火遍...风遍...青遍...黄遍...赤遍...白遍...空遍...识遍是我所，这是我，这是我的我"——执取妄执是见。


Kesaṃ etaṃ mama…pe… lomaṃ etaṃ mama… nakhaṃ etaṃ mama… dantaṃ etaṃ mama… tacaṃ etaṃ mama… maṃsaṃ etaṃ mama… nhāruṃ etaṃ mama… aṭṭhiṃ etaṃ mama… aṭṭhimiñjaṃ etaṃ mama… vakkaṃ etaṃ mama… hadayaṃ etaṃ mama… yakanaṃ etaṃ mama… kilomakaṃ etaṃ mama… pihakaṃ etaṃ mama… papphāsaṃ etaṃ mama… antaṃ etaṃ mama… antaguṇaṃ etaṃ mama… udariyaṃ etaṃ mama… karīsaṃ etaṃ mama… pittaṃ etaṃ mama… semhaṃ etaṃ mama… pubbaṃ etaṃ mama … lohitaṃ etaṃ mama… sedaṃ etaṃ mama… medaṃ etaṃ mama… assuṃ etaṃ mama… vasaṃ etaṃ mama … kheḷaṃ etaṃ mama… siṅghāṇikaṃ etaṃ mama… lasikaṃ etaṃ mama… muttaṃ etaṃ mama… matthaluṅgaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Cakkhāyatanaṃ etaṃ mama…pe… rūpāyatanaṃ etaṃ mama… sotāyatanaṃ etaṃ mama… saddāyatanaṃ etaṃ mama… ghānāyatanaṃ etaṃ mama… gandhāyatanaṃ etaṃ mama… jivhāyatanaṃ etaṃ mama… rasāyatanaṃ etaṃ mama… kāyāyatanaṃ etaṃ mama… phoṭṭhabbāyatanaṃ etaṃ mama… manāyatanaṃ etaṃ mama… dhammāyatanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Cakkhudhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… cakkhuviññāṇadhātuṃ etaṃ mama… sotadhātuṃ etaṃ mama… saddadhātuṃ etaṃ mama… sotaviññāṇadhātuṃ etaṃ mama… ghānadhātuṃ etaṃ mama… gandhadhātuṃ etaṃ mama… ghānaviññāṇadhātuṃ etaṃ mama… jivhādhātuṃ etaṃ mama… rasadhātuṃ etaṃ mama… jivhāviññāṇadhātuṃ etaṃ mama… kāyadhātuṃ etaṃ mama… phoṭṭhabbadhātuṃ etaṃ mama… kāyaviññāṇadhātuṃ etaṃ mama… manodhātuṃ etaṃ mama… dhammadhātuṃ etaṃ mama… manoviññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Cakkhundriyaṃ etaṃ mama…pe… sotindriyaṃ etaṃ mama… ghānindriyaṃ etaṃ mama… jivhindriyaṃ etaṃ mama… kāyindriyaṃ etaṃ mama… manindriyaṃ etaṃ mama… jīvitindriyaṃ etaṃ mama… itthindriyaṃ etaṃ mama… purisindriyaṃ etaṃ mama… sukhindriyaṃ etaṃ mama… dukkhindriyaṃ etaṃ mama… somanassindriyaṃ etaṃ mama… domanassindriyaṃ etaṃ mama… upekkhindriyaṃ etaṃ mama… saddhindriyaṃ etaṃ mama… vīriyindriyaṃ etaṃ mama… satindriyaṃ etaṃ mama… samādhindriyaṃ etaṃ mama… paññindriyaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Kāmadhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… arūpadhātuṃ etaṃ mama… kāmabhavaṃ etaṃ mama… rūpabhavaṃ etaṃ mama… arūpabhavaṃ etaṃ mama… saññābhavaṃ etaṃ mama… asaññābhavaṃ etaṃ mama… nevasaññānāsaññābhavaṃ etaṃ mama… ekavokārabhavaṃ etaṃ mama… catuvokārabhavaṃ etaṃ mama… pañcavokārabhavaṃ etaṃ mama… paṭhamajjhānaṃ etaṃ mama… dutiyajjhānaṃ etaṃ mama… tatiyajjhānaṃ etaṃ mama… catutthajjhānaṃ etaṃ mama… mettaṃ cetovimuttiṃ etaṃ mama… karuṇaṃ cetovimuttiṃ etaṃ mama… muditaṃ cetovimuttiṃ etaṃ mama… upekkhaṃ cetovimuttiṃ etaṃ mama… ākāsānañcāyatanasamāpattiṃ etaṃ mama… viññāṇañcāyatanasamāpattiṃ etaṃ mama… ākiñcaññāyatanasamāpattiṃ etaṃ mama… nevasaññānāsaññāyatanasamāpattiṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.


"发是我所...毛是我所...爪是我所...齿是我所...皮是我所...肉是我所...筋是我所...骨是我所...骨髓是我所...肾是我所...心是我所...肝是我所...膜是我所...脾是我所...肺是我所...肠是我所...肠间膜是我所...胃中物是我所...粪是我所...胆汁是我所...痰是我所...脓是我所...血是我所...汗是我所...脂肪是我所...泪是我所...脂膏是我所...唾是我所...鼻涕是我所...关节滑液是我所...尿是我所...脑是我所，这是我，这是我的我"——执取妄执是见。
"眼处是我所...色处是我所...耳处是我所...声处是我所...鼻处是我所...香处是我所...舌处是我所...味处是我所...身处是我所...触处是我所...意处是我所...法处是我所，这是我，这是我的我"——执取妄执是见。
"眼界是我所...色界是我所...眼识界是我所...耳界是我所...声界是我所...耳识界是我所...鼻界是我所...香界是我所...鼻识界是我所...舌界是我所...味界是我所...舌识界是我所...身界是我所...触界是我所...身识界是我所...意界是我所...法界是我所...意识界是我所，这是我，这是我的我"——执取妄执是见。
"眼根是我所...耳根是我所...鼻根是我所...舌根是我所...身根是我所...意根是我所...命根是我所...女根是我所...男根是我所...乐根是我所...苦根是我所...喜根是我所...忧根是我所...舍根是我所...信根是我所...精进根是我所...念根是我所...定根是我所...慧根是我所，这是我，这是我的我"——执取妄执是见。
"欲界是我所...色界是我所...无色界是我所...欲有是我所...色有是我所...无色有是我所...想有是我所...无想有是我所...非想非非想有是我所...一蕴有是我所...四蕴有是我所...五蕴有是我所...初禅是我所...第二禅是我所...第三禅是我所...第四禅是我所...慈心解脱是我所...悲心解脱是我所...喜心解脱是我所...舍心解脱是我所...空无边处定是我所...识无边处定是我所...无所有处定是我所...非想非非想处定是我所，这是我，这是我的我"——执取妄执是见。


Avijjaṃ etaṃ mama…pe… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama… nāmarūpaṃ etaṃ mama… saḷāyatanaṃ etaṃ mama… phassaṃ etaṃ mama… vedanaṃ etaṃ mama… taṇhaṃ etaṃ mama… upādānaṃ etaṃ mama… bhavaṃ etaṃ mama … jātiṃ etaṃ mama… jarāmaraṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Evaṃ abhinivesaparāmāso diṭṭhi.

124. Katamāni aṭṭha diṭṭhiṭṭhānāni? Khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhānaṃ, phassopi diṭṭhiṭṭhānaṃ, saññāpi diṭṭhiṭṭhānaṃ, vitakkopi [vitakkāpi (syā.)] diṭṭhiṭṭhānaṃ, ayoniso manasikāropi diṭṭhiṭṭhānaṃ, pāpamittopi diṭṭhiṭṭhānaṃ, paratoghosopi diṭṭhiṭṭhānaṃ.

Khandhā hetu khandhā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ khandhāpi diṭṭhiṭṭhānaṃ. Avijjā hetu avijjā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ avijjāpi diṭṭhiṭṭhānaṃ. Phasso hetu phasso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ phassopi diṭṭhiṭṭhānaṃ. Saññā hetu saññā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ saññāpi diṭṭhiṭṭhānaṃ. Vitakko hetu vitakko paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ vitakkopi diṭṭhiṭṭhānaṃ. Ayoniso manasikāro hetu ayoniso manasikāro paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ ayoniso manasikāropi diṭṭhiṭṭhānaṃ. Pāpamitto hetu pāpamitto paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ pāpamittopi diṭṭhiṭṭhānaṃ. Paratoghoso hetu paratoghoso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ paratoghosopi diṭṭhiṭṭhānaṃ. Imāni aṭṭha diṭṭhiṭṭhānāni.

125. Katamāni aṭṭhārasa diṭṭhipariyuṭṭhānāni? Yā diṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho , diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imāni aṭṭhārasa diṭṭhipariyuṭṭhānāni.

126. Katamā soḷasa diṭṭhiyo? Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi, sakkāyadiṭṭhi, sakkāyavatthukā sassatadiṭṭhi, sakkāyavatthukā ucchedadiṭṭhi, antaggāhikādiṭṭhi, pubbantānudiṭṭhi, aparantānudiṭṭhi, saññojanikā diṭṭhi, ahanti mānavinibandhā diṭṭhi, mamanti mānavinibandhā diṭṭhi, attavādapaṭisaṃyuttā diṭṭhi, lokavādapaṭisaṃyuttā diṭṭhi, bhavadiṭṭhi, vibhavadiṭṭhi – imā soḷasa diṭṭhiyo.



"无明是我所...行是我所...识是我所...名色是我所...六处是我所...触是我所...受是我所...爱是我所...取是我所...有是我所...生是我所...老死是我所，这是我，这是我的我"——执取妄执是见。如是执取妄执是见。
124. 什么是八种见处？蕴是见处，无明是见处，触是见处，想是见处，寻是见处，不如理作意是见处，恶友是见处，从他闻是见处。
蕴是因，蕴是缘，依之而生起见处——如是蕴是见处。无明是因，无明是缘，依之而生起见处——如是无明是见处。触是因，触是缘，依之而生起见处——如是触是见处。想是因，想是缘，依之而生起见处——如是想是见处。寻是因，寻是缘，依之而生起见处——如是寻是见处。不如理作意是因，不如理作意是缘，依之而生起见处——如是不如理作意是见处。恶友是因，恶友是缘，依之而生起见处——如是恶友是见处。从他闻是因，从他闻是缘，依之而生起见处——如是从他闻是见处。这是八种见处。
125. 什么是十八种见缠？即：见、见行、见丛、见荒、见戏论、见动摇、见结、见箭、见障、见碍、见缚、见险、见随眠、见热恼、见烧热、见结缚、见取、见执著、见妄执——这是十八种见缠。
126. 什么是十六种见？味着见、我见、邪见、有身见、以有身为基的常见、以有身为基的断见、边执见、前际随见、后际随见、结缚见、"我"的慢系缚见、"我所"的慢系缚见、我语相应见、世间相应见、有见、无有见——这是十六种见。

127. Katame tīṇi sataṃ diṭṭhābhinivesā? Assādadiṭṭhiyā katihākārehi abhiniveso hoti? Attānudiṭṭhiyā katihākārehi abhiniveso hoti? Micchādiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya sassatadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya ucchedadiṭṭhiyā katihākārehi abhiniveso hoti? Antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? Pubbantānudiṭṭhiyā katihākārehi abhiniveso hoti? Aparantānudiṭṭhiyā katihākārehi abhiniveso hoti? Saññojanikāya diṭṭhiyā katihākārehi abhiniveso hoti? Ahanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Mamanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Attavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Lokavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Bhavadiṭṭhiyā katihākārehi abhiniveso hoti? Vibhavadiṭṭhiyā katihākārehi abhiniveso hoti?

Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso hoti. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Micchādiṭṭhiyā dasahākārehi abhiniveso hoti. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso hoti. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā paññāsāya ākārehi abhiniveso hoti . Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Aparantānudiṭṭhiyā catucattālīsāya ākārehi abhiniveso hoti. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Ahanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Mamanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso hoti. Bhavadiṭṭhiyā ekena ākārena [ekūnavīsatiyā ākārena (syā.)] abhiniveso hoti. Vibhavadiṭṭhiyā ekena ākārena abhiniveso hoti.

1. Assādadiṭṭhiniddeso



127. 什么是三百种见执着？味着见以几种方式执着？我见以几种方式执着？邪见以几种方式执着？有身见以几种方式执着？以有身为基的常见以几种方式执着？以有身为基的断见以几种方式执着？边执见以几种方式执着？前际随见以几种方式执着？后际随见以几种方式执着？结缚见以几种方式执着？"我"的慢系缚见以几种方式执着？"我所"的慢系缚见以几种方式执着？我语相应见以几种方式执着？世间相应见以几种方式执着？有见以几种方式执着？无有见以几种方式执着？
味着见以三十五种方式执着。我见以二十种方式执着。邪见以十种方式执着。有身见以二十种方式执着。以有身为基的常见以十五种方式执着。以有身为基的断见以五种方式执着。边执见以五十种方式执着。前际随见以十八种方式执着。后际随见以四十四种方式执着。结缚见以十八种方式执着。"我"的慢系缚见以十八种方式执着。"我所"的慢系缚见以十八种方式执着。我语相应见以二十种方式执着。世间相应见以八种方式执着。有见以一种方式执着。无有见以一种方式执着。
1. 味着见的解说

128. Assādadiṭṭhiyā katamehi pañcatiṃsāya ākārehi abhiniveso hoti? Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.

Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo [yā diṭṭhi yo rāgo (syā.)], so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo – ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yaṃ ceva pathavirasaṃ upādiyati, yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya [asāratāya (syā.)] saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho, diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.

129. Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo.

Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca…pe… yaṃ saṅkhāre [ye saṅkhāre (ka.) saṃ. ni. 

128. 味着见以哪三十五种方式执着？缘于色生起乐与喜，这是色的味着——执取妄执是见。见非味着，味着非见。见是一事，味着是另一事。见与味着——这称为味着见。
味着见是邪见，是见的违逆。具有此见违逆的人是见违逆者。不应亲近、不应结交、不应侍奉见违逆者。为什么？因为他的见是恶的。见贪非见。见非贪。见是一事，贪是另一事。见与贪——这称为见贪。具有此见及此贪的人是见贪染者。施与见贪染者的布施不得大果、不得大利。为什么？因为他的见是恶的味着见邪见。
邪见者有二趣——地狱或畜生。邪见者随见完全受持的身业、语业、意业，以及其思、愿、誓愿、行，这一切法都导向不可意、不可爱、不可乐、不利、苦。为什么？因为他的见是恶的。譬如楝树种子、葫芦种子、苦瓜种子，置于湿土中，吸收地味、水味，一切都转为苦味、辛辣味、不可意味。为什么？因为种子是恶的。如是邪见者随见完全受持的身业、语业、意业，以及其思、愿、誓愿、行，这一切法都导向不可意、不可爱、不可乐、不利、苦。为什么？因为他的见是恶的味着见邪见。
邪见是见行、见丛、见荒、见戏论、见动摇、见结、见箭、见障、见碍、见缚、见险、见随眠、见热恼、见烧热、见结缚、见取、见执着、见妄执——以这十八种方式扰乱心的结缚。
129. 有既是结又是见者，有是结而非见者。什么是既是结又是见者？有身见、戒禁取——这些既是结又是见。什么是是结而非见者？欲贪结、嗔恚结、慢结、疑结、有贪结、嫉结、悭结、随眠结、无明结——这些是结而非见。
缘受...缘想...

3.28 passitabbā] paṭicca…pe… yaṃ viññāṇaṃ paṭicca… yaṃ cakkhuṃ paṭicca… yaṃ sotaṃ paṭicca… yaṃ ghānaṃ paṭicca… yaṃ jivhaṃ paṭicca… yaṃ kāyaṃ paṭicca… yaṃ manaṃ paṭicca… yaṃ rūpe paṭicca… yaṃ sadde paṭicca… yaṃ gandhe paṭicca … yaṃ rase paṭicca… yaṃ phoṭṭhabbe paṭicca… yaṃ dhamme paṭicca… yaṃ cakkhuviññāṇaṃ paṭicca… yaṃ sotaviññāṇaṃ paṭicca… yaṃ ghānaviññāṇaṃ paṭicca… yaṃ jivhāviññāṇaṃ paṭicca… yaṃ kāyaviññāṇaṃ paṭicca… yaṃ manoviññāṇaṃ paṭicca … yaṃ cakkhusamphassaṃ paṭicca… yaṃ sotasamphassaṃ paṭicca… yaṃ ghānasamphassaṃ paṭicca… yaṃ jivhāsamphassaṃ paṭicca… yaṃ kāyasamphassaṃ paṭicca… yaṃ manosamphassaṃ paṭicca… yaṃ cakkhusamphassajaṃ vedanaṃ paṭicca… yaṃ sotasamphassajaṃ vedanaṃ paṭicca… yaṃ ghānasamphassajaṃ vedanaṃ paṭicca… yaṃ jivhāsamphassajaṃ vedanaṃ paṭicca… yaṃ kāyasamphassajaṃ vedanaṃ paṭicca… yaṃ manosamphassajaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manosamphassajāya vedanāya assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.

Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo, so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo, ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.


缘行...缘识...缘眼...缘耳...缘鼻...缘舌...缘身...缘意...缘色...缘声...缘香...缘味...缘触...缘法...缘眼识...缘耳识...缘鼻识...缘舌识...缘身识...缘意识...缘眼触...缘耳触...缘鼻触...缘舌触...缘身触...缘意触...缘眼触生受...缘耳触生受...缘鼻触生受...缘舌触生受...缘身触生受...缘意触生受而生起乐与喜，这是意触生受的味着——执取妄执是见。见非味着，味着非见。见是一事，味着是另一事。见与味着——这称为味着见。
味着见是邪见，是见的违逆。具有此见违逆的人是见违逆者。不应亲近、不应结交、不应侍奉见违逆者。为什么？因为他的见是恶的。见贪非见。见非贪。见是一事，贪是另一事。见与贪——这称为见贪。具有此见及此贪的人是见贪染者。施与见贪染者的布施不得大果、不得大利。为什么？因为他的见是恶的味着见邪见。
邪见者有二趣——地狱或畜生。邪见者随见完全受持的身业、语业、意业，以及其思、愿、誓愿、行，这一切法都导向不可意、不可爱、不可乐、不利、苦。为什么？因为他的见是恶的。譬如楝树种子、葫芦种子、苦瓜种子，置于湿土中，吸收地味、水味，一切都转为苦味、辛辣味、不可意味。为什么？因为种子是恶的。如是邪见者随见完全受持的身业、语业、意业，以及其思、愿、誓愿、行，这一切法都导向不可意、不可爱、不可乐、不利、苦。为什么？因为他的见是恶的味着见邪见。
邪见是见行、见丛...见执着、见妄执——以这十八种方式扰乱心的结缚。


Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo. Assādadiṭṭhiyā imehi pañcatiṃsāya ākārehi abhiniveso hoti.

Assādadiṭṭhiniddeso paṭhamo.

2. Attānudiṭṭhiniddeso

130. Attānudiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.



有既是结又是见者，有是结而非见者。什么是既是结又是见者？有身见、戒禁取——这些既是结又是见。什么是是结而非见者？欲贪结、嗔恚结、慢结、疑结、有贪结、嫉结、悭结、随眠结、无明结——这些是结而非见。味着见以这三十五种方式执着。
味着见解说第一。
2. 我见解说
130. 我见以哪二十种方式执着？此处，未闻法的凡夫不见圣者、不知圣法、不善巧圣法、不修习圣法，不见善士、不知善士法、不善巧善士法、不修习善士法，视色为我，或视我有色，或视色在我中，或视我在色中；受...想...行...视识为我，或视我有识，或视识在我中，或视我在识中。;

131. Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ attato samanupassati – ‘‘yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ pathavīkasiṇa’’nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco pathavīkasiṇaṃ attato samanupassati – ‘‘yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ , taṃ pathavīkasiṇa’’nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… attānudiṭṭhi micchādiṭṭhi. Micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo.

Idhekacco āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ attato samanupassati – ‘‘yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti. Odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo; yo vaṇṇo, sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evameva idhekacco…pe… odātakasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati.

Kathaṃ rūpavantaṃ attānaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati.



131. 如何将色法视为自我?在此,某人将地遍视为自我 - "地遍是我,我是地遍"。他将地遍和自我视为不二。就像燃烧的油灯,"火焰是颜色,颜色是火焰" - 将火焰和颜色视为不二。同样地,在此某人将地遍视为自我 - "地遍是我,我是地遍"。他将地遍和自我视为不二。执着和执取是见。见不是所缘,所缘不是见。见是一回事,所缘是另一回事。见和所缘 - 这是第一种以色法为所缘的自我见。自我见是邪见,是见的败坏...自我见是邪见。持邪见的人只有两种去处...这些是结,而不是见。
在此,某人将水遍...火遍...风遍...青遍...黄遍...赤遍...白遍视为自我 - "白遍是我,我是白遍"。他将白遍和自我视为不二。就像燃烧的油灯,"火焰是颜色,颜色是火焰" - 将火焰和颜色视为不二。同样地,在此某人...将白遍和自我视为不二。执着和执取是见。见不是所缘,所缘不是见。见是一回事,所缘是另一回事。见和所缘 - 这是第一种以色法为所缘的自我见。自我见是邪见,是见的败坏...这些是结,而不是见。这就是如何将色法视为自我。
如何将自我视为有色?在此,某人将受...想...行...识视为自我。他这样想:"这确实是我的自我。而这个自我,通过这个色法而有色。"他将自我视为有色。就像一棵树有影子。有人会这样说:"这是树,这是影子。树是一回事,影子是另一回事。但这棵树通过这个影子而有影。"他将树视为有影。同样地,在此某人将受...想...行...识视为自我。他这样想:"这确实是我的自我。而这个自我,通过这个色法而有色。"他将自我视为有色。执着和执取是见。见不是所缘,所缘不是见。见是一回事,所缘是另一回事。见和所缘 - 这是第二种以色法为所缘的自我见。自我见是邪见,是见的败坏...这些是结,而不是见。这就是如何将自我视为有色。


Kathaṃ attani rūpaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa’’nti. Attani rūpaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati . Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa’’nti. Attani rūpaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani rūpaṃ samanupassati.

Kathaṃ rūpasmiṃ attānaṃ samanupassati? Idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe’’ti. Rūpasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati . Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe’’ti. Rūpasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpasmiṃ attānaṃ samanupassati.



如何在自我中观察色法？在此，某人将受...想...行...识视为自我。他这样想："这确实是我的自我。而在这个自我中有这个色法。"他在自我中观察色法。就像一朵有香气的花。有人会这样说："这是花，这是香气；花是一回事，香气是另一回事。但这个香气在这朵花中。"他在花中观察香气。同样地，在此某人将受...想...行...识视为自我。他这样想："这确实是我的自我。而在这个自我中有这个色法。"他在自我中观察色法。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第三种以色法为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何在自我中观察色法。
如何在色法中观察自我？在此，某人将受...想...行...识视为自我。他这样想："这确实是我的自我。而这个自我在这个色法中。"他在色法中观察自我。就像宝石被放在盒子里。有人会这样说："这是宝石，这是盒子。宝石是一回事，盒子是另一回事。但这个宝石在这个盒子里。"他在盒子中观察宝石。同样地，在此某人将受...想...行...识视为自我。他这样想："这确实是我的自我。而这个自我在这个色法中。"他在色法中观察自我。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第四种以色法为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何在色法中观察自我。

132. Kathaṃ vedanaṃ attato samanupassati? Idhekacco cakkhusamphassajaṃ vedanaṃ sotasamphassajaṃ vedanaṃ ghānasamphassajaṃ vedanaṃ jivhāsamphassajaṃ vedanaṃ kāyasamphassajaṃ vedanaṃ manosamphassajaṃ vedanaṃ attato samanupassati. ‘‘Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā’’ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ vedanaṃ attato samanupassati. ‘‘Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā’’ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanaṃ attato samanupassati.

Kathaṃ vedanāvantaṃ attānaṃ samanupassati? Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā’’ti. Vedanāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā’’ti. Vedanāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāvantaṃ attānaṃ samanupassati.

Kathaṃ attani vedanaṃ samanupassati? Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā’’ti. Attani vedanaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā’’ti. Attani vedanaṃ samanupassati . Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani vedanaṃ samanupassati.


132. 如何将受视为自我？在此，某人将眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受视为自我。"意触所生受是我，我是意触所生受" - 他将意触所生受和自我视为不二。就像燃烧的油灯，"火焰是颜色，颜色是火焰" - 将火焰和颜色视为不二。同样地，在此某人将意触所生受视为自我。"意触所生受是我，我是意触所生受" - 他将意触所生受和自我视为不二。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第一种以受为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何将受视为自我。
如何将自我视为有受？在此，某人将想...行...识...色视为自我。他这样想："这确实是我的自我。而这个自我，通过这个受而有受。"他将自我视为有受。就像一棵树有影子。有人会这样说："这是树，这是影子。树是一回事，影子是另一回事。但这棵树通过这个影子而有影。"他将树视为有影。同样地，在此某人将想...行...识...色视为自我。他这样想："这确实是我的自我。而这个自我，通过这个受而有受。"他将自我视为有受。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第二种以受为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何将自我视为有受。
如何在自我中观察受？在此，某人将想...行...识...色视为自我。他这样想："这确实是我的自我。而在这个自我中有这个受。"他在自我中观察受。就像一朵有香气的花。有人会这样说："这是花，这是香气；花是一回事，香气是另一回事。但这个香气在这朵花中。"他在花中观察香气。同样地，在此某人将想...行...识...色视为自我。他这样想："这确实是我的自我。而在这个自我中有这个受。"他在自我中观察受。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第三种以受为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何在自我中观察受。


Kathaṃ vedanāya attānaṃ samanupassati? Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā’’ti. Vedanāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco saññaṃ… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā’’ti. Vedanāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāya attānaṃ samanupassati.



如何在受中观察自我？在此，某人将想...行...识...色视为自我。他这样想："这确实是我的自我。而这个自我在这个受中。"他在受中观察自我。就像宝石被放在盒子里。有人会这样说："这是宝石，这是盒子。宝石是一回事，盒子是另一回事。但这个宝石在这个盒子里。"他在盒子中观察宝石。同样地，在此某人将想...行...识...色视为自我。他这样想："这确实是我的自我。而这个自我在这个受中。"他在受中观察自我。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第四种以受为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何在受中观察自我。

133. Kathaṃ saññaṃ attato samanupassati? Idhekacco cakkhusamphassajaṃ saññaṃ…pe… sotasamphassajaṃ saññaṃ… ghānasamphassajaṃ saññaṃ… jivhāsamphassajaṃ saññaṃ… kāyasamphassajaṃ saññaṃ… manosamphassajaṃ saññaṃ attato samanupassati. Yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā’’ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ saññaṃ attato samanupassati – ‘‘yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā’’ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññaṃ attato samanupassati.

Kathaṃ saññāvantaṃ attānaṃ samanupassati? Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā’’ti. Saññāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā’’ti. Saññāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññāvantaṃ attānaṃ samanupassati.

Kathaṃ attani saññaṃ samanupassati? Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā’’ti. Attani saññaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho. Aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā’’ti. Attani saññaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saññaṃ samanupassati.


133. 如何将想视为自我？在此，某人将眼触所生想...耳触所生想...鼻触所生想...舌触所生想...身触所生想...意触所生想视为自我。"意触所生想是我，我是意触所生想"。他将意触所生想和自我视为不二。就像燃烧的油灯，"火焰是颜色，颜色是火焰" - 将火焰和颜色视为不二。同样地，在此某人将意触所生想视为自我 - "意触所生想是我，我是意触所生想"。他将意触所生想和自我视为不二。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第一种以想为所缘的自我见。自我见是邪见，是见的败坏...这些是结，而不是见。这就是如何将想视为自我。
如何将自我视为有想？在此，某人将行...识...色...受视为自我。他这样想："这确实是我的自我。而这个自我，通过这个想而有想。"他将自我视为有想。就像一棵树有影子。有人会这样说："这是树，这是影子。树是一回事，影子是另一回事。但这棵树通过这个影子而有影。"他将树视为有影。同样地，在此某人将行...识...色...受视为自我。他这样想："这确实是我的自我。而这个自我，通过这个想而有想。"他将自我视为有想。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第二种以想为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何将自我视为有想。
如何在自我中观察想？在此，某人将行...识...色...受视为自我。他这样想："这确实是我的自我。而在这个自我中有这个想。"他在自我中观察想。就像一朵有香气的花。有人会这样说："这是花，这是香气。花是一回事，香气是另一回事。但这个香气在这朵花中。"他在花中观察香气。同样地，在此某人将行...识...色...受视为自我。他这样想："这确实是我的自我。而在这个自我中有这个想。"他在自我中观察想。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第三种以想为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何在自我中观察想。


Kathaṃ saññāya attānaṃ samanupassati? Idhekacco saṅkhāre …pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā’’ti. Saññāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā’’ti. Saññāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo. Evaṃ saññāya attānaṃ samanupassati.



如何在想中观察自我？在此，某人将行...识...色...受视为自我。他这样想："这确实是我的自我。而这个自我在这个想中。"他在想中观察自我。就像宝石被放在盒子里。有人会这样说："这是宝石，这是盒子。宝石是一回事，盒子是另一回事。但这个宝石在这个盒子里。"他在盒子中观察宝石。同样地，在此某人将行...识...色...受视为自我。他这样想："这确实是我的自我。而这个自我在这个想中。"他在想中观察自我。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第四种以想为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何在想中观察自我。

134. Kathaṃ saṅkhāre attato samanupassati? Idhekacco cakkhusamphassajaṃ cetanaṃ sotasamphassajaṃ cetanaṃ ghānasamphassajaṃ cetanaṃ jivhāsamphassajaṃ cetanaṃ kāyasamphassajaṃ cetanaṃ manosamphassajaṃ cetanaṃ attato samanupassati. ‘‘Yā manosamphassajā cetanā, so ahaṃ; yo ahaṃ sā manosamphassajā cetanā’’ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ cetanaṃ attato samanupassati. ‘‘Yā manosamphassajā cetanā so ahaṃ, yo ahaṃ sā manosamphassajā cetanā’’ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāre attato samanupassati.

Kathaṃ saṅkhāravantaṃ attānaṃ samanupassati? Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imehi saṅkhārehi saṅkhāravā’’ti. Saṅkhāravantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā. Imehi saṅkhārehi saṅkhāravā’’ti. Saṅkhāravantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāravantaṃ attānaṃ samanupassati.

Kathaṃ attani saṅkhāre samanupassati? Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā’’ti. Attani saṅkhāre samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā’’ti. Attani saṅkhāre samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saṅkhāre samanupassati.


134. 如何将行视为自我？在此，某人将眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思视为自我。"意触所生思是我，我是意触所生思" - 他将意触所生思和自我视为不二。就像燃烧的油灯，"火焰是颜色，颜色是火焰" - 将火焰和颜色视为不二。同样地，在此某人将意触所生思视为自我。"意触所生思是我，我是意触所生思" - 他将意触所生思和自我视为不二。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第一种以行为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何将行视为自我。
如何将自我视为有行？在此，某人将识...色...受...想视为自我。他这样想："这确实是我的自我。而这个自我，通过这些行而有行。"他将自我视为有行。就像一棵树有影子。有人会这样说："这是树，这是影子。树是一回事，影子是另一回事。但这棵树通过这个影子而有影。"他将树视为有影。同样地，在此某人将识...色...受...想视为自我。他这样想："这确实是我的自我。而这个自我，通过这些行而有行。"他将自我视为有行。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第二种以行为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何将自我视为有行。
如何在自我中观察行？在此，某人将识...色...受...想视为自我。他这样想："这确实是我的自我。而在这个自我中有这些行。"他在自我中观察行。就像一朵有香气的花。有人会这样说："这是花，这是香气；花是一回事，香气是另一回事。但这个香气在这朵花中。"他在花中观察香气。同样地，在此某人将识...色...受...想视为自我。他这样想："这确实是我的自我。而在这个自我中有这些行。"他在自我中观察行。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第三种以行为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何在自我中观察行。


Kathaṃ saṅkhāresu attānaṃ samanupassati? Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū’’ti. Saṅkhāresu attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū’’ti. Saṅkhāresu attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāresu attānaṃ samanupassati.



如何在行中观察自我？在此，某人将识...色...受...想视为自我。他这样想："这确实是我的自我。而这个自我在这些行中。"他在行中观察自我。就像宝石被放在盒子里。有人会这样说："这是宝石，这是盒子。宝石是一回事，盒子是另一回事。但这个宝石在这个盒子里。"他在盒子中观察宝石。同样地，在此某人将识...色...受...想视为自我。他这样想："这确实是我的自我。而这个自我在这些行中。"他在行中观察自我。执着和执取是见。见不是所缘，所缘不是见。见是一回事，所缘是另一回事。见和所缘 - 这是第四种以行为所缘的自我见。自我见是邪见...这些是结，而不是见。这就是如何在行中观察自

135. Kathaṃ viññāṇaṃ attato samanupassati? Idhekacco cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ kāyaviññāṇaṃ… manoviññāṇaṃ attato samanupassati. ‘‘Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ, taṃ manoviññāṇa’’nti – manoviññāṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci so vaṇṇo, yo vaṇṇo sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manoviññāṇaṃ attato samanupassati . ‘‘Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ taṃ manoviññāṇa’’nti – manoviññāṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇaṃ attato samanupassati.

Kathaṃ viññāṇavantaṃ attānaṃ samanupassati? Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā’’ti. Viññāṇavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā’’ti. Viññāṇavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇavantaṃ attānaṃ samanupassati.

Kathaṃ attani viññāṇaṃ samanupassati? Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā . Imasmiñca pana attani idaṃ viññāṇa’’nti. Attani viññāṇaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe’’ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. Imasmiñca pana attani idaṃ viññāṇa’’nti. Attani viññāṇaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani viññāṇaṃ samanupassati.



135. 如何将识视为自我?此处,某人将眼识...耳识...鼻识...舌识...身识...意识视为自我。"凡是意识,那就是我;凡是我,那就是意识" - 他将意识和自我视为不二。就像正在燃烧的油灯,"凡是火焰,那就是颜色;凡是颜色,那就是火焰" - 他将火焰和颜色视为不二。同样地,此处某人将意识视为自我。"凡是意识,那就是我;凡是我,那就是意识" - 他将意识和自我视为不二。执着和妄想是见。见不是对象,对象不是见。见是一回事,对象是另一回事。凡是见和对象 - 这是第一种以识为基础的我见。我见是邪见...这些是结缚,而不是见。这就是如何将识视为自我。
如何将有识的自我视为自我?此处,某人将色...受...想...行视为自我。他这样想:"这确实是我的自我。而我的这个自我因为这个识而有识。"他将有识的自我视为自我。就像一棵有影子的树。有人会这样说:"这是树,这是影子。树是一回事,影子是另一回事。而这棵树因为这个影子而有影子。"他将有影子的树视为有影子。同样地,此处某人将色...受...想...行视为自我。他这样想:"这确实是我的自我。而我的这个自我因为这个识而有识。"他将有识的自我视为自我。执着和妄想是见。见不是对象,对象不是见。见是一回事,对象是另一回事。凡是见和对象 - 这是第二种以识为基础的我见。我见是邪见...这些是结缚,而不是见。这就是如何将有识的自我视为自我。
如何在自我中看到识?此处,某人将色...受...想...行视为自我。他这样想:"这确实是我的自我。而在这个自我中有这个识。"他在自我中看到识。就像一朵有香味的花。有人会这样说:"这是花,这是香味;花是一回事,香味是另一回事。而这个香味在这朵花中。"他在花中看到香味。同样地,此处某人将色...受...想...行视为自我。他这样想:"这确实是我的自我。而在这个自我中有这个识。"他在自我中看到识。执着和妄想是见。见不是对象,对象不是见。见是一回事,对象是另一回事。凡是见和对象 - 这是第三种以识为基础的我见。我见是邪见...这些是结缚,而不是见。这就是如何在自我中看到识。


Kathaṃ viññāṇasmiṃ attānaṃ samanupassati? Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe’’ti. Viññāṇasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake’’ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe’’ti. Viññāṇasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇasmiṃ attānaṃ samanupassati. Attānudiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

Attānudiṭṭhiniddeso dutiyo.

3. Micchādiṭṭhiniddeso

136. Micchādiṭṭhiyā katamehi dasahākārehi abhiniveso hoti? ‘‘Natthi dinna’’nti – vatthu [vatthuṃ (syā.) evamuparipi]. Evaṃvādo micchābhinivesaparāmāso [micchādiṭṭhābhinivesaparāmāso (syā.)] diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Natthi yiṭṭha’’nti – vatthu…pe… ‘‘natthi huta’’nti – vatthu… ‘‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’’ti – vatthu… ‘‘natthi ayaṃ loko’’ti – vatthu… ‘‘natthi paro loko’’ti – vatthu… ‘‘natthi mātā’’ti – vatthu… ‘‘natthi pitā’’ti – vatthu… ‘‘natthi sattā opapātikā’’ti – vatthu… ‘‘natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā, ye imañca lokaṃ, parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’’ti – vatthu. Evaṃvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dasamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo. Micchādiṭṭhiyā imehi dasahākārehi abhiniveso hoti.

Micchādiṭṭhiniddeso tatiyo.

4. Sakkāyadiṭṭhiniddeso



如何在识中看到自我？此处，某人将色...受...想...行视为自我。他这样想："这确实是我的自我。而我的这个自我在这个识中。"他在识中看到自我。就像宝石被放在盒子里。有人会这样说："这是宝石，这是盒子。宝石是一回事，盒子是另一回事。而这个宝石在这个盒子中。"他在盒子中看到宝石。同样地，此处某人将色...受...想...行视为自我。他这样想："这确实是我的自我。而我的这个自我在这个识中。"他在识中看到自我。执着和妄想是见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第四种以识为基础的我见。我见是邪见...这些是结缚，而不是见。这就是如何在识中看到自我。以这二十种方式执着我见。
我见解说第二品完。
3. 邪见解说
136. 以何十种方式执着邪见？"无布施"是对象。如此说法的执着和妄想是见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种以邪为基础的邪见。邪见是见的过失...这些是结缚，而不是见。"无祭祀"是对象..."无供养"是对象..."无善恶业的果报"是对象..."无此世"是对象..."无他世"是对象..."无母"是对象..."无父"是对象..."无化生众生"是对象..."世间没有正直行道的沙门婆罗门，他们以自己的智慧证知此世他世并宣说"是对象。如此说法的执着和妄想是见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第十种以邪为基础的邪见。邪见是见的过失...邪见者只有两种趣向...这些是结缚，而不是见。以这十种方式执着邪见。
邪见解说第三品完。
4. 有身见解说

137. Sakkāyadiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati . Seyyathāpi telappadīpassa jhāyato…pe… evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati. Abhinivesaparāmāso diṭṭhi…pe… ayaṃ paṭhamā rūpavatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyadiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

Sakkāyadiṭṭhiniddeso catuttho.

5. Sassatadiṭṭhiniddeso

138. Sakkāyavatthukāya sassatadiṭṭhiyā katamehi pannarasahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanāvantaṃ vā attānaṃ…pe… saññāvantaṃ vā attānaṃ… saṅkhāravantaṃ vā attānaṃ… viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

Kathaṃ rūpavantaṃ attānaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – ‘‘ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā’’ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – ‘‘ayaṃ rukkho, ayaṃ chāyā; añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā’’ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… ayaṃ paṭhamā sakkāyavatthukā sassatadiṭṭhi. Sassatadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati…pe… sakkāyavatthukāya sassatadiṭṭhiyā imehi pannarasahi ākārehi abhiniveso hoti.

Sassatadiṭṭhiniddeso pañcamo.

6. Ucchedadiṭṭhiniddeso



137. 以何二十种方式执着有身见？此处，未闻法的凡夫不见圣者，不知圣法，不善巧圣法，不受圣法训练，不见善人，不知善人法，不受善人法训练，将色视为自我，或将有色的自我视为自我，或将色视为在自我中，或将自我视为在色中。将受...想...行...识视为自我，或将有识的自我视为自我，或将识视为在自我中，或将自我视为在识中。
如何将色视为自我？此处，某人将地遍...乃至...白遍视为自我。"凡是白遍，那就是我；凡是我，那就是白遍" - 他将白遍和自我视为不二。就像正在燃烧的油灯...同样地，此处某人将白遍视为自我。执着和妄想是见...这是第一种以色为基础的有身见。有身见是邪见...这些是结缚，而不是见。这就是如何将色视为自我...以这二十种方式执着有身见。
有身见解说第四品完。
5. 常见解说
138. 以何十五种方式执着以有身为基础的常见？此处，未闻法的凡夫不见圣者，不知圣法，不善巧圣法，不受圣法训练，不见善人，不知善人法，不受善人法训练，将有色的自我视为自我，或将色视为在自我中，或将自我视为在色中。将有受的自我...有想的自我...有行的自我...有识的自我视为自我，或将识视为在自我中，或将自我视为在识中。
如何将有色的自我视为自我？此处，某人将受...想...行...识视为自我。他这样想："这确实是我的自我。而我的这个自我因为这个色而有色。"他将有色的自我视为自我。就像一棵有影子的树。有人会这样说："这是树，这是影子。树是一回事，影子是另一回事。而这棵树因为这个影子而有影子。"他将有影子的树视为有影子。同样地，此处某人将受...这是第一种以有身为基础的常见。常见是邪见...这些是结缚，而不是见。这就是如何将有色的自我视为自我...以这十五种方式执着以有身为基础的常见。
常见解说第五品完。
6. 断见解说

139. Sakkāyavatthukāya ucchedadiṭṭhiyā katamehi pañcahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, vedanaṃ attato samanupassati, saññaṃ attato samanupassati, saṅkhāre attato samanupassati, viññāṇaṃ attato samanupassati.

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato…pe… ayaṃ paṭhamā sakkāyavatthukā ucchedadiṭṭhi. Ucchedadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyavatthukāya ucchedadiṭṭhiyā imehi pañcahi ākārehi abhiniveso hoti.

Ucchedadiṭṭhiniddeso chaṭṭho.

7. Antaggāhikādiṭṭhiniddeso



139. 以何五种方式执着以有身为基础的断见？此处，未闻法的凡夫不见圣者，不知圣法，不善巧圣法，不受圣法训练，不见善人，不知善人法，不受善人法训练，将色视为自我，将受视为自我，将想视为自我，将行视为自我，将识视为自我。
如何将色视为自我？此处，某人将地遍...乃至...白遍视为自我。"凡是白遍，那就是我；凡是我，那就是白遍" - 他将白遍和自我视为不二。就像正在燃烧的油灯...这是第一种以有身为基础的断见。断见是邪见...这些是结缚，而不是见。这就是如何将色视为自我...以这五种方式执着以有身为基础的断见。
断见解说第六品完。
7. 边执见解说

140. Antaggāhikāya diṭṭhiyā katamehi paññāsāya ākārehi abhiniveso hoti? ‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? ‘‘Antavā loko’’ti – antaggāhikāya diṭṭhiyā… ‘‘anantavā loko’’ti – antaggāhikāya diṭṭhiyā… ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā… ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā… ‘‘hoti tathāgato paraṃ maraṇā’’ti…pe… na hoti tathāgato paraṃ maraṇā’’ti… ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti?

‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti…pe… ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti.

[Ka] ‘‘sassato loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva sassataṃ cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘sassato loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā loko ceva sassatā cāti…pe… saññā loko ceva sassatā cāti…pe… saṅkhārā loko ceva sassatā cāti…pe… viññāṇaṃ loko ceva sassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī sassato lokoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Kha] ‘‘asassato loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ayaṃ paṭhamā ‘‘asassato loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā loko ceva asassatā cāti…pe… saññā loko ceva asassatā cāti…pe… saṅkhārā loko ceva asassatā cāti…pe… viññāṇaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo . ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.


140. 以何五十种方式执着边执见？"世界是常"的边执见以多少种方式执着？"世界是无常"的边执见以多少种方式执着？"世界有边"的边执见..."世界无边"的边执见..."命即是身"的边执见..."命异身异"的边执见..."如来死后有"的边执见..."如来死后无"的边执见..."如来死后亦有亦无"的边执见..."如来死后非有非无"的边执见以多少种方式执着？
"世界是常"的边执见以五种方式执着..."如来死后非有非无"的边执见以五种方式执着。
[甲]"世界是常"的边执见以何五种方式执着？色是世界且是常 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"世界是常"的边执见。边执见是邪见...这些是结缚，而不是见。
受是世界且是常...想是世界且是常...行是世界且是常...识是世界且是常 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第五种"世界是常"的边执见。边执见是邪见...这些是结缚，而不是见。"世界是常"的边执见以这五种方式执着。
[乙]"世界是无常"的边执见以何五种方式执着？色是世界且是无常 - 这种执着和妄想是见。以此见执著边际 - 故为边执见...这是第一种"世界是无常"的边执见。边执见是邪见，是见的过失...这些是结缚，而不是见。
受是世界且是无常...想是世界且是无常...行是世界且是无常...识是世界且是无常 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。边执见是邪见...这些是结缚，而不是见。"世界是无常"的边执见以这五种方式执着。


[Ga] ‘‘antavā loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco parittaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – ‘‘antavā ayaṃ loko parivaṭumo’’ti. Antasaññī hoti. Yaṃ pharati, taṃ vatthu ceva loko ca. Yena pharati, so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘antavā loko’’ti antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Idhekacco parittaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – ‘‘antavā ayaṃ loko parivaṭumo’’ti. Antasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca. Yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… antavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Gha] ‘‘anantavā loko’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco vipulaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – ‘‘anantavā ayaṃ loko apariyanto’’ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘anantavā loko’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Idhekacco vipulaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – ‘‘anantavā ayaṃ loko apariyanto’’ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… anantavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Ṅa] ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā jīvā ceva sarīraṃ ca… saññā jīvā ceva sarīraṃ ca… saṅkhārā jīvā ceva sarīraṃ ca… viññāṇaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.


[丙]"世界有边"的边执见以何五种方式执着？此处，某人以蓝色遍满小范围空间。他这样想："这个世界是有边的、有限的。"他有边际想。他所遍满的是对象和世界。以此遍满的是自我和世界 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"世界有边"的边执见。边执见是邪见...这些是结缚，而不是见。
此处，某人以黄色遍满小范围空间...以红色遍满小范围空间...以白色遍满小范围空间...以光明遍满小范围空间。他这样想："这个世界是有边的、有限的。"他有边际想。他所遍满的是对象和世界。以此遍满的是自我和世界 - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."世界有边"的边执见以这五种方式执着。
[丁]"世界无边"的边执见以何五种方式执着？此处，某人以蓝色遍满广大空间。他这样想："这个世界是无边的、无限的。"他有无边想。他所遍满的是对象和世界；以此遍满的是自我和世界 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"世界无边"的边执见。边执见是邪见...这些是结缚，而不是见。
此处，某人以黄色遍满广大空间...以红色遍满广大空间...以白色遍满广大空间...以光明遍满广大空间。他这样想："这个世界是无边的、无限的。"他有无边想。他所遍满的是对象和世界；以此遍满的是自我和世界 - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."世界无边"的边执见以这五种方式执着。
[戊]"命即是身"的边执见以何五种方式执着？色即是命也是身；凡是命那就是身，凡是身那就是命 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"命即是身"的边执见。边执见是邪见...这些是结缚，而不是见。
受即是命也是身...想即是命也是身...行即是命也是身...识即是命也是身；凡是命那就是身，凡是身那就是命 - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."命即是身"的边执见以这五种方式执着。


[Ca] ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā sarīraṃ, na jīvaṃ… saññā sarīraṃ, na jīvaṃ… saṅkhārā sarīraṃ, na jīvaṃ… viññāṇaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ, aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… aññaṃ jīvaṃ, aññaṃ sarīranti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Cha] ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Ja] ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati; na hoti tathāgato paraṃ maraṇāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.


[己]"命异身异"的边执见以何五种方式执着？色是身，非命；命非身。命异身异 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"命异身异"的边执见。边执见是邪见...这些是结缚，而不是见。
受是身，非命...想是身，非命...行是身，非命...识是身，非命；命非身。命异身异 - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."命异身异"的边执见以这五种方式执着。
[庚]"如来死后有"的边执见以何五种方式执着？色于此处即是死法。如来身坏后是有、住、生、出生 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"如来死后有"的边执见。边执见是邪见...这些是结缚，而不是见。
受于此处即是死法...想于此处即是死法...行于此处即是死法...识于此处即是死法。如来身坏后是有、住、生、出生 - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."如来死后有"的边执见以这五种方式执着。
[辛]"如来死后无"的边执见以何五种方式执着？色于此处即是死法。如来也于身坏断灭消失；如来死后无 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"如来死后无"的边执见。边执见是邪见...这些是结缚，而不是见。
受于此处即是死法...想于此处即是死法...行于此处即是死法...识于此处即是死法。如来也于身坏断灭消失。"如来死后无" - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."如来死后无"的边执见以这五种方式执着。


[Jha] ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ‘‘hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Ña] ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi, aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā imehi paññāsāya ākārehi abhiniveso hoti.

Antaggāhikādiṭṭhiniddeso sattamo.

8. Pubbantānudiṭṭhiniddeso

141. Pubbantānudiṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā – pubbantānudiṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

Pubbantānudiṭṭhiniddeso aṭṭhamo.

9. Aparantānudiṭṭhiniddeso

142. Aparantānudiṭṭhiyā katamehi catucattālīsāya ākārehi abhiniveso hoti? Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca diṭṭhadhammanibbānavādā – aparantānudiṭṭhiyā imehi catucattālīsāya ākārehi abhiniveso hoti.

Aparantānudiṭṭhiniddeso navamo.

10-12. Saññojanikādidiṭṭhiniddeso



[壬]"如来死后亦有亦无"的边执见以何五种方式执着？色于此处即是死法。如来身坏后亦有亦无 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"如来死后亦有亦无"的边执见。边执见是邪见...这些是结缚，而不是见。
受于此处即是死法...想于此处即是死法...行于此处即是死法...识于此处即是死法。如来身坏后亦有亦无 - 这种执着和妄想是见。以此见执著边际 - 故为边执见..."如来死后亦有亦无"的边执见以这五种方式执着。
[癸]"如来死后非有非无"的边执见以何五种方式执着？色于此处即是死法。如来身坏后死后非有非无 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见，见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"如来死后非有非无"的边执见。边执见是邪见...这些是结缚，而不是见。
受于此处即是死法...想于此处即是死法...行于此处即是死法...识于此处即是死法。如来身坏后死后非有非无 - 这种执着和妄想是见。以此见执著边际 - 故为边执见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第五种"如来死后非有非无"的边执见。边执见是邪见...这些是结缚，而不是见。"如来死后非有非无"的边执见以这五种方式执着。边执见以这五十种方式执着。
边执见解说第七品完。
8. 前际见解说
141. 以何十八种方式执着前际见？四种常见论，四种一分常见论，四种边无边论，四种诡辩论，二种偶然生论 - 前际见以这十八种方式执着。
前际见解说第八品完。
9. 后际见解说
142. 以何四十四种方式执着后际见？十六种有想论，八种无想论，八种非想非非想论，七种断灭论，五种现法涅槃论 - 后际见以这四十四种方式执着。
后际见解说第九品完。
10-12. 结缚等见解说;

143. Saññojanikāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – saññojanikāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

144. ‘‘Aha’’nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘aha’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Sotaṃ ahanti…pe… ghānaṃ ahanti…pe… jivhā ahanti…pe… kāyo ahanti…pe… mano ahanti…pe… rūpā ahanti…pe… dhammā ahanti… cakkhuviññāṇaṃ ahanti…pe… manoviññāṇaṃ ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī ‘‘aha’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Aha’’nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

145. ‘‘Mama’’nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu mamanti – abhinivesaparāmāso. Mamanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā ‘‘mama’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Sotaṃ mamanti…pe… ghānaṃ mamanti…pe… jivhā mamanti…pe… kāyo mamanti…pe… mano mamanti…pe… rūpā mamanti…pe… dhammā mamanti…pe… cakkhuviññāṇaṃ mamanti…pe… manoviññāṇaṃ mamanti abhinivesaparāmāso. Mamanti mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī ‘‘mama’’nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. ‘‘Mama’’nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

Saññojanikādidiṭṭhiniddeso dvādasamo.

13. Attavādapaṭisaṃyuttadiṭṭhiniddeso



143. 结缚见以何十八种方式执着？凡是见、见趣、见丛林...见执着、见妄执 - 结缚见以这十八种方式执着。
144. "我"的慢系缚见以何十八种方式执着？眼是我 - 这是执着和妄想。我 - 这是慢系缚见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"我"的慢系缚见。慢系缚见是邪见...这些是结缚，而不是见。
耳是我...鼻是我...舌是我...身是我...意是我...色是我...法是我...眼识是我...意识是我 - 这是执着和妄想。我 - 这是慢系缚见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第十八种"我"的慢系缚见。慢系缚见是邪见...这些是结缚，而不是见。"我"的慢系缚见以这十八种方式执着。
145. "我所"的慢系缚见以何十八种方式执着？眼是我所 - 这是执着和妄想。我所 - 这是慢系缚见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种"我所"的慢系缚见。慢系缚见是邪见...这些是结缚，而不是见。
耳是我所...鼻是我所...舌是我所...身是我所...意是我所...色是我所...法是我所...眼识是我所...意识是我所 - 这是执着和妄想。我所 - 这是慢系缚见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第十八种"我所"的慢系缚见。慢系缚见是邪见...这些是结缚，而不是见。"我所"的慢系缚见以这十八种方式执着。
结缚等见解说第十二品完。
13. 我论相应见解说

146. Attavādapaṭisaṃyuttāya diṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ…pe….

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. ‘‘Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa’’nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato ‘‘yā acci, so vaṇṇo; yo vaṇṇo, sā accī’’ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati…pe… ayaṃ paṭhamā rūpavatthukā attavādapaṭisaṃyuttā diṭṭhi. Attavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… attavādapaṭisaṃyuttāya diṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

Attavādapaṭisaṃyuttadiṭṭhiniddeso terasamo.

14. Lokavādapaṭisaṃyuttadiṭṭhiniddeso

147. Lokavādapaṭisaṃyuttāya diṭṭhiyā katamehi aṭṭhahi ākārehi abhiniveso hoti? Sassato attā ca loko cāti – abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā, diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Asassato attā ca loko cāti…pe… sassato ca asassato ca attā ca loko cāti…pe… neva sassato nāsassato attā ca loko cāti… antavā attā ca loko cāti… anantavā attā ca loko cāti… antavā ca anantavā ca attā ca loko cāti… neva antavā na anantavā attā ca loko cāti abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhamī lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā imehi aṭṭhahi ākārehi abhiniveso hoti.

Lokavādapaṭisaṃyuttadiṭṭhiniddeso cuddasamo.

15-16. Bhava-vibhavadiṭṭhiniddeso



146. 我论相应见以何二十种方式执着？此处，未闻法的凡夫不见圣者，不知圣法，不善巧圣法，不受圣法训练，不见善人，不知善人法，不受善人法训练，将色视为我，或将有色视为我，或将色在我中，或将我在色中...将受...想...行...将识视为我，或将有识视为我，或将识在我中，或将我在识中...
如何将色视为我？此处，某人将地遍...乃至...白遍视为我。"凡是白遍，那就是我；凡是我，那就是白遍" - 他将白遍和我视为不二。就像正在燃烧的油灯"凡是火焰，那就是颜色；凡是颜色，那就是火焰" - 将火焰和颜色视为不二。同样地，此处某人将白遍视为我...这是第一种以色为基础的我论相应见。我论相应见是邪见...这些是结缚，而不是见。这就是如何将色视为我...我论相应见以这二十种方式执着。
我论相应见解说第十三品完。
14. 世间论相应见解说
147. 世间论相应见以何八种方式执着？我和世间是常 - 这种执着和妄想是世间论相应见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第一种世间论相应见。世间论相应见是邪见...这些是结缚，而不是见。
我和世间是无常...我和世间是常亦无常...我和世间非常非无常...我和世间有边...我和世间无边...我和世间有边亦无边...我和世间非有边非无边 - 这种执着和妄想是世间论相应见。见不是对象，对象不是见。见是一回事，对象是另一回事。凡是见和对象 - 这是第八种世间论相应见。世间论相应见是邪见...这些是结缚，而不是见。世间论相应见以这八种方式执着。
世间论相应见解说第十四品完。
15-16. 有见无有见解说

148. Olīyanābhiniveso bhavadiṭṭhi. Atidhāvanābhiniveso vibhavadiṭṭhi. Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso kati bhavadiṭṭhiyo, kati vibhavadiṭṭhiyo? Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo…pe… lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo?

Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Micchādiṭṭhiyā dasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo.

‘‘Sassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Asassato loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo . ‘‘Antavā loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. ‘‘Anantavā loko’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. ‘‘Taṃ jīvaṃ taṃ sarīra’’nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. ‘‘Aññaṃ jīvaṃ aññaṃ sarīra’’nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. ‘‘Na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. ‘‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo ‘‘neva hoti na na hoti tathāgato paraṃ maraṇā’’ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.

Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Aparantānudiṭṭhiyā catucattārīsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Ahanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Mamanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.

Sabbāva tā diṭṭhiyo assādadiṭṭhiyo. Sabbāva tā diṭṭhiyo attānudiṭṭhiyo. Sabbāva tā diṭṭhiyo micchādiṭṭhiyo. Sabbāva tā diṭṭhiyo sakkāyadiṭṭhiyo. Sabbāva tā diṭṭhiyo antaggāhikā diṭṭhiyo. Sabbāva tā diṭṭhiyo saññojanikā diṭṭhiyo. Sabbāva tā diṭṭhiyo attavādapaṭisaṃyuttā diṭṭhiyo.


148. 执取是有见。超越是无有见。乐味见以三十五种方式执着，其中多少是有见，多少是无有见？我随见以二十种方式执着，其中多少是有见，多少是无有见？...世间论相应见以八种方式执着，其中多少是有见，多少是无有见？
乐味见以三十五种方式执着，可能是有见，可能是无有见。我随见以二十种方式执着中，十五是有见，五是无有见。邪见以十种方式执着，全都是无有见。有身见以二十种方式执着中，十五是有见，五是无有见。以有身为基础的常见以十五种方式执着，全都是有见。以有身为基础的断见以五种方式执着，全都是无有见。
"世界是常"的边执见以五种方式执着，全都是有见。"世界是无常"的边执见以五种方式执着，全都是无有见。"世界有边"的边执见以五种方式执着，可能是有见，可能是无有见。"世界无边"的边执见以五种方式执着，可能是有见，可能是无有见。"命即是身"的边执见以五种方式执着，全都是无有见。"命异身异"的边执见以五种方式执着，全都是有见。"如来死后有"的边执见以五种方式执着，全都是有见。"如来死后无"的边执见以五种方式执着，全都是无有见。"如来死后亦有亦无"的边执见以五种方式执着，可能是有见，可能是无有见。"如来死后非有非无"的边执见以五种方式执着，可能是有见，可能是无有见。
前际见以十八种方式执着，可能是有见，可能是无有见。后际见以四十四种方式执着，可能是有见，可能是无有见。结缚见以十八种方式执着，可能是有见，可能是无有见。"我"的慢系缚见以十八种方式执着，全都是无有见。"我所"的慢系缚见以十八种方式执着，全都是有见。我论相应见以二十种方式执着中，十五是有见，五是无有见。世间论相应见以八种方式执着，可能是有见，可能是无有见。
所有这些见都是乐味见。所有这些见都是我随见。所有这些见都是邪见。所有这些见都是有身见。所有这些见都是边执见。所有这些见都是结缚见。所有这些见都是我论相应见。


Bhavañca diṭṭhiṃ vibhavañca diṭṭhiṃ, etaṃ dvayaṃ takkikā nissitāse;

Tesaṃ nirodhamhi na hatthi ñāṇaṃ, yatthāyaṃ loko viparītasaññīti.

149. ‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti [oliyanti (syā. ka.) itivu. 49 passitabbā] eke, atidhāvanti eke; cakkhumanto ca passanti. Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

‘‘Kathañca , bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā [aṭṭiyamānā (syā. ka.) itivu. 49 passitabbā] harāyamānā jigucchamānā vibhavaṃ abhinandanti – ‘‘yato kira, bho, ayaṃ attā kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā, etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

‘‘Kathañca, bhikkhave, cakkhumanto ca passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati. Bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto ca passanti.

‘‘Yo [ayaṃ gāthā itivu. 49 dissati] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

Yathābhūtedhimuccati, bhavataṇhā parikkhayā.

‘‘Sa ve bhūtapariññāto, vītataṇho bhavābhave;

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava’’nti.

150. Tayo puggalā vipannadiṭṭhī, tayo puggalā sampannadiṭṭhī. Katame tayo puggalā vipannadiṭṭhī? Titthiyo ca, titthiyasāvako ca, yo ca micchādiṭṭhiko – ime tayo puggalā vipannadiṭṭhī.

Katame tayo puggalā sampannadiṭṭhī? Tathāgato ca, tathāgatasāvako ca, yo ca sammādiṭṭhiko – ime tayo puggalā sampannadiṭṭhī.

‘‘Kodhano upanāhī ca, pāpamakkhī ca yo naro;

Vipannadiṭṭhi māyāvī, taṃ jaññā vasalo iti’’ [ime (syā.) su. ni. 116 passitabbā].

Akkodhano anupanāhī, visuddho [amakkhī (syā.) aṭṭhakathā oloketabbā] suddhataṃ gato;

Sampannadiṭṭhi medhāvī, taṃ jaññā ariyo itīti.

Tisso vipannadiṭṭhiyo, tisso sampannadiṭṭhiyo. Katamā tisso vipannadiṭṭhiyo? Etaṃ mamāti – vipannadiṭṭhi. Esohamasmīti – vipannadiṭṭhi. Eso me attāti – vipannadiṭṭhi. Imā tisso vipannadiṭṭhiyo.

Katamā tisso sampannadiṭṭhiyo? Netaṃ mamāti – sampannadiṭṭhi. Nesohamasmīti – sampannadiṭṭhi. Na meso attāti – sampannadiṭṭhi. Imā tisso sampannadiṭṭhiyo.

Etaṃ mamāti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? Esohamasmīti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? Eso me attāti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo?

Etaṃ mamāti – pubbantānudiṭṭhi. Aṭṭhārasa diṭṭhiyo. Pubbantānuggahitā tā diṭṭhiyo. Esohamasmīti – aparantānudiṭṭhi. Catucattārīsaṃ diṭṭhiyo. Aparantānuggahitā tā diṭṭhiyo. Esome attāti – vīsativatthukā attānudiṭṭhi. Vīsativatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhippamukhāni [sakkāyadiṭṭhippamukhena (syā.)] dvāsaṭṭhi diṭṭhigatāni. Pubbantāparantānuggahitā tā diṭṭhiyo.



有见和无有见，这两种见是论者所依;
对于它们的灭尽，他们没有智慧，在此世间颠倒想。
149. "诸比丘，为两种见所缠缚的天人，一些执著，一些超越;具眼者则看见。诸比丘，如何一些执著？诸比丘，天人乐于有，喜于有，欢喜于有。当为他们说灭有之法时，心不趋入、不信解、不安住、不确立。诸比丘，如是一些执著。
诸比丘，如何一些超越？有些人因有而苦恼、羞愧、厌恶，他们欢喜无有 - '朋友，这个我在身坏命终后断灭、消失、死后不存在，这是寂静、殊胜、如实。'诸比丘，如是一些超越。
诸比丘，如何具眼者看见？诸比丘，此处比丘如实见存在者。见存在者后，为了厌离、离欲、灭尽存在者而修行。诸比丘，如是具眼者看见。
谁如实见存在者，及超越存在者;
如实胜解，爱有尽。
他实已遍知存在，离爱于诸有;
比丘因存在灭尽，不再来有。"
150. 三种人是邪见，三种人是正见。哪三种人是邪见？外道、外道弟子、邪见者 - 这三种人是邪见。
哪三种人是正见？如来、如来弟子、正见者 - 这三种人是正见。
"愤怒、怀恨、恶毁谤的人，
邪见、虚伪，应知他是贱民。"
"不愤怒、不怀恨、清净达清净，
正见、有智慧，应知他是圣者。"
三种邪见，三种正见。哪三种是邪见？"这是我的" - 是邪见。"这是我" - 是邪见。"这是我的我" - 是邪见。这是三种邪见。
哪三种是正见？"这不是我的" - 是正见。"这不是我" - 是正见。"这不是我的我" - 是正见。这是三种正见。
"这是我的" - 是什么见，有几种见，是依于哪一边的见？"这是我" - 是什么见，有几种见，是依于哪一边的见？"这是我的我" - 是什么见，有几种见，是依于哪一边的见？
"这是我的" - 是前际见。有十八种见。是依于前际的见。"这是我" - 是后际见。有四十四种见。是依于后际的见。"这是我的我" - 是以二十事为基础的我见。是以二十事为基础的有身见。以有身见为首的六十二种邪见。是依于前际后际的见。

151. ‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

‘‘Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.

‘‘Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā.

‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa , kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

‘‘Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.

‘‘Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā. Imesaṃ pañcannaṃ idha vihāya niṭṭhāti’’.

Bhavavibhavadiṭṭhiniddeso soḷasamo.

Diṭṭhikathā niṭṭhitā.

3. Ānāpānassatikathā

1. Gaṇanavāra

152. Soḷasavatthukaṃ ānāpānassatisamādhiṃ [ānāpānasatisamādhiṃ (sī. aṭṭha.)] bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – aṭṭha paripanthe [paribandhe (ka.)] ñāṇāni, aṭṭha ca upakāre ñāṇāni, aṭṭhārasa upakkilese ñāṇāni, terasa vodāne ñāṇāni, bāttiṃsa satokārissa [satokārīsu (syā.)] ñāṇāni, catuvīsati samādhivasena ñāṇāni, dvesattati vipassanāvasena ñāṇāni, aṭṭha nibbidāñāṇāni, aṭṭha nibbidānulomañāṇāni, aṭṭha nibbidāpaṭippassaddhiñāṇāni, ekavīsati vimuttisukhe ñāṇāni.

Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni? Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni.

Gaṇanavāro paṭhamo.

2. Soḷasañāṇaniddeso



151. "诸比丘，凡对我有确信者，他们都是具足见。这些具足见者中，五种在此处达到究竟，五种离此处达到究竟。哪五种在此处达到究竟？最多七次往返者、家家者、一种子者、一来者、现法阿罗汉 - 这五种在此处达到究竟。
哪五种离此处达到究竟？中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至色究竟天者 - 这五种离此处达到究竟。
诸比丘，凡对我有确信者，他们都是具足见。这些具足见者中，这五种在此处达到究竟，这五种离此处达到究竟。
诸比丘，凡对我有不动信者，他们都是预流者。这些预流者中，五种在此处达到究竟，五种离此处达到究竟。哪五种在此处达到究竟？最多七次往返者、家家者、一种子者、一来者、现法阿罗汉 - 这五种在此处达到究竟。
哪五种离此处达到究竟？中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至色究竟天者 - 这五种离此处达到究竟。
诸比丘，凡对我有不动信者，他们都是预流者。这些预流者中，这五种在此处达到究竟，这五种离此处达到究竟。"
有见无有见解说第十六品完。
见说完毕。
3. 入出息念说
1. 计数品
152. 修习十六事入出息念定时，生起二百多种定智 - 八种障碍智，八种助益智，十八种随烦恼智，十三种清净智，三十二种念作智，二十四种定力智，七十二种观智，八种厌离智，八种随顺厌离智，八种厌离寂止智，二十一种解脱乐智。
什么是八种障碍智，八种助益智？欲贪是定的障碍，出离是定的助益。嗔恚是定的障碍，不嗔是定的助益。昏沉睡眠是定的障碍，光明想是定的助益。掉举是定的障碍，不散乱是定的助益。疑是定的障碍，抉择法是定的助益。无明是定的障碍，智慧是定的助益。不乐是定的障碍，喜悦是定的助益。一切不善法是定的障碍，一切善法是定的助益。这些是八种障碍智，八种助益智。
计数品第一完。
2. 十六智解说

153. Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati. Katame te ekattā? Nekkhammaṃ ekattaṃ, abyāpādo ekattaṃ, ālokasaññā ekattaṃ, avikkhepo ekattaṃ, dhammavavatthānaṃ ekattaṃ, ñāṇaṃ ekattaṃ, pāmojjaṃ ekattaṃ, sabbepi kusalā dhammā ekattā.

Nīvaraṇāti, katame te nīvaraṇā? Kāmacchando nīvaraṇaṃ, byāpādo nīvaraṇaṃ, thinamiddhaṃ nīvaraṇaṃ, uddhaccakukkuccaṃ nīvaraṇaṃ, vicikicchā nīvaraṇaṃ, avijjā nīvaraṇaṃ, arati nīvaraṇaṃ, sabbepi akusalā dhammā nīvaraṇā.

Nīvaraṇāti, kenaṭṭhena nīvaraṇā? Niyyānāvaraṇaṭṭhena nīvaraṇā. Katame te niyyānā? Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti . Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ . Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā.

Soḷasañāṇaniddeso dutiyo.

3. Upakkilesañāṇaniddeso

Paṭhamacchakkaṃ



153. 以这十六种方式，起心、心生起、心善生起安住于一境，从诸障清净。什么是这些一境？出离是一境，不嗔是一境，光明想是一境，不散乱是一境，抉择法是一境，智慧是一境，喜悦是一境，一切善法是一境。
诸障碍是什么？欲贪是障碍，嗔恚是障碍，昏沉睡眠是障碍，掉举恶作是障碍，疑是障碍，无明是障碍，不乐是障碍，一切不善法是障碍。
为什么称为障碍？因为障碍出离之义而称为障碍。什么是这些出离？出离是圣者的出离。以此出离圣者得出离。欲贪是出离的障碍。因为被欲贪所覆，不能了知圣者的出离 - 故欲贪是出离的障碍。不嗔是圣者的出离。以此不嗔圣者得出离。嗔恚是出离的障碍。因为被嗔恚所覆，不能了知圣者的出离 - 故嗔恚是出离的障碍。光明想是圣者的出离。以此光明想圣者得出离。昏沉睡眠是出离的障碍。因为被昏沉睡眠所覆，不能了知圣者的出离 - 故昏沉睡眠是出离的障碍。不散乱是圣者的出离。以此不散乱圣者得出离。掉举是出离的障碍。因为被掉举所覆，不能了知圣者的出离 - 故掉举是出离的障碍。抉择法是圣者的出离。以此抉择法圣者得出离。疑是出离的障碍。因为被疑所覆，不能了知圣者的出离 - 故疑是出离的障碍。智慧是圣者的出离。以此智慧圣者得出离。无明是出离的障碍。因为被无明所覆，不能了知圣者的出离 - 故无明是出离的障碍。喜悦是圣者的出离。以此喜悦圣者得出离。不乐是出离的障碍。因为被不乐所覆，不能了知圣者的出离 - 故不乐是出离的障碍。一切善法是圣者的出离。以此诸善法圣者得出离。一切不善法是出离的障碍。因为被诸不善法所覆，不能了知圣者善法的出离 - 故一切不善法是出离的障碍。对于从这些障碍清净心者，修习十六事入出息念定时有刹那的会遇。
十六智解说第二完。
3. 随烦恼智解说
第一六法;

154. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā katame aṭṭhārasa upakkilesā uppajjanti? Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho.

Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā;

Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā [vikkhepapanthanā (syā.)].

Assāsenābhitunnassa, passāsapaṭilābhe mucchanā;

Passāsenābhitunnassa, assāsapaṭilābhe mucchanā.

Cha ete upakkilesā, ānāpānassatisamādhissa;

Yehi vikkhippamānassa [vikampamānassa (syā.)], no ca cittaṃ vimuccati;

Vimokkhaṃ appajānantā, te honti parapattiyāti.

Dutiyacchakkaṃ

155. Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho.

Nimittaṃ āvajjamānassa, assāse vikkhipate mano;

Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.

Nimittaṃ āvajjamānassa, passāse vikkhipate mano;

Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.

Assāsaṃ āvajjamānassa, passāse vikkhipate mano;

Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati.

Cha ete upakkilesā, ānāpānassatisamādhissa;

Yehi vikkhippamānassa, no ca cittaṃ vimuccati;

Vimokkhaṃ appajānantā, te honti parapattiyāti.

Tatiyacchakkaṃ

156. Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho.

Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ;

Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati.

Cha ete upakkilesā, ānāpānassatisamādhissa;

Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti.



154. 对于从这些障碍清净心者，修习十六事入出息念定时有刹那的会遇，什么是生起的十八种随烦恼？随念入息的始中终时，心向内散乱是定的障碍。随念出息的始中终时，心向外散乱是定的障碍。期待入息的欲爱行为是定的障碍。期待出息的欲爱行为是定的障碍。为入息所压迫时，贪著出息的获得是定的障碍。为出息所压迫时，贪著入息的获得是定的障碍。
随逐于入息，随逐于出息；
念有内散乱，期待外散乱欲。
为入息所压，获出息而贪著；
为出息所压，获入息而贪著。
这六种随烦恼，是入出息念定的；
由此而散乱，心不能解脱；
不知解脱者，他们随他转。
第二六法
155. 作意相时心在入息动摇 - 是定的障碍。作意入息时心在相动摇 - 是定的障碍。作意相时心在出息动摇 - 是定的障碍。作意出息时心在相动摇 - 是定的障碍。作意入息时心在出息动摇 - 是定的障碍。作意出息时心在入息动摇 - 是定的障碍。
作意于相时，心在入息散；
作意入息时，心在相动摇。
作意于相时，心在出息散；
作意出息时，心在相动摇。
作意入息时，心在出息散；
作意出息时，心在入息散。
这六种随烦恼，是入出息念定的；
由此而散乱，心不能解脱；
不知解脱者，他们随他转。
第三六法
156. 追随过去的心随逐散乱 - 是定的障碍。期待未来的心动摇 - 是定的障碍。沉滞的心随逐懈怠 - 是定的障碍。过分精进的心随逐掉举 - 是定的障碍。倾向的心随逐贪欲 - 是定的障碍。背离的心随逐嗔恚 - 是定的障碍。
追随过去心，期待未来沉滞；
过分精进倾向，背离心不定。
这六种随烦恼，是入出息念定的；
由此染污思惟，不知增上心

157. Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca.

Ānāpānassati yassa, paripuṇṇā abhāvitā;

Kāyopi iñjito hoti, cittampi hoti iñjitaṃ;

Kāyopi phandito hoti, cittampi hoti phanditaṃ.

Ānāpānassati yassa, paripuṇṇā subhāvitā;

Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ;

Kāyopi aphandito hoti, cittampi hoti aphanditanti.

Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti.

Upakkilesañāṇaniddeso tatiyo.

4. Vodānañāṇaniddeso



157. 随念入息的始中终时，心向内散乱，身和心都变得激动、摇动、震动。随念出息的始中终时，心向外散乱，身和心都变得激动、摇动、震动。由于期待入息的欲爱行为，身和心都变得激动、摇动、震动。由于期待出息的欲爱行为，身和心都变得激动、摇动、震动。为入息所压迫时，因贪著出息的获得，身和心都变得激动、摇动、震动。为出息所压迫时，因贪著入息的获得，身和心都变得激动、摇动、震动。作意相时心在入息动摇，身和心都变得激动、摇动、震动。作意入息时心在相动摇，身和心都变得激动、摇动、震动。作意相时心在出息动摇，身和心都变得激动、摇动、震动。作意出息时心在相动摇，身和心都变得激动、摇动、震动。作意入息时心在出息动摇，身和心都变得激动、摇动、震动。作意出息时心在入息动摇，身和心都变得激动、摇动、震动。追随过去的心随逐散乱，身和心都变得激动、摇动、震动。期待未来的心动摇，身和心都变得激动、摇动、震动。沉滞的心随逐懈怠，身和心都变得激动、摇动、震动。过分精进的心随逐掉举，身和心都变得激动、摇动、震动。倾向的心随逐贪欲，身和心都变得激动、摇动、震动。背离的心随逐嗔恚，身和心都变得激动、摇动、震动。
对于入出息念，圆满但未修习者;
身体会摇动，心也会摇动;
身体会震动，心也会震动。
对于入出息念，圆满且善修习者;
身体不摇动，心也不摇动;
身体不震动，心也不震动。
对于从这些障碍清净心者，修习十六事入出息念定时有刹那的会遇，这些是生起的十八种随烦恼。
随烦恼智解说第三完。
4. 清净智解说

158. Katamāni terasa vodāne ñāṇāni? Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti.

Katame te ekattā? Dānavosaggupaṭṭhānekattaṃ, samathanimittupaṭṭhānekattaṃ, vayalakkhaṇupaṭṭhānekattaṃ, nirodhupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, nirodhupaṭṭhānekattañca ariyapuggalānaṃ – imehi catūhi ṭhānehi ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti, upekkhānubrūhitañca, ñāṇena ca sampahaṃsitaṃ.

Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca’’.

Paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca’’.


158. 什么是十三种清净智？追随过去的心随逐散乱；避开它后安住于一处 - 如此心不散乱。期待未来的心动摇；避开它后确立于当处 - 如此心不散乱。沉滞的心随逐懈怠；提起它后舍弃懈怠 - 如此心不散乱。过分精进的心随逐掉举；抑制它后舍弃掉举 - 如此心不散乱。倾向的心随逐贪欲；具正知后舍弃贪欲 - 如此心不散乱。背离的心随逐嗔恚；具正知后舍弃嗔恚 - 如此心不散乱。由这六处，心变得清净、明净、达一境。
什么是这些一境？舍施现起一境，止相现起一境，坏相现起一境，灭现起一境。舍施现起一境是倾向舍的人，止相现起一境是修习增上心的人，坏相现起一境是观行者，灭现起一境是圣者 - 由这四处，达一境的心趣向行道清净，增长舍，以智欢喜。
初禅的开始是什么，中间是什么，结束是什么？初禅的行道清净是开始，增长舍是中间，欢喜是结束。初禅的行道清净是开始。开始有几相？开始有三相。从障碍中心得清净，因清净心趣向中间止相，因趣向而心投入其中。心从障碍中清净，因清净心趣向中间止相，因趣向而心投入其中。初禅的行道清净是开始。这是开始的三相。因此说："初禅开始善且具相。"
初禅的增长舍是中间。中间有几相？中间有三相。对清净心保持舍，对止趣向保持舍，对一境现起保持舍。对清净心保持舍，对止趣向保持舍，对一境现起保持舍 - 初禅的增长舍是中间。这是中间的三相。因此说："初禅中间善且具相。"


Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca’’. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca.

Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca.


初禅的欢喜是结束。结束有几相？结束有四相。对于其中生起的诸法不超越义的欢喜，诸根一味义的欢喜，引导适合精进义的欢喜，习行义的欢喜。初禅的欢喜是结束。这是结束的四相。因此说："初禅结束善且具相。"如是达三分的心，具三种善，具十相，且具足寻、具足伺、具足喜、具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
第二禅的开始是什么，中间是什么，结束是什么？第二禅的行道清净是开始，增长舍是中间，欢喜是结束......如是达三分的心，具三种善，具十相，且具足喜、具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
第三禅的开始是什么，中间是什么，结束是什么......如是达三分的心，具三种善，具十相，且具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
第四禅的开始是什么，中间是什么，结束是什么......如是达三分的心，具三种善，具十相，且具足舍、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。
空无边处定......识无边处定...无所有处定...非想非非想处定的开始是什么，中间是什么，结束是什么......如是达三分的心，具三种善，具十相，且具足舍、具足心的确立......具足慧。
无常随观的开始是什么，中间是什么，结束是什么......如是达三分的心，具三种善，具十相，且具足寻、具足伺、具足喜、具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。苦随观......无我随观...厌离随观...离欲随观...灭随观...舍遣随观...尽随观...坏随观...变易随观...无相随观...无愿随观...空随观...增上慧法观...如实智见...过患随观...思惟随观...还灭随观...具足慧。


Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati . Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca’’.

Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – ‘‘arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca’’.

Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – ‘‘arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca’’. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca .



预流道......一来道......不还道......阿罗汉道的开始是什么，中间是什么，结束是什么？阿罗汉道的行道清净是开始，增长舍是中间，欢喜是结束。阿罗汉道的行道清净是开始。开始有几相？开始有三相。从障碍中心得清净，因清净心趣向中间止相，因趣向而心投入其中。心从障碍中清净，因清净心趣向中间止相，因趣向而心投入其中 - 这是阿罗汉道的行道清净是开始。这是开始的三相。因此说："阿罗汉道开始善且具相。"
阿罗汉道的增长舍是中间。中间有几相？中间有三相。对清净心保持舍，对止趣向保持舍，对一境现起保持舍。对清净心保持舍，对止趣向保持舍，对一境现起保持舍。因此说："阿罗汉道中间善且具相。"
阿罗汉道的欢喜是结束。结束有几相？结束有四相。对于其中生起的诸法不超越义的欢喜，诸根一味义的欢喜，引导适合精进义的欢喜，习行义的欢喜。阿罗汉道的欢喜是结束。这是结束的四相。因此说："阿罗汉道结束善且具相。"如是达三分的心，具三种善，具十相，且具足寻、具足伺、具足喜、具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。

159.

Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanā nupalabbhati.

Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatīti.

Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto. Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti; na āgate vā gate vā kakacadante manasi karoti. Na āgatā vā gatā vā kakacadantā aviditā honti , padhānañca paññāyati, payogañca sādheti. Yathā rukkho same bhūmibhāge nikkhitto. Evaṃ upanibandhanā nimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. Evamevaṃ bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca.

Katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti [anusayā byāsanti (syā.)]. Ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti , na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.



159.
相、入息出息，非一心所缘；
不知此三法，修习不可得。
相、入息出息，非一心所缘；
若知此三法，修习可获得。
如何这三法不是一心的所缘，但这三法又不是不被了知，而心又不散乱，且显现精进，成就加行，证得殊胜？譬如一棵树放置在平坦的地面上。有人用锯子锯它。那人对触及树的锯齿保持念住，不作意已来或已去的锯齿。已来或已去的锯齿并非不被了知，且显现精进，成就加行。如树放置在平坦的地面上，如是系缚于相。如锯齿，如是入息出息。如人对触及树的锯齿保持念住，不作意已来或已去的锯齿，已来或已去的锯齿并非不被了知，且显现精进，成就加行。同样地，比丘安住念于鼻端或口相而坐，不作意已来或已去的入息出息，已来或已去的入息出息并非不被了知，且显现精进，成就加行。证得殊胜与精进。
什么是精进？发勤精进者的身心适业 - 这是精进。什么是加行？发勤精进者的随烦恼被断除，寻被止息 - 这是加行。什么是殊胜？发勤精进者的结被断除，随眠被除灭。这是殊胜。如是这三法不是一心的所缘，但这三法又不是不被了知，而心又不散乱，且显现精进，成就加行，证得殊胜。

160.

Ānāpānassati yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti.

Ānanti assāso, no passāso. Apānanti [apānanti (ka.)] passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati.

Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti. Paripuṇṇāti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena paripuṇṇā . Subhāvitāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā paricitā susamāraddhā.

Yānīkatāti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto vesārajjappatto . Tassa me te dhammā āvajjanapaṭibaddhā [āvajjanapaṭibandhā (ka.) evamīdisesu padesu] honti ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Tena vuccati – ‘‘yānīkatā’’ti. Vatthukatāti yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā [supaṭṭhitā (ka.)] hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – ‘‘vatthukatā’’ti. Anuṭṭhitāti vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – ‘‘anuṭṭhitā’’ti. Paricitāti pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jināti pāpake akusale dhamme. Tena vuccati – ‘‘paricitā’’ti. Susamāraddhāti cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā [susamuhatattā (ka.)] susamāraddhā.



160.
入出息念若，圆满善修习；
次第常习行，如佛所教导；
彼照耀此世，如月出云间。
入息是吸气，非呼气。出息是呼气，非吸气。以吸气方式安立为念，以呼气方式安立为念。
对吸气者，念安立于他；对呼气者，念安立于他。圆满是以把握义圆满，以围绕义圆满，以圆满义圆满。善修习是四种修习 - 对其中生起诸法不超越义的修习，诸根一味义的修习，引导适合精进义的修习，习行义的修习。对他而言，这四种修习义成为习惯，成为依处，被确立，被习行，善加开始。
成为习惯是无论在何处欲求，在那里都达自在、得力、得无畏。对我来说，那些法系属于转向、系属于欲求、系属于作意、系属于心生起。因此说"成为习惯"。成为依处是在任何所缘中心善确立，在那所缘中念善安立。或者在任何所缘中念善安立，在那所缘中心善确立。因此说"成为依处"。被确立是心引导到任何所缘，念就随之而转。或者念随之而转到任何所缘，心就引导到那里。因此说"被确立"。被习行是以把握义被习行，以围绕义被习行，以圆满义被习行。以念把握时，战胜恶不善法。因此说"被习行"。善加开始有四种善加开始 - 对其中生起诸法不超越义的善加开始，诸根一味义的善加开始，引导适合精进义的善加开始，因善断除对治烦恼的善加开始。

161.Susamanti atthi samaṃ, atthi susamaṃ. Katamaṃ samaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. Katamaṃ susamaṃ? Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā [apamuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – ‘‘susamāraddhā’’ti.

Anupubbaṃ paricitāti dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā , pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – ‘‘anupubbaparicitā’’ti.

Yathāti dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho.

Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ.



161. 善加定有定，有善加定。什么是定？其中生起的无过失、善、菩提分法 - 这是定。什么是善加定？那些诸法的所缘、灭、涅槃 - 这是善加定。如是此定与此善加定被知、被见、被了知、被证悟、被触及于慧。精进被发起不退缩，念被确立不迷惑，身轻安不激动，心等持一境。因此说"善加开始"。
次第习行是以长入息方式前前被习行，后后被随习行。以长出息方式前前被习行，后后被随习行。以短入息方式前前被习行，后后被随习行。以短出息方式前前被习行，后后被随习行......以舍遣随观入息方式前前被习行，后后被随习行。以舍遣随观出息方式前前被习行，后后被随习行。一切十六事入出息念都互相被习行且被随习行。因此说"次第习行"。
如是有十种如是义 - 调伏自己义是如是义，寂静自己义是如是义，般涅槃自己义是如是义，证知义是如是义，遍知义是如是义，断义是如是义，修习义是如是义，证悟义是如是义，真谛现观义是如是义，住立于灭义是如是义。
佛是那位世尊，自觉无师，于前所未闻法中自己证悟诸谛，在其中获得一切知性，于诸力得自在。

162.Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti – buddho. Bodhetā pajāyāti – buddho. Sabbaññutāya buddho. Sabbadassāvitāya buddho. Anaññaneyyatāya buddho. Visavitāya [vikatitāya (syā.)] buddho. Khīṇāsavasaṅkhātena buddho. Nirupalepasaṅkhātena [nirupakkilesasaṅkhātena (syā.)] buddho. Ekantavītarāgoti – buddho. Ekantavītadosoti – buddho. Ekantavītamohoti – buddho. Ekantanikkilesoti – buddho. Ekāyanamaggaṃ gatoti – buddho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. Abuddhivihatattā buddhipaṭilābhā – buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti. Desitāti attadamathattho yathattho yathā buddhena desito, attasamathattho yathattho yathā buddhena desito, attaparinibbāpanattho yathattho yathā buddhena desito…pe… nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito.

Soti gahaṭṭho vā hoti pabbajito vā. Lokoti. Khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā…pe… aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Pabhāsetīti attadamathatthaṃ yathatthaṃ abhisambuddhattā . So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti.

Abbhā muttova candimāti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā [rāhupāṇā (syā.)] vippamutto bhāsate ca tapate ca virocate [virocati (syā.)] ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti. Imāni terasa vodāne ñāṇāni.

Vodānañāṇaniddeso catuttho.

Bhāṇavāro.

5. Satokāriñāṇaniddeso



162. 佛以何义为佛？觉悟诸谛故为佛。使众生觉悟故为佛。以一切知性故为佛。以一切见性故为佛。以无需他教故为佛。以清净故为佛。以漏尽之称故为佛。以无垢之称故为佛。以完全离贪故为佛。以完全离嗔故为佛。以完全离痴故为佛。以完全无烦恼故为佛。以已行独一道故为佛。以独自证悟无上正等菩提故为佛。以无明破除而得觉故为佛。佛这个名字不是母亲所作，不是父亲所作，不是兄弟所作，不是姐妹所作，不是朋友大臣所作，不是亲属血亲所作，不是沙门婆罗门所作，不是诸天所作。这是诸佛世尊在解脱终点、菩提树下，随一切知智的获得而有的真实施设，即是"佛"。教导是调伏自己义是如是义如佛所教导，寂静自己义是如是义如佛所教导，般涅槃自己义是如是义如佛所教导......住立于灭义是如是义如佛所教导。
他是在家人或出家人。世间是：蕴世间、界世间、处世间、败坏有世间、败坏生起世间、圆满有世间、圆满生起世间。一世间 - 一切众生依食而住......十八世间 - 十八界。照耀是因已觉悟调伏自己义是如是义。他照明、照亮、照耀此世间。因已觉悟寂静自己义是如是义。他照明、照亮、照耀此世间。因已觉悟般涅槃自己义是如是义。他照明、照亮、照耀此世间......因已觉悟住立于灭义是如是义。他照明、照亮、照耀此世间。
如月离云是如云，如是烦恼。如月，如是圣智。如月天子，如是比丘。如月离云、离雾、离烟尘、离罗睺障蔽而照耀、光辉、明亮，如是比丘离一切烦恼而照耀、光辉、明亮。因此说"如月离云"。这些是十三种清净智。
清净智解说第四完毕。
诵分完毕。
5. 念作智解说;

163. Katamāni bāttiṃsa satokārissa ñāṇāni? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti. Dīghaṃ vā passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti. Rassaṃ vā assasanto ‘‘rassaṃ assasāmī’’ti pajānāti. Rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānāti. ‘‘Sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati. ‘‘Sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati. ‘‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati. ‘‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Pītipaṭisaṃvedī…pe… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī … passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ… aniccānupassī… virāgānupassī… nirodhānupassī… ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati. ‘‘Paṭinissaggānupassī passasissāmī’’ti sikkhati.

164.Idhāti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. Bhikkhūti puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo. Araññanti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. Rukkhamūlanti yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo [tiṇasaṇṭharo (syā.)] vā paṇṇasantharo vā palālasantharo [palāsasaṇṭharo (syā.)] vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Suññanti kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā. Agāranti [āgāranti (syā.)] vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Nisīdati pallaṅkaṃ ābhujitvāti nisinno hoti pallaṅkaṃ ābhujitvā . Ujuṃ kāyaṃ paṇidhāyāti ujuko hoti kāyo ṭhito [panidhito (syā.)] supaṇihito. Parimukhaṃ satiṃ upaṭṭhapetvāti. Parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti.

165.Satova assasati, sato passasatīti bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti.

Paṭhamacatukkaniddeso



163. 什么是三十二种念作智？在此，比丘到林野，或到树下，或到空闲处，结跏趺坐，端正其身，安立念于面前。他正念而入息，正念而出息。长入息时，了知"我长入息"。长出息时，了知"我长出息"。短入息时，了知"我短入息"。短出息时，了知"我短出息"。他学习"我将觉知全身而入息"。他学习"我将觉知全身而出息"。他学习"我将平静身行而入息"。他学习"我将平静身行而出息"。觉知喜......觉知乐......觉知心行......平静心行......觉知心......令心欢悦......令心等持......令心解脱......随观无常......随观离贪......随观灭......他学习"我将随观舍遣而入息"。他学习"我将随观舍遣而出息"。
164. 在此是在此见，在此忍，在此欲，在此执取，在此法，在此律，在此法律，在此教说，在此梵行，在此师教。因此说"在此"。比丘是善凡夫比丘或有学比丘或阿罗汉不动法比丘。林野是出离门限之外一切都是林野。树下是比丘的坐处被安置，或床或椅或垫或席或皮革或草铺或叶铺或稻草铺，比丘在那里经行或站立或坐或卧。空闲是不被在家人或出家人占据。处是精舍、半圆顶楼、宫殿、高楼、洞窟。结跏趺坐是以跏趺而坐。端正其身是身体正直、安立、善安立。安立念于面前。面是把握义。前是出离义。念是现起义。因此说"安立念于面前"。
165. 正念而入息，正念而出息是以三十二种行相成为念作者。了知长入息方式的心一境性不散乱，念被安立。以那念、那智成为念作者。了知长出息方式的心一境性不散乱，念被安立。以那念、那智成为念作者。了知短入息方式的心一境性不散乱，念被安立。以那念、那智成为念作者。了知短出息方式的心一境性不散乱，念被安立。以那念、那智成为念作者......了知随观舍遣入息方式、随观舍遣出息方式的心一境性不散乱，念被安立。以那念、那智成为念作者。
第一四法解

166. Kathaṃ dīghaṃ assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti, dīghaṃ passasanto ‘‘dīghaṃ passasāmī’’ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.



166. 如何长入息时了知"我长入息"，长出息时了知"我长出息"？他以长时间入长入息，以长时间出长出息，以长时间入出长入出息。以长时间入出长入出息时生起欲求。以欲求力而以长时间入更微细的长入息，以欲求力而以长时间出更微细的长出息，以欲求力而以长时间入出更微细的长入出息。以欲求力而以长时间入出更微细的长入出息时生起喜悦。以喜悦力而以长时间入更微细的长入息，以喜悦力而以长时间出更微细的长出息，以喜悦力而以长时间入出更微细的长入出息。以喜悦力而以长时间入出更微细的长入出息时，心从长入出息转离，舍住立。以这九种行相长入出息是身。安立是念。随观是智。身是安立，非念；念既是安立又是念。以那念、那智随观那身。因此说"于身随观身念住修习"。

167.Anupassatīti kathaṃ taṃ kāyaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati. Evaṃ taṃ kāyaṃ anupassati.

Bhāvanāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. Evaṃ vedanāya uppādo vidito hoti.

Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.

Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vedanāya atthaṅgamo vidito hoti. Evaṃ vedanāya atthaṅgamo vidito hoti. Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Kathaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ saññāya uppādo vidito hoti? Avijjāsamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Taṇhāsamudayā saññāsamudayoti…pe… kammasamudayā saññāsamudayoti…pe… phassasamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi saññāya uppādo vidito hoti. Evaṃ saññāya uppādo vidito hoti.

Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti.


167. 随观是如何随观那身？随观无常，非常。随观苦，非乐。随观无我，非我。厌离，不欢喜。离贪，不贪着。灭，不生起。舍遣，不执取。随观无常时舍断常想。随观苦时舍断乐想。随观无我时舍断我想。厌离时舍断欢喜。离贪时舍断贪。灭时舍断集。舍遣时舍断执取。如是随观那身。
修习是四种修习 - 对其中生起诸法不超越义的修习，诸根一味义的修习，引导适合精进义的修习，习行义的修习。了知长入出息方式的心一境性不散乱时，有明了的受生起，明了地现起，明了地消失。有明了的想生起，明了地现起，明了地消失。有明了的寻生起，明了地现起，明了地消失。
如何有明了的受生起，明了地现起，明了地消失？如何受的生起被了知？"无明集故受集"- 以缘集义受的生起被了知。"爱集故受集"..."业集故受集"..."触集故受集" - 以缘集义受的生起被了知。见生起相时受的生起被了知。如是受的生起被了知。
如何受的现起被了知？作意无常时灭尽现起被了知。作意苦时怖畏现起被了知。作意无我时空性现起被了知。如是受的现起被了知。
如何受的消失被了知？"无明灭故受灭"- 以缘灭义受的消失被了知。"爱灭故受灭"..."业灭故受灭"..."触灭故受灭" - 以缘灭义受的消失被了知。见变易相时受的消失被了知。如是受的消失被了知。如是有明了的受生起，明了地现起，明了地消失。
如何有明了的想生起，明了地现起，明了地消失？如何想的生起被了知？"无明集故想集"- 以缘集义想的生起被了知。"爱集故想集"..."业集故想集"..."触集故想集" - 以缘集义想的生起被了知。见生起相时想的生起被了知。如是想的生起被了知。
如何想的现起被了知？作意无常时灭尽现起被了知。作意苦时怖畏现起被了知。作意无我时空性现起被了知。如是想的现起被了知。


Kathaṃ saññāya atthaṅgamo vidito hoti? Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. Evaṃ vitakkānaṃ uppādo vidito hoti.

Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti.

Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.



如何想的消失被了知？"无明灭故想灭"- 以缘灭义想的消失被了知。"爱灭故想灭"..."业灭故想灭"..."触灭故想灭" - 以缘灭义想的消失被了知。见变易相时想的消失被了知。如是想的消失被了知。如是有明了的想生起，明了地现起，明了地消失。
如何有明了的寻生起，明了地现起，明了地消失？如何寻的生起被了知？"无明集故寻集"- 以缘集义寻的生起被了知。"爱集故寻集"..."业集故寻集"..."想集故寻集" - 以缘集义寻的生起被了知。见生起相时寻的生起被了知。如是寻的生起被了知。
如何寻的现起被了知？作意无常时灭尽现起被了知。作意苦时怖畏现起被了知。作意无我时空性现起被了知。如是寻的现起被了知。
如何寻的消失被了知？"无明灭故寻灭"- 以缘灭义寻的消失被了知。"爱灭故寻灭"..."业灭故寻灭"..."想灭故寻灭" - 以缘灭义寻的消失被了知。见变易相时寻的消失被了知。如是寻的消失被了知。如是有明了的寻生起，明了地现起，明了地消失。

168. Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.

Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, paggahaṭṭhena vīriyindriyaṃ samodhāneti, upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, avikkhepaṭṭhena samādhindriyaṃ samodhāneti, dassanaṭṭhena paññindriyaṃ samodhāneti. Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘indriyāni samodhānetī’’ti.

Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. Pajānātīti puggalo. Pajānanā paññā.

Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Balāni samodhānetīti kathaṃ balāni samodhāneti? Assaddhiye akampiyaṭṭhena saddhābalaṃ samodhāneti, kosajje akampiyaṭṭhena vīriyabalaṃ samodhāneti, pamāde akampiyaṭṭhena satibalaṃ samodhāneti, uddhacce akampiyaṭṭhena samādhibalaṃ samodhāneti , avijjāya akampiyaṭṭhena paññābalaṃ samodhāneti. Ayaṃ puggalo imāni balāni imasmiṃ ārammaṇe samodhāneti . Tena vuccati – balāni samodhānetīti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Bojjhaṅgesamodhānetīti kathaṃ bojjhaṅge samodhāneti? Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ samodhāneti, pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ samodhāneti, paggahaṭṭhena vīriyasambojjhaṅgaṃ samodhāneti, pharaṇaṭṭhena pītisambojjhaṅgaṃ samodhāneti, upasamaṭṭhena passaddhisambojjhaṅgaṃ samodhāneti, avikkhepaṭṭhena samādhisambojjhaṅgaṃ samodhāneti, paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ samodhāneti. Ayaṃ puggalo ime bojjhaṅge imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘bojjhaṅge samodhānetī’’ti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Maggaṃ samodhānetīti kathaṃ maggaṃ samodhāneti? Dassanaṭṭhena sammādiṭṭhiṃ samodhāneti, abhiniropanaṭṭhena sammāsaṅkappaṃ samodhāneti, pariggahaṭṭhena sammāvācaṃ samodhāneti, samuṭṭhānaṭṭhena sammākammantaṃ samodhāneti, vodānaṭṭhena sammāājīvaṃ samodhāneti, paggahaṭṭhena sammāvāyāmaṃ samodhāneti, upaṭṭhānaṭṭhena sammāsatiṃ samodhāneti, avikkhepaṭṭhena sammāsamādhiṃ samodhāneti. Ayaṃ puggalo imaṃ maggaṃ imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘maggaṃ samodhānetī’’ti. Gocarañca pajānātīti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.


168. 了知长入出息方式的心一境性不散乱时，令诸根和合，了知行处，通达理趣......令道和合，令诸法和合，了知行处，通达理趣。
令诸根和合是如何令诸根和合？以胜解义令信根和合，以策励义令精进根和合，以现起义令念根和合，以不散乱义令定根和合，以见义令慧根和合。此人令这些根在此所缘中和合。因此说"令诸根和合"。
了知行处是他的所缘是他的行处。他的行处是他的所缘。了知是人。了知性是慧。
等是所缘的现起是等，心的不散乱是等，心的安住是等，心的清净是等。理趣是无过失义、无烦恼义、清净义、最上义。通达是通达所缘的现起义，通达心的不散乱义，通达心的安住义，通达心的清净义。因此说"通达理趣"。
令诸力和合是如何令诸力和合？以不动摇于不信义令信力和合，以不动摇于懈怠义令精进力和合，以不动摇于放逸义令念力和合，以不动摇于掉举义令定力和合，以不动摇于无明义令慧力和合。此人令这些力在此所缘中和合。因此说"令诸力和合"。了知行处......因此说"通达理趣"。
令诸觉支和合是如何令诸觉支和合？以现起义令念觉支和合，以简择义令择法觉支和合，以策励义令精进觉支和合，以遍满义令喜觉支和合，以寂静义令轻安觉支和合，以不散乱义令定觉支和合，以省察义令舍觉支和合。此人令这些觉支在此所缘中和合。因此说"令诸觉支和合"。了知行处......因此说"通达理趣"。
令道和合是如何令道和合？以见义令正见和合，以胜解义令正思维和合，以摄持义令正语和合，以等起义令正业和合，以清净义令正命和合，以策励义令正精进和合，以现起义令正念和合，以不散乱义令正定和合。此人令这道在此所缘中和合。因此说"令道和合"。了知行处......因此说"通达理


Dhamme samodhānetīti kathaṃ dhamme samodhāneti? Ādhipateyyaṭṭhena indriyāni samodhāneti, akampiyaṭṭhena balāni samodhāneti, niyyānaṭṭhena bojjhaṅge samodhāneti, hetuṭṭhena maggaṃ samodhāneti, upaṭṭhānaṭṭhena satipaṭṭhānaṃ samodhāneti, padahanaṭṭhena sammappadhānaṃ samodhāneti, ijjhanaṭṭhena iddhipādaṃ samodhāneti tathaṭṭhena saccaṃ samodhāneti, avikkhepaṭṭhena samathaṃ samodhāneti, anupassanaṭṭhena vipassanaṃ samodhāneti, ekarasaṭṭhena samathavipassanaṃ samodhāneti, anativattanaṭṭhena yuganaddhaṃ samodhāneti, saṃvaraṭṭhena sīlavisuddhiṃ samodhāneti, avikkhepaṭṭhena cittavisuddhiṃ samodhāneti, dassanaṭṭhena diṭṭhivisuddhiṃ samodhāneti, vimuttaṭṭhena vimokkhaṃ samodhāneti , paṭivedhaṭṭhena vijjaṃ samodhāneti, pariccāgaṭṭhena vimuttiṃ samodhāneti, samucchedaṭṭhena khaye ñāṇaṃ samodhāneti , paṭippassaddhaṭṭhena anuppāde ñāṇaṃ samodhāneti, chandaṃ mūlaṭṭhena samodhāneti, manasikāraṃ samuṭṭhānaṭṭhena samodhāneti, phassaṃ samodhānaṭṭhena samodhāneti, vedanaṃ samosaraṇaṭṭhena samodhāneti, samādhiṃ pamukhaṭṭhena samodhāneti, satiṃ ādhipateyyaṭṭhena samodhāneti, paññaṃ tatuttaraṭṭhena samodhāneti, vimuttiṃ sāraṭṭhena samodhāneti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena samodhāneti. Ayaṃ puggalo ime dhamme imasmiṃ ārammaṇe samodhāneti. Tena vuccati – ‘‘dhamme samodhānetī’’ti.

Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ pajānātīti puggalo. Pajānanā paññā. Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



令诸法和合是如何令诸法和合？以增上义令诸根和合，以不动摇义令诸力和合，以出离义令诸觉支和合，以因义令道和合，以现起义令念住和合，以精进义令正勤和合，以成就义令神足和合，以如实义令谛和合，以不散乱义令止和合，以随观义令观和合，以一味义令止观和合，以不超越义令双运和合，以防护义令戒清净和合，以不散乱义令心清净和合，以见义令见清净和合，以解脱义令解脱和合，以通达义令明和合，以舍离义令解脱和合，以断义令尽智和合，以寂止义令无生智和合，以根本义令欲和合，以等起义令作意和合，以和合义令触和合，以会合义令受和合，以首要义令定和合，以增上义令念和合，以增上慧义令慧和合，以精髓义令解脱和合，以终极义令涅槃和合。此人令这些法在此所缘中和合。因此说"令诸法和合"。
了知行处是他的所缘是他的行处。他的行处是他的所缘。了知是人。了知性是慧。等是所缘的现起是等，心的不散乱是等，心的安住是等，心的清净是等。理趣是无过失义、无烦恼义、清净义、最上义。通达是通达所缘的现起义，通达心的不散乱义，通达心的安住义，通达心的清净义。因此说"通达理趣"。

169. Kathaṃ rassaṃ assasanto ‘‘rassaṃ assasāmī’’ti pajānāti, rassaṃ passasanto ‘‘rassaṃ passasāmī’’ti pajānāti? Rassaṃ assāsaṃ ittarasaṅkhāte assasati, rassaṃ passāsaṃ ittarasaṅkhāte passasati, rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati. Chandavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi rassā assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



169. 如何短入息时了知"我短入息"，短出息时了知"我短出息"？他以短时间入短入息，以短时间出短出息，以短时间入出短入出息。以短时间入出短入出息时生起欲求。以欲求力而以短时间入更微细的短入息，以欲求力而以短时间出更微细的短出息，以欲求力而以短时间入出更微细的短入出息。以欲求力而以短时间入出更微细的短入出息时生起喜悦。以喜悦力而以短时间入更微细的短入息，以喜悦力而以短时间出更微细的短出息，以喜悦力而以短时间入出更微细的短入出息。以喜悦力而以短时间入出更微细的短入出息时，心从短入出息转离，舍住立。以这九种行相短入出息是身。安立是念。随观是智。身是安立，非念；念既是安立又是念。以那念、那智随观那身。因此说"于身随观身念住修习"。
随观是如何随观那身......如是随观那身。修习是四种修习......习行义的修习。了知短入出息方式的心一境性不散乱时，有明了的受生起......了知短入出息方式的心一境性不散乱时，令诸根和合......因此说"通达理趣"。

170. Kathaṃ ‘‘sabbakāyapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sabbakāyapaṭisaṃvedī passasissāmī’’ti sikkhati? Kāyoti dve kāyā – nāmakāyo ca rūpakāyo ca. Katamo nāmakāyo? Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca, ye ca vuccanti cittasaṅkhārā – ayaṃ nāmakāyo. Katamo rūpakāyo? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā – ayaṃ rūpakāyo.

Kathaṃ te kāyā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.

Āvajjato te kāyā paṭividitā honti, pajānato te kāyā paṭividitā honti, passato te kāyā paṭividitā honti, paccavekkhato te kāyā paṭividitā honti, cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, saddhāya adhimuccato te kāyā paṭividitā honti, vīriyaṃ paggaṇhato te kāyā paṭividitā honti, satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, cittaṃ samādahato te kāyā paṭividitā honti, paññāya pajānato te kāyā paṭividitā honti, abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, pariññeyyaṃ parijānato te kāyā paṭividitā honti, pahātabbaṃ pajahato te kāyā paṭividitā honti, bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. Evaṃ te kāyā paṭividitā honti. Sabbakāyapaṭisaṃvedī assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.

Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ [assāsapassāsā (syā.)] saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, bhāvetabbaṃ bhāvento sikkhati, sacchikātabbaṃ sacchikaronto sikkhati.


170. 如何学习"我将觉知一切身而入息"，学习"我将觉知一切身而出息"？身有两种身 - 名身和色身。什么是名身？受、想、思、触、作意、名和名身，以及所说的心行 - 这是名身。什么是色身？四大种，及四大种所造色，入息和出息，相和系缚，以及所说的身行 - 这是色身。
如何了知这些身？了知长入息方式的心一境性不散乱时，念现起。以那念、那智了知这些身。了知长出息方式的心一境性不散乱时，念现起。以那念、那智了知这些身。了知短入息方式的心一境性不散乱时，念现起。以那念、那智了知这些身。了知短出息方式的心一境性不散乱时，念现起。以那念、那智了知这些身。
转向时了知这些身，了知时了知这些身，见时了知这些身，省察时了知这些身，心决定时了知这些身，以信胜解时了知这些身，策励精进时了知这些身，令念现起时了知这些身，等持心时了知这些身，以慧了知时了知这些身，应证知者证知时了知这些身，应遍知者遍知时了知这些身，应断者断时了知这些身，应修者修时了知这些身，应作证者作证时了知这些身。如是了知这些身。觉知一切身的入出息是身。安立是念。随观是智。身是安立，非念。念既是安立又是念。以那念、那智随观那身。因此说"于身随观身念住修习"。
随观是如何随观那身......如是随观那身。修习是四种修习......习行义的修习。
觉知一切身的入出息以防护义是戒清净，以不散乱义是心清净，以见义是见清净。其中防护义是增上戒学，不散乱义是增上心学，见义是增上慧学。转向时学习这三学，了知时学习，见时学习，省察时学习，心决定时学习，以信胜解时学习，策励精进时学习，令念现起时学习，等持心时学习，以慧了知时学习，应证知者证知时学习，应遍知者遍知时学习，应断者断时学习，应修者修时学习，应作证者作证时学习。


Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



觉知一切身的入出息方式的心一境性不散乱时，有明了的受生起......觉知一切身的入出息方式的心一境性不散乱时，令诸根和合......因此说"通达理趣"。

171. Kathaṃ ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati? Katamo kāyasaṅkhāro? Dīghaṃ assāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Rassaṃ assāsā rassaṃ passāsā. Sabbakāyapaṭisaṃvedī assāsā sabbakāyapaṭisaṃvedī passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā pakampanā – passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti; na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Iti kira ‘‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’’ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.


171. 如何学习"我将安静身行而入息"，学习"我将安静身行而出息"？什么是身行？长入息是身的。这些法系属于身的是身行。他学习安静、止息、平息这些身行。长出息是身的。这些法系属于身的是身行。他学习安静、止息、平息这些身行。短入息、短出息、觉知一切身的入息、觉知一切身的出息是身的。这些法系属于身的是身行。他学习安静、止息、平息这些身行。
由于某种身行而有身的前屈、后屈、俯屈、偃屈、动摇、震动、摆动、颤动 - 他学习"我将安静身行而入息"，学习"我将安静身行而出息"。由于某种身行而身无前屈、无后屈、无俯屈、无偃屈、不动摇、不震动、不摆动、不颤动，寂静微细 - 他学习"我将安静身行而入息"，学习"我将安静身行而出息"。
如是他学习"我将安静身行而入息"，学习"我将安静身行而出息"。这样的话，既无风的获得的显现，也无入出息的显现，也无入出息念的显现，也无入出息念定的显现；智者既不入此定也不出此定。
如是他学习"我将安静身行而入息"，学习"我将安静身行而出息"。这样的话，有风的获得的显现，有入出息的显现，有入出息念的显现，有入出息念定的显现；智者既入此定也出此定。如何呢？譬如敲击铜钵时，最初粗大的声音生起。因善取粗大声音的相、善作意、善持守，粗大声音灭时，其后微细声音生起。因善取微细声音的相、善作意、善持守，微细声音灭时，其后以微细声音相为所缘心转起。如是最初粗大入出息生起；因善取粗大入出息的相、善作意、善持守，粗大入出息灭时，其后微细入出息生起。因善取微细入出息的相、善作意、善持守，微细入出息灭时，其后以微细入出息相为所缘心不散乱。
这样的话，有风的获得的显现，有入出息的显现，有入出息念的显现，有入出息念定的显现；智者既入此定也出此定。安静身行的入出息是身。安立是念。随观是智。身是安立，非念；念既是安立又是念。以那念、那智随观那身。因此说"于身随观身念住修习"。


Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo , cattāri suttantikavatthūni kāye kāyānupassanāya.

Bhāṇavāro.

Dutiyacatukkaniddeso



随观是如何随观那身......如是随观那身。修习是四种修习......习行义的修习。安静身行，入出息以防护义是戒清净，以不散乱义是心清净，以见义是见清净。其中防护义是增上戒学；其中不散乱义是增上心学；其中见义是增上慧学。转向时学习这三学......应作证者作证时学习。了知安静身行的入出息方式的心一境性不散乱时，有明了的受生起......了知安静身行的入出息方式的心一境性不散乱时，令诸根和合......因此说"通达理趣"。
八种随观智，八种安立随念，四种经分别事，是于身随观身。
诵品。
第二四法解说

172. Kathaṃ ‘‘pītipaṭisaṃvedī assasissāmī’’ti sikkhati ‘‘pītipaṭisaṃvedī passasissāmī’’ti sikkhati? Katamā pīti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti.

Kathaṃ sā pīti paṭividitā hoti? Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Rassaṃ assāsavasena…pe… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. Evaṃ sā pīti paṭividitā hoti.

Pītipaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



172. 如何学习"我将觉知喜而入息"，学习"我将觉知喜而出息"？什么是喜？了知长入息方式的心一境性不散乱时，生起喜、悦。这喜、悦、欢喜、欢悦、欣喜、踊跃、愉悦、喜悦、心满意是喜。了知长出息方式的心一境性不散乱时，生起喜、悦......短入息方式，短出息方式，觉知一切身入息方式，觉知一切身出息方式，安静身行入息方式，安静身行出息方式的心一境性不散乱时，生起喜、悦。这喜、悦、欢喜、欢悦、欣喜、踊跃、愉悦、喜悦、心满意是喜。
如何了知那喜？了知长入出息方式的心一境性不散乱时，念现起。以那念、那智了知那喜。了知长出息方式的心一境性不散乱时，念现起。以那念、那智了知那喜。短入息方式......短出息方式...觉知一切身入息方式...觉知一切身出息方式...安静身行入息方式...安静身行出息方式的心一境性不散乱时，念现起。以那念、那智了知那喜。转向时了知那喜，了知......见时...省察时...心决定时...以信胜解时...策励精进时...令念现起时...等持心时...以慧了知时...应证知者证知时...应遍知者遍知时...应断者断时...应修者修时...应作证者作证时了知那喜。如是了知那喜。
觉知喜的入出息方式的受是安立。念是随观。智是了知。受是安立，非念；念既是安立又是念。以那念、那智随观那受。因此说"于受随观受念住修习"。
随观是如何随观那受？随观无常......如是随观那受。修习是四种修习......习行义的修习。觉知喜的入出息以防护义是戒清净......了知觉知喜的入出息方式的心一境性不散乱时......令诸根和合。因此说"通达理趣"。

173. Kathaṃ ‘‘sukhapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘sukhapaṭisaṃvedī passasissāmī’’ti sikkhati? Sukhanti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. Katamaṃ kāyikaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. Katamaṃ cetasikaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ.

Kathaṃ te sukhā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. Evaṃ te sukhā paṭividitā honti. Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



173. 如何学习"我将觉知乐而入息"，学习"我将觉知乐而出息"？乐有两种乐 - 身乐和心乐。什么是身乐？凡身的悦、身的乐，由身触所生的悦乐感受，由身触所生的悦乐受 - 这是身乐。什么是心乐？凡心的悦、心的乐，由意触所生的悦乐感受，由意触所生的悦乐受 - 这是心乐。
如何了知这些乐？了知长入息方式的心一境性不散乱时，念现起。以那念、那智了知这些乐。了知长出息方式的心一境性不散乱时，念现起。以那念、那智了知这些乐......应作证者作证时了知这些乐。如是了知这些乐。觉知乐的入出息方式的受是安立。念是随观。智是了知。受是安立，非念；念既是安立又是念。以那念、那智随观那受。因此说"于受随观受念住修习"。
随观是如何随观那受？随观无常......如是随观那受。修习是四种修习......习行义的修习。觉知乐的入出息以防护义是戒清净......了知觉知乐

174. Kathaṃ ‘‘cittasaṅkhārapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittasaṅkhārapaṭisaṃvedī passasissāmī’’ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro.

Kathaṃ te cittasaṅkhārā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. Evaṃ te cittasaṅkhārā paṭividitā honti. Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



174. 如何学习"我将觉知心行而入息"，学习"我将觉知心行而出息"？什么是心行？长入息方式的想和受是心所 - 这些法系属于心的是心行。长出息方式的想和受是心所 - 这些法系属于心的是心行......觉知乐入息方式......觉知乐出息方式的想和受是心所 - 这些法系属于心的是心行 - 这是心行。
如何了知这些心行？了知长入息方式的心一境性不散乱时，念现起。以那念、那智了知这些心行。了知长出息方式的心一境性不散乱时，念现起。以那念、那智了知这些心行......应作证者作证时了知这些心行。如是了知这些心行。觉知心行的入出息方式的受是安立。念是随观。智是了知。受是安立，非念；念既是安立又是念。以那念、那智随观那受。因此说"于受随观受念住修习"。
随观是如何随观那受？随观无常......如是随观那受。修习是四种修习......习行义的修习。觉知心行的入出息以防护义是戒清净......了知觉知心行的入出息方式的心一境性不散乱时......令诸根和合。因此说"通

175. Kathaṃ ‘‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’’ti sikkhati, ‘‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’’ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya.

Tatiyacatukkaniddeso

176. Kathaṃ ‘‘cittapaṭisaṃvedī assasissāmī’’ti sikkhati, ‘‘cittapaṭisaṃvedī passasissāmī’’ti sikkhati? Katamaṃ taṃ cittaṃ? Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ.

Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. Evaṃ taṃ cittaṃ paṭividitaṃ hoti. Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.



175. 如何学习"我将安静心行而入息"，学习"我将安静心行而出息"？什么是心行？长入息方式的想和受是心所 - 这些法系属于心的是心行。他学习安静、止息、平息这些心行。长出息方式的想和受是心所 - 这些法系属于心的是心行。他学习安静、止息、平息这些心行。觉知心行入息方式......觉知心行出息方式的想和受是心所 - 这些法系属于心的是心行。他学习安静、止息、平息这些心行。安静心行的入出息方式的受是安立。念是随观。智是了知。受是安立，非念；念既是安立又是念。以那念、那智随观那受。因此说"于受随观受念住修习"。
随观是如何随观那受......如是随观那受。修习是四种修习......习行义的修习。安静心行的入出息以防护义是戒清净......了知安静心行的入出息方式的心一境性不散乱时......令诸根和合。因此说"通达理趣"。
八种随观智，八种安立随念，四种经分别事，是于受随观受。
第三四法解说。
176. 如何学习"我将觉知心而入息"，学习"我将觉知心而出息"？什么是那心？长入息方式的识是心。凡是心、意、意识、心脏、净白、意处、意根、识、识蕴、相应意识界。长出息方式......安静心行入息方式......安静心行出息方式的识是心。凡是心、意、意识、心脏、净白、意处、意根、识、识蕴、相应意识界 - 这是心。
如何了知那心？了知长入息方式的心一境性不散乱时，念现起。以那念、那智了知那心。了知长出息方式的心一境性不散乱时，念现起。以那念、那智了知那心......应作证者作证时了知那心。如是了知那心。觉知心的入出息方式的识、心是安立。念是随观。智是了知。心是安立，非念；念既是安立又是念。以那念、那智随观那心。因此说"于心随观心念住修习"。
随观是如何随观那心......如是随观那心。修习是四种修习......习行义的修习。觉知心的入出息以防护义是戒清净......了知觉知心的入出息方式的心一境性不散乱时......令诸根和合。因此说"通达理趣"。

177. Kathaṃ ‘‘abhippamodayaṃ cittaṃ assasissāmī’’ti, ‘‘abhippamodayaṃ cittaṃ passasissāmī’’ti sikkhati? Katamo cittassa abhippamodo? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

178. Kathaṃ ‘‘samādahaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘samādahaṃ cittaṃ passasissāmī’’ti sikkhati? Katamo samādhi [katamañca samādhindiyaṃ (syā.)]? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti [adhiṭṭiti (syā.)] avisāhāro avikkhepo avisāhaṭamānasatā [avisāhatamānasatā (syā. ka.)] samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… samādahaṃ cittaṃ assāsavasena…pe… samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.




177. 如何"我将以令心欢喜而入息"，"我将以令心欢喜而出息"而学习？什么是心的欢喜？由长入息方式了知心一境性、不散乱而生起心的欢喜。凡是心的欢喜、愉悦、喜悦、欢愉、愉快、兴奋、心满意足。由长入出息方式了知心一境性、不散乱而生起心的欢喜。凡是心的欢喜、愉悦、喜悦、欢愉、愉快、兴奋、心满意足...乃至...由觉知心而入息方式...由觉知心而出息方式了知心一境性、不散乱而生起心的欢喜。凡是心的欢喜、愉悦、喜悦、欢愉、愉快、兴奋、心满意足 - 这就是心的欢喜。由入出息方式令心欢喜，识是心，建立是念，随观是智。心是建立，不是念；念既是建立又是念。以此念以此智随观彼心。因此称为"于心随观心念住修习"。
随观是如何随观彼心...乃至...如是随观彼心。修习是四种修习...乃至...以数数修习之义为修习。以入出息方式令心欢喜，以防护之义为戒清净...乃至...由入出息方式了知心一境性、不散乱而令心欢喜...乃至...了知时令诸根和合。因此称为"通达共相"。
178. 如何"我将以令心专注而入息"而学习，"我将以令心专注而出息"而学习？什么是定？由长入息方式心一境性、不散乱是定，凡是心的止住、安住、不动、不散乱、不散漫、静止、定根、定力、正定。由长出息方式心一境性、不散乱是定...乃至...由令心专注而入息方式...乃至...由令心专注而出息方式心一境性、不散乱是定。凡是心的止住、安住、不动、不散乱、不散漫、静止、定根、定力、正定 - 这就是定。由入出息方式令心专注，识是心，建立是念，随观是智。心是建立，不是念；念既是建立又是念。以此念以此智随观彼心。因此称为"于心随观心念住修习"。
随观是如何随观彼心...乃至...如是随观彼心。修习是四种修习...乃至...以数数修习之义为修习。由入出息方式令心专注，以防护之义为戒清净...乃至...由入出息方式了知心一境性、不散乱而令心专注...乃至...了知时令诸根和合。因此称为"通达共相"。

179. Kathaṃ ‘‘vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘vimocayaṃ cittaṃ passasissāmī’’ti sikkhati? ‘‘Rāgato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘rāgato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. ‘‘Dosato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘dosato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. ‘‘Mohato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati…pe… mānato vimocayaṃ cittaṃ… diṭṭhiyā vimocayaṃ cittaṃ… vicikicchāya vimocayaṃ cittaṃ… thinato vimocayaṃ cittaṃ… uddhaccato vimocayaṃ cittaṃ… ahirikato vimocayaṃ cittaṃ… ‘‘anottappato vimocayaṃ cittaṃ assasissāmī’’ti sikkhati, ‘‘anottappato vimocayaṃ cittaṃ passasissāmī’’ti sikkhati. Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe….

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya.

Catutthacatukkaniddeso



179. 如何"我将以解脱心而入息"而学习，"我将以解脱心而出息"而学习？"我将以从贪欲解脱心而入息"而学习，"我将以从贪欲解脱心而出息"而学习。"我将以从嗔恨解脱心而入息"而学习，"我将以从嗔恨解脱心而出息"而学习。"我将以从愚痴解脱心而入息"而学习...乃至...从慢解脱心...从见解脱心...从疑惑解脱心...从昏沉解脱心...从掉举解脱心...从无惭解脱心..."我将以从无愧解脱心而入息"而学习，"我将以从无愧解脱心而出息"而学习。由入出息方式解脱心，识是心，建立是念...乃至...。
随观是如何随观彼心...乃至...如是随观彼心。修习是四种修习...乃至...以数数修习之义为修习。由入出息方式解脱心，以防护之义为戒清净...乃至...由入出息方式了知心一境性、不散乱而解脱心...乃至...了知时令诸根和合。因此称为"通达共相"。
八种随观智，八种建立随念，四种经分别事，是于心随观心。
第四四法说

180. Kathaṃ ‘‘aniccānupassī assasissāmī’’ti sikkhati, ‘‘aniccānupassī passasissāmī’’ti sikkhati? Aniccanti kiṃ aniccaṃ? Pañcakkhandhā aniccā. Kenaṭṭhena aniccā? Uppādavayaṭṭhena aniccā. Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati.

‘‘Rūpe aniccānupassī assasissāmī’’ti sikkhati, ‘‘rūpe aniccānupassī passasissāmī’’ti sikkhati. ‘‘Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe aniccānupassī passasissāmī’’ti sikkhati. Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Kathaṃ ‘‘virāgānupassī assasissāmī’’ti sikkhati, ‘‘virāgānupassī passasissāmī’’ti sikkhati? Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Rūpe virāgānupassī assasissāmī’’ti sikkhati, ‘‘rūpe virāgānupassī passasissāmī’’ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe virāgānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe virāgānupassī passasissāmī’’ti sikkhati. Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.


180. 如何"我将以无常随观而入息"而学习，"我将以无常随观而出息"而学习？无常是什么无常？五蕴是无常。以何义为无常？以生灭义为无常。看见五蕴的生起时看见几种相，看见灭去时看见几种相，看见生灭时看见几种相？看见五蕴的生起时看见二十五种相，看见灭去时看见二十五种相。看见五蕴的生灭时看见这五十种相。
"我将以色无常随观而入息"而学习，"我将以色无常随观而出息"而学习。"我将以受...乃至...想...行...识...眼...乃至...老死无常随观而入息"而学习，"我将以老死无常随观而出息"而学习。由入出息方式无常随观，诸法是建立，念是随观，智是知。诸法是建立，不是念；念既是建立又是念。以此念以此智随观彼诸法。因此称为"于法随观法念住修习"。
随观是如何随观彼诸法...乃至...如是随观彼诸法。修习是四种修习...乃至...以数数修习之义为修习。由入出息方式无常随观，以防护之义为戒清净...乃至...由入出息方式了知心一境性、不散乱而无常随观...乃至...了知时令诸根和合。因此称为"通达共相"。
如何"我将以离贪随观而入息"而学习，"我将以离贪随观而出息"而学习？见色过患后，于色离贪生起欲求，信解增上，心善立定。"我将以色离贪随观而入息"而学习，"我将以色离贪随观而出息"而学习。受...乃至...想...行...识...眼...乃至...见老死过患后，于老死离贪生起欲求，信解增上，心善立定。"我将以老死离贪随观而入息"而学习，"我将以老死离贪随观而出息"而学习。由入出息方式离贪随观，诸法是建立，念是随观，智是知。诸法是建立，不是念；念既是建立又是念。以此念以此智随观彼诸法。因此称为"于法随观法念住修习"。
随观是如何随观彼诸法...乃至...如是随观彼诸法。修习是四种修习...乃至...以数数修习之义为修习。由入出息方式离贪随观，以防护之义为戒清净...乃至...由入出息方式了知心一境性、不散乱而离贪随观...乃至...了知时令诸根和合。因此称为"通达共相"。


Kathaṃ ‘‘nirodhānupassī assasissāmī’’ti sikkhati, ‘‘nirodhānupassī passasissāmī’’ti sikkhati? Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Rūpe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘rūpe nirodhānupassī passasissāmī’’ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati.



如何"我将以灭尽随观而入息"而学习，"我将以灭尽随观而出息"而学习？见色过患后，于色灭尽生起欲求，信解增上，心善立定。"我将以色灭尽随观而入息"而学习，"我将以色灭尽随观而出息"而学习。受...乃至...想...行...识...眼...乃至...见老死过患后，于老死灭尽生起欲求，信解增上，心善立定。"我将以老死灭尽随观而入息"而学习，"我将以老死灭尽随观而出息"而学习。

181. Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati.

Katamehi pañcahākārehi avijjāya ādīnavo hoti? Aniccaṭṭhena avijjāya ādīnavo hoti, dukkhaṭṭhena avijjāya ādīnavo hoti, anattaṭṭhena avijjāya ādīnavo hoti, santāpaṭṭhena avijjāya ādīnavo hoti, vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti.

Katamehi aṭṭhahākārehi avijjā nirujjhati? Nidānanirodhena avijjā nirujjhati, samudayanirodhena avijjā nirujjhati, jātinirodhena avijjā nirujjhati, pabhavanirodhena [āhāranirodhena (syā.)] avijjā nirujjhati, hetunirodhena avijjā nirujjhati, paccayanirodhena avijjā nirujjhati, ñāṇuppādena avijjā nirujjhati, nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Avijjāya nirodhānupassī assasissāmī’’ti sikkhati, ‘‘avijjāya nirodhānupassī passasissāmī’’ti sikkhati.

Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati.

Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena…pe… santāpaṭṭhena…pe… vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti.

Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? Nidānanirodhena jarāmaraṇaṃ nirujjhati, samudayanirodhena…pe… jātinirodhena…pe… pabhavanirodhena [bhavanirodhena (syā.)] … hetunirodhena… paccayanirodhena… ñāṇuppādena…pe… nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. ‘‘Jarāmaraṇe nirodhānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe nirodhānupassī passasissāmī’’ti sikkhati. Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.


181. 以几种方式无明有过患？以几种方式无明灭尽？以五种方式无明有过患。以八种方式无明灭尽。
以哪五种方式无明有过患？以无常义无明有过患，以苦义无明有过患，以无我义无明有过患，以热恼义无明有过患，以变易义无明有过患 - 以这五种方式无明有过患。
以哪八种方式无明灭尽？以因灭无明灭尽，以集灭无明灭尽，以生灭无明灭尽，以源灭无明灭尽，以因缘灭无明灭尽，以缘灭无明灭尽，以智生起无明灭尽，以灭现前无明灭尽 - 以这八种方式无明灭尽。见到这五种方式无明的过患后 - 以这八种方式于无明灭尽生起欲求，信解增上，心善立定。"我将以无明灭尽随观而入息"而学习，"我将以无明灭尽随观而出息"而学习。
以几种方式诸行有过患，以几种方式诸行灭尽...乃至...以几种方式识有过患，以几种方式识灭尽...以几种方式名色有过患，以几种方式名色灭尽...以几种方式六处有过患，以几种方式六处灭尽...以几种方式触有过患，以几种方式触灭尽...以几种方式受有过患，以几种方式受灭尽...以几种方式爱有过患，以几种方式爱灭尽...以几种方式取有过患，以几种方式取灭尽...以几种方式有有过患，以几种方式有灭尽...以几种方式生有过患，以几种方式生灭尽...以几种方式老死有过患，以几种方式老死灭尽？以五种方式老死有过患，以八种方式老死灭尽。
以哪五种方式老死有过患？以无常义老死有过患，以苦义...乃至...以无我义...乃至...以热恼义...乃至...以变易义老死有过患 - 以这五种方式老死有过患。
以哪八种方式老死灭尽？以因灭老死灭尽，以集灭...乃至...以生灭...乃至...以源灭...以因缘灭...以缘灭...以智生起...乃至...以灭现前老死灭尽 - 以这八种方式老死灭尽。见到这五种方式老死的过患后，以这八种方式于老死灭尽生起欲求，信解增上，心善立定。"我将以老死灭尽随观而入息"而学习，"我将以老死灭尽随观而出息"而学习。由入出息方式灭尽随观，诸法是建立，念是随观，智是知。诸法是建立，不是念；念既是建立又是念。以此念以此智随观彼诸法。因此称为"于法随观法念住修习"。


Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

182. Kathaṃ ‘‘paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘paṭinissaggānupassī passasissāmī’’ti sikkhati? Paṭinissaggāti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. ‘‘Rūpe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘rūpe paṭinissaggānupassī passasissāmī’’ti sikkhati. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. ‘‘Jarāmaraṇe paṭinissaggānupassī assasissāmī’’ti sikkhati, ‘‘jarāmaraṇe paṭinissaggānupassī passasissāmī’’ti sikkhati. Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānabhāvanā’’ti.

Anupassatīti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati.

Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti …pe… paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; balāni samodhāneti… bojjhaṅge samodhāneti… maggaṃ samodhāneti… dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati.

Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – ‘‘samatthañca paṭivijjhatī’’ti.

Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni.

Satokāriñāṇaniddeso pañcamo.

6. Ñāṇarāsichakkaniddeso



随观是如何随观彼诸法...乃至...如是随观彼诸法。修习是四种修习...乃至...以数数修习之义为修习。由入出息方式灭尽随观，以防护之义为戒清净...乃至...由入出息方式了知心一境性、不散乱而灭尽随观...乃至...了知时令诸根和合。因此称为"通达共相"。
182. 如何"我将以舍离随观而入息"而学习，"我将以舍离随观而出息"而学习？舍离有二种舍离 - 断舍舍离和趣入舍离。舍弃色 - 是断舍舍离。心趣入色灭尽涅槃 - 是趣入舍离。"我将以色舍离随观而入息"而学习，"我将以色舍离随观而出息"而学习。受...乃至...想...行...识...眼...乃至...舍弃老死 - 是断舍舍离。心趣入老死灭尽涅槃 - 是趣入舍离。"我将以老死舍离随观而入息"而学习，"我将以老死舍离随观而出息"而学习。由入出息方式舍离随观，诸法是建立，念是随观，智是知。诸法是建立，不是念；念既是建立又是念。以此念以此智随观彼诸法。因此称为"于法随观法念住修习"。
随观是如何随观彼诸法？以无常随观，不以常...乃至...舍离，不取着。以无常随观时舍断常想...乃至...舍离时舍断取着。如是随观彼诸法。修习是四种修习。对于其中已生诸法以不超越义为修习...乃至...以数数修习之义为修习。由入出息方式舍离随观，以防护之义为戒清净，以不散乱义为心清净，以见义为见清净。其中防护义者，是增上戒学；其中不散乱义者，是增上心学；其中见义者，是增上慧学 - 思惟这三学而学习，了知而学习...乃至...应证知而证知而学习。
由入出息方式了知心一境性、不散乱而舍离随观时，已知受生起，已知建立，已知消失...乃至...由入出息方式了知心一境性、不散乱而舍离随观时令诸根和合而了知行处并通达共相；令诸力和合...令诸觉支和合...令道和合...令诸法和合而了知行处并通达共相。
令诸根和合是如何令诸根和合？以胜解义令信根和合...乃至...因此称为"通达共相"。
八种随观智，八种建立随念，四种经分别事，是于法随观法。这些是三十二种正念者的智。
第五正念者智说明。
智品六法说明;

183. Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Imāni catuvīsati samādhivasena ñāṇāni.

Katamāni dvesattati vipassanāvasena ñāṇāni? Dīghaṃ assāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā, dīghaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā…pe… vimocayaṃ cittaṃ assāsaṃ, vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Imāni dvesattati vipassanāvasena ñāṇāni.

Katamāni aṭṭha nibbidāñāṇāni? Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, aniccānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, paṭinissaggānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ. Imāni aṭṭha nibbidāñāṇāni.

Katamāni aṭṭha nibbidānulome ñāṇāni? Aniccānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, aniccānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, paṭinissaggānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ – imāni aṭṭha nibbidānulome ñāṇāni.

Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni? Aniccānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, aniccānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, paṭinissaggānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ – imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni.

Katamāni ekavīsati vimuttisukhe ñāṇāni? Sotāpattimaggena sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sīlabbataparāmāsassa…pe… diṭṭhānusayassa, vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sakadāgāmimaggena oḷārikassa, kāmarāgasaññojanassa…pe… paṭighasaññojanassa, oḷārikassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, anāgāmimaggena anusahagatassa kāmarāgasaññojanassa…pe… paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, arahattamaggena, rūparāgassa…pe… arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ. Imāni ekavīsati vimuttisukhe ñāṇāni. Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti.

Ñāṇarāsichakkaniddeso chaṭṭho.


183. 什么是二十四种定力之智？由长入息方式心一境性、不散乱是定，由长出息方式心一境性、不散乱是定...乃至...由解脱心入息方式心一境性、不散乱是定，由解脱心出息方式心一境性、不散乱是定。这些是二十四种定力之智。
什么是七十二种观智？以无常随观义观长入息，以苦随观义观，以无我随观义观，以无常随观义观长出息，以苦随观义观，以无我随观义观...乃至...以无常随观义观解脱心入息，以无常随观义观解脱心出息，以苦随观义观，以无我随观义观。这些是七十二种观智。
什么是八种厌离智？无常随观入息，如实知见 - 是厌离智，无常随观出息，如实知见 - 是厌离智...乃至...舍离随观入息，如实知见 - 是厌离智，舍离随观出息，如实知见 - 是厌离智。这些是八种厌离智。
什么是八种随顺厌离智？无常随观入息，于怖畏现起的慧是随顺厌离智，无常随观出息，于怖畏现起的慧是随顺厌离智...乃至...舍离随观入息，于怖畏现起的慧是随顺厌离智，舍离随观出息，于怖畏现起的慧是随顺厌离智 - 这些是八种随顺厌离智。
什么是八种厌离寂止智？无常随观入息，审察后安住的慧是厌离寂止智，无常随观出息，审察后安住的慧是厌离寂止智...乃至...舍离随观入息，审察后安住的慧是厌离寂止智，舍离随观出息，审察后安住的慧是厌离寂止智 - 这些是八种厌离寂止智。
什么是二十一种解脱乐智？由预流道断除、根除有身见而生起解脱乐智，断除、根除疑而生起解脱乐智，断除、根除戒禁取...乃至...见随眠、疑随眠而生起解脱乐智，由一来道断除、根除粗重欲贪结...乃至...嗔恚结、粗重欲贪随眠、嗔恚随眠而生起解脱乐智，由不还道断除、根除微细欲贪结...乃至...嗔恚结、微细欲贪随眠、嗔恚随眠而生起解脱乐智，由阿罗汉道断除、根除色贪...乃至...无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠而生起解脱乐智。这些是二十一种解脱乐智。修习十六事安般念定时，生起这些二百多智。
第六智品六法说明。;



Ānāpānassatikathā [ānāpānakathā (syā. ka.)] niṭṭhitā.

4. Indriyakathā

1. Paṭhamasuttantaniddeso

184. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti [‘‘bhaddante’’ti (ka.)] te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni’’ [saṃ. ni. 5.471].



安般念论已结束。
根论
第一经分别
184. 如是我闻：一时，世尊住舍卫城(现在的夏赫特-玛赫特)祇树给孤独园。尔时，世尊告诸比丘："诸比丘。"那些比丘应答世尊："大德。"世尊如是说：
"诸比丘，有五根。哪五？信根、精进根、念根、定根、慧根 - 诸比丘，这些是五

185. Imāni pañcindriyāni katihākārehi visujjhanti? Imāni pañcindriyāni pannarasahi ākārehi visujjhanti. Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato – imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato – imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato – imehi tīhākārehi satindriyaṃ visujjhati. Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato – imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato – imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato , pañca puggale sevato bhajato payirupāsato, pañca suttantakkhandhe paccavekkhato – imehi pannarasahi ākārehi imāni pañcindriyāni visujjhanti.

Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcannaṃ indriyānaṃ bhāvanā hoti? Dasahākārehi pañcindriyāni bhāviyanti, dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti. Assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, saddhindriyaṃ bhāvento assaddhiyaṃ pajahati; kosajjaṃ pajahanto vīriyindriyaṃ bhāveti, vīriyindriyaṃ bhāvento kosajjaṃ pajahati; pamādaṃ pajahanto satindriyaṃ bhāveti, satindriyaṃ bhāvento pamādaṃ pajahati; uddhaccaṃ pajahanto samādhindriyaṃ bhāveti, samādhindriyaṃ bhāvento uddhaccaṃ pajahati; avijjaṃ pajahanto paññindriyaṃ bhāveti, paññindriyaṃ bhāvento avijjaṃ pajahati. Imehi dasahākārehi pañcindriyāni bhāviyanti, imehi dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti.

Katihākārehi pañcindriyāni bhāvitāni honti subhāvitāni? Dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni. Assaddhiyassa pahīnattā suppahīnattā saddhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; saddhindriyassa bhāvitattā subhāvitattā assaddhiyaṃ pahīnaṃ hoti suppahīnaṃ. Kosajjassa pahīnattā suppahīnattā vīriyindriyaṃ bhāvitaṃ hoti subhāvitaṃ; vīriyindriyassa bhāvitattā subhāvitattā kosajjaṃ pahīnaṃ hoti suppahīnaṃ. Pamādassa pahīnattā suppahīnattā satindriyaṃ bhāvitaṃ hoti subhāvitaṃ; satindriyassa bhāvitattā subhāvitattā pamādo pahīno hoti suppahīno. Uddhaccassa pahīnattā suppahīnattā samādhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; samādhindriyassa bhāvitattā subhāvitattā uddhaccaṃ pahīnaṃ hoti suppahīnaṃ. Avijjāya pahīnattā paññindriyaṃ bhāvitaṃ hoti subhāvitaṃ; paññindriyassa bhāvitattā subhāvitattā avijjā pahīnā hoti suppahīnā. Imehi dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni.



185. 这五根以几种方式清净？这五根以十五种方式清净。远离不信的人，亲近、结交、承事有信的人，思惟能生净信的经典 - 以这三种方式信根清净。远离懈怠的人，亲近、结交、承事精进的人，思惟正勤 - 以这三种方式精进根清净。远离失念的人，亲近、结交、承事具念的人，思惟念处 - 以这三种方式念根清净。远离不定的人，亲近、结交、承事入定的人，思惟禅定解脱 - 以这三种方式定根清净。远离恶慧的人，亲近、结交、承事有慧的人，思惟甚深智行 - 以这三种方式慧根清净。如是远离这五种人，亲近、结交、承事五种人，思惟五种经品 - 以这十五种方式这五根清净。
以几种方式修习五根，以几种方式是五根的修习？以十种方式修习五根，以十种方式是五根的修习。舍断不信而修习信根，修习信根而舍断不信；舍断懈怠而修习精进根，修习精进根而舍断懈怠；舍断放逸而修习念根，修习念根而舍断放逸；舍断掉举而修习定根，修习定根而舍断掉举；舍断无明而修习慧根，修习慧根而舍断无明。以这十种方式修习五根，以这十种方式是五根的修习。
以几种方式五根修习成就、善修习？以十种方式五根修习成就、善修习。由不信舍断、善舍断故信根修习成就、善修习；由信根修习、善修习故不信舍断、善舍断。由懈怠舍断、善舍断故精进根修习成就、善修习；由精进根修习、善修习故懈怠舍断、善舍断。由放逸舍断、善舍断故念根修习成就、善修习；由念根修习、善修习故放逸舍断、善舍断。由掉举舍断、善舍断故定根修习成就、善修习；由定根修习、善修习故掉举舍断、善舍断。由无明舍断、善舍断故慧根修习成就、善修习；由慧根修习、善修习故无明舍断、善舍断。以这十种方式五根修习成就、善修习。

186. Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca? Catūhākārehi pañcindriyāni bhāviyanti catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sotāpattimaggakkhaṇe pañcindriyāni bhāviyanti; sotāpattiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sakadāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; sakadāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Anāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; anāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Arahattamaggakkhaṇe pañcindriyāni bhāviyanti; arahattaphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Iti catasso maggavisuddhiyo, catasso phalavisuddhiyo, catasso samucchedavisuddhiyo, catasso paṭippassaddhivisuddhiyo. Imehi catūhākārehi pañcindriyāni bhāviyanti; imehi catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.

Katinaṃ puggalānaṃ indriyabhāvanā; kati puggalā bhāvitindriyā? Aṭṭhannaṃ puggalānaṃ indriyabhāvanā; tayo puggalā bhāvitindriyā. Katamesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā? Sattannañca sekkhānaṃ, puthujjanakalyāṇakassa ca – imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā. Katame tayo puggalā bhāvitindriyā? Savanena buddho tathāgatassa sāvako khīṇāsavo bhāvitindriyo, sayaṃ bhūtaṭṭhena paccekasambuddho bhāvitindriyo, appameyyaṭṭhena tathāgato arahaṃ sammāsambuddho bhāvitindriyo – ime tayo puggalā bhāvitindriyā. Iti imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā; ime tayo puggalā bhāvitindriyā.

Suttantaniddeso paṭhamo.

2. Dutiyasuttantaniddeso

187. Sāvatthinidānaṃ. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ , paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu [ceva (ka.) saṃ. ni. 5.476] vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; na ca panete āyasmantā [āyasmanto saṃ. ni. 5.476] sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci [ye keci kho (syā.), ye hi keci kho (ka.) saṃ. ni. 5.476 passitabbā] bhikkhave samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; te ca panāyasmantā sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’’ti.



186. 以几种方式修习五根，以几种方式五根既修习成就、善修习又寂止、善寂止？以四种方式修习五根，以四种方式五根既修习成就、善修习又寂止、善寂止。于预流道刹那修习五根；于预流果刹那五根既修习成就、善修习又寂止、善寂止。于一来道刹那修习五根；于一来果刹那五根既修习成就、善修习又寂止、善寂止。于不还道刹那修习五根；于不还果刹那五根既修习成就、善修习又寂止、善寂止。于阿罗汉道刹那修习五根；于阿罗汉果刹那五根既修习成就、善修习又寂止、善寂止。如是四种道清净，四种果清净，四种断除清净，四种寂止清净。以这四种方式修习五根；以这四种方式五根既修习成就、善修习又寂止、善寂止。
几种人有根的修习；几种人是已修根者？八种人有根的修习；三种人是已修根者。哪八种人有根的修习？七学人和善凡夫 - 这八种人有根的修习。哪三种人是已修根者？以闻法而成为如来声闻的漏尽者是已修根者，以自觉义而成为辟支佛是已修根者，以无量义而成为如来阿罗汉正等正觉者是已修根者 - 这三种人是已修根者。如是这八种人有根的修习；这三种人是已修根者。
第一经分别已完。
第二经分别
187. 舍卫城(现在的夏赫特-玛赫特)因缘。"诸比丘，有五根。哪五？信根、精进根、念根、定根、慧根。诸比丘，任何沙门、婆罗门不如实了知这五根的集、灭、味、患、离，诸比丘，他们不为我认可是沙门中的沙门、婆罗门中的婆罗门；这些尊者也不能于现法中以自证智作证、具足、住于沙门义或婆罗门义。诸比丘，任何沙门、婆罗门如实了知这五根的集、灭、味、患、离，诸比丘，他们为我认可是沙门中的沙门、婆罗门中的婆罗门；这些尊者能于现法中以自证智作证、具足、住于沙门义和婆罗门义。

188. Katihākārehi pañcannaṃ indriyānaṃ samudayo hoti; katihākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katihākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ assādo hoti, katihākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katihākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti?

Cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti. Cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti. Asītisataṃ ākārehi [asītisatākārehi (syā.)] pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.



188. 五根以几种行相生起；以几种行相了知五根的生起？以几种行相五根灭没；以几种行相了知五根的灭没？以几种行相五根有味著；以几种行相了知五根的味著？以几种行相五根有过患；以几种行相了知五根的过患？以几种行相五根有出离；以几种行相了知五根的出离？
五根以四十种行相生起；以四十种行相了知五根的生起。五根以四十种行相灭没；以四十种行相了知五根的灭没。五根以二十五种行相有味著；以二十五种行相了知五根的味著。五根以二十五种行相有过患；以二十五种行相了知五根的过患。五根以一百八十种行相有出离；以一百八十种行相


Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti; paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti; upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti; avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti; dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti, paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti. Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti. Adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti. Adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti. Saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti , paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti.

Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti, imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti.




通过什么四十种行相而五根生起?通过什么四十种行相而了知五根的生起?为胜解之目的而作意,故信根生起;以胜解力而生欲,故信根生起;以胜解力而作意,故信根生起;以信根力而显现为一性,故信根生起。为策励之目的而作意,故精进根生起;以策励力而生欲,故精进根生起;以策励力而作意,故精进根生起;以精进根力而显现为一性,故精进根生起。为确立之目的而作意,故念根生起;以确立力而生欲,故念根生起;以确立力而作意,故念根生起;以念根力而显现为一性,故念根生起。为不散乱之目的而作意,故定根生起;以不散乱力而生欲,故定根生起;以不散乱力而作意,故定根生起;以定根力而显现为一性,故定根生起。为观见之目的而作意,故慧根生起;以观见力而生欲,故慧根生起;以观见力而作意,故慧根生起;以慧根力而显现为一性,故慧根生起。为胜解之目的而作意,故信根生起;为策励之目的而作意,故精进根生起;为确立之目的而作意,故念根生起;为不散乱之目的而作意,故定根生起;为观见之目的而作意,故慧根生起。以胜解力而生欲,故信根生起;以策励力而生欲,故精进根生起;以确立力而生欲,故念根生起;以不散乱力而生欲,故定根生起;以观见力而生欲,故慧根生起。以胜解力而作意,故信根生起;以策励力而作意,故精进根生起;以确立力而作意,故念根生起;以不散乱力而作意,故定根生起;以观见力而作意,故慧根生起。以信根力而显现为一性,故信根生起;以精进根力而显现为一性,故精进根生起;以念根力而显现为一性,故念根生起;以定根力而显现为一性,故定根生起;以慧根力而显现为一性,故慧根生起。
通过这四十种行相而五根生起,通过这四十种行相而了知五根的生起。


Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, saddhindriyassa vasena ekattaanupaṭṭhānaṃ [ekattaṃ anupaṭṭhānaṃ (syā.)] saddhindriyassa vasena atthaṅgamo hoti; paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti; upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti; avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti; dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.


通过什么四十种行相而五根灭没?通过什么四十种行相而了知五根的灭没?为胜解之目的而作意灭没,故信根灭没;以胜解力而欲灭没,故信根灭没;以胜解力而作意灭没,故信根灭没;以信根力而不显现为一性,故信根灭没;为策励之目的而作意灭没,故精进根灭没;以策励力而欲灭没,故精进根灭没;以策励力而作意灭没,故精进根灭没;以精进根力而不显现为一性,故精进根灭没;为确立之目的而作意灭没,故念根灭没;以确立力而欲灭没,故念根灭没;以确立力而作意灭没,故念根灭没;以念根力而不显现为一性,故念根灭没;为不散乱之目的而作意灭没,故定根灭没;以不散乱力而欲灭没,故定根灭没;以不散乱力而作意灭没,故定根灭没;以定根力而不显现为一性,故定根灭没;为观见之目的而作意灭没,故慧根灭没;以观见力而欲灭没,故慧根灭没;以观见力而作意灭没,故慧根灭没;以慧根力而不显现为一性,故慧根灭没。


Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.

Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti.

Ka. assādaniddeso



为胜解之目的而作意灭没,故信根灭没;为策励之目的而作意灭没,故精进根灭没;为确立之目的而作意灭没,故念根灭没;为不散乱之目的而作意灭没,故定根灭没;为观见之目的而作意灭没,故慧根灭没。以胜解力而欲灭没,故信根灭没;以策励力而欲灭没,故精进根灭没;以确立力而欲灭没,故念根灭没;以不散乱力而欲灭没,故定根灭没;以观见力而欲灭没,故慧根灭没。以胜解力而作意灭没,故信根灭没;以策励力而作意灭没,故精进根灭没;以确立力而作意灭没,故念根灭没;以不散乱力而作意灭没,故定根灭没;以观见力而作意灭没,故慧根灭没。以信根力而不显现为一性,故信根灭没;以精进根力而不显现为一性,故精进根灭没;以念根力而不显现为一性,故念根灭没;以定根力而不显现为一性,故定根灭没;以慧根力而不显现为一性,故慧根灭没。
通过这四十种行相而五根灭没;通过这四十种行相而了知五根的灭没。
甲. 味之解说

189. Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Assaddhiyassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, assaddhiyapariḷāhassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, adhimokkhacariyāya vesārajjaṃ saddhindriyassa assādo hoti, santo ca vihārādhigamo saddhindriyassa assādo hoti, yaṃ saddhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ saddhindriyassa assādo.

Kosajjassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, kosajjapariḷāhassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, paggahacariyāya vesārajjaṃ vīriyindriyassa assādo hoti, santo ca vihārādhigamo vīriyindriyassa assādo hoti, yaṃ vīriyindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ vīriyindriyassa assādo.

Pamādassa anupaṭṭhānaṃ satindriyassa assādo hoti, pamādapariḷāhassa anupaṭṭhānaṃ satindriyassa assādo hoti, upaṭṭhānacariyāya vesārajjaṃ satindriyassa assādo hoti, santo ca vihārādhigamo satindriyassa assādo hoti, yaṃ satindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ satindriyassa assādo.

Uddhaccassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, uddhaccapariḷāhassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, avikkhepacariyāya vesārajjaṃ samādhindriyassa assādo hoti, santo ca vihārādhigamo samādhindriyassa assādo hoti, yaṃ samādhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ samādhindriyassa assādo.

Avijjāya anupaṭṭhānaṃ paññindriyassa assādo hoti, avijjāpariḷāhassa anupaṭṭhānaṃ paññindriyassa assādo hoti, dassanacariyāya vesārajjaṃ paññindriyassa assādo hoti , santo ca vihārādhigamo paññindriyassa assādo hoti, yaṃ paññindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ paññindriyassa assādo.

Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti.

Kha. ādīnavaniddeso



189. 通过什么二十五种行相而五根有味?通过什么二十五种行相而了知五根的味?不信的不显现是信根的味,不信的热恼的不显现是信根的味,胜解行的无畏是信根的味,寂静住的证得是信根的味,缘于信根而生起的乐与喜悦是信根的味。
懈怠的不显现是精进根的味,懈怠的热恼的不显现是精进根的味,策励行的无畏是精进根的味,寂静住的证得是精进根的味,缘于精进根而生起的乐与喜悦是精进根的味。
放逸的不显现是念根的味,放逸的热恼的不显现是念根的味,确立行的无畏是念根的味,寂静住的证得是念根的味,缘于念根而生起的乐与喜悦是念根的味。
掉举的不显现是定根的味,掉举的热恼的不显现是定根的味,不散乱行的无畏是定根的味,寂静住的证得是定根的味,缘于定根而生起的乐与喜悦是定根的味。
无明的不显现是慧根的味,无明的热恼的不显现是慧根的味,观见行的无畏是慧根的味,寂静住的证得是慧根的味,缘于慧根而生起的乐与喜悦是慧根的味。
通过这二十五种行相而五根有味;通过这二十五种行相而了知五根的味。
乙. 过患之解

190. Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Assaddhiyassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, assaddhiyapariḷāhassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, aniccaṭṭhena saddhindriyassa ādīnavo hoti, dukkhaṭṭhena saddhindriyassa ādīnavo hoti, anattaṭṭhena saddhindriyassa ādīnavo hoti.

Kosajjassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, kosajjapariḷāhassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, aniccaṭṭhena vīriyindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena vīriyindriyassa ādīnavo hoti.

Pamādassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, pamādapariḷāhassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, aniccaṭṭhena satindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena satindriyassa ādīnavo hoti.

Uddhaccassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, uddhaccapariḷāhassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, aniccaṭṭhena samādhindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena samādhindriyassa ādīnavo hoti.

Avijjāya upaṭṭhānaṃ paññindriyassa ādīnavo hoti, avijjāpariḷāhassa upaṭṭhānaṃ paññindriyassa ādīnavo hoti, aniccaṭṭhena paññindriyassa ādīnavo hoti, dukkhaṭṭhena paññindriyassa ādīnavo hoti, anattaṭṭhena paññindriyassa ādīnavo hoti.

Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti.

Ga. nissaraṇaniddeso

191. Katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyā nissaṭaṃ hoti, assaddhiyapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasaddhindriyassa paṭilābhā purimatarasaddhindriyā nissaṭaṃ hoti; paggahaṭṭhena vīriyindriyaṃ kosajjā nissaṭaṃ hoti, kosajjapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītataravīriyindriyassa paṭilābhā purimataravīriyindriyā nissaṭaṃ hoti; upaṭṭhānaṭṭhena satindriyaṃ pamādā nissaṭaṃ hoti, pamādapariḷāhā nissaṭaṃ hoti , tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasatindriyassa paṭilābhā purimatarasatindriyā nissaṭaṃ hoti; avikkhepaṭṭhena samādhindriyaṃ uddhaccā nissaṭaṃ hoti, uddhaccapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasamādhindriyassa paṭilābhā purimatarasamādhindriyā nissaṭaṃ hoti; dassanaṭṭhena paññindriyaṃ avijjāya nissaṭaṃ hoti, avijjāpariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarapaññindriyassa paṭilābhā purimatarapaññindriyā nissaṭaṃ hoti.



190. 通过什么二十五种行相而五根有过患?通过什么二十五种行相而了知五根的过患?不信的显现是信根的过患,不信的热恼的显现是信根的过患,以无常义是信根的过患,以苦义是信根的过患,以无我义是信根的过患。
懈怠的显现是精进根的过患,懈怠的热恼的显现是精进根的过患,以无常义是精进根的过患,以苦义...以无我义是精进根的过患。
放逸的显现是念根的过患,放逸的热恼的显现是念根的过患,以无常义是念根的过患,以苦义...以无我义是念根的过患。
掉举的显现是定根的过患,掉举的热恼的显现是定根的过患,以无常义是定根的过患,以苦义...以无我义是定根的过患。
无明的显现是慧根的过患,无明的热恼的显现是慧根的过患,以无常义是慧根的过患,以苦义是慧根的过患,以无我义是慧根的过患。
通过这二十五种行相而五根有过患;通过这二十五种行相而了知五根的过患。
丙. 出离之解说
191. 通过什么一百八十种行相而五根有出离?通过什么一百八十种行相而了知五根的出离?以胜解义而信根出离不信,出离不信的热恼,出离随之而起的烦恼与蕴,出离外在的一切相,由获得更殊胜的信根而出离先前的信根;以策励义而精进根出离懈怠,出离懈怠的热恼,出离随之而起的烦恼与蕴,出离外在的一切相,由获得更殊胜的精进根而出离先前的精进根;以确立义而念根出离放逸,出离放逸的热恼,出离随之而起的烦恼与蕴,出离外在的一切相,由获得更殊胜的念根而出离先前的念根;以不散乱义而定根出离掉举,出离掉举的热恼,出离随之而起的烦恼与蕴,出离外在的一切相,由获得更殊胜的定根而出离先前的定根;以观见义而慧根出离无明,出离无明的热恼,出离随之而起的烦恼与蕴,出离外在的一切相,由获得更殊胜的慧根而出离先前的慧

192. Pubbabhāge pañcahi indriyehi paṭhamajjhānavasena pañcindriyāni nissaṭāni honti, paṭhame jhāne pañcahindriyehi dutiyajjhānavasena pañcindriyāni nissaṭāni honti, dutiye jhāne pañcahindriyehi tatiyajjhānavasena pañcindriyāni nissaṭāni honti, tatiye jhāne pañcahindriyehi catutthajjhānavasena pañcindriyāni nissaṭāni honti, catutthe jhāne pañcahindriyehi ākāsānañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti , ākāsānañcāyatanasamāpattiyā pañcahindriyehi viññāṇañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcahindriyehi ākiñcaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcahindriyehi nevasaññānāsaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcahindriyehi aniccānupassanāvasena pañcindriyāni nissaṭāni honti.

Aniccānupassanā pañcahindriyehi dukkhānupassanāvase pañcindriyāni nissaṭāni honti, dukkhānupassanā pañcahindriyehi anattānupassanāvase pañcindriyāni nissaṭāni honti, anattānupassanā pañcahindriyehi nibbidānupassanāvasena pañcindriyāni nissaṭāni honti, nibbidānupassanāya pañcahindriyehi virāgānupassanāvasena pañcindriyāni nissaṭāni honti, virāgānupassanāya pañcahindriyehi nirodhānupassanāvasena pañcindriyāni nissaṭāni honti, nirodhānupassanāya pañcahindriyehi paṭinissaggānupassanāvasena pañcindriyāni nissaṭāni honti, paṭinissaggānupassanāya pañcahindriyehi khayānupassanāvasena pañcindriyāni nissaṭāni honti, khayānupassanāya pañcahindriyehi vayānupassanāvasena pañcindriyāni nissaṭāni honti, vayānupassanāya pañcahindriyehi vipariṇāmānupassanāvasena pañcindriyāni nissaṭāni honti, vipariṇāmānupassanāya pañcahindriyehi animittānupassanāvasena pañcindriyāni nissaṭāni honti, animittānupassanāya pañcahindriyehi appaṇihitānupassanāvasena pañcindriyāni nissaṭāni honti, appaṇihitānupassanāya pañcahindriyehi suññatānupassanāvasena pañcindriyāni nissaṭāni honti suññatānupassanāya pañcahindriyehi adhipaññādhammavipassanāvasena pañcindriyāni nissaṭāni honti. Adhipaññādhammavipassanāya pañcahindriyehi yathābhūtañāṇadassanavasena pañcindriyāni nissaṭāni honti, yathābhūtañāṇadassane pañcahindriyehi ādīnavānupassanāvasena pañcindriyāni nissaṭāni honti, ādīnavānupassanāya pañcahindriyehi paṭisaṅkhānupassanāvasena pañcindriyāni nissaṭāni honti, paṭisaṅkhānupassanāya pañcahindriyehi vivaṭṭanānupassanāvasena pañcindriyāni nissaṭāni honti. Vivaṭṭanānupassanāya pañcahindriyehi sotāpattimaggavasena pañcindriyāni nissaṭāni honti.


192. 在前分，由五根经初禅力而五根出离，在初禅中由五根经第二禅力而五根出离，在第二禅中由五根经第三禅力而五根出离，在第三禅中由五根经第四禅力而五根出离，在第四禅中由五根经空无边处定力而五根出离，在空无边处定中由五根经识无边处定力而五根出离，在识无边处定中由五根经无所有处定力而五根出离，在无所有处定中由五根经非想非非想处定力而五根出离，在非想非非想处定中由五根经无常随观力而五根出离。
无常随观中由五根经苦随观力而五根出离，苦随观中由五根经无我随观力而五根出离，无我随观中由五根经厌离随观力而五根出离，厌离随观中由五根经离染随观力而五根出离，离染随观中由五根经灭随观力而五根出离，灭随观中由五根经舍遣随观力而五根出离，舍遣随观中由五根经尽随观力而五根出离，尽随观中由五根经衰随观力而五根出离，衰随观中由五根经变易随观力而五根出离，变易随观中由五根经无相随观力而五根出离，无相随观中由五根经无愿随观力而五根出离，无愿随观中由五根经空随观力而五根出离，空随观中由五根经增上慧法观力而五根出离。增上慧法观中由五根经如实知见力而五根出离，如实知见中由五根经过患随观力而五根出离，过患随观中由五根经省察随观力而五根出离，省察随观中由五根经还灭随观力而五根出离。还灭随观中由五根经预流道力而五根出离。



Sotāpattimagge pañcahindriyehi sotāpattiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sotāpattiphalasamāpattiyā pañcahindriyehi sakadāgāmimaggavasena pañcindriyāni nissaṭāni honti, sakadāgāmimagge pañcahindriyehi sakadāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sakadāgāmiphalasamāpattiyā pañcahindriyehi anāgāmimaggavasena pañcindriyāni nissaṭāni honti, anāgāmimagge pañcahindriyehi anāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, anāgāmiphalasamāpattiyā pañcahindriyehi arahattamaggavasena pañcindriyāni nissaṭāni honti, arahattamagge pañcahindriyehi arahattaphalasamāpattivasena pañcindriyāni nissaṭāni honti.

Nekkhamme pañcindriyāni kāmacchandato nissaṭāni honti, abyāpāde pañcindriyāni byāpādato nissaṭāni honti, ālokasaññāya pañcindriyāni thinamiddhato nissaṭāni honti, avikkhepe pañcindriyāni uddhaccato nissaṭāni honti, dhammavavatthāne pañcindriyāni vicikicchāya nissaṭāni honti, ñāṇe pañcindriyāni avijjāya nissaṭāni honti, pāmojje pañcindriyāni aratiyā nissaṭāni honti.



在预流道中由五根经预流果定力而五根出离,在预流果定中由五根经一来道力而五根出离,在一来道中由五根经一来果定力而五根出离,在一来果定中由五根经不还道力而五根出离,在不还道中由五根经不还果定力而五根出离,在不还果定中由五根经阿罗汉道力而五根出离,在阿罗汉道中由五根经阿罗汉果定力而五根出离。
在出离中五根从欲贪出离,在无

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 在预流道（Sotāpattimagga）中，五根（pañcahindriyehi）由于进入预流果定（sotāpattiphalasamāpatti）而脱离（nissaṭāni honti）。在预流果定中，五根由于进入一来向道（sakadāgāmimagga）而脱离。在一来向道中，五根由于进入一来向果定（sakadāgāmiphalasamāpatti）而脱离。在一来向果定中，五根由于进入不还道（anāgāmimagga）而脱离。在不还道中，五根由于进入不还果定（anāgāmiphalasamāpatti）而脱离。在不还果定中，五根由于进入阿罗汉道（arahattamaggavasena）而脱离。在阿罗汉道中，五根由于进入阿罗汉果定（arahattaphalasamāpatti）而脱离。

在舍断（Nekkhamme）中，五根从贪欲（kāmacchanda）中脱离。在无嗔（abyāpāde）中，五根从嗔恚（byāpāda）中脱离。在光明想（ālokasaññāya）中，五根从昏沉睡眠（thinamiddha）中脱离。在不散乱（avikkhepe）中，五根从掉举（uddhacca）中脱离。在法决定（dhammavavatthāne）中，五根从疑惑（vicikicchā）中脱离。在智见（ñāṇe）中，五根从无明（avijjā）中脱离。在喜悦（pāmojje）中，五根从不乐（aratiyā）中脱离。


这段文字描述了在佛教修行中，从初阶的预流道直至最终的阿罗汉果，以及在七觉支的修行中，五根（眼、耳、鼻、舌、身）是如何逐步从各种烦恼中解脱出来的过程。


193. Paṭhame jhāne pañcindriyāni nīvaraṇehi nissaṭāni honti, dutiye jhāne pañcindriyāni vitakkavicārehi nissaṭāni honti, tatiye jhāne pañcindriyāni pītiyā nissaṭāni honti, catutthe jhāne pañcindriyāni sukhadukkhehi nissaṭāni honti, ākāsānañcāyatanasamāpattiyā pañcindriyāni rūpasaññāya paṭighasaññāya nānattasaññāya nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcindriyāni ākāsānañcāyatanasaññāya nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcindriyāni viññāṇañcāyatanasaññāya nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcindriyāni ākiñcaññāyatanasaññāya nissaṭāni honti.

Aniccānupassanā pañcindriyāni niccasaññāya nissaṭāni honti, dukkhānupassanā pañcindriyāni sukhasaññāya nissaṭāni honti, anattānupassanā pañcindriyāni attasaññāya nissaṭāni honti, nibbidānupassanāya pañcindriyāni nandiyā nissaṭāni honti, virāgānupassanāya pañcindriyāni rāgato nissaṭāni honti, nirodhānupassanāya pañcindriyāni samudayato nissaṭāni honti, paṭinissaggānupassanāya pañcindriyāni ādānato nissaṭāni honti, khayānupassanāya pañcindriyāni ghanasaññāya nissaṭāni honti , vayānupassanāya pañcindriyāni āyūhanato nissaṭāni honti, vipariṇāmānupassanāya pañcindriyāni dhuvasaññāya nissaṭāni honti, animittānupassanāya pañcindriyāni nimittato nissaṭāni honti, appaṇihitānupassanāya pañcindriyāni paṇidhiyā nissaṭāni honti, suññatānupassanāya pañcindriyāni abhinivesato nissaṭāni honti. Adhipaññādhammavipassanāya pañcindriyāni sārādānābhinivesato nissaṭāni honti, yathābhūtañāṇadassane pañcindriyāni sammohābhinivesato nissaṭāni honti, ādīnavānupassanāya pañcindriyāni ālayābhinivesato nissaṭāni honti, paṭisaṅkhānupassanāya pañcindriyāni appaṭisaṅkhāya nissaṭāni honti, vivaṭṭanānupassanāya pañcindriyāni saññogābhinivesato nissaṭāni honti.

Sotāpattimagge pañcindriyāni diṭṭhekaṭṭhehi kilesehi nissaṭāni honti, sakadāgāmimagge pañcindriyāni oḷārikehi kilesehi nissaṭāni honti, anāgāmimagge pañcindriyāni anusahagatehi kilesehi nissaṭāni honti, arahattamagge pañcindriyāni sabbakilesehi nissaṭāni honti, sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyāni nissaṭāni ceva honti sunissaṭāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.

Imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.

Suttantaniddeso dutiyo.

Paṭhamabhāṇavāro.

3. Tatiyasuttantaniddeso

194. Sāvatthinidānaṃ [saṃ. ni. 

193. 在初禅中五根从诸盖出离，在第二禅中五根从寻伺出离，在第三禅中五根从喜出离，在第四禅中五根从苦乐出离，在空无边处定中五根从色想、对碍想、种种想出离，在识无边处定中五根从空无边处想出离，在无所有处定中五根从识无边处想出离，在非想非非想处定中五根从无所有处想出离。
无常随观时五根从常想出离，苦随观时五根从乐想出离，无我随观时五根从我想出离，厌离随观时五根从欢喜出离，离染随观时五根从贪出离，灭随观时五根从集出离，舍遣随观时五根从取着出离，尽随观时五根从厚实想出离，衰随观时五根从行作出离，变易随观时五根从常恒想出离，无相随观时五根从相出离，无愿随观时五根从愿出离，空随观时五根从执取出离。增上慧法观时五根从实质执取出离，如实知见时五根从愚痴执取出离，过患随观时五根从执着出离，省察随观时五根从不省察出离，还灭随观时五根从结缚执取出离。
在预流道时五根从见所断诸烦恼出离，在一来道时五根从粗重烦恼出离，在不还道时五根从随眠烦恼出离，在阿罗汉道时五根从一切烦

5.478-479 passitabbā]. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca , bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ’’.

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu sammappadhānesu vīriyindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu satipaṭṭhānesu satindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu jhānesu samādhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni?

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu sammappadhānesu vīriyindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu satipaṭṭhānesu satindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu jhānesu samādhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Ka. pabhedagaṇananiddeso



194. 舍卫城因缘。"诸比丘,有这五根。是哪五根?信根、精进根、念根、定根、慧根。诸比丘,在何处应见信根?在四预流支中 - 在此处应见信根。诸比丘,在何处应见精进根?在四正勤中 - 在此处应见精进根。诸比丘,在何处应见念根?在四念处中 - 在此处应见念根。诸比丘,在何处应见定根?在四禅中 - 在此处应见定根。诸比丘,在何处应见慧根?在四圣谛中 - 在此处应见慧根。"
在四预流支中以信根力应通过几种行相见五根?在四正勤中以精进根力应通过几种行相见五根?在四念处中以念根力应通过几种行相见五根?在四禅中以定根力应通过几种行相见五根?在四圣谛中以慧根力应通过几种行相见五根?
在四预流支中以信根力应通过二十种行相见五根。在四正勤中以精进根力应通过二十种行相见五根。在四念处中以念根力应通过二十种行相见五根。在四禅中以定根力应通过二十种行相见五根。在四圣谛中以慧根力应通过二十种行相见五根。
甲. 差别数目之解说

195. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ , dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ; saddhammasavane sotāpattiyaṅge… yonisomanasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.


195. 在四预流支中以信根力通过哪二十种行相应见五根?
在亲近善士这一预流支中,以胜解为主义应见信根,以信根力的策励义应见精进根,以确立义应见念根,以不散乱义应见定根,以观见义应见慧根;在听闻正法这一预流支中...在如理作意这一预流支中...在法次法行这一预流支中,以胜解为主义应见信根,以信根力的策励义应见精进根,以确立义应见念根,以不散乱义应见定根,以观见义应见慧根。在四预流支中以信根力通过这二十种行相应见五根。
在四正勤中以精进根力通过哪二十种行相应见五根?
在为令未生恶不善法不生的正勤中,以策励为主义应见精进根,以精进根力的确立义应见念根,以不散乱义应见定根,以观见义应见慧根,以胜解义应见信根。在为断已生恶不善法的正勤中...在为令未生善法生起的正勤中...在为令已生善法住立、不忘失、增长、广大、修习、圆满的正勤中,以策励为主义应见精进根,以精进根力的确立义应见念根,以不散乱义应见定根,以观见义应见慧根,以胜解义应见信根。在四正勤中以精进根力通过这二十种行相应见五根。
在四念处中以念根力通过哪二十种行相应见五根?
在身随观念处中,以确立为主义应见念根,以念根力的不散乱义应见定根,以观见义应见慧根,以胜解义应见信根,以策励义应见精进根。在受随观念处中...在心随观念处中...在法随观念处中,以确立为主义应见念根,以念根力的不散乱义应见定根,以观见义应见慧根,以胜解义应见信根,以策励义应见精进根。在四念处中以念根力通过这二十种行相应见五根。


Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Dutiye jhāne…pe… tatiye jhāne… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Kha. cariyavāro



在四禅中以定根力通过哪二十种行相应见五根？在初禅中，以不散乱为主义应见定根，以定根力的观见义应见慧根，以胜解义应见信根，以策励义应见精进根，以确立义应见念根。在第二禅中...在第三禅中...在第四禅中，以不散乱为主义应见定根，以定根力的观见义应见慧根，以胜解义应见信根，以策励义应见精进根，以确立义应见念根。在四禅中以定根力通过这二十种行相应见五根。
在四圣谛中以慧根力通过哪二十种行相应见五根？在苦圣谛中，以观见为主义应见慧根，以慧根力的胜解义应见信根，以策励义应见精进根，以确立义应见念根，以不散乱义应见定根。在苦集圣谛中...在苦灭圣谛中...在趣向苦灭道圣谛中，以观见为主义应见慧根，以慧根力的胜解义应见信根，以策励义应见精进根，以确立义应见念根，以不散乱义应见定根。在四圣谛中以慧根力通过这二十种行相应见五根。
乙. 行道品

196. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā?

Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Saddhammasavane sotāpattiyaṅge…pe… yoniso manasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā…pe… catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.


196. 在四预流支中以信根力通过几种行相应见五根的行持？
在四正勤中...在四念处中...在四禅中...在四圣谛中以慧根力通过几种行相应见五根的行持？在四预流支中以信根力通过二十种行相应见五根的行持。在四正勤中...在四念处中...在四禅中...在四圣谛中以慧根力通过二十种行相应见五根的行持。
在四预流支中以信根力通过哪二十种行相应见五根的行持？在亲近善士这一预流支中，以胜解为主义应见信根的行持，以信根力的策励义应见精进根的行持，以确立义应见念根的行持，以不散乱义应见定根的行持，以观见义应见慧根的行持。在听闻正法这一预流支中...在如理作意这一预流支中...在法次法行这一预流支中，以胜解为主义应见信根的行持，以信根力的策励义应见精进根的行持，以确立义应见念根的行持，以不散乱义应见定根的行持，以观见义应见慧根的行持。在四预流支中以信根力通过这二十种行相应见五根的行持。
在四正勤中以精进根力通过哪二十种行相应见五根的行持？在为令未生恶不善法不生的正勤中，以策励为主义应见精进根的行持，以精进根力的确立义应见念根的行持，以不散乱义应见定根的行持，以观见义应见慧根的行持，以胜解义应见信根的行持。在为断已生恶不善法的正勤中...在为令未生善法生起的正勤中...在为令已生善法住立、不忘失、增长、广大、修习、圆满的正勤中，以策励为主义应见精进根的行持...在四正勤中以精进根力通过这二十种行相应见五根的行持。


Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā, satindriyassa vasena avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne…pe… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā…pe… catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā, samādhindriyassa vasena dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā. Dutiye jhāne…pe… tatiye jhāne…pe… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā…pe… catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Ga. cāravihāraniddeso



在四念处中以念根力通过哪二十种行相应见五根的行持？在身随观念处中，以确立为主义应见念根的行持，以念根力的不散乱义应见定根的行持，以观见义应见慧根的行持，以胜解义应见信根的行持，以策励义应见精进根的行持。在受随观念处中...在心随观念处中...在法随观念处中，以确立为主义应见念根的行持...在四念处中以念根力通过这二十种行相应见五根的行持。
在四禅中以定根力通过哪二十种行相应见五根的行持？在初禅中，以不散乱为主义应见定根的行持，以定根力的观见义应见慧根的行持，以胜解义应见信根的行持，以策励义应见精进根的行持，以确立义应见念根的行持。在第二禅中...在第三禅中...在第四禅中，以不散乱为主义应见定根的行持...在四禅中以定根力通过这二十种行相应见五根的行持。
在四圣谛中以慧根力通过哪二十种行相应见五根的行持？在苦圣谛中，以观见为主义应见慧根的行持，以慧根力的胜解义应见信根的行持，以策励义应见精进根的行持，以确立义应见念根的行持，以不散乱义应见定根的行持。在苦集圣谛中...在苦灭圣谛中...在趣向苦灭道圣谛中，以观见为主义应见慧根的行持，以慧根力的胜解义应见信根的行持，以策励义应见精进根的行持，以确立义应见念根的行持，以不散乱义应见定根的行持。在四圣谛中以慧根力通过这二十种行相应见五根的行持。
丙. 行持安住之解说

197. Cāro ca vihāro ca anubuddho hoti paṭividdho, yathācarantaṃ yathāviharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – ‘‘addhā, ayamāyasmā patto vā pāpuṇissati vā’’.

Cariyāti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti. Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padese paccekabuddhesu, padese sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padese paccekabuddhānaṃ, padese sāvakānaṃ. Imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo. Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati – imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo. Dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa – imā aṭṭha cariyāyo.

Vihāroti adhimuccanto saddhāya viharati, paggaṇhanto vīriyena viharati, upaṭṭhāpento satiyā viharati, avikkhepaṃ karonto samādhinā viharati, pajānanto paññāya viharati.

Anubuddhoti saddhindriyassa adhimokkhaṭṭho anubuddho hoti, vīriyindriyassa paggahaṭṭho anubuddho hoti, satindriyassa upaṭṭhānaṭṭho anubuddho hoti, samādhindriyassa avikkhepaṭṭho anubuddho hoti, paññindriyassa dassanaṭṭho anubuddho hoti.



197. 行为和住处都被了知、通达，智者同道者在深奥之处会信赖如是行进、如是安住者 - "确实，这位尊者已经证得或将要证得"。
行为是指八种行为 - 威仪行为、处行为、念行为、定行为、智行为、道行为、证行为、利世行为。威仪行为是指在四种威仪中。处行为是指在六内外处中。念行为是指在四念处中。定行为是指在四禅中。智行为是指在四圣谛中。道行为是指在四圣道中。证行为是指在四沙门果中。利世行为是指在如来阿罗汉正等觉者中，部分在辟支佛中，部分在声闻中。威仪行为属于愿望圆满者，处行为属于根门守护者，念行为属于不放逸住者，定行为属于修习增上心者，智行为属于觉悟圆满者，道行为属于正确实践者，证行为属于已证得果者，利世行为属于如来阿罗汉正等觉者，部分属于辟支佛，部分属于声闻。这是八种行为。
另外八种行为：确信者以信而行，精进者以精进而行，确立者以念而行，作不散乱者以定而行，了知者以慧而行，识知者以识行而行，如是实践者善法增长故以处行而行，如是实践者证得殊胜故以殊胜行而行 - 这是八种行为。
另外八种行为：正见的见行，正思惟的确立行，正语的摄持行，正业的等起行，正命的清净行，正精进的策励行，正念的确立行，正定的不散乱行 - 这是八种行为。
住处：确信者以信而住，精进者以精进而住，确立者以念而住，作不散乱者以定而住，了知者以慧而住。
了知：信根的确信义被了知，精进根的策励义被了知，念根的确立义被了知，定根的不散乱义被了知，慧根的见义


Paṭividdhoti saddhindriyassa adhimokkhaṭṭho paṭividdho hoti, vīriyindriyassa paggahaṭṭho paṭividdho hoti, satindriyassa upaṭṭhānaṭṭho paṭividdho hoti, samādhindriyassa avikkhepaṭṭho paṭividdho hoti, paññindriyassa dassanaṭṭho paṭividdho hoti. Yathācarantanti evaṃ saddhāya carantaṃ, evaṃ vīriyena carantaṃ, evaṃ satiyā carantaṃ, evaṃ samādhinā carantaṃ, evaṃ paññāya carantaṃ. Yathāviharantanti evaṃ saddhāya viharantaṃ, evaṃ vīriyena viharantaṃ, evaṃ satiyā viharantaṃ, evaṃ samādhinā viharantaṃ, evaṃ paññāya viharantaṃ. Viññūti viññū vibhāvī medhāvī paṇḍitā buddhisampannā. Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. Gambhīresu ṭhānesūti gambhīrāni ṭhānāni vuccanti jhānā ca vimokkhā ca samādhī ca samāpattiyo ca maggā ca phalāni ca abhiññāyo ca paṭisambhidā ca. Okappeyyunti saddaheyyuṃ adhimucceyyuṃ. Addhāti ekaṃsavacanametaṃ nissaṃsayavacanametaṃ nikkaṅkhavacanametaṃ advejjhavacanametaṃ adveḷhakavacanametaṃ niyogavacanametaṃ apaṇṇakavacanametaṃ avatthāpanavacanametaṃ – addhāti. Āyasmāti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Pattovāti adhigato vā. Pāpuṇissati vāti adhigamissati vā.

Suttantaniddeso tatiyo.

4. Catutthasuttantaniddeso

198. Purimanidānaṃ [paripuṇṇanidānaṃ (syā. ka.)]. ‘‘Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imāni pañcindriyāni katihākārehi kenaṭṭhena daṭṭhabbāni? Imāni pañcindriyāni chahākārehi tenaṭṭhena daṭṭhabbāni – ādhipateyyaṭṭhena ādivisodhanaṭṭhena adhimattaṭṭhena, adhiṭṭhānaṭṭhena, pariyādānaṭṭhena, patiṭṭhāpakaṭṭhena’’.

Ka. ādhipateyyaṭṭhaniddeso



通达：信根的确信义被通达，精进根的策励义被通达，念根的确立义被通达，定根的不散乱义被通达，慧根的见义被通达。如是行进：如是以信而行进，如是以精进而行进，如是以念而行进，如是以定而行进，如是以慧而行进。如是安住：如是以信而安住，如是以精进而安住，如是以念而安住，如是以定而安住，如是以慧而安住。智者：聪明、明了、有智慧、贤明、具觉慧者。同道者：同一行为、同一教法、同样学习者。深奥之处：所谓深奥之处是指禅那、解脱、定、等至、道、果、神通和无碍解。会信赖：会相信、会确信。确实：这是一个肯定语、无疑语、无疑惑语、不二语、不分歧语、必然语、无误语、确定语 - 确实。尊者：这是亲爱语、尊重语、带有恭敬和尊重的称呼语 - 尊者。已经证得：已经证悟。将要证得：将要证悟。
经文解说第三。
4. 第四经文解说
198. 前因缘。"诸比丘，有这五根。哪五种？信根、精进根、念根、定根、慧根 - 诸比丘，这就是五根。这五根应从几个方面、以何义来看待？这五根应从六个方面、以此义来看待 - 以增上义、以最初清净义、以殊胜义、以确立义、以遍知义、以建立义。"
甲、增上义解

199. Kathaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni? Assaddhiyaṃ pajahato adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kosajjaṃ pajahato paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Pamādaṃ pajahato upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Uddhaccaṃ pajahato avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Avijjaṃ pajahato dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ.

Kāmacchandaṃ pajahato nekkhammavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ.


199. 如何以增上义来看待诸根？
断除不信时，应以确信增上义来看待信根；以信根的力量，应以策励义来看待精进根，应以确立义来看待念根，应以不散乱义来看待定根，应以见义来看待慧根。
断除懈怠时，应以策励增上义来看待精进根；以精进根的力量，应以确立义来看待念根，应以不散乱义来看待定根，应以见义来看待慧根，应以确信义来看待信根。
断除放逸时，应以确立增上义来看待念根；以念根的力量，应以不散乱义来看待定根，应以见义来看待慧根，应以确信义来看待信根，应以策励义来看待精进根。
断除掉举时，应以不散乱增上义来看待定根；以定根的力量，应以见义来看待慧根，应以确信义来看待信根，应以策励义来看待精进根，应以确立义来看待念根。
断除无明时，应以见增上义来看待慧根；以慧根的力量，应以确信义来看待信根，应以策励义来看待精进根，应以确立义来看待念根，应以不散乱义来看待定根，应以见义来看待慧根。
断除欲贪时，应以出离力的确信增上义来看待信根；以信根的力量，应以策励义来看待精进根，应以确立义来看待念根，应以不散乱义来看待定根，应以见义来看待慧根。
断除欲贪时，应以出离力的策励增上义来看待精进根；以精进根的力量，应以确立义来看待念根，应以不散乱义来看待定根，应以见义来看待慧根，应以确信义来看待信根。
断除欲贪时，应以出离力的确立增上义来看待念根；以念根的力量，应以不散乱义来看待定根，应以见义来看待慧根，应以确信义来看待信根，应以策励义来看待精进根。
断除欲贪时，应以出离力的不散乱增上义来看待定根；以定根的力量，应以见义来看待慧根，应以确信义来看待信根，应以策励义来看待精进根，应以确立义来看待念根。
断除欲贪时，应以出离力的见增上义来看待慧根；以慧根的力量，应以确信义来看待信根，应以策励义来看待精进根，应以确立义来看待念根，应以不散乱义来看待定根。


Byāpādaṃ pajahato abyāpādavasena…pe… thinamiddhaṃ pajahato ālokasaññāvasena…pe… sabbakilese pajahato arahattamaggavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ…pe… sabbakilese pajahato arahattamaggavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Evaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni.

Kha. ādivisodhanaṭṭhaniddeso

200. Kathaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni? Adhimokkhaṭṭhena saddhindriyaṃ, assaddhiyasaṃvaraṭṭhena [assaddhiyaṃ saṃvaraṭṭhena (syā. ka.) evamīdisesu padesupi] sīlavisuddhi – saddhindriyassa ādivisodhanā. Paggahaṭṭhena vīriyindriyaṃ, kosajjasaṃvaraṭṭhena sīlavisuddhi – vīriyindriyassa ādivisodhanā. Upaṭṭhānaṭṭhena satindriyaṃ, pamādasaṃvaraṭṭhena sīlavisuddhi – satindriyassa ādivisodhanā. Avikkhepaṭṭhena samādhindriyaṃ, uddhaccasaṃvaraṭṭhena sīlavisuddhi – samādhindriyassa ādivisodhanā. Dassanaṭṭhena paññindriyaṃ, avijjāsaṃvaraṭṭhena sīlavisuddhi – paññindriyassa ādivisodhanā. Nekkhamme pañcindriyāni, kāmacchandasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Abyāpāde pañcindriyāni, byāpādasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā…pe… arahattamagge pañcindriyāni, sabbakilesasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Evaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni.

Ga. adhimattaṭṭhaniddeso



断除嗔恚时，以无嗔力...断除昏沉睡眠时，以光明想力...断除一切烦恼时，应以阿罗汉道力的确信增上义来看待信根，以信根的力量，应以策励义来看待精进根，应以确立义来看待念根，应以不散乱义来看待定根，应以见义来看待慧根...断除一切烦恼时，应以阿罗汉道力的见增上义来看待慧根，以慧根的力量，应以确信义来看待信根，应以策励义来看待精进根，应以确立义来看待念根，应以不散乱义来看待定根。如是应以增上义来看待诸根。
戊、最初清净义解说
200. 如何以最初清净义来看待诸根？以确信义的信根，以防护不信义的戒清净 - 这是信根的最初清净。以策励义的精进根，以防护懈怠义的戒清净 - 这是精进根的最初清净。以确立义的念根，以防护放逸义的戒清净 - 这是念根的最初清净。以不散乱义的定根，以防护掉举义的戒清净 - 这是定根的最初清净。以见义的慧根，以防护无明义的戒清净 - 这是慧根的最初清净。在出离中的五根，以防护欲贪义的戒清净 - 这是五根的最初清净。在无嗔中的五根，以防护嗔恚义的戒清净 - 这是五根的最初清净...在阿罗汉道中的五根，以防护一切烦恼义的戒清净 - 这是五根的最初清净。如是应以最初清净义来看待诸根。
己、殊胜义解说;

201. Kathaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni? Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti . Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati [vossajjati (syā. ka.)] – vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā.


201. 如何以殊胜义来看待诸根？
修习信根时生起欲求 - 以欲求力、以信力，信根变得殊胜。
以欲求力生起喜悦 - 以喜悦力、以信力，信根变得殊胜。
以喜悦力生起喜 - 以喜力、以信力，信根变得殊胜。
以喜力生起轻安 - 以轻安力、以信力，信根变得殊胜。
以轻安力生起乐 - 以乐力、以信力，信根变得殊胜。
以乐力生起光明 - 以光明力、以信力，信根变得殊胜。
以光明力生起悚惧 - 以悚惧力、以信力，信根变得殊胜。
悚惧后使心专注 - 以定力、以信力，信根变得殊胜。
如是专注的心善加策励 - 以策励力、以信力，信根变得殊胜。
如是策励的心善加舍离 - 以舍力、以信力，信根变得殊胜。
以舍力心从种种烦恼解脱 - 以解脱力、以信力，信根变得殊胜。
由于解脱，这些法成为一味 - 以一味义、以修习力、以信力，信根变得殊胜。
由于修习，从此转向更殊胜 - 以转向力、以信力，信根变得殊胜。
由于转向，从此舍弃 - 以舍弃力、以信力，信根变得殊胜。
由于舍弃，从此灭尽 - 以灭力、以信力，信根变得殊胜。
以灭力有两种舍弃 - 遍舍舍弃和趣入舍弃。舍弃烦恼和蕴，这是遍舍舍弃。心趣入灭尽涅槃界，这是趣入舍弃。以灭力有这两种舍弃。


Assaddhiyassa pahānāya chando uppajjati…pe… assaddhiyapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti…pe… vīriyindriyassa bhāvanāya chando uppajjati…pe… kosajjassa pahānāya chando uppajjati… kosajjapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… satindriyassa bhāvanāya chando uppajjati…pe… pamādassa pahānāya chando uppajjati… pamādapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… samādhindriyassa bhāvanāya chando uppajjati…pe… uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… paññindriyassa bhāvanāya chando uppajjati…pe… avijjāya pahānāya chando uppajjati… avijjāpariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – bhāvanāvasena [ekarasaṭṭhena bhāvanāvasena (syā. ka.) aṭṭhakathā oloketabbo] paññāvasena paññindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati – vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā. Evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni.

Dutiyabhāṇavāro.

Gha. adhiṭṭhānaṭṭhaniddeso



对断除不信生起欲求...对断除不信热恼生起欲求...对断除见一处烦恼生起欲求...对断除粗重烦恼生起欲求...对断除随眠烦恼生起欲求...对断除一切烦恼生起欲求 - 以欲求力、以信力，信根变得殊胜...
对修习精进根生起欲求...对断除懈怠生起欲求...对断除懈怠热恼生起欲求...对断除见一处烦恼生起欲求...对断除一切烦恼生起欲求...
对修习念根生起欲求...对断除放逸生起欲求...对断除放逸热恼生起欲求...对断除一切烦恼生起欲求...
对修习定根生起欲求...对断除掉举生起欲求...对断除掉举热恼生起欲求...对断除一切烦恼生起欲求...
对修习慧根生起欲求...对断除无明生起欲求...对断除无明热恼生起欲求...对断除见一处烦恼生起欲求...对断除粗重烦恼生起欲求...对断除随眠烦恼生起欲求...对断除一切烦恼生起欲求 - 以欲求力、以慧力，慧根变得殊胜。以欲求力生起喜悦 - 以喜悦力、以慧力，慧根变得殊胜。以喜悦力生起喜 - 以喜力、以慧力，慧根变得殊胜。以喜力生起轻安 - 以轻安力、以慧力，慧根变得殊胜。以轻安力生起乐 - 以乐力、以慧力，慧根变得殊胜。以乐力生起光明 - 以光明力、以慧力，慧根变得殊胜。以光明力生起悚惧 - 以悚惧力、以慧力，慧根变得殊胜。悚惧后使心专注 - 以定力、以慧力，慧根变得殊胜。如是专注的心善加策励 - 以策励力、以慧力，慧根变得殊胜。如是策励的心善加舍离 - 以舍力、以慧力，慧根变得殊胜。以舍力心从种种烦恼解脱 - 以解脱力、以慧力，慧根变得殊胜。由于解脱，这些法成为一味 - 以修习力、以慧力，慧根变得殊胜。由于修习，从此转向更殊胜 - 以转向力、以慧力，慧根变得殊胜。由于转向，从此舍弃 - 以舍弃力、以慧力，慧根变得殊胜。由于舍弃，从此灭尽 - 以灭力、以慧力，慧根变得殊胜。以灭力有两种舍弃 - 遍舍舍弃和趣入舍弃。舍弃烦恼和蕴，这是遍舍舍弃。心趣入灭尽涅槃界，这是趣入舍弃。以灭力有这两种舍弃。如是应以殊胜义来看待诸根。
第二诵品。
庚、确立义解说

202. Kathaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni? Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti…pe… evaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni.

Ṅa. pariyādānaṭṭhaniddeso

Kathaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyaṃ pariyādiyati , assaddhiyapariḷāhaṃ pariyādiyati. Paggahaṭṭhena vīriyindriyaṃ kosajjaṃ pariyādiyati, kosajjapariḷāhaṃ pariyādiyati. Upaṭṭhānaṭṭhena satindriyaṃ pamādaṃ pariyādiyati, pamādapariḷāhaṃ pariyādiyati. Avikkhepaṭṭhena samādhindriyaṃ uddhaccaṃ pariyādiyati, uddhaccapariḷāhaṃ pariyādiyati. Dassanaṭṭhena paññindriyaṃ avijjaṃ pariyādiyati, avijjāpariḷāhaṃ pariyādiyati. Nekkhamme pañcindriyāni kāmacchandaṃ pariyādiyanti. Abyāpāde pañcindriyāni byāpādaṃ pariyādiyanti. Ālokasaññāya pañcindriyāni thinamiddhaṃ pariyādiyanti. Avikkhepe pañcindriyāni uddhaccaṃ pariyādiyanti…pe… arahattamagge pañcindriyāni sabbakilese pariyādiyanti. Evaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni.

Ca. patiṭṭhāpakaṭṭhaniddeso

203. Kathaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni? Saddho saddhindriyaṃ adhimokkhe patiṭṭhāpeti, saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpeti. Vīriyavā vīriyindriyaṃ paggahe patiṭṭhāpeti, vīriyavato vīriyindriyaṃ paggahe patiṭṭhāpeti. Satimā satindriyaṃ upaṭṭhāne patiṭṭhāpeti, satimato satindriyaṃ upaṭṭhāne patiṭṭhāpeti. Samāhito samādhindriyaṃ avikkhepe patiṭṭhāpeti, samāhitassa samādhindriyaṃ avikkhepe patiṭṭhāpeti. Paññavā paññindriyaṃ dassane patiṭṭhāpeti, paññavato paññindriyaṃ dassane patiṭṭhāpeti. Yogāvacaro pañcindriyāni nekkhamme patiṭṭhāpeti, yogāvacarassa pañcindriyāni nekkhamme patiṭṭhāpenti. Yogāvacaro pañcindriyāni abyāpāde patiṭṭhāpeti, yogāvacarassa pañcindriyāni abyāpāde patiṭṭhāpenti. Yogāvacaro pañcindriyāni ālokasaññāya patiṭṭhāpeti, yogāvacarassa pañcindriyāni ālokasaññāya patiṭṭhāpenti. Yogāvacaro pañcindriyāni avikkhepe patiṭṭhāpeti , yogāvacarassa pañcindriyāni avikkhepe patiṭṭhāpenti…pe… yogāvacaro pañcindriyāni arahattamagge patiṭṭhāpeti, yogāvacarassa pañcindriyāni arahattamagge patiṭṭhāpenti. Evaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni.

Suttantaniddeso catuttho.

5. Indriyasamodhānaṃ



202. 如何以确立义来看待诸根？对修习信根生起欲求 - 以欲求力、以信力确立信根。以欲求力生起喜悦 - 以喜悦力、以信力确立信根...如是应以确立义来看待诸根。
己、遍尽义解说
如何以遍尽义来看待诸根？以确信义的信根遍尽不信，遍尽不信热恼。以策励义的精进根遍尽懈怠，遍尽懈怠热恼。以确立义的念根遍尽放逸，遍尽放逸热恼。以不散乱义的定根遍尽掉举，遍尽掉举热恼。以见义的慧根遍尽无明，遍尽无明热恼。在出离中五根遍尽欲贪。在无嗔中五根遍尽嗔恚。在光明想中五根遍尽昏沉睡眠。在不散乱中五根遍尽掉举...在阿罗汉道中五根遍尽一切烦恼。如是应以遍尽义来看待诸根。
庚、建立义解说
203. 如何以建立义来看待诸根？具信者建立信根于确信中，为具信者建立信根于确信中。精进者建立精进根于策励中，为精进者建立精进根于策励中。具念者建立念根于确立中，为具念者建立念根于确立中。专注者建立定根于不散乱中，为专注者建立定根于不散乱中。具慧者建立慧根于见中，为具慧者建立慧根于见中。瑜伽行者建立五根于出离中，为瑜伽行者建立五根于出离中。瑜伽行者建立五根于无嗔中，为瑜伽行者建立五根于无嗔中。瑜伽行者建立五根于光明想中，为瑜伽行者建立五根于光明想中。瑜伽行者建立五根于不散乱中，为瑜伽行者建立五根于不散乱中...瑜伽行者建立五根于阿罗汉道中，为瑜伽行者建立五根于阿罗汉道中。如是应以建立义来看待诸根。
第四经文解说。
5. 诸根总摄;


204. Puthujjano samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Sekkho samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Vītarāgo samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Puthujjano samādhiṃ bhāvento sattahi ākārehi upaṭṭhānakusalo hoti. Sekkho samādhiṃ bhāvento aṭṭhahi ākārehi upaṭṭhānakusalo hoti. Vītarāgo samādhiṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti.

Puthujjano samādhiṃ bhāvento katamehi sattahākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti – puthujjano samādhiṃ bhāvento imehi sattahi ākārehi upaṭṭhānakusalo hoti.

Sekkho samādhiṃ bhāvento katamehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti, ekattūpaṭṭhānakusalo hoti – sekkho samādhiṃ bhāvento imehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti.

Vītarāgo samādhiṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti…pe… ekattūpaṭṭhānakusalo hoti, ñāṇūpaṭṭhānakusalo hoti, vimuttūpaṭṭhānakusalo hoti – vītarāgo samādhiṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti.

205. Puthujjano vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? Sekkho vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti , katihākārehi anupaṭṭhānakusalo hoti? Vītarāgo vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti?

Puthujjano vipassanaṃ bhāvento navahi ākārehi upaṭṭhānakusalo hoti, navahi ākārehi anupaṭṭhānakusalo hoti. Sekkho vipassanaṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti, dasahi ākārehi anupaṭṭhānakusalo hoti. Vītarāgo vipassanaṃ bhāvento dvādasahi ākārehi upaṭṭhānakusalo hoti, dvādasahi ākārehi anupaṭṭhānakusalo hoti.

Puthujjano vipassanaṃ bhāvento katamehi navahi ākārehi upaṭṭhānakusalo hoti, katamehi navahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti. Dukkhato upaṭṭhānakusalo hoti, sukhato anupaṭṭhānakusalo hoti. Anattato upaṭṭhānakusalo hoti, attato anupaṭṭhānakusalo hoti. Khayato upaṭṭhānakusalo hoti, ghanato anupaṭṭhānakusalo hoti. Vayato upaṭṭhānakusalo hoti, āyūhanānupaṭṭhānakusalo hoti. Vipariṇāmūpaṭṭhānakusalo hoti, dhuvato anupaṭṭhānakusalo hoti. Animittūpaṭṭhānakusalo hoti, nimittānupaṭṭhānakusalo hoti. Appaṇihitūpaṭṭhānakusalo hoti, paṇidhianupaṭṭhānakusalo [paṇidhānupaṭṭhānakusalo (syā.)] hoti. Suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hoti – puthujjano vipassanaṃ bhāvento imehi navahi ākārehi upaṭṭhānakusalo hoti, imehi navahi ākārehi anupaṭṭhānakusalo hoti.



204. 凡夫修习定时，在几方面熟练于现起？有学修习定时，在几方面熟练于现起？离贪者修习定时，在几方面熟练于现起？凡夫修习定时，在七方面熟练于现起。有学修习定时，在八方面熟练于现起。离贪者修习定时，在十方面熟练于现起。
凡夫修习定时，在哪七方面熟练于现起？由于作意，熟练于所缘现起；熟练于止相现起；熟练于策励相现起；熟练于不散乱现起；熟练于光明现起；熟练于喜悦现起；熟练于舍现起 - 凡夫修习定时，在这七方面熟练于现起。
有学修习定时，在哪八方面熟练于现起？由于作意，熟练于所缘现起；熟练于止相现起；熟练于策励相现起；熟练于不散乱现起；熟练于光明现起；熟练于喜悦现起；熟练于舍现起；熟练于一境性现起 - 有学修习定时，在这八方面熟练于现起。
离贪者修习定时，在哪十方面熟练于现起？由于作意，熟练于所缘现起...熟练于一境性现起；熟练于智现起；熟练于解脱现起 - 离贪者修习定时，在这十方面熟练于现起。
205. 凡夫修习观时，在几方面熟练于现起，在几方面不熟练于现起？有学修习观时，在几方面熟练于现起，在几方面不熟练于现起？离贪者修习观时，在几方面熟练于现起，在几方面不熟练于现起？
凡夫修习观时，在九方面熟练于现起，在九方面不熟练于现起。有学修习观时，在十方面熟练于现起，在十方面不熟练于现起。离贪者修习观时，在十二方面熟练于现起，在十二方面不熟练于现起。
凡夫修习观时，在哪九方面熟练于现起，在哪九方面不熟练于现起？熟练于无常现起，不熟练于常现起。熟练于苦现起，不熟练于乐现起。熟练于无我现起，不熟练于我现起。熟练于灭尽现起，不熟练于坚实现起。熟练于衰败现起，不熟练于积集现起。熟练于变异现起，不熟练于常恒现起。熟练于无相现起，不熟练于相现起。熟练于无愿现起，不熟练于愿现起。熟练于空性现起，不熟练于执取现起 - 凡夫修习观时，在这九方面熟练于现起，在这九方面不熟练于现起。

206. Sekkho vipassanaṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti, katamehi dasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… suññatūpaṭṭhānakusalo hoti, abhinivesānūpaṭṭhānakusalo hoti. Ñāṇūpaṭṭhānakusalo hoti, añāṇaanupaṭṭhānakusalo hoti – sekkho vipassanaṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti, imehi dasahi ākārehi anupaṭṭhānakusalo hoti.

Vītarāgo vipassanaṃ bhāvento katamehi dvādasahi ākārehi upaṭṭhānakusalo hoti, katamehi dvādasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… ñāṇūpaṭṭhānakusalo hoti, añāṇānupaṭṭhānakusalo hoti. Visaññogūpaṭṭhānakusalo hoti, saññogānupaṭṭhānakusalo hoti. Nirodhūpaṭṭhānakusalo hoti, saṅkhārānupaṭṭhānakusalo hoti – vītarāgo vipassanaṃ bhāvento imehi dvādasahi ākārehi upaṭṭhānakusalo hoti, imehi dvādasahi ākārehi anupaṭṭhānakusalo hoti.

Āvajjitattā ārammaṇūpaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… samathanimittūpaṭṭhānakusalavasena, paggahanimittūpaṭṭhānakusalavasena, avikkhepūpaṭṭhānakusalavasena, obhāsūpaṭṭhānakusalavasena, sampahaṃsanūpaṭṭhānakusalavasena, upekkhūpaṭṭhānakusalavasena , ekattūpaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, vimuttūpaṭṭhānakusalavasena.

Aniccato upaṭṭhānakusalavasena, niccato anupaṭṭhānakusalavasena, dukkhato upaṭṭhānakusalavasena, sukhato anupaṭṭhānakusalavasena, anattato upaṭṭhānakusalavasena, attato anupaṭṭhānakusalavasena, khayato upaṭṭhānakusalavasena, ghanato anupaṭṭhānakusalavasena, vayato upaṭṭhānakusalavasena, āyūhanānupaṭṭhānakusalavasena, vipariṇāmūpaṭṭhānakusalavasena, dhuvato anupaṭṭhānakusalavasena, animittūpaṭṭhānakusalavasena, nimittānupaṭṭhānakusalavasena, appaṇihitūpaṭṭhānakusalavasena, paṇidhianupaṭṭhānakusalavasena, suññatūpaṭṭhānakusalavasena, abhinivesānupaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, añāṇānupaṭṭhānakusalavasena, visaññogūpaṭṭhānakusalavasena, saññogānupaṭṭhānakusalavasena , nirodhūpaṭṭhānakusalavasena, saṅkhārānupaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.



206. 有学修习观时，在哪十方面熟练于现起，在哪十方面不熟练于现起？熟练于无常现起，不熟练于常现起...熟练于空性现起，不熟练于执取现起。熟练于智现起，不熟练于无智现起 - 有学修习观时，在这十方面熟练于现起，在这十方面不熟练于现起。
离贪者修习观时，在哪十二方面熟练于现起，在哪十二方面不熟练于现起？熟练于无常现起，不熟练于常现起...熟练于智现起，不熟练于无智现起。熟练于离系现起，不熟练于系缚现起。熟练于灭现起，不熟练于行现起 - 离贪者修习观时，在这十二方面熟练于现起，在这十二方面不熟练于现起。
由于作意，以熟练于所缘现起力统合诸根，了知行处，通达同等...统合诸法，了知行处，通达同等。如何统合诸根？以确信义统合信根...以熟练于止相现起力，以熟练于策励相现起力，以熟练于不散乱现起力，以熟练于光明现起力，以熟练于喜悦现起力，以熟练于舍现起力，以熟练于一境性现起力，以熟练于智现起力，以熟练于解脱现起力。
以熟练于无常现起力，以熟练于非常现起力，以熟练于苦现起力，以熟练于非乐现起力，以熟练于无我现起力，以熟练于非我现起力，以熟练于灭尽现起力，以熟练于非坚实现起力，以熟练于衰败现起力，以熟练于非积集现起力，以熟练于变异现起力，以熟练于非常恒现起力，以熟练于无相现起力，以熟练于非相现起力，以熟练于无愿现起力，以熟练于非愿现起力，以熟练于空性现起力，以熟练于非执取现起力，以熟练于智现起力，以熟练于非无智现起力，以熟练于离系现起力，以熟练于非系缚现起力，以熟练于灭现起力，以熟练于非行现起力统合诸根，了知行处，通达同等。

207. Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatāpaññā āsavānaṃ khaye ñāṇaṃ. Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa, aññindriyassa, aññātāvindriyassa.

Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati? Aññindriyaṃ kati ṭhānāni gacchati? Aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ, sakadāgāmimaggaṃ, sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.

Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ, sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

Sotāpattiphalakkhaṇe…pe… arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti . Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭha aṭṭhakāni catusaṭṭhi honti.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti [khiyyanti (ka.)]? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati. Apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.



207. 以六十四种行相的三根自在性慧是漏尽智。哪三根？未知当知根、已知根、具知根。
未知当知根到达几处？已知根到达几处？具知根到达几处？未知当知根到达一处 - 预流道。已知根到达六处 - 预流果、一来道、一来果、不还道、不还果、阿罗汉道。具知根到达一处 - 阿罗汉果。
在预流道刹那，未知当知根的信根是确信眷属，精进根是策励眷属，念根是确立眷属，定根是不散乱眷属，慧根是见眷属，意根是了知眷属，喜根是润泽眷属，命根是相续主导眷属。在预流道刹那所生诸法，除心所生色外，一切都是善，一切都是无漏，一切都是出离，一切都是趣向还灭，一切都是出世间，一切都以涅槃为所缘。在预流道刹那，未知当知根的这八根是俱生眷属，互为眷属，依止眷属，相应眷属，俱行，俱生，相杂，相应。这些既是它的行相也是眷属。
在预流果刹那...在阿罗汉果刹那，具知根的信根是确信眷属...命根是相续主导眷属。在阿罗汉果刹那所生诸法，除心所生色外，一切都是无记，一切都是无漏，一切都是出世间，一切都以涅槃为所缘。在阿罗汉果刹那，具知根的这八根是俱生眷属。这些既是它的行相也是眷属。如是这八个八法成为六十四。
漏是什么漏？欲漏、有漏、见漏、无明漏。这些漏在何处灭尽？以预流道无余灭尽见漏。灭尽趣向恶趣的欲漏，灭尽趣向恶趣的有漏，灭尽趣向恶趣的无明漏。这些漏在此灭尽。以一来道灭尽粗重欲漏，灭尽与之俱起的有漏，灭尽与之俱起的无明漏。这些漏在此灭尽。以不还道无余灭尽欲漏，灭尽与之俱起的有漏，灭尽与之俱起的无明漏。这些漏在此灭尽。以阿罗汉道无余灭尽有漏，无余灭尽无明漏。这些漏在此灭尽。

208.

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

Samantacakkhūti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni – dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ…pe… sabbaññutañāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ. Imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni, cha ñāṇāni asādhāraṇāni sāvakehi.

Yāvatā dukkhassa dukkhaṭṭho ñāto, aññāto dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā dukkhassa dukkhaṭṭho diṭṭho vidito sacchikato phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho… yāvatā indriyaparopariyatte ñāṇaṃ… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ… yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ.

Saddahanto paggaṇhāti, paggaṇhanto saddahati. Saddahanto upaṭṭhāpeti, upaṭṭhāpento saddahati. Saddahanto samādahati, samādahanto saddahati. Saddahanto pajānāti, pajānanto saddahati. Paggaṇhanto upaṭṭhāpeti, upaṭṭhāpento paggaṇhāti. Paggaṇhanto samādahati, samādahanto paggaṇhāti. Paggaṇhanto pajānāti, pajānanto paggaṇhāti. Paggaṇhanto saddahati, saddahanto paggaṇhāti. Upaṭṭhāpento samādahati, samādahanto upaṭṭhāpeti. Upaṭṭhāpento pajānāti, pajānanto upaṭṭhāpeti. Upaṭṭhāpento saddahati, saddahanto upaṭṭhāpeti. Upaṭṭhāpento paggaṇhāti, paggaṇhanto upaṭṭhāpeti. Samādahanto pajānāti, pajānanto samādahati. Samādahanto saddahati, saddahanto samādahati. Samādahanto paggaṇhāti, paggaṇhanto samādahati. Samādahanto upaṭṭhāpeti, upaṭṭhāpento samādahati. Pajānanto saddahati, saddahanto pajānāti. Pajānanto paggaṇhāti, paggaṇhanto pajānāti. Pajānanto upaṭṭhāpeti, upaṭṭhāpento pajānāti. Pajānanto samādahati, samādahanto pajānāti.


208.
在此没有任何他未见之事，也无任何未知当知之事；
一切应知之事他已遍知，故如来称为普眼。
普眼是以何义为普眼？十四种佛智 - 苦智是佛智，苦集智是佛智...一切知智是佛智，无碍智是佛智。这十四种佛智。这十四种佛智中八智与声闻共通，六智不与声闻共通。
凡是苦的苦义已知，没有未知的苦义 - 是为普眼。凡是普眼即是慧根。以慧根力，以确信义是信根，以策励义是精进根，以确立义是念根，以不散乱义是定根。凡是苦的苦义已见、已知、已证、已以慧触及；没有未以慧触及的苦义 - 是为普眼。凡是普眼即是慧根。以慧根力，以确信义是信根，以策励义是精进根，以确立义是念根，以不散乱义是定根。凡是集的集义...凡是灭的灭义...凡是道的道义...凡是义分别的义分别义...凡是法分别的法分别义...凡是词分别的词分别义...凡是辩分别的辩分别义...凡是根上下智...凡是众生意乐随眠智...凡是双神变智...凡是大悲定智...凡是天界、魔界、梵界、沙门婆罗门界、天人世间中所见、所闻、所觉、所知、所得、所求、意所思维，皆已知、已见、已了知、已证、已以慧触及。无未以慧触及者 - 是为普眼。凡是普眼即是慧根。以慧根力，以确信义是信根，以策励义是精进根，以确立义是念根，以不散乱义是定根。
信时策励，策励时信。信时确立，确立时信。信时专注，专注时信。信时了知，了知时信。策励时确立，确立时策励。策励时专注，专注时策励。策励时了知，了知时策励。策励时信，信时策励。确立时专注，专注时确立。确立时了知，了知时确立。确立时信，信时确立。确立时策励，策励时确立。专注时了知，了知时专注。专注时信，信时专注。专注时策励，策励时专注。专注时确立，确立时专注。了知时信，信时了知。了知时策励，策励时了知。了知时确立，确立时了知。了知时专注，专注时了知。


Saddahitattā paggahitaṃ, paggahitattā saddahitaṃ. Saddahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā saddahitaṃ. Saddahitattā samādahitaṃ, samādahitattā saddahitaṃ. Saddahitattā pajānitaṃ, pajānitattā saddahitaṃ. Paggahitattā upaṭṭhāpitaṃ , upaṭṭhāpitattā paggahitaṃ. Paggahitattā samādahitaṃ, samādahitattā paggahitaṃ. Paggahitattā pajānitaṃ pajānitattā paggahitaṃ. Paggahitattā saddahitaṃ, saddahitattā paggahitaṃ. Upaṭṭhāpitattā samādahitaṃ, samādahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā pajānitaṃ, pajānitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā saddahitaṃ, saddahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā paggahitaṃ, paggahitattā upaṭṭhāpitaṃ. Samādahitattā pajānitaṃ, pajānitattā samādahitaṃ. Samādahitattā saddahitaṃ, saddahitattā samādahitaṃ. Samādahitattā paggahitaṃ, paggahitattā samādahitaṃ. Samādahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā samādahitaṃ. Pajānitattā saddahitaṃ, saddahitattā pajānitaṃ. Pajānitattā paggahitaṃ, paggahitattā pajānitaṃ. Pajānitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā pajānitaṃ. Pajānitattā samādahitaṃ, samādahitattā pajānitaṃ.

Yaṃ buddhacakkhu taṃ buddhañāṇaṃ, yaṃ buddhañāṇaṃ taṃ buddhacakkhu, yena cakkhunā tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino [paralokavajjabhayadassāvine (syā. ka.)], appekacce naparalokavajjabhayadassāvino.

Apparajakkhe mahārajakkheti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.

Tikkhindriye mudindriyeti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo…pe… paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo. Svākāre dvākāreti saddho puggalo svākāro, assaddho puggalo dvākāro…pe… paññavā puggalo svākāro, duppañño puggalo dvākāro. Suviññāpaye duviññāpayeti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo…pe… paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.

Appekacceparalokavajjabhayadassāvino, appekacce naparalokavajjabhayadassāvinoti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo naparalokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī , kusīto puggalo naparalokavajjabhayadassāvī…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo naparalokavajjabhayadassāvī.

Lokoti khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko.

Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.


由于已信而策励，由于已策励而信。由于已信而确立，由于已确立而信。由于已信而专注，由于已专注而信。由于已信而了知，由于已了知而信。由于已策励而确立，由于已确立而策励。由于已策励而专注，由于已专注而策励。由于已策励而了知，由于已了知而策励。由于已策励而信，由于已信而策励。由于已确立而专注，由于已专注而确立。由于已确立而了知，由于已了知而确立。由于已确立而信，由于已信而确立。由于已确立而策励，由于已策励而确立。由于已专注而了知，由于已了知而专注。由于已专注而信，由于已信而专注。由于已专注而策励，由于已策励而专注。由于已专注而确立，由于已确立而专注。由于已了知而信，由于已信而了知。由于已了知而策励，由于已策励而了知。由于已了知而确立，由于已确立而了知。由于已了知而专注，由于已专注而了知。
凡是佛眼即是佛智，凡是佛智即是佛眼，以此眼如来见众生少尘垢者多尘垢者、利根者钝根者、善相者恶相者、易度者难度者，有些见后世过患怖畏，有些不见后世过患怖畏。
少尘垢者多尘垢者：有信之人是少尘垢者，无信之人是多尘垢者。精进之人是少尘垢者，懈怠之人是多尘垢者。具念之人是少尘垢者，失念之人是多尘垢者。专注之人是少尘垢者，不专注之人是多尘垢者。有慧之人是少尘垢者，无慧之人是多尘垢者。
利根者钝根者：有信之人是利根者，无信之人是钝根者...有慧之人是利根者，无慧之人是钝根者。善相者恶相者：有信之人是善相者，无信之人是恶相者...有慧之人是善相者，无慧之人是恶相者。易度者难度者：有信之人是易度者，无信之人是难度者...有慧之人是易度者，无慧之人是难度者。
有些见后世过患怖畏，有些不见后世过患怖畏：有信之人见后世过患怖畏，无信之人不见后世过患怖畏。精进之人见后世过患怖畏，懈怠之人不见后世过患怖畏...有慧之人见后世过患怖畏，无慧之人不见后世过患怖畏。
世间：蕴世间、界世间、处世间、变易有世间、变易生起世间、成就有世间、成就生起世间。
一世间 - 一切众生以食而住。二世间 - 名与色。三世间 - 三受。四世间 - 四食。五世间 - 五取蕴。六世间 - 六内处。七世间 - 七识住。八世间 - 八世间法。九世间 - 九有情居。十世间 - 十处。十二世间 - 十二处。十八世间 - 十八界。


Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā honti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhatīti.

Indriyasamodhāno pañcamo.

Tatiyabhāṇavāro.

Indriyakathā niṭṭhitā.

5. Vimokkhakathā

1. Uddeso

209. Purimanidānaṃ . ‘‘Tayome , bhikkhave, vimokkhā. Katame tayo? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho – ime kho, bhikkhave, tayo vimokkhā.

‘‘Api ca, aṭṭhasaṭṭhi vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho; ajjhattavuṭṭhāno vimokkho, bahiddhāvuṭṭhāno vimokkho, dubhato vuṭṭhāno vimokkho; ajjhattavuṭṭhānā cattāro vimokkhā, bahiddhāvuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānā cattāro vimokkhā; ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā, bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā, dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā; ajjhattavuṭṭhānapaṭippassaddhī [ajjhattavuṭṭhānā paṭippassaddhī (syā.)] cattāro vimokkhā, bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā; rūpī rūpāni passatīti vimokkho, ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti vimokkho, subhaṃ teva adhimutto hotīti vimokkho; ākāsānañcāyatanasamāpatti vimokkho, viññāṇañcāyatanasamāpatti vimokkho, ākiñcaññāyatanasamāpatti vimokkho; nevasaññānāsaññāyatanasamāpatti vimokkho, saññāvedayitanirodhasamāpatti vimokkho; samayavimokkho, asamayavimokkho; sāmayiko vimokkho, asāmayiko vimokkho; kuppo vimokkho, akuppo vimokkho; lokiyo vimokkho, lokuttaro vimokkho; sāsavo vimokkho, anāsavo vimokkho; sāmiso vimokkho, nirāmiso vimokkho; nirāmisānirāmisataro vimokkho, paṇihito vimokkho, appaṇihito vimokkho, paṇihitappaṭippassaddhi vimokkho; saññutto vimokkho, visaññutto vimokkho; ekattavimokkho, nānattavimokkho , saññāvimokkho, ñāṇavimokkho; sītisiyāvimokkho [sītīsiyāvimokkho (sī. aṭṭha.)], jhānavimokkho, anupādācittassa vimokkho’’.

2. Niddeso



一切烦恼是过患，一切恶行是过患，一切有为是过患，一切有趣业是过患。如是对此世间、此过患生起强烈的怖畏想，如同对举剑的刽子手。以这五十种行相知、见、了知、通达这五根。
第五根总摄。
第三诵分。
根说结束。
5. 解脱说
1. 摄颂
209. 前缘起。"诸比丘，有三种解脱。哪三种？空解脱、无相解脱、无愿解脱 - 诸比丘，这是三种解脱。
又有六十八种解脱 - 空解脱、无相解脱、无愿解脱；内出起解脱、外出起解脱、双出起解脱；内出起四解脱、外出起四解脱、双出起四解脱；内出起随顺四解脱、外出起随顺四解脱、双出起随顺四解脱；内出起止息四解脱、外出起止息四解脱、双出起止息四解脱；有色见色为解脱、内无色想外见色为解脱、净胜解为解脱；空无边处定解脱、识无边处定解脱、无所有处定解脱；非想非非想处定解脱、想受灭定解脱；时解脱、非时解脱；有时解脱、非有时解脱；动摇解脱、不动摇解脱；世间解脱、出世间解脱；有漏解脱、无漏解脱；有食解脱、无食解脱；无食更无食解脱、有愿解脱、无愿解脱、有愿止息解脱；相应解脱、离系解脱；一性解脱、异性解脱、想解脱、智解脱；寂静解脱、禅定解脱、无取著心解脱。"
2. 解说

210. Katamo suññato vimokkho? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha abhinivesaṃ na karotīti – suññato vimokkho. Ayaṃ suññato vimokkho.

Katamo animitto vimokkho? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha nimittaṃ na karotīti – animitto vimokkho. Ayaṃ animitto vimokkho.

Katamo appaṇihito vimokkho? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘‘suññamidaṃ attena vā attaniyena vā’’ti. So tattha paṇidhiṃ na karotīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho.

Katamo ajjhattavuṭṭhāno vimokkho? Cattāri jhānāni – ayaṃ ajjhattavuṭṭhāno vimokkho. Katamo bahiddhāvuṭṭhāno vimokkho? Catasso arūpasamāpattiyo – ayaṃ bahiddhāvuṭṭhāno vimokkho. Katamo dubhato vuṭṭhāno vimokkho? Cattāro ariyamaggā – ayaṃ dubhato vuṭṭhāno vimokkho.

Katame ajjhattavuṭṭhānā cattāro vimokkhā? Paṭhamaṃ jhānaṃ nīvaraṇehi vuṭṭhāti. Dutiyaṃ jhānaṃ vitakkavicārehi vuṭṭhāti. Tatiyaṃ jhānaṃ pītiyā vuṭṭhāti. Catutthaṃ jhānaṃ sukhadukkhehi vuṭṭhāti. Ime ajjhattavuṭṭhānā cattāro vimokkhā.

Katame bahiddhāvuṭṭhānā cattāro vimokkhā? Ākāsānañcāyatanasamāpatti rūpasaññāya paṭighasaññāya nānattasaññāya vuṭṭhāti. Viññāṇañcāyatanasamāpatti ākāsānañcāyatanasaññāya vuṭṭhāti. Ākiñcaññāyatanasamāpatti viññāṇañcāyatanasaññāya vuṭṭhāti. Nevasaññānāsaññāyatanasamāpatti ākiñcaññāyatanasaññāya vuṭṭhāti. Ime bahiddhāvuṭṭhānā cattāro vimokkhā.

Katame dubhato vuṭṭhānā cattāro vimokkhā? Sotāpattimaggo sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Sakadāgāmimaggo oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti . Anāgāmimaggo anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Arahattamaggo rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Ime dubhato vuṭṭhānā cattāro vimokkhā.



210. 什么是空解脱？在此，比丘到林中、树下或空闲处，如是思惟："这是空，无我或我所。"他不对此执着 - 这是空解脱。这是空解脱。
什么是无相解脱？在此，比丘到林中、树下或空闲处，如是思惟："这是空，无我或我所。"他不对此作相 - 这是无相解脱。这是无相解脱。
什么是无愿解脱？在此，比丘到林中、树下或空闲处，如是思惟："这是空，无我或我所。"他不对此作愿 - 这是无愿解脱。这是无愿解脱。
什么是内出起解脱？四禅 - 这是内出起解脱。什么是外出起解脱？四无色定 - 这是外出起解脱。什么是双出起解脱？四圣道 - 这是双出起解脱。
什么是内出起四解脱？初禅出离诸盖。第二禅出离寻伺。第三禅出离喜。第四禅出离乐苦。这些是内出起四解脱。
什么是外出起四解脱？空无边处定出离色想、有对想、种种想。识无边处定出离空无边处想。无所有处定出离识无边处想。非想非非想处定出离无所有处想。这些是外出起四解脱。
什么是双出起四解脱？预流道出离有身见、疑、戒禁取、见随眠、疑随眠，出离与之俱起的烦恼和蕴，出离外的一切相。一来道出离粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠，出离与之俱起的烦恼和蕴，出离外的一切相。不还道出离微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠，出离与之俱起的烦恼和蕴，出离外的一切相。阿罗汉道出离色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠，出离与之俱起的烦恼和蕴，出离外的一切相。这些是双出起四解脱。

211. Katame ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā? Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, dutiyaṃ jhānaṃ paṭilābhatthāya…pe… tatiyaṃ jhānaṃ paṭilābhatthāya…pe… catutthaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā.

Katame bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā? Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, viññāṇañcāyatanasamāpattiṃ…pe… ākiñcaññāyatanasamāpattiṃ …pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā.

Katame dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā? Sotāpattimaggaṃ paṭilābhatthāya aniccānupassanā,dukkhānupassanā,anattānupassanā. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… arahattamaggaṃ paṭilābhatthāya aniccānupassanā,dukkhānupassanā,anattānupassanā – ime dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā.

Katame ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā? Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa…pe… tatiyassa jhānassa…pe… catutthassa jhānassa paṭilābho vā vipāko vā – ime ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā.

Katame bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā? Ākāsānañcāyatanasamāpattiyā paṭilābho vā vipāko vā, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā…pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ime bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā.

Katame dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā? Sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ , anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ – ime dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā.



211. 什么是内出起随顺四解脱？为获得初禅的寻、伺、喜、乐、心一境性，为获得第二禅...为获得第三禅...为获得第四禅的寻、伺、喜、乐、心一境性 - 这些是内出起随顺四解脱。
什么是外出起随顺四解脱？为获得空无边处定的寻、伺、喜、乐、心一境性，为获得识无边处定...为获得无所有处定...为获得非想非非想处定的寻、伺、喜、乐、心一境性 - 这些是外出起随顺四解脱。
什么是双出起随顺四解脱？为获得预流道的无常随观、苦随观、无我随观。为获得一来道...为获得不还道...为获得阿罗汉道的无常随观、苦随观、无我随观 - 这些是双出起随顺四解脱。
什么是内出起止息四解脱？初禅的获得或果报，第二禅...第三禅...第四禅的获得或果报 - 这些是内出起止息四解脱。
什么是外出起止息四解脱？空无边处定的获得或果报，识无边处定...无所有处定...非想非非想处定的获得或果报 - 这些是外出起止息四解脱。
什么是双出起止息四解脱？预流道的预流果，一来道的一来果，不还道的不还果，阿罗汉道的阿罗汉果 - 这些是双出起止息四解脱。

212. Kathaṃ rūpī rūpāni passatīti – vimokkho? Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ manasikaroti, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ [supadhāritaṃ (ka.)] upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattañca bahiddhā ca ubhayamidaṃ rūpa’’nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ manasikaroti, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattañca bahiddhā ca ubhayamidaṃ rūpa’’nti, rūpasaññī hoti. Evaṃ rūpī rūpāni passatīti – vimokkho.

Kathaṃ ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti – vimokkho? Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ na manasikaroti, nīlasaññaṃ na paṭilabhati; bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattaṃ arūpaṃ, bahiddhā rūpamida’’nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ na manasikaroti, odātasaññaṃ na paṭilabhati; bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – ‘‘ajjhattaṃ arūpaṃ bahiddhā rūpamida’’nti, rūpasaññī hoti. Evaṃ ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti – vimokkho.


212. 如何是"有色见色"解脱？在此，某人内在专注于青相，获得青想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，将心转向外在青相，获得青想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修习、培育、多作。他如是思惟："此是内外两者之色"，成为有色想者。在此，某人内在专注于黄相...赤相...白相，获得白想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，将心转向外在白相，获得白想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修习、培育、多作。他如是思惟："此是内外两者之色"，成为有色想者。如是为"有色见色"解脱。
如何是"内无色想外见色"解脱？在此，某人内在不专注于青相，不获得青想；将心转向外在青相，获得青想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修习、培育、多作。他如是思惟："内无色，外有色"，成为有色想者。在此，某人内在不专注于黄相...赤相...白相，不获得白想；将心转向外在白相，获得白想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修习、培育、多作。他如是思惟："内无色，外有色"，成为有色想者。如是为"内无色想外见色"解脱。


Kathaṃ ‘‘subha’’nteva adhimutto hotīti – vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (syā.)] pharitvā viharati. Mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇāsahagatena cetasā…pe… karuṇāya bhāvitattā sattā appaṭikūlā honti. Muditāsahagatena cetasā…pe… muditāya bhāvitattā sattā appaṭikūlā honti. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ ‘‘subhaṃ’’ teva adhimutto hotīti – vimokkho.



如何是"净胜解"解脱？在此，比丘以慈俱心遍满一方而住，如是第二方，如是第三方，如是第四方。如是上下四维一切处，对一切如对自己，以广大、无量、无怨、无害的慈俱心遍满全世界而住。由于修习慈心，众生不再令人厌恶。以悲俱心...由于修习悲心，众生不再令人厌恶。以喜俱心...由于修习喜心，众生不再令人厌恶。以舍俱心遍满一方而住...由于修习舍心，众生不再令人厌恶。如是为"净胜解"解脱。

213. Katamo ākāsānañcāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘‘ananto ākāso’’ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ ākāsānañcāyatanasamāpatti vimokkho.

Katamo viññāṇañcāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘‘anantaṃ viññāṇa’’nti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ viññāṇañcāyatanasamāpatti vimokkho.

Katamo ākiñcaññāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘‘natthi kiñcī’’ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ ākiñcaññāyatanasamāpatti vimokkho .

Katamo nevasaññānāsaññāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ nevasaññānāsaññāyatanasamāpatti vimokkho.

Katamo saññāvedayitanirodhasamāpatti vimokkho? Idha bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ saññāvedayitanirodhasamāpatti vimokkho.

Katamo samayavimokkho? Cattāri ca jhānāni catasso ca arūpasamāpattiyo – ayaṃ samayavimokkho.

Katamo asamayavimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asamayavimokkho.

Katamo sāmayiko vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāmayiko vimokkho.

Katamo asāmayiko vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asāmayiko vimokkho.

Katamo kuppo vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ kuppo vimokkho.

Katamo akuppo vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ akuppo vimokkho.

Katamo lokiyo vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ lokiyo vimokkho.

Katamo lokuttaro vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ lokuttaro vimokkho.

Katamo sāsavo vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāsavo vimokkho.

Katamo anāsavo vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ anāsavo vimokkho.

Katamo sāmiso vimokkho? Rūpappaṭisaññutto vimokkho – ayaṃ sāmiso vimokkho.

Katamo nirāmiso vimokkho? Arūpappaṭisaññutto vimokkho – ayaṃ nirāmiso vimokkho.

Katamo nirāmisā nirāmisataro vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ nirāmisānirāmisataro vimokkho.

Katamo paṇihito vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ paṇihito vimokkho. Katamo appaṇihito vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ appaṇihito vimokkho.

Katamo paṇihitappaṭippassaddhi vimokkho? Paṭhamassa jhānassa paṭilābho vā vipāko vā …pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ayaṃ paṇihitappaṭippassaddhi vimokkho.

Katamo saññutto vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ saññutto vimokkho.


213. 什么是空无边处定解脱？在此，比丘完全超越色想，灭除有对想，不作意种种想，以"空无边"而证入空无边处定而住 - 这是空无边处定解脱。
什么是识无边处定解脱？在此，比丘完全超越空无边处，以"识无边"而证入识无边处定而住 - 这是识无边处定解脱。
什么是无所有处定解脱？在此，比丘完全超越识无边处，以"无所有"而证入无所有处定而住 - 这是无所有处定解脱。
什么是非想非非想处定解脱？在此，比丘完全超越无所有处，证入非想非非想处定而住 - 这是非想非非想处定解脱。
什么是想受灭定解脱？在此，比丘完全超越非想非非想处，证入想受灭定而住 - 这是想受灭定解脱。
什么是时解脱？四禅与四无色定 - 这是时解脱。
什么是非时解脱？四圣道、四沙门果与涅槃 - 这是非时解脱。
什么是有时解脱？四禅与四无色定 - 这是有时解脱。
什么是非有时解脱？四圣

---------------------
 这段巴利文经文描述了不同类型的禅定(samādhi)和解脱(vimokkha)。我将逐一翻译并解释：

**四无色定及灭尽定:**

* **什么是空无边处定解脱(ākāsānañcāyatanasamāpatti vimokkho)?** 比丘完全超越了色想，灭除有对想，不专注于种种想，作意“虚空是无边际的”，从而进入空无边处定而住——这就是空无边处定解脱。
* **什么是识无边处定解脱(viññāṇañcāyatanasamāpatti vimokkho)?** 比丘完全超越了空无边处定，作意“识是无边际的”，从而进入识无边处定而住——这就是识无边处定解脱。
* **什么是无所有处定解脱(ākiñcaññāyatanasamāpatti vimokkho)?** 比丘完全超越了识无边处定，作意“没有什么”，从而进入无所有处定而住——这就是无所有处定解脱。
* **什么是非想非非想处定解脱(nevasaññānāsaññāyatanasamāpatti vimokkho)?** 比丘完全超越了无所有处定，进入非想非非想处定而住——这就是非想非非想处定解脱。
* **什么是灭受想定解脱(saññāvedayitanirodhasamāpatti vimokkho)?** 比丘完全超越了非想非非想处定，进入灭受想定而住——这就是灭受想定解脱。

**有时间解脱和无时间解脱:**

* **什么是「有时间」解脱(samayavimokkho)?** 四禅和四无色定——这就是「有时间」解脱。
* **什么是「无时间」解脱(asamayavimokkho)?** 四圣道、四沙门果以及涅槃——这就是「无时间」解脱。

**有时间解脱和无时间解脱 (重复，略有不同):**

* **什么是「有时间」解脱(sāmayiko vimokkho)?** 四禅和四无色定——这就是「有时间」解脱。
* **什么是「无时间」解脱(asāmayiko vimokkho)?** 四圣道、四沙门果以及涅槃——这就是「无时间」解脱。

**有结解脱和无结解脱:**

* **什么是「有结」解脱(kuppo vimokkho)?** 四禅和四无色定——这就是「有结」解脱。
* **什么是「无结」解脱(akuppō vimokkho)?** 四圣道、四沙门果以及涅槃——这就是「无结」解脱。

**世间解脱和出世间解脱:**

* **什么是世间解脱(lokiyo vimokkho)?** 四禅和四无色定——这就是世间解脱。
* **什么是出世间解脱(lokuttaro vimokkho)?** 四圣道、四沙门果以及涅槃——这就是出世间解脱。

**有漏解脱和无漏解脱:**

* **什么是「有漏」解脱(sāsavo vimokkho)?** 四禅和四无色定——这就是「有漏」解脱。
* **什么是「无漏」解脱(anāsavo vimokkho)?** 四圣道、四沙门果以及涅槃——这就是「无漏」解脱。

**有余依涅槃和无余依涅槃:**

* **什么是「有余依」解脱(sāmiso vimokkho)?** 色界解脱——这就是「有余依」解脱。
* **什么是「无余依」解脱(nirāmiso vimokkho)?** 无色界解脱——这就是「无余依」解脱。
* **什么是「无余依」中最「无余依」的解脱(nirāmisā nirāmisataro vimokkho)?** 四圣道、四沙门果以及涅槃——这就是「无余依」中最「无余依」的解脱。


**有安置解脱和无安置解脱:**

* **什么是「有安置」解脱(paṇihito vimokkho)?** 四禅和四无色定——这就是「有安置」解脱。
* **什么是「无安置」解脱(appaṇihito vimokkho)?** 四圣道、四沙门果以及涅槃——这就是「无安置」解脱。

**有安置止息解脱:**

* **什么是「有安置止息」解脱(paṇihitappaṭippassaddhi vimokkho)?** 初禅的现起或异熟……乃至……非想非非想处定的现起或异熟——这就是「有安置止息」解脱。

**有寻有伺等至解脱:**

* **什么是「有寻有伺等至」解脱(saññutto vimokkho)?** 四禅和四无色定——这就是「有寻有伺等至」解脱。


这段经文主要阐述了不同层次的禅定和解脱，其中四禅八定属于世间禅定，而四圣道、四沙门果和涅槃则属于出世间解脱。 通过修习禅定，最终达到涅槃的境界。





Katamo visaññutto vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ visaññutto vimokkho.

Katamo ekattavimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ ekattavimokkho.

Katamo nānattavimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ nānattavimokkho.

214. Katamo saññāvimokkho? Siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti, vatthuvasena pariyāyena. Kathañca siyā? Aniccānupassanāñāṃ niccato saññāya muccatīti – saññāvimokkho . Dukkhānupassanāñāṃ sukhato saññāya muccatīti – saññāvimokkho. Anattānupassanāñāṇaṃ attato saññāya muccatīti – saññāvimokkho. Nibbidānupassanāñāṇaṃ nandiyā saññāya muccatīti – saññāvimokkho. Virāgānupassanāñāṇaṃ rāgato saññāya muccatīti – saññāvimokkho. Nirodhānupassanāñāṇaṃ samudayato saññāya muccatīti – saññāvimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato saññāya muccatīti – saññāvimokkho. Animittānupassanāñāṇaṃ nimittato saññāya muccatīti – saññāvimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā saññāya muccatīti – saññāvimokkho. Suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho . Evaṃ siyā, eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena – ayaṃ saññāvimokkho.



什么是离系解脱？四圣道、四沙门果与涅槃 - 这是离系解脱。
什么是一性解脱？四圣道、四沙门果与涅槃 - 这是一性解脱。
什么是异性解脱？四禅与四无色定 - 这是异性解脱。
214. 什么是想解脱？或一想解脱成为十想解脱，十想解脱成为一想解脱，依事依方便。如何或成？无常随观智从常想解脱 - 是为想解脱。苦随观智从乐想解脱 - 是为想解脱。无我随观智从我想解脱 - 是为想解脱。厌离随观智从喜想解脱 - 是为想解脱。离贪随观智从贪想解脱 - 是为想解脱。灭随观智从集想解脱 - 是为想解脱。舍遣随观智从取想解脱 - 是为想解脱。无相随观智从相想解脱 - 是为想解脱。无愿随观智从愿想解脱 - 是为想解脱。空随观智从执着想解脱 - 是为想解脱。如是或一想解脱成为十想解脱，十想解脱成为一想解脱，依事依方便。
于色无常随观智从常想解脱 - 是为想解脱...于色空随观智从执着想解脱 - 是为想解脱。如是或一想解脱成为十想解脱，十想解脱成为一想解脱，依事依方便。
于受...于想...于诸行...于识...于眼...于老死无常随观智从常想解脱 - 是为想解脱...于老死空随观智从执着想解脱 - 是为想解脱。如是或一想解脱成为十想解脱，十想解脱成为一想解脱，依事依方便 - 这是想解脱。

215. Katamo ñāṇavimokkho? Siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena siyāti . Kathañca siyā? Aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho. Dukkhānupassanā yathābhūtaṃ ñāṇaṃ sukhato sammohā aññāṇā muccatīti – ñāṇavimokkho. Anattānupassanā yathābhūtaṃ ñāṇaṃ attato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nibbidānupassanā yathābhūtaṃ ñāṇaṃ nandiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Virāgānupassanā yathābhūtaṃ ñāṇaṃ rāgato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nirodhānupassanā yathābhūtaṃ ñāṇaṃ samudayato sammohā aññāṇā muccatīti – ñāṇavimokkho. Paṭinissaggānupassanā yathābhūtaṃ ñāṇaṃ ādānato sammohā aññāṇā muccatīti – ñāṇavimokkho. Animittānupassanā yathābhūtaṃ ñāṇaṃ nimittato sammohā aññāṇā muccatīti – ñāṇavimokkho. Appaṇihitānupassanā thābhūtaṃ ñāṇaṃ paṇidhiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… rūpe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.

Vedanāya …pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… jarāmaraṇe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena – ayaṃ ñāṇavimokkho.



215. 什么是智解脱？或一智解脱成为十智解脱，十智解脱成为一智解脱，依事依方便。如何或成？无常随观如实智从常的愚痴无知解脱 - 是为智解脱。苦随观如实智从乐的愚痴无知解脱 - 是为智解脱。无我随观如实智从我的愚痴无知解脱 - 是为智解脱。厌离随观如实智从喜的愚痴无知解脱 - 是为智解脱。离贪随观如实智从贪的愚痴无知解脱 - 是为智解脱。灭随观如实智从集的愚痴无知解脱 - 是为智解脱。舍遣随观如实智从取的愚痴无知解脱 - 是为智解脱。无相随观如实智从相的愚痴无知解脱 - 是为智解脱。无愿随观如实智从愿的愚痴无知解脱 - 是为智解脱。空随观如实智从执着的愚痴无知解脱 - 是为智解脱。如是或一智解脱成为十智解脱，十智解脱成为一智解脱，依事依方便。
于色无常随观如实智从常的愚痴无知解脱 - 是为智解脱...于色空随观如实智从执着的愚痴无知解脱 - 是为智解脱。如是或一智解脱成为十智解脱，十智解脱成为一智解脱，依事依方便。
于受...于想...于诸行...于识...于眼...于老死无常随观如实智从常的愚痴无知解脱 - 是为智解脱...于老死空随观如实智从执着的愚痴无知解脱 - 是为智解脱。如是或一智解脱成为十智解脱，十智解脱成为一智解脱，依事依方便 - 这是智解脱。

216. Katamo sītisiyāvimokkho? Siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena siyāti. Kathañca siyā? Aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Dukkhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ sukhato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Anattānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ attato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Nibbidānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nandiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Virāgānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ rāgato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho . Nirodhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ samudayato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Paṭinissaggānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ ādānato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Animittānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nimittato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Appaṇihitānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ paṇidhiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… rūpe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… jarāmaraṇe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena – ayaṃ sītisiyāvimokkho.



216. 什么是清凉解脱？或一清凉解脱成为十清凉解脱，十清凉解脱成为一清凉解脱，依事依方便。如何或成？无常随观无上清凉智从常的热恼烦扰解脱 - 是为清凉解脱。苦随观无上清凉智从乐的热恼烦扰解脱 - 是为清凉解脱。无我随观无上清凉智从我的热恼烦扰解脱 - 是为清凉解脱。厌离随观无上清凉智从喜的热恼烦扰解脱 - 是为清凉解脱。离贪随观无上清凉智从贪的热恼烦扰解脱 - 是为清凉解脱。灭随观无上清凉智从集的热恼烦扰解脱 - 是为清凉解脱。舍遣随观无上清凉智从取的热恼烦扰解脱 - 是为清凉解脱。无相随观无上清凉智从相的热恼烦扰解脱 - 是为清凉解脱。无愿随观无上清凉智从愿的热恼烦扰解脱 - 是为清凉解脱。空随观无上清凉智从执着的热恼烦扰解脱 - 是为清凉解脱。如是或一清凉解脱成为十清凉解脱，十清凉解脱成为一清凉解脱，依事依方便。
于色无常随观无上清凉智从常的热恼烦扰解脱 - 是为清凉解脱...于色空随观无上清凉智从执着的热恼烦扰解脱 - 是为清凉解脱。如是或一清凉解脱成为十清凉解脱，十清凉解脱成为一清凉解脱，依事依方便。
于受...于想...于诸行...于识...于眼...于老死无常随观无上清凉智从常的热恼烦扰解脱 - 是为清凉解脱...于老死空随观无上清凉智从执着的热恼烦扰解脱 - 是为清凉解脱。如是或一清凉解脱成为十清凉解脱，十清凉解脱成为一清凉解脱，依事依方便 - 这是清凉解脱。

217. Katamo jhānavimokkho? Nekkhammaṃ jhāyatīti [jāyatīti (syā.)] jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto [jāyanto (syā.)] muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Abyāpādo jhāyatīti – jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… avikkhepo jhāyatīti – jhānaṃ. Uddhaccaṃ jhāpetīti – jhānaṃ. Dhammavavatthānaṃ jhāyatīti – jhānaṃ. Vicikicchaṃ jhāpetīti – jhānaṃ. Ñāṇaṃ jhāyatīti – jhānaṃ. Avijjaṃ jhāpetīti – jhānaṃ. Pāmojjaṃ jhāyatīti – jhānaṃ. Aratiṃ jhāpetīti – jhānaṃ. Paṭhamaṃ jhānaṃ jhāyatīti – jhānaṃ. Nīvaraṇe jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho – ayaṃ jhānavimokkho.



217. 什么是禅解脱？出离而禅修，是为禅。烧尽欲贪，是为禅。禅修而解脱，是为禅解脱。烧尽而解脱，是为禅解脱。禅修者，是为诸法。烧尽者，是为诸烦恼。知所禅修和所烧尽，是为禅解脱。无瞋而禅修，是为禅。烧尽瞋恚，是为禅。禅修而解脱，是为禅解脱。烧尽而解脱，是为禅解脱。禅修者，是为诸法。烧尽者，是为诸烦恼。知所禅修和所烧尽，是为禅解脱。光明想而禅修，是为禅。烧尽昏沉睡眠，是为禅...不散乱而禅修，是为禅。烧尽掉举，是为禅。法差别而禅修，是为禅。烧尽疑惑，是为禅。智而禅修，是为禅。烧尽无明，是为禅。喜而禅修，是为禅。烧尽不乐，是为禅。初禅而禅修，是为禅。烧尽诸盖，是为禅...阿罗汉道而禅修，是为禅。烧尽一切烦恼，是为禅。禅修而解脱，是为禅解脱。烧尽而解脱，是为禅解脱。禅修者，是为诸法。烧尽者，是为诸烦恼。知所禅修和所烧尽，是为禅解脱 - 这是禅解脱。

218. Katamo anupādā cittassa vimokkho? Siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena siyāti . Kathañca siyā? Aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho. Dukkhānupassanāñāṇaṃ sukhato upādānā muccatīti – anupādācittassa vimokkho. Anattānupassanāñāṇaṃ attato upādānā muccatīti – anupādācittassa vimokkho. Nibbidānupassanāñāṇaṃ nandiyā upādānā muccatīti – anupādācittassa vimokkho. Virāgānupassanāñāṇaṃ rāgato upādānā muccatīti – anupādācittassa vimokkho. Nirodhānupassanāñāṇaṃ samudayato upādānā muccatīti – anupādācittassa vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato upādānā muccatīti – anupādācittassa vimokkho. Animittānupassanāñāṇaṃ nimittato upādānā muccatīti – anupādācittassa vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā upādānā muccatīti – anupādācittassa vimokkho. Suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti , dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

Aniccānupassanāñāṇaṃ katihupādānehi muccati? Dukkhānupassanāñāṇaṃ katihupādānehi muccati? Anattānupassanāñāṇaṃ katihupādānehi muccati? Nibbidānupassanāñāṇaṃ…pe… virāgānupassanāñāṇaṃ… nirodhānupassanāñāṇaṃ… paṭinissaggānupassanāñāṇaṃ… animittānupassanāñāṇaṃ… appaṇihitānupassanāñāṇaṃ… suññatānupassanāñāṇaṃ katihupādānehi muccatīti?

Aniccānupassanāñāṇaṃ tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ ekupādānā muccati. Anattānupassanāñāṇaṃ tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ catūhupādānehi muccati. Animittānupassanāñāṇaṃ tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ tīhupādānehi muccati.


218. 什么是心无取着解脱？或一心无取着解脱成为十心无取着解脱，十心无取着解脱成为一心无取着解脱，依事依方便。如何或成？无常随观智从常的取着解脱 - 是为心无取着解脱。苦随观智从乐的取着解脱 - 是为心无取着解脱。无我随观智从我的取着解脱 - 是为心无取着解脱。厌离随观智从喜的取着解脱 - 是为心无取着解脱。离贪随观智从贪的取着解脱 - 是为心无取着解脱。灭随观智从集的取着解脱 - 是为心无取着解脱。舍遣随观智从取的取着解脱 - 是为心无取着解脱。无相随观智从相的取着解脱 - 是为心无取着解脱。无愿随观智从愿的取着解脱 - 是为心无取着解脱。空随观智从执着的取着解脱 - 是为心无取着解脱。如是或一心无取着解脱成为十心无取着解脱，十心无取着解脱成为一心无取着解脱，依事依方便。
于色无常随观智从常的取着解脱 - 是为心无取着解脱...于色空随观智从执着的取着解脱 - 是为心无取着解脱。如是或一心无取着解脱成为十心无取着解脱，十心无取着解脱成为一心无取着解脱，依事依方便。
于受...于想...于诸行...于识...于眼...于老死无常随观智从常的取着解脱 - 是为心无取着解脱...于老死空随观智从执着的取着解脱 - 是为心无取着解脱。如是或一心无取着解脱成为十心无取着解脱，十心无取着解脱成为一心无取着解脱，依事依方便。
无常随观智从几种取着解脱？苦随观智从几种取着解脱？无我随观智从几种取着解脱？厌离随观智...离贪随观智...灭随观智...舍遣随观智...无相随观智...无愿随观智...空随观智从几种取着解脱？
无常随观智从三种取着解脱。苦随观智从一种取着解脱。无我随观智从三种取着解脱。厌离随观智从一种取着解脱。离贪随观智从一种取着解脱。灭随观智从四种取着解脱。舍遣随观智从四种取着解脱。无相随观智从三种取着解脱。无愿随观智从一种取着解脱。空随观智从三种取着解脱。


Aniccānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – aniccānupassanāñāṇaṃ imehi tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ katamā ekupādānā [ekūpādānā (sī. aṭṭha.)] muccati? Kāmupādānā – dukkhānupassanāñāṇaṃ idaṃ ekupādānā muccati. [imā ekupādānā (syā.)] Anattānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – anattānupassanāñāṇaṃ imehi tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – nibbidānupassanāñāṇaṃ idaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – virāgānupassanāñāṇaṃ idaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – nirodhānupassanāñāṇaṃ imehi catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – paṭinissaggānupassanāñāṇaṃ imehi catūhupādānehi muccati. Animittānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – animittānupassanāñāṇaṃ imehi tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – appaṇihitānupassanāñāṇaṃ idaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – suññatānupassanāñāṇaṃ imehi tīhupādānehi muccati.

Yañca aniccānupassanāñāṇaṃ, yañca anattānupassanāñāṇaṃ, yañca animittānupassanāñāṇaṃ, yañca suññatānupassanāñāṇaṃ – imāni cattāri ñāṇāni tīhupādānehi muccanti – diṭṭhupādānā, sīlabbatupādānā, attavādupādānā. Yañca dukkhānupassanāñāṇaṃ, yaṃ ca nibbidānupassanāñāṇaṃ, yañca virāgānupassanāñāṇaṃ, yañca appaṇihitānupassanāñāṇaṃ – imāni cattāri ñāṇāni ekupādānā muccanti – kāmupādānā. Yañca nirodhānupassanāñāṇaṃ, yañca paṭinissaggānupassanāñāṇaṃ – imāni dve ñāṇāni catūhupādānehi muccanti – kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – ayaṃ anupādācittassa vimokkho.

Vimokkhakathāya paṭhamabhāṇavāro.



无常随观智从哪三种取着解脱？从见取着、戒禁取着、我论取着 - 无常随观智从这三种取着解脱。苦随观智从哪一种取着解脱？从欲取着 - 苦随观智从这一种取着解脱。无我随观智从哪三种取着解脱？从见取着、戒禁取着、我论取着 - 无我随观智从这三种取着解脱。厌离随观智从哪一种取着解脱？从欲取着 - 厌离随观智从这一种取着解脱。离贪随观智从哪一种取着解脱？从欲取着 - 离贪随观智从这一种取着解脱。灭随观智从哪四种取着解脱？从欲取着、见取着、戒禁取着、我论取着 - 灭随观智从这四种取着解脱。舍遣随观智从哪四种取着解脱？从欲取着、见取着、戒禁取着、我论取着 - 舍遣随观智从这四种取着解脱。无相随观智从哪三种取着解脱？从见取着、戒禁取着、我论取着 - 无相随观智从这三种取着解脱。无愿随观智从哪一种取着解脱？从欲取着 - 无愿随观智从这一种取着解脱。空随观智从哪三种取着解脱？从见取着、戒禁取着、我论取着 - 空随观智从这三种取着解脱。
无常随观智、无我随观智、无相随观智、空随观智 - 这四种智从三种取着解脱 - 从见取着、戒禁取着、我论取着。苦随观智、厌离随观智、离贪随观智、无愿随观智 - 这四种智从一种取着解脱 - 从欲取着。灭随观智、舍遣随观智 - 这两种智从四种取着解脱 - 从欲取着、见取着、戒禁取着、我论取着 - 这是心无取着解脱。
解脱论第一诵品终

219. Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti. Sabbasaṅkhāre paricchedaparivaṭumato [paricchedaparivaṭṭumato (syā.)] samanupassanatāya animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya suññatāya ca dhātuyā cittasampakkhandanatāya – imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattanti.

Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti, dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti, anattato manasikaroto suññato saṅkhārā upaṭṭhanti.

Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti . Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.

Aniccato manasikaronto adhimokkhabahulo katamindriyaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamindriyaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamindriyaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati. Anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati.


219. 有这三种解脱门趣向出世间。由于观察一切诸行的界限周遍性以及心倾向无相界，由于在一切诸行中心的振奋以及心倾向无愿界，由于观察一切诸法为他以及心倾向空界 - 这三种解脱门趣向出世间。
作意无常时诸行如何显现？作意苦时诸行如何显现？作意无我时诸行如何显现？作意无常时诸行显现为灭尽，作意苦时诸行显现为怖畏，作意无我时诸行显现为空。
作意无常时心多何性？作意苦时心多何性？作意无我时心多何性？作意无常时心多胜解性。作意苦时心多轻安性。作意无我时心多智性。
作意无常时多胜解者获得何根？作意苦时多轻安者获得何根？作意无我时多智者获得何根？作意无常时多胜解者获得信根。作意苦时多轻安者获得定根。作意无我时多智者获得慧根。;


Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā [tadanvayāni (syā.)] honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti , sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti , ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā.



作意无常时多胜解者何根成为主导，修习时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，谁在修习？作意苦时多轻安者何根成为主导，修习时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，谁在修习？作意无我时多智者何根成为主导，修习时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，谁在修习？
作意无常时多胜解者信根成为主导。修习时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。正确实践者修习；不正确实践者无诸根修习。作意苦时多轻安者定根成为主导。修习时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。正确实践者修习；不正确实践者无诸根修习。作意无我时多智者慧根成为主导。修习时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。正确实践者修习；不正确实践者无诸根修习。

220. Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti , aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho?

Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakālepi paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.



220. 作意无常时多胜解者何根成为主导？修习时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘？通达时何根成为主导？通达时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味？以何义为修习？以何义为通达？作意苦时多轻安者何根成为主导？修习时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘？通达时何根成为主导？通达时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味？以何义为修习？以何义为通达？作意无我时多智者何根成为主导？修习时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘？通达时何根成为主导？通达时几根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味？以何义为修习？以何义为通达？
作意无常时多胜解者信根成为主导。修习时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。通达时慧根成为主导。通达时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。以见义为通达。如是通达者也修习，修习者也通达。作意苦时多轻安者定根成为主导。修习时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。通达时慧根成为主导。通达时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。以见义为通达。如是通达者也修习，修习者也通达。作意无我时多智者慧根成为主导。修习时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。通达时也是慧根成为主导。通达时四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。以见义为通达。如是通达者也修习，修习者也通达。

221. Aniccato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā saddhāvimutto [saddhādhimutto (syā.)] hoti? Dukkhato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā kāyasakkhī [kāyasakkhi (syā. ka.) abhi. pu. pa. 95 passitabbā] hoti? Anattato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā diṭṭhippatto hoti?

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti.

Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti [sacchikarotīti (syā. pī.)] – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena siyāti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Anattato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Evaṃ ime tayo puggalā saddhindriyassa vasena saddhāvimuttā.

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Aniccato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Evaṃ ime tayo puggalā samādhindriyassa vasena kāyasakkhī.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Aniccato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Dukkhato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Evaṃ ime tayo puggalā paññindriyassa vasena diṭṭhippattā.


221. 作意无常时何根成为增上？因何根增上而成为信解脱者？作意苦时何根成为增上？因何根增上而成为身证者？作意无我时何根成为增上？因何根增上而成为见至者？
作意无常时信根成为增上。因信根增上而成为信解脱者。作意苦时定根成为增上。因定根增上而成为身证者。作意无我时慧根成为增上。因慧根增上而成为见至者。
因信解而解脱，故名信解脱者。因已触证而现证，故名身证者。因已见而达到，故名见至者。因信解而解脱，故名信解脱者。先触禅触，后现证灭、涅槃，故名身证者。"诸行是苦，灭是乐"，已知、已见、已了知、已现证、已以慧触及，故名见至者。这些信解脱者、身证者、见至者三种人，依事依方便或成为信解脱者、身证者、见至者。如何或成？作意无常时信根成为增上。因信根增上而成为信解脱者。作意苦时信根成为增上。因信根增上而成为信解脱者。作意无我时信根成为增上。因信根增上而成为信解脱者。如是这三种人依信根而成为信解脱者。
作意苦时定根成为增上。因定根增上而成为身证者。作意无我时定根成为增上。因定根增上而成为身证者。作意无常时定根成为增上。因定根增上而成为身证者。如是这三种人依定根而成为身证者。
作意无我时慧根成为增上。因慧根增上而成为见至者。作意无常时慧根成为增上。因慧根增上而成为见至者。作意苦时慧根成为增上。因慧根增上而成为见至者。如是这三种人依慧根而成为见


Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā…pe… aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto siyāti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto.

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘saddhānusārī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci saddhindriyassa vasena sotāpattimaggaṃ paṭilabhanti , sabbe te saddhānusārino.

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – ‘‘saddhāvimutto’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni . Yehi keci saddhindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te saddhāvimuttā.

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati… arahattaṃ [arahattaphalaṃ (syā. ka.) aṭṭhakathā oloketabbā] sacchikataṃ hoti; tena vuccati – ‘‘saddhāvimutto’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci saddhindriyassa vasena arahattaṃ sacchikatā, sabbe te saddhāvimuttā.

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘kāyasakkhī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Samādhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci samādhindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te kāyasakkhī.


这信解脱者、身证者、见至者三种人，如是或成为信解脱者、身证者、见至者，依事依方便。这信解脱者、身证者、见至者三种人，或成为......信解脱者是一种，身证者是另一种，见至者又是另一种。如何或成？作意无常时信根成为增上。因信根增上而成为信解脱者。作意苦时定根成为增上。因定根增上而成为身证者。作意无我时慧根成为增上。因慧根增上而成为见至者。如是这信解脱者、身证者、见至者三种人，或成为信解脱者、身证者、见至者，依事依方便。信解脱者是一种，身证者是另一种，见至者又是另一种。
作意无常时信根成为增上，因信根增上而获得预流道；故称为"随信行者"。四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。依信根而有四根的修习。凡是依信根而获得预流道的，他们都是随信行者。
作意无常时信根成为增上，因信根增上而现证预流果；故称为"信解脱者"。四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。依信根而四根得到修习、善修习。凡是依信根而现证预流果的，他们都是信解脱者。
作意无常时信根成为增上，因信根增上而获得一来道...现证一来果...获得不还道...现证不还果...获得阿罗汉道...现证阿罗汉果；故称为"信解脱者"。四根成为随顺...成为相应缘。依信根而四根得到修习、善修习。凡是依信根而现证阿罗汉果的，他们都是信解脱者。
作意苦时定根成为增上，因定根增上而获得预流道；故称为"身证者"。四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。依定根而有四根的修习。凡是依定根而获得预流道的，他们都是身证者。


Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti…pe… sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘kāyasakkhī’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Samādhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci samādhindriyassa vasena arahattaṃ sacchikatā, sabbe te kāyasakkhī.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – ‘‘dhammānusārī’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci paññindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te dhammānusārino.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – ‘‘diṭṭhippatto’’. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te diṭṭhippattā.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – ‘‘diṭṭhippatto’’. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena arahattaṃ sacchikatā, sabbe te diṭṭhippattā.



作意苦时定根成为增上，因定根增上而现证预流果...获得一来道...现证一来果...获得不还道...现证不还果...获得阿罗汉道...现证阿罗汉果；故称为"身证者"。四根成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘。依定根而四根得到修习、善修习。凡是依定根而现证阿罗汉果的，他们都是身证者。
作意无我时慧根成为增上，因慧根增上而获得预流道；故称为"随法行者"。四根成为随顺...成为相应缘。依慧根而有四根的修习。凡是依慧根而获得预流道的，他们都是随法行者。
作意无我时慧根成为增上，因慧根增上而现证预流果；故称为"见至

222. Ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci abyāpādaṃ…pe… ālokasaññaṃ… avikkhepaṃ… dhammavavatthānaṃ… ñāṇaṃ… pāmojjaṃ… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… ākāsānañcāyatanasamāpattiṃ… viññāṇañcāyatanasamāpattiṃ … ākiñcaññāyatanasamāpattiṃ… nevasaññānāsaññāyatanasamāpattiṃ… aniccānupassanaṃ… dukkhānupassanaṃ… anattānupassanaṃ… nibbidānupassanaṃ… virāgānupassanaṃ … nirodhānupassanaṃ… paṭinissaggānupassanaṃ… khayānupassanaṃ… vayānupassanaṃ… vipariṇāmānupassanaṃ… animittānupassanaṃ… appaṇihitānupassanaṃ… suññatānupassanaṃ… adhipaññādhammavipassanaṃ… yathābhūtañāṇadassanaṃ… ādīnavānupassanaṃ… paṭisaṅkhānupassanaṃ… vivaṭṭanānupassanaṃ… sotāpattimaggaṃ… sakadāgāmimaggaṃ… anāgāmimaggaṃ… arahattamaggaṃ….

Ye hi keci cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañcindriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… ye hi keci aṭṭha vimokkhe bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci catasso paṭisambhidā pattā vā pāpuṇanti vā pāpuṇissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci tisso vijjā paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci tisso sikkhā sikkhitā vā sikkhanti vā sikkhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.


222. 凡是已修习、正在修习或将要修习出离，已证得、正在证得或将要证得，已达到、正在达到或将要达到，已获得、正在获得或将要获得，已通达、正在通达或将要通达，已现证、正在现证或将要现证，已触及、正在触及或将要触及，已达到自在、正在达到自在或将要达到自在，已达到究竟、正在达到究竟或将要达到究竟，已达到无畏、正在达到无畏或将要达到无畏的人，他们全都依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
凡是已修习、正在修习或将要修习无恚...光明想...不散乱...法差别...智...喜悦...初禅...第二禅...第三禅...第四禅...空无边处定...识无边处定...无所有处定...非想非非想处定...无常随观...苦随观...无我随观...厌离随观...离贪随观...灭随观...舍遣随观...尽随观...衰随观...变坏随观...无相随观...无愿随观...空随观...增上慧法观...如实知见...过患随观...思惟随观...还灭随观...预流道...一来道...不还道...阿罗汉道的人...
凡是已修习、正在修习或将要修习四念处...四正勤...四神足...五根...五力...七觉支...八圣道...凡是已修习、正在修习或将要修习八解脱，已证得、正在证得或将要证得，已达到、正在达到或将要达到，已获得、正在获得或将要获得，已通达、正在通达或将要通达，已现证、正在现证或将要现证，已触及、正在触及或将要触及，已达到自在、正在达到自在或将要达到自在，已达到究竟、正在达到究竟或将要达到究竟，已达到无畏、正在达到无畏或将要达到无畏的人，他们全都依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
凡是已达到、正在达到或将要达到四无碍解的人...他们全都依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
凡是已通达、正在通达或将要通达三明的人...他们全都依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
凡是已学习、正在学习或将要学习三学，已现证、正在现证或将要现证，已触及、正在触及或将要触及，已达到自在、正在达到自在或将要达到自在，已达到究竟、正在达到究竟或将要达到究竟，已达到无畏、正在达到无畏或将要达到无畏的人，他们全都依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。


Ye hi keci dukkhaṃ parijānanti samudayaṃ pajahanti nirodhaṃ sacchikaronti maggaṃ bhāventi, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati ? Navahākārehi saccappaṭivedho hoti, navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Abhiññāpaṭivedho ca sabbadhammānaṃ, pariññāpaṭivedho ca sabbasaṅkhārānaṃ, pahānappaṭivedho ca sabbākusalānaṃ, bhāvanāpaṭivedho ca catunnaṃ maggānaṃ, sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.

Dutiyabhāṇavāro.

223. Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhanti.

Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti. Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.

Aniccato manasikaronto adhimokkhabahulo katamaṃ vimokkhaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamaṃ vimokkhaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamaṃ vimokkhaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññataṃ vimokkhaṃ paṭilabhati.



凡是遍知苦、断除集、证悟灭、修习道的人，他们全都依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
以几种方式有真谛的通达？以几种方式通达诸谛？以四种方式有真谛的通达。以四种方式通达诸谛。通达苦谛以遍知通达，通达集谛以断除通达，通达灭谛以现证通达，通达道谛以修习通达。以这四种方式有真谛的通达。以这四种方式通达诸谛时，依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
以几种方式有真谛的通达？以几种方式通达诸谛？以九种方式有真谛的通达，以九种方式通达诸谛。通达苦谛以遍知通达，通达集谛以断除通达，通达灭谛以现证通达，通达道谛以修习通达。通达一切法以证知通达，通达一切行以遍知通达，通达一切不善以断除通达，通达四道以修习通达，通达灭以现证通达。以这九种方式有真谛的通达。以这九种方式通达诸谛时，依信根而成为信解脱者，依定根而成为身证者，依慧根而成为见至者。
第二诵分。
223. 作意无常时诸行如何显现？作意苦时诸行如何显现？作意无我时诸行如何显现？作意无常时诸行以尽灭显现。作意苦时诸行以怖畏显现。作意无我时诸行以空显现。
作意无常时心以何为多？作意苦时心以何为多？作意无我时心以何为多？作意无常时心以胜解为多。作意苦时心以轻安为多。作意无我时心以智为多。
作意无常时多胜解者获得何解脱？作意苦时多轻安者获得何解脱？作意无我时多智者获得何解脱？作意无常时多胜解者获得无相解脱。作意苦时多轻安者获得无愿解脱。作意无我时多智者获得空解脱。;

224. Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti?

Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā.


224. 作意无常时多胜解者何解脱成为主导，修习时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，谁在修习？作意苦时多轻安者何解脱成为主导，修习时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，谁在修习？作意无我时多智者何解脱成为主导，修习时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，谁在修习？
作意无常时多胜解者无相解脱成为主导。修习时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。正确行道者修习；邪行道者无解脱修习。作意苦时多轻安者无愿解脱成为主导。修习时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。正确行道者修习；邪行道者无解脱修习。作意无我时多智者空解脱成为主导。修习时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味。以一味义为修习。正确行道者修习；邪行道者无解脱修习。


Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kativimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti , nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho?



作意无常时多胜解者何解脱成为主导，修习时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，通达时何解脱成为主导，通达时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，以何义为通达？作意苦时多轻安者何解脱成为主导，修习时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，通达时何解脱成为主导，通达时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，以何义为通达？作意无我时多智者何解脱成为主导，修习时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，通达时何解脱成为主导，通达时几解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以何义为修习，以何义

225. Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi animitto vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi appaṇihito vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi suññato vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.



225. 作意无常时多胜解者无相解脱成为主导，修习时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，通达时也是无相解脱成为主导，通达时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以一味义为修习，以见义为通达，如是通达者也修习，修习者也通达。作意苦时多轻安者无愿解脱成为主导，修习时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，通达时也是无愿解脱成为主导，通达时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以一味义为修习，以见义为通达，如是通达者也修习，修习者也通达。作意无我时多智者空解脱成为主导，修习时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，通达时也是空解脱成为主导，通达时二解脱成为随顺、成为俱生缘、成为相互缘、成为依止缘、成为相应缘、成为一味，以一味义为修习，以见义为通达，如是通达者也修习，修习者也通达。

226. Aniccato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā saddhāvimutto hoti ? Dukkhato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā kāyasakkhī hoti? Anattato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā diṭṭhippatto hoti?

Aniccato manasikaroto animitto vimokkho adhimatto hoti. Animittavimokkhassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto appaṇihito vimokkho adhimatto hoti. Appaṇihitavimokkhassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto suññato vimokkho adhimatto hoti. Suññatavimokkhassa adhimattattā diṭṭhippatto hoti.

Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. ‘‘Dukkhā saṅkhārā, sukho nirodho’’ti viññātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto…pe… ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā…pe… sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.

Ye hi keci abyāpādaṃ… ālokasaññaṃ… avikkhepaṃ… ye hi keci dukkhaṃ parijānanti, samudayaṃ pajahanti, nirodhaṃ sacchikaronti, maggaṃ bhāventi, sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Navahākārehi saccappaṭivedho hoti. Navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati…pe… sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.



226. 作意无常时何解脱成为增上？因何解脱增上而成为信解脱者？作意苦时何解脱成为增上？因何解脱增上而成为身证者？作意无我时何解脱成为增上？因何解脱增上而成为见至者？
作意无常时无相解脱成为增上。因无相解脱增上而成为信解脱者。作意苦时无愿解脱成为增上。因无愿解脱增上而成为身证者。作意无我时空解脱成为增上。因空解脱增上而成为见至者。
因信而解脱为信解脱者。因触证而现证为身证者。因见而达到为见至者。因信而解脱为信解脱者。先触禅触，后现证灭、涅槃为身证者。"诸行是苦，灭是乐"以慧而知、见、了知、现证、触证为见至者...凡是已修习、正在修习或将要修习出离的...他们全都依无相解脱而成为信解脱者，依无愿解脱而成为身证者，依空解脱而成为见至者。
凡是无恚...光明想...不散乱...凡是遍知苦、断除集、证悟灭、修习道的人，他们全都依无相解脱而成为信解脱者，依无愿解脱而成为身证者，依空解脱而成为见至者。
以几种方式有真谛的通达？以几种方式通达诸谛？以四种方式有真谛的通达。以四种方式通达诸谛。通达苦谛以遍知通达，通达集谛以断除通达，通达灭谛以现证通达，通达道谛以修习通达。以这四种方式有真谛的通达。以这四种方式通达诸谛时，依无相解脱而成为信解脱者，依无愿解脱而成为身证者，依空解脱而成为见至者。
以几种方式有真谛的通达？以几种方式通达诸谛？以九种方式有真谛的通达。以九种方式通达诸谛。通达苦谛以遍知通达...通达灭以现证通达。以这九种方式有真谛的通达。以这九种方式通达诸谛时，依无相解脱而成为信解脱者，依无愿解脱而成为身证者，依空解脱而成为见至者。

227. Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Dukkhato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti? Kattha kaṅkhā pahīyati?

Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.

Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nānaṃ.

Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato manasikaroto kiṃ bhayato upaṭṭhāti? Anattato manasikaroto kiṃ bhayato upaṭṭhāti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti . Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhāti.

Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā ekatthā, byañjanameva nānaṃ.

Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ.

Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjati.

Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nānaṃ.


227. 作意无常时如实知见何法？如何成为正见？如何随顺而善见一切行为无常？在何处断疑？作意苦时如实知见何法？如何成为正见？如何随顺而善见一切行为苦？在何处断疑？作意无我时如实知见何法？如何成为正见？如何随顺而善见一切法为无我？在何处断疑？
作意无常时如实知见相；因此称为正见。如是随顺而善见一切行为无常。在此断疑。作意苦时如实知见转起；因此称为正见。如是随顺而善见一切行为苦。在此断疑。作意无我时如实知见相与转起；因此称为正见。如是随顺而善见一切法为无我。在此断疑。
如实智、正见与度疑，这些法是异义异文，还是同义仅文异？如实智、正见与度疑，这些法是同义，仅文异。
作意无常时何者显现为怖畏？作意苦时何者显现为怖畏？作意无我时何者显现为怖畏？作意无常时相显现为怖畏。作意苦时转起显现为怖畏。作意无我时相与转起显现为怖畏。
怖畏现起慧、过患智与厌离，这些法是异义异文，还是同义仅文异？怖畏现起慧、过患智与厌离，这些法是同义，仅文异。
无我随观与空随观，这些法是异义异文，还是同义仅文异？无我随观与空随观，这些法是同义，仅文异。
作意无常时思择而生何智？作意苦时思择而生何智？作意无我时思择而生何智？作意无常时思择相而生智。作意苦时思择转起而生智。作意无我时思择相与转起而生智。
欲解脱、思择随观与行舍，这些法是异义异文，还是同义仅文异？欲解脱、思择随观与行舍，这些法是同义，仅文异。


Aniccato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Dukkhato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Anattato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Aniccato manasikaroto nimittā cittaṃ vuṭṭhāti, animitte cittaṃ pakkhandati. Dukkhato manasikaroto pavattā cittaṃ vuṭṭhāti, appavatte cittaṃ pakkhandati. Anattato manasikaroto nimittā ca pavattā ca cittaṃ vuṭṭhāti, animitte appavatte nirodhe nibbānadhātuyā [nirodhanibbānadhātuyā (sī.)] cittaṃ pakkhandati.

Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā ekatthā, byañjanameva nānaṃ.

Aniccato manasikaronto katamena vimokkhena vimuccati? Dukkhato manasikaronto katamena vimokkhena vimuccati? Anattato manasikaronto katamena vimokkhena vimuccati? Aniccato manasikaronto animittavimokkhena vimuccati. Dukkhato manasikaronto appaṇihitavimokkhena vimuccati. Anattato manasikaronto suññatavimokkhena vimuccati. Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ , ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ, ime dhammā ekatthā, byañjanameva nānaṃ.



作意无常时心从何处出起，心趣入何处？作意苦时心从何处出起，心趣入何处？作意无我时心从何处出起，心趣入何处？作意无常时心从相出起，心趣入无相。作意苦时心从转起出起，心趣入无转起。作意无我时心从相和转起出起，心趣入无相、无转起、灭、涅槃界。
从外出起转向的慧与种姓法，这些法是异义异文，还是同义仅文异？从外出起转向的慧与种姓法，这些法是同义，仅文异。
作意无常时以何解脱而解脱？作意苦时以何解脱而解脱？作意无我时以何解脱而解脱？作意无常时以无相解脱而解脱。作意苦时以无愿解脱而解脱。作意无我时以空解脱而解脱。从两方出起转向的慧与道智，这些法是异义异文，还是同义仅文异？从两方出起转向的慧与道智，这些法是同义，仅文异。

228. Katihākārehi tayo vimokkhā nānākkhaṇe [nānākhaṇe (syā. ka.)] honti? Katihākārehi tayo vimokkhā ekakkhaṇe honti? Catūhākārehi tayo vimokkhā nānākkhaṇe honti. Sattahākārehi tayo vimokkhā ekakkhaṇe honti.

Katamehi catūhākārehi tayo vimokkhā nānākkhaṇe honti? Ādhipateyyaṭṭhena, adhiṭṭhānaṭṭhena, abhinīhāraṭṭhena, niyyānaṭṭhena. Kathaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaroto animitto vimokkho ādhipateyyo hoti, dukkhato manasikaroto appaṇihito vimokkho ādhipateyyo hoti, anattato manasikaroto suññato vimokkho ādhipateyyo hoti. Evaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti.

Kathaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ adhiṭṭhāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ adhiṭṭhāti, anattato manasikaronto suññatavimokkhassa vasena cittaṃ adhiṭṭhāti. Evaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti.

Kathaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ abhinīharati, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ abhinīharati, anattato manasikaronto suññatavimokkhassa vasena cittaṃ abhinīharati. Evaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti.

Kathaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, anattato manasikaronto suññatavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti. Evaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti. Imehi catūhākārehi tayo vimokkhā nānākkhaṇe honti.

Katamehi sattahākārehi tayo vimokkhā ekakkhaṇe honti ? Samodhānaṭṭhena, adhigamanaṭṭhena, paṭilābhaṭṭhena paṭivedhaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena. Kathaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti? Aniccato manasikaronto nimittā muccatīti – animitto vimokkho. Yato muccati, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.

Dukkhato manasikaronto paṇidhiyā muccatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.


228. 以几种方式三解脱在不同刹那？以几种方式三解脱在同一刹那？以四种方式三解脱在不同刹那。以七种方式三解脱在同一刹那。
以何四种方式三解脱在不同刹那？以主导义、决意义、引导义、出离义。如何以主导义三解脱在不同刹那？作意无常时无相解脱成为主导，作意苦时无愿解脱成为主导，作意无我时空解脱成为主导。如是以主导义三解脱在不同刹那。
如何以决意义三解脱在不同刹那？作意无常时依无相解脱而决意心，作意苦时依无愿解脱而决意心，作意无我时依空解脱而决意心。如是以决意义三解脱在不同刹那。
如何以引导义三解脱在不同刹那？作意无常时依无相解脱而引导心，作意苦时依无愿解脱而引导心，作意无我时依空解脱而引导心。如是以引导义三解脱在不同刹那。
如何以出离义三解脱在不同刹那？作意无常时依无相解脱而出离到灭、涅槃，作意苦时依无愿解脱而出离到灭、涅槃，作意无我时依空解脱而出离到灭、涅槃。如是以出离义三解脱在不同刹那。以这四种方式三解脱在不同刹那。
以何七种方式三解脱在同一刹那？以综合义、证得义、获得义、通达义、现证义、触证义、现观义。如何以综合义、证得义、获得义、通达义、现证义、触证义、现观义三解脱在同一刹那？作意无常时从相解脱为无相解脱。从何处解脱，于彼不愿为无愿解脱。于何处不愿，以彼为空为空解脱。以何为空，以彼相为无相为无相解脱。如是以综合义、证得义、获得义、通达义、现证义、触证义、现观义三解脱在同一刹那。
作意苦时从愿解脱为无愿解脱。于何处不愿，以彼为空为空解脱。以何为空，以彼相为无相为无相解脱。以何相为无相，于彼不愿为无愿解脱。如是以综合义、证得义、获得义、通达义、现证义、触证义、现观义三解脱在同一刹那。


Anattato manasikaronto abhinivesā muccatīti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. Imehi sattahākārehi tayo vimokkhā ekakkhaṇe honti.



作意无我时从执着解脱为空解脱。以何为空，以彼相为无相为无相解脱。以何相为无相，于彼不愿为无愿解脱。于何处不愿，以彼为空为空解脱。如是以综合义、证得义、获得义、通达义、现证义、触证义、现观义三解脱在同一刹那。以这七种方式三解脱在同一刹那。

229. Atthi vimokkho, atthi mukhaṃ, atthi vimokkhamukhaṃ, atthi vimokkhapaccanīkaṃ, atthi vimokkhānulomaṃ, atthi vimokkhavivaṭṭo, atthi vimokkhabhāvanā, atthi vimokkhappaṭippassaddhi.

Katamo vimokkho? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho. Katamo suññato vimokkho? Aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesā muccatīti – suññato vimokkho. Anattānupassanāñāṇaṃ attato abhinivesā muccatīti – suññato vimokkho. Nibbidānupassanāñāṇaṃ nandiyā abhinivesā muccatīti – suññato vimokkho. Virāgānupassanāñāṇaṃ rāgato abhinivesā muccatīti – suññato vimokkho. Nirodhānupassanāñāṇaṃ samudayato abhinivesā muccatīti – suññato vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato abhinivesā muccatīti – suññato vimokkho. Animittānupassanāñāṇaṃ nimittato abhinivesā muccatīti – suññato vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā abhinivesā muccatīti – suññato vimokkho. Suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho.

Rūpe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… rūpe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Ayaṃ suññato vimokkho.

Katamo animitto vimokkho? Aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittā muccatīti – animitto vimokkho. Anattānupassanāñāṇaṃ attato nimittā muccatīti – animitto vimokkho. Nibbidānupassanāñāṇaṃ nandiyā nimittā muccatīti – animitto vimokkho. Virāgānupassanāñāṇaṃ rāgato nimittā muccatīti – animitto vimokkho. Nirodhānupassanāñāṇaṃ samudayato nimittā muccatīti – animitto vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato nimittā muccatīti – animitto vimokkho. Animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho.

Rūpe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho …pe… rūpe animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Rūpe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho…pe… jarāmaraṇe aniccānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Jarāmaraṇe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Ayaṃ animitto vimokkho.


229. 有解脱、有门、有解脱门、有解脱对治、有解脱随顺、有解脱转向、有解脱修习、有解脱寂止。
什么是解脱？空解脱、无相解脱、无愿解脱。什么是空解脱？无常随观智从常的执着解脱为空解脱。苦随观智从乐的执着解脱为空解脱。无我随观智从我的执着解脱为空解脱。厌离随观智从喜的执着解脱为空解脱。离贪随观智从贪的执着解脱为空解脱。灭随观智从集的执着解脱为空解脱。舍遣随观智从取的执着解脱为空解脱。无相随观智从相的执着解脱为空解脱。无愿随观智从愿的执着解脱为空解脱。空随观智从一切执着解脱为空解脱。
于色无常随观智从常的执着解脱为空解脱...于色空随观智从一切执着解脱为空解脱。于受...于想...于诸行...于识...于眼...乃至于老死无常随观智从常的执着解脱为空解脱...乃至于老死空随观智从一切执着解脱为空解脱。这是空解脱。
什么是无相解脱？无常随观智从常相解脱为无相解脱。苦随观智从乐相解脱为无相解脱。无我随观智从我相解脱为无相解脱。厌离随观智从喜相解脱为无相解脱。离贪随观智从贪相解脱为无相解脱。灭随观智从集相解脱为无相解脱。舍遣随观智从取相解脱为无相解脱。无相随观智从一切相解脱为无相解脱。无愿随观智从愿相解脱为无相解脱。空随观智从执着相解脱为无相解脱。
于色无常随观智从常相解脱为无相解脱...于色无相随观智从一切相解脱为无相解脱。于色无愿随观智从愿相解脱为无相解脱。于色空随观智从执着相解脱为无相解脱。于受...于想...于诸行...于识...于眼...乃至于老死无常随观智从常相解脱为无相解脱...乃至于老死无常随观智从一切相解脱为无相解脱。于老死无愿随观智从愿相解脱为无相解脱。于老死空随观智从执着相解脱为无相解脱。这是无相解脱。


Katamo appaṇihito vimokkho? Aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiyā muccatīti – appaṇihito vimokkho. Anattānupassanāñāṇaṃ attato paṇidhiyā muccatīti – appaṇihito vimokkho. Nibbidānupassanāñāṇaṃ nandiyā paṇidhiyā muccatīti – appaṇihito vimokkho. Virāgānupassanāñāṇaṃ rāgato paṇidhiyā muccatīti – appaṇihito vimokkho. Nirodhānupassanāñāṇaṃ samudayato paṇidhiyā muccatīti – appaṇihito vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato paṇidhiyā muccatīti – appaṇihito vimokkho. Animittānupassanāñāṇaṃ nimittato paṇidhiyā muccatīti – appaṇihito vimokkho. Appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho.

Rūpe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… rūpe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… jarāmaraṇe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho. Ayaṃ vimokkho.



什么是无愿解脱？无常随观智从常的愿解脱为无愿解脱。苦随观智从乐的愿解脱为无愿解脱。无我随观智从我的愿解脱为无愿解脱。厌离随观智从喜的愿解脱为无愿解脱。离贪随观智从贪的愿解脱为无愿解脱。灭随观智从集的愿解脱为无愿解脱。舍遣随观智从取的愿解脱为无愿解脱。无相随观智从相的愿解脱为无愿解脱。无愿随观智从一切愿解脱为无愿解脱。空随观智从执着的愿解脱为无愿解脱。
于色无常随观智从常的愿解脱为无愿解脱...于色无愿随观智从一切愿解脱为无愿解脱。于色空随观智从执着的愿解脱为无愿解脱。于受...于想...于诸行...于识...于眼...乃至于老死无常随观智从常的愿解脱为无愿解脱...乃至于老死无愿随观智从一切愿解脱为无愿解脱。于老死空随观智从执着的愿解脱为无愿解脱。这是无愿解脱。这是解脱。

230. Katamaṃ mukhaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyādhammā, idaṃ mukhaṃ.

Katamaṃ vimokkhamukhaṃ? Yaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ, idaṃ vimokkhamukhaṃ. Vimokkhañca mukhañca vimokkhamukhaṃ, idaṃ vimokkhamukhaṃ.

Katamaṃ vimokkhapaccanīkaṃ? Tīṇi akusalamūlāni vimokkhapaccanīkāni, tīṇi duccaritāni vimokkhapaccanīkāni, sabbepi akusalā dhammā vimokkhapaccanīkā, idaṃ vimokkhapaccanīkaṃ.

Katamaṃ vimokkhānulomaṃ? Tīṇi kusalamūlāni vimokkhānulomāni, tīṇi sucaritāni vimokkhānulomāni, sabbepi kusalā dhammā vimokkhānulomā, idaṃ vimokkhānulomaṃ.

Katamo vimokkhavivaṭṭo? Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo, saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhena vivaṭṭatīti – saccavivaṭṭo.

Yattha saññāvivaṭṭo tattha cetovivaṭṭo, yattha cetovivaṭṭo tattha saññāvivaṭṭo, yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo, yattha cittavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo tattha ñāṇavivaṭṭo, yattha ñāṇavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo tattha vimokkhavivaṭṭo, yattha vimokkhavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo tattha saccavivaṭṭo, yattha saccavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Ayaṃ vimokkhavivaṭṭo.

Katamā vimokkhabhāvanā? Paṭhamassa jhānassa āsevanā bhāvanā bahulīkammaṃ, dutiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, tatiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, catutthassa jhānassa āsevanā bhāvanā bahulīkammaṃ, ākāsānañcāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, sotāpattimaggassa āsevanā bhāvanā bahulīkammaṃ, sakadāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, anāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, arahattamaggassa āsevanā bhāvanā bahulīkammaṃ, ayaṃ vimokkhabhāvanā.

Katamā vimokkhappaṭippassaddhi? Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa paṭilābho vā vipāko vā, tatiyassa jhānassa…pe… catutthassa jhānassa… ākāsānañcāyatanasamāpattiyā… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā, sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ, anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ, ayaṃ vimokkhappaṭippassaddhīti.

Tatiyabhāṇavāro.

Vimokkhakathā niṭṭhitā.

6. Gatikathā



230. 什么是门？于此生起的无过失、善、菩提分法，这是门。
什么是解脱门？那些法的所缘灭、涅槃，这是解脱门。解脱与门为解脱门，这是解脱门。
什么是解脱对治？三不善根是解脱对治，三恶行是解脱对治，一切不善法是解脱对治，这是解脱对治。
什么是解脱随顺？三善根是解脱随顺，三善行是解脱随顺，一切善法是解脱随顺，这是解脱随顺。
什么是解脱转向？想转向、思转向、心转向、智转向、解脱转向、谛转向。知想而转向为想转向。思虑而转向为思转向。了知而转向为心转向。作智而转向为智转向。舍离而转向为解脱转向。以如实而转向为谛转向。
哪里有想转向哪里有思转向，哪里有思转向哪里有想转向，哪里有想转向思转向哪里有心转向，哪里有心转向哪里有想转向思转向。哪里有想转向思转向心转向哪里有智转向，哪里有智转向哪里有想转向思转向心转向。哪里有想转向思转向心转向智转向哪里有解脱转向，哪里有解脱转向哪里有想转向思转向心转向智转向。哪里有想转向思转向心转向智转向解脱转向哪里有谛转向，哪里有谛转向哪里有想转向思转向心转向智转向解脱转向。这是解脱转向。
什么是解脱修习？初禅的习行、修习、多作，第二禅的习行、修习、多作，第三禅的习行、修习、多作，第四禅的习行、修习、多作，空无边处定的习行、修习、多作，识无边处定...无所有处定...非想非非想处定的习行、修习、多作，预流道的习行、修习、多作，一来道的习行、修习、多作，不还道的习行、修习、多作，阿罗汉道的习行、修习、多作，这是解脱修习。
什么是解脱寂止？初禅的获得或果报，第二禅的获得或果报，第三禅...第四禅...空无边处定...识无边处定...无所有处定...非想非非想处定的获得或果报，预流道的预流果，一来道的一来果，不还道的不还果，阿罗汉道的阿罗汉果，这是解脱寂止。
第三诵分。
解脱论完。
第六 趣论

231. Gatisampattiyā ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Rūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti? Arūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti?

Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Rūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Arūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.



231. 趣圆满中与智相应的几因缘生起？刹帝利大富家、婆罗门大富家、居士大富家、欲界诸天与智相应的几因缘生起？色界诸天几因缘生起？无色界诸天几因缘生起？
趣圆满中与智相应的八因缘生起。刹帝利大富家、婆罗门大富家、居士大富家、欲界诸天与智相应的八因缘生起。色界诸天八因缘生起。无色界诸天八因缘生起。






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232. Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’ .

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’.


232. 在善趣中与智相应的情况下，由哪八因的缘而有投生？在善业速行剎那时有三个善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由善根为缘而有诸行"。在渴爱剎那有两个不善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由不善根为缘而有诸行"。在结生剎那有三个无记因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由名色为缘而有识，也由识为缘而有名色"。
在结生剎那，五蕴成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，四大种成为俱生缘、相互缘、依止缘。在结生剎那，三命行成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，名与色成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，这十四法成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，四无色蕴成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，五根成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，三因成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，名与识成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这十四法成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这二十八法成为俱生缘、相互缘、依止缘、不相应缘。在善趣中与智相应的情况下，由这八因的缘而有投生。
对于刹帝利大富豪、婆罗门大富豪、居士大富豪、欲界天神，在与智相应的情况下，由哪八因的缘而有投生？在善业速行剎那时有三个善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由善根为缘而有诸行"。在渴爱剎那有两个不善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由不善根为缘而有诸行"。在结生剎那有三个无记因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由名色为缘而有识，也由识为缘而有名色"。


Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

Rūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā…pe… rūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

Arūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā’’. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘akusalamūlapaccayāpi saṅkhārā’’. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmapaccayāpi viññāṇaṃ viññāṇapaccayāpi nāmaṃ’’.

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Arūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.



在结生剎那，五蕴成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，四大种成为俱生缘、相互缘、依止缘。在结生剎那，三命行成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，名与色成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，这十四法成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，四无色蕴成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，五根成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，三因成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，名与识成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这十四法成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这二十八法成为俱生缘、相互缘、依止缘、不相应缘。对于刹帝利大富豪、婆罗门大富豪、居士大富豪、欲界天神，在与智相应的情况下，由这八因的缘而有投生。
对于色界天神，由哪八因的缘而有投生？在善业速行剎那时有三个善因......对于色界天神，由这八因的缘而有投生。
对于无色界天神，由哪八因的缘而有投生？在善业速行剎那时有三个善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由善根为缘而有诸行"。在渴爱剎那有两个不善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由不善根为缘而有诸行"。在结生剎那有三个无记因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由名为缘而有识，也由识为缘而有名"。
在结生剎那，四无色蕴成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，五根成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，三因成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，名与识成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这十四法成为俱生缘、相互缘、依止缘、相应缘。对于无色界天神，由这八因的缘而有投生。

233. Gatisampattiyā ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti?

Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti .

Gatisampattiyā ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ’’.

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe cattāri indriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe dve hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime dvādasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti . Paṭisandhikkhaṇe ime chabbīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hoti.

Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – ‘‘kusalamūlapaccayāpi saṅkhārā…pe… khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hotī’’ti.

Gatikathā niṭṭhitā.

7. Kammakathā



233. 在善趣中与智不相应的情况下，由多少因的缘而有投生？对于刹帝利大富豪、婆罗门大富豪、居士大富豪、欲界天神，在与智不相应的情况下，由多少因的缘而有投生？
在善趣中与智不相应的情况下，由六因的缘而有投生。对于刹帝利大富豪、婆罗门大富豪、居士大富豪、欲界天神，在与智不相应的情况下，由六因的缘而有投生。
在善趣中与智不相应的情况下，由哪六因的缘而有投生？在善业速行剎那时有两个善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由善根为缘而有诸行"。在渴爱剎那有两个不善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由不善根为缘而有诸行"。在结生剎那有两个无记因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由名色为缘而有识，也由识为缘而有名色"。
在结生剎那，五蕴成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，四大种成为俱生缘、相互缘、依止缘。在结生剎那，三命行成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，名与色成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，这十四法成为俱生缘、相互缘、依止缘、不相应缘。在结生剎那，四无色蕴成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，四根成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，两因成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，名与识成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这十二法成为俱生缘、相互缘、依止缘、相应缘。在结生剎那，这二十六法成为俱生缘、相互缘、依止缘、不相应缘。在善趣中与智不相应的情况下，由这六因的缘而有投生。
对于刹帝利大富豪、婆罗门大富豪、居士大富豪、欲界天神，在与智不相应的情况下，由哪六因的缘而有投生？在善业速行剎那时有两个善因；在那个剎那，与所生的思心所成为俱生缘。因此说——"也由善根为缘而有诸行......对于刹帝利大富豪、婆罗门大富豪、居士大富豪、欲界天神，在与智不相应的情况下，由这六因的缘而有投生"。
趣分别论结束。
7. 业论

234. Ahosi kammaṃ, ahosi kammavipāko. Ahosi kammaṃ, nāhosi kammavipāko. Ahosi kammaṃ, atthi kammavipāko. Ahosi kammaṃ, natthi kammavipāko. Ahosi kammaṃ, bhavissati kammavipāko. Ahosi kammaṃ, na bhavissati kammavipāko. [Atītakammaṃ]

Atthi kammaṃ, atthi kammavipāko. Atthi kammaṃ, natthi kammavipāko. Atthi kammaṃ, bhavissati kammavipāko . Atthi kammaṃ, na bhavissati kammavipāko. [Paccuppannakammaṃ]

Bhavissati kammaṃ, bhavissati kammavipāko. Bhavissati kammaṃ, na bhavissati kammavipāko. [Anāgatakammaṃ]



234. 曾有业，曾有业果报。曾有业，未曾有业果报。曾有业，现有业果报。曾有业，现无业果报。曾有业，将有业果报。曾有业，将无业果报。[过去业]
现有业，现有业果报。现有业，现无业果报。现有业，将有业果报。现有业，将无业果报。[现在业]
将有业，将有业果报。将有业，将无业果报。[未来业]

235. Ahosi kusalaṃ kammaṃ, ahosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, nāhosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

Atthi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

Bhavissati kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Bhavissati kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

Ahosi akusalaṃ kammaṃ, ahosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, nāhosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

Atthi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

Bhavissati akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Bhavissati akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

Ahosi sāvajjaṃ kammaṃ…pe… ahosi anavajjaṃ kammaṃ…pe… ahosi kaṇhaṃ kammaṃ…pe… ahosi sukkaṃ kammaṃ…pe… ahosi sukhudrayaṃ kammaṃ…pe… ahosi dukkhudrayaṃ kammaṃ…pe… ahosi sukhavipākaṃ kammaṃ…pe… ahosi dukkhavipākaṃ kammaṃ, ahosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, nāhosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.

Atthi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.

Bhavissati dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Bhavissati dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipākoti.

Kammakathā niṭṭhitā.

8. Vipallāsakathā

236. Purimanidānaṃ . ‘‘Cattārome , bhikkhave [a. ni. 

235. 曾有善业，曾有善业的果报。曾有善业，未曾有善业的果报。曾有善业，现有善业的果报。曾有善业，现无善业的果报。曾有善业，将有善业的果报。曾有善业，将无善业的果报。
现有善业，现有善业的果报。现有善业，现无善业的果报。现有善业，将有善业的果报。现有善业，将无善业的果报。
将有善业，将有善业的果报。将有善业，将无善业的果报。
曾有不善业，曾有不善业的果报。曾有不善业，未曾有不善业的果报。曾有不善业，现有不善业的果报。曾有不善业，现无不善业的果报。曾有不善业，将有不善业的果报。曾有不善业，将无不善业的果报。
现有不善业，现有不善业的果报。现有不善业，现无不善业的果报。现有不善业，将有不善业的果报。现有不善业，将无不善业的果报。
将有不善业，将有不善业的果报。将有不善业，将无不善业的果报。
曾有有过业......曾有无过业......曾有黑业......曾有白业......曾有引乐业......曾有引苦业......曾有乐报业......曾有苦报业，曾有苦报业的果报。曾有苦报业，未曾有苦报业的果报。曾有苦报业，现有苦报业的果报。曾有苦报业，现无苦报业的果报。曾有苦报业，将有苦报业的果报。曾有苦报业，将无苦报业的果报。
现有苦报业，现有苦报业的果报。现有苦报业，现无苦报业的果报。现有苦报业，将有苦报业的果报。现有苦报业，将无苦报业的果报。
将有苦报业，将有苦报业的果报。将有苦报业，将无苦报业的果报。
业论结束。
8. 颠倒论
236. 前说。"诸比丘，这四种......"

4.49 passitabbā], saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso. Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

‘‘Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā’’ti.

‘‘Anicce niccasaññino, dukkhe ca sukhasaññino;

Anattani ca attāti [attasaññino (syā.) a. ni. 4.49 passitabbā], asubhe subhasaññino;

Micchādiṭṭhihatā sattā, khittacittā visaññino.

‘‘Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

‘‘Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;

Te imaṃ dhammaṃ pakāsenti, dukkhūpasamagāminaṃ.

‘‘Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhu [paccaladdhuṃ (syā.), paccaladdhā a. ni. 4.49] te;

Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.

‘‘Anattani anattāti, asubhaṃ asubhataddasuṃ;

Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagu’’nti.

Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti. Keci pahīnā, keci appahīnā? Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Dukkhe sukhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Asubhe subhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Dvīsu vatthūsu cha vipallāsā pahīnā . Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā. Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.

Vipallāsakathā niṭṭhitā.

9. Maggakathā



4.49] 应当看到，有四种想颠倒、心颠倒、见颠倒。哪四种？诸比丘，于无常认为常，这是想颠倒、心颠倒、见颠倒。诸比丘，于苦认为乐，这是想颠倒、心颠倒、见颠倒。诸比丘，于无我认为有我，这是想颠倒、心颠倒、见颠倒。诸比丘，于不净认为净，这是想颠倒、心颠倒、见颠倒。诸比丘，这就是四种想颠倒、心颠倒、见颠倒。
"诸比丘，有四种非想颠倒、非心颠倒、非见颠倒。哪四种？诸比丘，于无常认为无常，这是非想颠倒、非心颠倒、非见颠倒。诸比丘，于苦认为苦，这是非想颠倒、非心颠倒、非见颠倒。诸比丘，于无我认为无我，这是非想颠倒、非心颠倒、非见颠倒。诸比丘，于不净认为不净，这是非想颠倒、非心颠倒、非见颠倒。诸比丘，这就是四种非想颠倒、非心颠倒、非见颠倒。"
"于无常想常，于苦想为乐，
于无我想我，于不净想净；
邪见所害众，乱心失正念。
彼为魔系缚，无安稳众生；
轮回于生死，往来不止息。
当诸佛出世，光明照世间；
宣说此妙法，导向苦寂灭。
智者闻其教，正念复明觉；
见无常非常，知苦即是苦。
无我见无我，不净观不净；
正见善摄受，超越一切苦。"
这四种颠倒，对于具足见的人已断除了吗，还是未断除？有些已断除，有些未断除？于无常认为常的想颠倒、心颠倒、见颠倒已断除。于苦认为乐的想生起，心生起，见颠倒已断除。于无我认为有我的想颠倒、心颠倒、见颠倒已断除。于不净认为净的想生起，心生起，见颠倒已断除。在两种事上，六种颠倒已断除。在两种事上，两种颠倒已断除，四种颠倒未断除。在四种事上，八种颠倒已断除，四种颠倒未断除。
颠倒论结束。
9. 道论

237. Maggoti kenaṭṭhena maggo? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya [uttariṃ paṭivedhāya (syā.)] maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Pariggahaṭṭhena sammāvācā micchāvācāya pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Samuṭṭhānaṭṭhena sammākammanto micchākammantassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Vodānaṭṭhena sammāājīvo micchāājīvassa pahānāya maggo ceva hetu ca…pe… paggahaṭṭhena sammāvāyāmo micchāvāyāmassa pahānāya maggo ceva hetu ca…pe… upaṭṭhānaṭṭhena sammāsati micchāsatiyā pahānāya maggo ceva hetu ca…pe… avikkhepaṭṭhena sammāsamādhi micchāsamādhissa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.


237. "道"以何义为道？在入流道剎那，正见以见的意义，为断除邪见而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
正思维以深入思维的意义，为断除邪思维而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
正语以摄持的意义，为断除邪语而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
正业以等起的意义，为断除邪业而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
正命以清净的意义，为断除邪命而是道也是因......正精进以策励的意义，为断除邪精进而是道也是因......正念以现起的意义，为断除邪念而是道也是因......正定以不散乱的意义，为断除邪定而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。


Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikassa kāmarāgasaññojanassa paṭighasaññojanassa oḷārikassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatassa kāmarāgasaññojanassa paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca , visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgassa arūparāgassa mānassa uddhaccassa avijjāya, mānānusayassa bhavarāgānusayassa avijjānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa, vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva, hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo , pariggahamaggo sammāvācā, samuṭṭhānamaggo sammākammanto, vodānamaggo sammāājīvo, paggahamaggo sammāvāyāmo, upaṭṭhānamaggo sammāsati, avikkhepamaggo sammāsamādhi. Upaṭṭhānamaggo satisambojjhaṅgo, pavicayamaggo dhammavicayasambojjhaṅgo, paggahamaggo vīriyasambojjhaṅgo, pharaṇamaggo pītisambojjhaṅgo, upasamamaggo passaddhisambojjhaṅgo, avikkhepamaggo samādhisambojjhaṅgo, paṭisaṅkhānamaggo upekkhāsambojjhaṅgo.

Assaddhiye akampiyamaggo saddhābalaṃ, kosajje akampiyamaggo vīriyabalaṃ, pamāde akampiyamaggo satibalaṃ, uddhacce akampiyamaggo samādhibalaṃ, avijjāya akampiyamaggo paññābalaṃ. Adhimokkhamaggo saddhindriyaṃ, paggahamaggo vīriyindriyaṃ, upaṭṭhānamaggo satindriyaṃ, avikkhepamaggo samādhindriyaṃ, dassanamaggo paññindriyaṃ.


在一来道剎那，正见以见的意义......正定以不散乱的意义，为断除粗重的欲贪结、嗔恚结、粗重的欲贪随眠、嗔恚随眠而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
在不还道剎那，正见以见的意义......正定以不散乱的意义，为断除微细的欲贪结、嗔恚结、微细的欲贪随眠、嗔恚随眠而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
在阿罗汉道剎那，正见以见的意义......正定以不散乱的意义，为断除色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠而是道也是因，为支持俱生诸法而是道也是因，为遍尽诸烦恼而是道也是因，为净化始觉等而是道也是因，为心的确立而是道也是因，为心的清净而是道也是因，为证得殊胜而是道也是因，为更上的通达而是道也是因，为现观诸谛而是道也是因，为确立于灭而是道也是因。
见道是正见，深入思维道是正思维，摄持道是正语，等起道是正业，清净道是正命，策励道是正精进，现起道是正念，不散乱道是正定。现起道是念觉支，简择道是择法觉支，策励道是精进觉支，遍满道是喜觉支，寂止道是轻安觉支，不散乱道是定觉支，简择道是舍觉支。
于不信不动摇道是信力，于懈怠不动摇道是精进力，于放逸不动摇道是念力，于掉举不动摇道是定力，于无明不动摇道是慧力。胜解道是信根，策励道是精进根，现起道是念根，不散乱道是定根，见道是慧根。


Ādhipateyyaṭṭhena indriyā maggo, akampiyaṭṭhena balā maggo, niyyānaṭṭhena bojjhaṅgā maggo, hetuṭṭhena maggaṅgā maggo, upaṭṭhānaṭṭhena satipaṭṭhānā maggo, padahanaṭṭhena sammappadhānā maggo, ijjhanaṭṭhena iddhipādā maggo, tathaṭṭhena saccāni maggo, avikkhepaṭṭhena samatho maggo, anupassanaṭṭhena vipassanā maggo, ekarasaṭṭhena samathavipassanā maggo, anativattanaṭṭhena yuganaddhā maggo, saṃvaraṭṭhena sīlavisuddhi maggo, avikkhepaṭṭhena cittavisuddhi maggo, dassanaṭṭhena diṭṭhivisuddhi maggo, muttaṭṭhena vimokkho maggo, paṭivedhaṭṭhena vijjā maggo, pariccāgaṭṭhena vimutti maggo, samucchedaṭṭhena khaye ñāṇaṃ maggo, chando mūlaṭṭhena maggo, manasikāro samuṭṭhānaṭṭhena maggo, phasso samodhānaṭṭhena maggo, vedanā samosaraṇaṭṭhena maggo, samādhi pamukhaṭṭhena maggo, sati ādhipateyyaṭṭhena maggo, paññā tatuttaraṭṭhena maggo, vimutti sāraṭṭhena maggo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggoti.

Maggakathā niṭṭhitā.

10. Maṇḍapeyyakathā

238. ‘‘Maṇḍapeyyamidaṃ , bhikkhave, brahmacariyaṃ. Satthā sammukhībhūto tidhattamaṇḍo [tividho maṇḍo (bahūsu) aṭṭhakathā oloketabbā]. Satthari sammukhībhūte desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍo’’.

Katamo desanāmaṇḍo? Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ [uttānikammaṃ (ka.)], catunnaṃ satipaṭṭhānānaṃ…pe… catunnaṃ sammappadhānānaṃ… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ – ayaṃ desanāmaṇḍo.

Katamo paṭiggahamaṇḍo? Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro – ayaṃ paṭiggahamaṇḍo.

Katamo brahmacariyamaṇḍo? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ brahmacariyamaṇḍo.



以增上义，诸根是道；以不动摇义，诸力是道；以出离义，诸觉支是道；以因义，诸道支是道；以现起义，诸念住是道；以精勤义，诸正勤是道；以成就义，诸神足是道；以如实义，诸谛是道；以不散乱义，止是道；以观察义，观是道；以一味义，止观是道；以不超越义，止观双运是道；以防护义，戒清净是道；以不散乱义，心清净是道；以见义，见清净是道；以解脱义，解脱是道；以通达义，明是道；以舍离义，解脱是道；以断除义，尽智是道；欲以根本义是道；作意以等起义是道；触以和合义是道；受以汇聚义是道；定以首要义是道；念以增上义是道；慧以殊胜义是道；解脱以精华义是道；以涅槃为不死依归，以究竟义是道。
道论结束。
10. 精华饮论
238. "诸比丘，此梵行是精华饮。导师现前时有三种精华。当导师现前时，有说法精华、领受精华、梵行精华。"
什么是说法精华？四圣谛的宣说、开示、安立、建立、开显、分别、明了；四念住......四正勤......四神足......五根......五力......七觉支......八圣道的宣说、开示、安立、建立、开显、分别、明了——这是说法精华。
什么是领受精华？比丘、比丘尼、优婆塞、优婆夷、天神、人类或其他任何有智之人——这是领受精华。
什么是梵行精华？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定——这是梵行精华。

239. Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyindriyassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satindriyassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhindriyassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjaṃ kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññindriyassa dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhābalassa assaddhiye akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyabalassa kosajje akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satibalassa pamāde akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhibalassa uddhacce akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññābalassa avijjāya akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

Upaṭṭhānamaṇḍo satisambojjhaṅgā, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satisambojjhaṅgassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā dhammavicayasambojjhaṅgassa pavicayamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyasambojjhaṅgassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; pariḷāhaṃ kasaṭaṃ chaḍḍetvā pītisambojjhaṅgassa pharaṇamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo , duṭṭhullaṃ kasaṭo; duṭṭhullaṃ kasaṭaṃ chaḍḍetvā passaddhisambojjhaṅgassa upasamamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhisambojjhaṅgassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, appaṭisaṅkhā kasaṭo; appaṭisaṅkhaṃ kasaṭaṃ chaḍḍetvā upekkhāsambojjhaṅgassa paṭisaṅkhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.


239. 信根是胜解精华，不信是渣滓；舍弃不信渣滓而饮信根的胜解精华——此为精华饮。精进根是策励精华，懈怠是渣滓；舍弃懈怠渣滓而饮精进根的策励精华——此为精华饮。念根是现起精华，放逸是渣滓；舍弃放逸渣滓而饮念根的现起精华——此为精华饮。定根是不散乱精华，掉举是渣滓；舍弃掉举渣滓而饮定根的不散乱精华——此为精华饮。慧根是见精华，无明是渣滓；舍弃无明渣滓而饮慧根的见精华——此为精华饮。
信力是于不信不动摇精华，不信是渣滓；舍弃不信渣滓而饮信力的于不信不动摇精华——此为精华饮。精进力是于懈怠不动摇精华，懈怠是渣滓；舍弃懈怠渣滓而饮精进力的于懈怠不动摇精华——此为精华饮。念力是于放逸不动摇精华，放逸是渣滓；舍弃放逸渣滓而饮念力的于放逸不动摇精华——此为精华饮。定力是于掉举不动摇精华，掉举是渣滓；舍弃掉举渣滓而饮定力的于掉举不动摇精华——此为精华饮。慧力是于无明不动摇精华，无明是渣滓；舍弃无明渣滓而饮慧力的于无明不动摇精华——此为精华饮。
念觉支是现起精华，放逸是渣滓；舍弃放逸渣滓而饮念觉支的现起精华——此为精华饮。择法觉支是简择精华，无明是渣滓；舍弃无明渣滓而饮择法觉支的简择精华——此为精华饮。精进觉支是策励精华，懈怠是渣滓；舍弃懈怠渣滓而饮精进觉支的策励精华——此为精华饮。喜觉支是遍满精华，热恼是渣滓；舍弃热恼渣滓而饮喜觉支的遍满精华——此为精华饮。轻安觉支是寂止精华，粗重是渣滓；舍弃粗重渣滓而饮轻安觉支的寂止精华——此为精华饮。定觉支是不散乱精华，掉举是渣滓；舍弃掉举渣滓而饮定觉支的不散乱精华——此为精华饮。舍觉支是简择精华，不简择是渣滓；舍弃不简择渣滓而饮舍觉支的简择精华——此为精华饮。


Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; micchādiṭṭhiṃ kasaṭaṃ chaḍḍetvā sammādiṭṭhiyā dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; micchāsaṅkappaṃ kasaṭaṃ chaḍḍetvā sammāsaṅkappassa abhiniropanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; micchāvācaṃ kasaṭaṃ chaḍḍetvā sammāvācāya pariggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; micchākammantaṃ kasaṭaṃ chaḍḍetvā sammākammantassa samuṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; micchāājīvaṃ kasaṭaṃ chaḍḍetvā sammāājīvassa vodānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; micchāvāyāmaṃ kasaṭaṃ chaḍḍetvā sammāvāyāmassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; micchāsatiṃ kasaṭaṃ chaḍḍetvā sammāsatiyā upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; micchāsamādhiṃ kasaṭaṃ chaḍḍetvā sammāsamādhissa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.



正见是见精华，邪见是渣滓；舍弃邪见渣滓而饮正见的见精华——此为精华饮。正思维是深入思维精华，邪思维是渣滓；舍弃邪思维渣滓而饮正思维的深入思维精华——此为精华饮。正语是摄持精华，邪语是渣滓；舍弃邪语渣滓而饮正语的摄持精华——此为精华饮。正业是等起精华，邪业是渣滓；舍弃邪业渣滓而饮正业的等起精华——此为精华饮。正命是清净精华，邪命是渣滓；舍弃邪命渣滓而饮正命的清净精华——此为精华饮。正精进是策励精华，邪精进是渣滓；舍弃邪精进渣滓而饮正精进的策励精华——此为精华饮。正念是现起精华，邪念是渣滓；舍弃邪念渣滓而饮正念的现起精华——此为精华饮。正定是不散乱精华，邪定是渣滓；舍弃邪定渣滓而饮正定的不散乱精华——此为精

240. Atthi maṇḍo, atthi peyyaṃ, atthi kasaṭo. Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Upaṭṭhānamaṇḍo satisambojjhaṅgo, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo, duṭṭhullaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, apaṭisaṅkhā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Dassanamaṇḍo sammādiṭṭhi… abhiniropanamaṇḍo sammāsaṅkappo… pariggahamaṇḍo sammāvācā… samuṭṭhānamaṇḍo sammākammanto… vodānamaṇḍo sammāājīvo… paggahamaṇḍo sammāvāyāmo… upaṭṭhānamaṇḍo sammāsati… avikkhepamaṇḍo sammāsamādhi.


240. 有精华，有可饮，有渣滓。信根是胜解精华，不信是渣滓；其中的义味、法味、解脱味——这是可饮。精进根是策励精华，懈怠是渣滓；其中的义味、法味、解脱味——这是可饮。念根是现起精华，放逸是渣滓；其中的义味、法味、解脱味——这是可饮。定根是不散乱精华，掉举是渣滓；其中的义味、法味、解脱味——这是可饮。慧根是见精华，无明是渣滓；其中的义味、法味、解脱味——这是可饮。
信力是于不信不动摇精华，不信是渣滓；其中的义味、法味、解脱味——这是可饮。精进力是于懈怠不动摇精华，懈怠是渣滓；其中的义味、法味、解脱味——这是可饮。念力是于放逸不动摇精华，放逸是渣滓；其中的义味、法味、解脱味——这是可饮。定力是于掉举不动摇精华，掉举是渣滓；其中的义味、法味、解脱味——这是可饮。慧力是于无明不动摇精华，无明是渣滓；其中的义味、法味、解脱味——这是可饮。
念觉支是现起精华，放逸是渣滓；其中的义味、法味、解脱味——这是可饮。择法觉支是简择精华，无明是渣滓；其中的义味、法味、解脱味——这是可饮。精进觉支是策励精华，懈怠是渣滓；其中的义味、法味、解脱味——这是可饮。喜觉支是遍满精华，热恼是渣滓；其中的义味、法味、解脱味——这是可饮。轻安觉支是寂止精华，粗重是渣滓；其中的义味、法味、解脱味——这是可饮。定觉支是不散乱精华，掉举是渣滓；其中的义味、法味、解脱味——这是可饮。舍觉支是简择精华，不简择是渣滓；其中的义味、法味、解脱味——这是可饮。
正见是见精华，邪见是渣滓；其中的义味、法味、解脱味——这是可饮。正思维是深入思维精华，邪思维是渣滓；其中的义味、法味、解脱味——这是可饮。正语是摄持精华，邪语是渣滓；其中的义味、法味、解脱味——这是可饮。正业是等起精华，邪业是渣滓；其中的义味、法味、解脱味——这是可饮。正命是清净精华，邪命是渣滓；其中的义味、法味、解脱味——这是可饮。正精进是策励精华，邪精进是渣滓；其中的义味、法味、解脱味——这是可饮。正念是现起精华，邪念是渣滓；其中的义味、法味、解脱味——这是可饮。正定是不散乱精华，邪定是渣滓；其中的义味、法味、解脱味——这是可饮。
正见是见精华...正思维是深入思维精华...正语是摄持精华...正业是等起精华...正命是清净精华...正精进是策励精华...正念是现起精华...正定是不散乱精华。


Upaṭṭhānamaṇḍo satisambojjhaṅgo… pavicayamaṇḍo dhammavicayasambojjhaṅgo… paggahamaṇḍo vīriyasambojjhaṅgo… pharaṇamaṇḍo pītisambojjhaṅgo… upasamamaṇḍo passaddhisambojjhaṅgo… avikkhepamaṇḍo samādhisambojjhaṅgo… paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo.

Assaddhiye akampiyamaṇḍo saddhābalaṃ… kosajje akampiyamaṇḍo vīriyabalaṃ… pamāde akampiyamaṇḍo satibalaṃ… uddhacce akampiyamaṇḍo samādhibalaṃ… avijjāya akampiyamaṇḍo paññābalaṃ.

Adhimokkhamaṇḍo saddhindriyaṃ… paggahamaṇḍo vīriyindriyaṃ… upaṭṭhānamaṇḍo satindriyaṃ… avikkhepamaṇḍo samādhindriyaṃ… dassanamaṇḍo paññindriyaṃ.

Ādhipateyyaṭṭhena indriyā maṇḍo, akampiyaṭṭhena balā maṇḍo, niyyānaṭṭhena bojjhaṅgā maṇḍo, hetuṭṭhena maggo maṇḍo, upaṭṭhānaṭṭhena satipaṭṭhānā maṇḍo, padahanaṭṭhena sammappadhānā maṇḍo, ijjhanaṭṭhena iddhipādā maṇḍo, tathaṭṭhena saccā maṇḍo, avikkhepaṭṭhena samatho maṇḍo, anupassanaṭṭhena vipassanā maṇḍo, ekarasaṭṭhena samathavipassanā maṇḍo, anativattanaṭṭhena yuganaddhā maṇḍo, saṃvaraṭṭhena sīlavisuddhi maṇḍo, avikkhepaṭṭhena cittavisuddhi maṇḍo, dassanaṭṭhena diṭṭhivisuddhi maṇḍo, muttaṭṭhena vimokkho maṇḍo, paṭivedhaṭṭhena vijjā maṇḍo, pariccāgaṭṭhena vimutti maṇḍo, samucchedaṭṭhena khaye ñāṇaṃ maṇḍo, paṭippassaddhaṭṭhena anuppāde ñāṇaṃ maṇḍo, chando mūlaṭṭhena maṇḍo, manasikāro samuṭṭhānaṭṭhena maṇḍo, phasso samodhānaṭṭhena maṇḍo, vedanā samosaraṇaṭṭhena maṇḍo, samādhi pamukhaṭṭhena maṇḍo, sati ādhipateyyaṭṭhena maṇḍo, paññā tatuttaraṭṭhena maṇḍo, vimutti sāraṭṭhena maṇḍo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maṇḍoti.

Catutthabhāṇavāro.

Maṇḍapeyyakathā niṭṭhitā.

Mahāvaggo paṭhamo.

Tassuddānaṃ –

Ñāṇadiṭṭhī ca assāsā, indriyaṃ vimokkhapañcamā;

Gatikammavipallāsā, maggo maṇḍena te dasāti.


念觉支是现起精华...择法觉支是简择精华...精进觉支是策励精华...喜觉支是遍满精华...轻安觉支是寂止精华...定觉支是不散乱精华...舍觉支是简择精华。
信力是于不信不动摇精华...精进力是于懈怠不动摇精华...念力是于放逸不动摇精华...定力是于掉举不动摇精华...慧力是于无明不动摇精华。
信根是胜解精华...精进根是策励精华...念根是现起精华...定根是不散乱精华...慧根是见精华。
诸根以增上义是精华，诸力以不动摇义是精华，诸觉支以出离义是精华，道以因义是精华，诸念住以现起义是精华，诸正勤以精勤义是精华，诸神足以成就义是精华，诸谛以如实义是精华，止以不散乱义是精华，观以观察义是精华，止观以一味义是精华，止观双运以不超越义是精华，戒清净以防护义是精华，心清净以不散乱义是精华，见清净以见义是精华，解脱以解脱义是精华，明以通达义是精华，解脱以舍离义是精华，尽智以断除义是精华，无生智以寂止义是精华，欲以根本义是精华，作意以等起义是精华，触以和合义是精华，受以汇聚义是精华，定以首要义是精华，念以增上义是精华，慧以殊胜义是精华，解脱以精华义是精华，以涅槃为不死依归，以究竟义是精华。
第四诵分
精华饮论结束
大品第一
其摘要：
智、见与安般，根及解脱五，
趣、业与颠倒，道与精华十。


Esa nikāyadharehi ṭhapito, asamo [assamo (syā.)] paṭhamo pavaro

Varavaggoti [varamaggoti (syā.)].

这是由诵持圣典者所确立的，无与伦比的第一最胜
最胜品。



