2. Yuganaddhavaggo

1. Yuganaddhakathā

1. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ [arahattaṃ (syā.), arahattapattiṃ a. ni. 4.170] byākaroti, sabbaso catūhi maggehi etesaṃ vā aññatarena. Katamehi catūhi?

‘‘Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti [bahuliṃ karoti (ka.) a. ni. 4.170 passitabbā]. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

‘‘Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

‘‘Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ [yuganandhaṃ (ka. sī. aṭṭha.)] bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

‘‘Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. So, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva [ajjhattaññeva (syā. ka.)] santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso imehi catūhi maggehi, etesaṃ vā aññatarenā’’ti.

1. Suttantaniddeso



2. 双运品
1. 双运之语
1. 如是我闻。一时，尊者阿难住在憍赏弥(Kosambi)的瞿师罗园。那时，尊者阿难对诸比丘说:"诸友比丘。""友!"那些比丘回答尊者阿难。尊者阿难如是说：
"诸友，任何比丘或比丘尼在我面前宣称证得阿罗汉果，皆是通过这四种道路中的某一种。哪四种?
"在此，诸友，比丘修习以止为先导的观。他修习以止为先导的观时，道生起。他修习、培育、多修此道。他修习、培育、多修此道时，诸结断除，随眠灭尽。
"复次，诸友，比丘修习以观为先导的止。他修习以观为先导的止时，道生起。他修习、培育、多修此道。他修习、培育、多修此道时，诸结断除，随眠灭尽。
"复次，诸友，比丘修习止观双运。他修习止观双运时，道生起。他修习、培育、多修此道。他修习、培育、多修此道时，诸结断除，随眠灭尽。
"复次，诸友，比丘的心为法上的掉举所扰。诸友，此时心内自安住、沉静、专一、得定。道为他生起。他修习、培育、多修此道。他修习、培育、多修此道时，诸结断除，随眠灭尽。
"诸友，任何比丘或比丘尼在我面前宣称证得阿罗汉果，皆是通过这四种道路中的某一种。"
1. 经文解释

2. Kathaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

Maggo sañjāyatīti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati, pariggahaṭṭhena sammāvācā maggo sañjāyati, samuṭṭhānaṭṭhena sammākammanto maggo sañjāyati, vodānaṭṭhena sammāājīvo maggo sañjāyati, paggahaṭṭhena sammāvāyāmo maggo sañjāyati, upaṭṭhānaṭṭhena sammāsati maggo sañjāyati, avikkhepaṭṭhena sammāsamādhi maggo sañjāyati – evaṃ maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti āsevatīti kathaṃ āsevati? Āvajjanto āsevati, jānanto āsevati, passanto āsevati, paccavekkhanto āsevati, cittaṃ adhiṭṭhahanto āsevati, saddhāya adhimuccanto āsevati, vīriyaṃ paggaṇhanto āsevati, satiṃ upaṭṭhāpento āsevati, cittaṃ samādahanto āsevati, paññāya pajānanto āsevati, abhiññeyyaṃ abhijānanto āsevati, pariññeyyaṃ parijānanto āsevati, pahātabbaṃ pajahanto āsevati , bhāvetabbaṃ bhāvento āsevati, sacchikātabbaṃ sacchikaronto āsevati – evaṃ āsevati.

Bhāvetīti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti, passanto bhāveti, paccavekkhanto bhāveti, cittaṃ adhiṭṭhahanto bhāveti, saddhāya adhimuccanto bhāveti, vīriyaṃ paggaṇhanto bhāveti, satiṃ upaṭṭhāpento bhāveti, cittaṃ samādahanto bhāveti, paññāya pajānanto bhāveti, abhiññeyyaṃ abhijānanto bhāveti, pariññeyyaṃ parijānanto bhāveti, pahātabbaṃ pajahanto bhāveti, bhāvetabbaṃ bhāvento bhāveti, sacchikātabbaṃ sacchikaronto bhāveti – evaṃ bhāveti.

Bahulīkarotīti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti, passanto bahulīkaroti, paccavekkhanto bahulīkaroti, cittaṃ adhiṭṭhahanto bahulīkaroti, saddhāya adhimuccanto bahulīkaroti, vīriyaṃ paggaṇhanto bahulīkaroti, satiṃ upaṭṭhāpento bahulīkaroti, cittaṃ samādahanto bahulīkaroti, paññāya pajānanto bahulīkaroti, abhiññeyyaṃ abhijānanto bahulīkaroti, pariññeyyaṃ parijānanto bahulīkaroti, pahātabbaṃ pajahanto bahulīkaroti, bhāvetabbaṃ bhāvento bahulīkaroti, sacchikātabbaṃ sacchikaronto bahulīkaroti – evaṃ bahulīkaroti.


2. 如何修习以止为先导的观？出离心而生的心一境性，无散乱，是定。在其中生起的诸法，以无常随观的意义是观，以苦随观的意义是观，以无我随观的意义是观。如是先有止，后有观。因此说"修习以止为先导的观"。"修习"有四种修习：对于其中生起的诸法，以不超越的意义是修习，以诸根一味的意义是修习，以引导适当精进的意义是修习，以数数修习的意义是修习。
道生起是如何生起的？以见的意义，正见道生起；以思惟的意义，正思惟道生起；以摄持的意义，正语道生起；以等起的意义，正业道生起；以清净的意义，正命道生起；以精进的意义，正精进道生起；以现起的意义，正念道生起；以无散乱的意义，正定道生起——如是道生起。
他修习、培育、多修此道。"修习"是如何修习？思惟时修习，了知时修习，见时修习，省察时修习，决意心时修习，以信胜解时修习，策励精进时修习，确立念时修习，等持心时修习，以慧了知时修习，通达应通达的时修习，遍知应遍知的时修习，断除应断除的时修习，修习应修习的时修习，作证应作证的时修习——如是修习。
"培育"是如何培育？思惟时培育，了知时培育，见时培育，省察时培育，决意心时培育，以信胜解时培育，策励精进时培育，确立念时培育，等持心时培育，以慧了知时培育，通达应通达的时培育，遍知应遍知的时培育，断除应断除的时培育，修习应修习的时培育，作证应作证的时培育——如是培育。
"多修"是如何多修？思惟时多修，了知时多修，见时多修，省察时多修，决意心时多修，以信胜解时多修，策励精进时多修，确立念时多修，等持心时多修，以慧了知时多修，通达应通达的时多修，遍知应遍知的时多修，断除应断除的时多修，修习应修习的时多修，作证应作证的时多修——如是多修。


Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyantianusayā byantīhontīti kathaṃ saññojanāni pahīyanti, anusayā byantīhonti? Sotāpattimaggena, sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo , avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.



他修习、培育、多修此道时，诸结断除，随眠灭尽，是如何断除诸结、灭尽随眠？由预流道，断除有身见、疑、戒禁取——这三结断除；见随眠、疑随眠——这两随眠灭尽。由一来道，粗重的欲贪结、嗔恚结——这两结断除；粗重的欲贪随眠、嗔恚随眠——这两随眠灭尽。由不还道，微细的欲贪结、嗔恚结——这两结断除；微细的欲贪随眠、嗔恚随眠——这两随眠灭尽。由阿罗汉道，色贪、无色贪、慢、掉举、无明——这五结断除；慢随眠、有贪随眠、无明随眠——这三随眠灭尽。如是诸结断除，随眠灭尽。

3. Abyāpādavasena cittassa ekaggatā avikkhepo samādhi…pe… ālokasaññāvasena cittassa ekaggatā avikkhepo samādhi…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

Maggo sañjāyatīti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati…pe… avikkhepaṭṭhena sammāsamādhi maggo sañjāyati. Evaṃ maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti āsevatīti kathaṃ āsevati? Āvajjanto āsevati…pe… sacchikātabbaṃ sacchikaronto āsevati, evaṃ āsevati. Bhāvetīti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti…pe… sacchikātabbaṃ sacchikaronto bhāveti, evaṃ bhāveti. Bahulīkarotīti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti…pe… sacchikātabbaṃ sacchikaronto bahulīkaroti, evaṃ bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhontīti kathaṃ saññojanā pahīyanti, anusayā byantīhonti? Sotāpattimaggena sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo, avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti.



3. 以无嗔的方式，心一境性，无散乱，是定⋯⋯以光明想的方式，心一境性，无散乱，是定⋯⋯以出入息中随观舍离的方式，心一境性，无散乱，是定。在其中生起的诸法，以无常随观的意义是观，以苦随观的意义是观，以无我随观的意义是观。如是先有止，后有观。因此说"修习以止为先导的观"。"修习"有四种修习：对于其中生起的诸法，以不超越的意义是修习，以诸根一味的意义是修习，以引导适当精进的意义是修习，以数数修习的意义是修习。
道生起是如何生起的？以见的意义，正见道生起；以思惟的意义，正思惟道生起⋯⋯以无散乱的意义，正定道生起。如是道生起。
他修习、培育、多修此道。"修习"是如何修习？思惟时修习⋯⋯作证应作证的时修习，如是修习。"培育"是如何培育？思惟时培育，了知时培育⋯⋯作证应作证的时培育，如是培育。"多修"是如何多修？思惟时多修，了知时多修⋯⋯作证应作证的时多修，如是多修。
他修习、培育、多修此道时，诸结断除，随眠灭尽，是如何断除诸结、灭尽随眠？由预流道，有身见、疑、戒禁取——这三结断除；见随眠、疑随眠——这两随眠灭尽。由一来道，粗重的欲贪结、嗔恚结——这两结断除；粗重的欲贪随眠、嗔恚随眠——这两随眠灭尽。由不还道，微细的欲贪结、嗔恚结——这两结断除；微细的欲贪随眠、嗔恚随眠——这两随眠灭尽。由阿罗汉道，色贪、无色贪、慢、掉举、无明——这五结断除；慢随眠、有贪随眠、无明随眠——这三随眠灭尽。如是诸结断除，随眠灭尽。如是修习以止为先导的观。

4. Kathaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti? Aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā [vossaggārammaṇatā (syā. ka.)] cittassa ekaggatā avikkhepo. Samādhi iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Rūpaṃ aniccato anupassanaṭṭhena vipassanā, rūpaṃ dukkhato anupassanaṭṭhena vipassanā, rūpaṃ anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Vedanaṃ…pe… saññaṃ … saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato anupassanaṭṭhena vipassanā, jarāmaraṇaṃ dukkhato…pe… anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti.



4. 如何修习以观为先导的止？以无常随观的意义是观，以苦随观的意义是观，以无我随观的意义是观。在其中生起的诸法，以舍离为所缘的心一境性，无散乱，是定。如是先有观，后有止。因此说"修习以观为先导的止"。"修习"有四种修习——以数数修习的意义是修习⋯⋯道生起是如何生起⋯⋯如是道生起。如是诸结断除，随眠灭尽。
对色以无常随观的意义是观，对色以苦随观的意义是观，对色以无我随观的意义是观。在其中生起的诸法，以舍离为所缘的心一境性，无散乱，是定。如是先有观，后有止。因此说"修习以观为先导的止"。"修习"有四种修习——以数数修习的意义是修习⋯⋯道生起是如何生起⋯⋯如是道生起。如是诸结断除，随眠灭尽。
对受⋯⋯对想⋯⋯对行⋯⋯对识⋯⋯对眼⋯⋯对老死以无常随观的意义是观，对老死以苦⋯⋯以无我随观的意义是观。在其中生起的诸法，以舍离为所缘的心一境性，无散乱，是定。如是先有观，后有止。因此说"修习以观为先导的止"。"修习"有四种修习——以数数修习的意义是修习⋯⋯道生起是如何生起⋯⋯如是道生起。如是诸结断除，随眠灭尽。如是修习以观为先导的止。

5. Kathaṃ samathavipassanaṃ yuganaddhaṃ bhāveti? Soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti. Ārammaṇaṭṭhena gocaraṭṭhena pahānaṭṭhena pariccāgaṭṭhena vuṭṭhānaṭṭhena vivaṭṭanaṭṭhena santaṭṭhena paṇītaṭṭhena vimuttaṭṭhena anāsavaṭṭhena taraṇaṭṭhena animittaṭṭhena appaṇihitaṭṭhena suññataṭṭhena ekarasaṭṭhena anativattanaṭṭhena yuganaddhaṭṭhena.

Kathaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhārammaṇo, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhārammaṇā. Iti ārammaṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti.

Kathaṃ gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti gocaraṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti . Tena vuccati – ‘‘gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilese ca khandhe ca pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pahānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilese ca khandhe ca pariccajato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pariccajato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pariccāgaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilesehi ca khandhehi ca vivaṭṭato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vivaṭṭato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vivaṭṭanaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.


5. 如何修习止观双运？以十六种行相修习止观双运。以所缘的意义、行境的意义、断除的意义、舍弃的意义、出离的意义、退转的意义、寂静的意义、殊胜的意义、解脱的意义、无漏的意义、度脱的意义、无相的意义、无愿的意义、空性的意义、一味的意义、不超越的意义、双运的意义。
如何以所缘的意义修习止观双运？断除掉举时，心一境性、无散乱是定，以灭尽为所缘；断除无明时，以随观的意义是观，以灭尽为所缘。如是以所缘的意义，止观成为一味，成为双运，彼此不相超越。因此说"以所缘的意义修习止观双运"。"修习"有四种修习——以数数修习的意义是修习⋯⋯道生起是如何生起⋯⋯如是道生起。如是诸结断除，随眠灭尽。如是以所缘的意义修习止观双运。
如何以行境的意义修习止观双运？断除掉举时，心一境性、无散乱是定，以灭尽为行境；断除无明时，以随观的意义是观，以灭尽为行境。如是以行境的意义，止观成为一味，成为双运，彼此不相超越。因此说"以行境的意义修习止观双运"。
如何以断除的意义修习止观双运？断除与掉举相应的烦恼和蕴时，心一境性、无散乱是定，以灭尽为行境；断除与无明相应的烦恼和蕴时，以随观的意义是观，以灭尽为行境。如是以断除的意义，止观成为一味，成为双运，彼此不相超越。因此说"以断除的意义修习止观双运"。
如何以舍弃的意义修习止观双运？舍弃与掉举相应的烦恼和蕴时，心一境性、无散乱是定，以灭尽为行境；舍弃与无明相应的烦恼和蕴时，以随观的意义是观，以灭尽为行境。如是以舍弃的意义，止观成为一味，成为双运，彼此不相超越。因此说"以舍弃的意义修习止观双运"。
如何以出离的意义修习止观双运？出离与掉举相应的烦恼和蕴时，心一境性、无散乱是定，以灭尽为行境；出离与无明相应的烦恼和蕴时，以随观的意义是观，以灭尽为行境。如是以出离的意义，止观成为一味，成为双运，彼此不相超越。因此说"以出离的意义修习止观双运"。
如何以退转的意义修习止观双运？退转与掉举相应的烦恼和蕴时，心一境性、无散乱是定，以灭尽为行境；退转与无明相应的烦恼和蕴时，以随观的意义是观，以灭尽为行境。如是以退转的意义，止观成为一味，成为双运，彼此不相超越。因此说"以退转的意义修习止观双运"。


Kathaṃ santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi santo honti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā santā hoti nirodhagocarā. Iti santaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi paṇīto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā paṇītā hoti nirodhagocarā . Iti paṇītaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavā vimutto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavā vimuttā hoti nirodhagocarā. Iti rāgavirāgā cetovimutti avijjāvirāgā paññā vimuttaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavena anāsavo hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavena anāsavā hoti nirodhagocarā. Iti anāsavaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilese ca khandhe ca tarato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca tarato anupassanaṭṭhena vipassanā nirodhagocarā. Iti taraṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ animittaṭṭhena samathavipassanaṃ yuganaddhaṃbhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbanimittehi animitto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbanimittehi animittā hoti nirodhagocarā. Iti animittaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘animittaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.

Kathaṃ appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbapaṇidhīhi appaṇihito hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbapaṇidhīhi appaṇihitā hoti nirodhagocarā. Iti appaṇihitaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti.


如何以寂静的意义修习止观双运？断除掉举时，心一境性、无散乱是定，成为寂静，以灭尽为行境；断除无明时，以随观的意义是观，成为寂静，以灭尽为行境。如是以寂静的意义，止观成为一味，成为双运，彼此不相超越。因此说"以寂静的意义修习止观双运"。
如何以殊胜的意义修习止观双运？断除掉举时，心一境性、无散乱是定，成为殊胜，以灭尽为行境；断除无明时，以随观的意义是观，成为殊胜，以灭尽为行境。如是以殊胜的意义，止观成为一味，成为双运，彼此不相超越。因此说"以殊胜的意义修习止观双运"。
如何以解脱的意义修习止观双运？断除掉举时，心一境性、无散乱是定，从欲漏解脱，以灭尽为行境；断除无明时，以随观的意义是观，从无明漏解脱，以灭尽为行境。如是以离贪而心解脱，以离无明而慧解脱，以解脱的意义，止观成为一味，成为双运，彼此不相超越。因此说"以解脱的意义修习止观双运"。
如何以无漏的意义修习止观双运？断除掉举时，心一境性、无散乱是定，无欲漏，以灭尽为行境；断除无明时，以随观的意义是观，无无明漏，以灭尽为行境。如是以无漏的意义，止观成为一味，成为双运，彼此不相超越。因此说"以无漏的意义修习止观双运"。
如何以度脱的意义修习止观双运？度脱与掉举相应的烦恼和蕴时，心一境性、无散乱是定，以灭尽为行境；度脱与无明相应的烦恼和蕴时，以随观的意义是观，以灭尽为行境。如是以度脱的意义，止观成为一味，成为双运，彼此不相超越。因此说"以度脱的意义修习止观双运"。
如何以无相的意义修习止观双运？断除掉举时，心一境性、无散乱是定，对一切相成为无相，以灭尽为行境；断除无明时，以随观的意义是观，对一切相成为无相，以灭尽为行境。如是以无相的意义，止观成为一味，成为双运，彼此不相超越。因此说"以无相的意义修习止观双运"。
如何以无愿的意义修习止观双运？断除掉举时，心一境性、无散乱是定，对一切愿成为无愿，以灭尽为行境；断除无明时，以随观的意义是观，对一切愿成为无愿，以灭尽为行境。如是以无愿的意义，止观成为一味，成为双运，彼此不相超越。因此说"以无愿的意义修习止观双运"。


Kathaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbābhinivesehi suñño hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbābhinivesehi suññā hoti nirodhagocarā. Iti suññataṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ‘‘suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti. Imehi soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti, evaṃ samathavipassanaṃ yuganaddhaṃ bhāveti.

Suttantaniddeso.

2. Dhammuddhaccavāraniddeso



如何以空性的意义修习止观双运？断除掉举时，心一境性、无散乱是定，对一切执取成为空，以灭尽为行境；断除无明时，以随观的意义是观，对一切执取成为空，以灭尽为行境。如是以空性的意义，止观成为一味，成为双运，彼此不相超越。因此说"以空性的意义修习止观双运"。"修习"有四种修习——以数数修习的意义是修习⋯⋯道生起是如何生起⋯⋯如是道生起。如是诸结断除，随眠灭尽。如是以空性的意义修习止观双运。以这十六种行相修习止观双运，如是修习止观双运。
经分别说明。
2. 法掉举品分别说明

6. Kathaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati . Tassa maggo sañjāyatī’’ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Aniccato manasikaroto ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyatī’’ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Dukkhato manasikaroto…pe… anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso anattato upaṭṭhānaṃ, aniccato upaṭṭhānaṃ, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti . Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso…pe… evaṃ saññojanāni pahīyanti, anusayā byantīhonti’’.

Rūpaṃ aniccato manasikaroto…pe… rūpaṃ dukkhato manasikaroto… rūpaṃ anattato manasikaroto… vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto…pe… jarāmaraṇaṃ dukkhato manasikaroto, jarāmaraṇaṃ anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso. Jarāmaraṇaṃ anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Jarāmaraṇaṃ aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, jarāmaraṇaṃ dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – ‘‘dhammuddhaccaviggahitamānaso hoti. So samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyatī’’ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti.



6. 如何心为法掉举所执持？当作意无常时，光明生起，思惟"光明是法"而作意光明，由此散乱成为掉举。由该掉举所执持的心，不能如实了知无常的现起，不能如实了知苦的现起，不能如实了知无我的现起。因此说"心为法掉举所执持。有这样的时候，其心内住、等住、专一、得定。其道生起"。如何道生起⋯⋯如是道生起，如是诸结断除，随眠灭尽。
当作意无常时，智生起，喜生起，轻安生起，乐生起，胜解生起，策励生起，念生起，舍生起，欲求生起，思惟"欲求是法"而作意欲求。由此散乱成为掉举。由该掉举所执持的心，不能如实了知无常的现起，不能如实了知苦的现起，不能如实了知无我的现起。因此说"心为法掉举所执持。有这样的时候，其心内住、等住、专一、得定。其道生起"。如何道生起⋯⋯如是道生起，如是诸结断除，随眠灭尽。
当作意苦时⋯⋯当作意无我时，光明生起⋯⋯智生起，喜生起，轻安生起，乐生起，胜解生起，策励生起，念生起，舍生起，欲求生起，思惟"欲求是法"而作意欲求。由此散乱成为掉举。由该掉举所执持的心，不能如实了知无我的现起，不能如实了知无常的现起，不能如实了知苦的现起。因此说"心为法掉举所执持⋯⋯如是诸结断除，随眠灭尽"。
当作意色无常时⋯⋯当作意色苦时⋯⋯当作意色无我时⋯⋯受⋯⋯想⋯⋯行⋯⋯识⋯⋯眼⋯⋯当作意老死无常时⋯⋯当作意老死苦时，当作意老死无我时，光明生起⋯⋯智生起，喜生起，轻安生起，乐生起，胜解生起，策励生起，念生起，舍生起，欲求生起，思惟"欲求是法"而作意欲求。由此散乱成为掉举。由该掉举所执持的心，不能如实了知老死无我的现起，不能如实了知老死无常的现起，不能如实了知老死苦的现起。因此说"心为法掉举所执持。有这样的时候，其心内住、等住、专一、得定。其道生起"。如何道生起⋯⋯如是道生起，如是诸结断除，随眠灭尽。如是心为法掉举所执持。;

7.

Obhāse ceva ñāṇe ca, pītiyā ca vikampati;

Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.

Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;

Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā.

Imāni dasa ṭhānāni, paññā yassa pariccitā;

Dhammuddhaccakusalo hoti, na ca sammoha gacchati.

Vikkhipati ceva kilissati ca, cavati cittabhāvanā;

Vikkhipati na kilissati, bhāvanā parihāyati.

Vikkhipati na kilissati, bhāvanā na parihāyati;

Na ca vikkhipate cittaṃ na kilissati, na cavati cittabhāvanā.

Imehi catūhi ṭhānehi cittassa saṅkhepavikkhepaviggahitaṃ [saṅkhepaṃ vikkhepaṃ viggahitaṃ (syā.)] dasa ṭhāne sampajānātīti.

Yuganaddhakathā niṭṭhitā.

2. Saccakathā

8. Purimanidānaṃ . ‘‘Cattārimāni , bhikkhave [saṃ. ni. 5.1090], tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathametaṃ ; ‘ayaṃ dukkhasamudayo’ti tathametaṃ avitathametaṃ anaññathametaṃ, ‘ayaṃ dukkhanirodho’ti tathametaṃ avitathametaṃ anaññathametaṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti tathametaṃ avitathametaṃ anaññathametaṃ. Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni’’.

1. Paṭhamasuttantaniddeso

Kathaṃ dukkhaṃ tathaṭṭhena saccaṃ? Cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho – ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṃ dukkhaṃ tathaṭṭhena saccaṃ.

Kathaṃ samudayo tathaṭṭhena saccaṃ? Cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho palibodhaṭṭho – ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṃ samudayo tathaṭṭhena saccaṃ.

Kathaṃ nirodho tathaṭṭhena saccaṃ? Cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho – ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Evaṃ nirodho tathaṭṭhena saccaṃ.

Kathaṃ maggo tathaṭṭhena saccaṃ? Cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho – ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Evaṃ maggo tathaṭṭhena saccaṃ.



7.
在光明和智慧中，在喜悦中颤动；
在轻安和乐中，心为之震颤。
在胜解和策励中，在念住中动摇；
在舍的作意中，以及在对舍的欲求中。
这十种情况，智慧已了知；
善巧于法掉举，不陷入迷惑。
散乱且烦恼，心的修习退失；
散乱而不烦恼，修习则减退。
散乱而不烦恼，修习不减退；
心不散乱不烦恼，心的修习不退失。
由这四种情况，了知心的收摄、散乱、执持这十种情况。
双运论已结束。
2. 谛论
8. 前言。"诸比丘，有四种真实、不虚妄、不异如是。何为四种？诸比丘，'此是苦'，真实如是，不虚妄如是，不异如是；'此是苦集'，真实如是，不虚妄如是，不异如是；'此是苦灭'，真实如是，不虚妄如是，不异如是；'此是趣向苦灭之道'，真实如是，不虚妄如是，不异如是。诸比丘，这就是四种真实、不虚妄、不异如是。"
1. 第一经分别说明
如何苦以真实义为谛？苦有四种苦义，真实、不虚妄、不异如是。苦的逼迫义、有为义、热恼义、变易义——这四种是苦的苦义，真实、不虚妄、不异如是。如是苦以真实义为谛。
如何集以真实义为谛？集有四种集义，真实、不虚妄、不异如是。集的积集义、因缘义、结合义、障碍义——这四种是集的集义，真实、不虚妄、不异如是。如是集以真实义为谛。
如何灭以真实义为谛？灭有四种灭义，真实、不虚妄、不异如是。灭的出离义、远离义、无为义、不死义——这四种是灭的灭义，真实、不虚妄、不异如是。如是灭以真实义为谛。
如何道以真实义为谛？道有四种道义，真实、不虚妄、不异如是。道的出离义、因义、见义、增上义——这四种是道的道义，真实、不虚妄、不异如是。如是道以真实义为谛。

9. Katihākārehi cattāri saccāni ekappaṭivedhāni? Catūhākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena – imehi catūhākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho – imehi catūhākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ anattaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi anattaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho anattaṭṭho, samudayassa samudayaṭṭho anattaṭṭho, nirodhassa nirodhaṭṭho anattaṭṭho, maggassa maggaṭṭho anattaṭṭho – imehi catūhākārehi anattaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ saccaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi saccaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho saccaṭṭho, samudayassa samudayaṭṭho saccaṭṭho, nirodhassa nirodhaṭṭho saccaṭṭho, maggassa maggaṭṭho saccaṭṭho – imehi catūhākārehi saccaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho – imehi catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.



9. 以几种行相四谛为一通达？以四种行相四谛为一通达。以真实义、无我义、谛义、通达义——以这四种行相四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以真实义四谛为一通达？以四种行相以真实义四谛为一通达。苦的苦义是真实义，集的集义是真实义，灭的灭义是真实义，道的道义是真实义——以这四种行相以真实义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以无我义四谛为一通达？以四种行相以无我义四谛为一通达。苦的苦义是无我义，集的集义是无我义，灭的灭义是无我义，道的道义是无我义——以这四种行相以无我义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以谛义四谛为一通达？以四种行相以谛义四谛为一通达。苦的苦义是谛义，集的集义是谛义，灭的灭义是谛义，道的道义是谛义——以这四种行相以谛义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以通达义四谛为一通达？以四种行相以通达义四谛为一通达。苦的苦义是通达义，集的集义是通达义，灭的灭义是通达义，道的道义是通达义——以这四种行相以通达义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。

10. Katihākārehi cattāri saccāni ekappaṭivedhāni? Yaṃ aniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ taṃ aniccaṃ, yaṃ aniccañca dukkhañca taṃ anattā. Yaṃ aniccañca dukkhañca anattā ca taṃ tathaṃ. Yaṃ aniccaṃ ca dukkhañca anattā ca tathañca taṃ saccaṃ. Yaṃ aniccañca dukkhañca anattā ca tathañca saccañca taṃ ekasaṅgahitaṃ. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Katihākārehi cattāri saccāni ekappaṭivedhāni? Navahākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhiññaṭṭhena, pariññaṭṭhena, pahānaṭṭhena, bhāvanaṭṭhena, sacchikiriyaṭṭhena – imehi navahākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho, abhiññāya abhiññaṭṭho tathaṭṭho, pariññāya pariññaṭṭho tathaṭṭho, pahānassa pahānaṭṭho tathaṭṭho, bhāvanāya bhāvanaṭṭho tathaṭṭho, sacchikiriyāya sacchikiriyaṭṭho tathaṭṭho – imehi navahākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ anattaṭṭhena… saccaṭṭhena… paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho, nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho, abhiññāya abhiññaṭṭho paṭivedhaṭṭho, pariññāya pariññaṭṭho paṭivedhaṭṭho, pahānassa pahānaṭṭho paṭivedhaṭṭho, bhāvanāya bhāvanaṭṭho paṭivedhaṭṭho, sacchikiriyāya sacchikiriyaṭṭho paṭivedhaṭṭho – imehi navahākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.



10. 以几种行相四谛为一通达？凡无常即是苦，凡苦即是无常，凡无常和苦即是无我。凡无常、苦、无我即是真实。凡无常、苦、无我、真实即是谛。凡无常、苦、无我、真实、谛即是一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
以几种行相四谛为一通达？以九种行相四谛为一通达。以真实义、无我义、谛义、通达义、证知义、遍知义、断除义、修习义、作证义——以这九种行相四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以真实义四谛为一通达？以九种行相以真实义四谛为一通达。苦的苦义是真实义，集的集义是真实义，灭的灭义是真实义，道的道义是真实义，证知的证知义是真实义，遍知的遍知义是真实义，断除的断除义是真实义，修习的修习义是真实义，作证的作证义是真实义——以这九种行相以真实义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以无我义⋯⋯以谛义⋯⋯以通达义四谛为一通达？以九种行相以通达义四谛为一通达。苦的苦义是通达义，集的集义是通达义，灭的灭义是通达义，道的道义是通达义，证知的证知义是通达义，遍知的遍知义是通达义，断除的断除义是通达义，修习的修习义是通达义，作证的作证义是通达义——以这九种行相以通达义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。

11. Katihākārehi cattāri saccāni ekappaṭivedhāni? Dvādasahi ākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, tathaṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho tathaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho tathaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho tathaṭṭho – imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ anattaṭṭhena…pe… saccaṭṭhena… paṭivedhaṭṭhena… abhijānanaṭṭhena… parijānanaṭṭhena… dhammaṭṭhena… tathaṭṭhena… ñātaṭṭhena… sacchikiriyaṭṭhena… phassanaṭṭhena… abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, abhisamayaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, abhisamayaṭṭho; nirodhassa nissaraṇaṭṭho , vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, abhisamayaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho, abhisamayaṭṭho – imehi soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.



11. 以几种行相四谛为一通达？以十二种行相四谛为一通达。以真实义、无我义、谛义、通达义、证知义、遍知义、法义、如实义、了知义、作证义、触证义、现观义——以这十二种行相四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以真实义四谛为一通达？以十六种行相以真实义四谛为一通达。苦的逼迫义、有为义、热恼义、变易义是真实义；集的积集义、因缘义、结合义、障碍义是真实义；灭的出离义、远离义、无为义、不死义是真实义；道的出离义、因义、见义、增上义是真实义——以这十六种行相以真实义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。
如何以无我义⋯⋯以谛义⋯⋯以通达义⋯⋯以证知义⋯⋯以遍知义⋯⋯以法义⋯⋯以如实义⋯⋯以了知义⋯⋯以作证义⋯⋯以触证义⋯⋯以现观义四谛为一通达？以十六种行相以现观义四谛为一通达。苦的逼迫义、有为义、热恼义、变易义是现观义；集的积集义、因缘义、结合义、障碍义是现观义；灭的出离义、远离义、无为义、不死义是现观义；道的出离义、因义、见义、增上义是现观义——以这十六种行相以现观义四谛为一摄。其一摄即为一性。一性由一智通达，故四谛为一通达。

12. Saccānaṃ kati lakkhaṇāni? Saccānaṃ dve lakkhaṇāni. Saṅkhatalakkhaṇañca, asaṅkhatalakkhaṇañca – saccānaṃ imāni dve lakkhaṇāni.

Saccānaṃ kati lakkhaṇāni? Saccānaṃ cha lakkhaṇāni. Saṅkhatānaṃ saccānaṃ uppādo paññāyati, vayo paññāyati, ṭhitānaṃ aññathattaṃ paññāyati asaṅkhatassa saccassa na uppādo paññāyati , na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni cha lakkhaṇāni.

Saccānaṃ kati lakkhaṇāni? Saccānaṃ dvādasa lakkhaṇāni. Dukkhasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; samudayasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; maggasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; nirodhasaccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni dvādasa lakkhaṇāni.

Catunnaṃ saccānaṃ kati kusalā, kati akusalā, kati abyākatā? Samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ , nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

Siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ? Vatthuvasena pariyāyena siyāti. Kathañca siyā? Yaṃ dukkhasaccaṃ akusalaṃ, samudayasaccaṃ akusalaṃ – evaṃ akusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ kusalaṃ, maggasaccaṃ kusalaṃ – evaṃ kusalaṭṭhena dve saccāni ekasaccena saṅgahitāni , ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ abyākataṃ, nirodhasaccaṃ abyākataṃ – evaṃ abyākataṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Evaṃ siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ vatthuvasena pariyāyenāti.

2. Dutiyasuttantapāḷi

13. ‘‘Pubbe me, bhikkhave [saṃ. ni. 3.26], sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ, taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ’’.

‘‘Yāvakīvañcāhaṃ , bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (syā.) saṃ. ni. 

12. 诸谛有几种特相？诸谛有两种特相。有为相和无为相——这是诸谛的两种特相。
诸谛有几种特相？诸谛有六种特相。有为诸谛可见生起、可见衰灭、住时可见变异；无为谛不可见生起、不可见衰灭、住时不可见变异——这是诸谛的六种特相。
诸谛有几种特相？诸谛有十二种特相。苦谛可见生起、可见衰灭、住时可见变异；集谛可见生起、可见衰灭、住时可见变异；道谛可见生起、可见衰灭、住时可见变异；灭谛不可见生起、不可见衰灭、住时不可见变异——这是诸谛的十二种特相。
四谛中几种是善、几种是不善、几种是无记？集谛是不善，道谛是善，灭谛是无记。苦谛或为善，或为不善，或为无记。
是否三谛可被一谛所摄，一谛可被三谛所摄？依事物和方式而言是可能的。如何可能？凡是不善的苦谛，集谛是不善——如是以不善义两谛被一谛所摄，一谛被两谛所摄。凡是善的苦谛，道谛是善——如是以善义两谛被一谛所摄，一谛被两谛所摄。凡是无记的苦谛，灭谛是无记——如是以无记义两谛被一谛所摄，一谛被两谛所摄。如是三谛可被一谛所摄，一谛可被三谛所摄，依事物和方式而言。
2. 第二经文
13. "诸比丘，我在菩提之前，还是未觉悟的菩萨时，我思惟：'色有什么味、什么患、什么离？受有什么味、什么患、什么离？想有什么味、什么患、什么离？诸行有什么味、什么患、什么离？识有什么味、什么患、什么离？'诸比丘，我这样思惟：'缘色而生起乐和喜悦——这是色的味。色是无常、苦、变易法——这是色的患。调伏、断除对色的欲贪——这是色的离。缘受而⋯⋯缘想而⋯⋯缘诸行而⋯⋯缘识而生起乐和喜悦——这是识的味。识是无常、苦、变易法——这是识的患。调伏、断除对识的欲贪——这是识的离。'"
"诸比丘，只要我对这五取蕴的味如是不如实了知是味，患如是不如实了知是患，离如是不如实了知是离，诸比丘，我就不在天、魔、梵世界中，在沙门、婆罗门、天、人众中，宣称'我已证得无上正等菩提'。

3.26 passitabbā] yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (syā. ka.) saṃ. ni. 3.27 passitabbā]. Ayamantimā jāti, natthi dāni punabbhavo’’’ti.

3. Dutiyasuttantaniddeso

14. Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ rūpaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.

Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.



当我对这五取蕴的味如是如实了知是味，患如是如实了知是患，离如是如实了知是离，那时，诸比丘，我在天、魔、梵世界中，在沙门、婆罗门、天、人众中，宣称'我已证得无上正等菩提'。智见在我心中生起：'我的解脱不动摇。这是最后一生，不再有来生。'"
3. 第二经分别说明
14. "缘色而生起乐和喜悦，这是色的味"——断通达是集谛。"色是无常、苦、变易法，这是色的患"——遍知通达是苦谛。"调伏、断除对色的欲贪，这是色的离"——作证通达是灭谛。于这三处的见、思惟、语、业、命、精进、念、定——修习通达是道谛。
"缘受而⋯⋯缘想而⋯⋯缘诸行而⋯⋯缘识而生起乐和喜悦，这是识的味"——断通达是集谛。"识是无常、苦、变易法，这是识的患"——遍知通达是苦谛。"调伏、断除对识的欲贪，这是识的离"——作证通达是灭谛。于这三处的见、思惟、语、业、命、精进、念、定——修习通达是道谛。

15.Saccanti katihākārehi saccaṃ? Esanaṭṭhena , pariggahaṭṭhena, paṭivedhaṭṭhena. Kathaṃ esanaṭṭhena saccaṃ? Jarāmaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Jarāmaraṇaṃ jātinidānaṃ, jātisamudayaṃ, jātijātikaṃ, jātippabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Jāti kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Jāti bhavanidānā, bhavasamudayā, bhavajātikā, bhavappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Bhavo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ . Bhavo upādānanidāno, upādānasamudayo, upādānajātiko, upādānappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Bhavaṃ ca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Upādānaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Upādānaṃ taṇhānidānaṃ, taṇhāsamudayaṃ, taṇhājātikaṃ, taṇhāpabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti upādānanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Taṇhā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Taṇhā vedanānidānā, vedanāsamudayā, vedanājātikā, vedanāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Vedanā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Vedanā phassanidānā, phassasamudayā, phassajātikā, phassappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Phasso kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ. Phasso saḷāyatananidāno, saḷāyatanasamudayo, saḷāyatanajātiko, saḷāyatanappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Saḷāyatanaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Saḷāyatanaṃ nāmarūpanidānaṃ, nāmarūpasamudayaṃ, nāmarūpajātikaṃ, nāmarūpappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.


15. 谛以几种行相为谛？以寻求义、把握义、通达义为谛。
如何以寻求义为谛？老死以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。老死以生为因，以生为集，以生为生，以生为源——如是以把握义为谛。了知老死，了知老死集，了知老死灭，了知趣向老死灭之道——如是以通达义为谛。
生以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。生以有为因，以有为集，以有为生，以有为源——如是以把握义为谛。了知生，了知生集，了知生灭，了知趣向生灭之道——如是以通达义为谛。
有以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。有以取为因，以取为集，以取为生，以取为源——如是以把握义为谛。了知有，了知有集，了知有灭，了知趣向有灭之道——如是以通达义为谛。
取以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。取以爱为因，以爱为集，以爱为生，以爱为源——如是以把握义为谛。了知取，了知取集，了知取灭，了知趣向取灭之道——如是以通达义为谛。
爱以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。爱以受为因，以受为集，以受为生，以受为源——如是以把握义为谛。了知爱，了知爱集，了知爱灭，了知趣向爱灭之道——如是以通达义为谛。
受以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。受以触为因，以触为集，以触为生，以触为源——如是以把握义为谛。了知受，了知受集，了知受灭，了知趣向受灭之道——如是以通达义为谛。
触以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。触以六入处为因，以六入处为集，以六入处为生，以六入处为源——如是以把握义为谛。了知触，了知触集，了知触灭，了知趣向触灭之道——如是以通达义为谛。
六入处以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。六入处以名色为因，以名色为集，以名色为生，以名色为源——如是以把握义为谛。了知六入处，了知六入处集，了知六入处灭，了知趣向六入处灭之道——如是以通达义


Nāmarūpaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Nāmarūpaṃ viññāṇanidānaṃ, viññāṇasamudayaṃ, viññāṇajātikaṃ, viññāṇappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Viññāṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Viññāṇaṃ saṅkhāranidānaṃ, saṅkhārasamudayaṃ, saṅkhārajātikaṃ , saṅkhārappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Saṅkhārā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Saṅkhārā avijjānidānā, avijjāsamudayā, avijjājātikā, avijjāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

16. Jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti dukkhasaccaṃ, bhavo samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Bhavo dukkhasaccaṃ, upādānaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Upādānaṃ dukkhasaccaṃ, taṇhā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Taṇhā dukkhasaccaṃ, vedanā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Vedanā dukkhasaccaṃ, phasso samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Phasso dukkhasaccaṃ, saḷāyatanaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saḷāyatanaṃ dukkhasaccaṃ, nāmarūpaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Nāmarūpaṃ dukkhasaccaṃ, viññāṇaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Viññāṇaṃ dukkhasaccaṃ, saṅkhārā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saṅkhārā dukkhasaccaṃ, avijjā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ.

Jarāmaraṇaṃ siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti siyā dukkhasaccaṃ , siyā samudayasaccaṃ…pe… bhavo siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccanti.

Bhāṇavāro.

Saccakathā niṭṭhitā.

3. Bojjhaṅgakathā

17. Sāvatthinidānaṃ. ‘‘Sattime , bhikkhave [saṃ. ni. 

名色以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。名色以识为因，以识为集，以识为生，以识为源——如是以把握义为谛。了知名色，了知名色集，了知名色灭，了知趣向名色灭之道——如是以通达义为谛。
识以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。识以行为因，以行为集，以行为生，以行为源——如是以把握义为谛。了知识，了知识集，了知识灭，了知趣向识灭之道——如是以通达义为谛。
行以何为因？以何为集？以何为生？以何为源？——如是以寻求义为谛。行以无明为因，以无明为集，以无明为生，以无明为源——如是以把握义为谛。了知行，了知行集，了知行灭，了知趣向行灭之道——如是以通达义为谛。
16. 老死是苦谛，生是集谛，二者的出离是灭谛，了知灭是道谛。生是苦谛，有是集谛，二者的出离是灭谛，了知灭是道谛。有是苦谛，取是集谛，二者的出离是灭谛，了知灭是道谛。取是苦谛，爱是集谛，二者的出离是灭谛，了知灭是道谛。爱是苦谛，受是集谛，二者的出离是灭谛，了知灭是道谛。受是苦谛，触是集谛，二者的出离是灭谛，了知灭是道谛。触是苦谛，六入处是集谛，二者的出离是灭谛，了知灭是道谛。六入处是苦谛，名色是集谛，二者的出离是灭谛，了知灭是道谛。名色是苦谛，识是集谛，二者的出离是灭谛，了知灭是道谛。识是苦谛，行是集谛，二者的出离是灭谛，了知灭是道谛。行是苦谛，无明是集谛，二者的出离是灭谛，了知灭是道谛。
老死或为苦谛，或为集谛，二者的出离是灭谛，了知灭是道谛。生或为苦谛，或为集谛⋯⋯有或为苦谛，或为集谛，二者的出离是灭谛，了知灭是道谛。
诵品。
谛论结束。
3. 觉支论
17. 舍卫城因缘。"诸比丘，这

5.200], bojjhaṅgā. Katame satta? Satisambojjhaṅgo , dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā’’.

Bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti – bojjhaṅgā. Bujjhantīti – bojjhaṅgā. Anubujjhantīti – bojjhaṅgā. Paṭibujjhantīti – bojjhaṅgā. Sambujjhantīti – bojjhaṅgā.

Bujjhanaṭṭhena bojjhaṅgā, anubujjhanaṭṭhena bojjhaṅgā, paṭibujjhanaṭṭhena bojjhaṅgā, sambujjhanaṭṭhena bojjhaṅgā.

Bodhentīti – bojjhaṅgā. Anubodhentīti – bojjhaṅgā. Paṭibodhentīti – bojjhaṅgā. Sambodhentīti – bojjhaṅgā.

Bodhanaṭṭhena bojjhaṅgā, anubodhanaṭṭhena bojjhaṅgā, paṭibodhanaṭṭhena bojjhaṅgā, sambodhanaṭṭhena bojjhaṅgā.

Bodhipakkhiyaṭṭhena bojjhaṅgā, anubodhipakkhiyaṭṭhena bojjhaṅgā, paṭibodhipakkhiyaṭṭhena bojjhaṅgā, sambodhipakkhiyaṭṭhena bojjhaṅgā.

Buddhilabhanaṭṭhena bojjhaṅgā, buddhipaṭilabhanaṭṭhena bojjhaṅgā, buddhiropanaṭṭhena bojjhaṅgā, buddhiabhiropanaṭṭhena bojjhaṅgā, buddhipāpanaṭṭhena bojjhaṅgā, buddhisampāpanaṭṭhena bojjhaṅgā.

Mūlamūlakādidasakaṃ



七觉支。哪七种？念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支——诸比丘，这就是七觉支。"
觉支以何义为觉支？导向觉悟，故为觉支。觉悟，故为觉支。随觉悟，故为觉支。对觉悟，故为觉支。正觉悟，故为觉支。
以觉悟义为觉支，以随觉悟义为觉支，以对觉悟义为觉支，以正觉悟义为觉支。
令觉悟，故为觉支。令随觉悟，故为觉支。令对觉悟，故为觉支。令正觉悟，故为觉支。
以令觉悟义为觉支，以令随觉悟义为觉支，以令对觉悟义为觉支，以令正觉悟义为觉支。
以觉悟分义为觉支，以随觉悟分义为觉支，以对觉悟分义为觉支，以正觉悟分义为觉支。
以获得觉悟义为觉支，以再获得觉悟义为觉支，以植入觉悟义为觉支，以再植入觉悟义为觉支，以达到觉悟义为觉支，以完全达到觉悟义为觉支。
根本十法

18. Mūlaṭṭhena bojjhaṅgā, mūlacariyaṭṭhena bojjhaṅgā, mūlapariggahaṭṭhena bojjhaṅgā, mūlaparivāraṭṭhena bojjhaṅgā , mūlaparipūraṇaṭṭhena [mūlaparipūraṭṭhena (syā. ka.) evamuparipi] bojjhaṅgā, mūlaparipākaṭṭhena bojjhaṅgā, mūlapaṭisambhidaṭṭhena bojjhaṅgā, mūlapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Hetuṭṭhena bojjhaṅgā, hetucariyaṭṭhena bojjhaṅgā, hetupariggahaṭṭhena bojjhaṅgā, hetuparivāraṭṭhena bojjhaṅgā, hetuparipūraṇaṭṭhena bojjhaṅgā, hetuparipākaṭṭhena bojjhaṅgā, hetupaṭisambhidaṭṭhena bojjhaṅgā, hetupaṭisambhidāpāpanaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Paccayaṭṭhena bojjhaṅgā, paccayacariyaṭṭhena bojjhaṅgā, paccayapariggahaṭṭhena bojjhaṅgā, paccayaparivāraṭṭhena bojjhaṅgā, paccayaparipūraṇaṭṭhena bojjhaṅgā, paccayaparipākaṭṭhena bojjhaṅgā, paccayapaṭisambhidaṭṭhena bojjhaṅgā, paccayapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Visuddhaṭṭhena bojjhaṅgā, visuddhicariyaṭṭhena bojjhaṅgā, visuddhipariggahaṭṭhena bojjhaṅgā, visuddhiparivāraṭṭhena bojjhaṅgā, visuddhiparipūraṇaṭṭhena bojjhaṅgā, visuddhiparipākaṭṭhena bojjhaṅgā, visuddhipaṭisambhidaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Anavajjaṭṭhena bojjhaṅgā, anavajjacariyaṭṭhena bojjhaṅgā, anavajjapariggahaṭṭhena bojjhaṅgā, anavajjaparivāraṭṭhena bojjhaṅgā, anavajjaparipūraṇaṭṭhena bojjhaṅgā, anavajjaparipākaṭṭhena bojjhaṅgā, anavajjapaṭisambhidaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Nekkhammaṭṭhena bojjhaṅgā, nekkhammacariyaṭṭhena bojjhaṅgā, nekkhammapariggahaṭṭhena bojjhaṅgā, nekkhammaparivāraṭṭhena bojjhaṅgā, nekkhammaparipūraṇaṭṭhena bojjhaṅgā, nekkhammaparipākaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Vimuttaṭṭhena bojjhaṅgā, vimutticariyaṭṭhena bojjhaṅgā, vimuttipariggahaṭṭhena bojjhaṅgā, vimuttiparivāraṭṭhena bojjhaṅgā, vimuttiparipūraṇaṭṭhena bojjhaṅgā, vimuttiparipākaṭṭhena bojjhaṅgā, vimuttipaṭisambhidaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.


18. 以根本义为觉支，以根本行义为觉支，以根本摄义为觉支，以根本眷属义为觉支，以根本圆满义为觉支，以根本成熟义为觉支，以根本无碍解义为觉支，以达到根本无碍解义为觉支，以自在根本无碍解义为觉支，以已达自在根本无碍解义为觉支。
以因义为觉支，以因行义为觉支，以因摄义为觉支，以因眷属义为觉支，以因圆满义为觉支，以因成熟义为觉支，以因无碍解义为觉支，以达到因无碍解义为觉支，以自在因无碍解义为觉支，以已达自在因无碍解义为觉支。
以缘义为觉支，以缘行义为觉支，以缘摄义为觉支，以缘眷属义为觉支，以缘圆满义为觉支，以缘成熟义为觉支，以缘无碍解义为觉支，以达到缘无碍解义为觉支，以自在缘无碍解义为觉支，以已达自在缘无碍解义为觉支。
以清净义为觉支，以清净行义为觉支，以清净摄义为觉支，以清净眷属义为觉支，以清净圆满义为觉支，以清净成熟义为觉支，以清净无碍解义为觉支，以达到清净无碍解义为觉支，以自在清净无碍解义为觉支，以已达自在清净无碍解义为觉支。
以无过义为觉支，以无过行义为觉支，以无过摄义为觉支，以无过眷属义为觉支，以无过圆满义为觉支，以无过成熟义为觉支，以无过无碍解义为觉支，以达到无过无碍解义为觉支，以自在无过无碍解义为觉支，以已达自在无过无碍解义为觉支。
以出离义为觉支，以出离行义为觉支，以出离摄义为觉支，以出离眷属义为觉支，以出离圆满义为觉支，以出离成熟义为觉支，以出离无碍解义为觉支，以达到出离无碍解义为觉支，以自在出离无碍解义为觉支，以已达自在出离无碍解义为觉支。
以解脱义为觉支，以解脱行义为觉支，以解脱摄义为觉支，以解脱眷属义为觉支，以解脱圆满义为觉支，以解脱成熟义为觉支，以解脱无碍解义为觉支，以达到解脱无碍解义为觉支，以自在解脱无碍解义为觉支，以已达自在解脱无碍解义为觉支。


Anāsavaṭṭhena bojjhaṅgā, anāsavacariyaṭṭhena bojjhaṅgā, anāsavapariggahaṭṭhena bojjhaṅgā, anāsavaparivāraṭṭhena bojjhaṅgā, anāsavaparipūraṇaṭṭhena bojjhaṅgā, anāsavaparipākaṭṭhena bojjhaṅgā , anāsavapaṭisambhidaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Vivekaṭṭhena bojjhaṅgā, vivekacariyaṭṭhena bojjhaṅgā, vivekapariggahaṭṭhena bojjhaṅgā, vivekaparivāraṭṭhena bojjhaṅgā, vivekaparipūraṇaṭṭhena bojjhaṅgā, vivekaparipākaṭṭhena bojjhaṅgā, vivekapaṭisambhidaṭṭhena bojjhaṅgā, vivekapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Vosaggaṭṭhena bojjhaṅgā, vosaggacariyaṭṭhena bojjhaṅgā, vosaggapariggahaṭṭhena bojjhaṅgā, vosaggaparivāraṭṭhena bojjhaṅgā, vosaggaparipūraṇaṭṭhena bojjhaṅgā, vosaggaparipākaṭṭhena bojjhaṅgā, vosaggapaṭisambhidaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.



以无漏义为觉支，以无漏行义为觉支，以无漏摄义为觉支，以无漏眷属义为觉支，以无漏圆满义为觉支，以无漏成熟义为觉支，以无漏无碍解义为觉支，以达到无漏无碍解义为觉支，以自在无漏无碍解义为觉支，以已达自在无漏无碍解义为觉支。
以远离义为觉支，以远离行义为觉支，以远离摄义为觉支，以远离眷属义为觉支，以远离圆满义为觉支，以远离成熟义为觉支，以远离无碍解义为觉支，以达到远离无碍解义为觉支，以自在远离无碍解义为觉支，以已达自在远离无碍解义为觉支。
以舍遣义为觉支，以舍遣行义为觉支，以舍遣摄义为觉支，以舍遣眷属义为觉支，以舍遣圆满义为觉支，以舍遣成熟义为觉支，以舍遣无碍解义为觉支，以达到舍遣无碍解义为觉支，以自在舍遣无碍解义为觉支，以已达自在舍遣无碍解义

19. Mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā . Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Mūlacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetucariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhicariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Mūlapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipūraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe….

Pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avisāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāvilaṭṭhaṃ bujjhantīti – bojjhaṅgā. Aniñjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekattupaṭṭhānavasena cittassa ṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivaṭṭanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Santaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṇītaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Taraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Animittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Appaṇihitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Suññataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.


19. 觉知根本义，故为觉支。觉知因义，故为觉支。觉知缘义，故为觉支。觉知清净义，故为觉支。觉知无过义，故为觉支。觉知出离义，故为觉支。觉知解脱义，故为觉支。觉知无漏义，故为觉支。觉知远离义，故为觉支。觉知舍遣义，故为觉支。
觉知根本行义，故为觉支。觉知因行义，故为觉支。觉知缘行义，故为觉支。觉知清净行义，故为觉支。觉知无过行义，故为觉支。觉知出离行义，故为觉支。觉知解脱行义，故为觉支。觉知无漏行义，故为觉支。觉知远离行义，故为觉支。觉知舍遣行义，故为觉支。
觉知根本摄义，故为觉支⋯⋯觉知舍遣摄义，故为觉支。觉知根本眷属义，故为觉支⋯⋯觉知舍遣眷属义，故为觉支。觉知根本圆满义，故为觉支⋯⋯觉知舍遣圆满义，故为觉支。觉知根本成熟义，故为觉支⋯⋯觉知舍遣成熟义，故为觉支。觉知根本无碍解义，故为觉支⋯⋯觉知舍遣无碍解义，故为觉支。觉知达到根本无碍解义，故为觉支⋯⋯觉知达到舍遣无碍解义，故为觉支。觉知自在根本无碍解义，故为觉支⋯⋯觉知自在舍遣无碍解义，故为觉支⋯⋯
觉知摄义，故为觉支。觉知眷属义，故为觉支。觉知圆满义，故为觉支。觉知专一义，故为觉支。觉知不散乱义，故为觉支。觉知策举义，故为觉支。觉知不散失义，故为觉支。觉知不混浊义，故为觉支。觉知不动义，故为觉支。觉知以一境性现起而心安住义，故为觉支。觉知所缘义，故为觉支。觉知行处义，故为觉支。觉知断义，故为觉支。觉知舍离义，故为觉支。觉知出起义，故为觉支。觉知转离义，故为觉支。觉知寂静义，故为觉支。觉知胜妙义，故为觉支。觉知解脱义，故为觉支。觉知无漏义，故为觉支。觉知度脱义，故为觉支。觉知无相义，故为觉支。觉知无愿义，故为觉支。觉知空义，故为觉支。觉知一味义，故为觉支。觉知不超越义，故为觉支。觉知双运义，故为觉支。觉知出离义，故为觉支。觉知因义，故为觉支。觉知见义，故为觉支。觉知增上义，故为觉支。


Samathassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vipassanāya anupassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samathavipassanānaṃ ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhassa anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sikkhāya samādānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Līnassa cittassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uddhatassa cittassa niggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ubhovisuddhānaṃ ajjhupekkhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visesādhigamaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uttari paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccābhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhe patiṭṭhāpakaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Saddhindriyassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññindriyassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saddhābalassa assaddhiye akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññābalassa avijjāya akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Satisambojjhaṅgassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammādiṭṭhiyā dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… sammāsamādhissa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Indriyānaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Balānaṃ akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Satipaṭṭhānānaṃ upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammappadhānānaṃ padahanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Iddhipādānaṃ ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccānaṃ tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Payogānaṃ paṭippassaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phalānaṃ sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Vitakkassa abhiniropanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vicārassa upavicāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pītiyā pharaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sukhassa abhisandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhiññāya ñātaṭṭhaṃ [abhiññeyyatthaṃ (syā.)] bujjhantīti – bojjhaṅgā. Pariññāya tīraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānassa pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Bhāvanāya ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā . Sacchikiriyāya phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Khandhānaṃ khandhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātūnaṃ dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Āyatanānaṃ āyatanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saṅkhatānaṃ saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Asaṅkhatassa asaṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā.


觉知奢摩他的不散乱义，故为觉支。觉知毗婆舍那的随观义，故为觉支。觉知奢摩他与毗婆舍那的一味义，故为觉支。觉知双运的不超越义，故为觉支。觉知学处的受持义，故为觉支。觉知所缘的行处义，故为觉支。觉知沉没心的策举义，故为觉支。觉知掉举心的抑制义，故为觉支。觉知二者清净的舍观义，故为觉支。觉知殊胜证得义，故为觉支。觉知更上通达义，故为觉支。觉知谛现观义，故为觉支。觉知令安住于灭义，故为觉支。
觉知信根的胜解义，故为觉支⋯⋯觉知慧根的见义，故为觉支。觉知信力于不信中不动摇义，故为觉支⋯⋯觉知慧力于无明中不动摇义，故为觉支。觉知念觉支的现起义，故为觉支⋯⋯觉知舍觉支的省察义，故为觉支。觉知正见的见义，故为觉支⋯⋯觉知正定的不散乱义，故为觉支。
觉知诸根的增上义，故为觉支。觉知诸力的不动摇义，故为觉支。觉知出离义，故为觉支。觉知道的因义，故为觉支。觉知诸念处的现起义，故为觉支。觉知诸正勤的精进义，故为觉支。觉知诸神足的成就义，故为觉支。觉知诸谛的如实义，故为觉支。觉知诸加行的止息义，故为觉支。觉知诸果的作证义，故为觉支。
觉知寻的寻求义，故为觉支。觉知伺的伺察义，故为觉支。觉知喜的遍满义，故为觉支。觉知乐的润泽义，故为觉支。觉知心的专一义，故为觉支。
觉知转向义，故为觉支。觉知识知义，故为觉支。觉知了知义，故为觉支。觉知想知义，故为觉支。觉知专一义，故为觉支。觉知通智的已知义，故为觉支。觉知遍知的审察义，故为觉支。觉知断的舍离义，故为觉支。觉知修的一味义，故为觉支。觉知证的触证义，故为觉支。觉知诸蕴的蕴义，故为觉支。觉知诸界的界义，故为觉支。觉知诸处的处义，故为觉支。觉知诸有为的有为义，故为觉支。觉知无为的无为义，故为觉支。


Cittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittānantariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vivaṭṭanaṭṭhaṃ [vivajjanaṭṭhaṃ (syā.)] bujjhantīti – bojjhaṅgā. Cittassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vatthuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa bhūmaṭṭhaṃ [bhummaṭṭhaṃ (syā.) paṭi. ma. 

觉知心义，故为觉支。觉知心无间义，故为觉支。觉知心出起义，故为觉支。觉知心转离义，故为觉支。觉知心因义，故为觉支。觉知心缘义，故为觉支。觉知心所依义，故为觉支。觉知心地义，故为觉支。;


1.14 passitabbā] bujjhantīti – bojjhaṅgā. Cittassa ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa cariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gataṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa abhinīhāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa nissaraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Ekatte āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. ( ) [(ekatte upanibandhanaṭṭhaṃ bujjhantīti – bojjhaṅgā) (sabbattha)]. Ekatte pakkhandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pasīdanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte santiṭṭhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vimuccanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte etaṃ santanti passanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte yānīkataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vatthukataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anuṭṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paricitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamāraddhaṭṭhaṃ bujjhantīti – bojjhaṅgā . Ekatte pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte samodhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte adhiṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte āsevanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bhāvanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bahulīkammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamuggataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte suvimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte jotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ujjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anujotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭijotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā.


1.14\ 觉知心所缘义，故为觉支。觉知心行处义，故为觉支。觉知心行为义，故为觉支。觉知心所趣义，故为觉支。觉知心引导义，故为觉支。觉知心出离义，故为觉支。觉知心解脱义，故为觉支。
觉知一境性中转向义，故为觉支。觉知一境性中识知义，故为觉支。觉知一境性中了知义，故为觉支。觉知一境性中想知义，故为觉支。觉知一境性中专一义，故为觉支。（觉知一境性中系缚义，故为觉支。）觉知一境性中趣入义，故为觉支。觉知一境性中净信义，故为觉支。觉知一境性中安住义，故为觉支。觉知一境性中解脱义，故为觉支。觉知一境性中见此为寂静义，故为觉支。觉知一境性中造作车乘义，故为觉支。觉知一境性中造作基础义，故为觉支。觉知一境性中已生起义，故为觉支。觉知一境性中积习义，故为觉支。觉知一境性中善精进义，故为觉支。觉知一境性中摄受义，故为觉支。觉知一境性中眷属义，故为觉支。觉知一境性中圆满义，故为觉支。觉知一境性中和合义，故为觉支。觉知一境性中决意义，故为觉支。觉知一境性中数数修习义，故为觉支。觉知一境性中修习义，故为觉支。觉知一境性中多作义，故为觉支。觉知一境性中善生起义，故为觉支。觉知一境性中善解脱义，故为觉支。觉知一境性中觉悟义，故为觉支。觉知一境性中随觉悟义，故为觉支。觉知一境性中对觉悟义，故为觉支。觉知一境性中正觉悟义，故为觉支。觉知一境性中令觉悟义，故为觉支。觉知一境性中令随觉悟义，故为觉支。觉知一境性中令对觉悟义，故为觉支。觉知一境性中令正觉悟义，故为觉支。觉知一境性中觉悟分义，故为觉支。觉知一境性中随觉悟分义，故为觉支。觉知一境性中对觉悟分义，故为觉支。觉知一境性中正觉悟分义，故为觉支。觉知一境性中照明义，故为觉支。觉知一境性中上照义，故为觉支。觉知一境性中随照义，故为觉支。觉知一境性中对照义，故为觉支。觉知一境性中正照义，故为觉支。


Patāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virocanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Kilesānaṃ santāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Amalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nimmalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Chandaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Vīriyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… cittaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vīmaṃsaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Dukkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa pīḷanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa santāpaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa vipariṇāmaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anattaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Ñātaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā.


觉知炽盛义，故为觉支。觉知光明义，故为觉支。觉知烧尽烦恼义，故为觉支。觉知无垢义，故为觉支。觉知离垢义，故为觉支。觉知无染义，故为觉支。觉知寂止义，故为觉支。觉知调伏义，故为觉支。觉知远离义，故为觉支。觉知远离行义，故为觉支。觉知离贪义，故为觉支。觉知离贪行义，故为觉支。觉知灭义，故为觉支。觉知灭行义，故为觉支。觉知舍遣义，故为觉支。觉知舍遣行义，故为觉支。觉知解脱义，故为觉支。觉知解脱行义，故为觉支。
觉知欲义，故为觉支。觉知欲的根本义，故为觉支。觉知欲的基础义，故为觉支。觉知欲的精进义，故为觉支。觉知欲的成就义，故为觉支。觉知欲的胜解义，故为觉支。觉知欲的策举义，故为觉支。觉知欲的现起义，故为觉支。觉知欲的不散乱义，故为觉支。觉知欲的见义，故为觉支。
觉知精进义，故为觉支⋯⋯觉知心义，故为觉支⋯⋯觉知观义，故为觉支。觉知观的根本义，故为觉支。觉知观的基础义，故为觉支。觉知观的精进义，故为觉支。觉知观的成就义，故为觉支。觉知观的胜解义，故为觉支。觉知观的策举义，故为觉支。觉知观的现起义，故为觉支。觉知观的不散乱义，故为觉支。觉知观的见义，故为觉支。
觉知苦义，故为觉支。觉知苦的逼迫义，故为觉支。觉知苦的有为义，故为觉支。觉知苦的热恼义，故为觉支。觉知苦的变异义，故为觉支。觉知集义，故为觉支。觉知集的造作义、因义、系缚义、障碍义，故为觉支。觉知灭义，故为觉支。觉知灭的出离义、远离义、无为义、不死义，故为觉支。觉知道义，故为觉支。觉知道的出离义、因义、见义、增上义，故为觉支。
觉知如实义，故为觉支。觉知无我义，故为觉支。觉知真实义，故为觉支。觉知通达义，故为觉支。觉知证知义，故为觉支。觉知遍知义，故为觉支。觉知法义，故为觉支。觉知界义，故为觉支。觉知已知义，故为觉支。觉知作证义，故为觉支。觉知触证义，故为觉支。觉知现观义，故为觉支。


Nekkhammaṃ bujjhantīti – bojjhaṅgā. Abyāpādaṃ bujjhantīti – bojjhaṅgā. Ālokasaññaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṃ bujjhantīti – bojjhaṅgā. Dhammavavatthānaṃ bujjhantīti – bojjhaṅgā. Ñāṇaṃ bujjhantīti – bojjhaṅgā. Pāmojjaṃ bujjhantīti – bojjhaṅgā. Paṭhamaṃ jhānaṃ bujjhantīti – bojjhaṅgā…pe… arahattamaggaṃ bujjhantīti – bojjhaṅgā. Arahattaphalasamāpattiṃ bujjhantīti – bojjhaṅgā.

Adhimokkhaṭṭhena saddhindriyaṃ bujjhantīti – bojjhaṅgā…pe… dassanaṭṭhena paññindriyaṃ bujjhantīti – bojjhaṅgā. Assaddhiye akampiyaṭṭhena saddhābalaṃ bujjhantīti – bojjhaṅgā…pe… avijjāya akampiyaṭṭhena paññābalaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bujjhantīti – bojjhaṅgā…pe… paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bujjhantīti – bojjhaṅgā.

Dassanaṭṭhena sammādiṭṭhiṃ bujjhantīti – bojjhaṅgā…pe… avikkhepaṭṭhena sammāsamādhiṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhena indriyaṃ bujjhantīti – bojjhaṅgā. Akampiyaṭṭhena balaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhena maggaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satipaṭṭhānaṃ bujjhantīti – bojjhaṅgā. Padahanaṭṭhena sammappadhānaṃ bujjhantīti – bojjhaṅgā. Ijjhanaṭṭhena iddhipādaṃ bujjhantīti – bojjhaṅgā. Tathaṭṭhena saccaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena samathaṃ bujjhantīti – bojjhaṅgā. Anupassanaṭṭhe vipassanaṃ …pe… ekarasaṭṭhena samathavipassanaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhena yuganaddhaṃ bujjhantīti – bojjhaṅgā. Saṃvaraṭṭhena sīlavisuddhiṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena cittavisuddhiṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhena diṭṭhivisuddhiṃ bujjhantīti – bojjhaṅgā. Muttaṭṭhena vimokkhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhena vijjaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhena vimuttiṃ bujjhantīti – bojjhaṅgā. Samucchedaṭṭhena khaye ñāṇaṃ bujjhantīti – bojjhaṅgā. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ bujjhantīti – bojjhaṅgā.

Chandaṃ mūlaṭṭhena bujjhantīti – bojjhaṅgā. Manasikāraṃ samuṭṭhānaṭṭhena bujjhantīti – bojjhaṅgā. Phassaṃ samodhānaṭṭhena bujjhantīti – bojjhaṅgā. Vedanaṃ samosaraṇaṭṭhena bujjhantīti – bojjhaṅgā. Samādhiṃ pamukhaṭṭhena bujjhantīti – bojjhaṅgā. Satiṃ ādhipateyyaṭṭhena bujjhantīti – bojjhaṅgā. Paññaṃ tatuttaraṭṭhena bujjhantīti – bojjhaṅgā. Vimuttiṃ sāraṭṭhena bujjhantīti – bojjhaṅgā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena bujjhantīti – bojjhaṅgā.

20. Sāvatthinidānaṃ. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhavo’’ti [āvusoti (syā.) saṃ. ni. 

觉知出离，故为觉支。觉知无瞋，故为觉支。觉知光明想，故为觉支。觉知不散乱，故为觉支。觉知法差别，故为觉支。觉知智，故为觉支。觉知喜悦，故为觉支。觉知初禅，故为觉支⋯⋯觉知阿罗汉道，故为觉支。觉知阿罗汉果等至，故为觉支。
觉知以胜解义为信根，故为觉支⋯⋯觉知以见义为慧根，故为觉支。觉知以于不信不动摇义为信力，故为觉支⋯⋯觉知以于无明不动摇义为慧力，故为觉支。觉知以现起义为念觉支，故为觉支⋯⋯觉知以省察义为舍觉支，故为觉支。
觉知以见义为正见，故为觉支⋯⋯觉知以不散乱义为正定，故为觉支。觉知以增上义为根，故为觉支。觉知以不动摇义为力，故为觉支。觉知出离义，故为觉支。觉知以因义为道，故为觉支。觉知以现起义为念处，故为觉支。觉知以精进义为正勤，故为觉支。觉知以成就义为神足，故为觉支。觉知以如实义为谛，故为觉支。觉知以不散乱义为止，故为觉支。觉知以随观义为观⋯⋯觉知以一味义为止观，故为觉支。觉知以不超越义为双运，故为觉支。觉知以防护义为戒清净，故为觉支。觉知以不散乱义为心清净，故为觉支。觉知以见义为见清净，故为觉支。觉知以解脱义为解脱，故为觉支。觉知以通达义为明，故为觉支。觉知以舍离义为解脱，故为觉支。觉知以断义为尽智，故为觉支。觉知以寂止义为无生智，故为觉支。
觉知以根本义为欲，故为觉支。觉知以生起义为作意，故为觉支。觉知以和合义为触，故为觉支。觉知以汇聚义为受，故为觉支。觉知以首要义为定，故为觉支。觉知以增上义为念，故为觉支。觉知以最上义为慧，故为觉支。觉知以精华义为解脱，故为觉支。觉知以究竟义为趣向不死的涅槃，故为觉支。
20. 舍卫城因缘。在那里，尊者舍利弗对诸比丘说："诸位朋友比丘们"。

5.185 passitabbā]. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Sattime, āvuso, bojjhaṅgā . Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, ‘āvuso, hoti, appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ [tiṭṭhantaṃ caraṃ (syā.) saṃ. ni. 5.185 passitabbā] ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi. Dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.

‘‘Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya. Yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ…pe… sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti. Tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi’’.

Suttantaniddeso



"朋友们"，那些比丘回答尊者舍利弗。尊者舍利弗说道：
"朋友们，有七觉支。哪七种？念觉支、择法觉支⋯⋯舍觉支——朋友们，这就是七觉支。朋友们，对于这七觉支，我想以哪一觉支在上午时住，就以那一觉支在上午时住。我想以哪一觉支在中午时⋯⋯在傍晚时住，就以那一觉支在傍晚时住。朋友们，如果我有念觉支，我知道它是'无量'，我知道它是'善精进'。当它住立时，我知道'它在住立'。如果它消失，我知道'由于这个因缘它消失'。择法觉支⋯⋯舍觉支，如果我有它，朋友们，我知道它是'无量'，我知道它是'善精进'。当它住立时，我知道'它在住立'。如果它消失，我知道'由于这个因缘它消失'。
朋友们，就像国王或大臣有一个装满各色衣服的衣箱。他想在上午穿哪一套衣服，就在上午穿那一套衣服。他想在中午⋯⋯在傍晚穿哪一套衣服，就在傍晚穿那一套衣服。同样地，朋友们，对于这七觉支，我想以哪一觉支在上午时住，就以那一觉支在上午时住。我想以哪一觉支在中午⋯⋯在傍晚时住，就以那一觉支在傍晚时住。朋友们，如果我有念觉支，我知道它是'无量'，我知道它是'善精进'。当它住立时，我知道'它在住立'。如果它消失，我知道'由于这个因缘它消失'⋯⋯舍觉支，如果我有它，朋友们，我知道它是'无量'，我知道它是'善精进'。当它住立时，我知道'它在住立'。如果它消失，我知道'由于这个因缘它消失'。"
经分别终。

21. Kathaṃ satisambojjhaṅgo iti ce me hotīti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo.

Kathaṃ appamāṇo iti ce me hotīti bojjhaṅgo? Pamāṇabaddhā [pamāṇavantā (syā.), aṭṭhakathā oloketabbā] kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo. Iti ce me hotīti bojjhaṅgo.

Kathaṃ susamāraddho iti ce me hotīti – bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā, samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce me hotīti bojjhaṅgo.

Kathaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi; sacepi cavati ‘‘idappaccayā cavatī’’ti pajānāmi? Katihākārehi satisambojjhaṅgo tiṭṭhati? Katihākārehi satisambojjhaṅgo cavati? Aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi satisambojjhaṅgo cavati.

Katamehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati? Anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā satisambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati.

Katamehi aṭṭhahākārehi satisambojjhaṅgo cavati? Uppādaṃ āvajjitattā satisambojjhaṅgo cavati, anuppādaṃ anāvajjitattā satisambojjhaṅgo cavati, pavattaṃ āvajjitattā satisambojjhaṅgo cavati, appavattaṃ anāvajjitattā satisambojjhaṅgo cavati, nimittaṃ āvajjitattā satisambojjhaṅgo cavati, animittaṃ anāvajjitattā satisambojjhaṅgo cavati, saṅkhāre āvajjitattā satisambojjhaṅgo cavati, nirodhaṃ anāvajjitattā satisambojjhaṅgo cavati – imehi aṭṭhahākārehi satisambojjhaṅgo cavati. Evaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi. Sacepi cavati, ‘‘idappaccayā me cavatī’’ti pajānāmi…pe….

Kathaṃ upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce hotīti bojjhaṅgo.

Kathaṃ appamāṇo iti ce hotīti bojjhaṅgo? Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo iti ce hotīti bojjhaṅgo.

Kathaṃ susamāraddho iti ce hotīti bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce hotīti bojjhaṅgo.


21\ 怎样是"如果我有念觉支"而为觉支？只要现起寂灭，就有念觉支。"如果我有"而为觉支。就像油灯燃烧时，有多少光焰就有多少光色，有多少光色就有多少光焰。同样地，只要现起寂灭，就有念觉支。"如果我有"而为觉支。
怎样是"如果我有无量"而为觉支？烦恼是有量的，一切现行[烦恼]，以及能导致再有的诸行，[而]寂灭是无量的，以不动义、无为义。只要现起寂灭，就是无量。"如果我有"而为觉支。
怎样是"如果我有善精进"而为觉支？烦恼是不平等的，一切现行[烦恼]，以及能导致再有的诸行，[而]寂灭是平等法，以寂静义、殊胜义。只要现起寂灭，就是善精进。"如果我有"而为觉支。
怎样"我知道'当它住立时它在住立'；如果它消失，我知道'由于这个因缘它消失'"？以几种行相念觉支住立？以几种行相念觉支消失？以八种行相念觉支住立。以八种行相念觉支消失。
以哪八种行相念觉支住立？由于作意无生故念觉支住立，由于不作意生起故念觉支住立，由于作意无转故念觉支住立，由于不作意转起故念觉支住立，由于作意无相故念觉支住立，由于不作意诸相故念觉支住立，由于作意寂灭故念觉支住立，由于不作意诸行故念觉支住立——以这八种行相念觉支住立。
以哪八种行相念觉支消失？由于作意生起故念觉支消失，由于不作意无生故念觉支消失，由于作意转起故念觉支消失，由于不作意无转故念觉支消失，由于作意诸相故念觉支消失，由于不作意无相故念觉支消失，由于作意诸行故念觉支消失，由于不作意寂灭故念觉支消失——以这八种行相念觉支消失。这样"我知道'当它住立时它在住立'；如果它消失，我知道'由于这个因缘它消失'"⋯⋯。
怎样是"如果我有舍觉支"而为觉支？只要现起寂灭，就有舍觉支。"如果我有"而为觉支。就像油灯燃烧时，有多少光焰就有多少光色，有多少光色就有多少光焰。同样地，只要现起寂灭，就有舍觉支。"如果我有"而为觉支。
怎样是"如果有无量"而为觉支？烦恼是有量的，一切现行[烦恼]，以及能导致再有的诸行，[而]寂灭是无量的，以不动义、无为义。只要现起寂灭，就是无量。"如果有"而为觉支。
怎样是"如果有善精进"而为觉支？烦恼是不平等的，一切现行[烦恼]，以及能导致再有的诸行，[而]寂灭是平等法，以寂静义、殊胜义。只要现起寂灭，就是善精进。"如果有"而为觉支。


Kathaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi; sacepi cavati ‘‘idappaccayāme cavatī’’ti pajānāmi? Katihākārehi upekkhāsambojjhaṅgo tiṭṭhati? Katihākārehi upekkhāsambojjhaṅgo cavati ? Aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi upekkhāsambojjhaṅgo cavati.

Katamehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati? Anuppādaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati.

Katamehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati? Uppādaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, anuppādaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, pavattaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, appavattaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, nimittaṃ āvajjitattā upekkhāsambojjhaṅgo cavati , animittaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, saṅkhāre āvajjitattā upekkhāsambojjhaṅgo cavati, nirodhaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati. Evaṃ ‘‘tiṭṭhantañca naṃ tiṭṭhatī’’ti pajānāmi; sacepi cavati, ‘‘idappaccayā me cavatī’’ti pajānāmi.

Bojjhaṅgakathā niṭṭhitā.

4. Mettākathā

22. Sāvatthinidānaṃ . ‘‘Mettāya , bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṅkaroti, uttari [uttariṃ (syā. pī.) a. ni. 

怎样"我知道'当它住立时它在住立'；如果它消失，我知道'由于这个因缘它消失'"？以几种行相舍觉支住立？以几种行相舍觉支消失？以八种行相舍觉支住立。以八种行相舍觉支消失。
以哪八种行相舍觉支住立？由于作意无生故舍觉支住立，由于不作意生起故舍觉支住立，由于作意无转故舍觉支住立，由于不作意转起故舍觉支住立，由于作意无相故舍觉支住立，由于不作意诸相故舍觉支住立，由于作意寂灭故舍觉支住立，由于不作意诸行故舍觉支住立——以这八种行相舍觉支住立。
以哪八种行相舍觉支消失？由于作意生起故舍觉支消失，由于不作意无生故舍觉支消失，由于作意转起故舍觉支消失，由于不作意无转故舍觉支消失，由于作意诸相故舍觉支消失，由于不作意无相故舍觉支消失，由于作意诸行故舍觉支消失，由于不作意寂灭故舍觉支消失——以这八种行相舍觉支消失。这样"我知道'当它住立时它在住立'；如果它消失，我知道'由于这个因缘它消失'"。
觉支之说终。
4. 慈心之说
22. 舍卫城因缘。"诸比丘，对于修习、多修、作为车乘、作为基础、实行、熟习、善精进的慈心解脱，可以期待十一种功德。是哪十一种？安乐入睡，安乐醒来，不见恶梦，为人所爱，为非人所爱，诸天守护，火、毒、刀不能伤害，心迅速入定，颜色明净，临终不昧，

11.15 passitabbā] appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya – ime ekādasānisaṃsā pāṭikaṅkhā’’ .

Atthi anodhiso pharaṇā mettācetovimutti, atthi odhiso pharaṇā mettācetovimutti, atthi disāpharaṇā mettācetovimutti. Katihākārehi anodhiso pharaṇā mettācetovimutti, katihākārehi odhiso pharaṇā mettācetovimutti, katihākārehi disāpharaṇā mettācetovimutti? Pañcahākārehi anodhiso pharaṇā mettācetovimutti, sattahākārehi odhiso pharaṇā mettācetovimutti, dasahākārehi disāpharaṇā mettācetovimutti.

Katamehi pañcahākārehi anodhiso pharaṇā mettācetovimutti? Sabbe sattā averā abyāpajjā [abyāpajjhā (syā.)] anīghā sukhī attānaṃ pariharantu. Sabbe pāṇā…pe… sabbe bhūtā…pe… sabbe puggalā…pe… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi pañcahākārehi anodhiso pharaṇā mettācetovimutti.

Katamehi sattahākārehi odhiso pharaṇā mettācetovimutti? Sabbā itthiyo averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe purisā…pe… sabbe ariyā…pe… sabbe anariyā…pe… sabbe devā…pe… sabbe manussā…pe… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi sattahākārehi odhiso pharaṇā mettācetovimutti.

Katamehi dasahākārehi disāpharaṇā mettācetovimutti? Sabbe puratthimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu . Sabbe pacchimāya disāya sattā…pe… sabbe uttarāya disāya sattā…pe… sabbe dakkhiṇāya disāya sattā…pe… sabbe puratthimāya anudisāya sattā…pe… sabbe pacchimāya anudisāya sattā…pe… sabbe uttarāya anudisāya sattā…pe… sabbe dakkhiṇāya anudisāya sattā…pe… sabbe heṭṭhimāya disāya sattā…pe… sabbe uparimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe puratthimāya disāya pāṇā…pe… bhūtā… puggalā… attabhāvapariyāpannā… sabbā itthiyo… sabbe purisā… sabbe ariyā… sabbe anariyā… sabbe devā… sabbe manussā… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pacchimāya disāya vinipātikā…pe… sabbe uttarāya disāya vinipātikā… sabbe dakkhiṇāya disāya vinipātikā… sabbe puratthimāya anudisāya vinipātikā… sabbe pacchimāya anudisāya vinipātikā… sabbe uttarāya anudisāya vinipātikā… sabbe dakkhiṇāya anudisāya vinipātikā… sabbe heṭṭhimāya disāya vinipātikā… sabbe uparimāya disāya vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi dasahākārehi disāpharaṇā mettācetovimutti.

1. Indriyavāro



若未能证悟更高[境界]则往生梵天界。诸比丘，对于修习、多修、作为车乘、作为基础、实行、熟习、善精进的慈心解脱，可以期待这十一种功德。
有无限定遍满的慈心解脱，有有限定遍满的慈心解脱，有方向遍满的慈心解脱。以几种行相是无限定遍满的慈心解脱，以几种行相是有限定遍满的慈心解脱，以几种行相是方向遍满的慈心解脱？以五种行相是无限定遍满的慈心解脱，以七种行相是有限定遍满的慈心解脱，以十种行相是方向遍满的慈心解脱。
以哪五种行相是无限定遍满的慈心解脱？愿一切众生无怨、无害、无恼、快乐、自护。愿一切有息者⋯⋯一切生类⋯⋯一切补特伽罗⋯⋯一切具有自体者无怨、无害、无恼、快乐、自护。以这五种行相是无限定遍满的慈心解脱。
以哪七种行相是有限定遍满的慈心解脱？愿一切女人无怨、无害、无恼、快乐、自护。愿一切男人⋯⋯一切圣者⋯⋯一切非圣者⋯⋯一切天⋯⋯一切人⋯⋯一切堕处者无怨、无害、无恼、快乐、自护。以这七种行相是有限定遍满的慈心解脱。
以哪十种行相是方向遍满的慈心解脱？愿东方一切众生无怨、无害、无恼、快乐、自护。愿西方一切众生⋯⋯北方一切众生⋯⋯南方一切众生⋯⋯东南方一切众生⋯⋯西南方一切众生⋯⋯西北方一切众生⋯⋯东北方一切众生⋯⋯下方一切众生⋯⋯上方一切众生无怨、无害、无恼、快乐、自护。愿东方一切有息者⋯⋯生类⋯⋯补特伽罗⋯⋯具有自体者⋯⋯一切女人⋯⋯一切男人⋯⋯一切圣者⋯⋯一切非圣者⋯⋯一切天⋯⋯一切人⋯⋯一切堕处者无怨、无害、无恼、快乐、自护。愿西方一切堕处者⋯⋯北方一切堕处者⋯⋯南方一切堕处者⋯⋯东南方一切堕处者⋯⋯西南方一切堕处者⋯⋯西北方一切堕处者⋯⋯东北方一切堕处者⋯⋯下方一切堕处者⋯⋯上方一切堕处者无怨、无害、无恼、快乐、自护。以这十种行相是方向遍满的慈心解脱。
1. 根

23. Sabbesaṃ sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.

Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi indriyehi mettācetovimutti bhāvīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi indriyehi mettācetovimutti bahulīkarīyati. Imāni pañcindriyāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi indriyehi mettācetovimutti svālaṅkatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi indriyehi mettācetovimutti suparikkhatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi indriyehi mettācetovimutti suparivutā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā [saṃsīdanā (ka. sī. aṭṭha.)] honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti , vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti , suvimuttā honti, nibbattenti jotenti patāpenti.

2. Balavāro



23. 避免加害一切众生而不加害，避免危害而不危害，避免恼害而不恼害，避免压迫而不压迫，避免伤害而不伤害，愿一切众生无怨敌，不要有怨敌，快乐，不要痛苦，身心快乐，不要身心痛苦——以这八种行相对一切众生修慈，故为慈。意愿那法，故为心。从一切嗔恚现行中解脱，故为解脱。慈与心与解脱，故为慈心解脱。
"愿一切众生无怨敌，安稳，快乐"——以信胜解。慈心解脱由信根遍修。
"愿一切众生无怨敌，安稳，快乐"——策励精进。慈心解脱由精进根遍修。
"愿一切众生无怨敌，安稳，快乐"——确立念。慈心解脱由念根遍修。
"愿一切众生无怨敌，安稳，快乐"——心专注。慈心解脱由定根遍修。
"愿一切众生无怨敌，安稳，快乐"——以慧了知。慈心解脱由慧根遍修。
这五根是慈心解脱的修习。以这五根修习慈心解脱。这五根是慈心解脱的修行。以这五根修行慈心解脱。这五根是慈心解脱的多修。以这五根多修慈心解脱。这五根是慈心解脱的庄严。以这五根慈心解脱善庄严。这五根是慈心解脱的资具。以这五根慈心解脱善具足。这五根是慈心解脱的眷属。以这五根慈心解脱善围绕。这五根是慈心解脱的修习、修行、多修、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、趣入、净信、安住、解脱、触证"这是寂静"、作为车乘、作为基础、实行、熟习、善精进、善修习、善确立、善生起、善解脱、生起、照耀、光明。
2. 力

24. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.

Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati. Imāni pañca balāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi balehi mettācetovimutti bhāvīyati. Imāni pañca balāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi balehi mettācetovimutti bahulīkarīyati. Imāni pañca balāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi balehi mettācetovimutti svālaṅkatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi balehi mettācetovimutti suparikkhatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi balehi mettācetovimutti suparivutā hoti. Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.

3. Bojjhaṅgavāro



24. "愿一切众生无怨敌，安稳，快乐"——于不信不动摇。慈心解脱由信力遍修。
"愿一切众生无怨敌，安稳，快乐"——于懈怠不动摇。慈心解脱由精进力遍修。
"愿一切众生无怨敌，安稳，快乐"——于放逸不动摇。慈心解脱由念力遍修。
"愿一切众生无怨敌，安稳，快乐"——于掉举不动摇。慈心解脱由定力遍修。
"愿一切众生无怨敌，安稳，快乐"——于无明不动摇。慈心解脱由慧力遍修。
这五力是慈心解脱的修习。以这五力修习慈心解脱。这五力是慈心解脱的修行。以这五力修行慈心解脱。这五力是慈心解脱的多修。以这五力多修慈心解脱。这五力是慈心解脱的庄严。以这五力慈心解脱善庄严。这五力是慈心解脱的资具。以这五力慈心解脱善具足。这五力是慈心解脱的眷属。以这五力慈心解脱善围绕。这五力是慈心解脱的修习、修行、多修、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、趣入、净信、安住、解脱、触证"这是寂静"、作为车乘、作为基础、实行、熟习、善精进、善修习、善确立、善生起、善解脱、生起、照耀、光明。
3. 觉支

25. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bhāvīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bahulīkarīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti svālaṅkatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparikkhatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parivārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparivutā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti, nibbattenti jotenti patāpenti.

4. Maggaṅgavāro



25."愿一切众生无怨敌，安稳，快乐"——确立念。慈心解脱由念觉支遍修。
"愿一切众生无怨敌，安稳，快乐"——以慧简择。慈心解脱由择法觉支遍修。
"愿一切众生无怨敌，安稳，快乐"——策励精进。慈心解脱由精进觉支遍修。
"愿一切众生无怨敌，安稳，快乐"——平息热恼。慈心解脱由喜觉支遍修。
"愿一切众生无怨敌，安稳，快乐"——平息粗重。慈心解脱由轻安觉支遍修。
"愿一切众生无怨敌，安稳，快乐"——心专注。慈心解脱由定觉支遍修。
"愿一切众生无怨敌，安稳，快乐"——以智观察诸烦恼。慈心解脱由舍觉支遍修。
这七觉支是慈心解脱的修习。以这七觉支修习慈心解脱。这七觉支是慈心解脱的修行。以这七觉支修行慈心解脱。这七觉支是慈心解脱的多修。以这七觉支多修慈心解脱。这七觉支是慈心解脱的庄严。以这七觉支慈心解脱善庄严。这七觉支是慈心解脱的资具。以这七觉支慈心解脱善具足。这七觉支是慈心解脱的眷属。以这七觉支慈心解脱善围绕。这七觉支是慈心解脱的修习、修行、多修、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、趣入、净信、安住、解脱、触证"这是寂静"、作为车乘、作为基础、实行、熟习、善精进、善修习、善确立、善生起、善解脱、生起、照耀、光明。
4. 道支;

26. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhiparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā vodāpeti . Sammāājīvaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā upaṭṭhāpeti. Sammāsatiparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.

Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bhāvīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bahulīkarīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti svālaṅkatā honti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparikkhatā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parivārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti , bhāvanā honti , bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.



26. "愿一切众生无怨敌，安稳，快乐"——正见。慈心解脱由正见遍修。
"愿一切众生无怨敌，安稳，快乐"——正思惟。慈心解脱由正思惟遍修。
"愿一切众生无怨敌，安稳，快乐"——正语。慈心解脱由正语遍修。
"愿一切众生无怨敌，安稳，快乐"——正业。慈心解脱由正业遍修。
"愿一切众生无怨敌，安稳，快乐"——正命。慈心解脱由正命遍修。
"愿一切众生无怨敌，安稳，快乐"——正精进。慈心解脱由正精进遍修。
"愿一切众生无怨敌，安稳，快乐"——正念。慈心解脱由正念遍修。
"愿一切众生无怨敌，安稳，快乐"——正定。慈心解脱由正定遍修。
这八道支是慈心解脱的修习。以这八道支修习慈心解脱。这八道支是慈心解脱的修行。以这八道支修行慈心解脱。这八道支是慈心解脱的多修。以这八道支多修慈心解脱。这八道支是慈心解脱的庄严。以这八道支慈心解脱善庄严。这八道支是慈心解脱的资具。以这八道支慈心解脱善具足。这八道支是慈心解脱的眷属。以这八道支慈心解脱善围绕。这八道支是慈心解脱的修习、修行、多修、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、趣入、净信、安住、解脱、触证"这是寂静"、作为车乘、作为基础、实行、熟习、善精进、善修习、善确立、善生起、善解脱、生起、照耀、光

27. Sabbesaṃ pāṇānaṃ…pe… sabbesaṃ bhūtānaṃ… sabbesaṃ puggalānaṃ… sabbesaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

Sabbe vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.

Sabbesaṃ puratthimāya disāya sattānaṃ…pe… sabbesaṃ pacchimāya disāya sattānaṃ… sabbesaṃ uttarāya disāya sattānaṃ… sabbesaṃ dakkhiṇāya disāya sattānaṃ… sabbesaṃ puratthimāya anudisāya sattānaṃ… sabbesaṃ pacchimāya anudisāya sattānaṃ… sabbesaṃ uttarāya anudisāya sattānaṃ… sabbesaṃ dakkhiṇāya anudisāya sattānaṃ… sabbesaṃ heṭṭhimāya disāya sattānaṃ… sabbesaṃ uparimāya disāya sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

Sabbe uparimāya disāya sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.

Sabbesaṃ puratthimāya disāya pāṇānaṃ…pe… bhūtānaṃ… puggalānaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ… sabbesaṃ pacchimāya disāya vinipātikānaṃ… sabbesaṃ uttarāya disāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya disāya vinipātikānaṃ… sabbesaṃ puratthimāya anudisāya vinipātikānaṃ… sabbesaṃ pacchimāya anudisāya vinipātikānaṃ… sabbesaṃ uttarāya anudisāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya anudisāya vinipātikānaṃ… sabbesaṃ heṭṭhimāya disāya vinipātikānaṃ… sabbesaṃ uparimāya disāya vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.


27. 避免加害一切有息者⋯⋯一切生类⋯⋯一切补特伽罗⋯⋯一切具有自体者⋯⋯一切女人⋯⋯一切男人⋯⋯一切圣者⋯⋯一切非圣者⋯⋯一切天⋯⋯一切人⋯⋯一切堕处者而不加害，避免危害而不危害，避免恼害而不恼害，避免压迫而不压迫，避免伤害而不伤害，愿一切堕处者无怨敌，不要有怨敌，快乐，不要痛苦，身心快乐，不要身心痛苦——以这八种行相对一切堕处者修慈，故为慈。意愿那法，故为心。从一切嗔恚现行中解脱，故为解脱。慈与心与解脱，故为慈心解脱。
"愿一切堕处者无怨敌，安稳，快乐"——以信胜解。慈心解脱由信根遍修⋯⋯生起、照耀、光明。
避免加害东方一切众生⋯⋯西方一切众生⋯⋯北方一切众生⋯⋯南方一切众生⋯⋯东南方一切众生⋯⋯西南方一切众生⋯⋯西北方一切众生⋯⋯东北方一切众生⋯⋯下方一切众生⋯⋯上方一切众生而不加害，避免危害而不危害，避免恼害而不恼害，避免压迫而不压迫，避免伤害而不伤害，愿上方一切众生无怨敌，不要有怨敌，快乐，不要痛苦，身心快乐，不要身心痛苦——以这八种行相对上方一切众生修慈，故为慈。意愿那法，故为心。从一切嗔恚现行中解脱，故为解脱。慈与心与解脱，故为慈心解脱。
"愿上方一切众生无怨敌，安稳，快乐"——以信胜解。慈心解脱由信根遍修⋯⋯生起、照耀、光明。
东方一切有息者⋯⋯生类⋯⋯补特伽罗⋯⋯具有自体者⋯⋯一切女人⋯⋯一切男人⋯⋯一切圣者⋯⋯一切非圣者⋯⋯一切天⋯⋯一切人⋯⋯一切堕处者⋯⋯西方一切堕处者⋯⋯北方一切堕处者⋯⋯南方一切堕处者⋯⋯东南方一切堕处者⋯⋯西南方一切堕处者⋯⋯西北方一切堕处者⋯⋯东北方一切堕处者⋯⋯下方一切堕处者⋯⋯上方一切堕处者避免加害而不加害，避免危害而不危害，避免恼害而不恼害，避免压迫而不压迫，避免伤害而不伤害，愿上方一切堕处者无怨敌，不要有怨敌，快乐，不要痛苦，身心快乐，不要身心痛苦——以这八种行相对上方一切堕处者修慈，故为慈。意愿那法，故为心。从一切嗔恚现行中解脱，故为解脱。慈与心与解脱，故为慈心解脱


Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.

Satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti. Paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.

Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti. Kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti. Pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti. Uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti. Avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.

Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhi paribhāvitā hoti mettācetovimutti. Sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti. Sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti. Sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti. Sammā vodāpeti. Sammā ājīvaparibhāvitā hoti mettācetovimutti. Sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti. Sammā upaṭṭhāti. Sammāsatiparibhāvitā hoti mettācetovimutti. Sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.


"愿上方一切堕处者无怨敌，安稳，快乐"——以信胜解。慈心解脱由信根遍修。
"愿上方一切堕处者无怨敌，安稳，快乐"——策励精进。慈心解脱由精进根遍修。
确立念。慈心解脱由念根遍修。心专注。慈心解脱由定根遍修。以慧了知。慈心解脱由慧根遍修。
这五根是慈心解脱的修习。以这五根修习慈心解脱⋯⋯生起、照耀、光明。
"愿上方一切堕处者无怨敌，安稳，快乐"——于不信不动摇。慈心解脱由信力遍修。于懈怠不动摇。慈心解脱由精进力遍修。于放逸不动摇。慈心解脱由念力遍修。于掉举不动摇。慈心解脱由定力遍修。于无明不动摇。慈心解脱由慧力遍修。
这五力是慈心解脱的修习。以这五力修习慈心解脱⋯⋯生起、照耀、光明。
"愿上方一切堕处者无怨敌，安稳，快乐"——确立念。慈心解脱由念觉支遍修。
以慧简择。慈心解脱由择法觉支遍修。策励精进。慈心解脱由精进觉支遍修。平息热恼。慈心解脱由喜觉支遍修。平息粗重。慈心解脱由轻安觉支遍修。心专注。慈心解脱由定觉支遍修。以智观察诸烦恼。慈心解脱由舍觉支遍修。
这七觉支是慈心解脱的修习。以这七觉支修习慈心解脱⋯⋯生起、照耀、光明。
"愿上方一切堕处者无怨敌，安稳，快乐"——正见。慈心解脱由正见遍修。正思惟。慈心解脱由正思惟遍修。正语。慈心解脱由正语遍修。正业。慈心解脱由正业遍修。正命。慈心解脱由正命遍修。正精进。慈心解脱由正精进遍修。正念。慈心解脱由正念遍修。正定。慈心解脱由正定遍修。


Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati…pe… ime aṭṭha maggaṅgā mettāya cetovimuttiyā paribhāvitā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti , saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, ‘‘etaṃ santa’’nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpentīti.

Mettākathā niṭṭhitā.

5. Virāgakathā



这八道支是慈心解脱的修习。以这八道支修习慈心解脱⋯⋯这八道支是慈心解脱的遍修。以这八道支慈心解脱善围绕。这八道支是慈心解脱的修习、修行、多修、庄严、资具、眷属、圆满、俱行、俱生、相应、相应、趣入、净信、安住、解脱、触证"这是寂静"、作为车乘、作为基础、实行、熟习、善精进、善修习、善确立、善生起、善解脱、生起、照耀、光明。
慈之论已竟。
5. 离染之论;

28. Virāgo maggo, vimutti phalaṃ. Kathaṃ virāgo maggo? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato [samupāgato (syā.)] virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho [vimokkho (syā.), mokkho (aṭṭha.)] ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā virajjati. Pariggahaṭṭhena sammāvācā micchāvācāya virajjati. Samuṭṭhānaṭṭhena sammākammanto micchākammantā virajjati. Vodānaṭṭhena sammāājīvo micchāājīvā virajjati. Paggahaṭṭhena sammāvāyāmo micchāvāyāmā virajjati. Upaṭṭhānaṭṭhena sammāsati micchāsatiyā virajjati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito virajjati. Tadanuvattakakilesehi ca khandhehi ca virajjati. Bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo . Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo…pe… maggānaṃ aṭṭhaṅgiko seṭṭho.


28. 离染是道，解脱是果。如何离染是道？在入流道刹那，以见之义正见从邪见离染，从随顺之烦恼与诸蕴离染，从外一切相离染。离染以离染为所缘，以离染为行处，在离染中生起，住于离染，确立于离染。
离染有二种离染——涅槃是离染，凡缘涅槃所生诸法皆为离染——是为离染。七俱生支趋向离染，故为离染道。诸佛与声闻以此道趋向未到方所涅槃，故为八支道。就诸沙门婆罗门外道之道而言，唯此八圣道是最上、最胜、最尊、最高、最妙，故八支道为诸道中最胜。
以思惟之义正思惟从邪思惟离染。以摄持之义正语从邪语离染。以等起之义正业从邪业离染。以清净之义正命从邪命离染。以策励之义正精进从邪精进离染。以现起之义正念从邪念离染。以不散乱之义正定从邪定离染。从随顺之烦恼与诸蕴离染。从外一切相离染。离染以离染为所缘，以离染为行处，在离染中生起，住于离染，确立于离染。
离染有二种离染——涅槃是离染，凡缘涅槃所生诸法皆为离染——是为离染。七俱生支趋向离染，故为离染道。诸佛与声闻以此道趋向未到方所涅槃，故为八支道。就诸沙门婆罗门外道之道而言，唯此八圣道是最上、最胜、最尊、最高、最妙，故八支道为诸道中最胜。
在一来道刹那，以见之义正见⋯⋯以不散乱之义正定从粗重欲贪结、嗔恚结，粗重欲贪随眠、嗔恚随眠离染，从随顺之烦恼与诸蕴离染，从外一切相离染。离染以离染为所缘，以离染为行处，在离染中生起，住于离染，确立于离染。
离染有二种离染——涅槃是离染，凡缘涅槃所生诸法皆为离染——是为离染。七俱生支趋向离染，故为离染道。诸佛与声闻以此道趋向未到方所涅槃，故为八支道。就诸沙门婆罗门外道之道而言，唯此八圣道是最上、最胜、最尊、最高、最妙，故八支道为诸道中最胜。
在不还道刹那，以见之义正见⋯⋯以不散乱之义正定从细微欲贪结、嗔恚结，细微欲贪随眠、嗔恚随眠离染，从随顺之烦恼与诸蕴离染，从外一切相离染。离染以离染为所缘⋯⋯故八支道为诸道中最


Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo . Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Dassanavirāgo sammādiṭṭhi. Abhiniropanavirāgo sammāsaṅkappo. Pariggahavirāgo sammāvācā. Samuṭṭhānavirāgo sammākammanto. Vodānavirāgo sammāājīvo . Paggahavirāgo sammāvāyāmo. Upaṭṭhānavirāgo sammāsati. Avikkhepavirāgo sammāsamādhi. Upaṭṭhānavirāgo satisambojjhaṅgo. Pavicayavirāgo dhammavicayasambojjhaṅgo. Paggahavirāgo vīriyasambojjhaṅgo. Pharaṇavirāgo pītisambojjhaṅgo. Upasamavirāgo passaddhisambojjhaṅgo. Avikkhepavirāgo samādhisambojjhaṅgo. Paṭisaṅkhānavirāgo upekkhāsambojjhaṅgo. Assaddhiye akampiyavirāgo saddhābalaṃ. Kosajje akampiyavirāgo vīriyabalaṃ. Pamāde akampiyavirāgo satibalaṃ. Uddhacce akampiyavirāgo samādhibalaṃ. Avijjāya akampiyavirāgo paññābalaṃ. Adhimokkhavirāgo saddhindriyaṃ. Paggahavirāgo vīriyindriyaṃ. Upaṭṭhānavirāgo satindriyaṃ. Avikkhepavirāgo samādhindriyaṃ. Dassanavirāgo paññindriyaṃ. Ādhipateyyaṭṭhena indriyāni virāgo. Akampiyaṭṭhena balaṃ virāgo. Niyyānaṭṭhena bojjhaṅgā virāgo. Hetuṭṭhena maggo virāgo. Upaṭṭhānaṭṭhena satipaṭṭhānā virāgo. Padahanaṭṭhena sammappadhānā virāgo. Ijjhanaṭṭhena iddhipādā virāgo. Tathaṭṭhena saccā virāgo. Avikkhepaṭṭhena samatho virāgo. Anupassanaṭṭhena vipassanā virāgo. Ekarasaṭṭhena samathavipassanā virāgo. Anativattanaṭṭhena yuganaddhaṃ virāgo. Saṃvaraṭṭhena sīlavisuddhi virāgo. Avikkhepaṭṭhena cittavisuddhi virāgo. Dassanaṭṭhena diṭṭhivisuddhi virāgo. Vimuttaṭṭhena vimokkho virāgo. Paṭivedhaṭṭhena vijjā virāgo. Pariccāgaṭṭhena vimutti virāgo. Samucchedaṭṭhena khaye ñāṇaṃ virāgo. Chando mūlaṭṭhena virāgo. Manasikāro samuṭṭhānaṭṭhena virāgo. Phasso samodhānaṭṭhena virāgo. Vedanā samosaraṇaṭṭhena virāgo. Samādhi pamukhaṭṭhena virāgo. Sati ādhipateyyaṭṭhena virāgo. Paññā tatuttaraṭṭhena virāgo. Vimutti sāraṭṭhena virāgo. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo.

Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo. Evaṃ virāgo maggo.



在阿罗汉道刹那，以见之义正见⋯⋯以不散乱之义正定从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠离染，从随顺之烦恼与诸蕴离染，从外一切相离染。离染以离染为所缘，以离染为行处，在离染中生起，住于离染，确立于离染。
离染有二种离染——涅槃是离染，凡缘涅槃所生诸法皆为离染——是为离染。七俱生支趋向离染，故为离染道。诸佛与声闻以此道趋向未到方所涅槃，故为八支道。就诸沙门婆罗门外道之道而言，唯此八圣道是最上、最胜、最尊、最高、最妙，故八支道为诸道中最胜。
见离染是正见。思惟离染是正思惟。摄持离染是正语。等起离染是正业。清净离染是正命。策励离染是正精进。现起离染是正念。不散乱离染是正定。现起离染是念觉支。简择离染是择法觉支。策励离染是精进觉支。遍满离染是喜觉支。寂止离染是轻安觉支。不散乱离染是定觉支。观察离染是舍觉支。于不信不动离染是信力。于懈怠不动离染是精进力。于放逸不动离染是念力。于掉举不动离染是定力。于无明不动离染是慧力。胜解离染是信根。策励离染是精进根。现起离染是念根。不散乱离染是定根。见离染是慧根。以增上义诸根是离染。以不动义力是离染。以出离义觉支是离染。以因义道是离染。以现起义念处是离染。以正勤义正勤是离染。以成就义神足是离染。以如实义谛是离染。以不散乱义止是离染。以观照义观是离染。以一味义止观是离染。以不超越义双运是离染。以防护义戒清净是离染。以不散乱义心清净是离染。以见义见清净是离染。以解脱义解脱是离染。以通达义明是离染。以舍离义解脱是离染。以断义尽智是离染。欲以根本义是离染。作意以等起义是离染。触以集合义是离染。受以会合义是离染。定以上首义是离染。念以增上义是离染。慧以增上智义是离染。解脱以精要义是离染。入不死涅槃以终极义是道。
见道是正见，思惟道是正思惟⋯⋯入不死涅槃以终极义是道。如是离染是道。

29. Kathaṃ vimutti phalaṃ? Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vimuttā hoti, tadanuvattakakilesehi ca khandhehi ca vimuttā hoti, bahiddhā ca sabbanimittehi vimuttā hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve muttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe ca vimuttā hontīti – vimutti phalaṃ.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

Pariggahaṭṭhena sammāvācā micchāvācāya vimuttā hoti, samuṭṭhānaṭṭhena sammākammanto micchākammantā vimutto hoti, vodānaṭṭhena sammāājīvo micchāājīvā vimutto hoti, paggahaṭṭhena sammāvāyāmo micchāvāyāmā vimutto hoti, upaṭṭhānaṭṭhena sammāsati micchāsatiyā vimuttā hoti, avikkhepaṭṭhena sammāsamādhi micchāsamādhito vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti. Dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

Sakadāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

Anāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā…pe….

Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatā jātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.


29. 如何解脱是果？在入流果刹那，以见之义正见从邪见解脱，从随顺之烦恼与诸蕴解脱，从外一切相解脱，解脱以解脱为所缘，以解脱为行处，在解脱中生起，住于解脱，确立于解脱。解脱有二种解脱——涅槃是解脱，凡缘涅槃所生诸法皆为解脱——是为解脱果。
以思惟之义正思惟从邪思惟解脱，从随顺之烦恼与诸蕴解脱，从外一切相解脱，解脱以解脱为所缘，以解脱为行处，在解脱中生起，住于解脱，确立于解脱。解脱有二种解脱——涅槃是解脱，凡缘涅槃所生诸法皆为解脱——是为解脱果。
以摄持之义正语从邪语解脱，以等起之义正业从邪业解脱，以清净之义正命从邪命解脱，以策励之义正精进从邪精进解脱，以现起之义正念从邪念解脱，以不散乱之义正定从邪定解脱，从随顺之烦恼与诸蕴解脱，从外一切相解脱，解脱以解脱为所缘，以解脱为行处，在解脱中生起，住于解脱，确立于解脱。解脱有二种解脱——涅槃是解脱，凡缘涅槃所生诸法皆为解脱——是为解脱果。
在一来果刹那，以见之义正见⋯⋯以不散乱之义正定从粗重欲贪结、嗔恚结，粗重欲贪随眠、嗔恚随眠解脱，从随顺之烦恼与诸蕴解脱，从外一切相解脱，解脱以解脱为所缘，以解脱为行处，在解脱中生起，住于解脱，确立于解脱。解脱有二种解脱——涅槃是解脱，凡缘涅槃所生诸法皆为解脱——是为解脱果。
在不还果刹那，以见之义正见⋯⋯以不散乱之义正定从细微欲贪结、嗔恚结，细微欲贪随眠、嗔恚随眠解脱，从随顺之烦恼与诸蕴解脱，从外一切相解脱，解脱以解脱为所缘，以解脱为行处，在解脱中生起，住于解脱，确立于解脱⋯⋯。
在阿罗汉果刹那，以见之义正见⋯⋯以不散乱之义正定从色贪、无色贪、慢、掉举、无明、慢随眠、有贪随眠、无明随眠解脱，从随顺之烦恼与诸蕴解脱，从外一切相解脱，解脱以解脱为所缘，以解脱为行处，在解脱中生起，住于解脱，确立于解脱。解脱有二种解脱——涅槃是解脱，凡缘涅槃所生诸法皆为解脱——是为解脱


Dassanavimutti sammādiṭṭhi…pe… avikkhepavimutti sammāsamādhi, upaṭṭhānavimutti satisambojjhaṅgo, paṭisaṅkhānavimutti upekkhāsambojjhaṅgo. Assaddhiye akampiyavimutti saddhābalaṃ…pe… avijjāya akampiyavimutti paññābalaṃ. Adhimokkhavimutti saddhindriyaṃ…pe… dassanavimutti paññindriyaṃ.

Ādhipateyyaṭṭhena indriyā vimutti. Akampiyaṭṭhena balā vimutti, niyyānaṭṭhena bojjhaṅgā vimutti, hetuṭṭhena maggo vimutti, upaṭṭhānaṭṭhena satipaṭṭhānā vimutti, padahanaṭṭhena sammappadhānā vimutti, ijjhanaṭṭhena iddhipādā vimutti, tathaṭṭhena saccā vimutti, avikkhepaṭṭhena samatho vimutti, anupassanaṭṭhena vipassanā vimutti, ekarasaṭṭhena samathavipassanā vimutti, anativattanaṭṭhena yuganaddhaṃ vimutti, saṃvaraṭṭhena sīlavisuddhi vimutti, avikkhepaṭṭhena cittavisuddhi vimutti, dassanaṭṭhena diṭṭhivisuddhi vimutti, vimuttaṭṭhena vimokkho vimutti, paṭivedhaṭṭhena vijjā vimutti, pariccāgaṭṭhena vimutti vimutti, paṭippassaddhiyaṭṭhena anuppāde ñāṇaṃ vimutti, chando mūlaṭṭhena vimutti, manasikāro samuṭṭhānaṭṭhena vimutti, phasso samodhānaṭṭhena vimutti, vedanā samosaraṇaṭṭhena vimutti, samādhi pamukhaṭṭhena vimutti, sati ādhipateyyaṭṭhena vimutti, paññā tatuttaraṭṭhena vimutti, vimutti sāraṭṭhena vimutti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena vimutti. Evaṃ vimutti phalaṃ. Evaṃ virāgo maggo , vimutti phalanti.

Virāgakathā niṭṭhitā.

6. Paṭisambhidākathā

1. Dhammacakkapavattanavāro

30. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi –

‘‘Dveme , bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito; yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho [ete te (syā. ka. sī. aṭṭha.) saṃ. ni. 

见解脱是正见⋯⋯不散乱解脱是正定，现起解脱是念觉支，观察解脱是舍觉支。于不信不动解脱是信力⋯⋯于无明不动解脱是慧力。胜解解脱是信根⋯⋯见解脱是慧根。
以增上义诸根是解脱。以不动义诸力是解脱，以出离义觉支是解脱，以因义道是解脱，以现起义念处是解脱，以正勤义正勤是解脱，以成就义神足是解脱，以如实义谛是解脱，以不散乱义止是解脱，以观照义观是解脱，以一味义止观是解脱，以不超越义双运是解脱，以防护义戒清净是解脱，以不散乱义心清净是解脱，以见义见清净是解脱，以解脱义解脱是解脱，以通达义明是解脱，以舍离义解脱是解脱，以寂止义无生智是解脱，欲以根本义是解脱，作意以等起义是解脱，触以集合义是解脱，受以会合义是解脱，定以上首义是解脱，念以增上义是解脱，慧以增上智义是解脱，解脱以精要义是解脱，入不死涅槃以终极义是解脱。如是解脱是果。如是离染是道，解脱是果。
离染之论已竟。
6. 无碍解之论
1. 法轮转起品
30. 如是我闻——一时，世尊住波罗奈仙人堕处鹿野苑。于彼处世尊告五比丘众：
"诸比丘，此二边出家人不应亲近。何等为二？即于诸欲追求欲乐，是下劣、粗俗、凡夫之法、非圣、无义；以及自我折磨之苦行，是苦、非圣、无义。此二边，[

5.1081; mahāva. 13 passitabbā], bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

‘‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

‘‘Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ – yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī , seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘‘Idaṃ dukkhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti me, bhikkhave…pe… pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘‘Idaṃ dukkhasamudayaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti me, bhikkhave…pe… pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘‘Idaṃ dukkhanirodhaṃ ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti me, bhikkhave…pe… sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘‘‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti me, bhikkhave…pe… bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.


诸比丘]，不亲近此二边，如来证悟中道，能生眼、生智，趣向寂静、证智、正觉、涅槃。
"诸比丘，何为如来所证悟的中道，能生眼、生智，趣向寂静、证智、正觉、涅槃?即此八圣道分，所谓：正见⋯⋯正定。诸比丘，此即是如来所证悟的中道，能生眼、生智，趣向寂静、证智、正觉、涅槃。
"诸比丘，此是苦圣谛。生是苦，老是苦，病是苦，死是苦，怨憎会是苦，爱别离是苦，所求不得是苦；略说则五取蕴是苦。诸比丘，此是苦集圣谛，即是渴爱，能引导再生，与喜贪俱，处处耽著，所谓：欲爱、有爱、无有爱。诸比丘，此是苦灭圣谛，即是彼爱的无余离灭、舍离、遣返、解脱、无著。诸比丘，此是趣苦灭道圣谛，即是此八圣道分，所谓：正见⋯⋯正定。
"诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此是苦圣谛'。诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此苦圣谛应遍知'⋯⋯'已遍知'。
"诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此是苦集圣谛'。诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此苦集圣谛应断'⋯⋯'已断'。
"诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此是苦灭圣谛'。诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此苦灭圣谛应证'⋯⋯'已证'。
"诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此是趣苦灭道圣谛'。诸比丘，于前所未闻法中，我眼生、智生、慧生、明生、光明生，谓'此趣苦灭道圣谛应修'⋯⋯'已修'。


‘‘Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi , neva tāvāhaṃ, bhikkhave , sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’’’ti.

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

Pavattite ca pana bhagavatā dhammacakke bhummā [bhūmā (ka.)] devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā [cātummahārājikā (syā.)] devā saddamanussāvesuṃ…pe… cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – ‘‘etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi’’nti.

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassī lokadhātu saṃkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma [atikkammeva (syā. ka.) saṃ. ni. 

"诸比丘，只要我对这四圣谛如是三转十二行相的如实智见未极清净，我就不曾在天、魔、梵世界中，在含沙门、婆罗门的众生世界，天人、人众中，自称已证得无上正等正觉。诸比丘，当我对这四圣谛如是三转十二行相的如实智见极清净时，我于天、魔、梵世界中，在含沙门、婆罗门的众生世界，天人、人众中，自称已证得无上正等正觉。智见生起：'我解脱不动，此为最后生，不再有后有'。"
世尊说此。五比丘众欢喜，随喜世尊所说。
当此解说被宣说时，具寿憍陈如生起远尘离垢之法眼——"凡是集起之法，一切皆是灭尽之法"。
当世尊转法轮时，地居天发声宣告："此是世尊在波罗奈仙人堕处鹿野苑转无上法轮，沙门、婆罗门、天、魔、梵或世间任何者所不能逆转。"闻地居天之声，四大天王天发声宣告⋯⋯闻四大天王天之声，三十三天⋯⋯夜摩天⋯⋯兜率天⋯⋯化乐天⋯⋯他化自在天⋯⋯梵众天发声宣告："此是世尊在波罗奈仙人堕处鹿野苑转无上法轮，沙门、婆罗门、天、魔、梵或世间任何者所不能逆转。"
如是于此刹那、此须臾、此瞬间，声音上达梵世。此千世界震动、大震动、遍震动，无量广大光明现于世间，超越;

5.1081 passitabbā] devānaṃ devānubhāvanti.

Atha kho bhagavā imaṃ udānaṃ udānesi – ‘‘aññāsi vata, bho, koṇḍañño; aññāsi vata, bho, koṇḍañño’’ti. Iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍañño tveva [aññākoṇḍaññotveva (syā.)] nāmaṃ ahosi.

[Ka] ‘idaṃ dukkhaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyā niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.

‘‘‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca . Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.


诸天之威力。
于是世尊说此自说："实在的，憍陈如已了知；实在的，憍陈如已了知。"因此，具寿憍陈如得名为"阿若憍陈如"。
[说明]"'此是苦圣谛'，于前所未闻法中，眼生、智生、慧生、明生、光明生。"
眼生是何义？智生是何义？慧生是何义？明生是何义？光明生是何义？眼生是见义。智生是知义。慧生是了知义。明生是通达义。光明生是照明义。
眼是法，智是法，慧是法，明是法，光明是法。此五法是法无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸法的智是法无碍解。"
见义是义，知义是义，了知义是义，通达义是义，照明义是义。此五义是义无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸义的智是义无碍解。"
显示五法的语句、词、说法，显示五义的语句、词、说法。此十种词是词无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸词的智是词无碍解。"
于五法的诸智，于五义的诸智，于十种词的诸智。此二十智是辩无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸辩的智是辩无碍解。"
"'此苦圣谛应遍知'⋯⋯'已遍知'，于前所未闻法中，眼生、智生、慧生、明生、光明生。"
眼生是何义？智生是何义？慧生是何义？明生是何义？光明生是何义？眼生是见义。智生是知义。慧生是了知义。明生是通达义。光明生是照明义。
眼是法，智是法，慧是法，明是法，光明是法。此五法是法无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸法的智是法无碍解。"
见义是义，知义是义，了知义是义，通达义是义，照明义是义。此五义是义无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸义的智是义无碍解。"


Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.

Dukkhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Kha] ‘‘‘idaṃ dukkhasamudayaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’nti…pe… pahīnanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe. … āloko udapādi…pe…’’.

Dukkhasamudaye ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Ga] ‘‘‘idaṃ dukkhanirodhaṃ ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba’nti…pe… sacchikatanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

Dukkhanirodhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Gha] ‘‘‘idaṃ dukkhanirodhagāminī paṭipadā ariyasacca’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba’nti…pe… bhāvitanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

Dukkhanirodhagāminiyā paṭipadāya ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu ariyasaccesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

2. Satipaṭṭhānavāro



显示五法的语句、词、说法，显示五义的语句、词、说法。此十种词是词无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸词的智是词无碍解。"
于五法的诸智，于五义的诸智

31. ‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

‘‘Ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

[Ka] ‘‘‘ayaṃ kāye kāyānupassanā’ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññāudapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā . Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.

Kāye kāyānupassanāsatipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Kha-gha] ‘‘ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.

Dhammesu dhammānupassanā satipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu satipaṭṭhānesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

3. Iddhipādavāro



31. "诸比丘，'此为身随观身'，于前所未闻法中，我眼生⋯⋯光明生。诸比丘，'此身随观身应修习'⋯⋯'已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"诸比丘，'此于受⋯⋯此于心⋯⋯此于法随观法'，于前所未闻法中，我眼生⋯⋯光明生。'此法随观法应修习'⋯⋯'已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"'此为身随观身'，于前所未闻法中，眼生⋯⋯光明生⋯⋯'此身随观身应修习'⋯⋯'已修习'，于前所未闻法中，眼生、智生、慧生、明生、光明生。"
眼生是何义？智生是何义？慧生是何义？明生是何义？光明生是何义？眼生是见义。智生是知义。慧生是了知义。明生是通达义。光明生是照明义。
眼是法，智是法，慧是法，明是法，光明是法。此五法是法无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸法的智是法无碍解。"
见义是义，知义是义，了知义是义，通达义是义，照明义是义。此五义是义无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸义的智是义无碍解。"
显示五法的语句、词、说法，显示五义的语句、词、说法。此十种词是词无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸词的智是词无碍解。"
于五法的诸智，于五义的诸智，于十种词的诸智。此二十智是辩无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸辩的智是辩无碍解。"
于身随观身念处有十五法，十五义，三十词，六十智。
"此于受⋯⋯此于心⋯⋯此于法随观法，于前所未闻法中，眼生⋯⋯光明生⋯⋯'此法随观法应修习'⋯⋯'已修习'，于前所未闻法中，眼生⋯⋯光明生⋯⋯。"
于法随观法念处有十五法，十五义，三十词，六十智。
于四念处有六十法，六十义，一百二十词，二百四十智。
3. 神足品;

32. ‘‘Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

‘‘Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

[Ka] ‘‘‘ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Ālokoudapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘dhammesu ñāṇaṃ dhammapaṭisambhidā’’.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘atthesu ñāṇaṃ atthapaṭisambhidā’’.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘niruttīsu ñāṇaṃ niruttipaṭisambhidā’’.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – ‘‘paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā’’.

Chandasamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Kha-gha] ‘‘ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…’’.


32. "诸比丘，'此为具足欲定勤行之神足'，于前所未闻法中，我眼生⋯⋯光明生。诸比丘，'此具足欲定勤行之神足应修习'⋯⋯'已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"诸比丘，'此精进定⋯⋯此心定⋯⋯此观定勤行之神足'，于前所未闻法中，我眼生⋯⋯光明生。'此观定勤行之神足应修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"'此为具足欲定勤行之神足'，于前所未闻法中，眼生⋯⋯光明生⋯⋯'此具足欲定勤行之神足应修习'⋯⋯'已修习'，于前所未闻法中，眼生、智生、慧生、明生、光明生。"
眼生是何义？智生是何义？慧生是何义？明生是何义？光明生是何义？眼生是见义。智生是知义。慧生是了知义。明生是通达义。光明生是照明义。
眼是法，智是法，慧是法，明是法，光明是法。此五法是法无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸法的智是法无碍解。"
见义是义，知义是义，了知义是义，通达义是义，照明义是义。此五义是义无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸义的智是义无碍解。"
显示五法的语句、词、说法，显示五义的语句、词、说法。此十种词是词无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸词的智是词无碍解。"
于五法的诸智，于五义的诸智，于十种词的诸智。此二十智是辩无碍解的所缘和行境。凡是其所缘即是其行境。凡是其行境即是其所缘。故说："于诸辩的智是辩无碍解。"
于具足欲定勤行之神足有十五法，十五义，三十词，六十智。
"此精进定⋯⋯此心定⋯⋯此观定勤行之神足，于前所未闻法中，眼生⋯⋯光明生⋯⋯'此观定勤行之神足应修习'⋯⋯'已修习'，于前所未闻法中，眼生⋯⋯光明生⋯⋯。"


Vīmaṃsāsamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu iddhipādesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

4. Sattabodhisattavāro

33. ‘‘‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Vipassissa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṃ [cattālīsa (ka.)] ñāṇāni.

‘‘‘Samudayo samudayo’ti kho, bhikkhave, sikhissa bodhisattassa…pe… vessabhussa bodhisattassa…pe… kakusandhassa bodhisattassa…pe… koṇāgamanassa bodhisattassa…pe… kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Kassapassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.

‘‘‘Samudayo samudayo’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Nirodho nirodho’ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’. Gotamassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.

Sattannaṃ bodhisattānaṃ sattasu veyyākaraṇesu sattati dhammā, sattati atthā, cattālīsasataṃ [cattārīsasatā (syā.)] niruttiyo, asīti ca dve ca ñāṇasatāni.

5. Abhiññādivāro

34. ‘‘‘Yāvatā abhiññāya abhiññaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya abhiññaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Abhiññāya abhiññaṭṭhe pañcavīsati dhammā , pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

‘‘‘Yāvatā pariññāya pariññaṭṭho…pe… yāvatā pahānassa pahānaṭṭho…pe… yāvatā bhāvanāya bhāvanaṭṭho…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya sacchikiriyaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Sacchikiriyāya sacchikiriyaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Abhiññāya abhiññaṭṭhe, pariññāya pariññaṭṭhe, pahānāya pahānaṭṭhe, bhāvanāya bhāvanaṭṭhe, sacchikiriyāya sacchikiriyaṭṭhe pañcavīsasataṃ dhammā, pañcavīsasataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

6. Khandhādivāro



于观定勤行之神足有十五法，十五义，三十词，六十智。
于四神足有六十法，六十义，一百二十词，二百四十智。
4. 七菩萨品
33. "诸比丘，'集起、集起'，毗婆尸菩萨于前所未闻法中，眼生⋯⋯光明生。'灭尽、灭尽'，诸比丘，毗婆尸菩萨于前所未闻法中，眼生⋯⋯光明生。"于毗婆尸菩萨之解说有十法，十义，二十词，四十智。
"'集起、集起'，诸比丘，尸弃菩萨⋯⋯毗舍浮菩萨⋯⋯拘留孙菩萨⋯⋯拘那含牟尼菩萨⋯⋯迦叶菩萨于前所未闻法中，眼生⋯⋯光明生。'灭尽、灭尽'，诸比丘，迦叶菩萨于前所未闻法中，眼生⋯⋯光明生。"于迦叶菩萨之解说有十法，十义，二十词，四十智。
"'集起、集起'，诸比丘，瞿昙菩萨于前所未闻法中，眼生⋯⋯光明生。'灭尽、灭尽'，诸比丘，瞿昙菩萨于前所未闻法中，眼生⋯⋯光明生。"于瞿昙菩萨之解说有十法，十义，二十词，四十智。
于七菩萨的七种解说中有七十法，七十义，一百四十词，二百八十智。
5. 通达等品
34. "'凡通达义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之通达义不存在'——眼生、智生、慧生、明生、光明生。"于通达之通达义有二十五法，二十五义，五十词，一百智。
"'凡遍知之遍知义⋯⋯凡断之断义⋯⋯凡修习之修习义⋯⋯凡证悟之证悟义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之证悟义不存在'——眼生、智生、慧生、明生、光明生。"于证悟之证悟义有二十五法，二十五义，五十词，一百智。
于通达之通达义、遍知之遍知义、断之断义、修习之修习义、证悟之证悟义有一百二十五法，一百二十五义，二百五十词，五百智。
6. 蕴等品

35. ‘‘‘Yāvatā khandhānaṃ khandhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya khandhaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Khandhānaṃ khandhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

‘‘‘Yāvatā dhātūnaṃ dhātuṭṭho…pe… yāvatā āyatanānaṃ āyatanaṭṭho…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭho…pe… yāvatā asaṅkhatassa asaṅkhataṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya asaṅkhataṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Asaṅkhatassa asaṅkhataṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Khandhānaṃ khandhaṭṭhe, dhātūnaṃ dhātuṭṭhe, āyatanānaṃ āyatanaṭṭhe saṅkhatānaṃ saṅkhataṭṭhe, asaṅkhatassa asaṅkhataṭṭhe pañcavīsatisataṃ dhammā, pañcavīsatisataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

7. Saccavāro

36. ‘‘‘Yāvatā dukkhassa dukkhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya dukkhaṭṭho natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi’’. Dukkhassa dukkhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

‘‘‘Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho…pe… yāvatā maggassa maggaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya maggaṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Maggassa maggaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Catūsu ariyasaccesu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

8. Paṭisambhidāvāro

37. ‘‘‘Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya atthapaṭisambhidaṭṭho natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Atthapaṭisambhidāya atthapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

‘‘‘Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthī’ti – cakkhuṃ udapādi …pe… āloko udapādi’’. Paṭibhānapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Catūsu paṭisambhidāsu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

9. Chabuddhadhammavāro



35. "'凡诸蕴之蕴义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之蕴义不存在'——眼生、智生、慧生、明生、光明生。"于诸蕴之蕴义有二十五法，二十五义，五十词，一百智。
"'凡诸界之界义⋯⋯凡诸处之处义⋯⋯凡有为之有为义⋯⋯凡无为之无为义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之无为义不存在'——眼生⋯⋯光明生。"于无为之无为义有二十五法，二十五义，五十词，一百智。
于诸蕴之蕴义、诸界之界义、诸处之处义、有为之有为义、无为之无为义有一百二十五法，一百二十五义，二百五十词，五百智。
7. 谛品
36. "'凡苦之苦义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之苦义不存在'——眼生、智生、慧生、明生、光明生。"于苦之苦义有二十五法，二十五义，五十词，一百智。
"'凡集之集义⋯⋯凡灭之灭义⋯⋯凡道之道义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之道义不存在'——眼生⋯⋯光明生。"于道之道义有二十五法，二十五义，五十词，一百智。
于四圣谛有一百法，一百义，二百词，四百智。
8. 无碍解品
37. "'凡义无碍解之义无碍解义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之义无碍解义不存在'——眼生⋯⋯光明生。"于义无碍解之义无碍解义有二十五法，二十五义，五十词，一百智。
"'凡法无碍解之法无碍解义⋯⋯凡词无碍解之词无碍解义⋯⋯凡辩无碍解之辩无碍解义之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之辩无碍解义不存在'——眼生⋯⋯光明生。"于辩无碍解义有二十五法，二十五义，五十词，一百智。
于四无碍解有一百法，一百义，二百词，四百智。
9. 六佛法品

38. ‘‘‘Yāvatā indriyaparopariyatte ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya indriyaparopariyatte ñāṇaṃ natthī’ti – cakkhuṃ udapādi…pe… āloko udapādi’’. Indriyaparopariyatte ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

‘‘‘Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ …pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ…pe… yāvatā sabbaññutaññāṇaṃ…pe… yāvatā anāvaraṇaṃ ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya anāvaraṇaṃ ñāṇaṃ natthī’ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi , vijjā udapādi, āloko udapādi’’. Anāvaraṇe ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Chasu buddhadhammesu diyaḍḍhasataṃ dhammā, diyaḍḍhasataṃ atthā, tīṇi niruttisatāni, cha ñāṇasatāni.

Paṭisambhidādhikaraṇe [paṭisambhidāpakaraṇe (syā.)] aḍḍhanavadhammasatāni [aḍḍhanavamāni dhammasatāni (syā.), aḍḍhanavamadhammasatāni (ka.)], aḍḍhanavaatthasatāni, niruttisahassañca satta ca niruttisatāni, tīṇi ca ñāṇasahassāni, cattāri ca ñāṇasatānīti.

Paṭisambhidākathā niṭṭhitā.

7. Dhammacakkakathā

1. Saccavāro

39. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati…pe… iti hidaṃ āyasmato koṇḍaññassa ‘‘aññāsikoṇḍañño’’ tveva nāmaṃ ahosi.

[Ka] ‘‘idaṃ dukkhaṃ ariyasacca’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena . Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.



38. "'凡于诸根上下智之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之诸根上下智不存在'——眼生⋯⋯光明生。"于诸根上下智有二十五法，二十五义，五十词，一百智。
"'凡于众生意乐随眠智⋯⋯凡于双神变智⋯⋯凡于大悲定智⋯⋯凡于一切智智⋯⋯凡于无障碍智之所及，已被智知、见、了知、证悟、以慧触及。未以慧触及之无障碍智不存在'——眼生、智生、慧生、明生、光明生。"于无障碍智有二十五法，二十五义，五十词，一百智。
于六佛法有一百五十法，一百五十义，三百词，六百智。
于无碍解品有八百五十法，八百五十义，一千七百词，三千四百智。
无碍解论已竟。
7. 法轮论
1. 谛品
39. 一时，世尊住波罗奈⋯⋯因此具寿憍陈如得名为"阿若憍陈如"。
"'此是苦圣谛'，于前所未闻法中，眼生、智生、慧生、明生、光明生。"
眼生是何义？智生是何义？慧生是何义？明生是何义？光明生是何义？眼生是见义。智生是知义。慧生是了知义。明生是通达义。光明生是照明义。
眼是法，见义是义。智是法，知义是义。慧是法，了知义是义。明是法，通达义是义。光明是法，照明义是义。此五法五义是苦事、谛事，以谛为所缘、行境，摄于谛中，属于谛，生于谛中，住于谛中，安立于谛中。

40.Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ . Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme vesārajjappatto pavattetīti – dhammacakkaṃ. Dhamme vesārajjaṃ pāpento pavattetīti – dhammacakkaṃ. Dhammaṃ sakkaronto pavattetīti – dhammacakkaṃ. Dhammaṃ garuṃ karonto [garukaronto (syā.)] pavattetīti – dhammacakkaṃ. Dhammaṃ mānento pavattetīti – dhammacakkaṃ. Dhammaṃ pūjento pavattetīti – dhammacakkaṃ . Dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.

Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saddhābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyabalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dhammavicayasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pītisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Passaddhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upekkhāsambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ . Sammādiṭṭhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsaṅkappo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvācā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammākammanto dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāājīvo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvāyāmo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsati dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsamādhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.


40. 法轮是何义？法轮者：
转法及轮故为法轮。转轮及法故为法轮。以法而转故为法轮。
以法行而转故为法轮。住法而转故为法轮。安立于法而转故为法轮。
令安立于法而转故为法轮。于法得自在而转故为法轮。
令得法自在而转故为法轮。于法得究竟而转故为法轮。
令得法究竟而转故为法轮。于法得无畏而转故为法轮。
令得法无畏而转故为法轮。尊重法而转故为法轮。
恭敬法而转故为法轮。尊崇法而转故为法轮。
供养法而转故为法轮。礼敬法而转故为法轮。
以法为旗帜而转故为法轮。以法为幢而转故为法轮。
以法为主而转故为法轮。此法轮沙门、婆罗门、天、魔、梵或世间任何者皆不能逆转，故为法轮。
信根是法。转彼法故为法轮。精进根是法。转彼法故为法轮。念根是法。转彼法故为法轮。定根是法。转彼法故为法轮。慧根是法。转彼法故为法轮。信力是法。转彼法故为法轮。精进力是法。转彼法故为法轮。念力是法。转彼法故为法轮。定力是法。转彼法故为法轮。慧力是法。转彼法故为法轮。念觉支是法。转彼法故为法轮。择法觉支是法。转彼法故为法轮。精进觉支是法。转彼法故为法轮。喜觉支是法。转彼法故为法轮。轻安觉支是法。转彼法故为法轮。定觉支是法。转彼法故为法轮。舍觉支是法。转彼法故为法轮。正见是法。转彼法故为法轮。正思惟是法。转彼法故为法轮。正语是法。转彼法故为法轮。正业是法。转彼法故为法轮。正命是法。转彼法故为法轮。正精进是法。转彼法故为法轮。正念是法。转彼法故为法轮。正定是法。转彼法故为法轮。


Ādhipateyyaṭṭhena indriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Akampiyaṭṭhena balaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Niyyānikaṭṭhena bojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Hetuṭṭhena maggo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upaṭṭhānaṭṭhena satipaṭṭhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Padahanaṭṭhena sammappadhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ijjhanaṭṭhena iddhipādā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Tathaṭṭhena saccā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena samatho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anupassanaṭṭhena vipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ekarasaṭṭhena samathavipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anativattanaṭṭhena yuganaddhaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saṃvaraṭṭhena sīlavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena cittavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dassanaṭṭhena diṭṭhivisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Muttaṭṭhena vimokkho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭivedhaṭṭhena vijjā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pariccāgaṭṭhena vimutti dhammo . Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samucchedaṭṭhena khaye ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Chando mūlaṭṭhena dhammo. Taṃ dhammo pavattetīti – dhammacakkaṃ. Manasikāro samuṭṭhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Phasso samodhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vedanā samosaraṇaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhi pamukhaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sati ādhipateyyaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññā tatuttaraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vimutti sāraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

‘‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya’’nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena. Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.


以增上义故根是法。转彼法故为法轮。以不动义故力是法。转彼法故为法轮。以出离义故觉支是法。转彼法故为法轮。以因义故道是法。转彼法故为法轮。以现起义故念处是法。转彼法故为法轮。以正勤义故正勤是法。转彼法故为法轮。以成就义故神足是法。转彼法故为法轮。以如实义故谛是法。转彼法故为法轮。以不散乱义故止是法。转彼法故为法轮。以随观义故观是法。转彼法故为法轮。以一味义故止观是法。转彼法故为法轮。以不超越义故止观双运是法。转彼法故为法轮。以防护义故戒清净是法。转彼法故为法轮。以不散乱义故心清净是法。转彼法故为法轮。以见义故见清净是法。转彼法故为法轮。以解脱义故解脱是法。转彼法故为法轮。以通达义故明是法。转彼法故为法轮。以舍离义故解脱是法。转彼法故为法轮。以断义故尽智是法。转彼法故为法轮。以寂止义故无生智是法。转彼法故为法轮。欲以根本义故是法。转彼法故为法轮。作意以等起义故是法。转彼法故为法轮。触以集合义故是法。转彼法故为法轮。受以汇集义故是法。转彼法故为法轮。定以为首义故是法。转彼法故为法轮。念以增上义故是法。转彼法故为法轮。慧以最上义故是法。转彼法故为法轮。解脱以精髓义故是法。转彼法故为法轮。涅槃趣向不死以究竟义故是法。转彼法故为法轮。
"此苦圣谛应遍知"⋯⋯"已遍知"，于前所未闻法中，眼生⋯⋯光明生。
眼生是何义⋯⋯光明生是何义？眼生是见义⋯⋯光明生是照明义。眼是法，见义是义⋯⋯光明是法，照明义是义。此五法五义是苦事、谛事，以谛为所缘、行境，摄于谛中，属于谛，生于谛中，住于谛中，安立于谛中。


Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammapariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

[Kha-gha] ‘‘idaṃ dukkhasamudayaṃ ariyasacca’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… ‘‘taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba’’nti…pe… ‘‘pahīna’’nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā samudayavatthukā saccavatthukā…pe… nirodhavatthukā saccavatthukā…pe… maggavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

2. Satipaṭṭhānavāro



法轮是何义？法轮者：
转法及轮故为法轮。转轮及法故为法轮。以法而转故为法轮。
以法行而转故为法轮。住法而转故为法轮。安立于法而转故为法轮。
⋯⋯
涅槃趣向不死以究竟义故是法。转彼法故为法轮。
"此是苦集圣谛"，于前所未闻法中，眼生⋯⋯光明生⋯⋯"此苦集圣谛应断"⋯⋯"已断"，于前所未闻法中，眼生⋯⋯光明生。
眼生是何义⋯⋯光明生是何义？眼生是见义⋯⋯光明生是照明义。
眼是法，见义是义⋯⋯光明是法，照明义是义。此五法五义是集事、谛事⋯⋯灭事、谛事⋯⋯道事、谛事，以谛为所缘、行境，摄于谛中，属于谛，生于谛中，住于谛中，安立于谛中。
法轮是何义？法轮者：
转法及轮故为法轮。转轮及法故为法轮。以法而转故为法轮。
以法行而转故为法轮。住法而转故为法轮。安立于法而转故为法轮。
⋯⋯
涅槃趣向不死以究竟义故是法。转彼法故为法轮。
2. 念处品

41. ‘‘‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

‘‘Ayaṃ vedanāsu…pe… ayaṃ citte… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbāti me, bhikkhave…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

Ayaṃ kāye kāyānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā kāyavatthukā satipaṭṭhānavatthukā…pe… vedanāvatthukā satipaṭṭhānavatthukā… cittavatthukā satipaṭṭhānavatthukā… dhammavatthukā satipaṭṭhānavatthukā satipaṭṭhānārammaṇā satipaṭṭhānagocarā satipaṭṭhānasaṅgahitā satipaṭṭhānapariyāpannā satipaṭṭhāne samudāgatā satipaṭṭhāne ṭhitā satipaṭṭhāne patiṭṭhitā.

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

3. Iddhipādavāro



41. "诸比丘，'此是身随观身'，于前所未闻法中，我眼生⋯⋯光明生。诸比丘，'此身随观身应修习'⋯⋯诸比丘，'此身随观身已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"诸比丘，'此是受⋯⋯此是心⋯⋯此是法随观法'，于前所未闻法中，我眼生⋯⋯光明生。诸比丘，'此法随观法应修习'⋯⋯诸比丘，'此法随观法已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"此是身随观身"，于前所未闻法中，眼生⋯⋯光明生⋯⋯"此身随观身应修习"⋯⋯"已修习"，于前所未闻法中，眼生⋯⋯光明生。
眼生是何义⋯⋯光明生是何义？眼生是见义⋯⋯光明生是照明义。
眼是法，见义是义⋯⋯光明是法，照明义是义。此五法五义是身事、念处事⋯⋯受事、念处事⋯⋯心事、念处事⋯⋯法事、念处事，以念处为所缘、行境，摄于念处中，属于念处，生于念处中，住于念处中，安立于念处中。
法轮是何义？法轮者：
转法及轮故为法轮。转轮及法故为法轮。以法而转故为法轮。
以法行而转故为法轮。住法而转故为法轮。安立于法而转故为法轮。
⋯⋯
涅槃趣向不死以究竟义故是法。转彼法故为法轮。
3. 神足品

42. ‘‘‘Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’ti me , bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

‘‘Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi’’.

Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññāudapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā chandavatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā.

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ…pe… dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.

Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

Ayaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.


42. "诸比丘，'此是欲定勤行成就神足'，于前所未闻法中，我眼生⋯⋯光明生。诸比丘，'此欲定勤行成就神足应修习'⋯⋯诸比丘，'此欲定勤行成就神足已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"诸比丘，'此精进定⋯⋯此心定⋯⋯此观定勤行成就神足'，于前所未闻法中，我眼生⋯⋯光明生。诸比丘，'此观定勤行成就神足应修习'⋯⋯诸比丘，'此观定勤行成就神足已修习'，于前所未闻法中，我眼生⋯⋯光明生。"
"此是欲定勤行成就神足"，于前所未闻法中，眼生⋯⋯光明生⋯⋯"此欲定勤行成就神足应修习"⋯⋯"已修习"，于前所未闻法中，眼生、智生、慧生、明生、光明生。
眼生是何义？智生是何义？慧生是何义？明生是何义？光明生是何义？眼生是见义。智生是知义。慧生是了知义。明生是通达义。光明生是照明义。
眼是法，见义是义。智是法，知义是义。慧是法，了知义是义。明是法，通达义是义。光明是法，照明义是义。此五法五义是欲事、神足事，以神足为所缘、行境，摄于神足中，属于神足，生于神足中，住于神足中，安立于神足中。
法轮是何义？法轮者：转法及轮故为法轮。转轮及法故为法轮。以法而转故为法轮。以法行而转故为法轮。住法而转故为法轮。安立于法而转故为法轮。令安立于法而转故为法轮。于法得自在而转故为法轮。令得法自在而转故为法轮。于法得究竟而转故为法轮。令得法究竟而转故为法轮⋯⋯礼敬法而转故为法轮。以法为旗帜而转故为法轮。以法为幢而转故为法轮。以法为主而转故为法轮。此法轮沙门、婆罗门、天、魔、梵或世间任何者皆不能逆转，故为法轮。
信根是法。转彼法故为法轮⋯⋯涅槃趣向不死以究竟义故是法。转彼法故为法轮。
"此是精进定勤行成就神足"，于前所未闻法中，眼生⋯⋯光明生⋯⋯"此精进定勤行成就神足应修习"⋯⋯"已修习"，于前所未闻法中，眼生⋯⋯光明生。


Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā vīriyavatthukā iddhipādavatthukā…pe… cittavatthukā iddhipādavatthukā… vīmaṃsāvatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā .

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkanti.

Dhammacakkakathā niṭṭhitā.

8. Lokuttarakathā



眼生是何义⋯⋯光明生是何义？眼生是见义⋯⋯光明生是照明义。
眼是法，见义是义⋯⋯光明是法，照明义是义。此五法五义是精进事、神足事⋯⋯心事、神足事⋯⋯观事、神足事，以神足为所缘、行境，摄于神足中，属于神足，生于神足中，住于神足中，安立于神足中。
法轮是何义？法轮者：
转法及轮故为法轮。转轮及法故为法轮。以法而转故为法轮。
以法行而转故为法轮。住法而转故为法轮。安立于法而转故为法轮。
⋯⋯
涅槃趣向不死以究竟义故是法。转彼法故为法轮。
法轮论已竟。
8. 出世间论

43. Katame dhammā lokuttarā? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā lokuttarā.

Lokuttarāti kenaṭṭhena lokuttarā? Lokaṃ tarantīti – lokuttarā. Lokā uttarantīti – lokuttarā. Lokato uttarantīti – lokuttarā. Lokamhā uttarantīti – lokuttarā. Lokaṃ atikkamantīti – lokuttarā. Lokaṃ samatikkamantīti – lokuttarā. Lokaṃ samatikkantāti – lokuttarā. Lokena atirekāti – lokuttarā. Lokantaṃ tarantīti – lokuttarā. Lokā nissarantīti – lokuttarā. Lokato nissarantīti – lokuttarā. Lokamhā nissarantīti – lokuttarā. Lokā nissaṭāti – lokuttarā. Lokena nissaṭāti – lokuttarā. Lokamhā nissaṭāti – lokuttarā. Loke na tiṭṭhantīti – lokuttarā. Lokasmiṃ na tiṭṭhantīti – lokuttarā. Loke na limpantīti – lokuttarā. Lokena na limpantīti – lokuttarā. Loke asaṃlittāti – lokuttarā. Lokena asaṃlittāti – lokuttarā. Loke anupalittāti – lokuttarā. Lokena anupalittāti – lokuttarā. Loke vippamuttāti – lokuttarā. Lokena vippamuttāti – lokuttarā. Lokā vippamuttāti – lokuttarā. Lokato vippamuttāti – lokuttarā. Lokamhā vippamuttāti – lokuttarā. Loke visaññuttāti – lokuttarā. Lokena visaññuttāti – lokuttarā. Lokā visaññuttāti – lokuttarā. Lokasmiṃ visaññuttāti – lokuttarā. Lokato visaññuttāti – lokuttarā. Lokamhā visaññuttāti – lokuttarā. Lokā sujjhantīti – lokuttarā. Lokato sujjhantīti – lokuttarā. Lokamhā sujjhantīti – lokuttarā. Lokā visujjhantīti – lokuttarā. Lokato visujjhantīti – lokuttarā. Lokamhā visujjhantīti – lokuttarā. Lokā vuṭṭhahantīti [uddharantīti (ka.), uṭṭhahantīti (sī. aṭṭha.)] – lokuttarā. Lokato vuṭṭhahantīti – lokuttarā. Lokamhā vuṭṭhahantīti – lokuttarā. Lokā vivaṭṭantīti – lokuttarā . Lokato vivaṭṭantīti – lokuttarā. Lokamhā vivaṭṭantīti – lokuttarā. Loke na sajjantīti – lokuttarā. Loke na gayhantīti – lokuttarā. Loke na bajjhantīti – lokuttarā. Lokaṃ samucchindantīti – lokuttarā. Lokaṃ samucchinnattāti – lokuttarā. Lokaṃ paṭippassambhentīti – lokuttarā. Lokaṃ paṭippassambhitattāti – lokuttarā. Lokassa apathāti – lokuttarā. Lokassa agatīti – lokuttarā. Lokassa avisayāti – lokuttarā. Lokassa asādhāraṇāti – lokuttarā. Lokaṃ vamantīti – lokuttarā. Lokaṃ na paccāvamantīti – lokuttarā. Lokaṃ pajahantīti – lokuttarā. Lokaṃ na upādiyantīti – lokuttarā. Lokaṃ visinentīti – lokuttarā. Lokaṃ na ussinentīti – lokuttarā. Lokaṃ vidhūpentīti – lokuttarā. Lokaṃ na saṃdhūpentīti – lokuttarā. Lokaṃ samatikkamma abhibhuyya tiṭṭhantīti – lokuttarā.

Lokuttarakathā niṭṭhitā.

9. Balakathā

44. Sāvatthinidānaṃ [saṃ. ni. 

43. 何为出世间法？四念处、四正勤、四神足、五根、五力、七觉支、八圣道分、四圣道、四沙门果及涅槃 - 这些是出世间法。
出世间是何义？
超越世间故为出世间。出离世间故为出世间。
从世间出离故为出世间。从世间超越故为出世间。
超过世间故为出世间。完全超过世间故为出世间。
已完全超过世间故为出世间。胜于世间故为出世间。
度世间边故为出世间。从世间出离故为出世间。
从世间解脱故为出世间。从世间离去故为出世间。
已从世间离故为出世间。已由世间离故为出世间。
已从世间出故为出世间。不住世间故为出世间。
不住于世间故为出世间。不染着世间故为出世间。
不为世间所染故为出世间。不染着于世间故为出世间。
不为世间所染着故为出世间。不执着于世间故为出世间。
不为世间所执着故为出世间。解脱于世间故为出世间。
由世间解脱故为出世间。从世间解脱故为出世间。
从世间离系故为出世间。由世间离系故为出世间。
从世间离系故为出世间。于世间离系故为出世间。
从世间清净故为出世间。从世间遍清净故为出世间。
从世间出起故为出世间。从世间转离故为出世间。
不执着世间故为出世间。不为世间所执故为出世间。
不为世间所缚故为出世间。断除世间故为出世间。
已断世间故为出世间。止息世间故为出世间。
已止息世间故为出世间。非世间道故为出世间。
非世间趣故为出世间。非世间境故为出世间。
非世间共有故为出世间。弃世间故为出世间。
不复还世间故为出世间。舍世间故为出世间。
不取世间故为出世间。解开世间故为出世间。
不系缚世间故为出世间。消散世间故为出世间。
不集聚世间故为出世间。超越胜伏世间而住故为出世间。
出世间论已竟。
9. 力论
44. 舍卫城缘起;

5.705-716 passitabbā]. ‘‘Pañcimāni , bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balāni.

‘‘Api ca, aṭṭhasaṭṭhi balāni – saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ, hiribalaṃ, ottappabalaṃ, paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ, khantibalaṃ, paññattibalaṃ, nijjhattibalaṃ, issariyabalaṃ , adhiṭṭhānabalaṃ, samathabalaṃ, vipassanābalaṃ, dasa sekhabalāni, dasa asekhabalāni, dasa khīṇāsavabalāni, dasa iddhibalāni, dasa tathāgatabalāni’’.

Katamaṃ saddhābalaṃ? Assaddhiye na kampatīti – saddhābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena saddhābalaṃ, kilesānaṃ pariyādānaṭṭhena saddhābalaṃ, paṭivedhādivisodhanaṭṭhena saddhābalaṃ, cittassa adhiṭṭhānaṭṭhena saddhābalaṃ, cittassa vodānaṭṭhena saddhābalaṃ, visesādhigamaṭṭhena saddhābalaṃ, uttari paṭivedhaṭṭhena saddhābalaṃ, saccābhisamayaṭṭhena saddhābalaṃ, nirodhe patiṭṭhāpakaṭṭhena saddhābalaṃ. Idaṃ saddhābalaṃ.

Katamaṃ vīriyabalaṃ? Kosajje na kampatīti – vīriyabalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena vīriyabalaṃ, kilesānaṃ pariyādānaṭṭhena vīriyabalaṃ, paṭivedhādivisodhanaṭṭhena vīriyabalaṃ, cittassa adhiṭṭhānaṭṭhena vīriyabalaṃ, cittassa vodānaṭṭhena vīriyabalaṃ, visesādhigamaṭṭhena vīriyabalaṃ, uttari paṭivedhaṭṭhena vīriyabalaṃ, saccābhisamayaṭṭhena vīriyabalaṃ, nirodhe patiṭṭhāpakaṭṭhena vīriyabalaṃ. Idaṃ vīriyabalaṃ.

Katamaṃ satibalaṃ? Pamāde na kampatīti – satibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena satibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena satibalaṃ. Idaṃ satibalaṃ.

Katamaṃ samādhibalaṃ? Uddhacce na kampatīti – samādhibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena samādhibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena samādhibalaṃ. Idaṃ samādhibalaṃ.

Katamaṃ paññābalaṃ? Avijjāya na kampatīti – paññābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena paññābalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena paññābalaṃ. Idaṃ paññābalaṃ.

Katamaṃ hiribalaṃ? Nekkhammena kāmacchandaṃ hirīyatīti [hiriyatīti (syā. ka.)] – hiribalaṃ. Abyāpādena byāpādaṃ hirīyatīti – hiribalaṃ. Ālokasaññāya thinamiddhaṃ hirīyatīti – hiribalaṃ. Avikkhepena uddhaccaṃ hirīyatīti – hiribalaṃ. Dhammavavatthānena vicikicchaṃ hirīyatīti – hiribalaṃ. Ñāṇena avijjaṃ hirīyatīti – hiribalaṃ. Pāmojjena aratiṃ hirīyatīti – hiribalaṃ. Paṭhamena jhānena nīvaraṇe hirīyatīti – hiribalaṃ…pe… arahattamaggena sabbakilese hirīyatīti – hiribalaṃ. Idaṃ hiribalaṃ.

Katamaṃ ottappabalaṃ? Nekkhammena kāmacchandaṃ ottappatīti – ottappabalaṃ. Abyāpādena byāpādaṃ ottappatīti – ottappabalaṃ. Ālokasaññāya thinamiddhaṃ ottappatīti – ottappabalaṃ. Avikkhepena uddhaccaṃ ottappatīti – ottappabalaṃ. Dhammavavatthānena vicikicchaṃ ottappatīti – ottappabalaṃ. Ñāṇena avijjaṃ ottappatīti – ottappabalaṃ . Pāmojjena aratiṃ ottappatīti – ottappabalaṃ. Paṭhamena jhānena nīvaraṇe ottappatīti – ottappabalaṃ…pe… arahattamaggena sabbakilese ottappatīti – ottappabalaṃ. Idaṃ ottappabalaṃ.


"诸比丘,有这五种力。哪五种?信力、精进力、念力、定力、慧力 - 诸比丘,这就是五力。
"此外,有六十八种力 - 信力、精进力、念力、定力、慧力、惭力、愧力、思择力、修习力、无过失力、摄受力、忍耐力、施设力、思惟力、自在力、决意力、止力、观力、十有学力、十无学力、十漏尽力、十神通力、十如来力。"
什么是信力?不为不信所动摇,是为信力。以支持俱生诸法义故为信力,以遍尽烦恼义故为信力,以通达等净化义故为信力,以心决定义故为信力,以心清净义故为信力,以证得殊胜义故为信力,以更上通达义故为信力,以现观真谛义故为信力,以安立于灭义故为信力。这是信力。
什么是精进力?不为懈怠所动摇,是为精进力。以支持俱生诸法义故为精进力,以遍尽烦恼义故为精进力,以通达等净化义故为精进力,以心决定义故为精进力,以心清净义故为精进力,以证得殊胜义故为精进力,以更上通达义故为精进力,以现观真谛义故为精进力,以安立于灭义故为精进力。这是精进力。
什么是念力?不为放逸所动摇,是为念力。以支持俱生诸法义故为念力⋯⋯以安立于灭义故为念力。这是念力。
什么是定力?不为掉举所动摇,是为定力。以支持俱生诸法义故为定力⋯⋯以安立于灭义故为定力。这是定力。
什么是慧力?不为无明所动摇,是为慧力。以支持俱生诸法义故为慧力⋯⋯以安立于灭义故为慧力。这是慧力。
什么是惭力?以出离惭愧于欲贪,是为惭力。以无瞋惭愧于瞋恚,是为惭力。以光明想惭愧于昏沉睡眠,是为惭力。以不散乱惭愧于掉举,是为惭力。以法差别惭愧于疑,是为惭力。以智惭愧于无明,是为惭力。以喜悦惭愧于不乐,是为惭力。以初禅惭愧于诸盖,是为惭力⋯⋯以阿罗汉道惭愧于一切烦恼,是为惭力。这是惭力。
什么是愧力?以出离畏惧于欲贪,是为愧力。以无瞋畏惧于瞋恚,是为愧力。以光明想畏惧于昏沉睡眠,是为愧力。以不散乱畏惧于掉举,是为愧力。以法差别畏惧于疑,是为愧力。以智畏惧于无明,是为愧力。以喜悦畏惧于不乐,是为愧力。以初禅畏惧于诸盖,是为愧力⋯⋯以阿罗汉道畏惧于一切烦恼,是为愧力。这是愧力。


Katamaṃ paṭisaṅkhānabalaṃ? Nekkhammena kāmacchandaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Abyāpādena byāpādaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ālokasaññāya thinamiddhaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Avikkhepena uddhaccaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Dhammavavatthānena vicikicchaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ñāṇena avijjaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ . Pāmojjena aratiṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Paṭhamena jhānena nīvaraṇe paṭisaṅkhātīti – paṭisaṅkhānabalaṃ…pe… arahattamaggena sabbakilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Idaṃ paṭisaṅkhānabalaṃ.

Katamaṃ bhāvanābalaṃ? Kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanābalaṃ. Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanābalaṃ. Thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanābalaṃ. Uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanābalaṃ. Vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanābalaṃ. Avijjaṃ pajahanto ñāṇaṃ bhāvetīti – bhāvanābalaṃ. Aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanābalaṃ. Nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanābalaṃ…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanābalaṃ. Idaṃ bhāvanābalaṃ.

Katamaṃ anavajjabalaṃ? Kāmacchandassa pahīnattā nekkhamme natthi kiñci vajjanti – anavajjabalaṃ. Byāpādassa pahīnattā abyāpāde natthi kiñci vajjanti – anavajjabalaṃ. Thinamiddhassa pahīnattā ālokasaññāya natthi kiñci vajjanti – anavajjabalaṃ. Uddhaccassa pahīnattā avikkhepe natthi kiñci vajjanti – anavajjabalaṃ. Vicikicchāya pahīnattā dhammavavatthāne natthi kiñci vajjanti – anavajjabalaṃ. Avijjāya pahīnattā ñāṇe natthi kiñci vajjanti – anavajjabalaṃ. Aratiyā pahīnattā pāmojje natthi kiñci vajjanti anavajjabalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamajjhāne natthi kiñci vajjanti – anavajjabalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamagge natthi kiñci vajjanti – anavajjabalaṃ. Idaṃ anavajjabalaṃ.

Katamaṃ saṅgahabalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Idaṃ saṅgahabalaṃ.

Katamaṃ khantibalaṃ? Kāmacchandassa pahīnattā nekkhammaṃ khamatīti – khantibalaṃ. Byāpādassa pahīnattā abyāpādo khamatīti – khantibalaṃ. Thinamiddhassa pahīnattā ālokasaññā khamatīti – khantibalaṃ. Uddhaccassa pahīnattā avikkhepo khamatīti – khantibalaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ khamatīti – khantibalaṃ. Avijjāya pahīnattā ñāṇaṃ khamatīti – khantibalaṃ. Aratiyā pahīnattā pāmojjaṃ khamatīti – khantibalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ khamatīti – khantibalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo khamatīti – khantibalaṃ. Idaṃ khantibalaṃ.


什么是思择力？以出离思择于欲贪，是为思择力。以无瞋思择于瞋恚，是为思择力。以


Katamaṃ paññattibalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ paññapetīti – paññattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ paññapetīti – paññattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ paññapetīti – paññattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ paññapetīti – paññattibalaṃ. Idaṃ paññattibalaṃ.

Katamaṃ nijjhattibalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ nijjhāpetīti – nijjhattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Idaṃ nijjhattibalaṃ.

Katamaṃ issariyabalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ vasaṃ vattetīti – issariyabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Idaṃ issariyabalaṃ.

Katamaṃ adhiṭṭhānabalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Idaṃ adhiṭṭhānabalaṃ.

Katamaṃ samathabalaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ, abyāpādavasena cittassa ekaggatā avikkhepo samathabalaṃ, ālokasaññāvasena cittassa ekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassa ekaggatā avikkhepo samathabalaṃ, paṭinissaggānupassī passāsavasena cittassa ekaggatā 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 kampatī na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.


什么是施设力?舍弃欲贪,以出离方式施设心,是为施设力。舍弃瞋恚,以无瞋方式施设心,是为施设力。舍弃昏沉睡眠,以光明想方式施设心,是为施设力⋯⋯舍弃一切烦恼,以阿罗汉道方式施设心,是为施设力。这是施设力。
什么是思惟力?舍弃欲贪,以出离方式思惟心,是为思惟力。舍弃瞋恚,以无瞋方式思惟心,是为思惟力。舍弃昏沉睡眠,以光明想方式思惟心,是为思惟力⋯⋯舍弃一切烦恼,以阿罗汉道方式思惟心,是为思惟力。这是思惟力。
什么是自在力?舍弃欲贪,以出离方式使心自在,是为自在力。舍弃瞋恚,以无瞋方式使心自在,是为自在力。舍弃昏沉睡眠,以光明想方式使心自在,是为自在力⋯⋯舍弃一切烦恼,以阿罗汉道方式使心自在,是为自在力。这是自在力。
什么是决意力?舍弃欲贪,以出离方式决意心,是为决意力。舍弃瞋恚,以无瞋方式决意心,是为决意力。舍弃昏沉睡眠,以光明想方式决意心,是为决意力⋯⋯舍弃一切烦恼,以阿罗汉道方式决意心,是为决意力。这是决意力。
什么是止力?以出离方式心一境性不散乱是止力,以无瞋方式心一境性不散乱是止力,以光明想方式心一境性不散乱是止力⋯⋯以入息随观舍遣方式心一境性不散乱是止力,以出息随观舍遣方式心一境性不散乱是止力。
止力是何义?以初禅不为诸盖所动,是为止力。以第二禅不为寻伺所动,是为止力。以第三禅不为喜所动,是为止力。以第四禅不为乐苦所动,是为止力。以空无边处定不为色想、有对想、种种想所动,是为止力。以识无边处定不为空无边处想所动,是为止力。以无所有处定不为识无边处想所动,是为止力。以非想非非想处定不为无所有处想所动,是为止力。不为掉举及掉举俱生烦恼与诸蕴所动、不摇、不震,是为止力。这是止力。


Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ, dukkhānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābalaṃ, rūpe aniccānupassanā vipassanābalaṃ, rūpe dukkhānupassanā vipassanābalaṃ…pe… rūpe paṭinassaggānupassanā vipassanābalaṃ, vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ, jarāmaraṇe dukkhānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ. Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanā samudaye na kampatīti – vipassanābalaṃ . Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.

Katamāni dasa sekhabalāni, dasa asekhabalāni? Sammādiṭṭhiṃ [sammādiṭṭhi (ka.) evamīdisesu navasu padesu dutiyantavacanena. dī. ni. 3.348 passitabbā] sikkhatīti – sekhabalaṃ. Tattha sikkhitattā asekhabalaṃ. Sammāsaṅkappaṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ . Sammāvācaṃ…pe… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ… sammāñāṇaṃ…pe… sammāvimuttiṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Imāni dasa sekhabalāni, dasa asekhabalāni.

Katamāni dasa khīṇāsavabalāni?[a. ni. 

什么是观力？无常随观是观力，苦随观是观力⋯⋯舍遣随观是观力，于色无常随观是观力，于色苦随观是观力⋯⋯于色舍遣随观是观力，于受⋯⋯于想⋯⋯于行⋯⋯于识⋯⋯于眼⋯⋯乃至于老死无常随观是观力，于老死苦随观是观力⋯⋯于老死舍遣随观是观力。
观力是何义？以无常随观不为常想所动,是为观力。以苦随观不为乐想所动,是为观力。以无我随观不为我想所动,是为观力。以厌离随观不为欢喜所动,是为观力。以离贪随观不为贪所动,是为观力。以灭随观不为集所动,是为观力。以舍遣随观不为取着所动,是为观力。不为无明及无明俱生烦恼与诸蕴所动、不摇、不震,是为观力。这是观力。
什么是十有学力、十无学力？修学正见,是为有学力。于此已修学,是为无学力。修学正思惟,是为有学力。于此已修学,是为无学力。修学正语⋯⋯正业⋯⋯正命⋯⋯正精进⋯⋯正念⋯⋯正定⋯⋯正智⋯⋯修学正解脱,是为有学力。于此已修学,是为无学力。这是十有学力、十无学力。
什么是十漏尽力？

10.90 passitabbā] Idha khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

Puna caparaṃ khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

Puna caparaṃ khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ [byantibhūtaṃ (ka.)] sabbaso āsavaṭṭhāniyehi dhammehi. Yampi khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

Puna caparaṃ khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti.

Puna caparaṃ khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā… pañcindriyāni bhāvitāni honti subhāvitāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi khīṇāsavassa bhikkhuno aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘‘khīṇā me āsavā’’ti. Imāni dasa khīṇāsavabalāni.

Katamāni dasa iddhibalāni? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogappaccayā ijjhanaṭṭhena iddhi – imāni dasa iddhibalāni.

Katamāni dasa tathāgatabalāni? Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ, nadati, brahmacakkaṃ pavatteti.


此处,漏尽比丘以正慧如实善见一切行是无常。漏尽比丘以正慧如实善见一切行是无常,这是漏尽比丘的力,依此力漏尽比丘自称漏已尽:"我的诸漏已尽"。
复次,漏尽比丘以正慧如实善见诸欲如火坑。漏尽比丘以正慧如实善见诸欲如火坑,这是漏尽比丘的力,依此力漏尽比丘自称漏已尽:"我的诸漏已尽"。
复次,漏尽比丘的心倾向远离、趋向远离、临入远离、住于远离,乐于出离,于一切漏处诸法离系。漏尽比丘的心倾向远离、趋向远离、临入远离、住于远离,乐于出离,于一切漏处诸法离系,这是漏尽比丘的力,依此力漏尽比丘自称漏已尽:"我的诸漏已尽"。
复次,漏尽比丘修习四念处,善修习。漏尽比丘修习四念处,善修习,这是漏尽比丘的力,依此力漏尽比丘自称漏已尽:"我的诸漏已尽"。
复次,漏尽比丘修习四正勤,善修习⋯⋯修习四神足,善修习⋯⋯修习五根,善修习⋯⋯修习五力,善修习⋯⋯修习七觉支,善修习⋯⋯修习八圣道,善修习。漏尽比丘修习八圣道,善修习,这是漏尽比丘的力,依此力漏尽比丘自称漏已尽:"我的诸漏已尽"。这是十漏尽力。
什么是十神通力?决意神通、变化神通、意所成神通、智遍满神通、定遍满神通、圣神通、业报生神通、福德者神通、明所成神通、于彼彼处正加行缘而成就义的神通 - 这是十神通力。
什么是十如来力?此处,如来如实知是处为是处,非处为非处。如来如实知是处为是处,非处为非处,这是如来的如来力,依此力如来自称最上位,于众中作狮子吼,转梵轮。
复次,如来如实知过去、未来、现在诸业的受持,依处、因及果报。如来如实知过去、未来、现在诸业的受持,依处、因及果报,这是如来的如来力,依此力如来自称最上位,于众中作狮子吼,转梵轮。


Puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ [sabbatthagāminīpaṭipadaṃ (syā.) ma. ni. 1.148 passitabbā] yathābhūtaṃ pajānāti. Yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Puna caparaṃ tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi tathāgato anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… idampi tathāgatassa…pe….

Puna caparaṃ tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… yampi tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… idampi tathāgatassa…pe….

Puna caparaṃ tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni dasa tathāgatabalāni.



复次,如来如实知一切处趣道。如来如实知一切处趣道,这是如来的如来力,依此力如来自称最上位,于众中作狮子吼,转梵轮。
复次,如来如实知种种界、异界世间。如来如实知种种界、异界世间,这也是如来的⋯⋯。
复次,如来如实知众生种种胜解。如来如实知众生种种胜解,这也是如来的⋯⋯。
复次,如来如实知其他众生、其他补特伽罗诸根的上下。如来如实知其他众生、其他补特伽罗诸根的上下,这也是如来的⋯⋯。
复次,如来如实知禅、解脱、定、等至的染污、清净、出离。如来如实知禅、解脱、定、等至的染污、清净、出离,这也是如来的⋯⋯。
复次,如来忆念种种宿住,即:一生、二生⋯⋯如是具相、具境地忆念种种宿住。如来忆念种种宿住,即:一生、二生⋯⋯这也是如来的⋯⋯。
复次,如来以清净超人的天眼见众生死时、生时⋯⋯如来以清净超人的天眼见众生死时、生时⋯⋯这也是如来的⋯⋯。
复次,如来由诸漏尽,于现法中自证知、作证、具足住无漏心解脱、慧解脱。如来由诸漏尽,于现法中自证知、作证、具足住无漏心解脱、慧解脱,这是如来的如来力,依此力如来自称最上位,于众中作狮子吼,转梵轮。这是十如来力。

45. Kenaṭṭhena saddhābalaṃ? Kenaṭṭhena vīriyabalaṃ? Kenaṭṭhena satibalaṃ? Kenaṭṭhena samādhibalaṃ? Kenaṭṭhena paññābalaṃ? Kenaṭṭhena hiribalaṃ? Kenaṭṭhena ottappabalaṃ? Kenaṭṭhena paṭisaṅkhānabalaṃ…pe… kenaṭṭhena tathāgatabalaṃ?

Assaddhiye akampiyaṭṭhena saddhābalaṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ. Pamāde akampiyaṭṭhena satibalaṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ. Avijjāya akampiyaṭṭhena paññābalaṃ . Hirīyati pāpake akusale dhammeti – hiribalaṃ. Ottappati pāpake akusale dhammeti – ottappabalaṃ. Ñāṇena kilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Tattha jātā dhammā ekarasā hontīti – bhāvanābalaṃ. Tattha natthi kiñci vajjanti – anavajjabalaṃ. Tena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Taṃ tassa khamatīti – [taṃ khamatīti (ka.)] khantibalaṃ. Tena cittaṃ paññapetīti – paññattibalaṃ. Tena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Tena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Tena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Tena cittaṃ ekagganti – samathabalaṃ. Tattha jāte dhamme anupassatīti – vipassanābalaṃ. Tattha sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Tena āsavā khīṇāti – khīṇāsavabalaṃ. Tassa ijjhatīti – iddhibalaṃ. Appameyyaṭṭhena tathāgatabalanti.

Balakathā niṭṭhitā.

10. Suññakathā

46. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

‘‘‘Suñño loko, suñño loko’ti, bhante, vuccati . Kittāvatā nu kho, bhante, ‘suñño loko’ti vuccatī’’ti? ‘‘Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā ‘suñño loko’ti vuccati. Kiñcānanda [kiñca ānanda saṃ. ni. 4.85], suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā. Cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā. Cakkhusamphasso suñño attena vā attaniyena vā. Yampidaṃ [yadidaṃ (ka.) saṃ. ni. 4.85 passitabbā] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā.

‘‘Sotaṃ suññaṃ…pe… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño attena vā attaniyena vā. Dhammā suññā attena vā attaniyena vā. Manoviññāṇaṃ suññaṃ attena vā attaniyena vā. Manosamphasso suñño attena vā attaniyena vā. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā tasmā ‘suñño loko’ti vuccatī’’ti.

1. Mātikā



45. 以何义为信力?以何义为精进力?以何义为念力?以何义为定力?以何义为慧力?以何义为惭力?以何义为愧力?以何义为思择力?⋯⋯以何义为如来力?
以不为不信所动摇义为信力。以不为懈怠所动摇义为精进力。以不为放逸所动摇义为念力。以不为掉举所动摇义为定力。以不为无明所动摇义为慧力。对恶不善法惭耻,是为惭力。对恶不善法畏惧,是为愧力。以智思择诸烦恼,是为思择力。于此所生诸法等味,是为修习力。于此无有过失,是为无过失力。以此摄心,是为摄受力。以此忍受,是为忍耐力。以此施设心,是为施设力。以此思惟心,是为思惟力。以此使心自在,是为自在力。以此决意心,是为决意力。以此使心一境,是为止力。于此所生诸法随观,是为观力。于此修学,是为有学力。于此已修学,是为无学力。以此诸漏已尽,是为漏尽力。以此成就,是为神通力。以不可量义为如来力。
力之论已竟。
10. 空之论
46. 如是我闻。一时,世尊住舍卫城祇树给孤独园。尔时,具寿阿难往诣世尊所。诣已,礼敬世尊,坐于一面。坐于一面的具寿阿难白世尊言:
"大德,人们说'空世间,空世间'。大德,以何义而说'空世间'?"
"阿难,由于空无我或我所,故说'空世间'。阿难,何者空无我或我所?阿难,眼空无我或我所。色空无我或我所。眼识空无我或我所。眼触空无我或我所。缘此眼触所生之受,或乐或苦或不苦不乐,彼亦空无我或我所。
耳空⋯⋯声空⋯⋯鼻空⋯⋯香空⋯⋯舌空⋯⋯味空⋯⋯身空⋯⋯触空⋯⋯意空无我或我所。法空无我或我所。意识空无我或我所。意触空无我或我所。缘此意触所生之受,或乐或苦或不苦不乐,彼亦空无我或我所。阿难,由于空无我或我所,故说'空世间'。"
1. 摄颂

47. Suññasuññaṃ [suññaṃ suññaṃ (syā.)], saṅkhārasuññaṃ, vipariṇāmasuññaṃ, aggasuññaṃ, lakkhaṇasuññaṃ, vikkhambhanasuññaṃ, tadaṅgasuññaṃ, samucchedasuññaṃ, paṭippassaddhisuññaṃ , nissaraṇasuññaṃ, ajjhattasuññaṃ , bahiddhāsuññaṃ, dubhatosuññaṃ, sabhāgasuññaṃ, visabhāgasuññaṃ, esanāsuññaṃ, pariggahasuññaṃ, paṭilābhasuññaṃ, paṭivedhasuññaṃ, ekattasuññaṃ, nānattasuññaṃ, khantisuññaṃ, adhiṭṭhānasuññaṃ, pariyogāhaṇasuññaṃ [pariyogāhanasuññaṃ (syā.)], sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññaṃ.

2. Niddeso



47. 空中之空、行空、变易空、第一义空、相空、镇伏空、彼分空、断空、止息空、出离空、内空、外空、内外空、同分空、异分空、寻求空、摄受空、获得空、通达空、一性空、种种性空、忍空、决意空、深入空、正知者行尽一切空性之最上义空。
2. 解释

48. Katamaṃ suññasuññaṃ? Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ suññasuññaṃ.

Katamaṃ saṅkhārasuññaṃ? Tayo saṅkhārā – puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. Puññābhisaṅkhāro apuññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Apuññābhisaṅkhāro puññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Āneñjābhisaṅkhāro puññābhisaṅkhārena ca apuññābhisaṅkhārena ca suñño. Ime tayo saṅkhārā.

Aparepi tayo saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Kāyasaṅkhāro vacīsaṅkhārena ca cittasaṅkhārena ca suñño. Vacīsaṅkhāro kāyasaṅkhārena ca cittasaṅkhārena ca suñño. Cittasaṅkhāro kāyasaṅkhārena ca vacīsaṅkhārena ca suñño. Ime tayo saṅkhārā.

Aparepi tayo saṅkhārā – atītā saṅkhārā, anāgatā saṅkhārā, paccuppannā saṅkhārā. Atītā saṅkhārā anāgatehi ca paccuppannehi ca saṅkhārehi suññā. Anāgatā saṅkhārā atītehi ca paccuppannehi ca saṅkhārehi suññā paccuppannā saṅkhārā atītehi ca anāgatehi ca saṅkhārehi suññā. Ime tayo saṅkhārā; idaṃ saṅkhārasuññaṃ.

Katamaṃ vipariṇāmasuññaṃ? Jātaṃ rūpaṃ sabhāvena suññaṃ. Vigataṃ rūpaṃ vipariṇatañceva suññañca. Jātā vedanā sabhāvena suññā. Vigatā vedanā vipariṇatā ceva suññā ca …pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo sabhāvena suñño. Vigato bhavo vipariṇato ceva suñño ca. Idaṃ vipariṇāmasuññaṃ.

Katamaṃ aggasuññaṃ? Aggametaṃ padaṃ seṭṭhametaṃ padaṃ visiṭṭhametaṃ [viseṭṭhametaṃ (ka.)] padaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Idaṃ aggasuññaṃ.

Katamaṃ lakkhaṇasuññaṃ? Dve lakkhaṇāni – bālalakkhaṇañca paṇḍitalakkhaṇañca. Bālalakkhaṇaṃ paṇḍitalakkhaṇena suññaṃ. Paṇḍitalakkhaṇaṃ bālalakkhaṇena suññaṃ. Tīṇi lakkhaṇāni – uppādalakkhaṇaṃ, vayalakkhaṇaṃ, ṭhitaññathattalakkhaṇaṃ. Uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ, ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ.

Rūpassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa… jarāmaraṇassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Idaṃ lakkhaṇasuññaṃ.


48. 什么是空中之空？眼空无我或我所,或常,或恒,或永恒,或不变易法。耳空⋯⋯鼻空⋯⋯舌空⋯⋯身空⋯⋯意空无我或我所,或常,或恒,或永恒,或不变易法。这是空中之空。
什么是行空？有三种行 - 福行、非福行、不动行。福行空无非福行与不动行。非福行空无福行与不动行。不动行空无福行与非福行。这是三种行。
复有三种行 - 身行、语行、心行。身行空无语行与心行。语行空无身行与心行。心行空无身行与语行。这是三种行。
复有三种行 - 过去行、未来行、现在行。过去行空无未来与现在行。未来行空无过去与现在行。现在行空无过去与未来行。这是三种行;这是行空。
什么是变易空？已生色以自性为空。已灭色既变易又空。已生受以自性为空。已灭受既变易又空⋯⋯已生想⋯⋯已生行⋯⋯已生识⋯⋯已生眼⋯⋯已生有以自性为空。已灭有既变易又空。这是变易空。
什么是第一义空？这是最上句、最胜句、最殊胜句,即:一切行寂止、一切依舍离、爱尽、离贪、灭、涅槃。这是第一义空。
什么是相空？有二相 - 愚相与智相。愚相空无智相。智相空无愚相。有三相 - 生相、灭相、住异相。生相空无灭相与住异相。灭相空无生相与住异相。住异相空无生相与灭相。
色之生相空无灭相与住异相。色之灭相空无生相与住异相。色之住异相空无生相与灭相。受⋯⋯想⋯⋯行⋯⋯识⋯⋯眼⋯⋯老死之生相空无灭相与住异相。老死之灭相空无生相与住异相。老死之住异相空无生相与灭相。这是相空。


Katamaṃ vikkhambhanasuññaṃ? Nekkhammena kāmacchando vikkhambhito ceva suñño ca. Abyāpādena byāpādo vikkhambhito ceva suñño ca. Ālokasaññāya thinamiddhaṃ vikkhambhitañceva suññañca. Avikkhepena uddhaccaṃ vikkhambhitañceva suññañca. Dhammavavatthānena vicikicchā vikkhambhitā ceva suññā ca. Ñāṇena avijjā vikkhambhitā ceva suññā ca. Pāmojjena arati vikkhambhitā ceva suññā ca. Paṭhamena jhānena nīvaraṇā vikkhambhitā ceva suññā ca…pe… arahattamaggena sabbakilesā vikkhambhitā ceva suññā ca. Idaṃ vikkhambhanasuññaṃ.

Katamaṃ tadaṅgasuññaṃ? Nekkhammena kāmacchando tadaṅgasuñño. Abyāpādena byāpādo tadaṅgasuñño. Ālokasaññāya thinamiddhaṃ tadaṅgasuññaṃ. Avikkhepena uddhaccaṃ tadaṅgasuññaṃ. Dhammavavatthānena vicikicchā tadaṅgasuññā. Ñāṇena avijjā tadaṅgasuññā. Pāmojjena arati tadaṅgasuññā. Paṭhamena jhānena nīvaraṇā tadaṅgasuññā…pe… vivaṭṭanānupassanāya saññogābhiniveso tadaṅgasuñño. Idaṃ tadaṅgasuññaṃ.

Katamaṃ samucchedasuññaṃ? Nekkhammena kāmacchando samucchinno ceva suñño ca. Abyāpādena byāpādo samucchinno ceva suñño ca. Ālokasaññāya thinamiddhaṃ samucchinnañceva suññañca. Avikkhepena uddhaccaṃ samucchinnañceva suññañca. Dhammavavatthānena vicikicchā samucchinnā ceva suññā ca. Ñāṇena avijjā samucchinnā ceva suññā ca. Pāmojjena arati samucchinnā ceva suññā ca. Paṭhamena jhānena nīvaraṇā samucchinnā ceva suññā ca…pe… arahattamaggena sabbakilesā samucchinnā ceva suññā ca. Idaṃ samucchedasuññaṃ.

Katamaṃ paṭippassaddhisuññaṃ? Nekkhammena kāmacchando paṭippassaddho ceva suñño ca. Abyāpādena byāpādo paṭippassaddho ceva suñño ca. Ālokasaññāya thinamiddhaṃ paṭippassaddhañceva suññañca. Avikkhepena uddhaccaṃ paṭippassaddhañceva suññañca . Dhammavavatthānena vicikicchā paṭippassaddhā ceva suññā ca. Ñāṇena avijjā paṭippassaddhā ceva suññā ca. Pāmojjena arati paṭippassaddhā ceva suññā ca. Paṭhamena jhānena nīvaraṇā paṭippassaddhā ceva suññā ca…pe… arahattamaggena sabbakilesā paṭippassaddhā ceva suññā ca. Idaṃ paṭippassaddhisuññaṃ.

Katamaṃ nissaraṇasuññaṃ? Nekkhammena kāmacchando nissaṭo ceva suñño ca. Abyāpādena byāpādo nissaṭo ceva suñño ca. Ālokasaññāya thinamiddhaṃ nissaṭañceva suññañca. Avikkhepena uddhaccaṃ nissaṭañceva suññañca. Dhammavavatthānena vicikicchā nissaṭā ceva suññā ca. Ñāṇena avijjā nissaṭā ceva suññā ca. Pāmojjena arati nissaṭā ceva suññā ca. Paṭhamena jhānena nīvaraṇā nissaṭā ceva suññā ca …pe… arahattamaggena sabbakilesā nissaṭā ceva suññā ca. Idaṃ nissaraṇasuññaṃ.

Katamaṃ ajjhattasuññaṃ? Ajjhattaṃ cakkhuṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Ajjhattaṃ sotaṃ suññaṃ… ajjhattaṃ ghānaṃ suññaṃ… ajjhattaṃ jivhā suññā… ajjhattaṃ kāyo suñño… ajjhattaṃ mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ ajjhattasuññaṃ.

Katamaṃ bahiddhāsuññaṃ? Bahiddhā rūpā suññā…pe… bahiddhā dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ bahiddhāsuññaṃ.


什么是镇伏空？以出离镇伏欲贪且空。以无恚镇伏恚且空。以光明想镇伏昏沉睡眠且空。以无散乱镇伏掉举且空。以法差别镇伏疑且空。以智镇伏无明且空。以喜悦镇伏不乐且空。以初禅镇伏诸盖且空⋯⋯以阿罗汉道镇伏一切烦恼且空。这是镇伏空。
什么是彼分空？以出离,欲贪彼分空。以无恚,恚彼分空。以光明想,昏沉睡眠彼分空。以无散乱,掉举彼分空。以法差别,疑彼分空。以智,无明彼分空。以喜悦,不乐彼分空。以初禅,诸盖彼分空⋯⋯以离系随观,结缚执取彼分空。这是彼分空。
什么是断空？以出离断除欲贪且空。以无恚断除恚且空。以光明想断除昏沉睡眠且空。以无散乱断除掉举且空。以法差别断除疑且空。以智断除无明且空。以喜悦断除不乐且空。以初禅断除诸盖且空⋯⋯以阿罗汉道断除一切烦恼且空。这是断空。
什么是止息空？以出离止息欲贪且空。以无恚止息恚且空。以光明想止息昏沉睡眠且空。以无散乱止息掉举且空。以法差别止息疑且空。以智止息无明且空。以喜悦止息不乐且空。以初禅止息诸盖且空⋯⋯以阿罗汉道止息一切烦恼且空。这是止息空。
什么是出离空？以出离舍离欲贪且空。以无恚舍离恚且空。以光明想舍离昏沉睡眠且空。以无散乱舍离掉举且空。以法差别舍离疑且空。以智舍离无明且空。以喜悦舍离不乐且空。以初禅舍离诸盖且空⋯⋯以阿罗汉道舍离一切烦恼且空。这是出离空。
什么是内空？内眼空无我或我所,或常,或恒,或永恒,或不变易法。内耳空⋯⋯内鼻空⋯⋯内舌空⋯⋯内身空⋯⋯内意空无我或我所,或常,或恒,或永恒,或不变易法。这是内空。
什么是外空？外色空⋯⋯外法空无我或我所,或常,或恒,或永恒,或不变易法。这是外空。


Katamaṃ dubhatosuññaṃ? Yañca ajjhattaṃ cakkhu ye ca bahiddhā rūpā ubhayametaṃ suññaṃ [ubhayato taṃ suññā (syā.)] attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yañca ajjhattaṃ sotaṃ ye ca bahiddhā saddā…pe… yañca ajjhattaṃ ghānaṃ ye ca bahiddhā gandhā… yā ca ajjhattaṃ jivhā ye ca bahiddhā rasā… yo ca ajjhattaṃ kāyo ye ca bahiddhā phoṭṭhabbā… yo ca ajjhattaṃ mano ye ca bahiddhā dhammā ubhayametaṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ dubhatosuññaṃ.

Katamaṃ sabhāgasuññaṃ? Cha ajjhattikāni āyatanāni sabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni sabhāgāni ceva suññāni ca. Cha viññāṇakāyā sabhāgā ceva suññā ca. Cha phassakāyā sabhāgā ceva suññā ca. Cha vedanākāyā sabhāgā ceva suññā ca. Cha saññākāyā sabhāgā ceva suññā ca. Cha cetanākāyā sabhāgā ceva suññā ca. Idaṃ sabhāgasuññaṃ.

Katamaṃ visabhāgasuññaṃ? Cha ajjhattikāni āyatanāni chahi bāhirehi āyatanehi visabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni chahi viññāṇakāyehi visabhāgāni ceva suññāni ca. Cha viññāṇakāyā chahi phassakāyehi visabhāgā ceva suññā ca. Cha phassakāyā chahi vedanākāyehi visabhāgā ceva suññā ca. Cha vedanākāyā chahi saññākāyehi visabhāgā ceva suññā ca. Cha saññākāyā chahi cetanākāyehi visabhāgā ceva suññā ca. Idaṃ visabhāgasuññaṃ.

Katamaṃ esanāsuññaṃ? Nekkhammesanā kāmacchandena suññā. Abyāpādesanā byāpādena suññā. Ālokasaññesanā thinamiddhena suññā. Avikkhepesanā uddhaccena suññā. Dhammavavatthānesanā vicikicchāya suññā. Ñāṇesanā avijjāya suññā. Pāmojjesanā aratiyā suññā. Paṭhamajjhānesanā nīvaraṇehi suññā…pe… arahattamaggesanā sabbakilesehi suññā. Idaṃ esanāsuññaṃ.

Katamaṃ pariggahasuññaṃ? Nekkhammapariggaho kāmacchandena suñño. Abyāpādapariggaho byāpādena suñño. Ālokasaññāpariggaho thinamiddhena suñño. Avikkhepapariggaho uddhaccena suñño . Dhammavavatthānapariggaho vicikicchāya suñño. Ñāṇapariggaho avijjāya suñño. Pāmojjapariggaho aratiyā suñño. Paṭhamajjhānapariggaho nīvaraṇehi suñño…pe… arahattamaggapariggaho sabbakilesehi suñño. Idaṃ pariggahasuññaṃ.

Katamaṃ paṭilābhasuññaṃ? Nekkhammapaṭilābho kāmacchandena suñño. Abyāpādapaṭilābho byāpādena suñño. Ālokasaññāpaṭilābho thinamiddhena suñño. Avikkhepapaṭilābho uddhaccena suñño. Dhammavavatthānapaṭilābho vicikicchāya suñño. Ñāṇapaṭilābho avijjāya suñño. Pāmojjapaṭilābho aratiyā suñño. Paṭhamajjhānapaṭilābho nīvaraṇehi suñño…pe… arahattamaggapaṭilābho sabbakilesehi suñño. Idaṃ paṭilābhasuññaṃ.

Katamaṃ paṭivedhasuññaṃ? Nekkhammappaṭivedho kāmacchandena suñño. Abyāpādappaṭivedho byāpādena suñño. Ālokasaññāppaṭivedho thinamiddhena suñño. Avikkhepappaṭivedho uddhaccena suñño. Dhammavavatthānappaṭivedho vicikicchāya suñño. Ñāṇappaṭivedho avijjāya suñño. Pāmojjappaṭivedho aratiyā suñño. Paṭhamajjhānappaṭivedho nīvaraṇehi suñño…pe… arahattamaggappaṭivedho sabbakilesehi suñño. Idaṃ paṭivedhasuññaṃ.


什么是内外空？内眼与外色,二者空无我或我所,或常,或恒,或永恒,或不变易法。内耳与外声⋯⋯内鼻与外香⋯⋯内舌与外味⋯⋯内身与外触⋯⋯内意与外法,二者空无我或我所,或常,或恒,或永恒,或不变易法。这是内外空。
什么是同分空？六内处同分且空。六外处同分且空。六识身同分且空。六触身同分且空。六受身同分且空。六想身同分且空。六思身同分且空。这是同分空。
什么是异分空？六内处与六外处异分且空。六外处与六识身异分且空。六识身与六触身异分且空。六触身与六受身异分且空。六受身与六想身异分且空。六想身与六思身异分且空。这是异分空。
什么是寻求空？出离寻求空无欲贪。无恚寻求空无恚。光明想寻求空无昏沉睡眠。无散乱寻求空无掉举。法差别寻求空无疑。智寻求空无无明。喜悦寻求空无不乐。初禅寻求空无诸盖⋯⋯阿罗汉道寻求空无一切烦恼。这是寻求空。
什么是摄受空？出离摄受空无欲贪。无恚摄受空无恚。光明想摄受空无昏沉睡眠。无散乱摄受空无掉举。法差别摄受空无疑。智摄受空无无明。喜悦摄受空无不乐。初禅摄受空无诸盖⋯⋯阿罗汉道摄受空无一切烦恼。这是摄受空。
什么是获得空？出离获得空无欲贪。无恚获得空无恚。光明想获得空无昏沉睡眠。无散乱获得空无掉举。法差别获得空无疑。智获得空无无明。喜悦获得空无不乐。初禅获得空无诸盖⋯⋯阿罗汉道获得空无一切烦恼。这是获得空。
什么是通达空？出离通达空无欲贪。无恚通达空无恚。光明想通达空无昏沉睡眠。无散乱通达空无掉举。法差别通达空无疑。智通达空无无明。喜悦通达空无不乐。初禅通达空无诸盖⋯⋯阿罗汉道通达空无一切烦恼。这是通达空。


Katamaṃ ekattasuññaṃ, nānattasuññaṃ? Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandena suññaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādena suññaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhena suññaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Avikkhepekattaṃ cetayato uddhaccena suññaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Dhammavavatthānekattaṃ cetayato vicikicchāya suññaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Ñāṇekattaṃ cetayato avijjāya suññaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Pāmojjekattaṃ cetayato aratiyā suññaṃ. Nīvaraṇā nānattaṃ, paṭhamajjhānaṃ ekattaṃ. Paṭhamajjhānekattaṃ cetayato nīvaraṇehi suññaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi suññaṃ. Idaṃ ekattasuññaṃ nānattasuññaṃ.

Katamaṃ khantisuññaṃ? Nekkhammakhanti kāmacchandena suññā. Abyāpādakhanti byāpādena suññā. Ālokasaññākhanti thinamiddhena suññā. Avikkhepakhanti uddhaccena suññā. Dhammavavatthānakhanti vicikicchāya suññā. Ñāṇakhanti avijjāya suññā. Pāmojjakhanti aratiyā suññā. Paṭhamajjhānakhanti nīvaraṇehi suññā…pe… arahattamaggakhanti sabbakilesehi suññā. Idaṃ khantisuññaṃ.

Katamaṃ adhiṭṭhānasuññaṃ? Nekkhammādhiṭṭhānaṃ kāmacchandena suññaṃ. Abyāpādādhiṭṭhānaṃ byāpādena suññaṃ. Ālokasaññādhiṭṭhānaṃ thinamiddhena suññaṃ. Avikkhepādhiṭṭhānaṃ uddhaccena suññaṃ. Dhammavavatthānādhiṭṭhānaṃ vicikicchāya suññaṃ. Ñāṇādhiṭṭhānaṃ avijjāya suññaṃ. Pāmojjādhiṭṭhānaṃ aratiyā suññaṃ. Paṭhamajjhānādhiṭṭhānaṃ nīvaraṇehi suññaṃ…pe… arahattamaggādhiṭṭhānaṃ sabbakilesehi suññaṃ. Idaṃ adhiṭṭhānasuññaṃ.

Katamaṃ pariyogāhaṇasuññaṃ? Nekkhammapariyogāhaṇaṃ kāmacchandena suññaṃ. Abyāpādapariyogāhaṇaṃ byāpādena suññaṃ. Ālokasaññāpariyogāhaṇaṃ thinamiddhena suññaṃ. Avikkhepapariyogāhaṇaṃ uddhaccena suññaṃ. Dhammavavatthānapariyogāhaṇaṃ vicikicchāya suññaṃ. Ñāṇapariyogāhaṇaṃ avijjāya suññaṃ. Pāmojjapariyogāhaṇaṃ aratiyā suññaṃ. Paṭhamajjhānapariyogāhaṇaṃ nīvaraṇehi suññaṃ…pe… arahattamaggapariyogāhaṇaṃ sabbakilesehi suññaṃ. Idaṃ pariyogāhaṇasuññaṃ.

Katamaṃ sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññaṃ? Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya pavattaṃ pariyādiyati, ñāṇena avijjāya pavattaṃ pariyādiyati, pāmojjena aratiyā pavattaṃ pariyādiyati, paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati. Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idaṃ ceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññanti.

Suññakathā niṭṭhitā.


什么是一性空、种种性空？欲贪是种种性,出离是一性。思惟出离一性者空无欲贪。恚是种种性,无恚是一性。思惟无恚一性者空无恚。昏沉睡眠是种种性,光明想是一性。思惟光明想一性者空无昏沉睡眠。掉举是种种性,无散乱是一性。思惟无散乱一性者空无掉举。疑是种种性,法差别是一性。思惟法差别一性者空无疑。无明是种种性,智是一性。思惟智一性者空无无明。不乐是种种性,喜悦是一性。思惟喜悦一性者空无不乐。诸盖是种种性,初禅是一性。思惟初禅一性者空无诸盖⋯⋯一切烦恼是种种性,阿罗汉道是一性。思惟阿罗汉道一性者空无一切烦恼。这是一性空、种种性空。
什么是忍空？出离忍空无欲贪。无恚忍空无恚。光明想忍空无昏沉睡眠。无散乱忍空无掉举。法差别忍空无疑。智忍空无无明。喜悦忍空无不乐。初禅忍空无诸盖⋯⋯阿罗汉道忍空无一切烦恼。这是忍空。
什么是决意空？出离决意空无欲贪。无恚决意空无恚。光明想决意空无昏沉睡眠。无散乱决意空无掉举。法差别决意空无疑。智决意空无无明。喜悦决意空无不乐。初禅决意空无诸盖⋯⋯阿罗汉道决意空无一切烦恼。这是决意空。
什么是深入空？出离深入空无欲贪。无恚深入空无恚。光明想深入空无昏沉睡眠。无散乱深入空无掉举。法差别深入空无疑。智深入空无无明。喜悦深入空无不乐。初禅深入空无诸盖⋯⋯阿罗汉道深入空无一切烦恼。这是深入空。
什么是正知者行尽一切空性之最上义空？此中,正知者以出离尽欲贪之行,以无恚尽恚之行,以光明想尽昏沉睡眠之行,以无散乱尽掉举之行,以法差别尽疑之行,以智尽无明之行,以喜悦尽不乐之行,以初禅尽诸盖之行⋯⋯以阿罗汉道尽一切烦恼之行。或者,正知者入无余依涅槃界般涅槃时,此眼之行尽,不再生起其他眼之行。此耳之行⋯⋯鼻之行⋯⋯舌之行⋯⋯身之行⋯⋯意之行尽,不再生起其他意之行。这是正知者行尽一切空性之最上义空。
空之论已竟。


Yuganaddhavaggo dutiyo.

Tassuddānaṃ –

Yuganaddhā saccabojjhaṅgā, mettā virāgapañcamā;

Paṭisambhidā dhammacakkaṃ, lokuttarabalasuññāti.


双修品第二。
其摄颂：
双修与谛觉支，慈与离染为第五；
无碍解与法轮，出世间力与空性。


Esa nikāyadharehi ṭhapito, asamo dutiyo pavaro

Varavaggoti.

这是诵持圣典者所制定的，无与伦比的第二殊胜品。

