3. Paññāvaggo

1. Mahāpaññākathā



3.智慧品
1.大智慧论


1. Aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti?

Aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Dukkhānupassanā bhāvitā bahulīkatā nibbedhikapaññaṃ paripūreti. Anattānupassanā bhāvitā bahulīkatā mahāpaññaṃ paripūreti. Nibbidānupassanā bhāvitā bahulīkatā tikkhapaññaṃ paripūreti. Virāgānupassanā bhāvitā bahulīkatā vipulapaññaṃ paripūreti. Nirodhānupassanā bhāvitā bahulīkatā gambhīrapaññaṃ paripūreti. Paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ [assāmantapaññaṃ (syā.)] paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

Rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… rūpe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti, sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.


1.修习和多作无常随观圆满哪种智慧?修习和多作苦随观圆满哪种智慧?修习和多作无我随观圆满哪种智慧?...修习和多作舍遣随观圆满哪种智慧?
修习和多作无常随观圆满迅速智慧。修习和多作苦随观圆满洞察智慧。修习和多作无我随观圆满大智慧。修习和多作厌离随观圆满锐利智慧。修习和多作离贪随观圆满广大智慧。修习和多作灭随观圆满深奥智慧。修习和多作舍遣随观圆满无边智慧。修习和多作这七种智慧圆满贤明。修习和多作这八种智慧圆满广博智慧。修习和多作这九种智慧圆满快速智慧。
快速智慧是辩才无碍解。由于确定其义,以智慧证得、作证、触证义无碍解。由于确定其法,以智慧证得、作证、触证法无碍解。由于确定其词,以智慧证得、作证、触证词无碍解。由于确定其辩才,以智慧证得、作证、触证辩才无碍解。以智慧证得、作证、触证这四无碍解。
修习和多作色无常随观圆满哪种智慧?...修习和多作色舍遣随观圆满哪种智慧?修习和多作色无常随观圆满迅速智慧...修习和多作色舍遣随观圆满无边智慧。修习和多作这七种智慧圆满贤明。修习和多作这八种智慧圆满广博智慧。修习和多作这九种智慧圆满快速智慧。
快速智慧是辩才无碍解。由于确定其义,以智慧证得、作证、触证义无碍解。由于确定其法,以智慧证得、作证、触证法无碍解。由于确定其词,以智慧证得、作证、触证词无碍解。由于确定其辩才,以智慧证得、作证、触证辩才无碍解。以智慧证得、作证、触证这四无碍解。
受...想...诸行...识...眼...老死的无常随观修习和多作圆满哪种智慧?...老死的舍遣随观修习和多作圆满哪种智慧?老死的无常随观修习和多作圆满迅速智慧...老死的舍遣随观修习和多作圆满无边智慧。修习和多作这七种智慧圆满贤明。修习和多作这八种智慧圆满广博智慧。修习和多作这九种智慧圆满快速智慧。


Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya . Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.



快速智慧是辩才无碍解。由于确定其义，以智慧证得、作证、触证义无碍解。由于确定其法，以智慧证得、作证、触证法无碍解。由于确定其词，以智慧证得、作证、触证词无碍解。由于确定其辩才，以智慧证得、作证、触证辩才无碍解。以智慧证得、作证、触证这四无碍解。

2. Rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe dukkhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe anattānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe nibbidānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe nibbidānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe virāgānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe virāgānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe nirodhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe nirodhānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne rūpe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti?

Rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe dukkhānupassanā bhāvitā bahulīkatā nibbedhikapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe dukkhānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe anattānupassanā bhāvitā bahulīkatā mahāpaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe anattānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe nibbidānupassanā bhāvitā bahulīkatā tikkhapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe nibbidānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe virāgānupassanā bhāvitā bahulīkatā vipulapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe virāgānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe nirodhānupassanā bhāvitā bahulīkatā gambhīrapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe nirodhānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Rūpe paṭinissaggānupassanā bhāvitā bahulīkatā asāmantapaññaṃ paripūreti. Atītānāgatapaccuppanne rūpe paṭinissaggānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Imā satta paññā bhāvitā bahulīkatā paṇḍiccaṃ paripūrenti. Imā aṭṭha paññā bhāvitā bahulīkatā puthupaññaṃ paripūrenti. Imā nava paññā bhāvitā bahulīkatā hāsapaññaṃ paripūrenti.

Hāsapaññā paṭibhānapaṭisambhidā. Tassā atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya. Tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.


2.修习和多作色无常随观圆满哪种智慧？修习和多作过去、未来、现在色无常随观圆满哪种智慧？修习和多作色苦随观圆满哪种智慧？修习和多作过去、未来、现在色苦随观圆满哪种智慧？修习和多作色无我随观圆满哪种智慧？修习和多作过去、未来、现在色无我随观圆满哪种智慧？修习和多作色厌离随观圆满哪种智慧？修习和多作过去、未来、现在色厌离随观圆满哪种智慧？修习和多作色离贪随观圆满哪种智慧？修习和多作过去、未来、现在色离贪随观圆满哪种智慧？修习和多作色灭随观圆满哪种智慧？修习和多作过去、未来、现在色灭随观圆满哪种智慧？修习和多作色舍遣随观圆满哪种智慧？修习和多作过去、未来、现在色舍遣随观圆满哪种智慧？
修习和多作色无常随观圆满迅速智慧。修习和多作过去、未来、现在色无常随观圆满迅速智慧。修习和多作色苦随观圆满洞察智慧。修习和多作过去、未来、现在色苦随观圆满迅速智慧。修习和多作色无我随观圆满大智慧。修习和多作过去、未来、现在色无我随观圆满迅速智慧。修习和多作色厌离随观圆满锐利智慧。修习和多作过去、未来、现在色厌离随观圆满迅速智慧。修习和多作色离贪随观圆满广大智慧。修习和多作过去、未来、现在色离贪随观圆满迅速智慧。修习和多作色灭随观圆满深奥智慧。修习和多作过去、未来、现在色灭随观圆满迅速智慧。修习和多作色舍遣随观圆满无边智慧。修习和多作过去、未来、现在色舍遣随观圆满迅速智慧。修习和多作这七种智慧圆满贤明。修习和多作这八种智慧圆满广博智慧。修习和多作这九种智慧圆满快速智慧。
快速智慧是辩才无碍解。由于确定其义，以智慧证得、作证、触证义无碍解。由于确定其法，以智慧证得、作证、触证法无碍解。由于确定其词，以智慧证得、作证、触证词无碍解。由于确定其辩才，以智慧证得、作证、触证辩才无碍解。以智慧证得、作证、触证这四无


Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti…pe… jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Atītānāgatapaccuppanne jarāmaraṇe paṭinissaggānupassanā bhāvitā bahulīkatā katamaṃ paññaṃ paripūreti? Jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti. Atītānāgatapaccuppanne jarāmaraṇe aniccānupassanā bhāvitā bahulīkatā javanapaññaṃ paripūreti…pe… tassimā catasso paṭisambhidāyo adhigatā honti sacchikatā phassitā paññāya.

3. ‘‘Cattārome , bhikkhave [saṃ. ni. 5.1851], dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti.

‘‘Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṃvattanti…pe… anāgāmiphalasacchikiriyāya saṃvattanti…pe… arahattaphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā arahattamaggaphalasacchikiriyāya saṃvattanti.

‘‘Cattārome , bhikkhave, dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti…pe… paññābuddhiyā saṃvattanti, paññāvepullāya saṃvattanti, mahāpaññatāya saṃvattanti, puthupaññatāya saṃvattanti, vipulapaññatāya saṃvattanti, gambhīrapaññatāya saṃvattanti, asāmantapaññatāya [assāmantapaññatāya (syā.) saṃ. ni. 3 passitabbā] saṃvattanti, bhūripaññatāya saṃvattanti, paññābāhullāya saṃvattanti, sīghapaññatāya saṃvattanti, lahupaññatāya saṃvattanti, hāsapaññatāya saṃvattanti, javanapaññatāya saṃvattanti, tikkhapaññatāya saṃvattanti, nibbedhikapaññatāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammapaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā paññāpaṭilābhāya saṃvattanti, paññābuddhiyā saṃvattanti…pe… nibbedhikapaññatāya saṃvattanti’’.

1. Soḷasapaññāniddeso



受...想...诸行...识...眼...老死的无常随观修习和多作圆满哪种智慧？修习和多作过去、未来、现在老死无常随观圆满哪种智慧？...修习和多作老死舍遣随观圆满哪种智慧？修习和多作过去、未来、现在老死舍遣随观圆满哪种智慧？修习和多作老死无常随观圆满迅速智慧。修习和多作过去、未来、现在老死无常随观圆满迅速智慧...以智慧证得、作证、触证这四无碍解。
3"诸比丘，修习和多作四法，能导致证悟预流果。是哪四法？亲近善士、听闻正法、如理作意、法随法行 - 诸比丘，修习和多作这四法，能导致证悟预流果。
诸比丘，修习和多作四法，能导致证悟一来果...能导致证悟不还果...能导致证悟阿罗汉果。是哪四法？亲近善士、听闻正法、如理作意、法随法行 - 诸比丘，修习和多作这四法，能导致证悟阿罗汉道果。
诸比丘，修习和多作四法，能导致获得智慧...能导致智慧增长，能导致智慧广大，能导致大智慧，能导致广博智慧，能导致广大智慧，能导致深奥智慧，能导致无边智慧，能导致广大智慧，能导致智慧增多，能导致迅速智慧，能导致轻快智慧，能导致快速智慧，能导致敏捷智慧，能导致锐利智慧，能导致洞察智慧。是哪四法？亲近善士、听闻正法、如理作意、法随法行 - 诸比丘，修习和多作这四法，能导致获得智慧，能导致智慧增长...能导致洞察智慧。"
1.十六智解说;


4.Paññāpaṭilābhāya saṃvattantīti katamo paññāpaṭilābho? Catunnaṃ maggañāṇānaṃ, catunnaṃ phalañāṇānaṃ, catunnaṃ paṭisambhidāñāṇānaṃ, channaṃ abhiññāñāṇānaṃ, tesattatīnaṃ ñāṇānaṃ, sattasattatīnaṃ ñāṇānaṃ lābho paṭilābho patti sampatti phassanā [phusanā (ka.)] sacchikiriyā upasampadā. Paññāpaṭilābhāya saṃvattantīti – ayaṃ paññā paṭilābho.

Paññābuddhiyāsaṃvattantīti katamā paññābuddhi? Sattannañca sekkhānaṃ puthujjanakalyāṇakassa ca paññā vaḍḍhati, arahato paññā vaḍḍhati. Vaḍḍhitavaḍḍhanā paññābuddhiyā saṃvattantīti – ayaṃ paññābuddhi.

Paññāvepullāya saṃvattantīti katamaṃ paññāvepullaṃ? Sattannaṃ sekkhānaṃ puthujjanakalyāṇakassa ca paññāvepullaṃ gacchati. Arahato paññā vepullagatā paññāvepullāya saṃvattantīti – idaṃ paññāvepullaṃ.

Mahāpaññatāya saṃvattantīti katamā mahāpaññā? Mahante atthe pariggaṇhātīti – mahāpaññā. Mahante dhamme pariggaṇhātīti – mahāpaññā. Mahantā niruttiyo pariggaṇhātīti – mahāpaññā. Mahantāni paṭibhānāni pariggaṇhātīti – mahāpaññā. Mahante sīlakkhandhe pariggaṇhātīti – mahāpaññā. Mahante samādhikkhandhe pariggaṇhātīti – mahāpaññā. Mahante paññākkhandhe pariggaṇhātīti – mahāpaññā. Mahante vimuttikkhandhe pariggaṇhātīti – mahāpaññā . Mahante vimuttiñāṇadassanakkhandhe pariggaṇhātīti – mahāpaññā. Mahantāni ṭhānāṭṭhānāni pariggaṇhātīti – mahāpaññā. Mahantā vihārasamāpattiyo pariggaṇhātīti – mahāpaññā. Mahantāni ariyasaccāni pariggaṇhātīti – mahāpaññā. Mahante satipaṭṭhāne pariggaṇhātīti – mahāpaññā. Mahante sammappadhāne pariggaṇhātīti – mahāpaññā. Mahante iddhipāde pariggaṇhātīti – mahāpaññā. Mahantāni indriyāni pariggaṇhātīti – mahāpaññā. Mahantāni balāni pariggaṇhātīti – mahāpaññā. Mahante bojjhaṅge pariggaṇhātīti – mahāpaññā. Mahantaṃ ariyamaggaṃ [mahante ariyamagge (ka.)] pariggaṇhātīti – mahāpaññā. Mahantāni sāmaññaphalāni pariggaṇhātīti – mahāpaññā. Mahantā abhiññāyo [mahābhiññāyo (ka.)] pariggaṇhātīti – mahāpaññā. Mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti – mahāpaññā. Mahāpaññatāya saṃvattantīti – ayaṃ mahāpaññā.


4"能导致智慧获得是指什么智慧获得？获得、证得、达到、成就、触证、现证、具足四道智、四果智、四无碍解智、六神通智、七十三智、七十七智。能导致智慧获得即是这智慧获得。
能导致智慧增长是指什么智慧增长？七有学和贤善凡夫的智慧增长，阿罗汉的智慧增长。已增长和正在增长,能导致智慧增长即是这智慧增长。
能导致智慧广大是指什么智慧广大？七有学和贤善凡夫的智慧趋向广大。阿罗汉的智慧已达广大，能导致智慧广大即是这智慧广大。
能导致大智慧是指什么大智慧？把握大义理故称为大智慧。把握大法故称为大智慧。把握大词义故称为大智慧。把握大辩才故称为大智慧。把握大戒蕴故称为大智慧。把握大定蕴故称为大智慧。把握大慧蕴故称为大智慧。把握大解脱蕴故称为大智慧。把握大解脱知见蕴故称为大智慧。把握大处非处故称为大智慧。把握大住定故称为大智慧。把握大圣谛故称为大智慧。把握大念处故称为大智慧。把握大正勤故称为大智慧。把握大神足故称为大智慧。把握大根故称为大智慧。把握大力故称为大智慧。把握大觉支故称为大智慧。把握大圣道故称为大智慧。把握大沙门果故称为大智慧。把握大神通故称为大智慧。把握大第一义涅槃故称为大智慧。能导致大智慧即是这大智慧。


Puthupaññatāya saṃvattantīti katamā puthupaññā? Puthunānākhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānādhātūsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāāyatanesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaṭiccasamuppādesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsuññatamanupalabbhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāatthesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānādhammesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāniruttīsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaṭibhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsīlakkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsamādhikkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāpaññākkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvimuttikkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāṭhānāṭṭhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāvihārasamāpattīsu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāariyasaccesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsatipaṭṭhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsammappadhānesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāiddhipādesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāindriyesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānābalesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānābojjhaṅgesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāariyamaggesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāsāmaññaphalesu ñāṇaṃ pavattatīti – puthupaññā. Puthunānāabhiññāsu ñāṇaṃ pavattatīti – puthupaññā. Puthujjanasādhāraṇe dhamme atikkamma [samatikkamma (syā.)] paramatthe nibbāne ñāṇaṃ pavattatīti – puthupaññā. Puthupaññatāya saṃvattantīti – ayaṃ puthupaññā.

Vipulapaññatāyasaṃvattantīti katamā vipulapaññā? Vipule atthe pariggaṇhātīti – vipulapaññā. Vipule dhamme pariggaṇhātīti – vipulapaññā. Vipulā niruttiyo pariggaṇhātīti – vipulapaññā. Vipulāni paṭibhānāni pariggaṇhātīti – vipulapaññā. Vipule sīlakkhandhe pariggaṇhātīti – vipulapaññā. Vipule samādhikkhandhe pariggaṇhātīti – vipulapaññā. Vipule paññākkhandhe pariggaṇhātīti – vipulapaññā. Vipule vimuttikkhandhe pariggaṇhātīti – vipulapaññā. Vipule vimuttiñāṇadassanakkhandhe pariggaṇhātīti – vipulapaññā. Vipulāni ṭhānāṭṭhānāni pariggaṇhātīti – vipulapaññā. Vipulā vihārasamāpattiyo pariggaṇhātīti – vipulapaññā. Vipulāni ariyasaccāni pariggaṇhātīti – vipulapaññā. Vipule satipaṭṭhāne pariggaṇhātīti – vipulapaññā. Vipule sammappadhāne pariggaṇhātīti – vipulapaññā. Vipule iddhipāde pariggaṇhātīti – vipulapaññā. Vipulāni indriyāni pariggaṇhātīti – vipulapaññā. Vipulāni balāni pariggaṇhātīti – vipulapaññā. Vipule bojjhaṅge pariggaṇhātīti – vipulapaññā. Vipule ariyamagge pariggaṇhātīti – vipulapaññā. Vipulāni sāmaññaphalāni pariggaṇhātīti – vipulapaññā. Vipulā abhiññāyo pariggaṇhātīti – vipulapaññā. Vipulaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti – vipulapaññā. Vipulapaññatāya saṃvattantīti – ayaṃ vipulapaññā.


能导致广博智慧是指什么广博智慧？智慧运行于广博诸蕴中故称为广博智慧。智慧运行于广博诸界中故称为广博智慧。智慧运行于广博诸处中故称为广博智慧。智慧运行于广博诸缘起中故称为广博智慧。智慧运行于广博诸空不可得中故称为广博智慧。智慧运行于广博诸义中故称为广博智慧。智慧运行于广博诸法中故称为广博智慧。智慧运行于广博诸词中故称为广博智慧。智慧运行于广博诸辩才中故称为广博智慧。智慧运行于广博诸戒蕴中故称为广博智慧。智慧运行于广博诸定蕴中故称为广博智慧。智慧运行于广博诸慧蕴中故称为广博智慧。智慧运行于广博诸解脱蕴中故称为广博智慧。智慧运行于广博诸解脱知见蕴中故称为广博智慧。智慧运行于广博诸处非处中故称为广博智慧。智慧运行于广博诸住定中故称为广博智慧。智慧运行于广博诸圣谛中故称为广博智慧。智慧运行于广博诸念处中故称为广博智慧。智慧运行于广博诸正勤中故称为广博智慧。智慧运行于广博诸神足中故称为广博智慧。智慧运行于广博诸根中故称为广博智慧。智慧运行于广博诸力中故称为广博智慧。智慧运行于广博诸觉支中故称为广博智慧。智慧运行于广博诸圣道中故称为广博智慧。智慧运行于广博诸沙门果中故称为广博智慧。智慧运行于广博诸神通中故称为广博智慧。智慧超越凡夫共有诸法而运行于第一义涅槃中故称为广博智慧。能导致广博智慧即是这广博智慧。
能导致广大智慧是指什么广大智慧？把握广大义理故称为广大智慧。把握广大法故称为广大智慧。把握广大词义故称为广大智慧。把握广大辩才故称为广大智慧。把握广大戒蕴故称为广大智慧。把握广大定蕴故称为广大智慧。把握广大慧蕴故称为广大智慧。把握广大解脱蕴故称为广大智慧。把握广大解脱知见蕴故称为广大智慧。把握广大处非处故称为广大智慧。把握广大住定故称为广大智慧。把握广大圣谛故称为广大智慧。把握广大念处故称为广大智慧。把握广大正勤故称为广大智慧。把握广大神足故称为广大智慧。把握广大根故称为广大智慧。把握广大力故称为广大智慧。把握广大觉支故称为广大智慧。把握广大圣道故称为广大智慧。把握广大沙门果故称为广大智慧。把握广大神通故称为广大智慧。把握广大第一义涅槃故称为广大智慧。能导致广大智慧即是这广大智慧。


Gambhīrapaññatāya saṃvattantīti katamā gambhīrapaññā? Gambhīresu khandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu dhātūsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu āyatanesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu paṭiccasamuppādesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu suññatamanupalabbhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu atthesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu dhammesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu niruttīsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu paṭibhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sīlakkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu samādhikkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā . Gambhīresu paññākkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu vimuttikkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu vimuttiñāṇadassanakkhandhesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ṭhānāṭṭhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu vihārasamāpattīsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ariyasaccesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu satipaṭṭhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sammappadhānesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu iddhipādesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu indriyesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu balesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu bojjhaṅgesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu ariyamaggesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīresu sāmaññaphalesu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrāsu abhiññāsu ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīre paramatthe nibbāne ñāṇaṃ pavattatīti – gambhīrapaññā. Gambhīrapaññatāya saṃvattantīti – ayaṃ gambhīrapaññā.

Asāmantapaññatāya saṃvattantīti katamā asāmantapaññā? Yassa puggalassa atthavavatthānato atthapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, dhammavavatthānato dhammapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, niruttivavatthānato niruttipaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, paṭibhānavavatthānato paṭibhānapaṭisambhidā adhigatā hoti sacchikatā phassitā paññāya, tassa atthe ca dhamme ca niruttiyā ca paṭibhāne ca na añño koci sakkoti abhisambhavituṃ. Anabhisambhavanīyo ca so aññehīti – asāmantapañño.


能导致深奥智慧是指什么深奥智慧？智慧运行于深奥诸蕴中故称为深奥智慧。智慧运行于深奥诸界中故称为深奥智慧。智慧运行于深奥诸处中故称为深奥智慧。智慧运行于深奥诸缘起中故称为深奥智慧。智慧运行于深奥诸空不可得中故称为深奥智慧。智慧运行于深奥诸义中故称为深奥智慧。智慧运行于深奥诸法中故称为深奥智慧。智慧运行于深奥诸词中故称为深奥智慧。智慧运行于深奥诸辩才中故称为深奥智慧。智慧运行于深奥诸戒蕴中故称为深奥智慧。智慧运行于深奥诸定蕴中故称为深奥智慧。智慧运行于深奥诸慧蕴中故称为深奥智慧。智慧运行于深奥诸解脱蕴中故称为深奥智慧。智慧运行于深奥诸解脱知见蕴中故称为深奥智慧。智慧运行于深奥诸处非处中故称为深奥智慧。智慧运行于深奥诸住定中故称为深奥智慧。智慧运行于深奥诸圣谛中故称为深奥智慧。智慧运行于深奥诸念处中故称为深奥智慧。智慧运行于深奥诸正勤中故称为深奥智慧。智慧运行于深奥诸神足中故称为深奥智慧。智慧运行于深奥诸根中故称为深奥智慧。智慧运行于深奥诸力中故称为深奥智慧。智慧运行于深奥诸觉支中故称为深奥智慧。智慧运行于深奥诸圣道中故称为深奥智慧。智慧运行于深奥诸沙门果中故称为深奥智慧。智慧运行于深奥诸神通中故称为深奥智慧。智慧运行于深奥第一义涅槃中故称为深奥智慧。能导致深奥智慧即是这深奥智慧。
能导致无边智慧是指什么无边智慧？若有人由于确定义理故以智慧证得、作证、触证义无碍解，由于确定法理故以智慧证得、作证、触证法无碍解，由于确定词义故以智慧证得、作证、触证词无碍解，由于确定辩才故以智慧证得、作证、触证辩才无碍解，对于他的义理、法理、词义和辩才，任何他人都无法超越。他人无法超越他，故称为无边智者。


Puthujjanakalyāṇakassa paññā aṭṭhamakassa paññāya dūre vidūre suvidūre na santike na sāmantā. Puthujjanakalyāṇakaṃ upādāya aṭṭhamako asāmantapañño. Aṭṭhamakassa paññā sotāpannassa paññāya dūre vidūre suvidūre na santike na sāmantā. Aṭṭhamakaṃ upādāya sotāpanno asāmantapañño. Sotāpannassa paññā sakadāgāmissa paññāya dūre vidūre suvidūre na santike na sāmantā. Sotāpannaṃ upādāya sakadāgāmi asāmantapañño. Sakadāgāmissa paññā anāgāmissa paññāya dūre vidūre suvidūre na santike na sāmantā. Sakadāgāmiṃ upādāya anāgāmī asāmantapañño. Anāgāmissa paññā arahato paññāya dūre vidūre suvidūre na santike na sāmantā. Anāgāmiṃ upādāya arahā asāmantapañño. Arahato paññā paccekasambuddhassa [paccekabuddhassa (syā. ka.) aṭṭhakathā oloketabbā] paññāya dūre vidūre suvidūre na santike na sāmantā. Arahantaṃ upādāya paccekabuddho asāmantapañño. Paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo asāmantapañño.



凡夫善人的智慧与第八圣者的智慧相比,远、很远、非常远,不近、不接近。以凡夫善人为参照,第八圣者是无边智者。第八圣者的智慧与预流者的智慧相比,远、很远、非常远,不近、不接近。以第八圣者为参照,预流者是无边智者。预流者的智慧与一来者的智慧相比,远、很远、非常远,不近、不接近。以预流者为参照,一来者是无边智者。一来者的智慧与不还者的智慧相比,远、很远、非常远,不近、不接近。以一来者为参照,不还者是无边智者。不还者的智慧与阿罗汉的智慧相比,远、很远、非常远,不近、不接近。以不还者为参照,阿罗汉是无边智者。阿罗汉的智慧与辟支佛的智慧相比,远、很远、非常远,不近、不接近。以阿罗汉为参照,辟支佛是无边智者。以辟支佛和天人世界为参照,如来、应供、正等正觉是最高无边智者。

5. Paññāpabhedakusalo pabhinnañāṇo adhigatappaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano dhanavā netā vinetā anunetā paññāpetā nijjhāpetā pekkhetā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā [sañjānetā (syā.)], anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido maggānugāmī [maggānugā (syā.) mahāni. 69 passitabbo] ca panassa etarahi sāvakā viharanti pacchā samannāgatā.

So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. Natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ [atītānāgatapaccuppannaṃ (syā.) mahāni. 69] upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti. Yaṃ kiñci neyyaṃ nāma atthi taṃ sabbaṃ jānitabbaṃ [sabbaṃ dhammaṃ jānitabbaṃ (ka.)]. Attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.

Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti . Sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇānuparivatti. Sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Anāgate buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Paccuppanne buddhassa bhagavato appaṭihataṃ ñāṇaṃ. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati. Ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ [suphussitānaṃ (syā. ka.)] heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino; evameva buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ tāvatakaṃ ñāṇaṃ, yāvatakaṃ ñāṇaṃ tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ. Neyyaṃ atikkamitvā ñāṇaṃ nappavattati. Ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.

Sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā. Sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ buddho āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ [cariyaṃ (syā.) mahāni. 69 passitabbā] jānāti, adhimuttiṃ jānāti . Apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti. Sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.


5.善解智慧差别、智慧通达、已得无碍解、具足四无畏、持十力、人牛王、人狮子、人龙象、人良马、人御者、无量智、无量威力、无量名声、富有、大富、具财、引导者、教导者、随导者、开示者、令理解者、令观察者、令净信者。这位世尊是未生道的生起者、未现道的显现者、未说道的宣说者、知道者、晓道者、善道者,而今他的诸弟子是随道而住、后来具足者。
这位世尊是知者之知者、见者之见者、成为眼、成为智、成为法、成为梵、说者、宣说者、义理引导者、不死之施与者、法主、如来。对这位世尊来说没有未知、未见、未觉、未证、未以智慧触及之事。关于过去、未来、现在,一切诸法以一切行相现前于佛世尊的智门。凡是所知,那一切都应当知。无论是自利或利他或二俱之利,是现法利或后世利或显明义或深奥义或隐藏义或遮蔽义或引导义或已引导义或无过失义或无烦恼义或清净义或第一义,这一切都转于佛智之内。
佛世尊的一切身业随智而转。佛世尊的一切语业随智而转。佛世尊的一切意业随智而转。佛世尊对过去的智无碍。佛世尊对未来的智无碍。佛世尊对现在的智无碍。所知有多少智就有多少,智有多少所知就有多少。智以所知为边际,所知以智为边际。智不超过所知而转,所知之道不超过智而有。这些法互为边际而住。譬如两个盒盖善相合时,下盖不超过上盖,上盖不超过下盖,互为边际而住。同样地,佛世尊的所知与智互为边际而住。所知有多少智就有多少,智有多少所知就有多少。智以所知为边际,所知以智为边际。智不超过所知而转,所知之道不超过智而有。这些法互为边际而住。佛世尊的智于一切法中运转。
一切法系属于佛世尊的省察、意欲、作意、心生。佛世尊的智于一切众生中运转。佛知一切众生的意向,知随眠,知行为,知胜解。他了知少垢众生、多垢众生、利根众生、钝根众生、善相众生、恶相众生、易教众生、难教众生、堪能与不堪能众生。天界、魔界、梵界、沙门婆罗门众、天人世界都转于佛智之内。


Yathā ye keci macchakacchapā, antamaso timitimiṅgalaṃ upādāya, antomahāsamudde parivattanti, evamevaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhino, antamaso garuḷaṃ venateyyaṃ upādāya, ākāsassa padese parivattanti; evameva yepi te sāriputtasamā paññāya tepi buddhañāṇassa padese parivattanti. Buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā atighaṃsitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā [te bhindantā (syā. ka.)] maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca, kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā [niddiṭṭhikāraṇā (syā.)]. Upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati yadidaṃ paññāyāti. Aggo asāmantapañño, asāmantapaññatāya saṃvattantīti – ayaṃ asāmantapaññā.



譬如任何鱼类和龟类，乃至包括巨鱼，都在大海中游动，同样地，天界、魔界、梵界、沙门婆罗门众、天人世界都转于佛智之内。譬如任何鸟类，乃至包括金翅鸟，都在空中的某处飞翔；同样地，即使是舍利弗等智慧相等者，也只在佛智的某处运转。佛智超越天人的智慧而安住。即使是那些精通的刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者，善于论难，能射毛发，似乎以智慧行走于见解中，他们精心准备问题后前往如来处提问隐秘和遮蔽之事，这些问题都被世尊解答、阐释、说明原因。他们成为世尊的追随者。然后世尊在智慧方面更加卓越。他是最高无边智者，能导致无边智慧即是这无边智慧。

6.Bhūripaññatāyasaṃvattantīti katamā bhūripaññā? Rāgaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Dosaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Mohaṃ abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Kodhaṃ…pe… upanāhaṃ … makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme abhibhuyyatīti – bhūripaññā. Abhibhavitāti – bhūripaññā. Rāgo ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Doso ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Moho ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā…pe… sabbe bhavagāmikammā ari. Taṃ ariṃ maddanipaññāti – bhūripaññā. Bhūri vuccati pathavī [paṭhavī (syā.)]. Tāya pathavisamāya vitthatāya vipulāya paññāya samannāgatoti – bhūripaññā. Api ca, paññāya metaṃ adhivacanaṃ. Bhūri medhā pariṇāyikāti – bhūripaññā. Bhūripaññatāya saṃvattantīti – ayaṃ bhūripaññā.

Paññābāhullāyasaṃvattantīti katamaṃ paññābāhullaṃ? Idhekacco paññāgaruko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo [sampekkhāyanabahulo (syā. ka.) mahāni. 204 passitabbā] sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. Yathā gaṇagaruko vuccati ‘‘gaṇabāhuliko’’ti, cīvaragaruko vuccati ‘‘cīvarabāhuliko’’ti, pattagaruko vuccati ‘‘pattabāhuliko’’ti, senāsanagaruko vuccati ‘‘senāsanabāhuliko’’ti; evamevaṃ idhekacco paññā garuko hoti paññācarito paññāsayo paññādhimutto paññādhajo paññāketu paññādhipateyyo vicayabahulo pavicayabahulo okkhāyanabahulo samokkhāyanabahulo sampekkhāyanadhammo vibhūtavihārī taccarito taggaruko tabbahulo tanninno tappoṇo tappabbhāro tadadhimutto tadadhipateyyo. Paññābāhullāya saṃvattantīti – idaṃ paññābāhullaṃ.


6"能导致广大智慧是指什么广大智慧？胜过贪欲故称为广大智慧。已胜过故称为广大智慧。胜过嗔恨故称为广大智慧。已胜过故称为广大智慧。胜过愚痴故称为广大智慧。已胜过故称为广大智慧。胜过忿怒...怨恨...覆藏...恼害...嫉妒...悭吝...虚伪...诳骗...顽固...激进...慢...过慢...骄傲...放逸...一切烦恼...一切恶行...一切有为...一切导向有的业故称为广大智慧。已胜过故称为广大智慧。贪欲是敌,能压制该敌的智慧故称为广大智慧。嗔恨是敌,能压制该敌的智慧故称为广大智慧。愚痴是敌,能压制该敌的智慧故称为广大智慧。忿怒...怨恨...覆藏...恼害...嫉妒...悭吝...虚伪...诳骗...顽固...激进...慢...过慢...骄傲...放逸...一切烦恼...一切恶行...一切有为...一切导向有的业是敌,能压制该敌的智慧故称为广大智慧。bhūri指大地。具足与该大地相等的广阔、广大智慧故称为广大智慧。或者,这是智慧的同义词。bhūri是智慧、理解力故称为广大智慧。能导致广大智慧即是这广大智慧。
能导致多智是指什么多智？这里有人重视智慧、行智慧、依智慧、倾向智慧、以智慧为旗、以智慧为幢、以智慧为主,多思择、多观察、多观看、多审视、多省察法,明显地安住,习行于此、重视此、多作此、倾向此、趋向此、倾斜此、专注此、以此为主。如重视团体被称为"多团体",重视衣被称为"多衣",重视钵被称为"多钵",重视住处被称为"多住处"。同样地,这里有人重视智慧、行智慧、依智慧、倾向智慧、以智慧为旗、以智慧为幢、以智慧为主,多思择、多观察、多观看、多审视、多省察法,明显地安住,习行于此、重视此、多作此、倾向此、趋向此、倾斜此、专注此、以此为主。能导致多智即是这多智。


Sīghapaññatāya saṃvattantīti katamā sīghapaññā? Sīghaṃ sīghaṃ sīlāni paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ indriyasaṃvaraṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ bhojane mattaññutaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ jāgariyānuyogaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ sīlakkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ samādhikkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ paññākkhandhaṃ paripūretīti – sīghapaññā . Sīghaṃ sīghaṃ vimuttikkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ vimuttiñāṇadassanakkhandhaṃ paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ ṭhānāṭṭhānāni paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ vihārasamāpattiyo paripūretīti – sīghapaññā. Sīghaṃ sīghaṃ ariyasaccāni paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ satipaṭṭhāne bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ sammappadhāne bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ iddhipāde bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ indriyāni bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ balāni bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ bojjhaṅge bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ ariyamaggaṃ bhāvetīti – sīghapaññā. Sīghaṃ sīghaṃ sāmaññaphalāni sacchikarotīti – sīghapaññā. Sīghaṃ sīghaṃ abhiññāyo paṭivijjhatīti – sīghapaññā. Sīghaṃ sīghaṃ paramatthaṃ nibbānaṃ sacchikarotīti – sīghapaññā. Sīghapaññatāya saṃvattantīti – ayaṃ sīghapaññā.

Lahupaññatāya saṃvattantīti katamā lahupaññā? Lahuṃ lahuṃ sīlāni paripūretīti – lahupaññā. Lahuṃ lahuṃ indriyasaṃvaraṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ bhojane mattaññutaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ jāgariyānuyogaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ sīlakkhandhaṃ …pe… samādhikkhandhaṃ … paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūretīti – lahupaññā. Lahuṃ lahuṃ ṭhānāṭṭhānāni paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ vihārasamāpattiyo paripūretīti – lahupaññā. Lahuṃ lahuṃ ariyasaccāni paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ satipaṭṭhāne bhāvetīti – lahupaññā. Lahuṃ lahuṃ sammappadhāne bhāvetīti – lahupaññā. Lahuṃ lahuṃ iddhipāde bhāvetīti – lahupaññā. Lahuṃ lahuṃ indriyāni bhāvetīti – lahupaññā. Lahuṃ lahuṃ balāni bhāvetīti – lahupaññā. Lahuṃ lahuṃ bojjhaṅge bhāvetīti – lahupaññā. Lahuṃ lahuṃ ariyamaggaṃ bhāvetīti – lahupaññā. Lahuṃ lahuṃ sāmaññaphalāni sacchikarotīti – lahupaññā. Lahuṃ lahuṃ abhiññāyo paṭivijjhatīti – lahupaññā. Lahuṃ lahuṃ paramatthaṃ nibbānaṃ sacchikarotīti – lahupaññā. Lahupaññatāya saṃvattantīti – ayaṃ lahupaññā.


能导致迅速智慧是指什么迅速智慧？迅速迅速圆满诸戒故称为迅速智慧。迅速迅速圆满根律仪故称为迅速智慧。迅速迅速圆满饮食知量故称为迅速智慧。迅速迅速圆满警寤修习故称为迅速智慧。迅速迅速圆满戒蕴故称为迅速智慧。迅速迅速圆满定蕴故称为迅速智慧。迅速迅速圆满慧蕴故称为迅速智慧。迅速迅速圆满解脱蕴故称为迅速智慧。迅速迅速圆满解脱知见蕴故称为迅速智慧。迅速迅速通达处非处故称为迅速智慧。迅速迅速圆满诸住定故称为迅速智慧。迅速迅速通达圣谛故称为迅速智慧。迅速迅速修习念处故称为迅速智慧。迅速迅速修习正勤故称为迅速智慧。迅速迅速修习神足故称为迅速智慧。迅速迅速修习诸根故称为迅速智慧。迅速迅速修习诸力故称为迅速智慧。迅速迅速修习觉支故称为迅速智慧。迅速迅速修习圣道故称为迅速智慧。迅速迅速证得沙门果故称为迅速智慧。迅速迅速通达诸神通故称为迅速智慧。迅速迅速证得第一义涅槃故称为迅速智慧。能导致迅速智慧即是这迅速智慧。
能导致轻快智慧是指什么轻快智慧？轻快轻快圆满诸戒故称为轻快智慧。轻快轻快圆满根律仪故称为轻快智慧。轻快轻快圆满饮食知量故称为轻快智慧。轻快轻快圆满警寤修习故称为轻快智慧。轻快轻快圆满戒蕴...定蕴...慧蕴...解脱蕴...解脱知见蕴故称为轻快智慧。轻快轻快通达处非处故称为轻快智慧。轻快轻快圆满诸住定故称为轻快智慧。轻快轻快通达圣谛故称为轻快智慧。轻快轻快修习念处故称为轻快智慧。轻快轻快修习正勤故称为轻快智慧。轻快轻快修习神足故称为轻快智慧。轻快轻快修习诸根故称为轻快智慧。轻快轻快修习诸力故称为轻快智慧。轻快轻快修习觉支故称为轻快智慧。轻快轻快修习圣道故称为轻快智慧。轻快轻快证得沙门果故称为轻快智慧。轻快轻快通达诸神通故称为轻快智慧。轻快轻快证得第一义涅槃故称为轻快智慧。能导致轻快智慧即是这轻快智慧。


Hāsapaññatāya saṃvattantīti katamā hāsapaññā? Idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlāni paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo indriyasaṃvaraṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo bhojane mattaññutaṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo jāgariyānuyogaṃ paripūretīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlakkhandhaṃ…pe… samādhikkhandhaṃ… paññākkhandhaṃ… vimuttikkhandhaṃ… vimuttiñāṇadassanakkhandhaṃ paripūretīti…pe… ṭhānāṭṭhānāni paṭivijjhatīti… vihārasamāpattiyo paripūretīti … ariyasaccāni paṭivijjhatīti… satipaṭṭhāne bhāvetīti… sammappadhāne bhāvetīti… iddhipāde bhāvetīti… indriyāni bhāvetīti… balāni bhāvetīti… bojjhaṅge bhāvetīti … ariyamaggaṃ bhāvetīti…pe… sāmaññaphalāni sacchikarotīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo abhiññāyo paṭivijjhatīti – hāsapaññā. Hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti – hāsapaññā. Hāsapaññatāya saṃvattantīti – ayaṃ hāsapaññā.



能导致喜悦智慧是指什么喜悦智慧？这里有人多喜悦、多欢喜、多欣悦、多愉悦地圆满诸戒故称为喜悦智慧。多喜悦、多欢喜、多欣悦、多愉悦地圆满根律仪故称为喜悦智慧。多喜悦、多欢喜、多欣悦、多愉悦地圆满饮食知量故称为喜悦智慧。多喜悦、多欢喜、多欣悦、多愉悦地圆满警寤修习故称为喜悦智慧。多喜悦、多欢喜、多欣悦、多愉悦地圆满戒蕴...定蕴...慧蕴...解脱蕴...解脱知见蕴故称为喜悦智慧。...通达处非处故...圆满诸住定故...通达圣谛故...修习念处故...修习正勤故...修习神足故...修习诸根故...修习诸力故...修习觉支故...修习圣道故...证得沙门果故称为喜悦智慧。多喜悦、多欢喜、多欣悦、多愉悦地通达诸神通故称为喜悦智慧。多喜悦、多欢喜、多欣悦、多愉悦地证得第一义涅槃故称为喜悦智慧。能导致喜悦智慧即是这喜悦智慧。

7.Javanapaññatāya saṃvattantīti katamā javanapaññā? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā. Anattato khippaṃ javatīti – javanapaññā. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā. Anattato khippaṃ javatīti – javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato khippaṃ javatīti – javanapaññā. Dukkhato khippaṃ javatīti – javanapaññā . Anattato khippaṃ javatīti – javanapaññā.

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti – javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe [jarāmaraṇaṃ rūpanirodhe (syā.)] nibbāne khippaṃ javatīti – javanapaññā.

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti – javanapaññā. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti – javanapaññā. Javanapaññatāya saṃvattantīti – ayaṃ javanapaññā.

Tikkhapaññatāya saṃvattantīti katamā tikkhapaññā? Khippaṃ kilese chindatīti – tikkhapaññā. Uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti [byantiṃ karoti (ka.)] anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ byāpādavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ rāgaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Uppannaṃ dosaṃ…pe… uppannaṃ mohaṃ … uppannaṃ kodhaṃ… uppannaṃ upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gametīti – tikkhapaññā. Ekasmiṃ āsane cattāro ca ariyamaggā cattāri ca sāmaññaphalāni catasso paṭisambhidāyo cha abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti – tikkhapaññā. Tikkhapaññatāya saṃvattantīti – ayaṃ tikkhapaññā.


7.能导致迅捷智慧是指什么迅捷智慧？任何色,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,对一切色迅速理解为无常故称为迅捷智慧。迅速理解为苦故称为迅捷智慧。迅速理解为无我故称为迅捷智慧。任何受...任何想...任何行...任何识,无论过去、未来、现在,内或外,粗或细,劣或胜,远或近,对一切识迅速理解为无常故称为迅捷智慧。迅速理解为苦故称为迅捷智慧。迅速理解为无我故称为迅捷智慧。眼...乃至...老死,无论过去、未来、现在,迅速理解为无常故称为迅捷智慧。迅速理解为苦故称为迅捷智慧。迅速理解为无我故称为迅捷智慧。
对过去、未来、现在的色,权衡、判断、分析、明了其无常义为坏灭、苦义为可畏、无我义为无实,然后迅速趋向色灭的涅槃故称为迅捷智慧。对受...想...行...识...眼...乃至...老死,无论过去、未来、现在,权衡、判断、分析、明了其无常义为坏灭、苦义为可畏、无我义为无实,然后迅速趋向老死灭的涅槃故称为迅捷智慧。
对过去、未来、现在的色,权衡、判断、分析、明了其为无常、有为、缘生、坏灭法、衰败法、离贪法、灭法,然后迅速趋向色灭的涅槃故称为迅捷智慧。对受...想...行...识...眼...乃至...老死,无论过去、未来、现在,权衡、判断、分析、明了其为无常、有为、缘生、坏灭法、衰败法、离贪法、灭法,然后迅速趋向老死灭的涅槃故称为迅捷智慧。能导致迅捷智慧即是这迅捷智慧。
能导致锐利智慧是指什么锐利智慧？迅速断除诸烦恼故称为锐利智慧。不容忍已生起的欲寻,舍弃、驱除、终结、令不存在故称为锐利智慧。不容忍已生起的嗔恚寻,舍弃、驱除、终结、令不存在故称为锐利智慧。不容忍已生起的伤害寻...不容忍已生起的恶不善法,舍弃、驱除、终结、令不存在故称为锐利智慧。不容忍已生起的贪,舍弃、驱除、终结、令不存在故称为锐利智慧。不容忍已生起的嗔...痴...忿...恨...覆...恼...嫉...悭...诳...谄...顽固...激进...慢...过慢...傲...放逸...一切烦恼...一切恶行...一切有为...一切导向有的业,舍弃、驱除、终结、令不存在故称为锐利智慧。在一座中获得四圣道、四沙门果、四无碍解、六神通,以智慧证悟、实现、触及故称为锐利智慧。能导致锐利智慧即是这锐利智慧。


Nibbedhikapaññatāya saṃvattantīti katamā nibbedhikapaññā? Idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo. Bahimukho na ramati sabbasaṅkhāresu. Anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāletīti – nibbedhikapaññā . Anibbiddhapubbaṃ appadālitapubbaṃ kodhaṃ…pe… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre…pe… sabbe bhavagāmikamme nibbijjhati padāletīti – nibbedhikapaññā. Nibbedhikapaññatāya saṃvattantīti – ayaṃ nibbedhikapaññā.

Imā soḷasa paññāyo. Imāhi soḷasahi paññāhi samannāgato puggalo paṭisambhidappatto.

2. Puggalavisesaniddeso



能导致洞察智慧是指什么洞察智慧？这里有人对一切行多恐惧、多惊怖、多厌烦、多不乐、多不欢喜。他向外不乐于一切行。他洞察、破除前所未洞察、未破除的贪蕴故称为洞察智慧。他洞察、破除前所未洞察、未破除的嗔蕴故称为洞察智慧。他洞察、破除前所未洞察、未破除的痴蕴故称为洞察智慧。他洞察、破除前所未洞察、未破除的忿...恨...覆...恼...嫉...悭...诳...谄...顽固...激进...慢...过慢...傲...放逸...一切烦恼...一切恶行...一切有为...一切导向有的业故称为洞察智慧。能导致洞察智慧即是这洞察智慧。
这十六种智慧。具足这十六种智慧的人是获得无碍解者。
2.人的特性解说

8. Dve puggalā paṭisambhidappattā – eko pubbayogasampanno, eko na pubbayogasampanno. Yo pubbayogasampanno so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā – eko bahussuto, eko na bahussuto . Yo bahussuto, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā – eko desanābahulo, eko na desanābahulo. Yo desanābahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā – eko garūpanissito, eko na garūpanissito . Yo garūpanissito, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā – eko vihārabahulo, eko na vihārabahulo. Yo vihārabahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā – eko paccavekkhaṇābahulo , eko na paccavekkhaṇābahulo. Yo paccavekkhaṇābahulo, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā – eko sekhapaṭisambhidappatto, eko asekhapaṭisambhidappatto. Yo asekhapaṭisambhidappatto, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā, dvepi asekhapaṭisambhidappattā – eko sāvakapāramippatto, eko na sāvakapāramippatto. Yo sāvakapāramippatto , so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Dve puggalā paṭisambhidappattā, dvepi pubbayogasampannā, dvepi bahussutā, dvepi desanābahulā, dvepi garūpanissitā, dvepi vihārabahulā, dvepi paccavekkhaṇābahulā, dvepi asekhapaṭisambhidappattā – eko sāvakapāramippatto, eko paccekasambuddho. Yo paccekasambuddho, so tena atireko hoti, adhiko hoti, viseso hoti. Tassa ñāṇaṃ pabhijjati.

Paccekabuddhañca sadevakañca lokaṃ upādāya tathāgato arahaṃ sammāsambuddho aggo paṭisambhidappatto paññāpabhedakusalo pabhinnañāṇo adhigatapaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho…pe… yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti gūḷhāni ca paṭicchannāni ca. Kathitā visajjitā ca te pañhā bhagavatā honti niddiṭṭhakāraṇā, upakkhittakā ca te bhagavato sampajjanti. Atha kho bhagavā tattha atirocati, yadidaṃ paññāyāti aggo paṭisambhidappattoti.


8.两种人获得无碍解 - 一个具足前世修习,一个不具足前世修习。具足前世修习者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习 - 一个多闻,一个不多闻。多闻者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻 - 一个多说法,一个不多说法。多说法者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻,两者都多说法 - 一个依止师长,一个不依止师长。依止师长者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻,两者都多说法,两者都依止师长 - 一个多住禅定,一个不多住禅定。多住禅定者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻,两者都多说法,两者都依止师长,两者都多住禅定 - 一个多观察,一个不多观察。多观察者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻,两者都多说法,两者都依止师长,两者都多住禅定,两者都多观察 - 一个获得有学无碍解,一个获得无学无碍解。获得无学无碍解者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻,两者都多说法,两者都依止师长,两者都多住禅定,两者都多观察,两者都获得无学无碍解 - 一个达到声闻极果,一个未达到声闻极果。达到声闻极果者因此超越、殊胜、特异。他的智慧显现。
两种获得无碍解的人,两者都具足前世修习,两者都多闻,两者都多说法,两者都依止师长,两者都多住禅定,两者都多观察,两者都获得无学无碍解 - 一个达到声闻极果,一个是辟支佛。辟支佛因此超越、殊胜、特异。他的智慧显现。
相较于辟支佛和天界世间,如来、阿罗汉、正等正觉者是最高无碍解获得者,善巧于智慧差别,具足智慧,获得无碍解,成就四无所畏,具有十力,是人中牛王、人中狮子...那些精通的刹帝利贤者、婆罗门贤者、居士贤者、沙门贤者,善于论难,能射毛发,似乎以智慧行走于见解中,他们精心准备问题后前往如来处提问隐秘和遮蔽之事。这些问题都被世尊解答、阐释、说明原因,他们成为世尊的追随者。然后世尊在智慧方面更加卓越,即是最高无碍解获得者。;


Mahāpaññākathā niṭṭhitā.

2. Iddhikathā

9. Kā iddhi? Kati iddhiyo? Iddhiyā kati bhūmiyo, kati pādā, kati padāni, kati mūlāni? Kā iddhīti? Ijjhanaṭṭhena iddhi. Kati iddhiyoti? Dasa iddhiyo. Iddhiyā kati bhūmiyoti? Iddhiyā catasso bhūmiyo, cattāro pādā, aṭṭha padāni, soḷasa mūlāni.



大智慧论结束。
2.神通论
9.什么是神通？有几种神通？神通有几种基础、几种足、几种步骤、几种根源？
什么是神通？以成就义为神通。
有几种神通？有十种神通。
神通有几种基础？神通有四种基础、四种足、八种步骤、十六种根源。

10. Katamā dasa iddhiyo? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogapaccayā [sammappayogapaccayā (syā. ka.)] ijjhanaṭṭhena iddhi.

Iddhiyā katamā catasso bhūmiyo? Vivekajābhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhābhūmi catutthaṃ jhānaṃ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

Iddhiyā katame cattāro pādā? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

Iddhiyā katamāni aṭṭha padāni? Chandaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Vīriyaṃ na samādhi, samādhi na vīriyaṃ. Aññaṃ vīriyaṃ, añño samādhi. Cittaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Cittaṃ na samādhi, samādhi na cittaṃ. Aññaṃ cittaṃ, añño samādhi. Vīmaṃsaṃ ce bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ. Vīmaṃsā na samādhi, samādhi na vīmaṃsā. Aññā vīmaṃsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

Iddhiyā katamāni soḷasa mūlāni? Anonataṃ [anoṇataṃ (ka.)] cittaṃ kosajje na iñjatīti – āneñjaṃ. Anunnataṃ [(anuṇṇataṃ (ka.)] cittaṃ uddhacce na iñjatīti – āneñjaṃ. Anabhinataṃ cittaṃ rāge na iñjatīti – āneñjaṃ. Anapanataṃ cittaṃ byāpāde na iñjatīti – āneñjaṃ. Anissitaṃ cittaṃ diṭṭhiyā na iñjatīti – āneñjaṃ. Appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti – āneñjaṃ. Vippamuttaṃ cittaṃ kāmarāge na iñjatīti – āneñjaṃ . Visaññuttaṃ cittaṃ kilese na iñjatīti – āneñjaṃ. Vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti – āneñjaṃ. Ekattagataṃ [ekaggataṃ (syā.)] cittaṃ nānattakilesehi [nānattakilese (syā.)] na iñjatīti – āneñjaṃ. Saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti – āneñjaṃ. Vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti – āneñjaṃ. Satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti – āneñjaṃ. Samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti – āneñjaṃ. Paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti – āneñjaṃ. Obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti – āneñjaṃ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasībhāvāya iddhivesārajjāya saṃvattantīti.

Dasaiddhiniddeso



10.什么是十种神通？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、业异熟所生神通、福德者神通、咒术所成神通、于彼彼处正精进缘故成就义的神通。
神通的四种基础是什么？离生喜乐地为初禅,喜乐地为第二禅,舍乐地为第三禅,不苦不乐地为第四禅。这四种基础导向神通的获得、证得、变化、熟练、自在、无畏。
神通的四种足是什么？这里比丘修习具足欲定勤行之神足,修习具足心定勤行之神足,修习具足精进定勤行之神足,修习具足观定勤行之神足。这四种足导向神通的获得、证得、变化、熟练、自在、无畏。
神通的八种步骤是什么？比丘依止欲获得定,获得心一境性。欲不是定,定不是欲。欲是一个,定是另一个。比丘依止精进获得定,获得心一境性。精进不是定,定不是精进。精进是一个,定是另一个。比丘依止心获得定,获得心一境性。心不是定,定不是心。心是一个,定是另一个。比丘依止观获得定,获得心一境性。观不是定,定不是观。观是一个,定是另一个。这八种步骤导向神通的获得、证得、变化、熟练、自在、无畏。
神通的十六种根源是什么？心不低下故不动于懈怠 - 这是不动。心不高举故不动于掉举 - 这是不动。心不倾向故不动于贪 - 这是不动。心不背离故不动于嗔恚 - 这是不动。心不依止故不动于见 - 这是不动。心不系缚故不动于欲贪 - 这是不动。心解脱故不动于欲贪 - 这是不动。心离系故不动于烦恼 - 这是不动。心超越界限故不动于烦恼界限 - 这是不动。心达一性故不动于种种烦恼 - 这是不动。心为信所摄持故不动于不信 - 这是不动。心为精进所摄持故不动于懈怠 - 这是不动。心为念所摄持故不动于放逸 - 这是不动。心为定所摄持故不动于掉举 - 这是不动。心为慧所摄持故不动于无明 - 这是不动。心生光明故不动于无明黑暗 - 这是不动。这十六种根源导向神通的获得、证得、变化、熟练、自在、无畏。
十种神通解说

10. Katamā adhiṭṭhānā iddhi? Idha bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne [abhijjamāno (ka.) dī. ni. 1.238 passitabbā] gacchati, seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vattetīti.

Idhāti imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye imasmiṃ dhamme imasmiṃ vinaye imasmiṃ dhammavinaye imasmiṃ pāvacane imasmiṃ brahmacariye imasmiṃ satthusāsane. Tena vuccati – ‘‘idhā’’ti. Bhikkhūti puthujjanakalyāṇako vā hoti bhikkhu sekho vā arahā vā akuppadhammo. Anekavihitaṃ iddhividhaṃ paccanubhotīti nānappakāraṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hotīti pakatiyā eko bahukaṃ āvajjati, sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘bahulo homī’’ti [hotūti (ka.)]. Bahulo hoti. Yathāyasmā cūḷapanthako [cullapanthako (syā.)] ekopi hutvā bahudhā hoti, evamevaṃ so iddhimā cetovasippatto ekopi hutvā bahudhā hoti. Bahudhāpi hutvā eko hotīti pakatiyā bahuko ekaṃ āvajjati; āvajjitvā ñāṇena adhiṭṭhāti – ‘‘eko homī’’ti. Eko hoti. Yathāyasmā cūḷapanthako bahudhāpi hutvā eko hoti, evamevaṃ so iddhimā cetovasippatto bahudhāpi hutvā eko hoti.



10.什么是决意神通?这里比丘体验各种神通 - 一身变多身,多身变一身;显现隐没;穿墙越壁、穿山如空、不受阻碍而行,如在虚空。在地中出没如在水中。在水上行走不沉没,如在地上。在虚空中结跏趺坐而行,如有翼之鸟。这日月如此大威力、大神力,以手抚摸摩挲。乃至梵天界以身自在而行。
"这里"指在这见解、这忍受、这爱好、这主张、这法、这律、这法律、这教言、这梵行、这师教中。因此称为"这里"。"比丘"指凡夫善人比丘,或有学比丘,或阿罗汉不动法比丘。"体验各种神通"指体验多种不同的神通。"一身变多身"指本来是一个,意念变成多个,变成百或千或百千。意念后以智决意:"我成为多"。他就成为多。如尊者小路者一身变多身,同样这具神通得心自在者一身变多身。"多身变一身"指本来是多个,意念变成一个。意念后以智决意:"我成为一"。他就成为一。如尊者小路者多身变一身,同样这具神通得心自在者多身变一身。

11.Āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjitaṃ. Tirokuṭṭaṃtiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpiākāseti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘ākāso hotū’’ti. Ākāso hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṃ so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse.

Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udaketi pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘udakaṃ hotū’’ti. Udakaṃ hoti. So pathaviyā ummujjanimujjaṃ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evamevaṃ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake.

Udakepiabhijjamāne gacchati, seyyathāpi pathaviyanti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘pathavī hotū’’ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṃ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṃ.

Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Ākāsaṃ āvajjati . Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘pathavī hotū’’ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṃ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.



11"显现"指不被任何东西遮蔽、覆盖,显露、明显。"隐没"指被某物遮蔽、覆盖、关闭、遮挡。"穿墙越壁、穿山如空、不受阻碍而行"指他本来是获得虚空遍定者。他意念穿墙越壁、穿山。意念后以智决意:"成为虚空"。就成为虚空。他穿墙越壁、穿山不受阻碍而行。如普通人本来无神通,在无遮蔽无围墙处不受阻碍而行,同样这具神通得心自在者穿墙越壁、穿山不受阻碍而行,如在虚空中。
"在地中出没如在水中"指他本来是获得水遍定者。他意念地面。意念后以智决意:"成为水"。就成为水。他在地中出没。如普通人本来无神通在水中出没,同样这具神通得心自在者在地中出没,如在水中。
"在水上行走不沉没,如在地上"指他本来是获得地遍定者。他意念水。意念后以智决意:"成为地"。就成为地。他在不分开的水上行走。如普通人本来无神通在不分开的地上行走,同样这具神通得心自在者在不分开的水上行走,如在地上。
"在虚空中结跏趺坐而行,如有翼之鸟"指他本来是获得地遍定者。他意念虚空。意念后以智决意:"成为地"。就成为地。他在虚空中行走、站立、坐下、躺卧。如普通人本来无神通在地上行走、站立、坐下、躺卧,同样这具神通得心自在者在虚空中行走、站立、坐下、躺卧,如有翼之鸟。

12.Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti idha so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘‘hatthapāse hotū’’ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evamevaṃ so iddhimā cetovasippatto nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati.

Yāva brahmalokāpi kāyena vasaṃ vattetīti sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti – ‘‘santike hotū’’ti. Santike hoti. Santikepi dūre adhiṭṭhāti – ‘‘dūre hotū’’ti. Dūre hoti. Bahukampi thokaṃ adhiṭṭhāti – ‘‘thokaṃ hotū’’ti. Thokaṃ hoti. Thokampi bahukaṃ adhiṭṭhāti – ‘‘bahukaṃ hotū’’ti. Bahukaṃ hoti. Dibbena cakkhunā tassa brahmuno rūpaṃ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti. Kāyavasena cittaṃ pariṇāmetvā, kāyavasena cittaṃ adhiṭṭhahitvā, sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. Cittavasena kāyaṃ pariṇāmetvā, cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. So tassa brahmuno purato rūpiṃ [rūpaṃ (syā. ka.) dī. ni. 1.236 passitabbā] abhinimmināti manomayaṃ sabbaṅgapaccaṅgiṃ [sabbaṅgapaccaṅgaṃ (syā. ka.)] ahīnindriyaṃ. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nimmitopi tattha tiṭṭhati. Sace so iddhimā nisīdati, nimmitopi tattha nisīdati. Sace so iddhimā seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. Sace so iddhimā dhūmāyati, nimmitopi tattha dhūmāyati. Sace so iddhimā pajjalati, nimmitopi tattha pajjalati. Sace so iddhimā dhammaṃ bhāsati, nimmitopi tattha dhammaṃ bhāsati. Sace so iddhimā pañhaṃ pucchati, nimmitopi tattha pañhaṃ pucchati. Sace so iddhimā pañhaṃ puṭṭho visajjeti, nimmitopi tattha pañhaṃ puṭṭho visajjeti. Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati. Yaññadeva so iddhimā karoti, taṃ tadeva hi so nimmito karotīti – ayaṃ adhiṭṭhānā iddhi.

13. Katamā vikubbanā iddhi? Sikhissa bhagavato arahato sammāsambuddhassa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ [sahassīlokadhātuṃ (syā.) vatthu saṃ. ni. 

12"以手抚摸摩挲这如此大威力、大神力的日月"指这具神通得心自在者坐着或躺着意念日月。意念后以智决意:"在手所及之处"。就在手所及之处。他坐着或躺着以手触摸、抚摸、摩挲日月。如普通人本来无神通触摸、抚摸、摩挲手所及处的任何色法,同样这具神通得心自在者坐着或躺着以手触摸、抚摸、摩挲日月。
"乃至梵天界以身自在而行"指如果这具神通得心自在者想去梵天界,他决意远处为近:"成为近"。就成为近。决意近处为远:"成为远"。就成为远。决意多为少:"成为少"。就成为少。决意少为多:"成为多"。就成为多。以天眼见那梵天的色身。以天耳界闻那梵天的声音。以他心智了知那梵天的心。如果这具神通得心自在者想以可见身去梵天界,他以身转变心,以身决定心。以身转变心、以身决定心后,进入乐想和轻想,以可见身去梵天界。如果这具神通得心自在者想以不可见身去梵天界,他以心转变身,以心决定身。以心转变身、以心决定身后,进入乐想和轻想,以不可见身去梵天界。他在那梵天前化现意所成、具一切肢节、诸根无缺的色身。如果具神通者行走,所化也在那里行走。如果具神通者站立,所化也在那里站立。如果具神通者坐下,所化也在那里坐下。如果具神通者躺卧,所化也在那里躺卧。如果具神通者出烟,所化也在那里出烟。如果具神通者燃烧,所化也在那里燃烧。如果具神通者说法,所化也在那里说法。如果具神通者问问题,所化也在那里问问题。

1.185] sarena viññāpesi. So dissamānenapi kāyena dhammaṃ desesi; adissamānenapi kāyena dhammaṃ desesi; dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānenapi uparimena upaḍḍhakāyena dhammaṃ desesi. Dissamānenapi uparimena upaḍḍhakāyena, adissamānenapi heṭṭhimena upaḍḍhakāyena dhammaṃ desesi. So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, yakkhavaṇṇaṃ vā dasseti, indavaṇṇaṃ vā [asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā (syā.)] dasseti, devavaṇṇaṃ vā dasseti , brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, vanavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetīti – ayaṃ vikubbanā iddhi.

14. Katamā manomayā iddhi? Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘‘ayaṃ muñjo, ayaṃ īsikā. Añño muñjo, aññā īsikā. Muñjamhā tveva īsikā pavāḷhā’’ti. Seyyathā vā pana puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘‘ayaṃ asi, ayaṃ kosi. Añño asi, aññā kosi. Kosiyā tveva asi pavāḷho’’ti. Seyyathā vā pana puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo. Karaṇḍā tveva ahi ubbhato’’ti. Evamevaṃ bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Ayaṃ manomayā iddhi.

15. Katamā ñāṇavipphārā iddhi? Aniccānupassanā niccasaññāya pahānaṭṭho ijjhatīti – ñāṇavipphārā iddhi. Dukkhānupassanā sukhasaññāya… anattānupassanā attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa pahānaṭṭho ijjhatīti – ñāṇavipphārā iddhi. Āyasmato bākulassa ñāṇavipphārā iddhi, āyasmato saṃkiccassa ñāṇavipphārā iddhi, āyasmato bhūtapālassa ñāṇavipphārā iddhi. Ayaṃ ñāṇavipphārā iddhi.

16. Katamā samādhivipphārā iddhi? Paṭhamena jhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Dutiyena jhānena vitakkavicārānaṃ pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Tatiyena jhānena pītiyā pahānaṭṭho ijjhatīti…pe… catutthena jhānena sukhadukkhānaṃ pahānaṭṭho ijjhatīti…pe… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya pahānaṭṭho ijjhatīti…pe… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya pahānaṭṭho ijjhatīti…pe… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya pahānaṭṭho ijjhatīti…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti – samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa samādhivipphārā iddhi , āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi, uttarāya upāsikāya samādhivipphārā iddhi, sāmāvatiyā upāsikāya samādhivipphārā iddhi. Ayaṃ samādhivipphārā iddhi.

17. Katamā ariyā iddhi? Idha bhikkhu [ma. ni. 

13.什么是变化神通?世尊、阿罗汉、正等正觉者尸弃的名为"胜"的声闻弟子,住在梵天界,以声音遍及千世界。他以可见身说法,以不可见身说法,以可见下半身不可见上半身说法,以可见上半身不可见下半身说法。他舍弃本来的色相,显现为童子相,或龙相,或金翅鸟相,或夜叉相,或帝释相,或天相,或梵天相,或海相,或山相,或林相,或狮子相,或虎相,或豹相,或显现象,或显现马,或显现车,或显现步兵,或显现各种军阵 - 这是变化神通。
14.什么是意所成神通?这里比丘从这个身体化现另一个具色、意所成、具一切肢节、诸根无缺的身体。譬如有人从文奢草抽出茎。他这样想:"这是文奢草,这是茎。文奢草是一个,茎是另一个。但茎是从文奢草抽出的。"或者譬如有人从鞘中拔出剑。他这样想:"这是剑,这是鞘。剑是一个,鞘是另一个。但剑是从鞘中拔出的。"或者譬如有人从蛇篓中取出蛇。他这样想:"这是蛇,这是蛇篓。蛇是一个,蛇篓是另一个。但蛇是从蛇篓中取出的。"同样地,比丘从这个身体化现另一个具色、意所成、具一切肢节、诸根无缺的身体。这是意所成神通。
15.什么是智遍满神通?无常随观断除常想而成就 - 这是智遍满神通。苦随观断除乐想...无我随观断除我想...厌离随观断除欢喜...离贪随观断除贪...灭随观断除集...舍遣随观断除取着而成就 - 这是智遍满神通。尊者薄拘罗的智遍满神通,尊者僧吉离的智遍满神通,尊者浮多波罗的智遍满神通。这是智遍满神通。
16.什么是定遍满神通?以初禅断除五盖而成就 - 这是定遍满神通。以第二禅断除寻伺而成就 - 这是定遍满神通。以第三禅断除喜...以第四禅断除乐苦...以空无边处定断除色想、有对想、种种想...以识无边处定断除空无边处想...以无所有处定断除识无边处想...以非想非非想处定断除无所有处想而成就 - 这是定遍满神通。尊者舍利弗的定遍满神通,尊者僧祇婆的定遍满神通,尊者柯努康达尼亚的定遍满神通,乌塔拉优婆夷的定遍满神通,沙玛瓦蒂优婆夷的定遍满神通。这是定遍满神通。
17.什么是圣神通?这里比丘

3.462 passitabbā] sace ākaṅkhati – ‘‘paṭikūle appaṭikūlasaññī vihareyya’’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘appaṭikūle paṭikūlasaññī vihareyya’’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya’’nti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya’’nti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘‘paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’’ti, upekkhako tattha viharati sato sampajāno.

Kathaṃ paṭikūle appaṭikūlasaññī viharati? Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle appaṭikūlasaññī viharati.

Kathaṃ appaṭikūle paṭikūlasaññī viharati? Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati. Evaṃ appaṭikūle paṭikūlasaññī viharati.

Kathaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati? Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati .

Kathaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati? Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati. Evaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati.

Kathaṃ paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvāupekkhako viharati sato sampajāno? Idha bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Ayaṃ ariyā iddhi.



如果希望"在不可意中住于可意想",他就在那里住于可意想。如果希望"在可意中住于不可意想",他就在那里住于不可意想。如果希望"在不可意和可意中住于可意想",他就在那里住于可意想。如果希望"在可意和不可意中住于不可意想",他就在那里住于不可意想。如果希望"舍离不可意和可意两者,住于舍,具念正知",他就在那里住于舍,具念正知。
如何在不可意中住于可意想?对不喜爱的事物以慈心遍满,或以界的方式思惟。这样在不可意中住于可意想。
如何在可意中住于不可意想?对喜爱的事物以不净遍满,或以无常思惟。这样在可意中住于不可意想。
如何在不可意和可意中住于可意想?对不喜爱和喜爱的事物以慈心遍满,或以界的方式思惟。这样在不可意和可意中住于可意想。
如何在可意和不可意中住于不可意想?对喜爱和不喜爱的事物以不净遍满,或以无常思惟。这样在可意和不可意中住于不可意想。
如何舍离不可意和可意两者,住于舍,具念正知?这里比丘以眼见色后,不喜不忧,住于舍,具念正知。以耳闻声后...以鼻嗅香后...以舌尝味后...以身触所触后...以意识法后,不喜不忧,住于舍,具念正知。这样舍离不可意和可意两者,住于舍,具念正知。这是圣神通。

18. Katamā kammavipākajā iddhi? Sabbesaṃ pakkhīnaṃ, sabbesaṃ devānaṃ, ekaccānaṃ manussānaṃ, ekaccānaṃ vinipātikānaṃ. Ayaṃ kammavipākajā iddhi.

Katamā puññavato iddhi? Rājā cakkavattī [cakkavatti (syā.)] vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya, antamaso assabandhagopurise [assabandhagopake purise (syā.)] upādāya. Jotikassa gahapatissa puññavato iddhi, jaṭilassa gahapatissa puññavato iddhi, meṇḍakassa gahapatissa puññavato iddhi, ghositassa gahapatissa puññavato iddhi, pañcannaṃ mahāpuññānaṃ puññavato iddhi. Ayaṃ puññavato iddhi.

Katamā vijjāmayā iddhi? Vijjādharā vijjaṃ parijappetvā vehāsaṃ gacchanti, ākāse antalikkhe hatthimpi dassenti, assampi dassenti, rathampi dassenti, pattimpi dassenti, vividhampi senābyūhaṃ dassenti. Ayaṃ vijjāmayā iddhi.

Kathaṃ tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi? Nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Abyāpādena byāpādassa pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti – tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Evaṃ tattha tattha sammā payogapaccayā ijjhanaṭṭhena iddhi. Imā dasa iddhiyo.

Iddhikathā niṭṭhitā.

3. Abhisamayakathā

19.Abhisamayoti . Kena abhisameti? Cittena abhisameti.

Hañci cittena abhisameti, tena hi aññāṇī abhisameti? Na aññāṇī abhisameti. Ñāṇena abhisameti.

Hañci ñāṇena abhisameti, tena hi acittena ca ñāṇena ca acittako [tena hi acittako (syā.)] abhisameti? Na acittako abhisameti. Cittena ca ñāṇena ca abhisameti.

Hañci cittena ca ñāṇena ca abhisameti, tena hi kāmāvacaracittena ca ñāṇena ca abhisameti? Na kāmāvacaracittena ca ñāṇena ca abhisameti.

Tena hi rūpāvacaracittena ca ñāṇena ca abhisameti? Na rūpāvacaracittena ca ñāṇena ca abhisameti.

Tena hi arūpāvacaracittena ca ñāṇena ca abhisameti? Na arūpāvacaracittena ca ñāṇena ca abhisameti.

Tena hi kammassakatacittena ca ñāṇena ca abhisameti? Na kammassakatacittena ca ñāṇena ca abhisameti.

Tena hi saccānulomikacittena ca ñāṇena ca abhisameti? Na saccānulomikacittena ca ñāṇena ca abhisameti.

Tena hi atītacittena ca ñāṇena ca abhisameti? Na atītacittena ca ñāṇena ca abhisameti.

Tena hi anāgatacittena ca ñāṇena ca abhisameti? Na anāgatacittena ca ñāṇena ca abhisameti.

Tena hi paccuppannalokiyacittena ca ñāṇena ca abhisameti? Na paccuppannalokiyacittena ca ñāṇena ca abhisameti. Lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.

Kathaṃ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti? Lokuttaramaggakkhaṇe uppādādhipateyyaṃ cittaṃ ñāṇassa hetu paccayo ca. Taṃsampayuttaṃ nirodhagocaraṃ dassanādhipateyyaṃ ñāṇaṃ cittassa hetu paccayo ca. Taṃsampayuttaṃ ñāṇaṃ nirodhagocaraṃ. Evaṃ lokuttaramaggakkhaṇe paccuppannacittena ca ñāṇena ca abhisameti.



18.什么是业异熟所生神通?所有鸟类、所有天神、某些人类、某些堕恶趣者的神通。这是业异熟所生神通。
什么是福德者神通?转轮王与四种军队一起飞行虚空,乃至包括马夫和牧牛人。具福德的家主祇提迦的神通,具福德的家主阇提罗的神通,具福德的家主门达迦的神通,具福德的家主瞿师的神通,五大福德者的神通。这是福德者神通。
什么是明咒所成神通?持明咒者诵咒后飞行虚空,在空中显现象、显现马、显现车、显现步兵、显现各种军阵。这是明咒所成神通。
如何是于彼彼处正精进缘故成就义的神通?以出离断除欲贪而成就 - 这是于彼彼处正精进缘故成就义的神通。以无恚断除恚而成就...乃至以阿罗汉道断除一切烦恼而成就 - 这是于彼彼处正精进缘故成就义的神通。这就是于彼彼处正精进缘故成就义的神通。这是十种神通。
神通品终
3.现观品
19.什么是现观?以什么现观?以心现观。
如果以心现观,那么无智者也现观吗?无智者不现观。以智现观。
如果以智现观,那么无心而只有智者也现观吗?无心者不现观。以心和智现观。
如果以心和智现观,那么以欲界心和智现观吗?不以欲界心和智现观。
那么以色界心和智现观吗?不以色界心和智现观。
那么以无色界心和智现观吗?不以无色界心和智现观。
那么以业所生心和智现观吗?不以业所生心和智现观。
那么以顺谛心和智现观吗?不以顺谛心和智现观。
那么以过去心和智现观吗?不以过去心和智现观。
那么以未来心和智现观吗?不以未来心和智现观。
那么以现在世间心和智现观吗?不以现在世间心和智现观。在出世间道剎那以现在心和智现观。
如何在出世间道剎那以现在心和智现观?在出世间道剎那,生起为主的心是智的因缘。与之相应、以灭为所缘、以见为主的智是心的因缘。与之相应的智以灭为所缘。这样在出世间道剎那以现在心和智现观。;



21. Kiṃ nu ettakoyeva abhisamayoti? Na hi. Sotāpattimaggakkhaṇe dassanābhisamayo sammādiṭṭhi…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.

Kiṃ nu ettakoyeva abhisamayoti? Na hi. Sotāpattiphalakkhaṇe dassanābhisamayo sammādiṭṭhi…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo…pe… amatogadhaṃ 5 nibbānaṃ pariyosānaṭṭhena abhisamayo.

Kiṃ nu ettakoyeva abhisamayoti?

Na hi. Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe… anāgāmimaggakkhaṇe… anāgāmiphalakkhaṇe… arahattamaggakkhaṇe…pe… arahattaphalakkhaṇe dassanābhisamayo sammādiṭṭhi, abhiniropanābhisamayo sammāsaṅkappo…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhisamayo. Chando mūlaṭṭhena abhisamayo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhisamayo.


21.现观仅此而已吗?不是。在预流道剎那:见现观是正见...达到不死涅槃以究竟义是现观。
现观仅此而已吗?不是。在预流果剎那:见现观是正见...以寂静义的无生智是现观。欲以根本义是现观...达到不死涅槃以究竟义是现观。
现观仅此而已吗?
不是。在一来道剎那...在一来果剎那...在不还道剎那...在不还果剎那...在阿罗汉道剎那...在阿罗汉果剎那:见现观是正见,思考现观是正思维...以寂静义的无生智是现观。欲以根本义是现观...达到不死涅槃以究竟义是


Yvāyaṃ [syāyaṃ (syā. pī.)] kilese pajahati, atīte kilese pajahati…pe… anāgate kilese pajahati, paccuppanne kilese pajahati, atīte kilese pajahatīti. Hañci atīte kilese pajahati, tena hi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti, atītaṃ yaṃ na atthi taṃ pajahatīti? Na atīte kilese pajahatīti. Anāgate kilese pajahatīti. Hañci anāgate kilese pajahati, tena hi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati, anāgataṃ yaṃ na atthi taṃ pajahatīti? Na anāgate kilese pajahatīti. Paccuppanne kilese pajahatīti. Hañci paccuppanne kilese pajahati, tena hi ratto rāgaṃ pajahati, duṭṭho dosaṃ pajahati, mūḷho mohaṃ pajahati, vinibaddho mānaṃ pajahati, parāmaṭṭho diṭṭhiṃ pajahati ,

Vikkhepagato uddhaccaṃ pajahati, aniṭṭhaṅgato vicikicchaṃ pajahati, thāmagato anusayaṃ pajahati, kaṇhasukkadhammā yuganaddhā samameva vattanti, saṃkilesikā [taṃsaṃkilesikā (syā. ka.)] maggabhāvanā hoti?

Na hi atīte kilese pajahati, na anāgate kilese pajahati, na paccuppanne kilese pajahatīti. Hañci na atīte kilese pajahati, na anāgate…pe… na paccuppanne kilese pajahati, tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti? Atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo. Yathā kathaṃ viya? Seyyathāpi taruṇo rukkho ajātaphalo. Tamenaṃ puriso mūlaṃ chindeyya. Ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evamevaṃ uppādo hetu, uppādo paccayo kilesānaṃ nibbattiyāti. Uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati. Anuppāde cittassa pakkhandattā ye uppādapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu, nimittaṃ hetu, āyūhanā hetu. Āyūhanā paccayo kilesānaṃ nibbattiyāti. Āyūhane ādīnavaṃ disvā anāyūhane cittaṃ pakkhandati. Anāyūhane cittassa pakkhandattā, ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti. Evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayoti.

Abhisamayakathā niṭṭhitā.

4. Vivekakathā

22. Sāvatthinidānaṃ [saṃ ni. 3.

若有人舍弃烦恼,是舍弃过去的烦恼...未来的烦恼,还是现在的烦恼?若舍弃过去烦恼,那岂不是终灭已灭,止息已止,消失已消,逝去已逝,舍弃过去不存在者?不是舍弃过去烦恼。是舍弃未来烦恼吗?若舍弃未来烦恼,那岂不是舍弃未生、未现、未起、未显的,舍弃未来不存在者?不是舍弃未来烦恼。是舍弃现在烦恼吗?若舍弃现在烦恼,那岂不是有贪者舍贪,有瞋者舍瞋,有痴者舍痴,执缚者舍慢,执取者舍见,
散乱者舍掉举,未入正者舍疑,坚固者舍随眠,黑白法同时运转,修道成为染污?
不是舍弃过去烦恼,不是舍弃未来烦恼,不是舍弃现在烦恼。若不舍弃过去烦恼,不舍弃未来...不舍弃现在烦恼,那岂不是无修道,无证果,无断烦恼,无法现观?有修道,有证果,有断烦恼,有法现观。如何解释?譬如幼树未结果。有人砍断其根。那树未生的果实就永不生起,永不出现,永不产生,永不显现。同样,生起是烦恼生起的因和缘。见生起的过患后,心倾向不生。因心倾向不生,那些以生起为缘而本应生起的烦恼就永不生起,永不出现,永不产生,永不显现。如是因灭则苦灭。轮回是因,相是因,造作是因。造作是烦恼生起的缘。见造作的过患后,心倾向不造作。因心倾向不造作,那些以造作为缘而本应生起的烦恼就永不生起,永不出现,永不产生,永不显现。如是因灭则苦灭。如是有修道,有证果,有断烦恼,有法现观。
现观品终
4.远离品
22.舍卫城因缘;

5.149 passitabbā]. ‘‘Seyyathāpi , bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti, evamevaṃ, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

‘‘Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sammāsaṅkappaṃ…pe… sammāvācaṃ… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

23. ‘‘Seyyathāpi, bhikkhave, ye keci [yepime (syā.) saṃ. ni. 5.150 passitabbā] bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti; evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.

‘‘Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu? Idha , bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Sammāsaṅkappaṃ bhāveti…pe… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti… sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesū’’ti.

1. Maggaṅganiddeso



"诸比丘,譬如任何需要力量才能完成的工作,都是依靠地、立足于地而完成的。同样地,诸比丘,比丘依靠戒、立足于戒而修习八圣道,多修八圣道。
诸比丘,比丘如何依靠戒、立足于戒而修习八圣道,多修八圣道?在此,诸比丘,比丘修习以远离为依止、以离贪为依止、以灭为依止、趣向于舍的正见。修习正思维...正语...正业...正命...正精进...正念...修习以远离为依止、以离贪为依止、以灭为依止、趣向于舍的正定。诸比丘,比丘如是依靠戒、立足于戒而修习八圣道,多修八圣道。
23'诸比丘,譬如任何种子与植物要生长、发芽、增长,都是依靠地、立足于地而生长、发芽、增长的。同样地,诸比丘,比丘依靠戒、立足于戒而修习八圣道,多修八圣道,在诸法中得到生长、发芽、增长。
诸比丘,比丘如何依靠戒、立足于戒而修习八圣道,多修八圣道,在诸法中得到生长、发芽、增长?在此,诸比丘,比丘修习以远离为依止、以离贪为依止、以灭为依止、趣向于舍的正见。修习正思维...修习正语...修习正业...修习正命...修习正精进...修习正念...修习以远离为依止、以离贪为依止、以灭为依止、趣向于舍的正定。诸比丘,比丘如是依靠戒、立足于戒而修习八圣道,多修八圣道,在诸法中得到生长、发芽、增长。"
1.道支解说;

24. Sammādiṭṭhiyā pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā. Sammāsaṅkappassa…pe… sammāvācāya… sammākammantassa… sammāājīvassa… sammāvāyāmassa… sammāsatiyā… sammāsamādhissa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

Sammādiṭṭhiyākatame pañca vivekā? Vikkhambhanaviveko, tadaṅgaviveko samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato , tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

Sammādiṭṭhiyā katame pañca virāgā? Vikkhambhanavirāgo, tadaṅgavirāgo, samucchedavirāgo, paṭippassaddhivirāgo, nissaraṇavirāgo. Vikkhambhanavirāgo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavirāgo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavirāgo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivirāgo ca phalakkhaṇe, nissaraṇavirāgo ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca virāgā. Imesu pañcasu virāgesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

Sammādiṭṭhiyākatame pañca nirodhā? Vikkhambhananirodho, tadaṅganirodho, samucchedanirodho, paṭippassaddhinirodho, nissaraṇanirodho. Vikkhambhananirodho ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅganirodho ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedanirodho ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhinirodho ca phalakkhaṇe, nissaraṇanirodho ca amatā dhātu. Sammādiṭṭhiyā ime pañca nirodhā. Imesu pañcasu nirodhesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

Sammādiṭṭhiyā katame pañca vossaggā? Vikkhambhanavossaggo, tadaṅgavossaggo, samucchedavossaggo, paṭippassaddhivossaggo, nissaraṇavossaggo. Vikkhambhanavossaggo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavossaggo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavossaggo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivossaggo ca phalakkhaṇe, nissaraṇavossaggo ca nirodho nibbānaṃ. Sammādiṭṭhiyā ime pañca vossaggā. Imesu pañcasu vossaggesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. Sammādiṭṭhiyā ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.



24.正见有五种远离、五种离贪、五种灭、五种舍、十二依止。正思维...正语...正业...正命...正精进...正念...正定有五种远离、五种离贪、五种灭、五种舍、十二依止。
正见的五种远离是什么?镇伏远离、彼分远离、正断远离、寂止远离、出离远离。修习初禅者对诸盖的镇伏远离,修习通达分定者对诸见的彼分远离,修习趣向灭尽的出世间道者的正断远离,果剎那的寂止远离,以及灭即涅槃的出离远离。这是正见的五种远离。对这五种远离生起欲,信解增上,心善确立。
正见的五种离贪是什么?镇伏离贪、彼分离贪、正断离贪、寂止离贪、出离离贪。修习初禅者对诸盖的镇伏离贪,修习通达分定者对诸见的彼分离贪,修习趣向灭尽的出世间道者的正断离贪,果剎那的寂止离贪,以及灭即涅槃的出离离贪。这是正见的五种离贪。对这五种离贪生起欲,信解增上,心善确立。
正见的五种灭是什么?镇伏灭、彼分灭、正断灭、寂止灭、出离灭。修习初禅者对诸盖的镇伏灭,修习通达分定者对诸见的彼分灭,修习趣向灭尽的出世间道者的正断灭,果剎那的寂止灭,以及不死界的出离灭。这是正见的五种灭。对这五种灭生起欲,信解增上,心善确立。
正见的五种舍是什么?镇伏舍、彼分舍、正断舍、寂止舍、出离舍。修习初禅者对诸盖的镇伏舍,修习通达分定者对诸见的彼分舍,修习趣向灭尽的出世间道者的正断舍,果剎那的寂止舍,以及灭即涅槃的出离舍。这是正见的五种舍。对这五种舍生起欲,信解增上,心善确立。这是正见的五种远离、五种离贪、五种灭、五种舍、十二依止。;

25.Sammāsaṅkappassa…pe… sammāvācāya… sammākammantassa… sammāājīvassa… sammāvāyāmassa… sammāsatiyā… sammāsamādhissa katame pañca vivekā? Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe nissaraṇaviveko ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

Sammāsamādhissa katame pañca virāgā? Vikkhambhanavirāgo, tadaṅgavirāgo, samucchedavirāgo , paṭippassaddhivirāgo, nissaraṇavirāgo. Vikkhambhanavirāgo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavirāgo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavirāgo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivirāgo ca phalakkhaṇe, nissaraṇavirāgo ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca virāgā. Imesu pañcasu virāgesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

Sammāsamādhissa katame pañca nirodhā? Vikkhambhananirodho , tadaṅganirodho, samucchedanirodho, paṭippassaddhinirodho, nissaraṇanirodho. Vikkhambhananirodho ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅganirodho ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedanirodho ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhinirodho ca phalakkhaṇe, nissaraṇanirodho ca amatā dhātu. Sammāsamādhissa ime pañca nirodhā. Imesu pañcasu nirodhesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ.

Sammāsamādhissa katame pañca vossaggā? Vikkhambhanavossaggo, tadaṅgavossaggo, samucchedavossaggo, paṭippassaddhivossaggo, nissaraṇavossaggo. Vikkhambhanavossaggo ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgavossaggo ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedavossaggo ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhivossaggo ca phalakkhaṇe, nissaraṇavossaggo ca nirodho nibbānaṃ. Sammāsamādhissa ime pañca vossaggā. Imesu pañcasu vossaggesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. Sammāsamādhissa ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.



25.正思维...正语...正业...正命...正精进...正念...正定的五种远离是什么?镇伏远离、彼分远离、正断远离、寂止远离、出离远离。修习初禅者对诸盖的镇伏远离,修习通达分定者对诸见的彼分远离,修习趣向灭尽的出世间道者的正断远离,果剎那的寂止远离,以及灭即涅槃的出离远离。这是正定的五种远离。对这五种远离生起欲,信解增上,心善确立。
正定的五种离贪是什么?镇伏离贪、彼分离贪、正断离贪、寂止离贪、出离离贪。修习初禅者对诸盖的镇伏离贪,修习通达分定者对诸见的彼分离贪,修习趣向灭尽的出世间道者的正断离贪,果剎那的寂止离贪,以及灭即涅槃的出离离贪。这是正定的五种离贪。对这五种离贪生起欲,信解增上,心善确立。
正定的五种灭是什么?镇伏灭、彼分灭、正断灭、寂止灭、出离灭。修习初禅者对诸盖的镇伏灭,修习通达分定者对诸见的彼分灭,修习趣向灭尽的出世间道者的正断灭,果剎那的寂止灭,以及不死界的出离灭。这是正定的五种灭。对这五种灭生起欲,信解增上,心善确立。
正定的五种舍是什么?镇伏舍、彼分舍、正断舍、寂止舍、出离舍。修习初禅者对诸盖的镇伏舍,修习通达分定者对诸见的彼分舍,修习趣向灭尽的出世间道者的正断舍,果剎那的寂止舍,以及灭即涅槃的出离舍。这是正定的五种舍。对这五种舍生起欲,信解增上,心善确立。这是正定的五种远离、五种离贪、五种灭、五种舍、十二依止。

26. ‘‘Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti , sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti; evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti…pe… satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu…pe… pañca balāni bhāveti, pañca balāni bahulīkaroti…pe… pañca balāni bhāvento pañca balāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu…pe… pañcindriyāni bhāveti, pañcindriyāni bahulīkaroti…pe….

‘‘Seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, evamevaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāvento pañcindriyāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.

‘‘Kathañca , bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāvento pañcindriyāni bahulīkaronto vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu? Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti…pe… samādhindriyaṃ bhāveti…pe… paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya…pe… pāpuṇāti dhammesū’’ti.

2. Indriyaniddeso

27. Saddhindriyassa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā. Vīriyindriyassa…pe… satindriyassa… samādhindriyassa… paññindriyassa pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

Saddhindriyassa katame pañca vivekā? Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ. Saddhindriyassa ime pañca vivekā. Imesu pañcasu vivekesu chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ…pe… saddhindriyassa ime pañca vivekā, pañca virāgā, pañca nirodhā, pañca vossaggā, dvādasa nissayā.

Vīriyindriyassa…pe… satindriyassa…pe… samādhindriyassa… paññindriyassa katame pañca vivekā? Vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭippassaddhiviveko, nissaraṇaviveko…pe… paññindriyassa ime pañca vivekā, pañca virāgā, pañca nirodhā , pañca vossaggā, dvādasa nissayāti.

Vivekakathā niṭṭhitā.

5. Cariyākathā



26"诸比丘,譬如任何需要力量才能完成的工作,都是依靠地、立足于地而完成的。同样地,诸比丘,比丘依靠戒、立足于戒而修习七觉支,多修七觉支...修习七觉支,多修七觉支而在诸法中得到生长、发芽、增长...修习五力,多修五力...修习五力,多修五力而在诸法中得到生长、发芽、增长...修习五根,多修五根...。
诸比丘,譬如任何种子与植物要生长、发芽、增长,都是依靠地、立足于地而生长、发芽、增长的。同样地,诸比丘,比丘依靠戒、立足于戒而修习五根,多修五根而在诸法中得到生长、发芽、增长。
诸比丘,比丘如何依靠戒、立足于戒而修习五根,多修五根,在诸法中得到生长、发芽、增长?在此,诸比丘,比丘修习以远离为依止、以离贪为依止、以灭为依止、趣向于舍的信根。修习精进根...修习念根...修习定根...修习以远离为依止、以离贪为依止、以灭为依止、趣向于舍的慧根。诸比丘,比丘如是依靠戒...在诸法中得到增长。"
2.诸根解说
27.信根有五种远离、五种离贪、五种灭、五种舍、十二依止。精进根...念根...定根...慧根有五种远离、五种离贪、五种灭、五种舍、十二依止。
信根的五种远离是什么?镇伏远离、彼分远离、正断远离、寂止远离、出离远离。修习初禅者对诸盖的镇伏远离,修习通达分定者对诸见的彼分远离,修习趣向灭尽的出世间道者的正断远离,果剎那的寂止远离,以及灭即涅槃的出离远离。这是信根的五种远离。对这五种远离生起欲,信解增上,心善确立...这是信根的五种远离、五种离贪、五种灭、五种舍、十二依止。
精进根...念根...定根...慧根的五种远离是什么?镇伏远离、彼分远离、正断远离、寂止远离、出离远离...这是慧根的五种远离、五种离贪、五种灭、五种舍、十二依止。
远离品终
5.行品;

28.Cariyāti , aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti.

Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu padese [padeso (syā.)] paccekabuddhesu padese sāvakesu.

Iriyāpathacariyā ca paṇidhisampannānaṃ. Āyatanacariyā ca indriyesu guttadvārānaṃ. Saticariyā ca appamādavihārīnaṃ. Samādhicariyā ca adhicittamanuyuttānaṃ. Ñāṇacariyā ca buddhisampannānaṃ. Maggacariyā ca sammāpaṭipannānaṃ. Patticariyā ca adhigataphalānaṃ. Lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ padese paccekabuddhānaṃ padese sāvakānaṃ. Imā aṭṭha cariyāyo.

29. Aparāpi aṭṭha cariyāyo. Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati. Imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo. Dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyoti.

Cariyākathā niṭṭhitā.

6. Pāṭihāriyakathā

30. ‘‘Tīṇimāni , bhikkhave [a. ni. 

28.行有八种行:威仪行、处行、念行、定行、智行、道行、证行、世间利行。
威仪行是在四种威仪中。处行是在六内外处中。念行是在四念处中。定行是在四禅中。智行是在四圣谛中。道行是在四圣道中。证行是在四沙门果中。世间利行是在如来、阿罗汉、正等正觉者、部分辟支佛、部分声闻中。
威仪行是成就愿望者的。处行是护诸根门者的。念行是住不放逸者的。定行是修习增上心者的。智行是具足智慧者的。道行是正行道者的。证行是已证果者的。世间利行是如来、阿罗汉、正等正觉者、部分辟支佛、部分声闻的。这是八种行。
29.另有八种行。以信胜解而行,以精进策励而行,以念现起而行,以定不散乱而行,以慧了知而行,以识了别而行,如是行者善法增长故以处而行,如是行者证得殊胜故以殊胜而行。这是八种行。
另有八种行。见行是正见的,思维行是正思维的,摄持行是正语的,等起行是正业的,清净行是正命的,策励行是正精进的,现起行是正念的,不散乱行是正定的。这是八种行。
行品终
6.神变品
30"诸比丘,这三种;;


3.61 passitabbā], pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.

‘‘Katamañca, bhikkhave, iddhipāṭihāriyaṃ? Idha, bhikkhave, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti , bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idaṃ vuccati, bhikkhave, iddhipāṭihāriyaṃ.

‘‘Katamañca, bhikkhave, ādesanāpāṭihāriyaṃ? Idha, bhikkhave, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te citta’nti. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idha pana, bhikkhave, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa [tathā imassa (syā.), yathā imassa (ka.) a. ni. 3.61 passitabbā] cittassa anantarā amukaṃ nāma vitakkaṃ vitakkayissatī’ti [vitakkessatīti (syā.) a. ni. 3.61]. So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā. Idaṃ vuccati, bhikkhave, ādesanāpāṭihāriyaṃ.

‘‘Katamañca, bhikkhave, anusāsanīpāṭihāriyaṃ? Idha, bhikkhave, ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha. Evaṃ manasi karotha, mā evaṃ manasi karittha. Idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, bhikkhave, anusāsanīpāṭihāriyaṃ. Imāni kho, bhikkhave, tīṇi pāṭihāriyāni’’.



神变有三种。什么是三种?神通神变、记说神变、教诫神变。
诸比丘,什么是神通神变?在此,某人经历种种神通:一身成多身,多身成一身;显现隐没...乃至以身自在到达梵天界。诸比丘,这称为神通神变。
诸比丘,什么是记说神变?在此,某人以相记说:"你的意如是,你的意如是,你的心如是。"他虽多次记说,都如实不异。在此,某人不以相记说,而是听闻人或非人或天的声音后记说:"你的意如是,你的意如是,你的心如是。"他虽多次记说,都如实不异。在此,某人不以相记说,也不是听闻人或非人或天的声音后记说,而是听闻寻思推度时的寻思声音后记说:"你的意如是,你的意如是,你的心如是。"他虽多次记说,都如实不异。在此,某人不以相记说,也不是听闻人或非人或天的声音后记说,也不是听闻寻思推度时的寻思声音后记说,而是以心了知入无寻无伺定者的心:"此尊者的心行如是安立,此心之后必定会起如是寻思。"他虽多次记说,都如实不异。诸比丘,这称为记说神变。
诸比丘,什么是教诫神变?在此,某人如是教诫:"如是思维,莫如是思维。如是作意,莫如是作意。舍弃此,成就住于此。"诸比丘,这称为教诫神变。诸比丘,这是三种神变。

31. Nekkhammaṃ ijjhatīti – iddhi. Kāmacchandaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena nekkhammena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana nekkhammaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ , evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

Abyāpādo ijjhatīti – iddhi. Byāpādaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena abyāpādena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana abyāpādo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

Ālokasaññā ijjhatīti – iddhi. Thinamiddhaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tāya ālokasaññāya samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Sā kho pana ālokasaññā evaṃ āsevitabbā, evaṃ bhāvetabbā, evaṃ bahulīkātabbā, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

Avikkhepo ijjhatīti – iddhi. Uddhaccaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena avikkhepena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana avikkhepo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

Dhammavavatthānaṃ ijjhatīti – iddhi. Vicikicchaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena dhammavavatthānena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana dhammavavatthānaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā, sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

Ñāṇaṃ ijjhatīti – iddhi. Avijjaṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena ñāṇena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana ñāṇaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.

Pāmojjaṃ ijjhatīti – iddhi. Aratiṃ paṭiharatīti – pāṭihāriyaṃ. Ye tena pāmojjena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana pāmojjaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ , evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ…pe….

Paṭhamaṃ jhānaṃ ijjhatīti – iddhi. Nīvaraṇe paṭiharatīti – pāṭihāriyaṃ. Ye tena paṭhamena jhānena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘Taṃ kho pana paṭhamaṃ jhānaṃ evaṃ āsevitabbaṃ, evaṃ bhāvetabbaṃ, evaṃ bahulīkātabbaṃ, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ…pe….

Arahattamaggo ijjhatīti – iddhi. Sabbakilese paṭiharatīti – pāṭihāriyaṃ. Ye tena arahattamaggena samannāgatā, sabbe te visuddhacittā anāvilasaṅkappāti – ādesanāpāṭihāriyaṃ. ‘‘So kho pana arahattamaggo evaṃ āsevitabbo, evaṃ bhāvetabbo, evaṃ bahulīkātabbo, evaṃ tadanudhammatā sati upaṭṭhāpetabbā’’ti – anusāsanīpāṭihāriyaṃ.



31.出离成就为神通。对治欲贪为神变。凡具足此出离者,皆心清净无浊想为记说神变。"此出离应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。
无恚成就为神通。对治嗔恚为神变。凡具足此无恚者,皆心清净无浊想为记说神变。"此无恚应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。
光明想成就为神通。对治昏沉睡眠为神变。凡具足此光明想者,皆心清净无浊想为记说神变。"此光明想应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。
不散乱成就为神通。对治掉举为神变。凡具足此不散乱者,皆心清净无浊想为记说神变。"此不散乱应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。
择法成就为神通。对治疑惑为神变。凡具足此择法者,皆心清净无浊想为记说神变。"此择法应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。
智成就为神通。对治无明为神变。凡具足此智者,皆心清净无浊想为记说神变。"此智应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。
喜悦成就为神通。对治不乐为神变。凡具足此喜悦者,皆心清净无浊想为记说神变。"此喜悦应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变...
初禅成就为神通。对治诸盖为神变。凡具足此初禅者,皆心清净无浊想为记说神变。"此初禅应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变...
阿罗汉道成就为神通。对治一切烦恼为神变。凡具足此阿罗汉道者,皆心清净无浊想为记说神变。"此阿罗汉道应如是习近,如是修习,如是多作,如是随法而念现起"为教诫神变。

32. Nekkhammaṃ ijjhatīti – iddhi. Kāmacchandaṃ paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyaṃ. Abyāpādo ijjhatīti – iddhi. Byāpādaṃ paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyaṃ. Ālokasaññā ijjhatīti – iddhi. Thinamiddhaṃ paṭiharatīti – pāṭihāriyaṃ…pe… arahattamaggo ijjhatīti – iddhi. Sabbakilese paṭiharatīti – pāṭihāriyaṃ. Yā ca iddhi yañca pāṭihāriyaṃ, idaṃ vuccati iddhipāṭihāriyanti .

Pāṭihāriyakathā niṭṭhitā.

7. Samasīsakathā

33. Sabbadhammānaṃ [sabbesaṃ dhammānaṃ (ka.) paṭi. ma. 1.87 passitabbā] sammāsamucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.

Sabbadhammānanti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. Sammā samucchedeti nekkhammena kāmacchandaṃ sammā samucchindati, abyāpādena byāpādaṃ sammā samucchindati, ālokasaññāya thinamiddhaṃ sammā samucchindati, avikkhepena uddhaccaṃ sammā samucchindati, dhammavavatthānena vicikicchaṃ sammā samucchindati, ñāṇena avijjaṃ sammā samucchindati, pāmojjena aratiṃ sammā samucchindati, paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.

Nirodheti nekkhammena kāmacchandaṃ nirodheti, abyāpādena byāpādaṃ nirodheti, ālokasaññāya thinamiddhaṃ nirodheti, avikkhepena uddhaccaṃ nirodheti, dhammavavatthānena vicikicchaṃ nirodheti, ñāṇena avijjaṃ nirodheti, pāmojjena aratiṃ nirodheti, paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.

Anupaṭṭhānatāti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti, abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti, ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti, avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti, dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti, ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti, pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti, paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhanti.

Samanti kāmacchandassa pahīnattā nekkhammaṃ samaṃ, byāpādassa pahīnattā abyāpādo samaṃ, thinamiddhassa pahīnattā ālokasaññā samaṃ, uddhaccassa pahīnattā avikkhepo samaṃ, vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ, avijjāya pahīnattā ñāṇaṃ samaṃ, aratiyā pahīnattā pāmojjaṃ samaṃ, nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.

Sīsanti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno , parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodhoti.

Samasīsakathā niṭṭhitā.

8. Satipaṭṭhānakathā



32.出离成就为神通。对治欲贪为神变。此神通与神变,称为神通神变。无恚成就为神通。对治嗔恚为神变。此神通与神变,称为神通神变。光明想成就为神通。对治昏沉睡眠为神变...阿罗汉道成就为神通。对治一切烦恼为神变。此神通与神变,称为神通神变。
神变品终
7.等头品
33.于一切法的正断、灭尽及不现起的智慧是等头义之智。
一切法即是:五蕴、十二处、十八界、善法、不善法、无记法、欲界法、色界法、无色界法、出世间法。正断即是:以出离正断欲贪,以无恚正断嗔恚,以光明想正断昏沉睡眠,以不散乱正断掉举,以择法正断疑惑,以智正断无明,以喜悦正断不乐,以初禅正断诸盖...以阿罗汉道正断一切烦恼。
灭尽即是:以出离灭欲贪,以无恚灭嗔恚,以光明想灭昏沉睡眠,以不散乱灭掉举,以择法灭疑惑,以智灭无明,以喜悦灭不乐,以初禅灭诸盖...以阿罗汉道灭一切烦恼。
不现起即是:获得出离者欲贪不现起,获得无恚者嗔恚不现起,获得光明想者昏沉睡眠不现起,获得不散乱者掉举不现起,获得择法者疑惑不现起,获得智者无明不现起,获得喜悦者不乐不现起,获得初禅者诸盖不现起...获得阿罗汉道者一切烦恼不现起。
等即是:因欲贪断故出离是等,因嗔恚断故无恚是等,因昏沉睡眠断故光明想是等,因掉举断故不散乱是等,因疑惑断故择法是等,因无明断故智是等,因不乐断故喜悦是等,因诸盖断故初禅是等...因一切烦恼断故阿罗汉道是等。
头即是十三头:缠缚头是爱,束缚头是慢,执取头是见,散乱头是掉举,染污头是无明,确信头是信,策励头是精进,现起头是念,不散乱头是定,见头是慧,转起头是命根,行境头是解脱,诸行头是灭。
等头品终
8.念处品;

34. Sāvatthinidānaṃ . ‘‘Cattārome , bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā’’ti.



34[发生]在舍卫城。"诸比丘,有四念处。什么是四?在此,诸比丘,比丘于身观身而住,热诚、正知、具念,调伏世间的贪忧。于受...于心...于法观法而住,热诚、正知、具念,调伏世间的贪忧。诸比丘,这是四念处。";


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35. [Ka] kathaṃ kāye kāyānupassī viharati? Idhekacco pathavīkāyaṃ aniccato anupassati, no niccato; dukkhato anupassati, no sukhato; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti, paṭinissajjati, no ādiyati . Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi kāyaṃ anupassati. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānā’’.

Bhāvanāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

Idhekacco āpokāyaṃ…pe… tejokāyaṃ… vāyokāyaṃ… kesakāyaṃ… lomakāyaṃ… chavikāyaṃ… cammakāyaṃ… maṃsakāyaṃ… rudhirakāyaṃ… nhārukāyaṃ [nahārukāyaṃ (syā.)] … aṭṭhikāyaṃ… aṭṭhimiñjakāyaṃ aniccato anupassati, no niccato; dukkhato anupassati, no sukhato ; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati, nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati . Imehi sattahi ākārehi kāyaṃ anupassati. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānā’’.

Bhāvanāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Evaṃ kāye kāyānupassī viharati.

[Kha] kathaṃ vedanāsu vedanānupassī viharati? Idhekacco sukhaṃ vedanaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi vedanaṃ anupassati. Vedanā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānā’’.


35 [Ka] 如何在身中观察身而住？在此，有人观察地界：无常的，非恒常的；是苦的，非乐的；是无我的，非有我的；厌离，非欣喜；离欲，非贪欲；息灭，非生起；舍弃，非执取。观察无常的，舍弃常想；观察是苦的，舍弃乐想；观察无我的，舍弃我想；厌离的，舍弃欣喜；离欲的，舍弃贪欲；息灭的，舍弃生起；舍弃的，舍弃执取。以这七种方式观察身。身是依处，而非念。念是依处，也是念。以这念，以这智，观察这身。因此说：“在身中观察身，念住”。
修习，有四种修习：其中，对已生之法的，不越度其相的修习；诸根的，同一性的修习；依附于彼的精进的，如车乘的修习；亲近的修习。
在此，有人观察水界……乃至……火界……风界……毛发界……体毛界……指甲界……皮肤界……肌肉界……血液界……脂肪界……骨骼界……骨髓界：无常的，非恒常的；是苦的，非乐的；是无我的，非有我的；厌离，非欣喜；离欲，非贪欲；息灭，非生起；舍弃，非执取。观察无常的，舍弃常想；观察是苦的，舍弃乐想；观察无我的，舍弃我想；厌离的，舍弃欣喜；离欲的，舍弃贪欲；息灭的，舍弃生起；舍弃的，舍弃执取。以这七种方式观察身。身是依处，而非念。念是依处，也是念。以这念，以这智，观察这身。因此说：“在身中观察身，念住”。
修习，有四种修习：其中，对已生之法的，不越度其相的修习；诸根的，同一性的修习；依附于彼的精进的，如车乘的修习；亲近的修习。如此，在身中观察身而住。
[Kha] 如何在受中观察受而住？在此，有人观察乐受：无常的，非恒常的……乃至……舍弃，非执取。观察无常的，舍弃常想……乃至……舍弃的，舍弃执取。以这七种方式观察受。受是依处，而非念。念是依处，也是念。以这念，以这智，观察这受。因此说：“在受中观察受，念住”。


Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā…pe… idhekacco dukkhaṃ vedanaṃ…pe… adukkhamasukhaṃ vedanaṃ… sāmisaṃ sukhaṃ vedanaṃ… nirāmisaṃ sukhaṃ vedanaṃ… sāmisaṃ dukkhaṃ vedanaṃ… nirāmisaṃ dukkhaṃ vedanaṃ… sāmisaṃ adukkhamasukhaṃ vedanaṃ… nirāmisaṃ adukkhamasukhaṃ vedanaṃ… cakkhusamphassajaṃ vedanaṃ… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi vedanaṃ anupassati. Vedanā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – ‘‘vedanāsu vedanānupassanāsatipaṭṭhānā’’.

Bhāvanāti catasso bhāvanā…pe… evaṃ vedanāsu vedanānupassī viharati.

[Ga] kathaṃ citte cittānupassī viharati? Idhekacco sarāgaṃ cittaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati . Imehi sattahi ākārehi cittaṃ anupassati. Cittaṃ upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānā’’.

Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.

Idhekacco vītarāgaṃ cittaṃ…pe… sadosaṃ cittaṃ… vītadosaṃ cittaṃ… samohaṃ cittaṃ… vītamohaṃ cittaṃ… saṃkhittaṃ cittaṃ… vikkhittaṃ cittaṃ… mahaggataṃ cittaṃ… amahaggataṃ cittaṃ… sauttaraṃ cittaṃ… anuttaraṃ cittaṃ… samāhitaṃ cittaṃ… asamāhitaṃ cittaṃ… vimuttaṃ cittaṃ… avimuttaṃ cittaṃ… cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… manoviññāṇaṃ aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi cittaṃ anupassati. Cittaṃ upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – ‘‘citte cittānupassanāsatipaṭṭhānā’’.

Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Evaṃ citte cittānupassī viharati.

[Gha] kathaṃ dhammesu dhammānupassī viharati? Idhekacco ṭhapetvā kāyaṃ ṭhapetvā vedanaṃ ṭhapetvā cittaṃ tadavasese dhamme aniccato anupassati, no niccato; dukkhato anupassati, no sukhato; anattato anupassati, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Imehi sattahi ākārehi te dhamme anupassati. Dhammā upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – ‘‘dhammesu dhammānupassanāsatipaṭṭhānā’’.


修习，有四种修习：……乃至……亲近的修习……乃至……在此，有人观察苦受……乃至……不苦不乐受……有漏乐受……无漏乐受……有漏苦受……无漏苦受……有漏不苦不乐受……无漏不苦不乐受……眼触所生受……耳触所生受……鼻触所生受……舌触所生受……身触所生受……意触所生受：无常的，非恒常的……乃至……舍弃，非执取。观察无常的，舍弃常想……乃至……舍弃的，舍弃执取。以这七种方式观察受。受是依处，而非念。念是依处，也是念。以这念，以这智，观察这受。因此说：“在受中观察受，念住”。
修习，有四种修习……乃至……如此，在受中观察受而住。
 [Ga] 如何在心中观察心而住？在此，有人观察有贪之心：无常的，非恒常的……乃至……舍弃，非执取。观察无常的，舍弃常想……乃至……舍弃的，舍弃执取。以这七种方式观察心。心是依处，而非念。念是依处，也是念。以这念，以这智，观察这心。因此说：“在心中观察心，念住”。
修习，有四种修习：……乃至……亲近的修习。
在此，有人观察离贪之心……乃至……有嗔之心……离嗔之心……有痴之心……离痴之心……收敛之心……散乱之心……已升起之心……未升起之心……胜妙之心……最胜之心……定之心……不定之心……解脱之心……未解脱之心……眼识……耳识……鼻识……舌识……身识……意识：无常的，非恒常的……乃至……舍弃，非执取。观察无常的，舍弃常想……乃至……舍弃的，舍弃执取。以这七种方式观察心。心是依处，而非念。念是依处，也是念。以这念，以这智，观察这心。因此说：“在心中观察心，念住”。
修习，有四种修习：……乃至……亲近的修习。如此，在心中观察心而住。
 [Gha] 如何在法中观察法而住？在此，有人舍弃身，舍弃受，舍弃心，在其余的法中观察：无常的，非恒常的；是苦的，非乐的；是无我的，非有我的；厌离，非欣喜；离欲，非贪欲；息灭，非生起；舍弃，非执取。观察无常的，舍弃常想；观察是苦的，舍弃乐想；观察无我的，舍弃我想；厌离的，舍弃欣喜；离欲的，舍弃贪欲；息灭的，舍弃生起；舍弃的，舍弃执取。以这七种方式观察那些法。法是依处，而非念。念是依处，也是念。以这念，以这智，观察那些法。因此说：“在法中观察法，念住”。


Bhāvanāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Evaṃ dhammesu dhammānupassī viharatīti.

Satipaṭṭhānakathā niṭṭhitā.

9. Vipassanākathā

36. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

‘‘So vata, bhikkhave, bhikkhu kañci [kiñci (ka.) a. ni. 6.99-100 passitabbā] saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā [arahattaphalaṃ vā (syā. ka.) a. ni. 6.98 passitabbā] sacchikarissatīti – netaṃ ṭhānaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati, sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati .

‘‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu sabbadhamme [kañci dhammaṃ (syā.), kiñci dhammaṃ (ka.) a. ni. 

修习，有四种修习：其中，对已生之法的，不越度其相的修习；诸根的，同一性的修习；依附于彼的精进的，如车乘的修习；亲近的修习。如此，在法中观察法而住。
念住经结束。
 9. 内观章
 36. 我听到这样：一时，世尊住在舍卫城，祇树给孤独园。在那里，世尊对比丘们说：“诸比丘。”“世尊。”那些比丘们应答世尊。世尊如此说道：
“诸比丘，那位比丘观察任何行是常的，具足随顺忍，这不可能；不具足随顺忍，进入正定，这不可能；不进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这不可能。
“诸比丘，那位比丘观察一切行是无常的，具足随顺忍，这是可能的；具足随顺忍，进入正定，这是可能的；进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这是可能的。
“诸比丘，那位比丘观察任何行是乐的，具足随顺忍，这不可能；不具足随顺忍，进入正定，这不可能；不进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这不可能。
“诸比丘，那位比丘观察一切行是苦的，具足随顺忍，这是可能的；具足随顺忍，进入正定，这是可能的；进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这是可能的。
“诸比丘，那位比丘观察任何法是有我的，具足随顺忍，这不可能；不具足随顺忍，进入正定，这不可能；不进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这不可能。
“诸比丘，那位比丘观察一切法是无我的……

6.100 passitabbā] anattato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – netaṃ ṭhānaṃ vijjati; anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatīti – netaṃ ṭhānaṃ vijjati; sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – netaṃ ṭhānaṃ vijjati.

‘‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatīti – ṭhānametaṃ vijjati; anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatīti – ṭhānametaṃ vijjati; sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatīti – ṭhānametaṃ vijjati’’.

37. Katihākārehi anulomikaṃ khantiṃ paṭilabhati, katihākārehi sammattaniyāmaṃ okkamati? Cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, cattārīsāya ākārehi sammattaniyāmaṃ okkamati.

Katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamahi cattārīsāya ākārehi sammattaniyāmaṃ okkamati? Pañcakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato ītito upaddavato bhayato upasaggato calato pabhaṅguto [pabhaṅgato (syā.)] addhuvato atāṇato [attāṇato (syā.)] aleṇato asaraṇato rittato tucchato suññato anattato ādīnavato vipariṇāmadhammato asārakato aghamūlato vadhakato vibhavato sāsavato saṅkhatato mārāmisato jātidhammato jarādhammato byādhidhammato maraṇadhammato sokadhammato paridevadhammato upāyāsadhammato saṃkilesikadhammato.



……具足随顺忍，这是可能的；具足随顺忍，进入正定，这是可能的；进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这是可能的。
“诸比丘，那位比丘观察涅槃是苦的，具足随顺忍，这不可能；不具足随顺忍，进入正定，这不可能；不进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这不可能。
“诸比丘，那位比丘观察涅槃是乐的，具足随顺忍，这是可能的；具足随顺忍，进入正定，这是可能的；进入正定，证得须陀洹果、斯陀含果、阿那含果或阿罗汉果，这是可能的。”
 37. 以几种方式获得随顺忍？以几种方式进入正定？以四十四种方式获得随顺忍，以四十四种方式进入正定。
以哪四十四种方式获得随顺忍？以哪四十四种方式进入正定？五蕴无常的、是苦的、是病的、是痈的、是刺的、是箭的、是灾祸的、是别人的、是将死的、是过去的、是危难的、是恐怖的、是苦恼的、是动摇的、是崩溃的、是膨胀的、是无依的、是无救的、是无归依的、是空的、是无用的、是虚无的、是无我的、是衰败的、是变易法的、是无实质的、是恶根的、是可杀的、是可坏的、是有毒的、是造作的、是魔食的、是有生法的、是有老法的、是有病法的、是有死法的、是有忧法的、是有悲法的、是有苦法的、是染污法的。

38. Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe dukkhato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho sukhaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe rogato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ārogyaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe gaṇḍato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho agaṇḍaṃ [nigaṇḍo (syā.)] nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sallato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho visallaṃ [nissallaṃ (syā.)] nibbānanti passanto sammattaniyāmaṃ okkamati.

Pañcakkhandhe aghato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anagho nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ābādhato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anābādho nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe parato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho aparappaccayaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe palokato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho apalokadhammo nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ītito passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anītikaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

Pañcakkhandhe upaddavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupaddavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe bhayato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho abhayaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe upasaggato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupasaggaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe calato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho acalaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe pabhaṅguto passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho apabhaṅgu [appabhaṅgaṃ (syā.)] nibbānanti passanto sammattaniyāmaṃ okkamati.


 38. 观察五蕴是无常的，获得随顺忍。观察五蕴的息灭是常的涅槃，进入正定。观察五蕴是苦的，获得随顺忍。观察五蕴的息灭是乐的涅槃，进入正定。观察五蕴是有病的，获得随顺忍。观察五蕴的息灭是健康的涅槃，进入正定。观察五蕴是有痈的，获得随顺忍。观察五蕴的息灭是无痈的涅槃，进入正定。观察五蕴是有刺的，获得随顺忍。观察五蕴的息灭是无刺的涅槃，进入正定。
观察五蕴是有箭的，获得随顺忍。观察五蕴的息灭是无箭的涅槃，进入正定。观察五蕴是有灾祸的，获得随顺忍。观察五蕴的息灭是无灾祸的涅槃，进入正定。观察五蕴是别人的，获得随顺忍。观察五蕴的息灭是不依赖于他人的涅槃，进入正定。观察五蕴是将死的，获得随顺忍。观察五蕴的息灭是无死的法的涅槃，进入正定。观察五蕴是过去的，获得随顺忍。观察五蕴的息灭是不过去的涅槃，进入正定。
观察五蕴是有危难的，获得随顺忍。观察五蕴的息灭是无危难的涅槃，进入正定。观察五蕴是有恐怖的，获得随顺忍。观察五蕴的息灭是无畏的涅槃，进入正定。观察五蕴是有苦恼的，获得随顺忍。观察五蕴的息灭是无苦恼的涅槃，进入正定。观察五蕴是动摇的，获得随顺忍。观察五蕴的息灭是不动摇的涅槃，进入正定。观察五蕴是崩溃的，获得随顺忍。观察五蕴的息灭是不崩溃的涅槃，进入正定。


Pañcakkhandhe addhuvato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho dhuvaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe atāṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho tāṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe aleṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho leṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe asaraṇato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho saraṇaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe rittato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho arittaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

Pañcakkhandhe tucchato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho atucchaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe suññato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho paramasuññaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe anattato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho paramatthaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe ādīnavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anādīnavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vipariṇāmadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avipariṇāmadhammaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.

Pañcakkhandhe asārakato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho sāraṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe aghamūlato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anaghamūlaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vadhakato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avadhakaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe vibhavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho avibhavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sāsavato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anāsavaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.


 观察五蕴是膨胀的，获得随顺忍。观察五蕴的息灭是稳固的涅槃，进入正定。观察五蕴是无依的，获得随顺忍。观察五蕴的息灭是依的涅槃，进入正定。观察五蕴是无救的，获得随顺忍。观察五蕴的息灭是救的涅槃，进入正定。观察五蕴是无归依的，获得随顺忍。观察五蕴的息灭是归依的涅槃，进入正定。观察五蕴是空的，获得随顺忍。观察五蕴的息灭是不空的涅槃，进入正定。
观察五蕴是无用的，获得随顺忍。观察五蕴的息灭是不无用的涅槃，进入正定。观察五蕴是虚无的，获得随顺忍。观察五蕴的息灭是真有的涅槃，进入正定。观察五蕴是无我的，获得随顺忍。观察五蕴的息灭是胜义的涅槃，进入正定。观察五蕴是衰败的，获得随顺忍。观察五蕴的息灭是不衰败的涅槃，进入正定。观察五蕴是变易法的，获得随顺忍。观察五蕴的息灭是不变易法的涅槃，进入正定。
观察五蕴是无实质的，获得随顺忍。观察五蕴的息灭是实质的涅槃，进入正定。观察五蕴是恶根的，获得随顺忍。观察五蕴的息灭是无恶根的涅槃，进入正定。观察五蕴是可杀的，获得随顺忍。观察五蕴的息灭是不可杀的涅槃，进入正定。观察五蕴是可坏的，获得随顺忍。观察五蕴的息灭是不可坏的涅槃，进入正定。观察五蕴是有毒的，获得随顺忍。观察五蕴的息灭是无毒的涅槃，进入正定。


Pañcakkhandhe saṅkhatato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asaṅkhataṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe mārāmisato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho nirāmisaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe jātidhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ajātaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe jarādhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho ajaraṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe byādhidhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho abyādhi [abyādhidhammaṃ (syā.)] nibbānanti passanto sammattaniyāmaṃ okkamati.

Pañcakkhandhe maraṇadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho amataṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe sokadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asokaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe paridevadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho aparidevaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe upāyāsadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho anupāyāsaṃ nibbānanti passanto sammattaniyāmaṃ okkamati. Pañcakkhandhe saṃkilesikadhammato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho asaṃkiliṭṭhaṃ nibbānanti passanto sammattaniyāmaṃ okkamati.



 观察五蕴是造作的，获得随顺忍。观察五蕴的息灭是无造作的涅槃，进入正定。观察五蕴是魔食的，获得随顺忍。观察五蕴的息灭是无漏的涅槃，进入正定。观察五蕴是有生法的，获得随顺忍。观察五蕴的息灭是无生的涅槃，进入正定。观察五蕴是有老法的，获得随顺忍。观察五蕴的息灭是无老的涅槃，进入正定。观察五蕴是有病法的，获得随顺忍。观察五蕴的息灭是无病的涅槃，进入正定。
观察五蕴是有死法的，获得随顺忍。观察五蕴的息灭是不死的涅槃，进入正定。观察五蕴是有忧法的，获得随顺忍。观察五蕴的息灭是无忧的涅槃，进入正定。观察五蕴是有悲法的，获得随顺忍。观察五蕴的息灭是无悲的涅槃，进入正定。观察五蕴是有苦法的，获得随顺忍。观察五蕴的息灭是无苦的涅槃，进入正定。观察五蕴是染污法的，获得随顺忍。观察五蕴的息灭是无染污的涅槃，进入正定。

39. Aniccatoti, aniccānupassanā. Dukkhatoti, dukkhānupassanā. Rogatoti , dukkhānupassanā. Gaṇḍatoti, dukkhānupassanā. Sallatoti, dukkhānupassanā. Aghatoti, dukkhānupassanā. Ābādhatoti, dukkhānupassanā. Paratoti, anattānupassanā. Palokatoti, aniccānupassanā. Ītitoti, dukkhānupassanā.

Upaddavatoti, dukkhānupassanā. Bhayatoti, dukkhānupassanā . Upasaggatoti, dukkhānupassanā. Calatoti, aniccānupassanā. Pabhaṅgutoti, aniccānupassanā. Addhuvatoti, aniccānupassanā. Atāṇatoti, dukkhānupassanā. Aleṇatoti, dukkhānupassanā. Asaraṇatoti, dukkhānupassanā. Rittatoti, anattānupassanā.

Tucchatoti, anattānupassanā. Suññatoti, anattānupassanā. Anattatoti , anattānupassanā. Ādīnavatoti, dukkhānupassanā. Vipariṇāmadhammatoti, aniccānupassanā. Asārakatoti, anattānupassanā. Aghamūlatoti , dukkhānupassanā. Vadhakatoti, dukkhānupassanā. Vibhavatoti, aniccānupassanā. Sāsavatoti, dukkhānupassanā.

Saṅkhatatoti, aniccānupassanā. Mārāmisatoti, dukkhānupassanā. Jātidhammatoti, dukkhānupassanā. Jarādhammatoti, dukkhānupassanā. Byādhidhammatoti, dukkhānupassanā. Maraṇadhammatoti, aniccānupassanā. Sokadhammatoti, dukkhānupassanā. Paridevadhammatoti, dukkhānupassanā. Upāyāsadhammatoti, dukkhānupassanā. Saṃkilesikadhammatoti, dukkhānupassanā.

Imehi cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati. Imehi cattālīsāya ākārehi sammattaniyāmaṃ okkamati.

Imehi cattālīsāya ākārehi anulomikaṃ khantiṃ paṭilabhantassa, imehi cattālīsāya ākārehi sammattaniyāmaṃ okkamantassa kati aniccānupassanā, kati dukkhānupassanā, kati anattānupassanā?

Pañcavīsati anattānupassanā, paññāsa aniccānupassanā;

Sataṃ pañcavīsati ceva, yāni dukkhe pavuccareti.

Vipassanākathā niṭṭhitā.

10. Mātikākathā

40. Nicchāto [nicchāto muccatīti (syā.)], mokkho vimokkho, vijjāvimutti, adhisīlaṃ, adhicittaṃ, adhipaññā, passaddhi, ñāṇaṃ, dassanaṃ visuddhi [suddhi (syā.)] nekkhammaṃ, nissaraṇaṃ paviveko, vossaggo, cariyā, jhānavimokkho, bhāvanā, adhiṭṭhānaṃ, jīvitaṃ.



 39. 无常的，是观察无常。是苦的，是观察苦。是有病的，是观察苦。是有痈的，是观察苦。是有刺的，是观察苦。是有箭的，是观察苦。是有灾祸的，是观察苦。是别人的，是观察无我。是将死的，是观察无常。是过去的，是观察苦。
是有危难的，是观察苦。是有恐怖的，是观察苦。是有苦恼的，是观察苦。是动摇的，是观察无常。是崩溃的，是观察无常。是膨胀的，是观察无常。是无依的，是观察苦。是无救的，是观察苦。是无归依的，是观察苦。是空的，是观察无我。
是无用的，是观察无我。是虚无的，是观察无我。是无我的，是观察无我。是衰败的，是观察苦。是变易法的，是观察无常。是无实质的，是观察无我。是恶根的，是观察苦。是可杀的，是观察苦。是可坏的，是观察无常。是有毒的，是观察苦。
是造作的，是观察无常。是魔食的，是观察苦。是有生法的，是观察苦。是有老法的，是观察苦。是有病法的，是观察苦。是有死法的，是观察无常。是有忧法的，是观察苦。是有悲法的，是观察苦。是有苦法的，是观察苦。是染污法的，是观察苦。
以这四十四种方式获得随顺忍。以这四十四种方式进入正定。
以这四十四种方式获得随顺忍，以这四十四种方式进入正定的，有多少观察无常？多少观察苦？多少观察无我？
二十五种观察无我，五十种观察无常；
一百二十五种，宣说为观察苦。
内观章结束。
 10. 概要章
 40. 从常想解脱，是解脱、是 vimokkha、是智解脱，是增上戒，是增上心，是增上慧，是寂静，是智，是见清净，是出离，是出，是独处，是舍弃，是修行，是禅解脱，是修习，是决定，是生命。

41.Nicchātoti nekkhammena kāmacchandato nicchāto, abyāpādena byāpādato nicchāto…pe… paṭhamena jhānena nīvaraṇehi nicchāto…pe… arahattamaggena sabbakilesehi nicchāto.

Mokkho vimokkhoti nekkhammena kāmacchandato muccatīti – mokkho vimokkho. Abyāpādena byāpādato muccatīti – mokkho vimokkho…pe… paṭhamena jhānena nīvaraṇehi muccatīti – mokkho vimokkho…pe… arahattamaggena sabbakilesehi muccatīti – mokkho vimokkho.

Vijjāvimuttīti nekkhammaṃ vijjatīti vijjā, kāmacchandato muccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti. Abyāpādo [abyāpādaṃ (syā.)] vijjatīti vijjā, byāpādato vimuccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti…pe… arahattamaggo vijjatīti vijjā, sabbakilesehi muccatīti vimutti. Vijjanto muccati, muccanto vijjatīti – vijjāvimutti.

Adhisīlaṃ adhicittaṃ adhipaññāti nekkhammena kāmacchandaṃ, saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlavisuddhi…pe… arahattamaggena sabbakilese saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi. Dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.

Passaddhīti nekkhammena kāmacchandaṃ paṭippassambheti, abyāpādena byāpādaṃ paṭippassambheti…pe… arahattamaggena sabbakilese paṭippassambheti.

Ñāṇanti kāmacchandassa pahīnattā nekkhammaṃ ñātaṭṭhena ñāṇaṃ ; byāpādassa pahīnattā abyāpādo ñātaṭṭhena ñāṇaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo ñātaṭṭhena ñāṇaṃ.

Dassananti kāmacchandassa pahīnattā nekkhammaṃ diṭṭhattā dassanaṃ. Byāpādassa pahīnattā abyāpādo diṭṭhattā dassanaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo diṭṭhattā dassanaṃ.

Visuddhīti kāmacchandaṃ pajahanto nekkhammena visujjhati. Byāpādaṃ pajahanto abyāpādena visujjhati…pe… sabbakilese pajahanto arahattamaggena visujjhati.

Nekkhammanti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nekkhammaṃ. Byāpādassa abyāpādo nekkhammaṃ. Thinamiddhassa ālokasaññā nekkhammaṃ…pe… sabbakilesānaṃ arahattamaggo nekkhammaṃ.

Nissaraṇanti kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhammaṃ. Rūpānametaṃ nissaraṇaṃ, yadidaṃ āruppaṃ. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Kāmacchandassa nekkhammaṃ nissaraṇaṃ. Byāpādassa abyāpādo nissaraṇaṃ…pe… sabbakilesānaṃ arahattamaggo nissaraṇaṃ.

Pavivekoti kāmacchandassa nekkhammaṃ paviveko …pe… sabbakilesānaṃ arahattamaggo paviveko .

Vossaggoti nekkhammena kāmacchandaṃ vossajjatīti – vossaggo. Abyāpādena byāpādaṃ vossajjatīti – vossaggo…pe… arahattamaggena sabbakilese vossajjatīti – vossaggo.


 41. 从常想解脱，是依出离，从贪欲解脱，依不嗔恚，从嗔恚解脱……乃至……依初禅，从五盖解脱……乃至……依阿罗汉道，从一切烦恼解脱。
解脱、vimokkha，是依出离，从贪欲解脱——解脱、vimokkha。依不嗔恚，从嗔恚解脱——解脱、vimokkha……乃至……依初禅，从五盖解脱——解脱、vimokkha……乃至……依阿罗汉道，从一切烦恼解脱——解脱、vimokkha。
智解脱，是出离是智，从贪欲解脱是vimutti。已知的解脱，解脱的已知——智解脱。不嗔恚是智，从嗔恚解脱是vimutti。已知的解脱，解脱的已知——智解脱……乃至……阿罗汉道是智，从一切烦恼解脱是vimutti。已知的解脱，解脱的已知——智解脱。
增上戒、增上心、增上慧，是依出离贪欲，依防护，是戒清净，依不散乱，是心清净，依观，是见清净。其中的防护，这是增上戒学。其中的不散乱，这是增上心学。其中的观，这是增上慧学。依不嗔恚嗔恚，依防护，是戒清净……乃至……依阿罗汉道一切烦恼，依防护，是戒清净，依不散乱，是心清净。依观，是见清净。其中的防护，这是增上戒学。其中的不散乱，这是增上心学。其中的观，这是增上慧学。
寂静，是依出离，对贪欲遍舍；依不嗔恚，对嗔恚遍舍……乃至……依阿罗汉道，对一切烦恼遍舍。
智，是贪欲的断尽，出离是已知的智；嗔恚的断尽，不嗔恚是已知的智……乃至……一切烦恼的断尽，阿罗汉道是已知的智。
见，是贪欲的断尽，出离是已见的见。嗔恚的断尽，不嗔恚是已见的见……乃至……一切烦恼的断尽，阿罗汉道是已见的见。
清净，是舍弃贪欲，依出离清净。舍弃嗔恚，依不嗔恚清净……乃至……舍弃一切烦恼，依阿罗汉道清净。
出离，这是欲的出，即出离。这是色的出，即无色。任何已生、已造作、依缘而起的，其灭尽是出离。嗔恚的不嗔恚是出离。昏沉睡眠的光想是出离……乃至……一切烦恼的阿罗汉道是出离。
出，这是欲的出，即出离。这是色的出，即无色。任何已生、已造作、依缘而起的，其灭尽是出。贪欲的出离是出。嗔恚的不嗔恚是出……乃至……一切烦恼的阿罗汉道是出。
独处，是贪欲的出离是独处……乃至……一切烦恼的阿罗汉道是独处。
舍弃，是依出离，舍弃贪欲——舍弃。依不嗔恚，舍弃嗔恚——舍弃……乃至……依阿罗汉道，舍弃一切烦恼——舍弃。


Cariyāti kāmacchandaṃ pajahanto nekkhammena carati. Byāpādaṃ pajahanto abyāpādena carati…pe… sabbakilese pajahanto arahattamaggena carati.

Jhānavimokkhoti nekkhammaṃ jhāyatīti – jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti dhammā. Jhāpentīti kilese. Jhāte ca jhāpe ca jānātīti – jhānajhāyī [jhānavimokkho (syā.) aṭṭhakathā oloketabbā]. Abyāpādo jhāyatīti jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ…pe… ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpentīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānajhāyī.



 修行，是舍弃贪欲，依出离修行。舍弃嗔恚，依不嗔恚修行……乃至……舍弃一切烦恼，依阿罗汉道修行。
禅解脱，是出离是禅——禅。令贪欲止息——禅。禅修者解脱——禅解脱。令止息者解脱——禅解脱。禅修的是法。令止息的是烦恼。于禅修与令止息，是知者——禅修者。不嗔恚是禅——禅。令嗔恚止息——禅……乃至……光想是禅——禅。令昏沉睡眠止息——禅……乃至……阿罗汉道是禅——禅。令一切烦恼止息——禅。禅修者解脱——禅解脱。令止息者解脱——禅解脱。禅修的是法。令止息的是烦恼。于禅修与令止息，是知者——禅修者。

42.Bhāvanā adhiṭṭhānaṃ jīvitanti kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanāsampanno. Nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno samaṃ jīvati, no visamaṃ; sammā jīvati, no micchā; visuddhaṃ jīvati, no kiliṭṭhanti – ājīvasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Taṃ kissa hetu? Tathā hi so bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno.

Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanāsampanno…pe… thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanāsampanno…pe… uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanāsampanno…pe… vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanāsampanno…pe… avijjaṃ pajahanto vijjaṃ bhāvetīti – bhāvanāsampanno…pe… aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanāsampanno…pe… nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanāsampanno…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanāsampanno. Arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno samaṃ jīvati, no visamaṃ; sammā jīvati, no micchā; visuddhaṃ jīvati, no kiliṭṭhanti – ājīvasampanno. Svāyaṃ evaṃ bhāvanāsampanno adhiṭṭhānasampanno ājīvasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Taṃ kissa hetu? Tathā hi so bhāvanāsampanno adhiṭṭhānasampanno ājīvasampannoti.

Mātikākathā niṭṭhitā.

Paññāvaggo tatiyo.

Tassuddānaṃ –

Paññā iddhi abhisamayo, viveko cariyapañcamo;

Pāṭihāri samasīsi, satipaṭṭhānā vipassanā;

Tatiye paññāvaggamhi, mātikāya ca te dasāti.

Mahāvaggo yuganaddho, paññāvaggo ca nāmato;

Tayova vaggā imamhi [tivaggo yassa vikkhepo (syā. ka.)], paṭisambhidāpakaraṇe.

Anantanayamaggesu, gambhīro sāgarūpamo;

Nabhañca tārakākiṇṇaṃ, thūlo jātassaro yathā;

Kathikānaṃ visālāya, yogīnaṃ ñāṇajotananti.

Paṭisambhidāmaggapāḷi niṭṭhitā.

 42. 修习、决定、生命，是舍弃贪欲，修习出离——具足修习。依出离而决定心——具足决定。自身这样具足修习、具足决定，平等生活，而不是不平等；正命生活，而不是邪命；清净生活，而不是污秽——具足生活。自身这样具足修习、具足决定、具足生活，无论去到哪个集会——或去到刹帝利集会，或去到婆罗门集会，或去到居士集会，或去到沙门集会——都无畏地前往，没有疑惑。是什么原因？因为他这样具足修习、具足决定、具足生活。
舍弃嗔恚，修习不嗔恚——具足修习……乃至……舍弃昏沉睡眠，修习光想——具足修习……乃至……舍弃掉举，修习不散乱——具足修习……乃至……舍弃疑惑，修习于法决定——具足修习……乃至……舍弃无明，修习明——具足修习……乃至……舍弃不乐，修习喜乐——具足修习……乃至……舍弃五盖，修习初禅——具足修习……乃至……舍弃一切烦恼，修习阿罗汉道——具足修习。依阿罗汉道而决定心——具足决定。自身这样具足修习、具足决定，平等生活，而不是不平等；正命生活，而不是邪命；清净生活，而不是污秽——具足生活。自身这样具足修习、具足决定、具足生活，无论去到哪个集会——或去到刹帝利集会，或去到婆罗门集会，或去到居士集会，或去到沙门集会——都无畏地前往，没有疑惑。是什么原因？因为他这样具足修习、具足决定、具足生活。
概要章结束。
慧品 第三
其要略：
慧、神通与等持，以及分析、修行这第五；
神变、等至，念处与内观；
在第三慧品中，以及概要，这十个。
大品是第二的，以及名为慧品；
这三个品在这个分别论中。
在无边的义理中，深奥如大海；
又如广阔布满星辰的天空，如茂密的乳海；
对于博学的讲解者们，以及瑜伽者们的智慧之光。
《分别论》结束。

