Nayasamuṭṭhānaṃ

79. Tattha katamaṃ nayasamuṭṭhānaṃ? Pubbā koṭi na paññāyati avijjāyaca bhavataṇhāya ca, tattha avijjānīvaraṇaṃ taṇhāsaṃyojanaṃ. Avijjānīvaraṇā sattā avijjāsaṃyuttā [avijjāya saṃyuttā (sī. ka.)] avijjāpakkhena vicaranti, te vuccanti diṭṭhicaritāti. Taṇhāsaṃyojanā sattā taṇhāsaṃyuttā taṇhāpakkhena vicaranti, te vuccanti taṇhācaritāti. Diṭṭhicaritā ito bahiddhā pabbajitā attakilamathānuyogamanuyuttā viharanti. Taṇhācaritā ito bahiddhā pabbajitā kāmesu kāmasukhallikānuyogamanuyuttā viharanti.

Tattha kiṃkāraṇaṃ yaṃ diṭṭhicaritā ito bahiddhā pabbajitā attakilamathānuyogamanuyuttā viharanti, taṇhācaritā ito bahiddhā pabbajitā kāmesu kāmasukhallikānuyogamanuyuttā viharanti? Ito bahiddhā natthi saccavavatthānaṃ, kuto catusaccappakāsanā vā samathavipassanākosallaṃ vā upasamasukhappatti vā! Te upasamasukhassa anabhiññā viparītacetā evamāhaṃsu ‘‘natthi sukhena sukhaṃ, dukkhena nāma sukhaṃ adhigantabba’’nti. Yo kāme paṭisevati, so lokaṃ vaḍḍhayati, yo lokaṃ vaḍḍhayati, so bahuṃ puññaṃ pasavatīti te evaṃsaññī evaṃdiṭṭhī dukkhena sukhaṃ patthayamānā kāmesu puññasaññī attakilamathānuyogamanuyuttā ca viharanti kāmasukhallikānuyogamanuyuttā ca, te tadabhiññā santā rogameva vaḍḍhayanti, gaṇḍameva vaḍḍhayanti, sallameva vaḍḍhayanti, te rogābhitunnā gaṇḍapaṭipīḷitā sallānuviddhā nirayatiracchānayonipetāsuresu ummujjanimujjāni karontā ugghātanigghātaṃ paccanubhontā rogagaṇḍasallabhesajjaṃ na vindanti. Tattha attakilamathānuyogo kāmasukhallikānuyogo ca saṃkileso, samathavipassanā vodānaṃ. Attakilamathānuyogo kāmasukhallikānuyogo ca rogo, samathavipassanā roganigghātakabhesajjaṃ. Attakilamathānuyogo kāmasukhallikānuyogo ca gaṇḍo, samathavipassanā gaṇḍanigghātakabhesajjaṃ . Attakilamathānuyogo kāmasukhallikānuyogo ca sallo, samathavipassanā salluddharaṇabhesajjaṃ.

Tattha saṃkileso dukkhaṃ, tadabhisaṅgo taṇhā samudayo, taṇhānirodho dukkhanirodho, samathavipassanā dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.



79. 起源
此中，什么是起源？在前一起（阶段），无明与有爱未能被了知，于此，无明是盖障，爱是系缚。有无明盖障的有情，与无明相应[与无明相应（斯里兰卡版本）]，以无明为助缘而生活，他们被称为“邪见行者”。有爱系缚的有情，与爱相应，以爱为助缘而生活，他们被称为“爱行者”。邪见行者于佛教之外出家，执着于自我折磨的修行方法而生活。爱行者于佛教之外出家，执着于在欲乐中追求享乐的修行方法而生活。
在此，是什么原因导致邪见行者于佛教之外出家，执着于自我折磨的修行方法而生活，爱行者于佛教之外出家，执着于在欲乐中追求享乐的修行方法而生活？在佛教之外，没有真正的教义，哪里会有四圣谛的开示，或奢摩毗婆舍那的巧妙，或寂静乐的获得！他们由于不认识寂静乐，怀有颠倒的见解，便如此说：“乐不能带来乐，唯有以苦才能证得乐。”他们认为，追求欲乐的人能使世间增广，使世间增广的人能积累很多功德。他们持有这样的想法，这样的见解，希求以苦求乐，在欲乐中执着功德想，执着于自我折磨的修行方法和追求享乐的修行方法而生活。他们执着于此，如同加重病情，如同加重毒疮，如同加重箭伤。他们被病痛折磨，被毒疮溃烂，被箭矢贯穿，在地域、畜生、饿鬼、阿修罗道中沉沦浮起，不断地经历生老病死，却找不到治愈病痛、毒疮、箭伤的良药。在此，自我折磨的修行方法和追求享乐的修行方法是烦恼，而奢摩毗婆舍那是解脱。自我折磨的修行方法和追求享乐的修行方法是疾病，奢摩毗婆舍那是治愈疾病的良药。自我折磨的修行方法和追求享乐的修行方法是毒疮，奢摩毗婆舍那是治愈毒疮的良药。自我折磨的修行方法和追求享乐的修行方法是箭伤，奢摩毗婆舍那是拔除箭矢的良药。
在此，烦恼是苦，对烦恼的执取是苦的集，断除爱是苦的灭，奢摩毗婆舍那是通往苦灭之道，此乃四圣谛。苦应被了知，集应被断除，道应被修习，灭应被证得。

80. Tattha diṭṭhicaritā rūpaṃ attato upagacchanti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato upagacchanti. Taṇhācaritā rūpavantaṃ attānaṃ upagacchanti. Attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanāvantaṃ…pe… saññāvantaṃ…pe… saṅkhāravantaṃ…pe… viññāṇavantaṃ attānaṃ upagacchanti, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ, ayaṃ vuccati vīsativatthukā sakkāyadiṭṭhi.

Tassā paṭipakkho lokuttarā sammādiṭṭhi, anvāyikā sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi, ayaṃ ariyo aṭṭhaṅgiko maggo. Te tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho. Sīlakkhandho samādhikkhandho ca samatho, paññākkhandho vipassanā. Tattha sakkāyo dukkhaṃ, sakkāyasamudayo dukkhasamudayo, sakkāyanirodho dukkhanirodho, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.

Tattha ye rūpaṃ attato upagacchanti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato upagacchanti. Ime vuccanti ‘‘ucchedavādino’’ti. Ye rūpavantaṃ attānaṃ upagacchanti. Attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Ye vedanāvantaṃ…pe… ye saññāvantaṃ…pe… ye saṅkhāravantaṃ…pe… ye viññāṇavantaṃ attānaṃ upagacchanti, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ime vuccanti ‘‘sassatavādino’’ti, tattha ucchedasassatavādā ubho antā, ayaṃ saṃsārapavatti. Tassa paṭipakkho majjhimā paṭipadā ariyo aṭṭhaṅgiko maggo, ayaṃ saṃsāranivatti. Tattha pavatti dukkhaṃ, tadabhisaṅgo taṇhā samudayo, taṇhānirodho dukkhanirodho, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṃ pariññeyyaṃ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.

Tattha ucchedasassataṃ samāsato vīsativatthukā sakkāyadiṭṭhi, vitthārato dvāsaṭṭhi diṭṭhigatāni, tesaṃ paṭipakkho tecattālīsaṃ bodhipakkhiyā dhammā aṭṭha vimokkhā dasa kasiṇāyatanāni. Dvāsaṭṭhi diṭṭhigatāni mohajālaṃ anādianidhanappavattaṃ. Tecattālīsaṃ [tetālīsaṃ (sī.)] bodhipakkhiyā dhammā ñāṇavajiraṃ mohajālappadālanaṃ. Tattha moho avijjā, jālaṃ bhavataṇhā, tena vuccati ‘‘pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cā’’ti.



80. 起源
在此，邪见行者认为色是自我，受……想……行……识是自我。爱行者认为拥有色的“我”是自我，或认为色在我之中，或认为我在色之中，（认为）拥有受……拥有想……拥有行……拥有识的“我”是自我，或认为识在我之中，或认为我在识之中，这被称为二十种有身见。
它的对治是出世间正见，相应的（是）正思惟、正语、正业、正命、正精进、正念、正定，此乃八圣道。这三个部分是戒蕴、定蕴、慧蕴。戒蕴和定蕴是止，慧蕴是观。在此，身是苦，身的集起是苦集，身的寂灭是苦灭，八圣道是通向苦灭之道，此乃四圣谛。苦应被了知，集应被断除，道应被修习，灭应被证得。
在此，认为色是自我，受……想……行……识是自我的，这些人被称为“断灭论者”。认为拥有色的“我”是自我，或认为色在我之中，或认为我在色之中，（认为）拥有受……拥有想……拥有行……拥有识的“我”是自我，或认为识在我之中，或认为我在识之中的，这些人被称为“常住论者”。在此，断见与常见是两种极端，这是轮回的延续。它的对治是中道——八圣道，这是轮回的止息。在此，延续是苦，对它的执取是爱，是苦的集，断除爱是苦的灭，八圣道是通往苦灭之道，此乃四圣谛。苦应被了知，集应被断除，道应被修习，灭应被证得。
在此，断见和常见，概括地说，是二十种有身见，详细地说，是六十二种邪见。它们的对治是四十三种菩提分法，八解脱，十遍处。六十二种邪见是愚痴之网，无始以来流转不息。四十三种[四十三种（斯里兰卡版本）]菩提分法是智慧金刚，能摧毁愚痴之网。在此，愚痴是无明，网是有爱，因此说：“前一起（阶段），无明与有爱未能被了知”。

81. Tattha diṭṭhicarito asmiṃ sāsane pabbajito sallekhānusantatavutti bhavati sallekhe tibbagāravo. Taṇhācarito asmiṃ sāsane pabbajito sikkhānusantatavutti bhavati sikkhāya tibbagāravo. Diṭṭhicarito sammattaniyāmaṃ okkamanto dhammānusārī bhavati. Taṇhācarito sammattaniyāmaṃ okkamanto saddhānusārī bhavati, diṭṭhicarito sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti. Taṇhācarito dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti.

Tattha kiṃkāraṇaṃ, yaṃ taṇhācarito dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti, tassa hi kāmā apariccattā bhavanti, so kāmehi viveciyamāno dukkhena paṭinissarati dandhañca dhammaṃ ājānāti? Yo panāyaṃ diṭṭhicarito ayaṃ āditoyeva kāmehi anatthiko bhavati. So tato viveciyamāno khippañca paṭinissarati, khippañca dhammaṃ ājānāti. Dukkhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca. Sukhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca. Sattāpi duvidhā mudindriyāpi tikkhindriyāpi. Ye mudindriyā, te dandhañca paṭinissaranti dandhañca dhammaṃ ājānanti. Ye tikkhindriyā, te khippañca paṭinissaranti, khippañca dhammaṃ ājānanti, imā catasso paṭipadā. Ye hi keci niyyiṃsu vā niyyanti vā niyyissanti vā, te imāhi eva catūhi paṭipadāhi. Evaṃ ariyā catukkamaggaṃ paññāpenti abudhajanasevitāya bālakantāya rattavāsiniyā nandiyā bhavataṇhāya avaṭṭanatthaṃ [āvaṭṭanatthaṃ (sī. ka.)]. Ayaṃ vuccati nandiyāvaṭṭassa nayassa bhūmīti, tenāha ‘‘taṇhañca avijjampi ca samathenā’’ti.



81. 起源
在此，邪见行者于此教法中出家，成为执着于戒律的行者，对戒律过度尊重。爱行者于此教法中出家，成为执着于学处的行者，对学处过度尊重。邪见行者舍弃正精进，遵从法（义）。爱行者舍弃正精进，遵从信（仰）。邪见行者以乐行道，以迟钝的智慧，以敏锐的智慧而得出（解脱）。爱行者以苦行道，以迟钝的智慧，以敏锐的智慧而得出（解脱）。
在此，是什么原因导致爱行者以苦行道，以迟钝的智慧和敏锐的智慧而得出（解脱）呢？因为于他而言，欲乐是不稳定的，他被欲乐所离弃，以痛苦而得解脱，并以迟钝的智慧证得法。而这位邪见行者，他从一开始就厌离欲乐。他因此而被离弃，以敏锐（的智慧）而得解脱，并以敏锐的智慧证得法。苦行道亦有两种：以迟钝的智慧和以敏锐的智慧。乐行道亦有两种：以迟钝的智慧和以敏锐的智慧。有情亦有两种：钝根者和利根者。钝根者以迟钝（的智慧）得解脱，并以迟钝的智慧证得法。利根者以敏锐（的智慧）得解脱，并以敏锐的智慧证得法。此乃四种行道。凡是已得出（解脱）者、正得出（解脱）者、将得出（解脱）者，都是经由这四种行道。圣者如此宣说四种道，是为了使愚痴凡夫所执取的、孩童般的、染着欲乐的、喜爱的有爱得以旋转[为了使有爱旋转（斯里兰卡版本）]。这被称为喜爱旋转的起源之理，因此说：“以寂止对治爱与无明。”

82. Veyyākaraṇesu hi ye kusalākusalāti te duvidhā upaparikkhitabbā – lokavaṭṭānusārī ca lokavivaṭṭānusārī ca. Vaṭṭaṃ nāma saṃsāro. Vivaṭṭaṃ nibbānaṃ. Kammakilesā hetu saṃsārassa. Tattha kammaṃ cetanā cetasikañca niddisitabbaṃ. Taṃ kathaṃ daṭṭhabbaṃ? Upacayena sabbepi kilesā catūhi vipallāsehi niddisitabbā. Te kattha daṭṭhabbā? Dasa vatthuke kilesapuñje. Katamāni dasa vatthūni? Cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo cattāri agatigamanāni. Paṭhame āhāre paṭhamo vipallāso, dutiye āhāre dutiyo vipallāso, tatiye āhāre tatiyo vipallāso, catutthe āhāre catuttho vipallāso. Paṭhame vipallāse paṭhamaṃ upādānaṃ. Dutiye vipallāse dutiyaṃ upādānaṃ, tatiye vipallāse tatiyaṃ upādānaṃ, catutthe vipallāse catutthaṃ upādānaṃ. Paṭhame upādāne paṭhamo yogo, dutiye upādāne dutiyo yogo, tatiye upādāne tatiyo yogo, catutthe upādāne catuttho yogo. Paṭhame yoge paṭhamo gantho, dutiye yoge dutiyo gantho, tatiye yoge tatiyo gantho, catutthe yoge catuttho gantho, paṭhame ganthe paṭhamo āsavo, dutiye ganthe dutiyo āsavo, tatiye ganthe tatiyo āsavo, catutthe ganthe catuttho āsavo. Paṭhame āsave paṭhamo ogho, dutiye āsave dutiyo ogho, tatiye āsave tatiyo ogho, catutthe āsave catuttho ogho. Paṭhame oghe paṭhamo sallo, dutiye oghe dutiyo sallo, tatiye oghe tatiyo sallo, catutthe oghe catuttho sallo. Paṭhame salle paṭhamā viññāṇaṭṭhiti, dutiye salle dutiyā viññāṇaṭṭhiti, tatiye salle tatiyā viññāṇaṭṭhiti, catutthe salle catutthī [catutthā (sī.)] viññāṇaṭṭhiti, paṭhamāyaṃ viññāṇaṭṭhitiyaṃ paṭhamaṃ agatigamanaṃ. Dutiyāyaṃ viññāṇaṭṭhitiyaṃ dutiyaṃ agatigamanaṃ. Tatiyāyaṃ viññāṇaṭṭhitiyaṃ tatiyaṃ agatigamanaṃ, catutthiyaṃ [catutthāyaṃ (sī.)] viññāṇaṭṭhitiyaṃ catutthaṃ agatigamanaṃ.



82. 起源
在语法学家那里，善与不善应由两方面考察：随顺世间流转的，以及随顺世间还灭的。流转是指轮回，还灭是指涅槃。业与烦恼是轮回之因。在此，业是指行，以及相应的心所。这该如何看待呢？总括来说，一切烦恼都应由四种颠倒来解释。它们在哪里可以看到呢？在十种事（物）的烦恼聚中。哪十种事（物）？四食，四颠倒，四取，四瑜伽，四结，四漏，四瀑流，四箭，四识住，四生处。在第一食中有第一颠倒，在第二食中有第二颠倒，在第三食中有第三颠倒，在第四食中有第四颠倒。在第一颠倒中有第一取，在第二颠倒中有第二取，在第三颠倒中有第三取，在第四颠倒中有第四取。在第一取中有第一瑜伽，在第二取中有第二瑜伽，在第三取中有第三瑜伽，在第四取中有第四瑜伽。在第一瑜伽中有第一结，在第二瑜伽中有第二结，在第三瑜伽中有第三结，在第四瑜伽中有第四结。在第一结中有第一漏，在第二结中有第二漏，在第三结中有第三漏，在第四结中有第四漏。在第一漏中有第一瀑流，在第二漏中有第二瀑流，在第三漏中有第三瀑流，在第四漏中有第四瀑流。在第一瀑流中有第一箭，在第二瀑流中有第二箭，在第三瀑流中有第三箭，在第四瀑流中有第四箭。在第一箭中有第一识住，在第二箭中有第二识住，在第三箭中有第三识住，在第四箭中有第四识住。在第一识住中有第一生处，在第二识住中有第二生处，在第三识住中有第三生处，在第四识住中有第四生处。

83. Tattha yo ca kabaḷīkāro āhāro phasso āhāro, ime taṇhācaritassa puggalassa upakkilesā. Yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca ‘‘asubhe subha’’nti vipallāso, yo ca ‘‘dukkhe sukha’’nti vipallāso, ime taṇhācaritassa puggalassa upakkilesā. Yo ca ‘‘anicce nicca’’nti vipallāso, yo ca ‘‘anattani attā’’ti vipallāso, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yañca kāmupādānaṃ yañca bhavupādānaṃ, ime taṇhācaritassa puggalassa upakkilesā. Yañca diṭṭhupādānaṃ yañca attavādupādānaṃ, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmayogo, yo ca bhavayogo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhiyogo, yo ca avijjāyogo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca abhijjhākāyagantho, yo ca byāpādo kāyagantho, ime taṇhācaritassa puggalassa upakkilesā. Yo ca parāmāsakāyagantho, yo ca idaṃsaccābhinivesakāyagantho, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmāsavo, yo ca bhavāsavo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhāsavo, yo ca avijjāsavo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmogho, yo ca bhavogho, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhogho, yo ca avijjogho, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca rāgasallo, yo ca dosasallo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca mānasallo, yo ca mohasallo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yā ca rūpūpagā viññāṇaṭṭhiti, yā ca vedanūpagā viññāṇaṭṭhiti, ime taṇhācaritassa puggalassa upakkilesā. Yā ca saññūpagā viññāṇaṭṭhiti, yā ca saṅkhārūpagā viññāṇaṭṭhiti, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yañca chandā agatigamanaṃ yañca dosā agatigamanaṃ, ime taṇhācaritassa puggalassa upakkilesā. Yañca bhayā agatigamanaṃ, yañca mohā agatigamanaṃ, ime diṭṭhicaritassa puggalassa upakkilesā.



83. 起源
在此，段食与触食，是爱行者的增上烦恼。意思食与识食，是邪见行者的增上烦恼。在此，“于不净见净”的颠倒，“于苦见乐”的颠倒，是爱行者的增上烦恼。“于无常见常”的颠倒，“于无我见我”的颠倒，是邪见行者的增上烦恼。在此，欲取与有取，是爱行者的增上烦恼。见取与戒禁取，是邪见行者的增上烦恼。在此，欲瑜伽与有瑜伽，是爱行者的增上烦恼。见瑜伽与无明瑜伽，是邪见行者的增上烦恼。在此，贪结与嗔结，是爱行者的增上烦恼。慢结与我见结，是邪见行者的增上烦恼。在此，欲漏与有漏，是爱行者的增上烦恼。见漏与无明漏，是邪见行者的增上烦恼。在此，欲瀑流与有瀑流，是爱行者的增上烦恼。见瀑流与无明瀑流，是邪见行者的增上烦恼。在此，贪箭与嗔箭，是爱行者的增上烦恼。慢箭与痴箭，是邪见行者的增上烦恼。在此，缘色识住与缘受识住，是爱行者的增上烦恼。缘想识住与缘行识住，是邪见行者的增上烦恼。在此，由贪而生的生处与由嗔而生的生处，是爱行者的增上烦恼。由 fear(恐惧) 而生的生处与由痴而生的生处，是邪见行者的增上烦恼。

84. Tattha kabaḷīkāre āhāre ‘‘asubhe subha’’nti vipallāso, phasse āhāre ‘‘dukkhe sukha’’nti vipallāso, viññāṇe āhāre ‘‘anicce nicca’’nti vipallāso, manosañcetanāya āhāre ‘‘anattani attā’’ti vipallāso. Paṭhame vipallāse ṭhito kāme upādiyati , idaṃ vuccati kāmupādānaṃ; dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati , idaṃ vuccati bhavupādānaṃ; tatiye vipallāse ṭhito saṃsārābhinandiniṃ diṭṭhiṃ upādiyati, idaṃ vuccati diṭṭhupādānaṃ; catutthe vipallāse ṭhito attānaṃ kappiyaṃ upādiyati, idaṃ vuccati attavādupādānaṃ.

Kāmupādānena kāmehi saṃyujjati, ayaṃ vuccati kāmayogo; bhavupādānena bhavehi saṃyujjati, ayaṃ vuccati bhavayogo; diṭṭhupādānena pāpikāya diṭṭhiyā saṃyujjati, ayaṃ vuccati diṭṭhiyogo; attavādupādānena avijjāya saṃyujjati, ayaṃ vuccati avijjāyogo.

Paṭhame yoge ṭhito abhijjhāya kāyaṃ ganthati, ayaṃ vuccati abhijjhākāyagantho; dutiye yoge ṭhito byāpādena kāyaṃ ganthati, ayaṃ vuccati byāpādakāyagantho; tatiye yoge ṭhito parāmāsena kāyaṃ ganthati, ayaṃ vuccati parāmāsakāyagantho; catutthe yoge ṭhito idaṃsaccābhinivesena kāyaṃ ganthati, ayaṃ vuccati idaṃsaccābhinivesakāyagantho.

Tassa evaṃganthitā kilesā āsavanti. Kuto ca vuccati āsavantīti? Anusayato vā pariyuṭṭhānato vā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃsaccābhinivesakāyaganthena avijjāsavo.

Tassa ime cattāro āsavā vepullaṃ gatā oghā bhavanti. Iti āsavavepullā oghavepullaṃ. Tattha kāmāsavena kāmogho, bhavāsavena bhavogho, diṭṭhāsavena diṭṭhogho, avijjāsavena avijjogho.

Tassa ime cattāro oghā anusayasahagatā ajjhāsayaṃ anupaviṭṭhā hadayaṃ āhacca tiṭṭhanti, tena vuccanti sallāiti. Tattha kāmoghena rāgasallo, bhavoghena dosasallo, diṭṭhoghena mānasallo, avijjoghena mohasallo.

Tassa imehi catūhi sallehi pariyādinnaṃ [pariyādiṇṇaṃ (ka.)] viññāṇaṃ catūsu dhammesu saṇṭhahati rūpe vedanāya saññāya saṅkhāresu. Tattha rāgasallena nandūpasecanena viññāṇena rūpūpagā viññāṇaṭṭhiti, dosasallena nandūpasecanena viññāṇena vedanūpagā viññāṇaṭṭhiti, mānasallena nandūpasecanena viññāṇena saññūpagā viññāṇaṭṭhiti, mohasallena nandūpasecanena viññāṇena saṅkhārūpagā viññāṇaṭṭhiti.

Tassa imāhi catūhi viññāṇaṭṭhitīhi upatthaddhaṃ viññāṇaṃ catūhi dhammehi agatiṃ gacchati chandā dosā bhayā mohā. Tattha rāgena chandāgatiṃ gacchati, dosena dosāgatiṃ gacchati, bhayena bhayāgatiṃ gacchati, mohena mohāgatiṃ gacchati. Iti kho tañca kammaṃ ime ca kilesā, esa hetu saṃsārassa, evaṃ sabbe kilesā catūhi vipallāsehi niddisitabbā.



84. 起源
在此，在段食中有“于不净见净”的颠倒，在触食中有“于苦见乐”的颠倒，在识食中有“于无常见常”的颠倒，在意思食中有“于无我见我”的颠倒。处于第一颠倒的人执取于欲，这被称为欲取；处于第二颠倒的人执取于未来的存在，这被称为有取；处于第三颠倒的人执取于喜爱轮回的邪见，这被称为见取；处于第四颠倒的人执取于适合自我的（戒禁），这被称为戒禁取。
以欲取与欲相应，这被称为欲瑜伽；以有取与存在相应，这被称为有瑜伽；以见取与恶见相应，这被称为见瑜伽；以戒禁取与无明相应，这被称为无明瑜伽。
处于第一瑜伽的人以贪著束缚自身，这被称为贪结；处于第二瑜伽的人以嗔恨束缚自身，这被称为嗔结；处于第三瑜伽的人以我慢束缚自身，这被称为慢结；处于第四瑜伽的人以执著此世真理束缚自身，这被称为我见结。
如此被束缚的烦恼会渗漏。为何称作渗漏呢？由于随眠或由于依处。在此，以贪结为欲漏，以嗔结为有漏，以慢结为见漏，以我见结为无明漏。
这四种漏发展壮大，成为瀑流。因此，漏的增长即是瀑流的增长。在此，以欲漏为欲瀑流，以有漏为有瀑流，以见漏为见瀑流，以无明漏为无明瀑流。
这四种瀑流伴随着随眠，未融入意，冲击着内心并停留于此，因此被称为箭。在此，以欲瀑流为贪箭，以有瀑流为嗔箭，以见瀑流为慢箭，以无明瀑流为痴箭。
被这四种箭恼乱的识，安住在四种法上：色、受、想、行。在此，以贪箭的染污，识缘色而住，是为缘色识住；以嗔箭的染污，识缘受而住，是为缘受识住；以慢箭的染污，识缘想而住，是为缘想识住；以痴箭的染污，识缘行而住，是为缘行识住。
受这四种识住支持的识，以四种法趣向生处：贪、嗔、惧、痴。在此，以贪趣向贪生处，以嗔趣向嗔生处，以惧趣向惧生处，以痴趣向痴生处。如此，有和行，以及这些烦恼，是轮回之因，一切烦恼都应由四种颠倒来解释。

85. Tattha imā catasso disā kabaḷīkāro āhāro ‘‘asubhe subha’’nti vipallāso, kāmupādānaṃ, kāmayogo, abhijjhākāyagantho, kāmāsavo, kāmogho, rāgasallo, rūpūpagā viññāṇaṭṭhiti, chandā agatigamananti paṭhamā disā.

Phasso āhāro, ‘‘dukkhe sukha’’nti vipallāso, bhavupādānaṃ, bhavayogo, byāpādakāyagantho, bhavāsavo, bhavogho, dosasallo, vedanūpagā viññāṇaṭṭhiti, dosā agatigamananti dutiyā disā.

Viññāṇāhāro ‘‘anicce nicca’’nti vipallāso, diṭṭhupādānaṃ, diṭṭhiyogo parāmāsakāyagantho, diṭṭhāsavo, diṭṭhogho, mānasallo, saññūpagā viññāṇaṭṭhiti, bhayā agatigamananti tatiyā disā.

Manosañcetanāhāro ‘‘anattani attā’’ti vipallāso, attavādupādānaṃ, avijjāyogo, idaṃsaccābhinivesakāyagantho, avijjāsavo, avijjogho, mohasallo, saṅkhārūpagā viññāṇaṭṭhiti, mohā agatigamananti catutthī disā.

Tattha yo ca kabaḷīkāro āhāro yo ca ‘‘asubhe subha’’nti vipallāso, kāmupādānaṃ, kāmayogo, abhijjhākāyagantho, kāmāsavo , kāmogho, rāgasallo, rūpūpagā viññāṇaṭṭhiti chandā agatigamananti, imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Ime rāgacaritassa puggalassa upakkilesā.

Tattha yo ca phasso āhāro yo ca ‘‘dukkhe sukha’’nti vipallāso, bhavupādānaṃ, bhavayogo , byāpādakāyagantho, bhavāsavo, bhavogho, dosasallo, vedanūpagā viññāṇaṭṭhiti, dosā agatigamananti imesaṃ dasannaṃ suttānaṃ eko attho byañjanameva nānaṃ, ime dosacaritassa puggalassa upakkilesā.

Tattha yo ca viññāṇāhāro yo ca ‘‘anicce nicca’’nti vipallāso, diṭṭhupādānaṃ, diṭṭhiyogo, parāmāsakāyagantho, diṭṭhāsavo, diṭṭhogho, mānasallo, saññūpagā viññāṇaṭṭhiti, bhayā agatigamananti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Ime diṭṭhicaritassa mandassa upakkilesā.

Tattha yo ca manosañcetanāhāro yo ca ‘‘anattani attā’’ti vipallāso, attavādupādānaṃ, avijjāyogo, idaṃsaccābhinivesakāyagantho, avijjāsavo, avijjogho, mohasallo, saṅkhārūpagā viññāṇaṭṭhiti, mohā agatigamananti, imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Ime diṭṭhicaritassa udattassa [udatthassa (sī. ka.)] upakkilesā.

Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime appaṇihitena vimokkhamukhena pariññaṃ gacchanti, viññāṇāhāro suññatāya, manosañcetanāhāro animittena, tattha yo ca ‘‘asubhe subha’’nti vipallāso, yo ca ‘‘dukkhe sukha’’nti vipallāso, ime appaṇihitena vimokkhamukhena pahānaṃ abbhatthaṃ gacchanti. ‘‘Anicce nicca’’nti vipallāso suññatāya, ‘‘anattani attā’’ti vipallāso animittena. Tattha kāmupādānañca bhavupādānañca appaṇihitena vimokkhamukhena pahānaṃ gacchanti. Diṭṭhupādānaṃ suññatāya, attavādupādānaṃ animittena. Tattha kāmayogo ca bhavayogo ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, diṭṭhiyogo suññatāya, avijjāyogo animittena. Tattha abhijjhākāyagantho ca byāpādakāyagantho ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, parāmāsakāyagantho suññatāya, idaṃsaccābhinivesakāyagantho animittena.


85. 起源
在此，这四种方向是：段食，“于不净见净”的颠倒，欲取，欲瑜伽，贪结，欲漏，欲瀑流，贪箭，缘色识住，贪生处，这是第一方向。
触食，“于苦见乐”的颠倒，有取，有瑜伽，嗔结，有漏，有瀑流，嗔箭，缘受识住，嗔生处，这是第二方向。
识食，“于无常见常”的颠倒，见取，见瑜伽，慢结，见漏，见瀑流，慢箭，缘想识住，惧生处，这是第三方向。
意思食，“于无我见我”的颠倒，戒禁取，无明瑜伽，我见结，无明漏，无明瀑流，痴箭，缘行识住，痴生处，这是第四方向。
在此，段食，“于不净见净”的颠倒，欲取，欲瑜伽，贪结，欲漏，欲瀑流，贪箭，缘色识住，贪生处，这十支的含义是一个，只是表达方式不同。这些是贪行者的增上烦恼。
在此，触食，“于苦见乐”的颠倒，有取，有瑜伽，嗔结，有漏，有瀑流，嗔箭，缘受识住，嗔生处，这十支的含义是一个，只是表达方式不同。这些是嗔行者的增上烦恼。
在此，识食，“于无常见常”的颠倒，见取，见瑜伽，慢结，见漏，见瀑流，慢箭，缘想识住，惧生处，这十支的含义是一个，只是表达方式不同。这些是邪见行者中下根者的增上烦恼。
在此，意思食，“于无我见我”的颠倒，戒禁取，无明瑜伽，我见结，无明漏，无明瀑流，痴箭，缘行识住，痴生处，这十支的含义是一个，只是表达方式不同。这些是邪见行者中上根者的增上烦恼。
在此，段食和触食，以不执取的解脱门而得遍知。识食以空性（解脱门而得遍知），意思食以无相（解脱门而得遍知）。在此，“于不净见净”的颠倒和“于苦见乐”的颠倒，以不执取的解脱门而得断除。“于无常见常”的颠倒以空性（解脱门而得断除），“于无我见我”的颠倒以无相（解脱门而得断除）。在此，欲取和有取以不执取的解脱门而得断除。见取以空性（解脱门而得断除），戒禁取以无相（解脱门而得断除）。在此，欲瑜伽和有瑜伽以不执取的解脱门而得断除。见瑜伽以空性（解脱门而得断除），无明瑜伽以无相（解脱门而得断除）。在此，贪结和嗔结以不执取的解脱门而得断除。慢结以空性（解脱门而得断除），我见结以无相（解脱门而得断除）。


Tattha kāmāsavo ca bhavāsavo ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, diṭṭhāsavo suññatāya, avijjāsavo animittena. Tattha kāmogho ca bhavogho ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, diṭṭhogho suññatāya, avijjogho animittena. Tattha rāgasallo ca dosasallo ca appaṇihitena vimokkhamukhena pahānaṃ gacchanti, mānasallo suññatāya, mohasallo animittena. Tattha rūpūpagā ca viññāṇaṭṭhiti vedanūpagā ca viññāṇaṭṭhiti appaṇihitena vimokkhamukhena pariññaṃ gacchanti, saññūpagā suññatāya, saṅkhārūpagā animittena.

Tattha chandā ca agatigamanaṃ dosā ca agatigamanaṃ appaṇihitena vimokkhamukhena pahānaṃ gacchanti, bhayā agatigamanaṃ suññatāya, mohā agatigamanaṃ animittena vimokkhamukhena pahānaṃ gacchanti. Iti sabbe lokavaṭṭānusārino dhammā niyyanti. Te lokā tīhi vimokkhamukhehi.



86. 起源
在此，欲漏和有漏以不执取的解脱门而得断除。见漏以空性（解脱门而得断除），无明漏以无相（解脱门而得断除）。在此，欲瀑流和有瀑流以不执取的解脱门而得断除。见瀑流以空性（解脱门而得断除），无明瀑流以无相（解脱门而得断除）。在此，贪箭和嗔箭以不执取的解脱门而得断除。慢箭以空性（解脱门而得断除），痴箭以无相（解脱门而得断除）。在此，缘色识住和缘受识住以不执取的解脱门而得遍知。缘想识住以空性（解脱门而得遍知），缘行识住以无相（解脱门而得遍知）。
在此，贪生处和嗔生处以不执取的解脱门而得断除。惧生处以空性（解脱门而得断除），痴生处以无相解脱门而得断除。一切随顺世间流转的法都如此寂灭。它们以三种解脱门而得世间（解脱）。

86. Tatridaṃ niyyānaṃ –

Catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā.

Paṭhamā paṭipadā paṭhamaṃ satipaṭṭhānaṃ, dutiyā paṭipadā dutiyaṃ satipaṭṭhānaṃ, tatiyā paṭipadā tatiyaṃ satipaṭṭhānaṃ, catutthī paṭipadā catutthaṃ satipaṭṭhānaṃ. Paṭhamaṃ satipaṭṭhānaṃ paṭhamaṃ jhānaṃ, dutiyaṃ satipaṭṭhānaṃ dutiyaṃ jhānaṃ, tatiyaṃ satipaṭṭhānaṃ tatiyaṃ jhānaṃ. Catutthaṃ satipaṭṭhānaṃ catutthaṃ jhānaṃ. Paṭhamaṃ jhānaṃ paṭhamo vihāro, dutiyaṃ jhānaṃ dutiyo vihāro, tatiyaṃ jhānaṃ tatiyo vihāro, catutthaṃ jhānaṃ catuttho vihāro. Paṭhamo vihāro paṭhamaṃ sammappadhānaṃ, dutiyo vihāro dutiyaṃ sammappadhānaṃ, tatiyo vihāro tatiyaṃ sammappadhānaṃ, catuttho vihāro catutthaṃ sammappadhānaṃ. Paṭhamaṃ sammappadhānaṃ paṭhamo acchariyo abbhuto dhammo, dutiyaṃ dutiyo, tatiyaṃ tatiyo, catutthaṃ sammappadhānaṃ catuttho acchariyo abbhuto dhammo. Paṭhamo acchariyo abbhuto dhammo paṭhamaṃ adhiṭṭhānaṃ, dutiyo acchariyo abbhuto dhammo dutiyaṃ adhiṭṭhānaṃ, tatiyo acchariyo abbhuto dhammo tatiyaṃ adhiṭṭhānaṃ, catuttho acchariyo abbhuto dhammo catutthaṃ adhiṭṭhānaṃ. Paṭhamaṃ adhiṭṭhānaṃ paṭhamā samādhibhāvanā, dutiyaṃ adhiṭṭhānaṃ dutiyā samādhibhāvanā, tatiyaṃ adhiṭṭhānaṃ tatiyā samādhibhāvanā, catutthaṃ adhiṭṭhānaṃ catutthī samādhibhāvanā. Paṭhamā samādhibhāvanā paṭhamo sukhabhāgiyo dhammo, dutiyā samādhibhāvanā dutiyo sukhabhāgiyo dhammo, tatiyā samādhibhāvanā tatiyo sukhabhāgiyo dhammo, catutthī samādhibhāvanā catuttho sukhabhāgiyo dhammo. Paṭhamo sukhabhāgiyo dhammo paṭhamaṃ appamāṇaṃ, dutiyo sukhabhāgiyo dhammo dutiyaṃ appamāṇaṃ, tatiyo sukhabhāgiyo dhammo tatiyaṃ appamāṇaṃ, catuttho sukhabhāgiyo dhammo catutthaṃ appamāṇaṃ. Paṭhamā paṭipadā bhāvitā bahulīkatā [bahulikatā (ka.)] paṭhamaṃ satipaṭṭhānaṃ paripūreti, dutiyā paṭipadā bhāvitā bahulīkatā dutiyaṃ satipaṭṭhānaṃ paripūreti, tatiyā paṭipadā bhāvitā bahulīkatā tatiyaṃ satipaṭṭhānaṃ paripūreti, catutthī paṭipadā bhāvitā bahulīkatā catutthaṃ satipaṭṭhānaṃ paripūreti. Paṭhamo satipaṭṭhāno bhāvito bahulīkato paṭhamaṃ jhānaṃ paripūreti, dutiyo satipaṭṭhāno bhāvito bahulīkato dutiyaṃ jhānaṃ paripūreti, tatiyo satipaṭṭhāno bhāvito bahulīkato tatiyaṃ jhānaṃ paripūreti, catuttho satipaṭṭhāno bhāvito bahulīkato catutthaṃ jhānaṃ paripūreti.


87. 起源
此乃寂灭：
四种行道，四念住，四禅，四无色定，四正勤，四神足，四如意足，四种三摩地修习，四种安乐（法），四梵住。
第一行道成就第一念住，第二行道成就第二念住，第三行道成就第三念住，第四行道成就第四念住。第一念住成就初禅，第二念住成就二禅，第三念住成就三禅，第四念住成就四禅。初禅成就第一无色定，二禅成就第二无色定，三禅成就第三无色定，四禅成就第四无色定。第一无色定成就第一正勤，第二无色定成就第二正勤，第三无色定成就第三正勤，第四无色定成就第四正勤。第一正勤成就第一神足，第二正勤成就第二神足，第三正勤成就第三神足，第四正勤成就第四神足。第一神足成就第一如意足，第二神足成就第二如意足，第三神足成就第三如意足，第四神足成就第四如意足。第一如意足成就第一三摩地修习，第二如意足成就第二三摩地修习，第三如意足成就第三三摩地修习，第四如意足成就第四三摩地修习。第一三摩地修习成就第一安乐（法），第二三摩地修习成就第二安乐（法），第三三摩地修习成就第三安乐（法），第四三摩地修习成就第四安乐（法）。第一安乐（法）成就第一梵住，第二安乐（法）成就第二梵住，第三安乐（法）成就第三梵住，第四安乐（法）成就第四梵住。第一行道修习、多修习成就第一念住，第二行道修习、多修习成就第二念住，第三行道修习、多修习成就第三念住，第四行道修习、多修习成就第四念住。第一念住修习、多修习成就初禅，第二念住修习、多修习成就二禅，第三念住修习、多修习成就三禅，第四念住修习、多修习成就四禅。


Paṭhamaṃ jhānaṃ bhāvitaṃ bahulīkataṃ paṭhamaṃ vihāraṃ paripūreti, dutiyaṃ jhānaṃ bhāvitaṃ bahulīkataṃ dutiyaṃ vihāraṃ paripūreti, tatiyaṃ jhānaṃ bhāvitaṃ bahulīkataṃ tatiyaṃ vihāraṃ paripūreti, catutthaṃ jhānaṃ bhāvitaṃ bahulīkataṃ catutthaṃ vihāraṃ paripūreti. Paṭhamo vihāro bhāvito bahulīkato anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādaṃ paripūreti, dutiyo vihāro bhāvito bahulīkato uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānaṃ paripūreti, tatiyo vihāro bhāvito bahulīkato anuppannānaṃ kusalānaṃ dhammānaṃ uppādaṃ paripūreti, catuttho vihāro bhāvito bahulīkato uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiṃ asammosaṃ bhiyyobhāvaṃ paripūreti. Paṭhamaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ mānappahānaṃ paripūreti, dutiyaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ ālayasamugghātaṃ paripūreti, tatiyaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ avijjāpahānaṃ paripūreti, catutthaṃ sammappadhānaṃ bhāvitaṃ bahulīkataṃ bhavūpasamaṃ paripūreti. Mānappahānaṃ bhāvitaṃ bahulīkataṃ saccādhiṭṭhānaṃ paripūreti, ālayasamugghāto bhāvito bahulīkato cāgādhiṭṭhānaṃ paripūreti, avijjāpahānaṃ bhāvitaṃ bahulīkataṃ paññādhiṭṭhānaṃ paripūreti, bhavūpasamo bhāvito bahulīkato upasamādhiṭṭhānaṃ paripūreti. Saccādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ chandasamādhiṃ paripūreti, cāgādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ vīriyasamādhiṃ paripūreti, paññādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ cittasamādhiṃ paripūreti, upasamādhiṭṭhānaṃ bhāvitaṃ bahulīkataṃ vīmaṃsāsamādhiṃ paripūreti. Chandasamādhi bhāvito bahulīkato indriyasaṃvaraṃ paripūreti, vīriyasamādhi bhāvito bahulīkato tapaṃ paripūreti, cittasamādhi bhāvito bahulīkato buddhiṃ paripūreti, vīmaṃsāsamādhi bhāvito bahulīkato sabbūpadhipaṭinissaggaṃ paripūreti. Indriyasaṃvaro bhāvito bahulīkato mettaṃ paripūreti, tapo bhāvito bahulīkato karuṇaṃ paripūreti, buddhi bhāvitā bahulīkatā muditaṃ paripūreti, sabbūpadhipaṭinissaggo bhāvito bahulīkato upekkhaṃ paripūreti.



88. 起源
初禅修习、多修习成就第一无色定，二禅修习、多修习成就第二无色定，三禅修习、多修习成就第三无色定，四禅修习、多修习成就第四无色定。第一无色定修习、多修习成就未生恶不善法的不再生，第二无色定修习、多修习成就已生恶不善法的断除，第三无色定修习、多修习成就未生善法的生起，第四无色定修习、多修习成就已生善法的住、不忘失与增长。第一正勤修习、多修习成就断除我慢，第二正勤修习、多修习成就摧毁贪欲，第三正勤修习、多修习成就断除无明，第四正勤修习、多修习成就存在寂静。断除我慢修习、多修习成就信如意足，摧毁贪欲修习、多修习成就精进如意足，断除无明修习、多修习成就念如意足，存在寂静修习、多修习成就定如意足。信如意足修习、多修习成就欲三摩地，精进如意足修习、多修习成就勤三摩地，念如意足修习、多修习成就心三摩地，定如意足修习、多修习成就审虑三摩地。欲三摩地修习、多修习成就守护诸根，勤三摩地修习、多修习成就苦行，心三摩地修习、多修习成就智慧，审虑三摩地修习、多修习成就舍弃一切贪著。守护诸根修习、多修习成就慈，苦行修习、多修习成就悲，智慧修习、多修习成就喜，舍弃一切贪著修习、多修习成就舍。

87. Tattha imā catasso disā paṭhamā paṭipadā paṭhamo satipaṭṭhāno paṭhamaṃ jhānaṃ paṭhamo vihāro paṭhamo sammappadhāno paṭhamo acchariyo abbhuto dhammo saccādhiṭṭhānaṃ chandasamādhi indriyasaṃvaro mettā iti paṭhamā disā.

Dutiyā paṭipadā dutiyo satipaṭṭhāno dutiyo vihāro dutiyo sammappadhāno dutiyo acchariyo abbhuto dhammo bhavādhiṭṭhānaṃ vīriyasamādhi tapo karuṇā iti dutiyā disā.

Tatiyā paṭipadā tatiyo satipaṭṭhāno tatiyaṃ jhānaṃ tatiyo vihāro tatiyo sammappadhāno tatiyo acchariyo abbhuto dhammo paññādhiṭṭhānaṃ cittasamādhi buddhi muditā iti tatiyā disā.

Catutthī paṭipadā catuttho satipaṭṭhāno catutthaṃ jhānaṃ catuttho vihāro catuttho sammappadhāno catuttho acchariyo abbhuto dhammo upasamādhiṭṭhānaṃ vīmaṃsāsamādhi sabbūpadhipaṭinissaggo upekkhā iti catutthī disā.

Tattha paṭhamā paṭipadā paṭhamo satipaṭṭhāno paṭhamaṃ jhānaṃ paṭhamo vihāro paṭhamo sammappadhāno paṭhamo acchariyo abbhuto dhammo saccādhiṭṭhānaṃ chandasamādhi indriyasaṃvaro, mettā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ rāgacaritassa puggalassa bhesajjaṃ.

Dutiyā paṭipadā dutiyo satipaṭṭhāno dutiyaṃ jhānaṃ dutiyo vihāro dutiyo sammappadhāno dutiyo acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ vīriyasamādhi tapo karuṇā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ dosacaritassa puggalassa bhesajjaṃ.

Tatiyā paṭipadā tatiyo satipaṭṭhāno tatiyaṃ jhānaṃ tatiyo vihāro tatiyo sammappadhāno tatiyo acchariyo abbhuto dhammo paññādhiṭṭhānaṃ cittasamādhi buddhi muditā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ diṭṭhicaritassa mandassa bhesajjaṃ.

Catutthī paṭipadā catuttho satipaṭṭhāno catutthaṃ jhānaṃ catuttho vihāro catuttho sammappadhāno catuttho acchariyo abbhuto dhammo upasamādhiṭṭhānaṃ vīmaṃsāsamādhi sabbūpadhipaṭinissaggo upekkhā iti imesaṃ dasannaṃ suttānaṃ eko attho, byañjanameva nānaṃ. Idaṃ diṭṭhicaritassa udattassa bhesajjaṃ.

Tattha dukkhā ca paṭipadā dandhābhiññā dukkhā ca paṭipadā khippābhiññā appaṇihitaṃ vimokkhamukhaṃ, sukhā paṭipadā dandhābhiññā suññataṃ vimokkhamukhaṃ, sukhā paṭipadā khippābhiññā animittaṃ vimokkhamukhaṃ.

Tattha kāye kāyānupassitā satipaṭṭhānañca vedanāsu vedanānupassitā satipaṭṭhānañca appaṇihitaṃ vimokkhamukhaṃ, citte cittānupassitā suññataṃ vimokkhamukhaṃ. Dhammesu dhammānupassitā animittaṃ vimokkhamukhaṃ.

Tattha paṭhamañca jhānaṃ dutiyañca jhānaṃ appaṇihitaṃ vimokkhamukhaṃ, tatiyaṃ jhānaṃ suññataṃ vimokkhamukhaṃ, catutthaṃ jhānaṃ animittaṃ vimokkhamukhaṃ.

Tattha paṭhamo ca vihāro dutiyo ca vihāro appaṇihitaṃ vimokkhamukhaṃ, tatiyo vihāro suññataṃ vimokkhamukhaṃ, catuttho vihāro animittaṃ vimokkhamukhaṃ.

Yattha paṭhamañca sammappadhānaṃ dutiyañca sammappadhānaṃ appaṇihitaṃ vimokkhamukhaṃ, tatiyaṃ sammappadhānaṃ suññataṃ vimokkhamukhaṃ, catutthaṃ sammappadhānaṃ animittaṃ vimokkhamukhaṃ.

Tattha mānappahānañca ālayasamugghāto ca appaṇihitaṃ vimokkhamukhaṃ, avijjāpahānaṃ suññataṃ vimokkhamukhaṃ, bhavūpasamo animittaṃ vimokkhamukhaṃ.


87. 起源
在此，这四种方向是：第一行道，第一念住，初禅，第一无色定，第一正勤，第一神足，信如意足，欲三摩地，守护诸根，慈，这是第一方向。
第二行道，第二念住，二禅，第二无色定，第二正勤，第二神足，精进如意足，勤三摩地，苦行，悲，这是第二方向。
第三行道，第三念住，三禅，第三无色定，第三正勤，第三神足，念如意足，心三摩地，智慧，喜，这是第三方向。
第四行道，第四念住，四禅，第四无色定，第四正勤，第四神足，定如意足，审虑三摩地，舍弃一切贪著，舍，这是第四方向。
在此，第一行道，第一念住，初禅，第一无色定，第一正勤，第一神足，信如意足，欲三摩地，守护诸根，慈，这十支的含义是一个，只是表达方式不同。这是贪行者的良药。
第二行道，第二念住，二禅，第二无色定，第二正勤，第二神足，精进如意足，勤三摩地，苦行，悲，这十支的含义是一个，只是表达方式不同。这是嗔行者的良药。
第三行道，第三念住，三禅，第三无色定，第三正勤，第三神足，念如意足，心三摩地，智慧，喜，这十支的含义是一个，只是表达方式不同。这是邪见行者中下根者的良药。
第四行道，第四念住，四禅，第四无色定，第四正勤，第四神足，定如意足，审虑三摩地，舍弃一切贪著，舍，这十支的含义是一个，只是表达方式不同。这是邪见行者中上根者的良药。
在此，以身精勤，觉知迟钝的行道是不执取的解脱门，以身精勤，觉知敏锐的行道是空性的解脱门，以身轻安，觉知迟钝的行道是无相的解脱门。
在此，在身中修习身念住，在受中修习受念住，是不执取的解脱门，在心中修习心念住是空性的解脱门，在法中修习法念住是无相的解脱门。
在此，初禅和二禅是不执取的解脱门，三禅是空性的解脱门，四禅是无相的解脱门。
在此，第一无色定和第二无色定是不执取的解脱门，第三无色定是空性的解脱门，第四无色定是无相的解脱门。
在此，第一正勤和第二正勤是不执取的解脱门，第三正勤是空性的解脱门，第四正勤是无相的解脱门。
在此，断除我慢和摧毁贪欲是不执取的解脱门，断除无明是空性的解脱门，存在寂静是无相的解脱门。


Tattha saccādhiṭṭhānañca cāgādhiṭṭhānañca appaṇihitaṃ vimokkhamukhaṃ, paññādhiṭṭhānaṃ suññataṃ vimokkhamukhaṃ, upasamādhiṭṭhānaṃ animittaṃ vimokkhamukhaṃ.

Tattha chandasamādhi ca vīriyasamādhi ca appaṇihitaṃ vimokkhamukhaṃ, cittasamādhi suññataṃ vimokkhamukhaṃ, vīmaṃsāsamādhi animittaṃ vimokkhamukhaṃ.

Tattha indriyasaṃvaro ca tapo ca appaṇihitaṃ vimokkhamukhaṃ, buddhi suññataṃ vimokkhamukhaṃ sabbūpadhipaṭinissaggo animittaṃ vimokkhamukhaṃ.

Tattha mettā ca karuṇā ca appaṇihitaṃ vimokkhamukhaṃ, muditā suññataṃ vimokkhamukhaṃ upekkhā animittaṃ vimokkhamukhaṃ.

Tesaṃ vikkīḷitaṃ. Cattāro āhārā tesaṃ paṭipakkho catasso paṭipadā…pe… cattāro vipallāsā tesaṃ paṭipakkho cattāro satipaṭṭhānā. Cattāri upādānāni tesaṃ paṭipakkho cattāri jhānāni. Cattāro yogā tesaṃ paṭipakkho cattāro vihārā. Cattāro ganthā tesaṃ paṭipakkho cattāro sammappadhānā. Cattāro āsavā tesaṃ paṭipakkho cattāro acchariyā abbhutā dhammā. Cattāro oghā tesaṃ paṭipakkho cattāri adhiṭṭhānāni. Cattāro sallā tesaṃ paṭipakkho catasso samādhibhāvanā. Catasso viññāṇaṭṭhitiyo tāsaṃ paṭipakkho cattāro sukhabhāgiyā dhammā. Cattāri agatigamanāni tesaṃ paṭipakkho catasso appamāṇā.

Sīhā buddhā paccekabuddhā sāvakā ca hatarāgadosamohā, tesaṃ vikkīḷitaṃ bhāvanā sacchikiriyā byantīkiriyā ca. Vikkīḷitaṃ indriyādhiṭṭhānaṃ vikkīḷitaṃ vipariyāsānadhiṭṭhānañca. Indriyāni saddhammagocaro vipariyāsā kilesagocaro. Ayaṃ vuccati sīhavikkīḷitassa ca nayassa disālocanassa ca nayassa bhūmīti. Tenāha ‘‘yo neti vipallāsehi saṃkilese’’ti. Veyyākaraṇesu hi ye ‘‘kusalākusalā’’ti ca.

Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā; ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Tesaṃ catunnaṃ puggalānaṃ ayaṃ saṃkileso, cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānīti. Tesaṃ catunnaṃ puggalānaṃ idaṃ vodānaṃ, catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā iti.



88. 起源
在此，信如意足和精进如意足是不执取的解脱门，念如意足是空性的解脱门，定如意足是无相的解脱门。
在此，欲三摩地和勤三摩地是不执取的解脱门，心三摩地是空性的解脱门，审虑三摩地是无相的解脱门。
在此，守护诸根和苦行是不执取的解脱门，智慧是空性的解脱门，舍弃一切贪著是无相的解脱门。
在此，慈和悲是不执取的解脱门，喜是空性的解脱门，舍是无相的解脱门。
它们的嬉戏。四种食，它们的对应面是四种行道……四种颠倒，它们的对应面是四念住。四种取，它们的对应面是四禅。四种瑜伽，它们的对应面是四无色定。四种结，它们的对应面是四正勤。四种漏，它们的对应面是四神足。四种瀑流，它们的对应面是四如意足。四种箭，它们的对应面是四种三摩地修习。四种识住，它们的对应面是四种安乐（法）。四种趣向生处，它们的对应面是四梵住。
佛陀、辟支佛和断除贪嗔痴的声闻弟子们，它们的嬉戏是修习、证知和遍知。嬉戏是根基，嬉戏也是转向基。诸根是正法的道路，转向是烦恼的道路。这被称为狮子的嬉戏，以及考察（正法）的方法和考察世间的方法的基础。因此说“他不被颠倒和烦恼所染污”。在吠陀中，他们也说“善和不善”。
在此，以身精勤，觉知迟钝，以及觉知敏锐而得寂灭的，是两种人；以身轻安，觉知迟钝，以及觉知敏锐而得寂灭的，也是两种人。这四种人的烦恼是：四种食，四种颠倒，四种取，四种瑜伽，四种结，四种漏，四种瀑流，四种箭，四种识住，四种趣向生处。这四种人的清除是：四种行道，四念住，四禅，四无色定，四正勤，四神足，四如意足，四种三摩地修习，四种安乐（法），四梵住。

88. Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti ime dve puggalā. Ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti, ayaṃ ugghaṭitaññū. Yo sādhāraṇāya, ayaṃ vipañcitaññū. Yo dukkhāya paṭipadāya dandhābhiññāya niyyāti, ayaṃ neyyo.

Tattha bhagavā ugghaṭitaññussa puggalassa samathaṃ upadisati, neyyassa vipassanaṃ, samathavipassanaṃ vipañcitaññussa. Tattha bhagavā ugghaṭitaññussa puggalassa mudukaṃ dhammadesanaṃ upadisati, tikkhaṃ neyyassa, mudutikkhaṃ vipañcitaññussa, tattha bhagavā ugghaṭitaññussa puggalassa saṃkhittena dhammaṃ desayati, saṃkhittavitthārena vipañcitaññussa, vitthārena neyyassa. Tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṃ upadisati, vipañcitaññussa ādīnavañca nissaraṇañca upadisati, neyyassa assādañca ādīnavañca nissaraṇañca upadisati. Tattha bhagavā ugghaṭitaññussa adhipaññāsikkhaṃ paññāpayati, adhicittaṃ vipañcitaññussa, adhisīlaṃ neyyassa.

Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti. Ime dve puggalā. Iti kho cattāri hutvā tīṇi bhavanti ugghaṭitaññū vipañcitaññū neyyoti.

Tesaṃ tiṇṇaṃ puggalānaṃ ayaṃ saṃkileso, tīṇi akusalamūlāni lobho akusalamūlaṃ doso akusalamūlaṃ moho akusalamūlaṃ , tīṇi duccaritāni – kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ; tayo akusalavitakkā – kāmavitakko byāpādavitakko vihiṃsāvitakko; tisso akusalasaññā – kāmasaññā byāpādasaññā vihiṃsāsaññā; tisso viparītasaññā – niccasaññā sukhasaññā attasaññā; tisso vedanā – sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā; tisso dukkhatā – dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā; tayo aggī – rāgaggi dosaggi mohaggi; tayo sallā – rāgasallo dosasallo mohasallo; tisso jaṭā – rāgajaṭā dosajaṭā mohajaṭā; tisso akusalūpaparikkhā – akusalaṃ kāyakammaṃ akusalaṃ vacīkammaṃ akusalaṃ manokammaṃ. Tisso vipattiyo – sīlavipatti diṭṭhivipatti ācāravipattīti. Tesaṃ tiṇṇaṃ puggalānaṃ idaṃ vodānaṃ. Tīṇi kusalamūlāni – alobho kusalamūlaṃ adoso kusalamūlaṃ amoho kusalamūlaṃ. Tīṇi sucaritāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Tayo kusalavitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tayo samādhī – savitakko savicāro samādhi avitakko vicāramatto samādhi avitakko avicāro samādhi. Tisso kusalasaññā – nekkhammasaññā abyāpādasaññā avihiṃsāsaññā. Tisso aviparītasaññā – aniccasaññā dukkhasaññā anattasaññā. Tisso kusalūpaparikkhā – kusalaṃ kāyakammaṃ kusalaṃ vacīkammaṃ kusalaṃ manokammaṃ. Tīṇi soceyyāni – kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyaṃ; tisso sampattiyo – sīlasampatti samādhisampatti paññāsampatti. Tisso sikkhā – adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā; tayo khandhā – sīlakkhandho samādhikkhandho paññākkhandho. Tīṇi vimokkhamukhāni – suññataṃ animittaṃ appaṇihitanti.

Iti kho cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavanti taṇhācarito ca diṭṭhicarito ca.


88. 起源
在此，以身精勤，觉知迟钝，以及觉知敏锐而得寂灭的，是两种人；以身轻安，觉知迟钝，以及觉知敏锐而得寂灭的，也是两种人。在此，以身轻安，觉知敏锐而得寂灭的，是顿悟者。觉知迟钝的，是渐悟者。以身精勤，觉知迟钝而得寂灭的，是可教者。
在此，佛陀对顿悟者教导止，对可教者教导观，对渐悟者教导止观。在此，佛陀对顿悟者教导柔和的法义，对可教者教导尖锐的法义，对渐悟者教导柔和及尖锐的法义。在此，佛陀对顿悟者简略地说法，对渐悟者以略广说法，对可教者详细地说法。在此，佛陀对顿悟者教导出离，对渐悟者教导过患和出离，对可教者教导乐味、过患和出离。在此，佛陀使顿悟者修习增上慧学，使渐悟者修习增上心学，使可教者修习增上戒学。
在此，以身精勤，觉知迟钝，以及觉知敏锐而得寂灭的，是两种人。以身轻安，觉知迟钝，以及觉知敏锐而得寂灭的，也是两种人。这样，四种成为三种：顿悟者，渐悟者，可教者。
这三种人的烦恼是：三种不善根——贪不善根，嗔不善根，痴不善根；三种恶行——身恶行，语恶行，意恶行；三种不善思——贪思，嗔思，害思；三种不善想——贪想，嗔想，害想；三种颠倒想——常想，乐想，我想；三种受——乐受，苦受，不苦不乐受；三种苦——苦苦，行苦，变易苦；三种火——贪火，嗔火，痴火；三种箭——贪箭，嗔箭，痴箭；三种缠——贪缠，嗔缠，痴缠；三种不善遍计——不善身业，不善语业，不善意业；三种失——戒失，见失，行失。这三种人的清除是：三种善根——不贪善根，不嗔善根，不痴善根；三种善行——身善行，语善行，意善行；三种善思——出离思，无嗔思，无害思；三种三摩地——有寻有伺三摩地，无寻唯伺三摩地，无寻无伺三摩地；三种善想——出离想，无嗔想，无害想；三种不颠倒想——无常想，苦想，无我想；三种善遍计——善身业，善语业，善意业；三种可厌患——身可厌患，语可厌患，意可厌患；三种成就——戒成就，定成就，慧成就；三种学——增上戒学，增上心学，增上慧学；三种蕴——戒蕴，定蕴，慧蕴；三种解脱门——空，无相，无愿。
这样，四种成为三种，三种成为两种：贪行者和邪见行者。


Tesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, taṇhā ca avijjā ca ahirikañca anottappañca assati ca asampajaññañca ayoniso manasikāro ca kosajjañca dovacassañca ahaṃkāro ca mamaṃkāro ca assaddhā ca pamādo ca asaddhammassavanañca asaṃvaro ca abhijjhā ca byāpādo ca nīvaraṇañca saṃyojanañca kodho ca upanāho ca makkho ca palāso ca issā ca maccherañca māyā ca sāṭheyyañca sassatadiṭṭhi ca ucchedadiṭṭhicāti.

Tesaṃ dvinnaṃ puggalānaṃ idaṃ vodānaṃ, samatho ca vipassanā ca hirī ca ottappañca sati ca sampajaññañca yoniso manasikāro ca vīriyārambho ca sovacassañca dhamme ñāṇañca anvaye ñāṇañca khaye ñāṇañca anuppāde ñāṇañca saddhā ca appamādo ca saddhammassavanañca saṃvaro ca anabhijjhā ca abyāpādo ca rāgavirāgā ca cetovimutti avijjāvirāgā ca paññāvimutti abhisamayo ca appicchatā ca santuṭṭhi ca akkodho ca anupanāho ca amakkho ca apalāso ca issāpahānañca macchariyappahānañca vijjā ca vimutti ca saṅkhatārammaṇo ca vimokkho asaṅkhatārammaṇo ca vimokkho saupādisesā ca nibbānadhātu anupādisesā ca nibbānadhātūti.

Ayaṃ vuccati tipukkhalassa ca nayassa aṅkusassa ca nayassa bhūmīti. Tenāha ‘‘yo akusale samūlehi netī’’ti ‘‘oloketvā disalocanenā’’ti ca.


88. 起源
这两种人的烦恼是：贪和无明，无惭和无愧，失念和不正知，不如理作意，懈怠，恶言，我慢，我所慢，不信，放逸，不听闻正法，不守护诸根，贪婪，嗔恨，覆藏，结缚，愤怒，怨恨，憍慢，虚妄，嫉妒，吝啬，欺诳，谄曲，常见和断见。
这两种人的清除是：止和观，惭和愧，念和正知，如理作意，精进，善语，于法（得）智，于续（得）智，于灭（得）智，于不生（得）智，信，不放逸，听闻正法，守护诸根，不贪婪，不嗔恨，贪的灭尽，心解脱，无明的灭尽，慧解脱，证得寂静，少欲，知足，不愤怒，无怨恨，不憍慢，不虚妄，断除嫉妒，断除吝啬，明和解脱，有为解脱，无为解脱，有余涅槃界和无余涅槃界。
这被称为三种人和两种考察方法的基础。因此说“他不被不善根所染污”以及“以考察世间的方法考察”。


Niyuttaṃ nayasamuṭṭhānaṃ.

88. 起源
《起源》 完毕。

