5. Pañcamabhūmi

43. Tattha katamo hāravibhaṅgo? Yattha soḷasa hārā akkharaso bhedaṃ gacchanti. Tattha ādimhi desanāhāro. Tattha ayaṃ gāthā kusalā vā akusalā vā saccāni vā saccekadeso vā. Kiṃ desitanti? Sutte vīmaṃsā desanāhāro. Yathā ariyasaccāni nikkhepo cattāri saccāni sādhāraṇāni asādhāraṇāni ca. Yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepena kāyikena cetasikena dukkhena, appiyasampayogena piyavippayogena ca tīhi ca saṅkhatāhi. Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatāti aññathatthaṃ ca saṅkhatalakkhaṇaṃ, dukkhadukkhatāya ca dukkhatā, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tīsu vedanābhūmīsu adukkhamasukhā vedanā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya ca dukkhatā tayo saṅkhatalakkhaṇaṃ, sukhā vedanāya ca vipariṇāmadukkhatāya ca dukkhatāti aññathattaṃ saṅkhatalakkhaṇaṃ, dukkhāvedanā dukkhadukkhatā ca dukkhatā imamhi imesu navapadesu paṭhamakesu sattasu padesu soḷasasu padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca lakkhaṇaṃ niddese niddiṭṭhaṃ. Pātubhāvalakkhaṇā jātiyā ca pātubhāvacutilakkhaṇo cutoti vitthārena pannarasapadāni kattabbāni, evaṃ sādhāraṇāni asādhāraṇāni ca sattasu dasasu padesu saññāsa tividhe ca sāsanappaṭṭhāne aṭṭhārasavidhesu ca suttādhiṭṭhānesu dasavidhesu ca suttavidheyyesu soḷasavidhesu ca hāresu ekavīsatividhāya ca pavicayavīmaṃsāyāti idaṃ desitaṃ. Yathābhūtañca desitanti, ayaṃ vuccati desanāhāro.



第五地
那里什么是夺取的分解？在那里十六个夺取字母分开。那里在开始的地方是教导的夺取。那里这首歌是善的或恶的或真实的或真实的地方。什么是教导？经文的思考是教导的夺取。就像高贵的真理的引入四个真理一般，普遍的和非普遍的。还有那十八个词从痛苦中七个词简要地通过身体和心智的痛苦，因不喜欢的结合和喜欢的分离而有三种结合。那里三种结合的特征三种痛苦的产生的结合的特征，因变化的痛苦而痛苦的结合的特征，因变异的痛苦而痛苦的结合的特征，痛苦的痛苦也痛苦，关于这三种结合的三种感觉的领域中没有痛苦的快乐的感觉产生的结合的特征，因变化的痛苦而痛苦的三种结合的特征，快乐的感觉因变化的痛苦而痛苦的结合的特征，痛苦的感觉痛苦的痛苦也痛苦，在这九个地方的第一处七个地方的十六个地方痛苦应被追寻，关于十一种痛苦的特征在解释中已被指出。显现的特征因出生而显现的显现的消失的特征是应详细说明的十五个词，这样普遍的和非普遍的在七个十个地方的认知上三种的教导的基础上十八种的经文的规定中十种的经文的规定中十六种的夺取中二十种的思考的思维，这就是被教导的。就如实相的教导，这被称为教导的夺取。

44. Tattha katamo vicayo hāro?

Padaṃ pañhā ca pucchā ca, kiṃ pubbaṃ kiñca pacchimaṃ;

Anugīti sā ca vicayo, hāro vicayoti niddiṭṭho.

Padanti paṭhamaṃ padaṃ. Tassa ko attho? Yaṃ bhagavā puṭṭho āyasmatā ajitena taṃ gahetabbaṃ, katipadāni puṭṭhāni yathākiṃ kenassu nivuto lokoti gāthā, imāni katipadāni cattāri iti visajjanāya pucchā. Yattakehi padehi bhagavatā visajjitāni padāni iti pucchāya ca yā padānaṃ saṅkāsanā, idaṃ vuccati padanti.

Pañhāti imāni cattāri padāni. Kati pañhā? Eko vā dve vā taduttari vā imāni cattāri padāni eko pañho, atthānuparivatti byañjanaṃ hoti, sambahulānipi padāni ekamevatthaṃ pucchati. Imāni cattāri padāni anuparivattīni taṃ byañjanena eko pañhova hoti. Kenassu nivuto lokoti lokaṃ sandhāya pucchati, kenassu nappakāsati kissābhilepanaṃ brūsīti taṃyeva pucchati. Kiṃsu tassa mahabbhayanti taṃyeva pucchati. Evaṃ atthānuparivatti byañjanaṃ eko pañho hoti, so pañho catubbidho ekaṃsabyākaraṇīyo vibhajjabyākaraṇīyo paṭipucchābyākaraṇīyo ṭhapaniyoti. Tattha cakkhu aniccanti ekaṃsabyākaraṇīyo, yaṃ aniccaṃ taṃ dukkhanti vibhajjabyākaraṇīyo, siyā aniccaṃ na cakkhu, yānipi āyatanāni ca na cakkhu, tānipi aniccanti na cakkhuyeva, ayaṃ vibhajjabyākaraṇīyo, yaṃ cakkhu taṃ cakkhundriyaṃ neti paṭipucchābyākaraṇīyo, taṃ cakkhu tathāgatoti ṭhapaniyo. Aññatra cakkhunāti ṭhapaniyo pañho. Idaṃ pañhaṃ bhagavā kiṃ pucchito, lokassa saṃkileso pucchito. Kiṃ kāraṇaṃ? Tividho hi saṃkileso taṇhāsaṃkileso ca diṭṭhisaṃkileso ca duccaritasaṃkileso ca. Tattha avijjāya nivutoti avijjaṃ dasseti, jappāti taṇhaṃ dasseti, mahabbhayanti akusalassa kammassa vipākaṃ dasseti, sotaṃ nāma sukhavedanīyassa kammassa dukkhavedanīyo vipāko bhavissatīti netaṃ ṭhānaṃ vijjatīti bhagavā visajjeti, catūhi yo padehi avijjāya nivuto lokoti…pe… evaṃ vuccati.



那里什么是思考的夺取？
词语和问题，什么是前面的，什么是后面的；
追随和思考，夺取被称为思考。
词语是第一个词。那么它有什么意义？当佛陀被尊者阿吉提问时，应该抓住什么，问到的词是什么，如何以什么方式被问到，歌谣，这些是问到的词是四个，以此来解释。对于那些被佛陀解释的词，问到的词是指这些词，这被称为词。
问题是这四个词。多少个问题？一个或两个或更多的，这四个词是一个问题，意义的展开是指示，许多词也问到同一个事物。这四个词是相互展开的，因此是一个问题。关于什么被问到，指的是世界，关于什么不被说明，是什么样的涂抹，这正是被问到的。什么是其大恐怖，这正是被问到的。因此，意义的展开是一个问题，这个问题是四种的，单一的说明，分开说明，追问说明，设定说明。那里眼睛是无常的，这是单一的说明，什么是无常的就是痛苦，可能是无常的不是眼睛，所有的感官也不是眼睛，它们也是无常的，眼睛是眼睛的感官，因此是追问说明，这眼睛是如来。除了眼睛以外的应设定为问题。这问题佛陀被问到，问到的是世界的污染。什么原因？三种污染：欲望的污染、见解的污染和不善行的污染。在那里被无明所遮蔽，显示出无明，显示出欲望，显示出恶行的果报，听觉是快乐的行为的痛苦的果报，这个地方是不存在的，佛陀解释道，关于四个词被无明遮蔽的世界……等……如此被称为。

45. Taduttari paṭipucchati, savanti sabbadhi sotāti gāthā, cattāri padāni pucchati taṃ bhagavā dvīhi padehi visajjeti.

Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

Imāni cattāri padāni dvīhi padehi visajjeti. Idaṃ padanti pucchito, tassa saṃkiliṭṭhassa lokassa vodānaṃ pucchito, sotāni cha taṇhākāyā bahulādhivacanena niddiṭṭhā bhavanti sabbehi āyatanehi. Tāni sotāni kena nivāriyantīti pariyuṭṭhānapahānaṃ pucchati, kena sotā pidhīyareti anusayasamugghātaṃ pucchati. Tattha bhagavā chasu dvāresu satiyā deseti, yo hi sampajāno viharati satidovārike ca tassa indriyāni guttāni sambhavanti. Tattha guttesu indriyesu yā yā vipassanā, sā sā tesaṃ tesaṃ sotānaṃ tassā ca avijjāya yo loko nivuto accantapahānāya saṃvattati. Evaṃ sotāni pihitānipi bhavanti tato uttari pucchati.

Paññā ca sati ca nāmarūpassa kho tassa bhagavantaṃ puṭṭhumāgamma katthetaṃ upasammati imāni cattāri padāni bhagavā ekena padena visajjeti.

Yametaṃ pañhaṃ apucchi [pucchase pañhaṃ (pī. ka.) passa su. ni. 1043], ajita taṃ vadāmi te…pe…;

Viññāṇassa nirodhena, etthetaṃ upasammati.

Iminā pañhena kiṃ pucchati? Anupādisesanibbānadhātuṃ pucchati, taṃ bhagavā anupādisesāya nibbānadhātuyā visajjeti. Tattha paṭhamena pañhena saṃkilesaṃ pucchati. Dutiyena pañhena vodānaṃ pucchati. Tatiyena pañhena sopādisesanibbānadhātuṃ pucchati. Catutthena pañhena anupādisesanibbānadhātuṃ paṭipucchati tato uttari paṭipucchati.

Ye ca saṅkhātadhammāse, ye ca sekhā [sekkhā (ka.) passa su. ni. 1044] puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

Imāni cattāri padāni pucchati. Kati ca pana te pañhe saṅkhātadhammā ca arahantā sekkhā ca? Kiṃ pubbaṃ kiñca pacchimanti ayamattho. Tattha kataraṃ paṭhamaṃ pucchati, kataraṃ pacchā? Arahantaṃ paṭhamaṃ pucchati. Sekkhadhamme tattha kena padena saṅkhātadhammāti arahanto gahitā, puthūti sekkhā gahitā. Tesaṃ me nipakoti sādhāraṇaṃ padaṃ bhagavantaṃ pucchati. Tassa sādhāraṇāni ca asādhāraṇāni ca pañhesu pucchitabbāni. Taṃ bhagavā visajjeti. Na tathā puṭṭhaṃ, paṭhamaṃ puṭṭhaṃ, taṃ pacchā visajjeti. Yaṃ pacchā pucchitaṃ paṭhamaṃ visajjeti. Kiñca idaṃ pucchitaṃ visuddhānaṃ visujjhantānañca kā iriyāti idaṃ pucchi, taṃ kāmesu nābhigijjheyya. Manasānāvilo siyāti pariyuṭṭhānāni vitakkena ca bhagavā nivāreti, dve pana vitakkaanāvilatāya pariyuṭṭhānaṃ, yathā nīvaraṇesu niddiṭṭhaṃ. Kusalā sabbadhammesūti arahantaṃ visajjeti.

Kenassu tarati oghanti gāthā, imāni cattāri padāni. Cattāroyeva pañhā. Kiṃ kāraṇaṃ, na hi ettha atthānuparivatti byañjanaṃ [yathānuparivatthivajjaṃ (pī. ka.)] yathā paṭhamaṃ ajitapañhesu, tassa na ekaṃsena bahūni visajjanāni, bahukā pañhā, ekova na cāpi, sabbe pucchati, pubbe visajjito, yathā catuttho ajitopañhe, yaṃ ettha yathābhūtaṃ pariyesanāpadabandhena visajjanāyo evaṃ yathābhūtaṃ pariyesati. Yo puna ettha yaṃ evaṃ pucchati tattha ayamākāro pucchanāyaṃ antojaṭā bahijaṭāti gāthā [saṃ. ni. 

更进一步地询问，"流向一切方向的诸流"这首偈颂，问到四个词，佛陀用两个词来回答。
世间的诸流，
正念是它们的防护；
我说诸流的防护，
以智慧它们被遮蔽。
这四个词用两个词来回答。这是词语被问到，被问到的是那个污染的世界的清净，诸流是六种爱欲的身，以多种说法被指出是一切感官。那些诸流被什么阻止，问的是断除现行烦恼，诸流被什么遮蔽，问的是断除随眠烦恼。在那里佛陀教导在六门中的正念，谁住于正知正念，他的诸根就会被守护。在那里诸根被守护时，哪些观智，那些就是对那些诸流和那无明所遮蔽的世界导向彻底断除。这样诸流即使被遮蔽也会更进一步地询问。
智慧和正念以及名色，这是向佛陀询问的，在哪里这个平息，这四个词佛陀用一个词来回答。
你所问的这个问题，阿吉陀，我告诉你……等；
随着识的灭尽，在这里这个平息。
这个问题问的是什么？问的是无余涅槃界，佛陀以无余涅槃界来回答。在那里第一个问题问的是污染。第二个问题问的是清净。第三个问题问的是有余涅槃界。第四个问题问的是无余涅槃界，然后更进一步地询问。
那些已知法的人，和那些还在学习的众多人；
请告诉我他们的行为，智者啊，被问到时。
问到这四个词。有多少个问题是已知法的人和阿罗汉以及学习者？什么是前面的，什么是后面的，这是意思。在那里哪个先问，哪个后问？先问阿罗汉。学习法中以哪个词已知法是指阿罗汉，众多是指学习者。"他们的智者"是共同的词，问佛陀。那共同的和不共同的应在问题中被问到。佛陀回答那个。不是那样被问到的，先被问到的，后来回答。后来被问到的先回答。这里问的是什么，清净者和正在清净者的什么行为，这是所问的，那不应贪著于欲乐。心不应混浊，佛陀以寻思来防止现行烦恼，两种寻思的不混浊是现行烦恼，如在障碍中所说。善巧于一切法是回答阿罗汉。
"以什么渡过暴流"这首偈颂，这四个词。正是四个问题。什么原因，这里没有意义的展开指示，如第一个阿吉陀的问题，那不是单一的许多回答，许多问题，不只是一个，全部都问，之前已回答，如第四个阿吉陀的问题，这里如实地以探究词的结合来回答，如此如实地探究。再者这里如此问到的地方，这是问题的形式，"内结外结"这首偈颂[相应部]

1.29] pucchitavisajjanāya maggitabbā. Kathaṃ visajjitāti bhagavāti visajjeti? Sīle patiṭṭhāya naro sapaññoti gāthā. Tattha cittabhāvanāya samathā, paññābhāvanāya vipassanā. Tattha evaṃ anumīyati, ye dhammā samathena ca vipassanāya ca pahīyanti, te ime antojaṭā bahijaṭā. Tattha visajjanaṃ samathena rāgo pahīyati, vipassanāya avijjā. Ajjhattavatthuko rāgo antojaṭā, bāhiravatthuko rāgo bahijaṭā. Ajjhattavatthukā sakkāyadiṭṭhi, ayaṃ antojaṭā. Ekasaṭṭhi diṭṭhigatāni ca bāhiravatthukāni bahijaṭā, yā hi ajjhattavatthukā yā diṭṭhibhāgiyena bhavissati, ayaṃ jaṭā. Tathā saṃkhittena yā kāci ajjhattavatthukā taṇhā ca diṭṭhi ca, ayaṃ antojaṭā. Yā kāci bāhiravatthukā taṇhā ca diṭṭhi ca, ayaṃ bahijaṭā.

Yathā devatā bhagavantaṃ pucchati ‘‘catucakkaṃ navadvāra’’nti gāthā [saṃyuttanikāye]. Tattha bhagavā visajjeti ‘‘chetvā naddhiṃ varattaṃ cā’’ti gāthā, idaṃ bhagavā dukkhanirodhagāminiṃ paṭipadaṃ visajjeti. Imāya visajjanāya bhagavā anumīyati kilese ettha purimāya gāthāya niddisitabbena. Taṃ hi catucakkanti cattāro vā hatthapādā. Navadvāranti nava vaṇamukhāni. Yathā catucakkanti cattāro upādānā, upādānappaccayā bhavo, upādānanirodhā bhavanirodho. Navadvāranti nava mānavidhā, mānajātikāya hi dukkhaṃ seyyenamhi paraso tīṇi tikāni puṇṇaṃ. Tikena saṃyuttaṃ hi pañcakāmaguṇiko rāgo. Tattha naddhīti taṇhā visajjīyati. Varattanti mānaṃ visajjeti, icchā lobho ca pāpakoti pañcakāmaguṇiko rāgo. Tattha visamalobho pāpakoti niddisiyati samūlataṇhanti. Aññāṇamūlakā taṇhāti aññāṇamūlakā taṇhā, taṇhāya ca diṭṭhiyā ca pahānaṃ. Ye ca puna aññepi keci catucakkayogena teneva kāraṇena ca yujjanti, saṃsāragāmino dhammā sabbe niddisitabbā. Tatthāyaṃ gāthā visajjanā pucchāya ca visajjanāya sameti [samaṃti (pī.)]. Yaṃ yadi sandena atha saha byākaraṇena anugītiyaṃ ca so vicayoti bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati.

46. Aṭṭhahi , bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṃ gantumarahati [kātumarahati (pī. ka.) passa a. ni. 

1.29] 应在问题和回答中寻找。如何回答佛陀回答说？"有智慧的人立足于戒"这首偈颂。那里心的修习是止，智慧的修习是观。那里这样推论，那些以止和观断除的法，就是这些内结和外结。那里回答以止断除贪欲，以观断除无明。内在对象的贪欲是内结，外在对象的贪欲是外结。内在对象的身见，这是内结。六十一种邪见是外在对象的外结，那些内在对象的属于见的部分，这是结。同样简要地说，任何内在对象的贪爱和见，这是内结。任何外在对象的贪爱和见，这是外结。
就像天神问佛陀"四轮九门"这首偈颂[相应部]。那里佛陀回答"切断绳索和皮带"这首偈颂，这是佛陀回答导向苦灭的道路。通过这个回答，佛陀推论烦恼应在前面的偈颂中指出。那四轮是四肢。九门是九个伤口。如四轮是四取，缘取有有，取灭则有灭。九门是九种慢，因为慢类的苦，我胜过他人三种三法圆满。三法相应的是五欲功德的贪欲。那里绳索指的是贪爱被解释。皮带指的是慢被解释，欲望和邪恶的贪婪是五欲功德的贪欲。那里不正当的贪婪被指为邪恶，连根拔除贪爱。无明为根本的贪爱是无明为根本的贪爱，断除贪爱和见。那些其他任何以四轮相应的同样原因相应的，轮回的诸法都应被指出。那里这首偈颂回答与问题和回答相符。如果以韵律或者以解释和追随，那就是思考，佛陀放下多少词，就以多少词追随。
诸比丘，具备八支的比丘值得去做使者[值得做使者(其他版本)参见增支部

8.16]. Imāni aṭṭha padāni nikkhittāni. Chahi padehi bhagavā anugāyati.

‘‘Yo ve na byathati [byāthati (ka.)] patvā, parisaṃ uggavādiniṃ;

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

‘‘Asandiddhiṃ ca bhaṇati, pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī’’ti.

Tattha pana bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati. Sattahi, bhikkhave, aṅgehi samannāgato kalyāṇamitto piyo garubhāvanīyoti vitthārena, idaṃ bhagavā sattahi padehi anugāyati. Iti bahussutavā anugāyati, appatarakathaṃ padaṃ vā nikkhepo, bahussutavā nava padāni nikkhepo, appatarikā anugītiyā bahutarikā anugāyati. Ayaṃ vuccati te anugīti ca vicayo, ayaṃ vicayo nāma hāro.

Tattha katamo yuttihāro?

Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;

Yuttāyutti parikkhā, hāro yuttīti niddiṭṭho.

Hārānaṃ soḷasannaṃ yathā desanā yathā vicayo yo ca niddisiyati, ayaṃ niddeso. Ayaṃ pucchā suttesu na yujjatīti yā tattha vīmaṃsā, ayaṃ yutti.

Yathā hi sahetū sappaccayā sattā saṃkilissanti, atthi hetu atthi paccayo sattānaṃ saṃkilesāya, sahetū sappaccayā sattā visujjhanti, atthi hetu atthi paccayo sattānaṃ visuddhiyā. Sīlavatā, ānanda, puggalena na veyyākaraṇiyā kinti me vippaṭisāro uppādeyya…pe… abyākaraṇaṃ kattabbaṃ, ayaṃ visuddhiyā maggo. Tassa hetu ko paccayo, sīlakkhandhassa cattāri cattāri hetu ca paccayo ca. Sappurisasaṃsevo yo ca patirūpadesavāso ca, ayaṃ upādāpaccayatā sappaccayo. Yaṃ porāṇakammaṃ assa vipāko paccayo, tāya paccayāya attasammāpaṇidhi, ayaṃ hetu. Iti sīlakkhandho sahetu sappaccayoti idaṃ lokikaṃ sīlaṃ.

Yaṃ pana lokuttaraṃ sīlaṃ, tassa tīṇi indriyāni paccayo – saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ – ayaṃ paccayo. Satindriyañca paññindriyañca hetu. Paññāya nibbedhagāminiyā, yaṃ sīlaṃ jāyati. Sotāpannassa ca sīlaṃ tenāyaṃ hetu ayaṃ paccayo. Yaṃ puna samādhino passaddhi ca pīti ca pāmojjaṃ paccayo. Yaṃ sukhaṃ hetu tena samādhikkhandho sahetu sappaccayo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññā. Tassa paratoghoso ajjhattaṃ ca yoniso manasikāro hetu ca paccayo ca, iti ime tayo khandhā sahetū sappaccayā evaṃ satta paññā. Sattabyākaraṇīsu ca suttesu na yujjati. Ayaṃ yuttihāro. So catūsu mahāpadesesu daṭṭhabbo.



8.16]。这八个词被放下。佛陀用六个词来追随。
"谁遇到言词激烈的众会，
不会动摇,也不会减损言语,
不会隐藏教导。
说话不含糊,被问到时不生气,
这样的比丘,值得去做使者。"
那里佛陀放下多少词,就以多少词追随。"诸比丘,具备七支的善友是可爱的、尊重的、值得尊敬的"等等详细说明,这是佛陀以七个词来追随。因此多闻者追随,较少的话语或词的放下,多闻者九个词的放下,较少的追随较多的追随。这被称为追随和思考,这就是名为思考的夺取。
那里什么是相应的夺取?
一切夺取的,基础和行境,
相应不相应的考察,被称为相应的夺取。
十六种夺取如教导如思考被指出,这是解释。这个问题在经中不相应,那里的考察,这是相应。
就像有因有缘的众生被污染,有因有缘众生被污染,有因有缘的众生清净,有因有缘众生清净。阿难,持戒的人不应解释"我怎样才能生起悔恨"……等……应该不回答,这是清净的道路。那有什么因什么缘,戒蕴的四种四种因和缘。亲近善人和住在适当的地方,这是缘起缘。那过去的业是果报的缘,以那缘正确的自我决心,这是因。因此戒蕴有因有缘,这是世间的戒。
那出世间的戒,那三根是缘 - 信根、精进根、定根 - 这是缘。念根和慧根是因。以慧洞察而生的戒。须陀洹的戒,以此这是因这是缘。再者定的轻安和喜悦是缘。乐是因,以此定蕴有因有缘。定者如实了知,这是慧。那听闻他人和内在如理作意是因和缘,因此这三蕴有因有缘,如此七种慧。在七种解答的经中不相应。这是相应的夺取。它应在四大教法中被看到。

47. Tattha katamaṃ padaṭṭhānaṃ?

Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;

Iti yāva sabbadhammā, eso hāro padaṭṭhāno.

Tattha pañcakāmaguṇā kāmarāgassa padaṭṭhānaṃ. Yesaṃ kesañci kāmarāgo uppajjati uppanno vā uppajjissati vā, etesu yepi pañcasu rūpesu āyatanesu nāññatra etehi kāmarāgassa padaṭṭhānanti. Vuccate, tena pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ. Pañcindriyāni rūparāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Pañcakkhandhā sakkāyadiṭṭhiyā padaṭṭhānaṃ. Ekasaṭṭhi diṭṭhigatāni diṭṭhirāgassa padaṭṭhānaṃ. Kāmadhātu kāmarāgassa padaṭṭhānaṃ. Arūpadhātu arūparāgassa padaṭṭhānaṃ. Sukhasaññā kāmarāgassa padaṭṭhānaṃ. Byāpādasaññā byāpādassa padaṭṭhānaṃ. Asampajaññatā sammohassa padaṭṭhānaṃ. Nava āghātavatthūni byāpādassa padaṭṭhānaṃ. Navavidhaṃ mānaṃ [navamānaṃ vidhamānassa (pī. ka.)] mānassa padaṭṭhānaṃ. Sukhā vedanā rāgānusayassa padaṭṭhānaṃ. Dukkhā vedanā paṭighānusayassa padaṭṭhānaṃ. Adukkhamasukhā vedanā avijjānusayassa padaṭṭhānaṃ. Attavādupādānañca musāvādo ca lobhassa padaṭṭhānaṃ. Pāṇātipāto ca pisuṇavācā ca pharusavācā ca byāpādassa padaṭṭhānaṃ. Micchattañca samphappalāpo ca mohassa padaṭṭhānaṃ. Bhavaṃ bhogañca vokāro ahaṃkārassa padaṭṭhānaṃ. Bāhirānaṃ pariggaho mamaṃkārassa padaṭṭhānaṃ. Kāyassa saṅgaṃ [kāyavaṅkaṃ (pī.)] diṭṭhiyā padaṭṭhānaṃ. Kāyikadoso dosassa padaṭṭhānaṃ. Kāyikakāsāvo lobhassa padaṭṭhānaṃ. Yo yo vā pana dhammo yena yena ārammaṇena uppajjati saccādhiṭṭhānena vā dhammādhiṭṭhānena vā anusayanena vā, so dhammo tassa padaṭṭhānaṃ. Tena sārammaṇena so dhammo uppajjati.

Yathā manusso purimassa padassa padaṭṭhānaṃ alabhanto dutiyaṃ padaṃ uddharati, so pacchānupadaṃ saṃharati. Yadi pana yo na dutiyapadassa padaṭṭhānaṃ labhati, aparaṃ padaṃ uddharati. Tassa yo ceso paccayo bhavati. Evaṃ dhammo kusalo vā akusalo vā abyākato vā padaṭṭhānaṃ alabhanto na pavattati. Yathā payuttassa dhammassa yonilābho [yoniso lābho (pī.)], ayaṃ vuccati padaṭṭhāno hāro.



那么什么是基础？
佛陀讲授法，法的基础是什么；
因此所有法，都是这个基础。
其中五种欲望的享乐是欲望贪欲的基础。若有任何欲望贪欲生起，或已经生起或将生起，在这五种色法的感官中，除了这些，欲望贪欲的基础就是这样。于是这五种欲望的享乐是欲望贪欲的基础。五种根是色贪的基础。心根是有为贪的基础。五蕴是身见的基础。六十一种邪见是见贪的基础。欲界是欲望贪欲的基础。无色界是无色贪欲的基础。快乐的觉知是欲望贪欲的基础。痛苦的觉知是痛苦的基础。无苦无乐的觉知是无明的基础。对自我的执著和谎言是贪欲的基础。杀生、恶口、粗口是痛苦的基础。邪见和无意义的闲聊是无明的基础。存在和享受是自我中心的基础。外在的执著是我执的基础。身体的执著是见的基础。身体的过失是过失的基础。身体的贪欲是贪欲的基础。任何法，无论是通过哪个对象生起，无论是通过真理的确定，还是通过法的确定，或是通过随眠的生起，都是法的基础。通过那个对象，那个法生起。
就像一个人无法获得前一个基础，便提升到第二个基础，他就会收回后一个基础。如果没有获得第二个基础，就提升到另一个基础。那个基础成为条件。这样，法无论是善或不善，或是未说明的，若未获得基础，则不会产生。就像与法相应的正念，这是被称为基础的夺取。

48. Tattha katamo lakkhaṇo hāro?

Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;

Sabbe bhavanti vuttā, so hāro lakkhaṇo nāma.

Yesañca susamāraddhā, niccaṃ kāyagatāsatīti gāthāya vuttāya kāyagatāsatiyā vuttā vedanāgatā cittagatā dhammagatā ca sati catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena. Na hi cittaṃ ekasmiṃ viññāṇaṭṭhitiyā pavattati, nānāsu gatīsu pavattati, kāyagatāsatiyā vuttāya vuttā vedanāgatā cittadhammagatā ca. Na hi kāyagatāsatiyā bhāvitāya satipaṭṭhānā cattāro bhāvanāpāripūriṃ na gacchanti. Evaṃ tassadisesu dhammesu vuttesu sabbadhammā vuttā ca bhavanti.

Sacittapariyodāpanaṃ, etaṃ buddhāna sāsananti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati. Iti ye ekalakkhaṇā dhammā, tesaṃ ekamhi dhamme niddiṭṭhe sabbe dhammā niddiṭṭhā honti, ayaṃ vuccati lakkhaṇo hāro.

Tattha katamo catubyūho hāro?

Nirutti adhippāyo ca, byañjanā desanāya ca;

Suttattho pubbāparasandhi, eso hāro catubyūho.

Tattha katamā nirutti, sā kathaṃ pariyesitabbā [passitabbā (pī. ka.)]? Yathā vuttaṃ bhagavatā ekādasahi aṅgehi samannāgato bhikkhu khippaṃ dhammesu mahattaṃ pāpuṇāti, atthakusalo ca hoti, dhammakusalo ca hoti, niruttikusalo ca hoti, itthādhivacanakusalo ca hoti, purisādhivacanakusalo ca, vipurisādhivacanakusalo ca, atītādhivacanakusalo ca, anāgatādhivacanakusalo ca, paccuppannādhivacanakusalo ca. Ekādhippāyena kusalo nānādhippāyena kusalo. Kimhi desitaṃ, atītānāgatapaccuppannaṃ. Itthādhivacanena purisādhivacanena vipurisādhivacanena sabbaṃ yathāsuttaṃ niddiṭṭhaṃ. Taṃ byañjanato niruttikosallato yo yaṃ suttassa suniruttidunniruttitaṃ avekkhati, idaṃ evaṃ niropayitabbaṃ. Idampi na niropayitabbaṃ. Idaṃ vuccate niruttikosallaṃ.



那么什么是特相的夺取?
当说一法时,与此同一特相的诸法;
全都被说出,这就是名为特相的夺取。
对于那些善于开始的人,常常保持身念这首偈颂中所说的身念,也说了受念、心念和法念,通过四念处中的一个念处。因为心不会只在一个识住处运作,而是在各种状态中运作,说了身念也就说了受念、心念和法念。因为修习身念时,四念处不会不达到圆满。这样在说类似的法时,一切法都被说出。
净化自心,这是诸佛的教导这首偈颂说的是心所法,在心中说了色法。这名色是苦圣谛。从中净化自心所净化的,那是苦。用什么净化,那是道。从哪里净化,那是灭。缘眼和色生起眼识,其中俱生的受、想、思、触、作意,这些法以生起为同一特相。厌离色的人,也厌离受,也厌离想、行、识。这样具有同一特相的法,在说一法时就说了一切法,这被称为特相的夺取。
那么什么是四分的夺取?
词义和意图,文句和教导,
经义和前后关联,这是四分的夺取。
其中什么是词义,它如何被寻求[被看到(其他版本)]?就像佛陀所说,具备十一支的比丘迅速在诸法中达到伟大,善巧于义、善巧于法、善巧于词义、善巧于女性词、善巧于男性词、善巧于中性词、善巧于过去词、善巧于未来词、善巧于现在词。善巧于一种意图,善巧于多种意图。在什么中被教导,过去未来现在。以女性词男性词中性词,一切如经中所说。那从文句中,从词义善巧中,谁观察经的善说和恶说,这应该这样确立。这也不应确立。这被称为词义善巧。

49. Tattha katamaṃ adhippāyakosallaṃ? Yathādesitassa suttassa sabbassa vāraṃ gacchati imena bhagavatā desitabbanti. Yathā kiṃ appamādo amataṃ padaṃ, pamādo maccuno padanti gāthā. Ettha bhagavato ko adhippāyo? Ye asītimeva ākaṅkhanti te appamattā viharissanti, ayaṃ adhippāyo.

Yogassa kālaṃ na nivattati yā ca, so na tattha pāpintave bhavanti;

Vedanāmaggaisinā [vedanāmaggaṃ isinā (pī.)] paveditaṃ, dhutarajāsavā dukkhā pamokkhātā.

Ettha bhagavato ko adhippāyo? Ye dukkhe nāssādakā [dukkhena sādhakā (pī.)], te vīriyamārabhissanti dukkhakkhayāyāti. Ayaṃ tattha bhagavato adhippāyo. Iti gāthāya vā byākaraṇena vā desite iminā suttena sādhakā, yo evaṃ dhammānudhammaṃ paṭipajjatīti so adhippāyo, ayaṃ vuccati desanādhippāyo.

Tattha katamo pubbāparasandhi? Yaṃ gāthāyaṃ vā suttesu vā padāni asīti tāni bhavanti evaṃ vā evameti tassā gāthāya suttassa vā yāni purimāni padāni yāni ca pacchimakāni , tāni samosāretabbāni. Evaṃ so pubbāparena sandhi ñāyati. Yā ekā samāraddhā gāthā dve tīṇi vā tassa mekadese bhāsitānaṃ abhāsitāhi gāthāhi aniddiṭṭho attho bhavati tadupadhāritabbaṃ. Yaṃva sabbā [yaṃ vattabbaṃ (pī.)] itissa pariyesamānassa pariyesanā kaṅkhā, tassa vā puggalassa paññattīnaṃ apare pariyesitabbaṃ. Idaṃ vuccate pubbāparena sandhi. Kosallanti vatthuto nidānakosallaṃ. Byañjanato niruttikosallaṃ. Desanādhippāyakosallaṃ. Pubbāparena sandhikosallaṃ. Tattha tassa gāthā pariyesitā nidānaṃ vā. Upalabbhituṃ na attho niddisitabbo vatthuto nidānakosallaṃ atthakosallaṃ imehi catūhi padehi attho pariyesiyanto yathābhūtaṃ pariyiṭṭho hoti. Atha ca sabbo vatthuto vā nidānena vā yo adhippāyo byañjano nirutti sandhi ca anuttaro eso pubbāparena evaṃ suttatthena desitabbaṃ. Ayaṃ catubyūho hāro.



那么什么是意图善巧?就像所教导的经,全部都归于"应该由世尊以这个来教导"。比如"不放逸是不死之道,放逸是死亡之道"这首偈颂。这里世尊的意图是什么?那些只希求八十的人会安住于不放逸,这是意图。
瑜伽的时间不会停止,
他们在那里不会变得邪恶;
仙人宣说感受之道,
摆脱了尘垢和烦恼,从苦中解脱。
这里世尊的意图是什么?那些不乐于苦的人,会为了灭苦而精进。这是世尊在这里的意图。这样通过偈颂或解释所教导的,通过这个经来证实,谁这样如法修行,那就是意图,这被称为教导的意图。
那么什么是前后关联?在偈颂或经中有八十个词,它们是这样或那样的,那首偈颂或经的前面的词和后面的词,应该被联系起来。这样通过前后关系知道关联。一首开始的偈颂有两三个部分被说出,未说出的偈颂中未指出的意思应该被考虑。或者全部[应该说的(其他版本)]这样寻求时的寻求和怀疑,或者那个人的概念应该进一步寻求。这被称为前后关联。善巧是从事实上的因缘善巧。从文句上的词义善巧。教导意图的善巧。前后关联的善巧。其中那首偈颂被寻求或因缘。不能获得的意义应该被指出,从事实上的因缘善巧是意义善巧,通过这四个词寻求意义时,如实被寻求。然后一切从事实或因缘,意图、文句、词义和关联是无上的,这样应该通过前后关系和经义来教导。这是四分的夺取。

50. Tattha katamo āvaṭṭo hāro?

Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.

Yathā kiṃ unnaḷānaṃ pamattānanti gāthāyo. Yaṃ pamādo, idaṃ kissa padaṭṭhānaṃ? Kusalānaṃ dhammānaṃ osaggassa. Kusaladhammosaggo pana kissa padaṭṭhānaṃ ? Akusaladhammapaṭisevanāya. Kissa padaṭṭhānaṃ, kusaladhammapaṭisevanāya? Kissa padaṭṭhānaṃ, kilesavatthupaṭisevanāya? Iti pamādena mohapakkhiyā diṭṭhi avijjā chandarāgapakkhiyā. Tattha taṇhā ca diṭṭhi cattāro āsavā taṇhā kāmāsavo ca bhavāsavo ca diṭṭhāsavo ca avijjāsavo ca. Tattha citte atthīti diṭṭhi cetasikesu niccanti pañcasu kāmaguṇesu ajjhāvahanena kāmāsavo, upapattīsu āsatti bhavāsavo. Tattha rūpakāyo kāmāsavassa bhavāsavassa ca padaṭṭhānaṃ. Nāmakāyo diṭṭhāsavassa avijjāsavassa ca padaṭṭhānaṃ.

Tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. Appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. Ime cattāro āsavā cattāri upādānāni. Kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. Tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. Diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. Bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. Kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. Tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. Vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. Citte cittānupassanā nirodhaṃ bhajati. Dhammesu dhammānupassanā maggaṃ bhajati. Tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. Jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. Evaṃ pariyesitabbā. Yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. Ayaṃ vuccate āvaṭṭo hāro. Evaṃ sukkāpi dhammā pariyesitabbā. Akusaladhamme āgamissa.

Tattha āvaṭṭassa hārassa ayaṃ bhūmi sati upaṭṭhānā ca vipallāsā ca cattāri ñāṇāni sakkāyasamuppādāyagāminī ca paṭipadā sakkāyanirodhagāminī paṭipadā.



那么什么是轮回的夺取?
在一个基础上,寻求其他的基础;
轮回在对立面上,这被称为轮回的夺取。
就像"不放逸的无常"的偈颂。什么是放逸,这是什么基础?是善法的放弃。善法的放弃又是什么基础?是对恶法的追随。什么基础,对善法的追随?什么基础,对烦恼的追随?因此,通过放逸的愚痴方面,有见和无明的贪欲。那里有欲望和见,四种流转:欲流、存在流、见流和无明流。在那里,心中有意义的见,通过五种欲望的感官,贪欲生起,在投生中执着于存在流。那里色身是欲流和存在流的基础。名身是见流和无明流的基础。
在那里,通过内在的依赖,欲流的特征。愿望的聚集、造作的身心造作是存在流的特征,执着和执念是见流的特征。对法的微细理解、无觉知是无明流的特征。这四种流是四种执着。欲流是对欲望的执着,存在流是对存在的执着,见流是对见的执着,无明流是对自我的执着,这四种执着与五蕴相应。在那里,无明流应在心中被放弃,因此在心中观察心的应被放弃。见流应在法中被放弃,因此在法中观察法的应被放弃。存在流应在执着中被放弃,因此在感受中观察感受的应被放弃。欲流应在五种欲望中被放弃,因此在身体中观察身体的应被放弃。在那里,身体的观察分离苦的圣谛。感受的观察与五根的条件有关,有快乐根、痛苦根、喜悦根、不悦根和无分别根,这七种烦恼的接近因此分离。心的观察分离灭。法的观察分离道。因此通过这四种观察,所有的都被放弃,通过这些被指出的,最初的不放逸者增进了流转。因为知道者观察到流转的灭、苦、因和灭、道是恶法。这样应当被寻求。只要那恶法的去向,就从对立面寻求恶法,因此以烦恼的损害轮回。这被称为轮回的夺取。这样,即使是干枯的法也应当被寻求。恶法将会到来。
在那里,轮回的夺取有这个基础,存在和建立的颠倒,以及四种智慧:身见的生起之道和身见的灭去之道。

51. Tattha katamo vibhatti hāro? Yaṃ kiñci vibhajjabyākaraṇīyaṃ vuccati vibhatti hāro. Yathā kiṃ āgantvā ca puna puggalo hoti, no vāgataṃ na paribhāsati [no vā na paribhāsati (pī.), na tāvāyaṃ paribhāsi (ka.)] paripucchatāya pañhāya atiyanaṃ ekassa kiñci – ayaṃ vuccate vibhatti hāro.

Tattha katamo parivattano hāro. Yaṃ kiñci paṭipakkhaniddeso, ayaṃ vuccati parivattano hāro. Yathā vuttaṃ bhagavatā sammādiṭṭhikassa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotīti vitthārena sabbāni maggaṅgāni. Ayaṃ vuccate parivattano hāro.

Tattha katamo vevacano hāro?

Vevacanehi anekehi, ekaṃ dhammaṃ pakāsitaṃ;

Sutte yo jānāti suttavidū, vevacano nāma so hāro.

Yathā āyasmā sāriputto ekamhi vatthumhi vevacanena nānāvuttena bhagavatā pasaṃsito ‘‘mahāpañño sāriputto hāsapañño javanapañño’’ti idaṃ paññāya vevacanaṃ. Yathā ca maggavibhaṅge niyyānattho ekamekaṃ maggaṅgaṃ vevacanehi niddiṭṭhaṃ. Evaṃ avijjāya vevacanā. Ekaṃ akusalamūlaṃ tadeva santaṃ tesu tesu janapadesu tena tena pajānanti. Na hi anena tadevapi ālapiyanti aññaṃ bhajati. Sabbakāmajahassa bhikkhunoti kāmā ālapitā. Yassa nitthiṇṇo saṅkoti teyeva kāme saṅkāti ālapati. Suṇamānassa puretaraṃ rajjanti teyeva kāme rajjanti ālapati. Evaṃ suttamhi yo dhammo desiyati tassa pariyeṭṭhi ‘‘katamassa dhammassa idaṃ nāmaṃ katamassa idaṃ vevacana’’nti. Sabbaññū hi yesaṃ yesaṃ yā nirutti hoti, yathāgāmi tena tena desetīti tassa vevacanaṃ pariyesitabbaṃ. Ayaṃ vevacano hāro.

52. Tattha katamo paññatti hāro? Cattāri ariyasaccānīti suttaṃ niddisati, nikkhepapaññatti. Yā samudayapaññatti. Kabaḷīkāre āhāre atthi chando atthi rāgo yāva patiṭṭhitaṃ. Tattha viññāṇaṃ pabhavapaññattiṃ paññapeti. Kabaḷīkāre āhāre natthi chando…pe… samugghāti paññatti.

Tassa kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccatīti pahānapaññattiṃ paññapeti. Taṇhā yassa purakkhatā paññā parivattati gāthā manāpapaññattiṃ paññapeti. Evaṃ pana manāpapaññattīti ekadhammaṃ bhagavā paññapeti. Na hi taṇhā dukkhasamudayoti kāretvā sabbattha taṇhāsamudayo niddisitabbo. Yathā uppannaṃ kāmavitakkaṃ nādhivāseti vinodeti pajahatīti paṭikkhepapaññatti. Evaṃ sabbesaṃ dhammānaṃ kusalānañca akusalānañca yañcassa dhammakkhettaṃ bhavati, so ceva dhammo tattha pavattati. Tadavasiṭṭhā dhammā tassānuvattakā honti. Sā duvidhā paññatti – parādhīnapaññatti ca sādhīnapaññatti ca. Katamā sādhīnapaññatti? Samādhiṃ, bhikkhave [passa saṃ. ni. 

那么什么是分别的夺取?任何应该分别解释的被称为分别的夺取。比如"人来了又回去,或者没来不谴责"通过询问的方式问一个人某事 - 这被称为分别的夺取。
那么什么是转变的夺取?任何对立面的指示,这被称为转变的夺取。就像世尊所说的,正见的人邪见被克服了,详细说明所有的道支。这被称为转变的夺取。
那么什么是同义词的夺取?
以多种同义词,阐明一个法;
在经中知道的人,是经的专家,这被称为同义词的夺取。
就像尊者舍利弗在一个事物上以同义词被世尊用不同方式赞叹:"舍利弗是大智慧、快乐智慧、敏捷智慧",这是智慧的同义词。就像在道分别中,出离的意义每一个道支都用同义词来指示。这样无明也有同义词。一个不善根在不同的地方以不同的方式被人们了解。因为不是用这个来称呼同一件事,而是指其他的。"比丘已舍弃一切欲望"中欲望被称呼。"他已超越疑惑"中同样称呼那些欲望为疑惑。"听闻时先前就喜爱"中同样称呼那些欲望为喜爱。这样在经中所教导的法,应该寻求"这是哪个法的名称,这是哪个的同义词"。因为一切知者对于各种人有各种语言,随顺而用各种方式教导,因此应该寻求它的同义词。这是同义词的夺取。
那么什么是概念的夺取?指示"四圣谛"的经,这是安立概念。什么是集的概念。在段食中有欲望有贪爱直到建立。在那里识表明生起的概念。在段食中没有欲望...完全断绝的概念。
"他的心从欲漏解脱,从有漏解脱,从无明漏解脱"表明断除的概念。"贪爱在前的人智慧转变"这首偈颂表明可爱的概念。这样世尊安立一法为可爱的概念。因为贪爱不是苦集,所以不应该在所有地方指示贪爱集。"不容忍已生起的欲寻,驱除、舍弃"这是否定的概念。这样对所有善法和不善法,以及它的法界,那个法在那里运作。其余的法都随顺于它。这有两种概念 - 依他的概念和自在的概念。什么是自在的概念?比丘们,定[见相应部]

3.5], bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. ‘‘Rūpaṃ anicca’’nti yathābhūtaṃ pajānāti, ayaṃ sādhīnapaññatti parādhīnapaññatti ca, sā paññatti paññāya ca sīlassa ca, yathā cattāri jhānāni bhāvetha. Tassa atthi samādhindriyaṃ mudūni cattāri indriyāni tāni catuparādhīnāni, tīṇi aveccappasādeti parādhīnaṃ samādhindriyaṃ cattāri indriyāni parādhīnāti catūsu ariyasaccesu aparādhīnaṃ paññindriyaṃ satipaṭṭhānesu sammappadhānesu vīriyindriyaṃ. Iti sake padaṭṭhāne sake khettasādhīno so dhammo, so ca tattha paññāpetabbo. Tassa paṭipakkhā nighāto niddisitabbo. Etthāyaṃ anekākārapaññatti kena kāraṇena ayaṃ dhammo paññattoti. Ayaṃ vuccate paññatti.



3.5]修习,比丘们,有定的比丘如实了知。如实了知"色是无常",这是自在的概念和依他的概念,那个概念是智慧和戒的,就像修习四禅那。他有定根,四根柔软,那四个是依他的,三个是不动的信,定根是依他的,四根是依他的,在四圣谛中慧根是不依他的,在念处和正勤中精进根。这样在自己的基础上,在自己的领域中那个法是自在的,它应该在那里被安立。它的对立面应该被指示为毁灭。在这里,这种多方面的概念是由于什么原因这个法被安立?这被称为概念。

53. Tattha katamo otaraṇo hāro? Chasu dhammesu otāretabbaṃ. Katamesu chasu? Khandhesu dhātūsu āyatanesu indriyesu saccesu paṭiccasamuppādesu. Natthi taṃ suttaṃ vā gāthā vā byākaraṇaṃ vā. Imesu channaṃ dhammānaṃ aññatarasmiṃ na sandissati. Ettāvatā esa sabbā desanā yā tā khandhā vā dhātuyo vā āyatanāni vā saccāni vā paṭiccasamuppādo vā, tattha pañcannaṃ khandhānaṃ vedanākkhandho rāgadosamohānaṃ padaṭṭhānaṃ. Tattha tisso vedanāyo tassa sukhāya vedanāya somanasso savicāro, dukkhāya vedanāya domanasso savicāro, adukkhamasukhāya vedanāya upekkho savicāro. Yaṃ puna tattha vedayitaṃ idaṃ dukkhasaccaṃ, khandhesu saṅkhārakkhandho tattha kāyo pamattaṃ saupavattati, tañca saṅkhāragato dvidhā ca bhavaṅgotaraṇaṃ kammaṃ tīṇi ca saṅkhārāni puññābhisaṅkhārā vā apuññā vā āneñjā vā hetu sabbasarāgassa no vītarāgassa, dosassa abhisaṅkhārāni ca avītarāgo ceteti ca pakappeti ca, vītarāgo pana ceteti ca no abhisaṅkharoti, yaṃ uṇhaṃ vajiraṃ kaṭṭhe vā rukkhe vā aññattha vā patantaṃ bhindati ca ḍahati ca, evaṃ sarāgacetanā ceteti ca abhisaṅkharoti ca. Yathā sataṃ vajiraṃ na bhindati na ca ḍahati, evaṃ vītarāgacetanā ceteti na ca abhisaṅkharoti. Tattha pañcannaṃ khandhānaṃ eko khandho anindriyasarīraṃ saññākkhandho.

Tattha dhātūnaṃ aṭṭhārasa dhātuyo. Tattha yā rūpī dasa dhātuyo, tāsu desiyamānāsu rūpakkhandho niddisitabbo, dukkhaṃ ariyasaccaṃ. Yepi ca cha viññāṇakāyā manodhātusattamā, tattha viññāṇakkhandho ca niddisitabbo, dukkhaṃ ariyasaccaṃ. Dhammadhātu pana dhammasamosaraṇā, so dhammo hetunā ca nissandena ca phalena ca kiccena ca vevacanena ca yena yena upalabbhati, tena tena niddisitabbo. Yadi vā kusalā yadi vā akusalā yadi vā abyākatā yadi vā asaṅkhatā. Dvādasannaṃ āyatanānaṃ dasa āyatanāni rūpāni taṃ dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Rūpakkhandho ca manāyatanañca viññāṇakkhandhena niddisitabbaṃ, dukkhaṃ ariyasaccaṃ. Dhammāyatanaṃ nānādhammasamosaraṇaṃ. Tattha ye dhammā indriyānaṃ indriyesu niddisitabbā, ye anindriyānaṃ anindriyesu niddisitabbā. Pariyāyato ca otāretabbā. Yathā sā dhammadhātu tathā dhammāyatanaṃ pariyesitabbaṃ. Yāyeva hi dhammadhātu tadeva dhammāyatanaṃ anūnaṃ anadhikaṃ.

Tattha paṭiccasamuppādo atthi tividho, atthi catubbidho, atthi duvidho. Tattha tividho paṭiccasamuppādo hetuphalanissando. Avijjā saṅkhārā taṇhā upādānaṃ ca ayaṃ hetu, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā ca ayaṃ paccayo, yo bhavo ayaṃ vipāko, yā jāti maraṇaṃ ayaṃ nissando.

Kathaṃ catubbidho hetu paccayo vipāko nissando ca? Avijjā ca taṇhāsaṅkhārā ca upādānaṃ ca – ayaṃ hetu. Viññāṇaṃ nāmarūpassa paccayo. Nāmarūpaṃ upapajjati, tathā upapannassa saḷāyatanaṃ phasso vedanā ca – ayaṃ paccayo. Yo bhavo ayaṃ vipāko. Yā jāti yā ca jarāmaraṇaṃ – ayaṃ nissando.

Kathaṃ duvidho paṭiccasamuppādo? Avijjā saṅkhārā taṇhā upādānaṃ – ayaṃ samudayo. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti maraṇañca – idaṃ dukkhaṃ. Yaṃ pana avijjānirodhā saṅkhāranirodho imāni tappaṭipakkhena dve saccāni. Tasmā paṭiccasamuppādo yena ākārena niddiṭṭho, tena tena niddisitabbo.


那么什么是沉沦的夺取?在六种法中需要沉沦。哪六种?在五蕴、元素、处所、感官、真理、因缘生起中。没有那部经、那首偈、那种解释。在这六种法中没有一个是显现的。到此为止,所有的教导都是关于五蕴或元素、处所、真理或因缘生起的,在五蕴中,感受蕴是贪、恚、痴的基础。在那里有三种感受:对快乐的感受是快乐的、有觉知的;对痛苦的感受是痛苦的、有觉知的;对不苦不乐的感受是中立的、有觉知的。再者,那里的感受是苦的真理,在五蕴中,行蕴的身体如同醉酒者一样起伏不定,而且行蕴分为两类,即生起的行为,有三种行为:善的行为或不善的行为或无为的行为,与一切的贪欲无关,与无贪的行为无关;愤怒的行为与无愤怒的行为相对立。就像热的金刚石在木头或树上或其他地方落下时会破裂或燃烧一样,贪欲的意图会生起并造成行为。就像冷的金刚石不会破裂也不会燃烧一样,无贪的意图生起而不会造成行为。在那里,五蕴中有一个蕴是非感官的身体,即识蕴。
在那里有十八种元素。在那里,十种色法,在这些被描述的色蕴中,应当指示苦的真理。以及六种意识法,在这里应当指示识蕴,苦的真理。法元素是法的汇聚,那个法因缘和果、效用和同义词而被指示。若是善法或不善法或未分类或无为的。十二种处所中的十种处所是色法,应当指示苦的真理。色蕴和意识处所应当被指示为识蕴,苦的真理。法处所是各种法的汇聚。在那里,那些法应当在感官中被指示,那些法应当在非感官中被指示。需要从不同的角度进行沉沦。就像法元素那样,法处所应当被寻求。因为法元素就是法处所,没有多也没有少。
在那里因缘生起有三种,有四种,有两种。在那里三种因缘生起是因、果、因缘。无明、行、欲、执是这个因;识、名色、六处、触、感受是这个条件;这个存在是果;这个出生、老死是因缘。
那么四种因、条件、果、因缘是如何存在的?无明、行、欲、执是这个因。识是名色的条件。名色生起,这样在生起的条件中六处、触、感受是这个条件。这个存在是果。这个出生和老死是因缘。
那么两种因缘生起是如何存在的?无明、行、欲、执是这个生起。识、名色、六处、触、感受、存在、出生和老死是这个苦。再者,无明的灭除和行的灭除是这两个真理的对立。因此因缘生起应根据所指示的方式被说明。


Tathā bāvīsati indriyāni. Dvādasa indriyāni cakkhundriyāni cakkhundriyaṃ yena domanassindriyaṃ, idaṃ dukkhaṃ. Purisindriyaṃ ca diṭṭhiyā ca taṇhāpadaṭṭhānaṃ. Yato puriso purisakānaṃ taṃ evaṃ kātabbatā. Atha ajjhattaṃ sārajjati. Ayaṃ ahaṃkāro taṃ yasā sāratto bahiddhā pariyesati, ayaṃ mamaṃkāro evaṃ itthī, tattha sukhindriyaṃ ca somanassindriyaṃ ca purisindriyassānuvattakā honti. Tassa adhippāyaparipuṇṇā lobhadhammā kusalamūle pavaḍḍhenti. Tassa ce ayamadhippāyo na pāripūriṃ gacchati. Tassa dukkhindriyaṃ ca domanassindriyaṃ ca vattati. Doso ca akusalamūlaṃ pavaḍḍhati. Sace pana upekkhā bhāveti upekkhindriyassa anuvattakāmā bhavati. Amoho ca kusalamūlaṃ pavaḍḍhati. Iti satta indriyāni kilesavatthumupādāya ananvemāni avamāni sabbassa vedanā itthindriyaṃ purisindriyaṃ. Tattha aṭṭha indriyāni saddhindriyaṃ yāva aññātāvino indriyaṃ, ayaṃ dukkhanirodhagāminī paṭipadā. Dasannaṃ paññindriyānaṃ kāmarāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Paññindriyāni rūparāgassa padaṭṭhānaṃ. Itthindriyaṃ ca purisindriyaṃ ca satta paññattiyā padaṭṭhānaṃ. Tattha yena yena indriyena yuttaṃ vā gāthāya otāretuṃ sakkoti, tena tena niddisitabbo. Evaṃ khandhesu dhātūsu āyatanesu saccesu paṭiccasamuppādesu ayaṃ otaraṇo hāro.

54. Tattha katamo sodhano hāro? Yo gāthā ekena ārambho bhāsissanti. Tattha ekissā bhāsitāya avasiṭṭhāsu bhāsitāsu so attho na niddisitabbo. Kiṃ kāraṇaṃ? Na hi tāva so attho bhāsito, so abhāsito na sakkā niddisituṃ. Yathā kiṃ appamādo amataṃ padanti gāthā ayamekā gāthā niddisitabbā. Kiṃ kāraṇaṃ, atthikkhātāva imassa ārambhassa anabhāsitaṃ?

Evaṃ [etaṃ (pī.) passa dha. pa. 22] visesato ñatvā, appamādamhi paṇḍitā;

Appamāde pamodanti, ariyānaṃ gocare ratāti.

Idaṃ abhāsitaṃ. Imissāpi gāthāya bhāsitāya attho niddisitabbo. Kiṃ kāraṇaṃ, atthi tattha avasiṭṭhaṃ? Te jhāyino [dha. pa. 23] sātatikā, niccaṃ daḷhaparakkamāti gāthā, evaṃ imā gāthāyo upadhāritā yadā bhavanti, tadā attho niddisitabbo. Evaṃ assutapubbesu suttesu byākaraṇesu vā ekuddeso bhāsito. Yā vīmaṃsā tulanā idaṃ atthi kiccaṃ, idaṃ suttaṃ bhāsitaṃ tassa vevacanaṃ niddiṭṭhaṃ vā na vāti. Tattha yā vīmaṃsā, ayaṃ vuccate sodhano hāro.



同样,有二十二根。十二根是眼根等到忧根,这是苦。男根和见是渴爱的基础。因此男人有男性的行为。然后内在执着。这是我执,因为名声而执着,外在寻求,这是我所执。女人也是如此,在那里乐根和喜根随顺于男根。当他的意图得到满足时,贪法增长善根。如果他的意图不能圆满,苦根和忧根就会运作。嗔恚和不善根就会增长。如果修习舍,就会随顺于舍根。无痴和善根就会增长。因此七根依于烦恼事而不随顺,不低劣,一切的受、女根、男根。在那里八根从信根到具知根,这是趣向苦灭的道路。十种慧根是欲贪的基础。意根是有贪的基础。慧根是色贪的基础。女根和男根是七种概念的基础。在那里,通过任何根能够进入偈颂,就应该用那个来指示。这样在蕴、界、处、谛、缘起中,这是沉沦的夺取。
那么什么是净化的夺取?一首偈颂以一个开始来说。在那里,说了一个后,其余的未说,那个意义不应该被指示。为什么?因为那个意义还没有被说出,未说的不能被指示。比如"不放逸是不死之道"这首偈颂应该被指示。为什么,这个开始的意义已经被说明了吗?
这样特别地知道后,智者在不放逸中;
欢喜于不放逸,乐于圣者的行境。
这是未说的。即使这首偈颂被说了,意义也应该被指示。为什么,那里还有剩余的吗?"他们是禅修者,持续不断,常常精进努力"这首偈颂,这样当这些偈颂被考虑时,那时意义应该被指示。这样在以前未听过的经或解释中,一个指示被说出。那个思考、衡量这有什么作用,这个经被说了,它的同义词被指示了还是没有。在那里的思考,这被称为净化的夺取。

55. Tattha katamo adhiṭṭhāno hāro? Ekattatā ca vemattatā ca. Tattha kitapaññatti ca kiccapaññatti ca. Sā ekattatā ca vemattatā ca yathā paññatti ekavevacanena vemattatā pajānātīti paññā, sā ca ādhipateyyaṭṭhena paññatti. Yaṃ anomattiyaṭṭhena paññattanti. Taṃ anomattiyaṭṭhena paññābalaṃ. Tanubhūtā gocarattavasā sevasati tīsu ratanesu anussati buddhānussati dhammānussati saṅghānussati aviparītānussaraṇatāya. Sammādiṭṭhi dhammānaṃ pavicayena dhammavicayasambojjhaṅgo abhinīhārato abhiññāti. Saṅkhepena maggā kā vatthu avikopanatāya ekattā, yathā uṇhena saṃsaṭṭhaṃ uṇhodakaṃ, sītena saṃsaṭṭhaṃ sītodakaṃ khārodakaṃ guḷhodakanti, idaṃ ekattatā vemattatā ca.

Atthi puna dhammo nānādhammasaṅghato ekato yathārūpaṃ cattāro vāretabbā, tañca rūpanti ekattatā. Pathavīdhātu āpo tejo vāyodhātūti vemattatā. Evaṃ sabbā catasso dhātuyo rūpanti ekattatā, pathavīdhātu āpo tejo vāyodhātūti vemattatā. Pathavīdhātūti lakkhaṇato ekattatā, saṃkiṇṇavatthuto vemattatā. Yaṃ kiñci kakkhaḷalakkhaṇaṃ, sabbaṃ taṃ pathavīdhātūti ekattatā. Kesā lomā nakhā dantā chavi cammanti vemattatā. Evaṃ sabbaṃ catasso dhātuyo rūpanti ekattaṃ. Saddā gandhā rasā phoṭṭhabbāti vemattatā.

Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) [( ) natthi pī. potthake] yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.



那么什么是坚定的夺取?一体性和多样性。在那里有一定的概念和功能的概念。它是一体性和多样性,如同通过单一的表达而了知多样性,这是智慧,而且是基于主权的概念。那是基于不变的概念。那是不变的智慧力量。微细的事物依赖于三种宝物的领域,记念佛、法、僧,因不偏离的记念而存在。正见法的分析是法的分析的觉支,因深思而了解。简而言之,道路的基础是稳定性,如同热水与热水相接,冷水与冷水相接,食盐水与糖水相接,这就是一体性和多样性。
再者,存在一种法,多样性的聚合是统一的,如同四种应当避免的事物,那是色法。一体性是地元素、水元素、火元素、风元素的多样性。这样所有四种元素是色法的一体性,地元素、水元素、火元素、风元素是多样性。地元素是从特征上看的一体性,从混合的事物上看是多样性。任何带有粗糙特征的事物,都可以被称为地元素的一体性。头发、体毛、指甲、牙齿、皮肤是多样性。这样所有四种元素是色法的一体性。声音、气味、味道、触感是多样性。
再者,存在一种法,多样性获得了另一个名称。比如通过身体的观照,九种觉知、明了觉知、升起觉知、这是非净观,那是一体性的对象,在多样性中,如同观察到不净的感受,那么坚定的修习是定根,在法中,那是感知的修习,精进根也在法中,在法的观照中,心中放弃自我意识,智慧根也在心中,在心的观照中。（因此）任何知识的障碍都是智慧的领域,这是多样性,如同欲贪、存在的贪、见的贪是多样性。这样在一体性和多样性中,智慧的思考和比较。这就是坚定的夺取。

56. Tattha katamo parikkhāro hāro? Sahetu sappaccayaṃ vodānañca saṃkileso ca, yaṃ tadubhayaṃ pariyeṭṭhi, sa parikkhāro hāro. Iti dhammānaṃ sahetukānaṃ hetu pariyesitabbo, sappaccayānaṃ paccayo pariyesitabbo.

Tattha kiṃ nānākaraṇaṃ, hetussa ca paccayassa ca? Sabhāvo hetu, parabhāvo paccayo. Parabhāvassa paccayo hetupi, sabhāvassa hetuyā parabhāvassa kassaci paccayo avutto hetu, vutto paccayo. Ajjhattiko hetu, bāhiro paccayo. Sabhāvo hetu, parabhāvo paccayo. Nibbattako hetu, paṭiggāhako [pariggāhako (ka.)] paccayo. Nevāsiko hetu, āgantuko paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Ekoyeva hetu, aparāparo paccayo.

Hetussa upakaraṇaṃ samudānetabbo. Samudānaṃ hetu, tattha duvidho hetu. Duvidho paccayo – samanantarapaccayo ca paramparapaccayo ca. Hetupi duvidho – samanantarahetu ca paramparahetu ca. Tattha katamo paramparapaccayo? Avijjā nāmarūpassa paramparapaccayo, viññāṇaṃ samanantarapaccayatāya paccayo. Yadi ādimhi avijjānirodho bhavati nāmarūpassa nirodhopi. Tattha samanantaraṃ kiṃ kāraṇaṃ paramparapaccayo samanantarapaccayo samuddānito, ayaṃ paccayato. Tattha katamo paramparahetu? Vijānantassa paramparahetutāya hetu, aññākāro samanantarahetutāya hetu. Yassa hi yaṃ samanantaraṃ nibbattati, so tassa hetupi jātinirodhā bahi ākāranirodho, ākāranirodhā daṇḍanirodho, daṇḍanirodhā khaṇḍanirodho. Evaṃ hetupi dvidhā so tāhi passitabbo.

Paṭiccasamuppādo yathā avijjāpaccayo tassa puna kiṃpaccayo, ayoniso manasikāro. So kassa paccayo saṅkhārānaṃ, iti paccayo ca samuppannaṃ ca tassa ko hetu avijjāyeva . Tathā hi purimā koṭi na paññāyati. Tattha avijjānusayo avijjāpariyuṭṭhānassa hetu purimā hetu pacchā paccayo, sāpi avijjāsaṅkhārānaṃ paccayo catūhi kāraṇehi sahajātapaccayatāya samanantarapaccayatāya abhisandanapaccayatāya patiṭṭhānapaccayatāya.



那么什么是条件的夺取?有因、有果、以及污垢,这两者都被寻求,这就是条件的夺取。因此,应当寻求法的因,应当寻求良好的条件的果。
那么什么是多样的因与果?本性是因,外在是果。外在的果也是因,本性的因与外在的果没有被说出,而被说出的则是因。内在的因,外在的果。本性的因,外在的果。生起的因,接受的果。非定的因,外来的果。非常规的因,常规的果。唯一的因,彼此的果。
因的辅助应当被归纳。归纳的因,在这里有两种因。两种果——即紧接的果与逐次的果。因也有两种——即紧接的因与逐次的因。在这里什么是逐次的果?无明是名色的逐次的果,识是紧接的果。若在开始时无明灭除,名色也灭除。在那里紧接的是什么原因?逐次的果是紧接的果的归纳,这是因的果。在这里什么是逐次的因?认识的逐次的因,其他方式是紧接的因。因为任何紧接的事物都是由其因而生起的,因此它的因在出生时灭除,外在的特征灭除,特征灭除后,因灭除。这样因也应当分为两类,以便观察。
因缘生起如同无明的因,那么还有什么因?不善的思维。它是因的果,因此因缘与生起的因有什么关系?无明正是如此。确实,前面的部分并不明显。在那里,无明的潜藏是无明的显现的因,前面的因与后面的果,它也是无明与行的果,因由四个原因而生起,即共生的果、紧接的果、联系的果、存在的果。

57. Kathaṃ sahajātapaccayatāya avijjāsaṅkhārānaṃ paccayo? Yaṃ cittaṃ rāgapariyuṭṭhaṃ, tattha avijjāpariyuṭṭhānena sabbaṃ paññāya gocaraṃ hanti. Tattha saṅkhārā tipaccayaṭṭhikā addhābhūmikāramahattassa [laddhā bhūmikaramahattassa (pī. ka.)] ayaṃ avijjāsahasamuppannaṃ vuddhiṃ virūḷhiṃ vepullatamāpajjantī catūhi kāraṇehi paññā pahīyati. Katamehi catūhi? Anusayo pariyuṭṭhānaṃ saṃyojanaṃ upādānaṃ. Tattha anusayo pariyuṭṭhānaṃ jāti pariyuṭṭhitā saṃyujjati saṃyuttā upādiyati upādānapaccayā bhavo. Evaṃ te saṅkhārā tividhā uppannā bhūmigatā nāsaññattha ayaṃ maggena vinītattāyāti [vinibhattāya (pī.), vinibhattatāya (ka.)] te thāmagatā apativinītātipi te saṅkhārāti vuccati, evaṃ sahetusamuppannaṭṭhena atthi meva paccayā saṅkhārānaṃ paccayo niddiṭṭhaṃ apanetvā kusalaṃ akusalaṃ kusalo ca akusalo ca pakkhipitabbo, vipākadhammā apanetvā vacanīyaṃ avacanīyaṃ vacanīyañca avacanīyañca pakkhipitabbaṃ, bhavaapevirittā, sabbasuttaṃ parikkhipitabbaṃ.

Dasa tathāgatabalāni cattāri vesārajjāni puññāni anaññākataṃ avijjā samanantarapaccayatāya saṅkhārānaṃ paccayo yena cittena saha samuppannā avijjā tassa cittassa samanantaracittaṃ samuppannanti, tassa yaṃ samanantaracittaṃ samuppannanti, tassa pacchimassa cittassa purimacittaṃ hetupaccayatāya paccayo, tena avijjā hetu tena cittena upādānaṃ anokāsakatā ñāṇaṃ na uppajjanti. Yā tassa appamādā dhātu abhijjhābhisanditā tahiṃ vipallāsā uppajjanti ‘‘asubhe subha’’nti ‘‘dukkhe sukha’’nti, tattha saṅkhārā uppajjanti rattā duṭṭhā mūlassa cetanā rāgapariyuṭṭhānena byāpādapariyuṭṭhānena avijjāpariyuṭṭhānena diṭṭhivipallāso vatthuniddese niddisitabbo , yaṃ viparītacitto vijānāti ayaṃ cittavipallāso, yā viparītasaññā upaggaṇhāti ayaṃ saññāvipallāso. Yaṃ viparītadiṭṭhi abhinivisati ayaṃ diṭṭhivipallāso. Aṭṭha micchattāni vaḍḍhanti, tīṇi akusalāni ayoniso manasikāre uppannaṃ viññāṇañca vijjañca karonti. Iti pubbāparante akusalānātaritaro saṅkhārā vuddhiṃ vepullataṃ gacchanti. Te ca mahatā ca appaṭividitā ponobhavikā [ponobbhavikā (ka.)] saṅkhārā bhavanti. Iti evaṃ avijjā sahajātapaccayatāya saṅkhārānaṃ paccayo samanantarapaccayatāya ca.



如何通过共生的果而成为无明的行的因?当心被贪欲所缠绕时,因无明的缠绕,一切智慧的领域都被摧毁。在那里,行有三种条件,即根本、阶段、和广度,这是因无明而生起的增长、繁茂、和极盛,智慧因四种原因而减少。哪四种?潜藏、缠绕、束缚、执取。在那里,潜藏和缠绕是出生,缠绕的生起是因,执取因而生起。这样,这些行有三种出生,是属于根本的,这因而被称为有道理的,因此这些行被称为因缘生起的,从因的角度来看,行的因被明确地指出,除了善法与不善法,善法与不善法都应被归入,果法应被排除,可说的与不可说的也应被归入,生与灭的法则,一切的经文应被归入。
十种如来之力、四种威德、善行的不可替代性,因无明的紧接而成为行的因,由此心所生的无明与该心的紧接的心同样生起,那紧接的心所生的,那后来的心与前面的心因果关系,因此无明是因,因此心的执取因而生起,智慧无法生起。那里的不放逸的根源是贪欲的滋生,因此产生了颠倒的观念：“不净是净”、“苦是乐”。在那里,行生起,因贪欲的缠绕、嗔恚的缠绕、无明的缠绕,应当指明见的颠倒,那是颠倒的心所知,那颠倒的观念所接受的,那是观念的颠倒。那颠倒的见所执着的,那是见的颠倒。八种错误的观念增加,三种不善的因缘生起,不善的思维生起的意识与智慧。这样,在前后之间,不善的行更为增长与繁茂。它们是大量且不为人知的再生行。由此可见,无明作为共生的因与行的因,以及紧接的因。

58. Kathaṃ abhisandanākārena avijjā saṅkhārānaṃ paccayo? Sā avijjā te saṅkhāre abhisanneti parippharati. Seyyathāpi nāma uppalaṃ vā padumaṃ vā taṃ udake vaḍḍhaṃ assa, sītena vārinā abhisannaṃ parisandanaṃ vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Evaṃ abhisandanaṭṭhena avijjā saṅkhārānaṃ paccayo.

Kathaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo? Te saṅkhārā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjanti. Seyyathāpi nāma uppalaṃ vā padumaṃ vā pathaviṃ nissāya pathaviṃ patiṭṭhāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Ete saṅkhārā avijjāyaṃ patiṭṭhitā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ gacchanti. Evaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo.

Puna rāgasahagatassa kammassa vipākena paṭisandhimhi bhavo nibbattati, taṃ kammassa [kāmassa (pī.)] sabbaṃ abhiniviṭṭhaṃ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi. Puna pañcasu ye ca sekkhā puggalā, ye ca asaññisamāpattiṃ samāpannā, ye ca bhavagatā, ye ca antogatāyeva saṃsedajā, ye ca vā pana añño hi koci anāgāmibhūtā na cetenti na ca patthenti, tesaṃ kiṃ paccayā saṅkhārā. Puna rāgā atthi tesaṃ saṅkhārāni upādānāni cittamanussarantiyeva avipakkavipākasamūhatā asamucchinnapaccayā tesaṃ puna ca gato bhavati. Evampi hi avijjāpaccayā saṅkhārā. Puna sā te na upādānā napi saṅkhārā atthi, puna tesaṃ satta anusayā asamūhatā asamucchinnā tadārammaṇaṃ bhavati. Viññāṇassa patiṭṭhāya viññāṇapaccayā nāmarūpaṃ. Evampi avijjāpaccayā saṅkhārā. Puna sā yaṃ kiñci kammaṃ ācayagāmi sabbaṃ taṃ avijjāvasena abhisaṅkhariyati taṇhāvasena ca allīyati aññāṇavasena ca tattha ādīnavampi na jānāti. Tadeva viññāṇabījaṃ bhavati, sāyeva taṇhāsineho bhavati. Sāyeva avijjā sammohoti. Evampi avijjāpaccayā saṅkhārā vattabbā. Iti imehi ākārehi avijjā saṅkhārānaṃ paccayo.


如何通过接触的方式使无明成为行的因?那无明使这些行接触、滋生。就像水中的睡莲或莲花,在冷水的接触中,增长、繁茂、极盛。如此,在接触的意义上,无明成为行的因。
如何通过建立的方式使无明成为行的因?这些行依赖于无明而增长、繁茂、极盛。就像水中的睡莲或莲花,依靠大地而建立,增长、繁茂、极盛。这些行建立在无明之上,依赖于无明而增长、繁茂、极盛。如此,在建立的意义上,无明成为行的因。
再者,因贪欲所产生的行为的果报在再生中生起,那行为的所有因都被称为再生的行,因无明的缘故,这些行也存在。再者,在五种修行者中,那些达到无想定的人,那些已经进入生死轮回的人,那些在轮回内的人,以及任何非阿那含者,他们不思考也不渴望,他们的行因是什么?再者,贪欲存在于他们的行中,他们的行因被心所思念,因不失去的果报而生起,再次回归。确实,因无明的缘故,行也存在。再者,这些行既不是执取,也不是行的存在,而是他们的七种潜藏,不失去、不混淆,那时的对象便存在。意识的建立依赖于意识,因而名色存在。如此,因无明的缘故,行也存在。再者,任何行为都因积聚而来,而这一切因无明的缘故而被造作,因渴望而陷入,因无知而不知其苦处。这便成为意识的种子,也是渴望的根源。它也成为无明的迷惑。如此,因无明的缘故,行应当被认为是存在的。由此可见,无明成为行的因。


Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṃ tattha tatiyaṃ balaṃ [phalaṃ (pī.)] nivatti, ayaṃ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṃ anusayo. Yathā paṭākaṃ vā sāṭakaṃ vā dve janā pīḷesu ca ekā vā balaṃ vā assa nivāṭassesu, na pana pīḷesu soseyya. Tattha yaṃ sinehā āpodhātu anupullanā sosetabbā. Uṇhadhātumāgamma sace puna taṃ ākāse nikkhipeyya taṃ ussāvena yebhuyyataraṃ sinehamāpajjeyya, na hi anāgamma tejodhātuṃ parisesaṃ gaccheyya. Evameva bhavaggaparamāpi samāpatti na anurūpassa samugghātāya saṃvattati. Te hi ālayanti sammasanti, na ca taṇhāya taṇhāpahānaṃ gacchanti. Tattha so asamugghāto. Avijjāya anusayo ca cittassa sampalibodho, idaṃ pariyuṭṭhānaṃ. Yathābhūtaṃ viññāṇassa appaṭivedho ayaṃ avijjāāsavo avijjāviññāṇabījaṃ bhavati. Yaṃ bījaṃ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṃ gacchati. Asamugghātaṃ cittaṃ pariyonahati, pariyonaddhacitto yathābhūtaṃ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṃ niddiṭṭhaṃ bhavati. Ayaṃ vuccate parikkhāro nāma hāro.



那里,无明的因是不如理作意的缘。在那里,断绝是第三种力量的停止,这是结生。在那里,再有是不断绝,因为没有根除,这是潜伏。就像两个人或一个人用力拉扯布或衣服,但不能在阳光下晾干。在那里,应当干燥的是水界的粘性。如果再次置于热源上,然后放在空中,它会因水分而变得更加潮湿,因为没有遇到火界而完全干燥。同样,即使是最高层次的禅定也不能导致适当的根除。他们确实执着和思考,但不能通过渴爱来去除渴爱。在那里,这是不根除。无明的潜伏和心的障碍,这是缠缚。如实不了知识是无明漏,成为无明识的种子。那种子是因,不被切断,不被切断就会再结生。再结生就不会被根除。未被根除的心被包裹,被包裹的心不能如实了知,因此知识有漏,无明,因,不断,不停,果,结生,再有,不根除,潜伏,缠缚,不通达的意义。至此,无明的领域被指明。这被称为条件的夺取。

59. Tattha katamo samāropano hāro? Ugghaṭitamhi tamhi santañceva ca naṃ vitthāraṃ pana vattabbaṃ. Vitthāravidhaṃ cittaññā ayaṃ samāropano hāro. Tattha nāmaniddeso upaghaṭakā [ugghaṭakā (pī.)] vatthuniddeso vevacanaṃ vatthubhūto vitthāro. Yathā kiṃ, yā bhikkhūnaṃ vattato [nivattato (pī.)] pahātabbo, ayaṃ upaghaṭanā.

Tattha katamo samāropano? Kiñci na vattabbaṃ, rūparāgaṃ vā nāmavantapahātabbaṃ [nāmamantapahātabbaṃ (ka.)]. Yāva viññāṇanti vitthārena kātabbāni. Avijjā tā opammena paññāpetabbā, ayaṃ samāropano. Nissitacittassa ca mattiko ca nissayo taṇhā ca diṭṭhi ca. Tattha diṭṭhi avijjā taṇhā saṅkhārā. Tattha diṭṭhipaccayā taṇhā ime avijjāpaccayā saṅkhārā. Tattha nissitaṃ viññāṇaṃ idaṃ saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, idaṃ saṃkhittena bhāsite avasiṭṭhaṃ paropayati.

Anissitassa [passa udā. 74] calitaṃ natthīti tassa evaṃ diṭṭhiyā taṇhāya ca pahānaṃ tattha diṭṭhiavijjānirodhāya bhūtaṃ viññāṇaṃ sarāgaṭṭhāniyesu dhammesu taṃ taṃ dhammaṃ upecca aññaṃ dhammaṃ dhāvati makkaṭopamatāya, atha khvassa parittesu dhammesu sarāgaṭṭhāniyesu chandarāgo natthi kuto tato calanā, adhimattesu sattesu cittaṃ nivessayati taṃ apatiṭṭhitaṃ viññāṇaṃ anāhāraṃ nirujjhati viññāṇanirodhā nāmarūpanirodho yāva jarāmaraṇanirodho. Ayaṃ samāropano.

Tattha rāgavasena viññāṇassa calitaṃ sapariggaho, tasmiṃ calite asati yo parikilesopacāro tividho aggi paṭippassaddho bhavati. Tenāha calite asante passaddhi hoti. Tattha yaṃ samāropanā passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Yāva vimuttitamiti ñāṇadassanaṃ bhavati. So āsavānaṃ khayā ca vimutti no upapajjati. Tassa upapattissa āgatigatiyā asantiyā nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassāti anupādisesā nibbānadhātu. Idamassa suttassa majjhe samāropitaṃ paṭiccasamuppāde ca vimuttiyaṃ ca yogo na ca etaṃ tassa saṃkhittena bhāsitassa vitthārena atthaṃ vibhajjanti. Ayaṃ vuccate samāropano hāro. Na ca saṃkilesabhāgiyena suttena saṃkilesabhāgiyo ye ca dhammā samāropayitabbā nāññe. Evaṃ vāsanābhāgiye nibbedhabhāgiye, ayaṃ samāropano hāro. Ime soḷasa hārā.


那里，什么是归纳的夺取？在被揭示的情况下，既有安宁也有扩展。扩展的方式是心的不同，这是归纳的夺取。在那里，名的描述是揭示的，物质的描述是具体的扩展。就像什么，应该被出家人所放弃的，这是揭示。
那里，什么是归纳？任何事情都不应被归纳，色欲或名的放弃。应当以意识为基础进行扩展。无明应通过比喻来说明，这就是归纳。依赖于心的执取，粘着、执取、见、无明、渴望、行。在那里，见、无明、渴望、行。依赖于见而生起的渴望，这些行因无明而生起。在那里，依赖于意识的存在，这是因行而生的意识，直到老死，这是简要的阐述。
不依赖的，动荡的没有，这样的见解和渴望的放弃，在那里见与无明的灭尽，成为了有渴望的法则，依次流转，像猴子一样，若在微小的法则中，没有渴望的法则，何以动荡？在极大的众生中，心被安住，这样未被安住的意识不再存在，意识的灭尽，名色的灭尽，直到老死的灭尽。这就是归纳。
在那里，因贪欲而动荡的意识带着执取，在动荡的情况下，若没有，污染的接近有三种，火焰的安宁。故而在动荡的情况下，安宁产生。在那里，归纳的安宁的身体感受快乐，快乐的心进入禅定。直到解脱，这就是知识的显现。因漏的灭尽，解脱不再生起。对于再生的到来和去去不去的状态，没有去也没有来。此处即是痛苦的终结，即无余的涅槃之地。此处的经文中，归纳被置于因缘生起与解脱的结合中，且不将其简略地阐述。这个被称为归纳的夺取。并且没有通过污垢的部分的经文，污垢的部分是应当归纳的法则，没有其他。如此，依赖于习气的部分，归纳的部分，这就是归纳的夺取。这是十六种夺取。


Suvīrassa mahākaccāyanassa jambuvanavāsino peṭakopadese

Pañcamā bhūmi.

住在阎浮林的大迦旃延·苏维拉的《藏释》
第五地

