6. Suttatthasamuccayabhūmi

60. Buddhānaṃ bhagavantānaṃ sāsanaṃ tividhena saṅgahaṃ gacchati, khandhesu dhātūsu āyatanesu ca. Tattha pañcakkhandhā rūpakkhandho yāva viññāṇakkhandho. Dasa rūpaāyatanāni cakkhu rūpā ca yāva kāyo phoṭṭhabbā ca, ayaṃ rūpakkhandho. Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṃ vedanākkhandho. Tattha cha saññākāyā saññākkhandho, rūpasaññā yāva dhammasaññā ime cha saññākāyā, ayaṃ saññākkhandho. Tattha cha cetanākāyā saṅkhārakkhandho, rūpasañcetanā yāva dhammasañcetanā ime cha cetanākāyā, ayaṃ saṅkhārakkhandho. Tattha cha viññāṇakāyā viññāṇakkhandho, cakkhuviññāṇaṃ yāva manoviññāṇaṃ ime cha viññāṇakāyā, ayaṃ viññāṇakkhandho. Ime pañcakkhandhā.

Tesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti esā etesaṃ pariññā. Tattha katamo khandhattho? Samūhattho khandhattho, puñjattho khandhattho, rāsattho khandhattho. Taṃ yathā dabbakkhandho vanakkhandho dārukkhandho aggikkhandho udakakkhandho vāyukkhandho iti evaṃ khandhesu sabbasaṅgahova evaṃ khandhattho.

Tattha aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…pe… manodhātu dhammadhātu manoviññāṇadhātu. Etāyo aṭṭhārasa dhātuyo. Tāsaṃ pariññā aniccaṃ dukkhaṃ saññā anattāti esā etāsaṃ pariññā. Tattha ko dhātuattho? Vuccate avayavattho dhātuattho. Avayavoti cakkhu no pasādo cakkhudhātu. Evaṃ pañcasu dhātūsu puna rāgavavacchedattho dhātuattho. Vavacchinnā hi cakkhudhātu. Evaṃ pañcasu punarāha ekantipakatyatthena dhātuatthoti vuccate. Taṃ yathā, pakatiyā ayaṃ puriso pittiko semhiko vātiko sannipātikoti evaṃ pakaticakkhudhātu dasannaṃ piyā ca sabbesu indriyesu…pe… visabhāgattho dhātuattho.

Tattha dvādasāyatanāni katamāni? Cha ajjhattikāni cha bāhirāni. Cakkhāyatanaṃ yāva manāyatananti ajjhattikaṃ, rūpāyatanaṃ yāva dhammāyatananti bāhiraṃ. Etāni dvādasa āyatanāni. Etesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti, esā etesaṃ pariññā. Api ca dvidhā pariññā ñātapariññā ca pahānapariññā ca. Tattha ñātapariññā nāma aniccaṃ dukkhaṃ saññā anattāti, esā ñātapariññā. Pahānapariññā pana chandarāgappahānā, esā pahānapariññā. Tattha katamo āyatanattho? Vuccate ākārattho āyatanattho. Yathā suvaṇṇākaro dubbaṇṇākaro, yathā dvīhi tehi ākārehi te te gāvā uttiṭṭhanti. Evaṃ etehi cittacetasikā gāvā uttiṭṭhanti kammakilesā dukkhadhammā ca. Punarāha āyadānattho āyatanattho. Yathā rañño āyadānehi āyo bhavati, evaṃ āyadānattho āyatanattho.



6. 经义集地
60. 诸佛世尊的教法以三种方式归纳,即蕴、界、处。其中五蕴是色蕴乃至识蕴。十色处是眼和色乃至身和触,这是色蕴。其中六种受身是受蕴,眼触所生受乃至意触所生受,这是受蕴。其中六种想身是想蕴,色想乃至法想这六种想身,这是想蕴。其中六种思身是行蕴,色思乃至法思这六种思身,这是行蕴。其中六种识身是识蕴,眼识乃至意识这六种识身,这是识蕴。这些是五蕴。
它们的遍知是什么?无常、苦、无我的想,这是它们的遍知。其中什么是蕴义?蕴义是集合义、堆积义、聚集义。譬如草堆、树堆、木堆、火堆、水堆、风堆,如是在蕴中一切都包含在内,这就是蕴义。
其中十八界是眼界、色界、眼识界...乃至...意界、法界、意识界。这些是十八界。它们的遍知是无常、苦、无我的想,这是它们的遍知。其中什么是界义?说是部分义是界义。部分是指眼不是净色是眼界。如是在五界中,又说界义是区别贪欲义。因为眼界是区别开的。如是在五界中又说界义是本性义。譬如说此人本性是胆汁质的、痰质的、风质的、三质并存的,如是本性眼界对十种可爱的和一切根...乃至...界义是不相似义。
其中十二处是哪些?六内处六外处。眼处乃至意处是内处,色处乃至法处是外处。这些是十二处。它们的遍知是什么?无常、苦、无我的想,这是它们的遍知。此外遍知有两种:了知遍知和断除遍知。其中了知遍知是指无常、苦、无我的想,这是了知遍知。断除遍知则是断除欲贪,这是断除遍知。其中什么是处义?说处义是形相义。譬如金矿、劣矿,如同由这两种形相产生那些牛,如是由这些形相产生心、心所法、业、烦恼和苦法。又说处义是来源义。如同国王由来源获得收入,如是处义是来源义。

61. Cattāri ariyasaccāni dukkhaṃ samudayo nirodho maggo ca. Dukkhaṃ yathā samāsena dhammācariyaṃ mānasañca, samudayo samāsena avijjā ca taṇhā ca, nirodho samāsena vijjā ca vimutti ca, maggo samāsena samatho ca vipassanā ca.

Tattha sattatiṃsa bodhipakkhikā dhammā katame? Cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo, evamete sattatiṃsa bodhipakkhikā dhammā. Ye dhammā atītānāgatapaccuppannānaṃ buddhānaṃ bhagavantānaṃ paccekabuddhānaṃ sāvakānaṃ ca nibbānāya saṃvattantīti, so maggo cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhu kāye kāyānupassī viharati, sammappadhānaṃ…pe… iddhipādaṃ…pe… indriyāni…pe… balāni…pe… tattha ko indriyattho? Indattho indriyattho, ādhipateyyattho indriyattho, pasādattho indriyattho, asādhāraṇaṃ kassa kiriyattho indriyattho anavapariyattho balattho, thāmattho balattho, upādāyattho balattho, upatthambhanattho balattho.

Tattha katame satta bojjhaṅgā? Satisambojjhaṅgo yāva upekkhāsambojjhaṅgo. Tattha katamo aṭṭhaṅgiko maggo? Sammādiṭṭhi yāva sammāsamādhi. Tattha aṭṭhaṅgiko maggoti khandho sīlakkhandho ca samādhikkhandho ca paññākkhandho ca. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho. Yā ca sammāsati yo ca sammāvāyāmo yo ca sammāsamādhi, ayaṃ samādhikkhandho. Yo ca sammāsaṅkappo yā ca sammādiṭṭhi, ayaṃ paññākkhandho. Evaṃ tāyo tisso sikkhā. Evaṃ tīhākārehi dasa padāni…pe….

Tattha yogāvacaro sīlakkhandhe ṭhito dosaṃ akusalaṃ na upādiyati, dosānusayaṃ samūhanati, dosasallaṃ uddharati, dukkhavedanaṃ parijānāti, kāmadhātuṃ samatikkamati. Samādhikkhandhe ṭhito lobhaṃ akusalaṃ na upādiyati, rāgānusayaṃ samūhanati, lobhasallaṃ uddharati, sukhavedanaṃ parijānāti, rūpadhātuṃ samatikkamati. Paññākkhandhe ṭhito mohaṃ akusalaṃ na upādiyati, avijjānusayaṃ samūhanati, mohasallaṃ diṭṭhisallañca uddharati, adukkhamasukhavedanaṃ parijānāti, arūpadhātuṃ samatikkamati. Iti tīhi khandhehi tīṇi akusalamūlāni na upādiyati, cattāri sallāni uddharati, tisso vedanā parijānāti, tedhātukaṃ samatikkamati.



61. 四圣谛是苦、集、灭、道。简而言之,苦是法行和意,集简而言之是无明和爱,灭简而言之是明和解脱,道简而言之是止和观。
其中三十七菩提分法是哪些?四念处乃至八支圣道,这些就是三十七菩提分法。那些法导致过去、未来、现在诸佛世尊、辟支佛和声闻弟子的涅槃,那就是道,即四念处。哪四种?在此,比丘住于观身,正勤...乃至...神足...乃至...诸根...乃至...诸力...乃至...其中什么是根义?根义是主义,根义是增上义,根义是净信义,根义是不共他人的作用义,力义是不动摇义,力义是力量义,力义是依止义,力义是支撑义。
其中七觉支是哪些?念觉支乃至舍觉支。其中八支圣道是哪些?正见乃至正定。其中八支圣道是指蕴,即戒蕴、定蕴和慧蕴。其中正语、正业和正命,这是戒蕴。正念、正精进和正定,这是定蕴。正思惟和正见,这是慧蕴。如是有三学。如是以三种方式有十项...乃至...。
其中瑜伽行者住于戒蕴时不取瞋恚不善,断除瞋恚随眠,拔除瞋恚刺,遍知苦受,超越欲界。住于定蕴时不取贪不善,断除贪随眠,拔除贪刺,遍知乐受,超越色界。住于慧蕴时不取痴不善,断除无明随眠,拔除痴刺和见刺,遍知不苦不乐受,超越无色界。如是以三蕴不取三不善根,拔除四刺,遍知三受,超越三界。

62. Tattha katamā avijjā? Yaṃ catūsu ariyasaccesu aññāṇanti vitthārena yathā so pāṇasajjesu kathaṃkathā kātabbaṃ. Tattha katamaṃ viññāṇaṃ? Cha viññāṇakāyā vedanā saññā cetanā phasso manasikāro, idaṃ nāmaṃ. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ catunnaṃ mahābhūtānaṃ upādāyarūpassa paññattiṃ. Iti purimakañca nāmaṃ idañca rūpaṃ tadubhayaṃ nāmarūpanti vuccati. Tattha chaḷāyatananti cha ajjhattikāni āyatanāni, cakkhu ajjhattikaṃ āyatanaṃ yāva mano ajjhattikaṃ āyatanaṃ. Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso. Cha vedanākāyā vedanā. Taṇhāti cha taṇhākāyā taṇhā. Upādānanti cattāri upādānāni kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti upādānaṃ. Bhavoti tayo bhavā kāmabhavo rūpabhavo arūpabhavo. Tattha katamā jāti? Yā paṭhamaṃ khandhānaṃ paṭhamaṃ dhātūnaṃ paṭhamaṃ āyatanānaṃ uppatti jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, ayaṃ jāti. Tattha katamā jarā? Jarā nāma yaṃ taṃ khaṇḍiccaṃ pāliccaṃ valittacatā pavivittaṃ catunnaṃ mahābhūtānaṃ vivaṇṇataṃ bhaggo taṃ jarā hīyanā pahīyanā āyuno hāni saṃhāni indriyānaṃ paribhedo upanāho paripāko, ayaṃ jarā. Tattha katamaṃ maraṇaṃ? Maraṇaṃ nāma yaṃ tasmiṃ tasmiṃ sattanikāye tesaṃ tesaṃ sattānaṃ cuti cavanatā maraṇaṃ kālaṅkiriyā uddhumātakānaṃ bhedo kāyassa jīvitindriyassa upacchedo, idaṃ maraṇaṃ. Iti purimikā ca jarā idañca maraṇaṃ tadubhayaṃ jarāmaraṇaṃ.

Tattha andhakāratimisā yathābhūtaṃ appajānanalakkhaṇā avijjā saṅkhārānaṃ padaṭṭhānaṃ ha. Abhisaṅkharaṇalakkhaṇā saṅkhārā, upacayapunabbhavābhiropanapaccupaṭṭhānā. Te viññāṇassa padaṭṭhānaṃ. Vatthu saviññattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Anekasannissayalakkhaṇaṃ nāmarūpaṃ, taṃ saḷāyatanassa padaṭṭhānaṃ. Indriyavavatthāpanalakkhaṇaṃ saḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ . Sannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Anubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Ādānaparihananalakkhaṇaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ . Nānāgativikkhepalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhānaṃ pātubhāvalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upanayaparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Āyukkhayajīvitauparodhalakkhaṇaṃ maraṇaṃ, taṃ dukkhassa padaṭṭhānaṃ. Kāyasampīḷanalakkhaṇaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasampīḷanalakkhaṇaṃ domanassaṃ, taṃ sokassa padaṭṭhānaṃ. Socanalakkhaṇo soko, so paridevassa padaṭṭhānaṃ. Vacīnicchāraṇalakkhaṇo paridevo, so upāyāsassa padaṭṭhānaṃ. Ye āyāsā te upāyāsā.

Nava padāni yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati. Katamāni nava padāni? Dve mūlakilesā, tīṇi akusalamūlāni, cattāro vipallāsā. Tattha dve mūlakilesā avijjā ca bhavataṇhā ca, tīṇi akusalamūlāni lobho doso moho ca. Cattāro vipallāsā [a. ni. 

62. 其中什么是无明?对四圣谛的无知,应详细解释如同对生物的疑问一样。其中什么是识?六识身、受、想、思、触、作意,这是名。其中什么是色?四大种及四大种所造色的施设。如是前面的名和这个色,这两者称为名色。其中六处是指六内处,眼内处乃至意内处。触是指六触身,眼触乃至意触是触。六受身是受。爱是指六爱身。取是指四取,欲取、见取、戒禁取、我语取是取。有是指三有,欲有、色有、无色有。其中什么是生?最初蕴的生起、最初界的生起、最初处的生起,生、产生、降生、出现、蕴的显现,这是生。其中什么是老?所谓老是指齿落、发白、皮皱、四大种衰退、色变、破坏、衰弱、减退、寿命减少、衰减、诸根毁坏、衰老、成熟,这是老。其中什么是死?所谓死是指在各种有情群中,那些有情的死亡、逝去、命终、死亡、尸体膨胀、身体分解、命根断绝,这是死。如是前面的老和这个死,这两者是老死。
其中无明的特相是黑暗、愚昧,不如实了知,是诸行的近因。诸行的特相是造作,表现为积聚、再生、种植。它们是识的近因。识的特相是了别所缘,它是名色的近因。名色的特相是互相依存,它是六处的近因。六处的特相是确立诸根,它是触的近因。触的特相是接触,它是受的近因。受的特相是感受,它是爱的近因。爱的特相是执著,它是取的近因。取的特相是执取和坚持,它是有的近因。有的特相是散布各种趣,它是生的近因。生的特相是蕴的显现,它是老的近因。老的特相是成熟和衰退,它是死的近因。死的特相是寿命耗尽和生命终止,它是苦的近因。苦的特相是身体压迫,它是忧的近因。忧的特相是心理压迫,它是愁的近因。愁的特相是悲伤,它是悲的近因。悲的特相是言语哀叹,它是恼的近因。那些烦恼就是恼。
九项是一切不善法汇集、归属之处。哪九项?两个根本烦恼、三个不善根、四种颠倒。其中两个根本烦恼是无明和有爱,三个不善根是贪、瞋、痴。四种颠倒[增支部

4.49] – ‘‘anicce nicca’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘dukkhe sukha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘anattani attā’’ti saññāvipallāso cittavipallāso diṭṭhivipallāso, ‘‘asubhe subha’’nti saññāvipallāso cittavipallāso diṭṭhivipallāso.

63. Tattha avijjā nāma catūsu ariyasaccesu yathābhūtaṃ aññāṇaṃ, ayaṃ avijjā. Bhavataṇhā nāma yo bhavesu rāgo sārāgo icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ bhavataṇhā.

Tattha katamo lobho akusalamūlaṃ?

Lobho nāma so tesu tesu paravatthūsu paradabbesu paraṭṭhānesu parasāpateyyesu parapariggahitesu lobho lubbhanā icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ lobho akusalamūlaṃ. Kassetaṃ mūlaṃ? Lobho lobhajassa akusalassa kāyakammassa vacīkammassa manokammassa ca, tathā yathā taṃsampayuttānaṃ cittacetasikānaṃ dhammānaṃ mūlaṃ.

Tattha katamo doso akusalamūlaṃ?

So sattesu āghāto akkhanti appaccayo byāpādo padoso anatthakāmatā cetaso paṭighāto, ayaṃ doso akusalamūlaṃ.

Kassetaṃ mūlaṃ?

Dosajassa kāyakammassa vacīkammassa manokammassa sampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

Tattha katamo moho akusalamūlaṃ?

Yaṃ catūsu ariyasaccesu anabhisamayo asampajjaggāho appaṭivedho moho muyhanā sammoho sammuyhanā avijjā tamo andhakāro āvaraṇaṃ nīvaraṇaṃ chadanaṃ acchadanaṃ [avecchadanaṃ (pī. ka.)] apasacchāgamanaṃ kusalānaṃ dhammānaṃ, ayaṃ moho akusalamūlaṃ.

Kassetaṃ mūlaṃ?

Mohajassa akusalassa kāyakammassa vacīkammassa manokammassa ca taṃsampayuttakānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

Tattha vipallāsā jānitabbā, vipallāsānaṃ vatthu jānitabbaṃ. Yaṃ vipallāsaṃ siyā, taṃ jānitabbaṃ. Tattha eko vipallāso tīṇi vipallāsāni cattāri vipallāsavatthūni. Katamo eko vipallāso ca, yena paṭipakkhena vipallāsitaṃ gaṇhāti?

‘‘Anicce nicca’’nti, ‘‘dukkhe sukha’’nti, ‘‘anattani attā’’ti, ‘‘asubhe subha’’nti, ayaṃ eko vipallāso.

Katamāni cattāri vipallāsavatthūni?

Kāyo vedanā cittaṃ dhammā ca. Imāni cattāri vipallāsavatthūni.

Katamāni tīṇi vipallāsāni?

Saññā cittaṃ diṭṭhi ca. Imāni tīṇi vipallāsāni.

Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṃ saññāvipallāso. Tattha viparītacittassa vatthumhi sati viññatti, ayaṃ cittavipallāso. Tattha viparītacittassa tamhi rūpe ‘‘asubhe subha’’nti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṃ santīraṇā, ayaṃ diṭṭhivipallāso. Tattha vatthubhedena kāyesu dvādasa vipallāsā bhavanti. Tayo kāye tayo vedanāya tayo citte tayo dhamme, cattāro saññāvipallāsā cattāro cittavipallāsā cattāro diṭṭhivipallāsā, āyatanūpacayato cakkhuviññāṇasaññāsamaṅgissa rūpesu dvādasa vipallāsā yāva mano saññāsamaṅgissa, dhammesu dvādasa vipallāsā cha dvādasakā cattāri vipallāsā bhavanti. Ārammaṇanānattato hi aparimitasaṅkheyyānaṃ sattānaṃ [attānaṃ (ka.)] aparimitamasaṅkheyyā vipallāsā bhavanti hīnukkaṭṭhamajjhimatāya.



4.49] - "无常为常"的想颠倒、心颠倒、见颠倒,"苦为乐"的想颠倒、心颠倒、见颠倒,"无我为我"的想颠倒、心颠倒、见颠倒,"不净为净"的想颠倒、心颠倒、见颠倒。
63. 其中无明是指对四圣谛如实不知,这是无明。有爱是指对诸有的贪、染著、欲求、迷恋、希望、喜爱、执著、不舍离,这是有爱。
其中什么是贪不善根?
贪是指对他人的物品、财物、地方、财产、所有物的贪爱、贪求、欲望、迷恋、希望、喜爱、执著、不舍离,这是贪不善根。这是什么的根?贪是贪生的不善身业、语业、意业的根,同样也是与之相应的心、心所法的根。
其中什么是瞋不善根?
对众生的恼怒、不忍、不悦、嗔恚、憎恨、想害、心的瞋恚,这是瞋不善根。
这是什么的根?
瞋是瞋生的身业、语业、意业及相应的心、心所法的根。
其中什么是痴不善根?
对四圣谛不证悟、不了解、不通达,愚痴、迷惑、昏昧、无明、黑暗、蒙蔽、障碍、遮蔽、覆盖、遮掩、不明了善法,这是痴不善根。
这是什么的根?
痴是痴生的不善身业、语业、意业及与之相应的心、心所法的根。
其中应知颠倒,应知颠倒的所缘,应知可能的颠倒。其中一种颠倒、三种颠倒、四种颠倒所缘。什么是一种颠倒,以什么相反的方式执取颠倒?
"无常为常"、"苦为乐"、"无我为我"、"不净为净",这是一种颠倒。
什么是四种颠倒所缘?
身、受、心、法。这是四种颠倒所缘。
什么是三种颠倒?
想、心、见。这是三种颠倒。
其中对可意的所缘、根境、色处执取相,这是想颠倒。其中对所缘有颠倒心的表示,这是心颠倒。其中对那个色"不净为净"的颠倒心有接受、喜欢、忍受、决定、见解、观点、考察,这是见颠倒。其中依所缘差别,在身等有十二种颠倒。身三种、受三种、心三种、法三种,四种想颠倒、四种心颠倒、四种见颠倒,从处的积聚来说,具眼识想者对色有十二种颠倒乃至具意想者对法有十二种颠倒,六个十二种成为四种颠倒。因所缘的差别,无量无数众生有无量无数的颠倒,依低、中、高的差别。

64. Tattha pañcakkhandhā cattāri attabhāvavatthūni bhavanti. Yo rūpakkhandho, so kāyo attabhāvavatthu. Yo vedanākkhandho, so vedanā attabhāvavatthu. Yo saññākkhandho ca saṅkhārakkhandho ca, te dhammā attabhāvavatthu. Yo viññāṇakkhandho, so cittaṃ attabhāvavatthu. Iti pañcakkhandhā cattāri attabhāvavatthūni. Tattha kāye ‘‘asubhe subha’’nti vipallāso bhavati. Evaṃ vedanāsu…pe… citte…pe… dhammesu ca attavipallāso bhavati. Tattha catunnaṃ vipallāsānaṃ samugghātanatthaṃ bhagavā cattāro satipaṭṭhāne deseti paññapeti kāye kāyānupassī viharato ‘‘asubhe subha’’nti vipallāsaṃ samugghāteti, evaṃ vedanāsu, citte, dhammesu ca kātabbaṃ.

Tattha andhakāratimisā appaṭivedhalakkhaṇā avijjā, tassā vipallāsapadaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpasātarūpaṃ padaṭṭhānaṃ. Attāsayavañcanālakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Idha vivādalakkhaṇo doso, tassa pāṇātipāto padaṭṭhānaṃ. Vatthuvippaṭipattilakkhaṇo moho, tassa micchāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ avināsaggahaṇalakkhaṇā niccasaññā, tassā sabbasaṅkhārā padaṭṭhānaṃ. Sāsavaphassopagamanalakkhaṇā sukhasaññā, tassā mamaṅkāro padaṭṭhānaṃ. Dhammesu upagamanalakkhaṇā attasaññā , tassā ahaṅkāro padaṭṭhānaṃ. Vaṇṇasaṅgahaṇalakkhaṇā subhasaññā, tassā indriyaasaṃvaro padaṭṭhānaṃ. Etehi navahi padehi uddiṭṭhehi sabbo akusalapakkho niddiṭṭho bhavati, so ca kho bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttena.

Nava padāni kusalāni yattha sabbo kusalapakkho saṅgaho samosaraṇaṃ gacchanti. Katamāni nava padāni? Samatho vipassanā alobho adoso amoho aniccasaññā dukkhasaññā anattasaññā asubhasaññā ca.

Tattha katamo samatho? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti ṭhānaṃ paṭṭhānaṃ upaṭṭhānaṃ samādhi samādhānaṃ avikkhepo avippaṭisāro vūpasamo mānaso ekaggaṃ cittassa, ayaṃ samatho.

Tattha katamā vipassanā? Khandhesu vā dhātūsu vā āyatanesu vā nāmarūpesu vā paṭiccasamuppādesu vā paṭiccasamuppannesu vā dhammesu dukkhesu vā samudayesu vā nirodhe vā magge vā kusalākusalesu vā dhammesu sāvajjaanavajjesu vā kaṇhasukkesu vā sevitabbaasevitabbesu vā so yathābhūtaṃ vicayo pavicayo vīmaṃsā paravīmaṃsā gāhanā aggāhanā pariggāhanā cittena paricitanā tulanā upaparikkhā ñāṇaṃ vijjā vā cakkhu buddhi medhā paññā obhāso āloko ābhā pabhā khaggo nārāco [nārajjo (pī. ka.)] dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ, ayaṃ vipassanā. Tenesā vipassanā iti vuccati vividhā vā esā vipassanāti, tasmā esā vipassanāti vuccati. Dvidhā cesā hi vipassanā dhammavipassanāti vuccati, dvidhā imāya passati subhañca asubhañca kaṇhañca sukkañca sevitabbañca asevitabbañca kammañca vipākañca bandhañca vimokkhañca ācayañca apacayañca pavattiñca nivattiñca saṃkilesañca vodānañca, evaṃ vipassanāti vuccati. Atha vā viiti upasaggo passanāti attho tasmā vipassanāti vuccate, ayaṃ vipassanā.



64. 其中五蕴是四种身的存在。色蕴是身体的存在。受蕴是感受的存在。想蕴和行蕴是法的存在。识蕴是心的存在。如此五蕴是四种身的存在。在身体中，“不净为净”的颠倒存在。如此在感受中……在心中……在法中也存在自我颠倒。因此，为了消除四种颠倒，世尊教导四念处，教导住于观身者“在不净中观净”的颠倒应消除，如此在感受、心、法中也应如此。
其中黑暗的特相是无明的无知，这是颠倒的近因。执著的特相是爱，这是亲爱的所缘的近因。欺骗自我的特相是贪，这是不义取的近因。在这里，争论的特相是瞋，这是杀生的近因。对所缘的错误取向的特相是痴，这是错误行为的近因。对于有形法的不灭的理解是常的认知，这是所有法的近因。对于愉悦的接触的特相是乐，这是我的观念的近因。对于法的接触的特相是我，这是自我的近因。对于色的聚集的特相是净，这是根本的控制的近因。通过这九个所述，所有不善法被指明，因此，聪明者能够理解，而不聪明者则无法理解，智慧者能理解而愚者无法理解，合适者能理解而不合适者无法理解。
九种善法的汇集，其中所有善法的聚集归属是什么?哪九种善法?止、观、无贪、无瞋、无痴、无常的认知、苦的认知、无我的认知、不净的认知。
其中什么是止?是心的安定、稳定、固定、安住、保持、无动摇、无不安、宁静、内心的专注，这是止。
其中什么是观?在蕴、界、处、名色、因缘生起、因缘生起的法中，苦、集、灭、道、善、恶、法的有、无、黑、白、应取、应舍、行为、果报、束缚、解脱、积累、消失、行进、退却、污染、清净、放弃，观察、分析、探讨、理解、把握、接受、掌握、心的细致观察、比较、考察、智慧、明了、聪慧、光明、照耀、光辉、光芒、剑、箭、法的观察觉支、正见、道的因，这就是观。因此，这被称为观，多种观察，这就是观。实际上，这种观有两种，称为法的观，分为两种，观察善与不善、黑与白、应取与应舍、行为与果报、束缚与解脱、积累与消失、行进与退却、污染与清净、放弃，这就是观。或者说，观察的意义就是观察，因此称为观，这就是观。

65. Tattha dve rogā sattānaṃ avijjā ca bhavataṇhā ca, etesaṃ dvinnaṃ rogānaṃ nighātāya bhagavatā dve bhesajjāni vuttāni samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti rāgavirāgaṃ cetovimuttiṃ avijjāvirāgañca paññāvimuttiṃ. Tattha taṇhārogassa samatho bhesajjaṃ, rāgavirāgā cetovimutti arogaṃ. Avijjārogassa vipassanābhesajjaṃ avijjāvirāgā paññāvimutti arogaṃ. Evañhi bhagavā cāha, ‘‘dve dhammā pariññeyyā [passa dī. ni. 3.352] nāmañca rūpañca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā ca, dve dhammā sacchikātabbā vijjā ca vimutti cā’’ti. Tattha samathaṃ bhāvento rūpaṃ parijānāti, rūpaṃ parijānanto taṇhaṃ pajahati, taṇhaṃ pajahanto rāgavirāgā cetovimuttiṃ sacchikaroti, vipassanaṃ bhāvento nāmaṃ parijānāti, nāmaṃ parijānanto avijjaṃ pajahati, avijjaṃ pajahanto avijjāvirāgā paññāvimuttiṃ sacchikaroti. Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañca rūpañca, tathāssa dve dhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca, dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca. Ettāvatā bhikkhu katakicco bhavati. Esā sopādisesā nibbānadhātu. Tassa āyupariyādānā jīvitindriyassa uparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Tattha yo imesaṃ khandhānaṃ dhātuāyatanānaṃ nirodho vūpasamo aññesañca khandhadhātuāyatanānaṃ appaṭisandhi apātubhāvo, ayaṃ anupādisesā nibbānadhātu.

Tattha katamaṃ alobho kusalamūlaṃ? Yaṃdhātuko alobho alubbhanā alubbhitattaṃ anicchā apatthanā akantā anajjhosānaṃ. Ayaṃ alobho kusalamūlaṃ. Kassetaṃ mūlaṃ? Alobhajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā ariyo aṭṭhaṅgiko maggo kusalanti vuccati, so tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ, sammāsaṅkappassa sammāvāyāmassa sammāsamādhissa ca imesaṃ mūlanti, tasmā kusalamūlanti vuccati.

Tattha katamaṃ adoso kusalamūlaṃ? Yā sattesu vā saṅkhāresu vā anaghāto appaṭighāto abyāpatti abyāpādo adoso mettā mettāyanā atthakāmatā hitakāmatā cetaso pasādo, ayaṃ adoso kusalamūlaṃ. Kassetaṃ mūlaṃ? Adosajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ? Sammāvācāya sammākammantassa sammāājīvassa ca imesaṃ tiṇṇaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati.

Tattha katamaṃ amoho kusalamūlaṃ? Yaṃ catūsu ariyasaccesu yathābhūtaṃ ñāṇadassanaṃ abhisamayo sammā ca paccāgamo paṭivedho amoho asammuyhanā asammoho vijjāpakāso āloko anāvaraṇaṃ sekkhānaṃ kusalānaṃ dhammānaṃ, ayaṃ amoho kusalamūlaṃ. Kassetaṃ mūlaṃ? Amohajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā dvinnaṃ maggaṅgānaṃ etaṃ mūlaṃ. Katamesaṃ dvinnaṃ? Sammādiṭṭhiyā ca sammāsatiyā ca imesaṃ dvinnaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati. Evaṃ imesaṃ tīhi kusalamūlehi aṭṭhaṅgiko maggo yojetabbo.




在那里，有两种疾病，众生的无明和存在的贪欲，为了根除这两种疾病，世尊说出了两种药方，即止息（samatho）和观察（vipassanā）。这两种药方的运用，使得两种健康的状态实现了，即心的解脱（rāgavirāgaṃ cetovimutti）和无明的解脱（avijjāvirāgañca paññāvimutti）。在这里，贪欲的病痛通过止息的药方得以治愈，心的解脱使其健康。无明的病痛通过观察的药方得以治愈，无明的解脱使其健康。正如世尊所说：“有两种法需要被彻底了解（见《中论》3.352），即名称与形态；有两种法需要被抛弃，即无明与存在的贪欲；有两种法需要被培养，即止息与观察；有两种法需要被实现，即智慧与解脱。”在这里，修习止息的人了解形态，了解形态后，放弃贪欲，放弃贪欲后，获得心的解脱；修习观察的人了解名称，了解名称后，放弃无明，放弃无明后，获得智慧的解脱。当比丘彻底了解这两种法，即名称与形态时，这样他就抛弃了无明与存在的贪欲。这两种法被培养后，便成为止息与观察，这两种法被实现后，便成为智慧与解脱。到此，比丘的职责就完成了。这便是无余涅槃的境界。由于生命的终止，生命的根本特性被压制，这样的痛苦消失了，而其他的痛苦则不再生起。在这里，若对这些五蕴的元素、根源和感官的消灭、平息，以及其他五蕴的元素、根源的少有再生，便是无余涅槃的境界。
在这里，什么是无贪的善根？它是：不贪欲、不贪求、不渴望、无执着、无依赖、无强求。这个便是无贪的善根。它的根源是什么？是与无贪相关的善法，包括身体、语言和意念的行为，以及与之相关的心法。或者，八正道也被称为善法，它是三种道的根源。这三种道是什么？即正思维、正精进和正定的根源，因此被称为善根。
在这里，什么是无恨的善根？那是在众生或法中没有仇恨、没有对抗、没有敌意、没有怨恨、没有恶意、没有敌对、慈悲、慈心、利益众生的心态，这个便是无恨的善根。它的根源是什么？是与无恨相关的善法，包括身体、语言和意念的行为，以及与之相关的心法。或者，这也是三种道的根源。那三种道是什么？即正语、正业和正命的根源，因此被称为善根。
在这里，什么是无迷的善根？那是对四种高贵真理的真实了解、真实见解、真实回避、真实体验、无迷惑、无误解、智慧的显现、光明、无障碍，这个便是无迷的善根。它的根源是什么？是与无迷相关的善法，包括身体、语言和意念的行为，以及与之相关的心法。或者，这是两种道的根源。这两种道是什么？即正见和正念的根源，因此被称为善根。如此，这三种善根与八正道相结合。

66. Tattha katamā aniccasaññā? ‘‘Sabbe saṅkhārā uppādavayadhammino’’ti ca yā saññā sañjānanā vavatthapanā uggāho, ayaṃ aniccasaññā. Tassā ko nissando? Aniccasaññāya bhāvitāya bahulīkatāya aṭṭhasu lokadhammesu cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha katamā dukkhasaññā? ‘‘Sabbe saṅkhārā dukkhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ dukkhasaññā. Tassā ko nissando? Dukkhasaññāya bhāvitāya bahulīkatāya ālasse saṃpamāde vimhaye ca cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha katamā anattasaññā? ‘‘Sabbesu dhammesu anattā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando, anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha katamā asubhasaññā? ‘‘Satta saṅkhārā asubhā’’ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ asubhasaññā. Tassā ko nissando? Asubhasaññāya bhāvitāya bahulīkatāya subhanimitte cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha pañcannaṃ khandhānaṃ pariññā bhagavatā desitā, yo tattha asubhasaññā rūpakkhandhassa pariññattaṃ, dukkhasaññā vedanākkhandhassa pariññattaṃ, anattasaññā saññākkhandhassa saṅkhārakkhandhassa pariññattaṃ, aniccasaññā viññāṇakkhandhassa pariññattaṃ. Tattha samathena taṇhaṃ samugghāteti, vipassanā avijjaṃ samugghāteti, adosena dosaṃ samugghāteti, amohena mohaṃ samugghāteti, aniccasaññāya niccasaññaṃ samugghāteti, dukkhasaññāya sukhasaññaṃ samugghāteti, anattasaññāya attasaññaṃ samugghāteti, asubhasaññāya subhasaññaṃ samugghāteti.

Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa jhānāni padaṭṭhānaṃ. Sabbadhammaṃ yathābhūtaṃ paṭivedhalakkhaṇā vipassanā, tassā sabbaneyyaṃ padaṭṭhānaṃ. Icchāpaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpādalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuappaṭihatalakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ vināsaggahaṇalakkhaṇā aniccasaññā, tassā udayabbayo padaṭṭhānaṃ. Sāsavaphassasañjānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Sabbadhammaanupagamanalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ. Vinīlakavipubbakauddhumātakasamuggahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Imesu navasu padesu upadiṭṭhesu sabbo kusalapakkho upadiṭṭho bhavati, so ca bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttenāti.



在这里，什么是无常的观念？“所有的法都是生灭法”，这种观念的认知、界定和理解，这就是无常的观念。它的果效是什么？通过对无常观念的修习和广泛运用，心不再追随、凝聚、停留于八种世俗法，或是宁静、或是反对，这就是它的果效。
在这里，什么是苦的观念？“所有的法都是苦的”，这种观念的认知、界定和理解，这就是苦的观念。它的果效是什么？通过对苦观念的修习和广泛运用，心不再追随、凝聚、停留于安乐和快乐，或是宁静、或是反对，这就是它的果效。
在这里，什么是无我的观念？“所有的法都是无我的”，这种观念的认知、界定和理解，这就是无我的观念。它的果效是什么？通过对无我的观念的修习和广泛运用，心不再追随、凝聚于自我和我所，或是宁静、或是反对，这就是它的果效。
在这里，什么是不净的观念？“所有的法都是不净的”，这种观念的认知、界定和理解，这就是不净的观念。它的果效是什么？通过对不净观念的修习和广泛运用，心不再追随、凝聚于美好事物，或是宁静、或是反对，这就是它的果效。
在这里，五蕴的彻底了解是世尊所教导的，其中不净的观念与色蕴的了解相关，苦的观念与受蕴的了解相关，无我的观念与识蕴的了解相关，无常的观念与行蕴的了解相关。在这里，通过止息可以消除贪欲，通过观察可以消除无明，通过无恨可以消除仇恨，通过无迷可以消除迷惑，通过无常观念可以消除常观，通过苦观念可以消除乐观，通过无我的观念可以消除我观，通过不净观念可以消除净观。
心的安定是通过抑制心的散乱而实现的，禅定是其基础。对所有法的真实了解是观察的特征，所有法的真实了解是其基础。欲望的抑制是无贪的特征，非偷盗是其基础。无敌意的特征是无恨，非杀生是其基础。无障碍的特征是无迷，正当的修行是其基础。对有为法的消灭是无常观念的特征，生灭的了解是其基础。对有感觉的感知是苦观念的特征，感觉的了解是其基础。对法的认知是无我的观念的特征，法的了解是其基础。对不净的感知是对不净观念的特征，厌倦是其基础。在这九个方面，所有的善法都被认知，只有通过广博的学习才能了解，而非少学者，只有有智慧的人才能理解，而非无智慧的人，只有有能力的人才能做到，而非无能力的人。

67. Tattha niccasaññādhimuttassa aparāparaṃ cittaṃ paṇāmento satimapaccavekkhato aniccasaññā na upaṭṭhāti, pañcasu kāmaguṇesu sukhassādādhimuttassa iriyāpathassa agatimapaccavekkhato dukkhasaññā na upaṭṭhāti, khandhadhātuāyatanesu attādhimuttassa nānādhātuanekadhātuvinibbhogamapaccavekkhato anattasaññā na upaṭṭhāti, vaṇṇasaṇṭhānābhiratassa kāye subhādhimuttassa ca vippaṭicchannā asubhasaññā na upaṭṭhāti.

Avippaṭisāralakkhaṇā saddhā, saddahanā paccupaṭṭhānaṃ. Tassa cattāri sotāpattiyaṅgāni padaṭṭhānaṃ. Evañhi vuttaṃ bhagavatā [passa saṃyuttanikāye] saddhindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesu kusalesu dhammesu.

Sūrāapaṭikkhepanalakkhaṇaṃ vīriyindriyaṃ, vīriyindriyārambho paccupaṭṭhānaṃ. Tassa atītā cattāro sammappadhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā [passa saṃyuttanikāye] vīriyindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sammappadhānesu.

Sati saraṇalakkhaṇā, asammohapaccupaṭṭhānā. Tassa atītā cattāro satipaṭṭhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā satindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu satipaṭṭhānesu.

Ekaggalakkhaṇo samādhi, avikkhepapaccupaṭṭhāno, tassa cattāri ñāṇāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā samādhindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu jhānesu.

Pajānanalakkhaṇā paññā, bhūtatthasantīraṇā paccupaṭṭhānā, tassa cattāri ariyasaccāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā [passa saṃyuttanikāye] paññindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu ariyasaccesu.

Cattāri cakkāni [passa a. ni. 4.31] patirūpadesavāso cakkaṃ, sappurisūpanissayo cakkaṃ, attasammāpaṇidhānaṃ cakkaṃ, pubbe katapuññatā cakkaṃ. Tattha ariyasannissayalakkhaṇo patirūpadesavāso, so sappurisūpanissayassa padaṭṭhānaṃ. Ariyasannissayalakkhaṇo sappurissūpanissayo, so attasammāpaṇidhānassa padaṭṭhānaṃ. Sammāpaṭipattilakkhaṇaṃ attasammāpaṇidhānaṃ, taṃ puññānaṃ padaṭṭhānaṃ. Kusaladhammopacayalakkhaṇaṃ puññaṃ, taṃ sabbasampattīnaṃ padaṭṭhānaṃ.

Ekādasasīlamūlakā dhammā sīlavato avippaṭisāro bhavati…pe… so vimuttiñāṇadassanaṃ ‘‘nāparaṃ itthattāyā’’ti pajānanā. Tattha veramaṇilakkhaṇaṃ sīlaṃ, taṃ avippaṭisārassa padaṭṭhānaṃ. Na attānuvādalakkhaṇo avippaṭisāro, so pāmojjassa padaṭṭhānaṃ. Abhippamodanalakkhaṇaṃ pāmojjaṃ, taṃ pītiyā padaṭṭhānaṃ. Attamanalakkhaṇā pīti , sā passaddhiyā padaṭṭhānaṃ. Kammaniyalakkhaṇā passaddhi, sā sukhassa padaṭṭhānaṃ. Abyāpādalakkhaṇaṃ sukhaṃ, taṃ samādhino padaṭṭhānaṃ. Avikkhepanalakkhaṇo samādhi, so yathābhūtañāṇadassanassa padaṭṭhānaṃ. Aviparītasantīraṇalakkhaṇā paññā, sā nibbidāya padaṭṭhānaṃ anālayanalakkhaṇā nibbidā, sā virāgassa padaṭṭhānaṃ. Asaṃkilesalakkhaṇo virāgo, so vimuttiyā padaṭṭhānaṃ. Akusaladhammavivekalakkhaṇā vimutti, sā vimuttino vodānassa padaṭṭhānaṃ.



在这里，什么是常的观念？对于常的观念，心在审视真实时，无常的观念并不显现；对于五种欲望的快乐，心在考量行走的路径时，苦的观念并不显现；对于五蕴、元素和感官的多样性，心在考量不同元素的分离时，无我的观念并不显现；对于形态的美丽，心在享受美好的状态时，不净的观念并不显现。
不动摇的特征是信念，信念的现前是其基础。它有四个入流果的基础。正如世尊所说：“信念的根基，弟子们，应在四个入流果的善法中观察。”
勇气的不退缩特征是精进，精进的现前是其基础。它有四个正努力的基础。正如世尊所说：“精进的根基，弟子们，应在四个正努力的法中观察。”
念的特征是安住，非迷失的现前是其基础。它有四个正念的基础。正如世尊所说：“念的根基，弟子们，应在四个正念的法中观察。”
单一的特征是定，安定的现前是其基础。它有四个智慧的基础。正如世尊所说：“定的根基，弟子们，应在四个禅定的法中观察。”
了解的特征是智慧，真实的现前是其基础。它有四个高贵真理的基础。正如世尊所说：“智慧的根基，弟子们，应在四个高贵真理的法中观察。”
四个车轮，适合的居所的车轮，善人依靠的车轮，自我正念的车轮，过去所造的善业的车轮。在这里，适合的居所的特征是善人的依靠，因此它是善人依靠的基础。高贵的依靠特征是善人的依靠，因此它是自我正念的基础。正当修行的特征是自我正念，因此它是善业的基础。善法的增长特征是善业，因此它是所有财富的基础。
有十一种根基的法，对于有戒者不动摇……等……它是解脱的智慧的视见，“不再为此而存在”的了解。在这里，非杀生的特征是戒律，它是稳定的基础。非自我辩护的特征是稳定，因此它是愉悦的基础。喜悦的特征是愉悦，它是宁静的基础。安宁的特征是宁静，它是快乐的基础。无敌意的特征是快乐，它是定的基础。安定的特征是定，它是对真实的智慧的了解的基础。无偏见的特征是智慧，它是厌倦的基础；无执着的特征是厌倦，它是无欲的基础。纯净的特征是无欲，它是解脱的基础。对恶法的分离特征是解脱，它是解脱的根基。

68. Catasso ariyabhūmiyo cattāri sāmaññaphalāni. Tattha yo yathābhūtaṃ pajānāti, esā dassanabhūmi. Sotāpattiphalañca so yathābhūtaṃ pajānitvā nibbindati, idaṃ tanukāmarāgassa padaṭṭhānaṃ byāpādānaṃ. Sakadāgāmiphalañca saṇhaṃ virajjati, ayaṃ rāgavirāgā cetovimutti. Anāgāmiphalañca yaṃ avijjāvirāgā vimuccati, ayaṃ katābhūmi. Arahattañca sāmaññaphalānīti ko vacanattho, ariyo aṭṭhaṅgiko maggo sāmaññaṃ, tassetāni phalāni sāmaññaphalānīti vuccati. Kissa brahmaññaphalānīti vuccante? Brahmaññaariyo aṭṭhaṅgiko maggo, tassa tāni phalānīti brahmaññaphalānīti vuccante.

Tattha sotāpanno kathaṃ hoti? Saha saccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso ca, imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā parikkhayā ariyasāvako hoti sotāpanno avinipātadhammo yāva dukkhassantaṃ karoti.

Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṃ attato samanupassati yāva viññāṇasmiṃ attānaṃ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṃ vasavattiko [avattito (pī. ka.)] pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṃ vuccate sakkāyadiṭṭhīti.

Tattha pañca diṭṭhiyo ucchedaṃ bhajanti. Katamāyo pañca? Rūpaṃ attato samanupassati, yāva viññāṇaṃ attato samanupassati, imāyo pañca ucchedaṃ bhajanti, avasesāyo pannarasa sassataṃ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṃ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṃ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṃ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṃ anattato samanupassati, yāva viññāṇaṃ…pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.

Kathaṃ vicikicchā na bhavati? Idha ariyasāvako buddhe na kaṅkhati, na vicikicchati abhippasīdati, itipi so bhagavāti sabbaṃ. Dhamme na kaṅkhati na vicikicchati sabbaṃ. Yāva taṇhakkhayo virāgo nirodho nibbānanti, iminā dutiyena ākaṅkhiyena dhammena samannāgato hoti. Saṅghe na kaṅkhati…pe… yāva pūjā devānañca manussānañcāti, iminā tatiyena ākaṅkhiyena dhammena samannāgato hoti.

Sabbe saṅkhārā dukkhāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Taṇhā dukkhasamudayoti na kaṅkhati na vicikicchati. Taṇhānirodhā dukkhanirodhoti na kaṅkhati na vicikicchati. Ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Yāva buddhe vā dhamme vā saṅghe vā dukkhe vā samudaye vā nirodhe vā magge vā kaṅkhāyanā vimati vicikicchā dvedhāpathā āsappanā [appanā (pī. ka.) dha. sa. 1008 nikkhepakaṇḍe passitabbaṃ] parisappanā anavaṭṭhānaṃ adhiṭṭhāgamanaṃ [aniṭṭhāgamanaṃ (ka.)] anekaṃso anekaṃsikatā, te tassa pahīnā bhavanti paṇunnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.



四种高贵的境界，四种共同的果报。在这里，谁如实了解，这就是见的境界。入流果者如实了解后，生起厌离，这就是轻微的贪欲的基础，恶行的根源。再来，回归果者轻微地厌离，这就是贪欲的解脱，心的解脱。无漏果者，因无明的解脱而解脱，这就是成就的境界。至于阿罗汉的共同果报，什么是其意义？高贵的八正道是共同的，因此这些果报被称为共同果报。至于什么是天人的果报？高贵的八正道的果报，因此这些果报被称为天人的果报。
在这里，入流者是如何的？通过对真实的理解，三种羁绊被抛弃，分别是我见、疑惑、戒禁取，因这三种羁绊的抛弃，因其消失，成为入流者，具备不再堕落的法，直到痛苦的终结。
在这里，什么是我见？无知的愚者，普通人，直到了解高贵的法，未能觉悟，他以为色是我所，直到意识中有自我，因此在这五蕴中，执著于自我或是执著于我所，认为“我就是这个”，在这方面有所执着，心中生起依赖和根深蒂固的认同。这被称为我见。
在这里，有五种见解是破坏的。哪些是五种？色是我所，直到意识是我所，这五种见解是破坏的，其余的十五种则认为是永恒的。这样，抛弃我见的同时，二十七种见解被抛弃。抛弃破坏和永恒的见解，入流者没有任何见解，除了其他的超越世俗的正见。那么，如何才能没有我见？这里的入流者是有智慧的，他应当能够理解所有的善法，直到对高贵法的了解，色是无我的，直到意识……等……如此，他所理解的，便没有我见。
如何没有疑惑？这里的入流者对佛没有怀疑，没有疑虑，心中安住，认为“这确实是世尊”。对法没有怀疑，没有疑虑，直到渴望的消灭、厌离、灭尽、涅槃，这样他就具备第二种期待的法。对僧团没有怀疑……等……直到对天神和人类的崇敬，这样他就具备第三种期待的法。
所有的法都是苦的，他没有怀疑，没有疑虑，心中安住，认为“这确实是如此”。渴望是苦的起源，他没有怀疑，没有疑虑。渴望的消灭是苦的消灭，他没有怀疑，没有疑虑。高贵的八正道是通往苦的消灭的修行，他没有怀疑，没有疑虑，心中安住，认为“这确实是如此”。直到对佛、法、僧、苦、集、灭、道等的怀疑，心中有迷惑和疑虑，二元路径的困惑，疑虑的存在，导致思维的混乱，导致不安宁的状态，许多部分的困扰，许多部分的归属，这些都被抛弃，成为根本断绝，根本根除，导致无法存在的状态。

69. Tattha sīlabbataparāmāso dvidhā – sīlassa vā suddhassa vā. Tattha sīlassa sīlabbataparāmāso imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā tattha kapotapādāhi accharāhi saddhiṃ kīḷissāmi ramissāmi paricarissāmīti. Yathābhūtadassananti rucivimutti rāgo rāgaparivattakā diṭṭhirūpanā passanā asantussitassa sīlabbataparāmāso. Tattha katamo suddhassa sīlabbataparāmāso? Idhekacco sīlaṃ parāmasati, sīlena sujjhati, sīlena nīyati, sīlena muccati, sukhaṃ vītikkamati, dukkhaṃ vītikkamati, sukhadukkhaṃ vītikkamati anupāpuṇāti uparimena. Tadubhayaṃ sīlavataṃ parāmasati tadubhayena sīlavatena sujjhanti muccanti nīyanti, sukhaṃ vītikkamanti, dukkhaṃ vītikkamanti, sukhadukkhaṃ vītikkamanti, anupāpuṇantīti avisucikaraṃ dhammaṃ avimuttikaraṃ dhammaṃ visucito vimuttito paccāgacchantassa yā tathābhūtassa khanti ruci mutti pekkhanā ākāraparivitakko diṭṭhinijjhāyanā passanā, ayaṃ suddhassa sīlabbataparāmāso. Ete ubho parāmāsā ariyasāvakassa pahīnā bhavanti yāva āyatiṃ anuppādadhammā, so sīlavā bhavati ariyakantehi sīlehi samannāgato akkhaṇḍehi yāva upasamasaṃvattanikehi. Imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā sutavā ariyasāvako bhavati sotāpanno avinipātadhammo, sabbaṃ.

Sahasaccābhisamayā, iti ko vacanattho? Cattāro abhisamayā, pariññābhisamayo pahānābhisamayo sacchikiriyābhisamayo bhāvanābhisamayo.

Tattha ariyasāvako dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇaṃ? Dukkhassa pariññābhisamayo, samudayassa pahānābhisamayo, nirodhassa sacchikiriyābhisamayo, maggassa bhāvanābhisamayo. Samathavipassanāya kathaṃ abhisameti? Ārammaṇe cittaṃ upanibandhetvā pañcakkhandhe dukkhato passati. Tattha yo upanibandho, ayaṃ samatho. Yā pariyogāhanā, ayaṃ vipassanā. Pañcakkhandhe dukkhāti passato yo pañcakkhandhesu ālayo nikanti upagamanaṃ ajjhosānā icchā mucchā paṇidhi patthanā pahīyati. Tattha pañcakkhandhā dukkhaṃ. Yo tattha ālayo nikanti upagamanaṃ ajjhosānaṃ icchā mucchā paṇidhi patthanā, ayaṃ samudayo. Yaṃ tassa pahānaṃ, so nirodho samatho vipassanā ca maggo, evaṃ tesaṃ catunnaṃ ariyasaccānaṃ ekakāle ekakkhaṇe ekacitte apubbaṃ acarimaṃ abhisamayo bhavati. Tenāha bhagavā ‘‘sahasaccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyantī’’ti.



在这里，戒禁取有两种——是戒的或是纯净的。在这里，若是戒的戒禁取，因我会以戒、誓言、苦行或是梵行而成为天神，或成为某种天神，与鸽子、花神一起游玩、欢愉、侍奉。正如对真实的见解，愉悦的解脱是贪欲的转变，见解的形式是观察，心中不满足的戒禁取。这里什么是纯净的戒禁取？在这里，有人依赖戒律，因戒律而清净，因戒律而解脱，因戒律而得到解脱，快乐地超越痛苦，痛苦地超越快乐，快乐与痛苦都超越，无法得到更高的境界。两者都依赖于有戒之人，因这两者而因有戒之人而清净、解脱、引导，快乐地超越，痛苦地超越，快乐与痛苦都超越，无法得到更高的境界。这是非污秽的法，非解脱的法，清净的法，因其真实的理解而生起的，愉悦的解脱是观察，见解的转变是观察，这就是纯净的戒禁取。这两种戒禁取被高贵的弟子抛弃，直到永恒的无生法，因此他是有戒的人，具备高贵的戒律，完全具备，直到通向宁静的道路。通过抛弃这三种羁绊，智慧的高贵弟子成为入流者，具备不再堕落的法，所有的法。
通过三种理解，这是什么意义？四种理解，彻底理解的理解、抛弃的理解、真实的实现的理解、修习的理解。
在这里，高贵的弟子通过彻底理解痛苦而理解，抛弃痛苦而理解，真实实现灭尽而理解，修习道路而理解。为什么？因为痛苦的彻底理解，痛苦的抛弃，灭尽的真实实现，修习的道路。通过止息与观察，如何理解？将心专注于五蕴，观察痛苦。在这里，心的专注，这就是止息。所观察的，这就是观察。观察五蕴是痛苦的，观察者在五蕴中有依附、沉溺、接触、执着、迷惑、渴望、追求被抛弃。在这里，五蕴是痛苦。依附、沉溺、接触、执着、迷惑、渴望、追求，这就是生起。其抛弃即是灭尽，止息、观察与道路，因此，在这四个高贵真理中，若在同一时刻、同一瞬间、同一心中，就会产生非凡的绝妙的理解。因此，世尊说：“通过三种理解，高贵的弟子抛弃了三种羁绊。”

70. Tattha samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti, dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇā? Dukkhaṃ pariññābhisamayo, yāva maggaṃ bhāvanābhisamayo. Evaṃ diṭṭhanto yathā nāvā jalaṃ gacchantī cattāri kiccāni karoti, pārimaṃ tīraṃ pāpeti, orimaṃ tīraṃ jahati, bhāraṃ vahati, sotaṃ chindati; evameva samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti , dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Yathā vā sūriyo udayanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, sītaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe… yathā padīpo jalanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, upādānaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe….

Yadā ariyasāvako sotāpanno bhavati avinipātadhammo niyato yāva dukkhassantaṃ karoti, ayaṃ dassanabhūmi. Sotāpattiphalañca sotāpattiphale ṭhito uttari samathavipassanaṃ bhāvento yuganaddhā vattamānā kāmarāgabyāpādānaṃ yebhuyyena pahānā ariyasāvako hoti. Sakadāgāmi pariniṭṭhitattā sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ tanubhūmi.

Sakadāgāmiphalañca yo sakadāgāmiphale ṭhito vipassanaṃ bhāvento kāmarāgabyāpāde sānusaye anavasesaṃ pajahati, kāmarāgabyāpādesu anavasesaṃ pahīnesu pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti sakkāyadiṭṭhi sīlabbataparāmāso vicikicchā kāmacchando byāpādo ca, imesaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā [pahānāya (pī. ka.)] ariyasāvako hoti anāgāmī tattha parinibbāyī anāvattidhammo tasmā lokā, ayaṃ vītarāgabhūmi.

Anāgāmiphalañca anāgāmiphale ṭhito uttari samathavipassanaṃ bhāvento pañca uddhambhāgiyāni saṃyojanāni pajahati rūparāgaarūparāgamānauddhaccaavijjañca. Imesaṃ pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako arahā bhavati, khīṇāsavo vusitavā sammadaññā [sampajañño (pī. ka.)] vimutto parikkhīṇabhavasaṃyojano anuppattasadattho, ayaṃ katābhūmi.

Arahantova ayaṃ sopādisesā nibbānadhātu. Tassa āyukkhayā jīvitindriyāparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Yo imassa dukkhassa nirodho vūpasamo, aññassa ca apātubhāvo, ayaṃ anupādisesā nibbānadhātu. Imā dve nibbānadhātuyo. Iti saccāni vuttāni. Saccābhisamayo vutto, kilesavavatthānaṃ vuttaṃ, pahānaṃ vuttaṃ, bhūmiyo vuttā, phalāni vuttāni, nibbānadhātuyo vuttā. Evamimesu vuttesu sabbabodhi vuttā bhavati. Ettha yogo karaṇīyo.



在这里，止与观是相辅相成的，正在进行中，在同一时间、同一时刻、同一心中，完成四种任务：通过彻底理解痛苦而理解，直到通过修习道路而理解。为什么？因为痛苦的彻底理解，直到通过修习道路而理解。就像一艘船在水中行驶，完成四种任务，抵达彼岸，放弃岸边，承担重担，切断水流；同样，止与观相辅相成，正在进行中，在同一时间、同一时刻、同一心中，完成四种任务：通过彻底理解痛苦而理解，直到通过修习道路而理解。又如日出时，完成四种任务，驱散黑暗，显现光明，显现形态，温暖寒冷；同样，止与观相辅相成，正在进行中，在同一时间……等……就像一盏灯点燃时，完成四种任务，驱散黑暗，显现光明，显现形态，温暖寒冷；同样，止与观相辅相成，正在进行中，在同一时间……等……
当高贵的成为入流者，具备不再堕落的法，直到痛苦的终结，这就是见的境界。入流果者在入流果中，处于止与观的状态，正在进行中，通常抛弃贪欲与恶行的高贵。再来，回归果者因已完成而来到此世，直到痛苦的终结，这就是轻微的境界。
回归果者在回归果中，处于止与观的状态，抛弃贪欲与恶行的余留，完全抛弃贪欲与恶行的五种下分的羁绊，抛弃我见、戒禁取、怀疑、欲望与恶意，因这五种下分的羁绊被抛弃，成为无漏者，涅槃的状态，因此他是无贪的境界。
无漏果者在无漏果中，处于止与观的状态，抛弃五种上分的羁绊，分别是色的贪欲、无色的贪欲、懈怠、无明。因这五种上分的羁绊被抛弃，成为阿罗汉，已断尽烦恼，完全明了，解脱，彻底断绝生死的羁绊，达到真实的目标，这就是成就的境界。
阿罗汉是有余依的涅槃法。因其生命的终结，感官的失去，这种痛苦消失，其他的痛苦不再生起。若此痛苦的灭尽是消除，其他的也不再出现，这就是无余依的涅槃法。这是两种涅槃法。因此，真理已被阐述。真理的理解已被阐述，烦恼的根源已被阐述，抛弃已被阐述，境界已被阐述，果报已被阐述，涅槃法已被阐述。如此，在这些阐述中，所有的觉悟已被阐述。因此，在这里，修行是应当进行的。

71. Tattha katamāyo nava anupubbasamāpattiyo? Cattāri jhānāni catasso ca arūpasamāpattiyo nirodhasamāpatti ca. Tattha cattāri jhānāni katamāni? Idha, bhikkhave, [passa dīghanikāye] bhikkhu vivicceva kāmehīti vitthārena kātabbāni. Tattha katamā cattāro arūpasamāpattiyo? Virāgino vata vattabbo, yāva nirodhasamāpatti vitthārena kātabbā. Imāyo nava anupubbasamāpattiyo.

Tattha katamaṃ paṭhamaṃ jhānaṃ? Pañcaṅgavippayuttaṃ pañcaṅgasamannāgataṃ. Katamehi pañcahi aṅgehi vippayuttaṃ? Pañcahi nīvaraṇehi. Tattha katamāni pañca nīvaraṇāni? Kāmacchandoti vitthāretabbo. Tattha katamo kāmacchando? Yo pañcasu kāmaguṇesu chandarāgo pemaṃ nikanti ajjhosānaṃ icchā mucchā patthanā apariccāgo anusayo pariyuṭṭhānaṃ, ayaṃ kāmacchandanīvaraṇaṃ. Tattha katamaṃ byāpādanīvaraṇaṃ? Yo sattesu saṅkhāresu ca āghāto…pe… yathā dose tathā nioṭṭhānā, ayaṃ byāpādo nīvaraṇaṃ. Tattha katamaṃ middhaṃ? Yā cittassa jaḷatā cittassa garuttaṃ cittassa akammanīyatā cittassa nikkhepo niddāyanā pacalikatā pacalāyanā pacalāyanaṃ, idaṃ middhaṃ. Tattha katamaṃ thinaṃ [thīnaṃ (pī.)]? Yā kāyassa thinatā jaḷatā kāyassa garuttā kāyassa appassaddhi, idaṃ thinaṃ. Iti idañca thinaṃ purimakañca middhaṃ tadubhayaṃ thinamiddhanīvaraṇanti vuccati. Tattha katamaṃ uddhaccaṃ? Yo avūpasamo cittassa, idaṃ uddhaccaṃ. Tattha katamaṃ kukkuccaṃ? Yo cetaso vilekho alañcanā vilañcanā hadayalekho vippaṭisāro, idaṃ kukkuccaṃ. Iti idañca kukkuccaṃ purimakañca uddhaccaṃ tadubhayaṃ uddhaccakukkuccanīvaraṇanti vuccati. Tattha katamaṃ vicikicchānīvaraṇaṃ? Yo buddhe vā dhamme vā saṅghe vā…pe… ayaṃ vicikicchā. Api ca kho pana pañca vicikicchāyo samanantarāyikā desantarāyikā samāpattantarāyikā maggantarāyikā saggantarāyikā, imāyo pañca vicikicchāyo . Idha pana samāpattantarāyikā vicikicchā adhippetā. Ime pañca nīvaraṇā.

Tattha nīvaraṇānīti ko vacanattho, kuto nivārayantīti? Sabbato kusalapakkhikā nivārayanti. Kathaṃ [kiṃ kaṃ (pī. ka.)] nivārayanti? Kāmacchando asubhato nivārayati, byāpādo mettāya [mettato (pī.)] nivārayati, thinaṃ passaddhito nivārayati, middhaṃ vīriyārambhato nivārayati, uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati, vicikicchā paññāto paṭiccasamuppādato nivārayati.

Aparo pariyāyo. Kāmacchando alobhato kusalamūlato nivārayati, byāpādo adosato nivārayati, thinamiddhaṃ samādhito nivārayati, uddhaccakukkuccaṃ satipaṭṭhānehi nivārayati, vicikicchā amohato kusalamūlato nivārayati.

Aparo pariyāyo. Tayo vihārā dibbavihāro brahmavihāro ariyavihāro. Dibbavihāro cattāri jhānāni, brahmavihāro cattāri appamāṇāni, ariyavihāro sattatiṃsa bodhipakkhiyā dhammā. Tattha kāmacchando uddhaccaṃ kukkuccañca dibbavihāraṃ nivārayati, byāpādo brahmavihāraṃ nivārayati, thinamiddhaṃ vicikicchā ca ariyavihāraṃ nivārayati.

Aparo pariyāyo. Kāmacchando byāpādo uddhaccakukkuccañca samathaṃ nivārayanti, thinamiddhaṃ vicikicchā ca vipassanaṃ nivārayanti, ato nīvaraṇanti vuccante. Imehi pañcahi aṅgehi vippayuttaṃ paṭhamaṃ jhānaṃ.


在这里，什么是九种渐进的定境？四种禅定、四种无色定和灭尽定。在这里，四种禅定是什么？在这里，僧人，离开欲望的境界，详细地应当了解。这里四种无色定是什么？应当了解的是，至于灭尽定，详细地应当了解。这就是九种渐进的定境。
在这里，什么是第一禅？五种因素相离、五种因素具足。哪些是五种因素？是五种障碍。在这里，五种障碍是什么？欲望应当详细了解。在这里，什么是欲望？在五种感官的享乐中，有渴望、贪爱、执着、欲望、迷惑、追求、放弃、根深蒂固的依恋和烦恼，这就是欲望的障碍。在这里，什么是恶行的障碍？在众生的法中，有侵害……等……如同对痛苦的见解，这就是恶行的障碍。在这里，什么是懈怠？是心的沉重、心的笨重、心的不活跃、心的无精打采、沉睡、无意识、动摇、摇晃、摇摆，这就是懈怠。在这里，什么是无精打采？是身体的懈怠、身体的沉重、身体的不安稳，这就是无精打采。如此，这无精打采和前面的懈怠，两者合在一起被称为懈怠和无精打采的障碍。在这里，什么是烦躁？是心的不安宁，这就是烦躁。在这里，什么是疑虑？是心的动摇、犹豫、困惑、焦虑、心的波动，这就是疑虑。如此，这疑虑和前面的烦躁，两者合在一起被称为烦躁和疑虑的障碍。在这里，什么是怀疑的障碍？是对佛、法、僧……等的怀疑。这五种怀疑是相互关联的，分别是对教义、对定、对道路、对天界的怀疑，这五种怀疑。在这里，怀疑的障碍是指对定的怀疑。这五种障碍。
在这里，什么是障碍？从哪里而来？一切都是从善法的对立而来的。如何阻止？欲望从不净中阻止，恶行从慈悲中阻止，无精打采从安宁中阻止，懈怠从精进中阻止，烦躁从止息中阻止，疑虑从智慧中阻止。
另外一种解释。欲望从无贪欲的善根中阻止，恶行从无怨恨中阻止，无精打采和懈怠从定中阻止，烦躁和疑虑从正念中阻止。
此外，还有一种解释。三种住处：天的住处、梵的住处、高贵的住处。天的住处是四种禅定，梵的住处是四种无量，高贵的住处是三十七种觉支。在这里，欲望、烦躁和疑虑都阻止天的住处，恶行阻止梵的住处，无精打采和怀疑阻止高贵的住处。
另外一种解释。欲望、恶行、烦躁和疑虑都阻止止息，懈怠和怀疑都阻止观察，因此被称为障碍。这五种因素与第一禅相结合。


Katamehi pañcahi aṅgehi sampayuttaṃ paṭhamaṃ jhānaṃ? Vitakkavicārehi pītiyā sukhena ca cittekaggatāya ca. Imesaṃ pañcannaṃ aṅgānaṃ uppādapaṭilābhasamannāgamo sacchikiriyaṃ paṭhamaṃ jhānaṃ paṭiladdhanti vuccati. Imāni pañca aṅgāni uppādetvā viharatīti, tena vuccate paṭhamaṃ jhānaṃ upasampajja viharatīti dibbena vihārena.

Tattha dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ pītisukhena cittekaggatāya ajjhattaṃ sampasādanena imāni cattāri aṅgāni uppādetvā sampādetvā viharati, tena vuccati dutiyaṃ jhānaṃ upasampajja viharatīti.

Tattha pañcaṅgasamannāgataṃ tatiyaṃ jhānaṃ satiyā sampajaññe sukhena cittekaggatāya upekkhāya imāni pañcaṅgāni uppādetvā sampādetvā viharati, tena vuccati tatiyaṃ jhānaṃ upasampajja viharatīti.

Tattha catutthaṃ jhānaṃ caturaṅgasamannāgataṃ upekkhāya satipārisuddhiyā adukkhamasukhāya vedanāya cittekaggatā ca, imehi catūhaṅgehi samannāgataṃ catutthaṃ jhānaṃ. Iti imesaṃ catunnaṃ aṅgānaṃ uppādo paṭilābho samannāgamo sacchikiriyā catutthaṃ jhānaṃ paṭiladdhanti vuccati. Imāni cattāri jhānāni uppādetvā sampādetvā upasampajja viharati, tena vuccati dibbena vihārena viharatīti.

Tattha katamo aniccaṭṭho? Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṃ aniccaṭṭho.

Tattha katamo dukkhaṭṭho? Pīḷanaṭṭho dukkhaṭṭho sampīḷanaṭṭho saṃvegaṭṭho byādhinaṭṭho, ayaṃ dukkhaṭṭho.

Tattha katamo suññaṭṭho? Anupalitto suññaṭṭho, asambhājanaṭṭho gatapaṭṭho [appaṭṭho (pī.)] vivaṭṭaṭṭho, ayaṃ suññaṭṭho.

Tattha katamo anattaṭṭho? Anissariyaṭṭho anattaṭṭho, avasavattanaṭṭho, akāmakāriṭṭho parividaṭṭho, ayaṃ anattaṭṭhoti.


第一禅与哪五种因素相应?与寻、伺、喜、乐和心一境性相应。这五种因素的生起、获得和具足被称为实现第一禅。他通过产生这五种因素而安住,因此称为"进入并安住于第一禅",这是天界的住处。
第二禅具足四种因素:喜、乐、心一境性和内在的净信。他通过产生和完善这四种因素而安住,因此称为"进入并安住于第二禅"。
第三禅具足五种因素:念、正知、乐、心一境性和舍。他通过产生和完善这五种因素而安住,因此称为"进入并安住于第三禅"。
第四禅具足四种因素:舍、念的清净、不苦不乐的感受和心一境性。第四禅具足这四种因素。这四种因素的生起、获得、具足和实现被称为获得第四禅。他通过产生、完善和进入这四种禅那而安住,因此称为"以天界的住处而安住"。
在这里,什么是无常义?压迫义是无常义,破坏义是无常义,达到义是无常义,远离义是无常义,这就是无常义。
在这里,什么是苦义?压迫义是苦义,完全压迫义是苦义,悚惧义是苦义,病痛义是苦义,这就是苦义。
在这里,什么是空义?不执着义是空义,不共享义是空义,去除义是空义,离开义是空义,这就是空义。
在这里,什么是无我义?无主宰义是无我义,不受控制义是无我义,不如意义是无我义,被他人责备义是无我义,这就是无我义。


Suttatthasamuccayo nāma saṃvattisantikā peṭakabhūmi samattā.

经义集要名为接近轮回的藏地已经完成。

