4. Saccavibhaṅgo

1. Suttantabhājanīyaṃ

189. Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

1. Dukkhasaccaṃ

190. Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yaṃ picchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.

191. Tattha katamā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho – ayaṃ vuccati ‘‘jāti’’.

192. Tattha katamā jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati ‘‘jarā’’.

193. Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati ‘‘maraṇaṃ’’.

194. Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ – ayaṃ vuccati ‘‘soko’’.

195. Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ [lālapo lālapanā lālapitattaṃ (syā.)] – ayaṃ vuccati ‘‘paridevo’’.

196. Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘dukkhaṃ’’.

197. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassaṃ’’.

198. Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati ‘‘upāyāso’’.

199. Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā; yā tehi saṅgati samāgamo samodhānaṃ missībhāvo – ayaṃ vuccati ‘‘appiyehi sampayogo dukkho’’.



4. 真实分别
1. 经分别
189. 四圣谛 - 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。
1. 苦谛
190. 其中什么是苦圣谛?生是苦,老是苦,死是苦,忧悲苦恼也是苦,与不爱的结合是苦,与所爱的分离是苦,所欲不得也是苦,简而言之,五取蕴是苦。
191. 其中什么是生?凡是各种众生在各种众生群中的出生、产生、降生、诞生、蕴的显现、处的获得 - 这称为"生"。
192. 其中什么是老?凡是各种众生在各种众生群中的衰老、老朽、齿落、白发、皮皱、寿命的损减、诸根的衰退 - 这称为"老"。
193. 其中什么是死?凡是各种众生从各种众生群中的逝去、死亡、破灭、消失、命终、死亡、寿终、蕴的分解、身体的舍弃、命根的断绝 - 这称为"死"。
194. 其中什么是忧?由于亲属的不幸,或财产的不幸,或疾病的不幸,或戒行的不幸,或见解的不幸,遭遇某种不幸,遭受某种苦法,而有忧愁、忧虑、忧愁的状态、内心的忧愁、内心的悲伤、心的焦灼、忧郁、忧愁之箭 - 这称为"忧"。
195. 其中什么是悲?由于亲属的不幸,或财产的不幸,或疾病的不幸,或戒行的不幸,或见解的不幸,遭遇某种不幸,遭受某种苦法,而有哀叹、悲叹、哀叹的状态、悲叹的状态、言语的哀号、悲号、哀泣、悲泣、哀泣的状态 - 这称为"悲"。
196. 其中什么是苦?凡是身体的不适、身体的痛苦、由身触所生的不适、痛苦的感受、由身触所生的不适、痛苦的感受 - 这称为"苦"。
197. 其中什么是恼?凡是心理的不适、心理的痛苦、由心触所生的不适、痛苦的感受、由心触所生的不适、痛苦的感受 - 这称为"恼"。
198. 其中什么是忧恼?由于亲属的不幸,或财产的不幸,或疾病的不幸,或戒行的不幸,或见解的不幸,遭遇某种不幸,遭受某种苦法,而有忧恼、烦恼、忧恼的状态、烦恼的状态 - 这称为"忧恼"。
199. 其中什么是与不爱的结合是苦?在此,对于某人来说,有那些不可意的、不可爱的、不可乐的色、声、香、味、触,或者有那些想要他不利、想要他不幸、想要他不安、想要他不安稳的人;与他们的结合、会合、相聚、混合 - 这称为"与不爱的结合是苦"。

200. Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā; yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo – ayaṃ vuccati ‘‘piyehi vippayogo dukkho’’.

201. Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’’ti! Na kho panetaṃ icchāya pattabbaṃ. Idampi ‘‘yampicchaṃ na labhati tampi dukkhaṃ’’.

Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ…pe… maraṇadhammānaṃ sattānaṃ…pe… sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati – ‘‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’’nti! Na kho panetaṃ icchāya pattabbaṃ. Idampi ‘‘yampicchaṃ na labhati tampi dukkhaṃ’’.

202. Tattha katame saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’.

Idaṃ vuccati ‘‘dukkhaṃ ariyasaccaṃ’’.

2. Samudayasaccaṃ



200. 其中什么是与所爱的分离是苦?在此,对于某人来说,有那些可意的、可爱的、可乐的色、声、香、味、触,或者有那些想要他利益、想要他幸福、想要他安乐、想要他安稳的母亲、父亲、兄弟、姐妹、朋友、同事、亲戚或血亲;与他们的不结合、不会合、不相聚、不混合 - 这称为"与所爱的分离是苦"。
201. 其中什么是所欲不得也是苦?对于有生之法的众生,生起如是的愿望:"啊,愿我们不是有生之法;啊,愿生不会来到我们身上!"然而这不是通过愿望就能达到的。这也是"所欲不得也是苦"。
对于有老之法的众生...对于有病之法的众生...对于有死之法的众生...对于有忧悲苦恼之法的众生,生起如是的愿望:"啊,愿我们不是有忧悲苦恼之法;啊,愿忧悲苦恼不会来到我们身上!"然而这不是通过愿望就能达到的。这也是"所欲不得也是苦"。
202. 其中什么是简而言之五取蕴是苦?即:色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这些称为"简而言之五取蕴是苦"。
这称为"苦圣谛"。
2. 集谛

203. Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā [ponobbhavikā (syā. ka.)] nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke…pe… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaviññāṇaṃ loke…pe… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphasso loke…pe… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphassajā vedanā loke…pe… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasaññā loke…pe… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasañcetanā loke…pe… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddataṇhā loke…pe… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati . Saddavitakko loke…pe… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.


203. 其中什么是苦集圣谛?就是这个导致再生、伴随喜贪、处处欢喜的渴爱,即:欲爱、有爱、无有爱。
那么这个渴爱在何处生起时生起,在何处安住时安住?世间有可爱的、可意的,渴爱就在这里生起时生起,在这里安住时安住。
什么是世间可爱的、可意的?世间的眼是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的耳...世间的鼻...世间的舌...世间的身...世间的意是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的色是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的声...世间的香...世间的味...世间的触...世间的法是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的眼识是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的耳识...世间的鼻识...世间的舌识...世间的身识...世间的意识是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的眼触是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的耳触...世间的鼻触...世间的舌触...世间的身触...世间的意触是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的眼触所生受是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的耳触所生受...世间的鼻触所生受...世间的舌触所生受...世间的身触所生受...世间的意触所生受是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的色想是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的声想...世间的香想...世间的味想...世间的触想...世间的法想是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的色思是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的声思...世间的香思...世间的味思...世间的触思...世间的法思是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的色爱是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的声爱...世间的香爱...世间的味爱...世间的触爱...世间的法爱是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
世间的色寻是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的声


Rūpavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati , ettha nivisamānā nivisati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Idaṃ vuccati ‘‘dukkhasamudayaṃ ariyasaccaṃ’’.

3. Nirodhasaccaṃ



世间的色伺是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的声伺是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的香伺是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的味伺是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的触伺是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。世间的法伺是可爱的、可意的。渴爱就在这里生起时生起,在这里安住时安住。
这称为"苦集圣谛"。
3. 灭谛

204. Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke…pe… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaviññāṇaṃ loke…pe… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphasso loke…pe… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphassajā vedanā loke…pe… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Idaṃ vuccati ‘‘dukkhanirodhaṃ ariyasaccaṃ’’.

4. Maggasaccaṃ



204. 其中什么是苦灭圣谛?就是对于那个渴爱的无余离贪、灭尽、舍弃、断绝、解脱、无执着。
那么这个渴爱在何处断除时断除,在何处灭尽时灭尽?世间有可爱的、可意的,渴爱就在这里断除时断除,在这里灭尽时灭尽。
什么是世间可爱的、可意的?世间的眼是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。世间的耳...世间的鼻...世间的舌...世间的身...世间的意是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的色是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。世间的声...世间的香...世间的味...世间的触...世间的法是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的眼识是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。世间的耳识...世间的鼻识...世间的舌识...世间的身识...世间的意识是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的眼触是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。世间的耳触...世间的鼻触...世间的舌触...世间的身触...世间的意触是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的眼触所生受是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。世间的耳触所生受...世间的鼻触所生受...世间的舌触所生受...世间的身触所生受...世间的意触所生受是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的色想...世间的声想...世间的香想...世间的味想...世间的触想...世间的法想是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的色思...世间的声思...世间的香思...世间的味思...世间的触思...世间的法思是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的色爱...世间的声爱...世间的香爱...世间的味爱...世间的触爱...世间的法爱是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的色寻...世间的声寻...世间的香寻...世间的味寻...世间的触寻...世间的法寻是可爱的、可意的。渴爱就在这里断除时断除,在这里灭尽时灭尽。
世间的色伺

205. Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati ‘‘sammādiṭṭhi’’.

Tattha katamo sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati ‘‘sammāsaṅkappo’’.

Tattha katamā sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati ‘‘sammāvācā’’.

Tattha katamo sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ vuccati ‘‘sammākammanto’’.

Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ vuccati ‘‘sammāājīvo’’.

Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Ayaṃ vuccati ‘‘sammāvāyāmo’’.

Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati ‘‘sammāsati’’.

Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘‘upekkhako satimā sukhavihārī’’ti, tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati ‘‘sammāsamādhi’’.

Idaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’’.

Suttantabhājanīyaṃ.

2. Abhidhammabhājanīyaṃ



205. 其中什么是趣向苦灭之道圣谛?就是这八支圣道,即:正见、正思惟、正语、正业、正命、正精进、正念、正定。
其中什么是正见?苦的智,苦集的智,苦灭的智,趣向苦灭之道的智 - 这称为"正见"。
其中什么是正思惟?出离思惟、无恚思惟、无害思惟 - 这称为"正思惟"。
其中什么是正语?离虚妄语、离离间语、离粗恶语、离绮语 - 这称为"正语"。
其中什么是正业?离杀生、离不与取、离欲邪行 - 这称为"正业"。
其中什么是正命?在此,圣弟子舍离邪命,以正命维持生活 - 这称为"正命"。
其中什么是正精进?在此,比丘为了未生起的恶不善法不生起而生欲、精进、发勤、策励心、努力。为了已生起的恶不善法断除而生欲、精进、发勤、策励心、努力。为了未生起的善法生起而生欲、精进、发勤、策励心、努力。为了已生起的善法住立、不忘失、增长、广大、修习、圆满而生欲、精进、发勤、策励心、努力。这称为"正精进"。
其中什么是正念?在此,比丘于身随观身而住,热诚、正知、正念,调伏世间的贪忧。于受...于心...于法随观法而住,热诚、正知、正念,调伏世间的贪忧。这称为"正念"。
其中什么是正定?在此,比丘离欲、离不善法,有寻有伺,由离生喜乐,成就并住于初禅。寻伺寂止,内心清净,心一境性,无寻无伺,由定生喜乐,成就并住于第二禅。离喜而住,舍、念、正知,以身受乐,圣者说他"舍、具念、乐住",成就并住于第三禅。断乐、断苦,先前的喜忧已灭,不苦不乐,舍念清净,成就并住于第四禅。这称为"正定"。
这称为"趣向苦灭之道圣谛"。
经分别完毕。
2. 阿毗达摩分

206. Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi…pe… sammāsamādhi.

Tattha katamā sammādiṭṭhi? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammādiṭṭhi’’.

Tattha katamo sammāsaṅkappo? Yo takko vitakko…pe… sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsaṅkappo’’.

Tattha katamā sammāvācā? Yā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī [veramaṇi (ka.) evamuparipi] akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāvācā’’.

Tattha katamo sammākammanto? Yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammākammanto’’.

Tattha katamo sammāājīvo? Yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāājīvo’’.

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho [viriyārambho (sī. syā.)] …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāvāyāmo’’.

Tattha katamā sammāsati? Yā sati anussati…pe… sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsati’’.

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti saṇṭhiti…pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsamādhi’’. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.



206. 四圣谛 - 苦、苦集、苦灭、趣向苦灭之道。
其中什么是苦集?渴爱 - 这称为"苦集"。
其中什么是苦?其余的烦恼,其余的不善法,三种有漏善根,其余的有漏善法,有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有八支道:正见...正定。
其中什么是正见?凡是慧、了知...无痴、择法、正见、择法觉支、道支、道所摄 - 这称为"正见"。
其中什么是正思惟?凡是寻、思...正思惟、道支、道所摄 - 这称为"正思惟"。
其中什么是正语?凡是对四种语恶行的远离、离、避离、不作、不造作、不犯、不超越界限、断桥、正语、道支、道所摄 - 这称为"正语"。
其中什么是正业?凡是对三种身恶行的远离、离、避离、不作、不造作、不犯、不超越界限、断桥、正业、道支、道所摄 - 这称为"正业"。
其中什么是正命?凡是对邪命的远离、离、避离、不作、不造作、不犯、不超越界限、断桥、正命、道支、道所摄 - 这称为"正命"。
其中什么是正精进?凡是心的精进发起...正精进、精进觉支、道支、道所摄 - 这称为"正精进"。
其中什么是正念?凡是念、随念...正念、念觉支、道支、道所摄 - 这称为"正念"。
其中什么是正定?凡是心的安住、等住...正定、定觉支、道支、道所摄 - 这称为"正定"。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。

207. Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati – ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

208. Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

209. Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.



207. 其中什么是苦集?渴爱和其余的烦恼 - 这称为"苦集"。
其中什么是苦?其余的不善法,三种有漏善根,其余的有漏善法,有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱和其余烦恼的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有八支道:正见...正定。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。
208. 其中什么是苦集?渴爱和其余的烦恼,以及其余的不善法 - 这称为"苦集"。
其中什么是苦?三种有漏善根,其余的有漏善法,有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱和其余烦恼,以及其余不善法的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有八支道:正见...正定。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。
209. 其中什么是苦集?渴爱和其余的烦恼,其余的不善法,以及三种有漏善根 - 这称为"苦集"。
其中什么是苦?其余的有漏善法,有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱和其余烦恼,其余不善法,以及三种有漏善根的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有八支道:正见...正定。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。

210. Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

211. Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti – sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

Tattha katamā sammādiṭṭhi? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammādiṭṭhi’’.

Tattha katamo sammāsaṅkappo? Yo takko vitakko…pe… sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsaṅkappo’’.

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho…pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāvāyāmo’’.

Tattha katamā sammāsati? Yā sati anussati…pe… sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsati’’.

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti…pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati ‘‘sammāsamādhi’’. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.



210. 其中什么是苦集?渴爱和其余的烦恼,其余的不善法,三种有漏善根,以及其余的有漏善法 - 这称为"苦集"。
其中什么是苦?有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱和其余烦恼,其余不善法,三种有漏善根,以及其余有漏善法的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有八支道:正见...正定。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。
211. 四圣谛 - 苦、苦集、苦灭、趣向苦灭之道。
其中什么是苦集?渴爱 - 这称为"苦集"。
其中什么是苦?其余的烦恼,其余的不善法,三种有漏善根,其余的有漏善法,有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有五支道:正见、正思惟、正精进、正念、正定。
其中什么是正见?凡是慧、了知...无痴、择法、正见、择法觉支、道支、道所摄 - 这称为"正见"。
其中什么是正思惟?凡是寻、思...正思惟、道支、道所摄 - 这称为"正思惟"。
其中什么是正精进?凡是心的精进发起...正精进、精进觉支、道支、道所摄 - 这称为"正精进"。
其中什么是正念?凡是念、随念...正念、念觉支、道支、道所摄 - 这称为"正念"。
其中什么是正定?凡是心的安住...正定、定觉支、道支、道所摄 - 这称为"正定"。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。

212. Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni , avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti – sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

213. Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’.

214. Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati ‘‘dukkhasamudayo’’.

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati ‘‘dukkhaṃ’’.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati ‘‘dukkhanirodho’’.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ayaṃ vuccati ‘‘dukkhanirodhagāminī paṭipadā’’.

Abhidhammabhājanīyaṃ.

3. Pañhāpucchakaṃ



212. 其中什么是苦集?渴爱和其余的烦恼,其余的不善法,三种有漏善根,以及其余的有漏善法 - 这称为"苦集"。
其中什么是苦?有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱和其余烦恼,其余不善法,三种有漏善根,以及其余有漏善法的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有五支道:正见、正思惟、正精进、正念、正定。这称为"趣向苦灭之道"。其余与趣向苦灭之道相应的诸法。
213. 四圣谛 - 苦、苦集、苦灭、趣向苦灭之道。
其中什么是苦集?渴爱 - 这称为"苦集"。
其中什么是苦?其余的烦恼,其余的不善法,三种有漏善根,其余的有漏善法,有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有触...不散乱。这称为"趣向苦灭之道"。
214. 其中什么是苦集?渴爱和其余的烦恼,其余的不善法,三种有漏善根,以及其余的有漏善法 - 这称为"苦集"。
其中什么是苦?有漏善不善法的果报,既非善非不善也非业果报的诸行法,以及一切色 - 这称为"苦"。
其中什么是苦灭?渴爱和其余烦恼,其余不善法,三种有漏善根,以及其余有漏善法的断除 - 这称为"苦灭"。
其中什么是趣向苦灭之道?在此,比丘在修习出世间禅那时,出离而趋向灭尽,为断除邪见而证得第一地,离欲...成就并住于初禅,这是苦行道迟通,在那时有触...不散乱。这称为"趣向苦灭之道"。
阿毗达摩分别完毕。
3. 问答分

215. Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

216. Catunnaṃ ariyasaccānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

1. Tikaṃ



215. 四圣谛 - 苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭之道圣谛。
216. 四圣谛中,有几个是善,几个是不善,几个是无记...几个是有所缘,几个是无所缘?
1. 三法

217. Samudayasaccaṃ akusalaṃ. Maggasaccaṃ kusalaṃ. Nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Nirodhasaccaṃ na vattabbaṃ – ‘‘sukhāya vedanāya sampayutta’’ntipi, ‘‘dukkhāya vedanāya sampayutta’’ntipi, ‘‘adukkhamasukhāya vedanāya sampayutta’’ntipi. Dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ – ‘‘sukhāya vedanāya sampayutta’’ntipi, ‘‘dukkhāya vedanāya sampayutta’’ntipi, ‘‘adukkhamasukhāya vedanāya sampayutta’’ntipi. Dve saccā vipākadhammadhammā. Nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ. Dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ. Samudayasaccaṃ anupādinnupādāniyaṃ. Dve saccā anupādinnaanupādāniyā. Dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ.

Samudayasaccaṃ saṃkiliṭṭhasaṃkilesikaṃ. Dve saccā asaṃkiliṭṭhaasaṃkilesikā. Dukkhasaccaṃ siyā saṃkiliṭṭhasaṃkilesikaṃ, siyā asaṃkiliṭṭhasaṃkilesikaṃ. Samudayasaccaṃ savitakkasavicāraṃ. Nirodhasaccaṃ avitakkaavicāraṃ. Maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ. Dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ, siyā na vattabbaṃ – ‘‘savitakkasavicāra’’ntipi, ‘‘avitakkavicāramatta’’ntipi, ‘‘avitakkaavicāra’’ntipi. Dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Nirodhasaccaṃ na vattabbaṃ – ‘‘pītisahagata’’ntipi, ‘‘sukhasahagata’’ntipi, ‘‘upekkhāsahagata’’ntipi. Dukkhasaccaṃ siyā pītisahagataṃ, siyā sukhasahagataṃ, siyā upekkhāsahagataṃ, siyā na vattabbaṃ – ‘‘pītisahagata’’ntipi, ‘‘sukhasahagata’’ntipi, ‘‘upekkhāsahagata’’ntipi.

Dve saccā neva dassanena na bhāvanāya pahātabbā. Samudayasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ. Dukkhasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ, siyā neva dassanena na bhāvanāya pahātabbaṃ. Dve saccā neva dassanena na bhāvanāya pahātabbahetukā. Samudayasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ . Dukkhasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ, siyā neva dassanena na bhāvanāya pahātabbahetukaṃ. Samudayasaccaṃ ācayagāmi. Maggasaccaṃ apacayagāmi. Nirodhasaccaṃ nevācayagāmināpacayagāmi. Dukkhasaccaṃ siyā ācayagāmi, siyā nevācayagāmināpacayagāmi. Maggasaccaṃ sekkhaṃ. Tīṇi saccāni nevasekkhanāsekkhā. Samudayasaccaṃ parittaṃ . Dve saccā appamāṇā. Dukkhasaccaṃ siyā parittaṃ, siyā mahaggataṃ. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ appamāṇārammaṇaṃ. Samudayasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ na appamāṇārammaṇaṃ, siyā na vattabbaṃ – ‘‘parittārammaṇa’’ntipi, ‘‘mahaggatārammaṇa’’ntipi. Dukkhasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ, siyā na vattabbaṃ – ‘‘parittārammaṇa’’ntipi, ‘‘mahaggatārammaṇa’’ntipi, ‘‘appamāṇārammaṇa’’ntipi.


217. 集谛是不善。道谛是善。灭谛是无记。苦谛或善,或不善,或无记。两谛或与乐受相应,或与不苦不乐受相应。灭谛不可说与乐受相应,不可说与苦受相应,不可说与不苦不乐受相应。苦谛或与乐受相应,或与苦受相应,或与不苦不乐受相应,或不可说与乐受相应、与苦受相应、与不苦不乐受相应。两谛是有异熟法。灭谛非异熟非有异熟法。苦谛或是异熟,或是有异熟法,或非异熟非有异熟法。集谛是非所取能取。两谛是非所取非能取。苦谛或是所取能取,或是非所取能取。
集谛是杂染能染。两谛是非杂染非能染。苦谛或是杂染能染,或是非杂染能染。集谛是有寻有伺。灭谛是无寻无伺。道谛或有寻有伺,或无寻唯伺,或无寻无伺。苦谛或有寻有伺,或无寻唯伺,或无寻无伺,或不可说有寻有伺、无寻唯伺、无寻无伺。两谛或与喜俱,或与乐俱,或与舍俱。灭谛不可说与喜俱、与乐俱、与舍俱。苦谛或与喜俱,或与乐俱,或与舍俱,或不可说与喜俱、与乐俱、与舍俱。
两谛非见所断非修所断。集谛或见所断,或修所断。苦谛或见所断,或修所断,或非见所断非修所断。两谛非见所断因非修所断因。集谛或见所断因,或修所断因。苦谛或见所断因,或修所断因,或非见所断因非修所断因。集谛是增长。道谛是损减。灭谛非增长非损减。苦谛或增长,或非增长非损减。道谛是有学。三谛非有学非无学。集谛是小。两谛是无量。苦谛或小,或大。灭谛无所缘。道谛缘无量。集谛或缘小,或缘大非缘无量,或不可说缘小、缘大。苦谛或缘小,或缘大,或缘无量,或不可说缘小、缘大、缘无量。


Samudayasaccaṃ hīnaṃ. Dve saccā paṇītā. Dukkhasaccaṃ siyā hīnaṃ, siyā majjhimaṃ. Nirodhasaccaṃ aniyataṃ. Maggasaccaṃ sammattaniyataṃ. Dve saccā siyā micchattaniyatā, siyā aniyatā. Nirodhasaccaṃ anārammaṇaṃ. Samudayasaccaṃ na vattabbaṃ – ‘‘maggārammaṇa’’ntipi, ‘‘maggahetuka’’ntipi, ‘‘maggādhipatī’’tipi. Maggasaccaṃ na maggārammaṇaṃ maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – ‘‘maggādhipatī’’ti. Dukkhasaccaṃ siyā maggārammaṇaṃ na maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – ‘‘maggārammaṇa’’ntipi, ‘‘maggādhipatī’’tipi. Dve saccā siyā uppannā, siyā anuppannā, na vattabbā – ‘‘uppādino’’ti. Nirodhasaccaṃ na vattabbaṃ – ‘‘uppanna’’ntipi, ‘‘anuppanna’’ntipi, ‘‘uppādī’’tipi. Dukkhasaccaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi. Tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā. Nirodhasaccaṃ na vattabbaṃ – ‘‘atīta’’ntipi, ‘‘anāgata’’ntipi, ‘‘paccuppanna’’ntipi. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ na vattabbaṃ – ‘‘atītārammaṇa’’ntipi, ‘‘anāgatārammaṇa’’ntipi, ‘‘paccuppannārammaṇa’’ntipi. Dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – ‘‘atītārammaṇā’’tipi, ‘‘anāgatārammaṇā’’tipi, ‘‘paccuppannārammaṇā’’tipi. Nirodhasaccaṃ bahiddhā. Tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ bahiddhārammaṇaṃ. Samudayasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ. Dukkhasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ , siyā na vattabbaṃ – ‘‘ajjhattārammaṇa’’ntipi, ‘‘bahiddhārammaṇa’’ntipi, ‘‘ajjhattabahiddhārammaṇa’’ntipi. Tīṇi saccāni anidassanaappaṭighā. Dukkhasaccaṃ siyā sanidassanasappaṭighaṃ, siyā anidassanasappaṭighaṃ, siyā anidassanaappaṭighaṃ.

2. Dukaṃ



集谛是下劣。两谛是殊胜。苦谛或下劣,或中等。灭谛是不定。道谛是正性定。两谛或邪性定,或不定。灭谛无所缘。集谛不可说缘道、道因、道增上。道谛非缘道,是道因,或道增上,或不可说道增上。苦谛或缘道非道因,或道增上,或不可说缘道、道增上。两谛或已生,或未生,不可说将生。灭谛不可说已生、未生、将生。苦谛或已生,或未生,或将生。三谛或过去,或未来,或现在。灭谛不可说过去、未来、现在。灭谛无所缘。道谛不可说缘过去、缘未来、缘现在。两谛或缘过去,或缘未来,或缘现在,或不可说缘过去、缘未来、缘现在。灭谛是外。三谛或内,或外,或内外。灭谛无所缘。道谛缘外。集谛或缘内,或缘外,或缘内外。苦谛或缘内,或缘外,或缘内外,或不可说缘内、缘外、缘内外。三谛是不可见无对。苦谛或可见有对,或不可见有对,或不可见无对。
2. 二法

218. Samudayasaccaṃ hetu. Nirodhasaccaṃ na hetu. Dve saccā siyā hetū, siyā na hetū. Dve saccā sahetukā. Nirodhasaccaṃ ahetukaṃ. Dukkhasaccaṃ siyā sahetukaṃ, siyā ahetukaṃ. Dve saccā hetusampayuttā. Nirodhasaccaṃ hetuvippayuttaṃ. Dukkhasaccaṃ siyā hetusampayuttaṃ, siyā hetuvippayuttaṃ. Samudayasaccaṃ hetu ceva sahetukañca. Nirodhasaccaṃ na vattabbaṃ – ‘‘hetu ceva sahetukañcā’’tipi, ‘‘sahetukañceva na ca hetū’’tipi. Maggasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu. Dukkhasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ – ‘‘hetu ceva sahetukañcā’’tipi, ‘‘sahetukañceva na ca hetū’’tipi. Samudayasaccaṃ hetu ceva hetusampayuttañca. Nirodhasaccaṃ na vattabbaṃ – ‘‘hetu ceva hetusampayuttañcā’’tipi, ‘‘hetusampayuttañceva na ca hetū’’tipi. Maggasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu. Dukkhasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ – ‘‘hetu ceva hetusampayuttañcā’’tipi, ‘‘hetusampayuttañceva na ca hetū’’tipi. Nirodhasaccaṃ na hetuahetukaṃ. Samudayasaccaṃ na vattabbaṃ – ‘‘na hetusahetuka’’ntipi, ‘‘na hetuahetuka’’ntipi. Maggasaccaṃ siyā na hetusahetukaṃ, siyā na vattabbaṃ – ‘‘na hetusahetuka’’ntipi, ‘‘na hetuahetuka’’ntipi. Dukkhasaccaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ – ‘‘na hetusahetuka’’ntipi, ‘‘na hetuahetuka’’ntipi.

Tīṇi saccāni sappaccayā. Nirodhasaccaṃ appaccayaṃ. Tīṇi saccāni saṅkhatā. Nirodhasaccaṃ asaṅkhataṃ. Tīṇi saccāni anidassanā. Dukkhasaccaṃ siyā sanidassanaṃ, siyā anidassanaṃ. Tīṇi saccāni appaṭighā. Dukkhasaccaṃ siyā sappaṭighaṃ, siyā appaṭighaṃ. Tīṇi saccāni arūpāni. Dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ. Dve saccā lokiyā. Dve saccā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

Samudayasaccaṃ āsavo. Dve saccā no āsavā. Dukkhasaccaṃ siyā āsavo, siyā no āsavo. Dve saccā sāsavā. Dve saccā anāsavā . Samudayasaccaṃ āsavasampayuttaṃ. Dve saccā āsavavippayuttā. Dukkhasaccaṃ siyā āsavasampayuttaṃ, siyā āsavavippayuttaṃ. Samudayasaccaṃ āsavo ceva sāsavañca. Dve saccā na vattabbā – ‘‘āsavā ceva sāsavā cā’’tipi, ‘‘sāsavā ceva no ca āsavā’’tipi. Dukkhasaccaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo. Samudayasaccaṃ āsavo ceva āsavasampayuttañca. Dve saccā na vattabbā – ‘‘āsavā ceva āsavasampayuttā cā’’tipi, ‘‘āsavasampayuttā ceva no ca āsavā’’tipi. Dukkhasaccaṃ siyā āsavo ceva āsavasampayuttañca , siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ – ‘‘āsavo ceva āsavasampayuttañcā’’tipi, ‘‘āsavasampayuttañceva no ca āsavo’’tipi. Dve saccā āsavavippayuttaanāsavā. Samudayasaccaṃ na vattabbaṃ – ‘‘āsavavippayuttasāsava’’ntipi, ‘‘āsavavippayuttaanāsava’’ntipi. Dukkhasaccaṃ siyā āsavavippayuttasāsavaṃ, siyā na vattabbaṃ – ‘‘āsavavippayuttasāsava’’ntipi, ‘‘āsavavippayuttaanāsava’’ntipi.


218. 集谛是因。灭谛非因。两谛或是因,或非因。两谛是有因。灭谛是无因。苦谛或有因,或无因。两谛与因相应。灭谛与因不相应。苦谛或与因相应,或与因不相应。集谛既是因又有因。灭谛不可说既是因又有因,也不可说有因而非因。道谛或既是因又有因,或有因而非因。苦谛或既是因又有因,或有因而非因,或不可说既是因又有因、有因而非因。集谛既是因又与因相应。灭谛不可说既是因又与因相应,也不可说与因相应而非因。道谛或既是因又与因相应,或与因相应而非因。苦谛或既是因又与因相应,或与因相应而非因,或不可说既是因又与因相应、与因相应而非因。灭谛非因无因。集谛不可说非因有因,也不可说非因无因。道谛或非因有因,或不可说非因有因、非因无因。苦谛或非因有因,或非因无因,或不可说非因有因、非因无因。
三谛是有缘。灭谛是无缘。三谛是有为。灭谛是无为。三谛是不可见。苦谛或可见,或不可见。三谛是无对。苦谛或有对,或无对。三谛是无色。苦谛或是色,或无色。两谛是世间。两谛是出世间;可为某些人所知,不可为某些人所知。
集谛是漏。两谛非漏。苦谛或是漏,或非漏。两谛是有漏。两谛是无漏。集谛与漏相应。两谛与漏不相应。苦谛或与漏相应,或与漏不相应。集谛既是漏又有漏。两谛不可说既是漏又有漏,也不可说有漏而非漏。苦谛或既是漏又有漏,或有漏而非漏。集谛既是漏又与漏相应。两谛不可说既是漏又与漏相应,也不可说与漏相应而非漏。苦谛或既是漏又与漏相应,或与漏相应而非漏,或不可说既是漏又与漏相应、与漏相应而非漏。两谛与漏不相应无漏。集谛不可说与漏不相应有漏,也不可说与漏不相应无漏。苦谛或与漏不相应有漏,或不可说与漏不相应有漏、与漏不相应无漏。


Samudayasaccaṃ saṃyojanaṃ. Dve saccā no saṃyojanā. Dukkhasaccaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Dve saccā saṃyojaniyā. Dve saccā asaṃyojaniyā. Samudayasaccaṃ saṃyojanasampayuttaṃ. Dve saccā saṃyojanavippayuttā. Dukkhasaccaṃ siyā saṃyojanasampayuttaṃ, siyā saṃyojanavippayuttaṃ. Samudayasaccaṃ saṃyojanañceva saṃyojaniyañca. Dve saccā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’tipi, ‘‘saṃyojaniyā ceva no ca saṃyojanā’’tipi. Dukkhasaccaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ. Samudayasaccaṃ saṃyojanañceva saṃyojanasampayuttañca. Dve saccā na vattabbā – ‘‘saṃyojanā ceva saṃyojanasampayuttā cā’’tipi, ‘‘saṃyojanasampayuttā ceva no ca saṃyojanā’’tipi. Dukkhasaccaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – ‘‘saṃyojanañceva saṃyojanasampayuttañcā’’tipi, ‘‘saṃyojanasampayuttañceva no ca saṃyojana’’ntipi . Dve saccā saṃyojanavippayuttaasaṃyojaniyā. Samudayasaccaṃ na vattabbaṃ – ‘‘saṃyojanavippayuttasaṃyojaniya’’ntipi, ‘‘saṃyojanavippayuttaasaṃyojaniya’’ntipi. Dukkhasaccaṃ siyā saṃyojanavippayuttasaṃyojaniyaṃ, siyā na vattabbaṃ – ‘‘saṃyojanavippayuttasaṃyojaniya’’ntipi, ‘‘saṃyojanavippayuttaasaṃyojaniya’’ntipi.

Samudayasaccaṃ gantho. Dve saccā no ganthā. Dukkhasaccaṃ siyā gantho, siyā no gantho. Dve saccā ganthaniyā. Dve saccā aganthaniyā. Dve saccā ganthavippayuttā. Dve saccā siyā ganthasampayuttā, siyā ganthavippayuttā. Samudayasaccaṃ gantho ceva ganthaniyañca. Dve saccā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’tipi, ‘‘ganthaniyā ceva no ca ganthā’’tipi. Dukkhasaccaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho. Samudayasaccaṃ gantho ceva ganthasampayuttañca , siyā na vattabbaṃ – ‘‘gantho ceva ganthasampayuttañcā’’tipi, ‘‘ganthasampayuttañceva no ca gantho’’tipi. Dve saccā na vattabbā – ‘‘ganthā ceva ganthasampayuttā cā’’tipi, ‘‘ganthasampayuttā ceva no ca ganthā’’tipi. Dukkhasaccaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ – ‘‘gantho ceva ganthasampayuttañcā’’tipi, ‘‘ganthasampayuttañceva no ca gantho’’tipi. Dve saccā ganthavippayuttaaganthaniyā. Dve saccā siyā ganthavippayuttaganthaniyā, siyā na vattabbā – ‘‘ganthavippayuttaganthaniyā’’tipi, ‘‘ganthavippayuttaaganthaniyā’’tipi.


集谛是结。两谛非结。苦谛或是结,或非结。两谛是可结。两谛是不可结。集谛与结相应。两谛与结不相应。苦谛或与结相应,或与结不相应。集谛既是结又可结。两谛不可说既是结又可结,也不可说可结而非结。苦谛或既是结又可结,或可结而非结。集谛既是结又与结相应。两谛不可说既是结又与结相应,也不可说与结相应而非结。苦谛或既是结又与结相应,或与结相应而非结,或不可说既是结又与结相应、与结相应而非结。两谛与结不相应不可结。集谛不可说与结不相应可结,也不可说与结不相应不可结。苦谛或与结不相应可结,或不可说与结不相应可结、与结不相应不可结。
集谛是缚。两谛非缚。苦谛或是缚,或非缚。两谛是可缚。两谛是不可缚。两谛与缚不相应。两谛或与缚相应,或与缚不相应。集谛既是缚又可缚。两谛不可说既是缚又可缚,也不可说可缚而非缚。苦谛或既是缚又可缚,或可缚而非缚。集谛既是缚又与缚相应,或不可说既是缚又与缚相应、与缚相应而非缚。两谛不可说既是缚又与缚相应,也不可说与缚相应而非缚。苦谛或既是缚又与缚相应,或与缚相应而非缚,或不可说既是缚又与缚相应、与缚相应而非缚。两谛与缚不相应不可缚。两谛或与缚不相应可缚,或不可说与缚不相应可缚、与缚不相应不可


Samudayasaccaṃ ogho…pe… yogo…pe… nīvaraṇaṃ. Dve saccā no nīvaraṇā. Dukkhasaccaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā. Samudayasaccaṃ nīvaraṇasampayuttaṃ. Dve saccā nīvaraṇavippayuttā. Dukkhasaccaṃ siyā nīvaraṇasampayuttaṃ, siyā nīvaraṇavippayuttaṃ. Samudayasaccaṃ nīvaraṇañceva nīvaraṇiyañca. Dve saccā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’tipi, ‘‘nīvaraṇiyā ceva no ca nīvaraṇā’’tipi. Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ. Samudayasaccaṃ nīvaraṇañceva nīvaraṇasampayuttañca. Dve saccā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇasampayuttā cā’’tipi, ‘‘nīvaraṇasampayuttā ceva no ca nīvaraṇā’’tipi. Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – ‘‘nīvaraṇañceva nīvaraṇasampayuttañcā’’tipi , ‘‘nīvaraṇasampayuttañceva no ca nīvaraṇa’’ntipi. Dve saccā nīvaraṇavippayuttaanīvaraṇiyā. Samudayasaccaṃ na vattabbaṃ – ‘‘nīvaraṇavippayuttanīvaraṇiya’’ntipi, ‘‘nīvaraṇavippayuttaanīvaraṇiya’’ntipi. Dukkhasaccaṃ siyā nīvaraṇavippayuttanīvaraṇiyaṃ, siyā na vattabbaṃ – ‘‘nīvaraṇavippayuttanīvaraṇiya’’ntipi, ‘‘nīvaraṇavippayuttaanīvaraṇiya’’ntipi.

Tīṇi saccāni no parāmāsā. Dukkhasaccaṃ siyā parāmāso, siyā no parāmāso. Dve saccā parāmaṭṭhā. Dve saccā aparāmaṭṭhā. Dve saccā parāmāsavippayuttā. Samudayasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ. Dukkhasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ – ‘‘parāmāsasampayutta’’ntipi, ‘‘parāmāsavippayutta’’ntipi. Samudayasaccaṃ na vattabbaṃ – ‘‘parāmāso ceva parāmaṭṭhañcā’’ti, parāmaṭṭhañceva no ca parāmāso. Dve saccā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’tipi , ‘‘parāmaṭṭhā ceva no ca parāmāsā’’tipi. Dukkhasaccaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso. Dve saccā parāmāsavippayuttaaparāmaṭṭhā. Dve saccā siyā parāmāsavippayuttaparāmaṭṭhā, siyā na vattabbā – ‘‘parāmāsavippayuttaparāmaṭṭhā’’tipi, ‘‘parāmāsavippayuttaaparāmaṭṭhā’’tipi.


集谛是暴流...轭...盖。两谛非盖。苦谛或是盖,或非盖。两谛是可盖,两谛是不可盖。集谛与盖相应。两谛与盖不相应。苦谛或与盖相应,或与盖不相应。集谛既是盖又可盖。两谛不可说既是盖又可盖,也不可说可盖而非盖。苦谛或既是盖又可盖,或可盖而非盖。集谛既是盖又与盖相应。两谛不可说既是盖又与盖相应,也不可说与盖相应而非盖。苦谛或既是盖又与盖相应,或与盖相应而非盖,或不可说既是盖又与盖相应、与盖相应而非盖。两谛与盖不相应不可盖。集谛不可说与盖不相应可盖,也不可说与盖不相应不可盖。苦谛或与盖不相应可盖,或不可说与盖不相应可盖、与盖不相应不可盖。
三谛非取。苦谛或是取,或非取。两谛是所取。两谛是非所取。两谛与取不相应。集谛或与取相应,或与取不相应。苦谛或与取相应,或与取不相应,或不可说与取相应、与取不相应。集谛不可说既是取又所取,是所取而非取。两谛不可说既是取又所取,也不可说所取而非取。苦谛或既是取又所取,或所取而非取。两谛与取不相应非所取。两谛或与取不相应所取,或不可说与取不相应所取、与取不相应非所取。


Dve saccā sārammaṇā. Nirodhasaccaṃ anārammaṇaṃ. Dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. Tīṇi saccāni no cittā. Dukkhasaccaṃ siyā cittaṃ, siyā no cittaṃ. Dve saccā cetasikā. Nirodhasaccaṃ acetasikaṃ. Dukkhasaccaṃ siyā cetasikaṃ, siyā acetasikaṃ. Dve saccā cittasampayuttā . Nirodhasaccaṃ cittavippayuttaṃ. Dukkhasaccaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ, siyā na vattabbaṃ – ‘‘cittena sampayutta’’ntipi, ‘‘cittena vippayutta’’ntipi. Dve saccā cittasaṃsaṭṭhā. Nirodhasaccaṃ cittavisaṃsaṭṭhaṃ. Dukkhasaccaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ, siyā na vattabbaṃ – ‘‘cittena saṃsaṭṭha’’ntipi, ‘‘cittena visaṃsaṭṭha’’ntipi. Dve saccā cittasamuṭṭhānā. Nirodhasaccaṃ no cittasamuṭṭhānaṃ. Dukkhasaccaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ. Dve saccā cittasahabhuno. Nirodhasaccaṃ no cittasahabhū. Dukkhasaccaṃ siyā cittasahabhū, siyā no cittasahabhū. Dve saccā cittānuparivattino. Nirodhasaccaṃ no cittānuparivatti. Dukkhasaccaṃ siyā cittānuparivatti, siyā no cittānuparivatti. Dve saccā cittasaṃsaṭṭhasamuṭṭhānā. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānaṃ . Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. Dve saccā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Dve saccā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānānuparivatti . Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. Tīṇi saccāni bāhirā. Dukkhasaccaṃ siyā ajjhattaṃ, siyā bāhiraṃ.

Tīṇi saccāni no upādā. Dukkhasaccaṃ siyā upādā, siyā no upādā. Tīṇi saccāni anupādinnā. Dukkhasaccaṃ siyā upādinnaṃ, siyā anupādinnaṃ. Samudayasaccaṃ upādānaṃ. Dve saccā no upādānā. Dukkhasaccaṃ siyā upādānaṃ, siyā no upādānaṃ. Dve saccā upādāniyā. Dve saccā anupādāniyā. Dve saccā upādānavippayuttā. Dve saccā siyā upādānasampayuttā, siyā upādānavippayuttā. Samudayasaccaṃ upādānañceva upādāniyañca. Dve saccā na vattabbā – ‘‘upādānā ceva upādāniyā cā’’tipi, ‘‘upādāniyā ceva no ca upādānā’’tipi. Dukkhasaccaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ. Samudayasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā na vattabbaṃ – ‘‘upādānañceva upādānasampayuttañcā’’tipi, ‘‘upādānasampayuttañceva no ca upādāna’’ntipi. Dve saccā na vattabbā – ‘‘upādānā ceva upādānasampayuttā cā’’tipi, ‘‘upādānasampayuttā ceva no ca upādānā’’tipi. Dukkhasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ – ‘‘upādānañceva upādānasampayuttañcā’’ tipi, ‘‘upādānasampayuttañceva no ca upādāna’’ntipi. Dve saccā upādānavippayuttaanupādāniyā. Dve saccā siyā upādānavippayuttaupādāniyā, siyā na vattabbā – ‘‘upādānavippayuttaupādāniyā’’tipi, ‘‘upādānavippayuttaanupādāniyā’’tipi.


两谛是有所缘。灭谛是无所缘。苦谛或有所缘,或无所缘。三谛非心。苦谛或是心,或非心。两谛是心所。灭谛是非心所。苦谛或是心所,或非心所。两谛与心相应。灭谛与心不相应。苦谛或与心相应,或与心不相应,或不可说与心相应、与心不相应。两谛与心相混。灭谛与心不相混。苦谛或与心相混,或与心不相混,或不可说与心相混、与心不相混。两谛是心所生。灭谛非心所生。苦谛或是心所生,或非心所生。两谛是与心俱生。灭谛非与心俱生。苦谛或与心俱生,或非与心俱生。两谛是随心转。灭谛非随心转。苦谛或随心转,或非随心转。两谛是心相混所生。灭谛非心相混所生。苦谛或是心相混所生,或非心相混所生。两谛是心相混所生俱生。灭谛非心相混所生俱生。苦谛或是心相混所生俱生,或非心相混所生俱生。两谛是心相混所生随转。灭谛非心相混所生随转。苦谛或是心相混所生随转,或非心相混所生随转。三谛是外。苦谛或内,或外。
三谛非所取。苦谛或是所取,或非所取。三谛是非所执。苦谛或是所执,或非所执。集谛是取。两谛非取。苦谛或是取,或非取。两谛是可取。两谛是不可取。两谛与取不相应。两谛或与取相应,或与取不相应。集谛既是取又可取。两谛不可说既是取又可取,也不可说可取而非取。苦谛或既是取又可取,或可取而非取。集谛或既是取又与取相应,或不可说既是取又与取相应、与取相应而非取。两谛不可说既是取又与取相应,也不可说与取相应而非取。苦谛或既是取又与取相应,或与取相应而非取,或不可说既是取又与取相应、与取相应而非取。两谛与取不相应不可取。两谛或与取不相应可取,或不可说与取不相应可取、与取不相应不可取。


Samudayasaccaṃ kileso. Dve saccā no kilesā. Dukkhasaccaṃ siyā kileso, siyā no kileso. Dve saccā saṃkilesikā. Dve saccā asaṃkilesikā. Samudayasaccaṃ saṃkiliṭṭhaṃ. Dve saccā asaṃkiliṭṭhā. Dukkhasaccaṃ siyā saṃkiliṭṭhaṃ, siyā asaṃkiliṭṭhaṃ. Samudayasaccaṃ kilesasampayuttaṃ. Dve saccā kilesavippayuttā. Dukkhasaccaṃ siyā kilesasampayuttaṃ, siyā kilesavippayuttaṃ. Samudayasaccaṃ kileso ceva saṃkilesikañca. Dve saccā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’tipi, ‘‘saṃkilesikā ceva no ca kilesā’’tipi. Dukkhasaccaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso. Samudayasaccaṃ kileso ceva saṃkiliṭṭhañca. Dve saccā na vattabbā – ‘‘kilesā ceva saṃkiliṭṭhā cā’’tipi, ‘‘saṃkiliṭṭhā ceva no ca kilesā’’tipi. Dukkhasaccaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ – ‘‘kileso ceva saṃkiliṭṭhañcā’’tipi, ‘‘saṃkiliṭṭhañceva no ca kileso’’tipi. Samudayasaccaṃ kileso ceva kilesasampayuttañca. Dve saccā na vattabbā – ‘‘kilesā ceva kilesasampayuttā cā’’tipi, ‘‘kilesasampayuttā ceva no ca kilesā’’tipi. Dukkhasaccaṃ siyā kileso ceva kilesasampayuttañca , siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ – ‘‘kileso ceva kilesasampayuttañcā’’ tipi, ‘‘kilesasampayuttañceva no ca kileso’’tipi. Dve saccā kilesavippayuttaasaṃkilesikā. Samudayasaccaṃ na vattabbaṃ – ‘‘kilesavippayuttasaṃkilesika’’ntipi, ‘‘kilesavippayuttaasaṃkilesika’’ntipi. Dukkhasaccaṃ siyā kilesavippayuttasaṃkilesikaṃ, siyā na vattabbaṃ – ‘‘kilesavippayuttasaṃkilesika’’ntipi, ‘‘kilesavippayuttaasaṃkilesika’’ntipi.

Dve saccā na dassanena pahātabbā. Dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Dve saccā na bhāvanāya pahātabbā. Dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Dve saccā na dassanena pahātabbahetukā. Dve saccā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Dve saccā na bhāvanāya pahātabbahetukā. Dve saccā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Samudayasaccaṃ savitakkaṃ. Nirodhasaccaṃ avitakkaṃ. Dve saccā siyā savitakkā, siyā avitakkā. Samudayasaccaṃ savicāraṃ. Nirodhasaccaṃ avicāraṃ. Dve saccā siyā savicārā, siyā avicārā. Nirodhasaccaṃ appītikaṃ. Tīṇi saccāni siyā sappītikā, siyā appītikā. Nirodhasaccaṃ na pītisahagataṃ. Tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā. Nirodhasaccaṃ na sukhasahagataṃ. Tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā. Nirodhasaccaṃ na upekkhāsahagataṃ. Tīṇi saccāni siyā upekkhāsahagatā, siyā na upekkhāsahagatā.


集谛是烦恼。两谛非烦恼。苦谛或是烦恼,或非烦恼。两谛是可杂染。两谛是不可杂染。集谛是已杂染。两谛是未杂染。苦谛或已杂染,或未杂染。集谛与烦恼相应。两谛与烦恼不相应。苦谛或与烦恼相应,或与烦恼不相应。集谛既是烦恼又可杂染。两谛不可说既是烦恼又可杂染,也不可说可杂染而非烦恼。苦谛或既是烦恼又可杂染,或可杂染而非烦恼。集谛既是烦恼又已杂染。两谛不可说既是烦恼又已杂染,也不可说已杂染而非烦恼。苦谛或既是烦恼又已杂染,或已杂染而非烦恼,或不可说既是烦恼又已杂染、已杂染而非烦恼。集谛既是烦恼又与烦恼相应。两谛不可说既是烦恼又与烦恼相应,也不可说与烦恼相应而非烦恼。苦谛或既是烦恼又与烦恼相应,或与烦恼相应而非烦恼,或不可说既是烦恼又与烦恼相应、与烦恼相应而非烦恼。两谛与烦恼不相应不可杂染。集谛不可说与烦恼不相应可杂染,也不可说与烦恼不相应不可杂染。苦谛或与烦恼不相应可杂染,或不可说与烦恼不相应可杂染、与烦恼不相应不可杂染。
两谛非见所断。两谛或见所断,或非见所断。两谛非修所断。两谛或修所断,或非修所断。两谛非见所断因。两谛或见所断因,或非见所断因。两谛非修所断因。两谛或修所断因,或非修所断因。集谛是有寻。灭谛是无寻。两谛或有寻,或无寻。集谛是有伺。灭谛是无伺。两谛或有伺,或无伺。灭谛是无喜。三谛或有喜,或无喜。灭谛非与喜俱。三谛或与喜俱,或非与喜俱。灭谛非与乐俱。三谛或与乐俱,或非与乐俱。灭谛非与舍俱。三谛或与舍俱,或非与舍俱。


Samudayasaccaṃ kāmāvacaraṃ. Dve saccā na kāmāvacarā. Dukkhasaccaṃ siyā kāmāvacaraṃ, siyā na kāmāvacaraṃ. Tīṇi saccāni na rūpāvacarā. Dukkhasaccaṃ siyā rūpāvacaraṃ, siyā na rūpāvacaraṃ. Tīṇi saccāni na arūpāvacarā. Dukkhasaccaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ. Dve saccā pariyāpannā. Dve saccā apariyāpannā. Maggasaccaṃ niyyānikaṃ. Tīṇi saccāni aniyyānikā. Maggasaccaṃ niyataṃ. Nirodhasaccaṃ aniyataṃ. Dve saccā siyā niyatā, siyā aniyatā. Dve saccā sauttarā. Dve saccā anuttarā. Samudayasaccaṃ saraṇaṃ. Dve saccā araṇā. Dukkhasaccaṃ siyā saraṇaṃ, siyā araṇanti.

Pañhāpucchakaṃ.


集谛是欲界。两谛非欲界。苦谛或欲界,或非欲界。三谛非色界。苦谛或色界,或非色界。三谛非无色界。苦谛或无色界,或非无色界。两谛是有限。两谛是无限。道谛是出离。三谛是不出离。道谛是决定。灭谛是不决定。两谛或决定,或不决定。两谛是有上。两谛是无上。集谛是有诤。两谛是无诤。苦谛或有诤,或无诤。
问答已竟。


Saccavibhaṅgo niṭṭhito.

谛分别已竟。

