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【經文資訊】大正新脩大藏經 第 32 冊 No. 1648 解脫道論

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No. 1648 解脫道論卷第一

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

因緣品第一

禮世尊、應供、正遍知！

戒定智慧，　　無上解脫，　　隨覺此法， 有稱瞿曇。

若人脫眾難，已得離諸著，成就於勝分，心畏生老死，樂善樂解脫，令到涅槃樂；未到有彼岸，亦令得具足。廣問修多羅、毘曇、毘尼事。此解脫道我今當說。諦聽。

問：云何為戒？答：戒者威儀義，定者不亂義，慧者知覺義，解脫者離縛義，無上者無漏義，隨覺者知得義，此法者四聖法義，瞿曇者姓義，有稱者世尊義。以戒定慧解脫殊勝功德，能到最勝名稱無量。解脫道者何義？解脫者五解脫：伏解脫、彼分解脫、斷解脫、猗解脫、離解脫。云何伏解脫？現修行初禪伏諸蓋，此謂伏解脫。

Here is the complete Pali (romanized) translation of the given Chinese text: Vimokkha-magga-pakaraṇaṃ paṭhamaṃ Arahanto Upatissa-thera-mahābhāṇaka-kato Laṅkā-Funan-saṅghabhaddanta-Saṅghavaratthero anuvādito Paccaya-vaggo paṭhamo Namo tassa Bhagavato Arahato Sammāsambuddhassa! Sīlaṃ samādhi paññā ca, Vimokkho anuttaro, Anubuddhaṃ imaṃ dhammaṃ, Gotamo yasassimaṃ. Yo jana dukkha-mucchito, vītarāgo anāsavo, abhijāto visiṭṭhako, jāti-jarā-maraṇa-bhīto, kusala-kāmo vimutti-kāmo, nibbāna-sukhaṃ pāpuṇāti; apāraṃ pāraṃ gacchati, sabbaso paripūreti. Bahunā suttantaṃ abhidhammaṃ vinayañca pucchati. Ayaṃ vimokkha-maggo idāni mayā kathīyati. Sādhukaṃ suṇātha. Pucchā: Kathaṃ sīlaṃ? Vissajjanaṃ: Sīlaṃ ācāratthena, samādhi avikkhepatthena, paññā pajānanatthena, vimokkho bandhanamuttatthena, anuttaro anāsavatthena, anubuddho adhigamatthena, ayaṃ dhammo cattāri ariyasaccatthena, gotamo gottatthena, yasassimo bhagavantatthena. Sīla-samādhi-paññā-vimokkha-guṇa-visesena, aggaṃ yasaṃ appameyyaṃ pāpuṇāti. Vimokkha-maggo nāma kimatthena? Vimokkho pañcavimokkho: vikkhambhana-vimokkho, tadaṅga-vimokkho, samuccheda-vimokkho, paṭipassaddhi-vimokkho, nissaraṇa-vimokkho. Kathaṃ vikkhambhana-vimokkho? Paṭhamajjhānaṃ bhāvento nīvaraṇe vikkhambheti, ayaṃ vikkhambhana-vimokkho.

彼分解脫者，現修達分定，諸見解脫，此謂彼分解脫。斷解脫者，修出世間道能滅餘結，此謂斷解脫。猗解脫者，如得果時樂心猗，此謂猗解脫。離解脫者，是無餘涅槃，此謂離解脫。此解脫道為得解脫，是具足道，以戒定慧謂解脫道。解脫道者我今當說。

問：何用說解脫道？答：有善人樂得解脫，不聞說解脫故，又不伏解脫故，又不正伏解脫故，如盲人無導獨遊遠國，唯嬰眾苦不得解脫，欲得解脫而無所因。何以故解脫是因？如佛所說：若有眾生塵勞微細，不聞法故終亦退轉。又如佛說：諸比丘有二因二緣能生正見。云何為二？一、從他聞；二、自正念。是故說解脫。不伏解脫者，為生厭離，故說解脫。不正伏解脫者，為除不正道、為得禪解脫道，故說解脫。如遠行人得善示導。是伏解脫道，三陰成滿。何等為三？謂戒陰、定陰、慧陰。云何戒陰？正語、正業、正命及種類所攝，或戒陰種種戒功德聚。云何定陰？正精進、正念、正定及種類定陰所攝，或種種定功德聚。云何慧陰？正見、正思惟及種類所攝，或種種慧功德聚。此三陰成滿，是伏解脫道。當學三學，謂增上戒學、增上心學、增上慧學。有戒、有增上戒學，有定、有增上心學，有慧、有增上慧學。

Here is the complete Pali (romanized) translation: Tadaṅga-vimokkho nāma, tadaṅga-samādhiṃ bhāvento diṭṭhi-vimutto hoti, ayaṃ tadaṅga-vimokkho. Samuccheda-vimokkho nāma, lokuttara-maggaṃ bhāvento saṃyojanāvasesaṃ samucchindati, ayaṃ samuccheda-vimokkho. Paṭipassaddhi-vimokkho nāma, phalasamāpattiyā sukha-cittaṃ paṭipassaddhaṃ hoti, ayaṃ paṭipassaddhi-vimokkho. Nissaraṇa-vimokkho nāma, anupādisesa-nibbānaṃ, ayaṃ nissaraṇa-vimokkho. Ayaṃ vimokkha-maggo vimokkhatthāya, ayaṃ paripuṇṇa-maggo, sīla-samādhi-paññā vimokkha-maggo ti vuccati. Vimokkha-maggo idāni mayā kathīyati. Pucchā: Kimatthāya vimokkha-maggo kathīyati? Vissajjanaṃ: Santi sappurisā vimokkhatthikā, vimokkhaṃ assutvā, avikkhambhitvā, sammā-avikkhambhitvā ca, andho viya anāthā dūra-desaṃ gacchanti, kevalaṃ dukkhaṃ anubhonti na vimuccanti, vimokkhattikā hetuṃ na labhanti. Kasmā vimokkho hetu? Yathā Buddhena vuttaṃ: Ye keci sattā paritto-kilesa-rajā, saddhammaṃ assutvā parihāyanti. Puna ca Buddhena vuttaṃ: Bhikkhave dveme paccayā sammādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, yoniso ca manasikāro. Tasmā vimokkho kathīyati. Avikkhambhana-vimokkhatthaṃ nibbindanatthāya vimokkho kathīyati. Asammā-vikkhambhana-vimokkhatthaṃ micchā-maggappahānatthaṃ jhāna-vimokkha-maggatthaṃ vimokkho kathīyati. Yathā dūra-gamiko supaṭipanno nāyako labhati. Ayaṃ vikkhambhana-vimokkha-maggo tīhi khandhehi paripūrati. Katame tayo? Sīla-kkhandho, samādhi-kkhandho, paññā-kkhandho ca. Katamo sīla-kkhandho? Sammā-vācā, sammā-kammanto, sammā-ājīvo ca tappakāra-saṅgahitā, atha vā sīla-kkhandho nānāvidha-sīla-guṇa-samūho. Katamo samādhi-kkhandho? Sammā-vāyāmo, sammā-sati, sammā-samādhi ca tappakāra-saṅgahito, atha vā nānāvidha-samādhi-guṇa-samūho. Katamo paññā-kkhandho? Sammā-diṭṭhi, sammā-saṅkappo ca tappakāra-saṅgahito, atha vā nānāvidha-paññā-guṇa-samūho. Ime tayo khandhā paripuṇṇā, ayaṃ vikkhambhana-vimokkha-maggo. Tisso sikkhā sikkhitabbā: adhisīla-sikkhā, adhicitta-sikkhā, adhipaññā-sikkhā ca. Atthi sīlaṃ, atthi adhisīla-sikkhā; atthi samādhi, atthi adhicitta-sikkhā; atthi paññā, atthi adhipaññā-sikkhā.

復次有戒戒學、有戒增上戒學，有定心學、有定學增上心學，有慧慧學、有慧增上慧學。

問：云何戒學？答：謂有相戒是名戒學，謂達分戒是增上戒學。復次凡夫戒是名戒學，聖戒是增上戒學。

問：云何心學？答：所謂欲定。

問：云何增上心學。答：色定及無色定，此謂增上心學。復次有相定，心學；達分定及道定，是謂增上心學。云何慧學？謂世間智是名慧學；四諦相似智及道智，是謂增上慧學。如世尊為鈍根人說增上戒學、為中根人說增上心學、為利根人說增上慧學。

問：學者何義？答：學可學、學增上學、學無學名學。如是學此三學，謂伏解脫道，以三種學成就清淨，所謂戒清淨、心清淨、見清淨，於是戒是戒清淨，定是心清淨，慧是見清淨。戒者洗犯戒垢、定洗纏垢，是謂心清淨。慧除無知垢，此謂見清淨。復次戒除惡業垢、定除纏垢、慧除使垢，如是以三清淨是伏解脫道。又以三種善伏道，謂初、中、後善。以戒為初，以定為中，以慧為後。云何戒為初善？有精進人成就不退，以不退故喜，以喜故踴躍，以踴躍故身猗，以身猗故樂，以樂故心定，此謂初善。定為中善者，以定如實知見，此謂中善。慧為後善者，已如實知見厭患，以厭患故離欲，以離欲故解脫，以解脫故成自知。

Here is the complete Pali (romanized) translation: Puna ca atthi sīlaṃ sīla-sikkhā, atthi sīlaṃ adhisīla-sikkhā; atthi samādhi citta-sikkhā, atthi samādhi-sikkhā adhicitta-sikkhā; atthi paññā paññā-sikkhā, atthi paññā adhipaññā-sikkhā. Pucchā: Katamā sīla-sikkhā? Vissajjanaṃ: Yā sanimitta-sīlaṃ nāma sīla-sikkhā, yā tadaṅga-sīlaṃ nāma adhisīla-sikkhā. Puna ca puthujjana-sīlaṃ nāma sīla-sikkhā, ariya-sīlaṃ nāma adhisīla-sikkhā. Pucchā: Katamā citta-sikkhā? Vissajjanaṃ: Yad idaṃ kāmāvacara-samādhi. Pucchā: Katamā adhicitta-sikkhā? Vissajjanaṃ: Rūpāvacara-samādhi arūpāvacara-samādhi ca, ayaṃ adhicitta-sikkhā. Puna ca sanimitta-samādhi citta-sikkhā; tadaṅga-samādhi magga-samādhi ca, ayaṃ adhicitta-sikkhā. Katamā paññā-sikkhā? Lokiya-ñāṇaṃ nāma paññā-sikkhā; catusacca-anuloma-ñāṇaṃ magga-ñāṇañca, ayaṃ adhipaññā-sikkhā. Yathā Bhagavatā manda-puggalānaṃ adhisīla-sikkhā desitā, majjhima-puggalānaṃ adhicitta-sikkhā desitā, tikkha-puggalānaṃ adhipaññā-sikkhā desitā. Pucchā: Sikkhā nāma kimatthena? Vissajjanaṃ: Sikkhitabbaṃ sikkhati, adhisikkhati, asekkhañcāti sikkhā. Evaṃ imā tisso sikkhā sikkhanto, ayaṃ vikkhambhana-vimokkha-maggo, tīhi sikkhāhi tīṇi visuddhīni sijjhanti, seyyathidaṃ: sīla-visuddhi, citta-visuddhi, diṭṭhi-visuddhi ca. Tattha sīlaṃ sīla-visuddhi, samādhi citta-visuddhi, paññā diṭṭhi-visuddhi. Sīlaṃ dussīlya-malaṃ dhovati, samādhi kilesa-malaṃ dhovati, ayaṃ citta-visuddhi. Paññā avijjā-malaṃ dhovati, ayaṃ diṭṭhi-visuddhi. Puna ca sīlaṃ duccarita-malaṃ dhovati, samādhi pariyuṭṭhāna-malaṃ dhovati, paññā anusaya-malaṃ dhovati, evaṃ tīhi visuddhīhi ayaṃ vikkhambhana-vimokkha-maggo. Api ca tīhi kalyāṇehi vikkhambhana-maggo, seyyathidaṃ: ādi-kalyāṇaṃ, majjhe-kalyāṇaṃ, pariyosāna-kalyāṇaṃ. Sīlaṃ ādi-kalyāṇaṃ, samādhi majjhe-kalyāṇaṃ, paññā pariyosāna-kalyāṇaṃ. Kathaṃ sīlaṃ ādi-kalyāṇaṃ? Āraddha-vīriyo puggalo avippaṭisārī hoti, avippaṭisārattā pāmojjaṃ jāyati, pāmujjā pīti jāyati, pītiyā kāyo passambhati, passaddha-kāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, idaṃ ādi-kalyāṇaṃ. Samādhi majjhe-kalyāṇanti yathābhūtaṃ jānāti passati, idaṃ majjhe-kalyāṇaṃ. Paññā pariyosāna-kalyāṇanti yathābhūtaṃ ñāṇadassanena nibbindati, nibbindā virajjati, virāgā vimuccati, vimuttattā sayaṃ abhiññāya sampajānāti.

如是成就三善道已伏解脫道，得三種樂，謂無過樂、寂滅樂、正覺樂。彼以戒得無過樂，以定得寂滅樂，以慧得正覺樂。如是成就得三種樂，是伏解脫道，遠離二邊得中道具足。以此戒善除諸欲著，於無過樂情生欣樂；以定除身羸，於寂滅樂而增喜樂；以慧分別四諦中道具足，於正覺樂深懷愛樂。如是遠離二邊得中道具足，是伏解脫道。以戒除惡趣，以定除欲界，以慧除一切有。於戒多修、於定慧少修，成須陀洹、斯陀含。於戒定多修、於慧少修，成阿那含。修三種滿，成阿羅漢無上解脫。

分別戒品第二

問：云何戒？何相？何味？何起？何足處？何功德？何戒義、戒行？何差別？幾戒？何所起？何戒初中後？幾法障礙戒道？幾戒因？幾種戒？云何令戒清淨？幾因以是戒住？答：云何戒者，謂思戒、威儀戒、不越戒。何者為思戒？我不作惡，作者自受。何者威儀戒？離於犯處。云何不越戒？若有戒人，身口無過。復次斷義威儀，一切善法是戒。如阿毘曇說：以出離法斷於欲欲，是戒能離惡。

Here is the complete Pali (romanized) translation:

Evaṃ tīhi kalyāṇa-maggehi vikkhambhana-vimokkha-maggo sampanno, tīṇi sukhāni paṭilabhati, seyyathidaṃ: anavajja-sukhaṃ, upasama-sukhaṃ, sambodhi-sukhaṃ. Tattha sīlena anavajja-sukhaṃ labhati, samādhinā upasama-sukhaṃ labhati, paññāya sambodhi-sukhaṃ labhati. Evaṃ tīṇi sukhāni paṭilabhitvā, ayaṃ vikkhambhana-vimokkha-maggo, ubho ante anupagamma majjhimā paṭipadā paripūrati. Iminā sīla-kalyāṇena kāmālayaṃ pajahati, anavajja-sukhe abhiramati; samādhinā kāyadubbhagaṃ pajahati, upasama-sukhe abhivaḍḍhati; paññāya catusacca-majjhimā paṭipadā paripūrati, sambodhi-sukhe abhiramati. Evaṃ ubho ante anupagamma majjhimā paṭipadā paripūrati, ayaṃ vikkhambhana-vimokkha-maggo. Sīlena apāyaṃ pajahati, samādhinā kāmadhātuṃ pajahati, paññāya sabbabhavaṃ pajahati. Sīle bahukataṃ, samādhi-paññāsu appakataṃ, sotāpanno sakadāgāmī ca hoti. Sīla-samādhisu bahukataṃ, paññāya appakataṃ, anāgāmī hoti. Tīsu sikkhāsu paripuṇṇaṃ, arahattaṃ anuttara-vimokkhaṃ pāpuṇāti.

Sīla-vibhaṅga-vaggo dutiyo

Pucchā: Katamaṃ sīlaṃ? Kiṃ lakkhaṇaṃ? Ko raso? Ko padaṭṭhāno? Kā sampatti? Ko sīlatthā, sīlācāro? Kā vibhatti? Kati sīlāni? Kiṃ samuṭṭhānaṃ? Katamaṃ sīlassa ādi-majjha-pariyosānaṃ? Kati dhammā sīla-maggassa antarāyikā? Kati sīla-hetū? Kati sīla-bhedā? Kathaṃ sīla-visuddhi? Kati paccayehi sīlaṃ tiṭṭhati? Vissajjanaṃ: Katamaṃ sīlanti cetanā-sīlaṃ, ācāra-sīlaṃ, avītikkama-sīlaṃ. Katamaṃ cetanā-sīlaṃ? Na pāpaṃ karomi, karonto sayaṃ phusati. Katamaṃ ācāra-sīlaṃ? Āpattito viramati. Katamaṃ avītikkama-sīlaṃ? Sīlavato kāya-vacī-accayo natthi. Puna ca cheda-attho ācāro, sabbe kusalā dhammā sīlaṃ. Yathā Abhidhamme vuttaṃ: Nekkhamma-dhammena kāmacchandaṃ pajahati, idaṃ sīlaṃ pāpato viramati.

思戒、護戒、威儀戒，以不瞋恚斷滅瞋恚、以光明相斷於睡眠、以不散亂斷於調戲、以見法起斷於疑悔、以智斷無明、以喜斷無可樂，以初禪斷五蓋、以二禪斷覺觀、以三禪斷喜、以四禪斷樂，以空入定斷於色想乃至瞋恚及種種想、以識入定斷虛空、以無所有定斷識入想、以非想非非想定斷無所有，以無常見斷於常想、以苦見斷樂想、以無我見斷我想、以不淨見斷淨想，以過患見斷於愛想、以無染見斷於欲想、以滅見斷集、以消見斷厚、以分見斷聚、以生滅見斷常，以無相見斷相、以無作見斷作、以空見斷入，以增上慧見斷執著、以如實知見斷無明執、以過患見而斷居執、以彼觀見斷不彼觀、以轉散見斷和合執，以須陀洹道斷見一處煩惱、以斯陀含道斷麁煩惱、以阿那含道斷細煩惱、以阿羅漢道斷一切煩惱。此謂不越戒、思戒、護戒、威儀戒。此謂戒。何戒相者？威儀除非威儀。

問：云何名非威儀？答：謂破法。破法有三種：一、破波羅提木叉法；二、破緣法；三、破根法。云何破波羅提木叉法？謂無慚無愧，於如來離信。云何破緣法？答：命與形飾相應，離於知足。云何破根法？不閉六根門，離於念慧。以此三覆非威儀，是名戒相。何味者、起者、足處者？無過樂是味，無憂是起，三善行是足處。

Here is the Pali (romanized) translation: Sīla-manasikāra, sīla-rakkhaṇa, sīla-iriyāpatha, akkodhena kodhaṃ vinodeti, ālokasaññāya thīnamiddhaṃ vinodeti, avikkhepaṃ uddhaccaṃ vinodeti, dhammavavatthānena vicikicchāṃ vinodeti, ñāṇena avijjaṃ vinodeti, pāmojjena arati, paṭhamajjhānena pañca nīvaraṇāni, dutiyajjhānena vitakkavicāre, tatiyajjhānena pīti, catutthajjhānena sukhaṃ, ākāsānañcāyatanena rūpasaññā yāva paṭighasaññā nānattasaññā, viññāṇañcāyatanena ākāsānañcāyatanasaññā, ākiñcaññāyatanena viññāṇañcāyatanasaññā, nevasaññānāsaññāyatanena ākiñcaññāyatanasaññā, aniccānupassanāya niccasaññā, dukkhānupassanāya sukhasaññā, anattānupassanāya attasaññā, asubhānupassanāya subhasaññā, ādīnavānupassanāya nandīrāgasaññā, virāgānupassanāya rāgasaññā, nirodhānupassanāya samudayasaññā, paṭinissaggānupassanāya ādānasaññā, vibhavānupassanāya ghanasaññā, vayānupassanāya pavattasaññā, animittānupassanāya nimittasaññā, appaṇihitānupassanāya paṇidhisaññā, suññatānupassanāya abhinivesasaññā, adhipaññādhammavipassanāya sārādānābhinivesasaññā, yathābhūtañāṇadassanena sammohābhinivesasaññā, ādīnavānupassanāya ālayābhinivesasaññā, paṭisaṅkhānupassanāya appaṭisaṅkhāsaññā, vivattānupassanāya saṃyogābhinivesasaññā, sotāpattimaggena diṭṭhekattha-kilesā, sakadāgāmimaggena oḷārikā kilesā, anāgāmimaggena aṇusahagatā kilesā, arahattamaggena sabba-kilesā. Idaṃ vuccati avītikkama-sīlaṃ, cetanā-sīlaṃ, saṃvara-sīlaṃ, iriyāpatha-sīlaṃ. Idaṃ vuccati sīlaṃ. Katamo sīla-lakkhaṇo? Iriyāpatho anariyāpatha-vinayāya. Katamo anariyāpatho? Tividhā dhammavipatti: Pātimokkha-dhammavipatti, paccaya-dhammavipatti, indriya-dhammavipatti. Katamā pātimokkha-dhammavipatti? Ahirika-anottappa, tathāgate assaddhiyaṃ. Katamā paccaya-dhammavipatti? Jīvitavutti-alaṅkāra-sampayuttaṃ, asantuṭṭhitā. Katamā indriya-dhammavipatti? Chaḷindriyāni agutta-dvārāni, sati-paññā-vippayuttāni. Imehi tīhi anariyāpatho paṭicchannā, ayaṃ sīla-lakkhaṇo. Katamo raso, samutthāno, padaṭṭhānaṃ? Anavajja-sukho raso, avippaṭisāro samutthānaṃ, tīṇi sucaritāni padaṭṭhānaṃ.

復次悅勝為味，不悔為起，覆諸根為足處。何戒功德者？不悔是戒功德。如世尊告阿難：不悔戒善是功德義。復次名戒者，是無過樂、是眾姓上、是財為富貴、是處為佛地、是浴無水、是香普薰、是影隨形、是繖覆可覆、是聖種、是學無上、是善趣道。若人有戒，為有戒故，成就無畏、榮顯親友、聖所憐愍，是親友依、是善莊嚴、是領諸行、是功德處、是供養處、是可貴同學處，於諸善法不畏不退，成一切意願清淨雖死不忘，成伏解脫樂方便，如是無邊戒功德。戒者何義？答：冷義、增上義、行義、自性義、苦樂性相應義。復次頭義、冷義、安義。云何頭為戒義？答：如人無頭，一切諸根不復取塵，是時名死。如是比丘以戒為頭，若頭斷已失諸善法，於此佛法謂之為死。是戒為頭義。何者冷為戒義？如摩勝冷栴檀則除身熱、成就歡喜。如是戒為勝冷栴檀，能滅犯戒恐畏心熱、成就歡喜，是冷為戒義。何者安為戒義？答：若人有戒，風儀整肅不生恐畏，是安為戒義。行何差別者？修行精進受持頭陀，是行非戒；戒亦名行，戒名威儀，受亦名行。幾戒者？謂三種戒：善戒、不善戒、無記戒。云何善戒？謂善身口業及正命，無過患故，果報可愛。云何不善戒？謂惡身口業及邪命，有過患故，果報不可愛。

我來將這段古文翻譯成巴利文（羅馬化）：

Puna ca paraṃ pāmojjaṃ rasato, avippaṭisāro samudayato, indriyasaṃvaro padaṭṭhānaṃ. Katamaṃ sīlānisaṃsaṃ? Avippaṭisāro sīlānisaṃso. Yathāha bhagavā ānandaṃ: avippaṭisāro sīlavato ānisaṃsattho. Puna ca paraṃ sīlaṃ nāma anavajjasukhāvahaṃ, kulapuṅgavaṃ, dhanavibuddhi, buddhabhūmipatiṭṭhānaṃ, anodakena nhānaṃ, sabbagandhaṃ, chāyānugatarūpaṃ, chattaṃ yuttachattaṃ, ariyavaṃso, anuttarasikkhā, sugatigamanamaggo.

Yo sīlavā hoti, sīlavattāya, abhayasampanno, yasassī mittānukampito, ariyānukampito, mittapaṭisaraṇo, kalyāṇālaṅkāro, sabbakiriyādhipati, puññāyatanaṃ, pūjāyatanaṃ, garusabrahmacārīnaṃ vāso, kusalesu dhammesu anosakkanaṃ, sabbacetanāvisuddhikaraṃ maraṇepi asaṃmūḷho, vimuttisukkhūpāyasampanno, evaṃ anantaṃ sīlānisaṃsaṃ.

Kimatthiyaṃ sīlaṃ? Sītattho, adhipateyyattho, caraṇattho, sabhāvattho, sukhadukkhānulomattho. Puna ca paraṃ sīsattho, sītattho, khemattho. Kathaṃ sīsatthaṃ sīlaṃ? Yathā sīsacchinno puriso sabbindriyānaṃ visayaggahaṇaṃ virahi to mato nāma hoti, evaṃ bhikkhu sīlasīso sīlacchedena kusaladhammaviyutto imasmiṃ buddhasāsane mato nāma hoti. Idaṃ sīsatthaṃ sīlaṃ.

Kathaṃ sītatthaṃ sīlaṃ? Yathā uttamacandanaṃ kāyadāhaṃ vinodeti pāmojjaṃ janeti, evaṃ sīlaṃ uttamacandanaṃ dussīlyabhayasantāpaṃ vinodeti pāmojjaṃ janeti. Idaṃ sītatthaṃ sīlaṃ. Kathaṃ khematthaṃ sīlaṃ? Yo sīlavā hoti, ācārasampanno abhayo hoti. Idaṃ khematthaṃ sīlaṃ.

Kathaṃ caraṇabhedaṃ? Dhutaṅgasamādānaṃ caraṇaṃ na sīlaṃ; sīlampi caraṇaṃ nāma, sīlaṃ ācāro nāma, paṭipattipi caraṇaṃ nāma. Kati sīlāni? Tīṇi sīlāni: kusalaṃ sīlaṃ, akusalaṃ sīlaṃ, abyākataṃ sīlaṃ. Katamaṃ kusalaṃ sīlaṃ? Kusalaṃ kāyavacīkammaṃ sammā-ājīvo ca, anavajjattā iṭṭhavipākattā. Katamaṃ akusalaṃ sīlaṃ? Akusalaṃ kāyavacīkammaṃ micchā-ājīvo ca, sāvajjattā aniṭṭhavipākattā.

云何無記戒？無漏身口業及清淨命，無有過患亦無果報。云何起戒者？善心所起善戒，不善心所起不善戒，無記心所起無記戒。何戒初中後者？受戒是初，不越是中，歡喜是後。戒有幾法障礙？幾戒因？答：三十四法是障礙道，三十四法是戒因。所謂忿、惱、覆、熱、慳、嫉、幻、諂、恨、競、慢、增上慢、傲慢、放逸、懶惰、貪欲、不知足、不從智、不正念、惡口、惡友、惡智、惡見、不忍、不信、無慚、無愧、營身口味、狎俗、親近女人、不敬師學、不攝諸根、於食不節、初夜後夜墮不禪誦。此三十四法是障礙道。若二障礙，戒不成滿；若不成滿，必還退失。若反是法三十四種，是名戒因。戒有幾種者？謂有二種、三種、四種。云何二種？謂性戒、制戒。以身口所行，佛斷不行，是名性戒。身口可行，佛斷不行，是名制戒。性戒以信、精進能令具足。制戒以信、念持能令具足。復次戒有二種：退戒、得戒。云何名退？能滅非戒。云何名得？得眾善法。除諸非戒如斷光影，以斷非戒離於惡趣，以得正戒能趣善道，以斷非戒成就住分。復次戒有二種：世戒、出世戒。云何出世戒？如聖道果之所得戒是出世戒，所餘世戒。以世戒成就，故有具足。以出世戒成就，故有解脫。復次戒有二種：有量、無量。

Here is the Pali (romanized) translation: Katamo abyākata-sīlaṃ? Anāsavā kāya-vacī-kammā ca parisuddha-ājīvo, anavajjā aphalapaṭisaṃyuttā. Kathaṃ sīla-samutthānaṃ? Kusalacittena kusala-sīlaṃ samutthāti, akusalacittena akusala-sīlaṃ samutthāti, abyākatacittena abyākata-sīlaṃ samutthāti. Katamaṃ sīlassa ādi-majjha-pariyosānaṃ? Sīla-samādānaṃ ādi, avītikkamo majjhe, pāmojjaṃ pariyosānaṃ. Kati sīlassa antarāyā? Kati sīla-paccayā? Catuttiṃsa dhammā antarāyā, catuttiṃsa dhammā sīla-paccayā. Seyyathidaṃ: kodho, upanāho, makkho, paḷāso, macchariyaṃ, issā, māyā, sāṭheyyaṃ, vera, viggaho, māno, atimāno, mada-māno, pamādo, kosajjaṃ, kāma-rāgo, asantuṭṭhi, apaññattī, micchā-sati, dubbhāsitaṃ, pāpamittatā, duppaññatā, micchā-diṭṭhi, akkhanti, assaddhi, ahirikaṃ, anottappaṃ, kāya-vacī-rasa-pariyesanā, gihī-saṃsaggo, mātugāma-sevitā, ācariya-anādaratā, indriya-asaṃvaro, bhojane amattaññutā, purimayāma-pacchimayāme niddā-kilañña-anuyogo. Ime catuttiṃsa dhammā antarāyā. Dve antarāyā, sīlaṃ na paripūrati; aparipūrattā, parihāyati. Imehi viparītā catuttiṃsa dhammā sīla-paccayā. Kati sīlāni? Duvidhāni, tividhāni, catubbhidhāni. Kathaṃ duvidhāni? Pakati-sīlaṃ, paññatti-sīlaṃ. Kāya-vacī-samācārena buddhena paṭikkhittaṃ, idaṃ pakati-sīlaṃ. Kāya-vacī-caritabbena buddhena paṭikkhittaṃ, idaṃ paññatti-sīlaṃ. Pakati-sīlaṃ saddhāya vīriyena paripūrati. Paññatti-sīlaṃ saddhāya satiyā paripūrati. Puna duvidhāni sīlāni: hāni-sīlaṃ, vuddhi-sīlaṃ. Katamā hāni? Dussīlyassa viddhaṃsanaṃ. Katamā vuddhi? Kusala-dhammānaṃ paṭilābho. Dussīlyassa viddhaṃsanena chāyā-viddhaṃsanaṃ viya, dussīlyassa pahānena duggatito muccati, sammā-sīlassa paṭilābhena sugatiṃ gacchati, dussīlyassa pahānena vāsa-bhūmiṃ sampādeti. Puna duvidhāni sīlāni: lokiya-sīlaṃ, lokuttara-sīlaṃ. Katamaṃ lokuttara-sīlaṃ? Ariyamagga-phala-sampayuttaṃ sīlaṃ lokuttara-sīlaṃ, sesaṃ lokiya-sīlaṃ. Lokiya-sīla-sampattiyā sampadā, lokuttara-sīla-sampattiyā vimutti. Puna duvidhāni sīlāni: pamāṇa-sīlaṃ, appamāṇa-sīlaṃ.

不具足戒，是名有量。若具足戒，以佛所斷，是名無量。復次戒有二種：有邊、無邊。云何有邊？若人為世利、為勝、為親友、為身、為命、為越所依而行受戒，彼戒利養為邊、稱譽為邊、身有為邊、命有為邊。云何無邊？此比丘為出利、為勝、為身、為命，如法受戒不起犯心，何況故犯，此謂無邊戒。復次戒有二種：有依、無依。云何有依？有相應戒依愛，戒盜相應戒依見，自譽毀他相應戒依慢，此有依戒。若成就解脫資用，是無依戒。若有依戒，非慧人所樂。若無依戒，是慧人所樂。復次戒有二種：梵行之初學微細戒。云何梵行之初？正業、正語、正命所攝戒，此謂梵行之初。有餘學戒，此謂輕戒。復次戒有二種：有心相應、無心相應。云何有心？謂初學梵行。云何無心？謂餘輕戒。聲聞於梵行之初堅戒上戒，於此輕戒得犯得起。何以故？佛不說此障於解脫。復次有二種戒，謂無犯戒、清淨戒。云何無犯？謂聲聞戒。云何清淨戒？佛及緣覺戒。復次戒有二種，謂時分戒及盡形戒。少時暫受不俱形命，謂時分戒。從師始誓乃至捨壽，謂盡形戒。時分戒者，果報有時。盡形戒者，果報無時。

何者為三？謂止惡不犯、受不犯、斷不犯。云何止惡不犯？雖未受受至，非所行處，心不生犯，是謂止惡不犯。

我來將這段文獻翻譯成巴利文（羅馬化）：

Aparipuṇṇasīlaṃ nāma pamāṇavantaṃ. Paripuṇṇasīlaṃ buddhaseṭṭhena chinnattā appamāṇaṃ nāma. Puna ca paraṃ dve sīlāni: antavantaṃ, anantaṃ. Kathaṃ antavantaṃ? Yo lokāmisatthāya, seṭṭhatthāya, mittasanthavāya, kāyatthāya, jīvitatthāya, nissayātikkamāya sīlaṃ samādiyati, tassa sīlassa lābho anto, kitti anto, kāyabhavo anto, jīvitabhavo anto. Kathaṃ anantaṃ? Ayaṃ bhikkhu nikkhamāmisatthāya, seṭṭhatthāya, kāyatthāya, jīvitatthāya dhammena sīlaṃ samādiyati, vītikkamacittaṃ nuppādeti, kimaṅga pana sampajānavītikkamo, idaṃ anantasīlaṃ nāma.

Puna ca paraṃ dve sīlāni: nissitaṃ, anissitaṃ. Kathaṃ nissitaṃ? Taṇhāsahagataṃ sīlaṃ taṇhānissitaṃ, diṭṭhisahagataṃ sīlaṃ diṭṭhinissitaṃ, mānasahagataṃ sīlaṃ mānanissitaṃ, idaṃ nissitasīlaṃ. Yaṃ vimuttūpanissayasampadāya, idaṃ anissitasīlaṃ. Yaṃ nissitasīlaṃ, na paṇḍitānaṃ kantaṃ. Yaṃ anissitasīlaṃ, paṇḍitānaṃ kantaṃ.

Puna ca paraṃ dve sīlāni: brahmacariyādibhūtaṃ, sukhumasīlaṃ. Kathaṃ brahmacariyādibhūtaṃ? Sammākammanto, sammāvācā, sammā-ājīvo saṅgahitasīlaṃ, idaṃ brahmacariyādibhūtaṃ. Avasesasikkhāpadasīlaṃ, idaṃ sukhumasīlaṃ.

Puna ca paraṃ dve sīlāni: sacittakaṃ, acittakaṃ. Kathaṃ sacittakaṃ? Yaṃ brahmacariyādibhūtaṃ. Kathaṃ acittakaṃ? Yaṃ avasesasukhumasīlaṃ. Sāvakā brahmacariyādibhūte daḷhasīlā uttamasīlā, sukhumasīle āpattiṃ āpajjanti vuṭṭhahanti. Kasmā? Na hi buddho etaṃ vimuttināvaraṇanti āha.

Puna ca paraṃ dve sīlāni: avītikkamasīlaṃ, parisuddhisīlaṃ. Kathaṃ avītikkamaṃ? Yaṃ sāvakasīlaṃ. Kathaṃ parisuddhisīlaṃ? Yaṃ buddhapacc ekabuddhasīlaṃ. Puna ca paraṃ dve sīlāni: kālasīlaṃ, āpāṇakoṭikasīlaṃ. Yaṃ parittakālaṃ samādiyitvā na yāvajīvitaṃ, idaṃ kālasīlaṃ. Yaṃ ācariyato paṭṭhāya yāva jīvitapariyosānā, idaṃ āpāṇakoṭikasīlaṃ. Kālasīlassa kālavipāko. Āpāṇakoṭikasīlassa akālavipāko.

Katamāni tīṇi? Vāritavītikkamavirati, samādānavirati, samucchedavirati. Kathaṃ vāritavītikkamavirati? Appaṭiladdhāpi sikkhā agocaraṭṭhāne cittaṃ na uppādeti, ayaṃ vāritavītikkamavirati.

云何受不犯？從受受已，終不復犯，是謂受不犯。云何斷不犯？聖人以聖道斷諸惡因，是謂斷不犯。復次戒有三種，謂觸戒、不觸戒、猗戒。云何為觸？有為相初見愛為觸。是凡夫善戒，資用入道，是謂無觸戒。云何猗戒？謂阿羅漢戒。復次有三種，謂依世戒、依身戒、依法戒。何者依世戒？若人有恐怖，將護世意除諸惡法，是名依世。何者依身戒？若人有恐懼，將護於身命除諸惡法，是名依身。何者依法戒？若人驚畏，將護於正法除諸不善，是名依法。復次戒有三種，謂所願不等、所願等、無所願。云何所願不等？惱他受戒，此謂所願不等。云何所願等？戒受戒為現有樂及未來解脫樂，是謂所願等。云何無所願？戒受戒不悔，為饒益他，此謂無所願。復次戒有三種，謂清淨戒、不清淨戒、有疑戒。云何清淨戒？以二因緣戒成清淨：一不犯、二犯已能悔，此謂清淨戒。以二因緣成不清淨：一自故犯、二犯不悔，此謂不清淨。云何有疑戒？以三因故成就有疑：一以不分別處、二不分別犯、三不分別不正行，此謂有疑戒。若坐禪人戒不清淨，深生慚悔成清淨樂。又有疑惑，令現知罪得成安樂。復次戒有三種，謂學，無學，非學非無學。云何為學？七學人戒。云何無學？阿羅漢戒。云何非學非無學？凡夫人戒。

Kathaṃ paṭiggahitaṃ anāpattikaṃ? Yaṃ paṭiggahitaṃ paṭiggahetvā puna na āpajjati, idaṃ vuccati paṭiggahitaṃ anāpattikaṃ. Kathaṃ pahānaṃ anāpattikaṃ? Ariyā ariyamaggena sabbākusalamūlāni pajahanti, idaṃ vuccati pahānaṃ anāpattikaṃ. Puna ca paraṃ tīṇi sīlāni honti: phassasīlaṃ, aphassasīlaṃ, nissayasīlaṃ. Kathaṃ phassasīlaṃ? Saṅkhatalakkhaṇaṃ paṭhamaṃ taṇhāya phassati. Idaṃ puthujjanakusalasīlaṃ, maggapaṭipattiyā upanissayo hoti, idaṃ vuccati aphassasīlaṃ. Kathaṃ nissayasīlaṃ? Arahantasīlaṃ vuccati. Puna ca paraṃ tīṇi sīlāni honti: lokānissitasīlaṃ, kāyānissitasīlaṃ, dhammānissitasīlaṃ. Katamaṃ lokānissitasīlaṃ? Yadi puggalo bhayabheravo, lokamanurakkhamāno akusaladhamme pajahati, idaṃ lokānissitaṃ nāma. Katamaṃ kāyānissitasīlaṃ? Yadi puggalo bhīto, kāyajīvitaṃ anurakkhamāno akusaladhamme pajahati, idaṃ kāyānissitaṃ nāma. Katamaṃ dhammānissitasīlaṃ? Yadi puggalo saṃviggo, saddhammaṃ anurakkhamāno akusale dhamme pajahati, idaṃ dhammānissitaṃ nāma. Puna ca paraṃ tīṇi sīlāni honti: visamappaṇihitaṃ, samappaṇihitaṃ, appaṇihitaṃ. Kathaṃ visamappaṇihitaṃ? Paraṃ viheṭhento sīlaṃ samādiyati, idaṃ vuccati visamappaṇihitaṃ. Kathaṃ samappaṇihitaṃ? Diṭṭhadhammikasukhatthaṃ samparāyikavimutti-sukhatthaṃ ca sīlaṃ samādiyati, idaṃ vuccati samappaṇihitaṃ. Kathaṃ appaṇihitaṃ? Avippaṭisāratthaṃ parahitatthaṃ ca sīlaṃ samādiyati, idaṃ vuccati appaṇihitaṃ. Puna ca paraṃ tīṇi sīlāni honti: parisuddhisīlaṃ, aparisuddhisīlaṃ, saṃsayasīlaṃ. Kathaṃ parisuddhisīlaṃ? Dvīhi kāraṇehi sīlaṃ parisuddhaṃ hoti: anāpattiyā ca āpattiṃ āpajjitvā paṭikammena ca, idaṃ vuccati parisuddhisīlaṃ. Dvīhi kāraṇehi aparisuddhaṃ hoti: sañcicca āpattiyā ca āpattiṃ āpajjitvā appaṭikammena ca, idaṃ vuccati aparisuddhisīlaṃ. Kathaṃ saṃsayasīlaṃ? Tīhi kāraṇehi saṃsayasīlaṃ hoti: vatthuvemattatāya, āpattivemattatāya, micchāpaṭipattivemattatāya ca, idaṃ vuccati saṃsayasīlaṃ. Yadi samādhiyanto sīlaṃ aparisuddhiṃ, hiriottappaṃ uppajjati parisuddhisukhaṃ hoti. Api ca saṃsayaṃ uppajjati, paccuppannāpatti-ñāṇena sukhaṃ hoti. Puna ca paraṃ tīṇi sīlāni honti: sekhaṃ, asekhaṃ, nevasekhānāsekhaṃ. Kathaṃ sekhaṃ? Sattannaṃ sekhānaṃ sīlaṃ. Kathaṃ asekhaṃ? Arahantānaṃ sīlaṃ. Kathaṃ nevasekhānāsekhaṃ? Puthujjanānaṃ sīlaṃ.

復次戒有三種，謂畏戒、憂戒、癡戒。云何為畏？有人畏罪不敢為惡，斯謂畏戒。云何為憂？若人念離親友暫生愁苦，以愁苦故不起諸惡，斯謂憂戒。云何癡戒？有人受牛戒狗戒，斯謂癡戒。癡戒若成則為牛狗，若復不成則墮地獄。復次戒有三種，謂下、中、上。云何為下？謂上煩惱、上上煩惱、大煩惱所觸，不知足所染，此謂下戒。云何為中？細煩惱所觸，知足所染，此謂中戒。云何為上？無所觸，知足所染，此謂上戒。下戒成滿令人具足，中戒成滿令天具足，上戒成滿令得解脫。

復次戒有四種，謂退分、住分、勝分、達分。云何退分？不除道障礙、離精進人，知而故犯、犯已覆藏，此謂退分。云何住分？於戒成就不起放逸，不生寂見，成就住分。於戒定成滿不起放逸，不生寂見，成就勝分。於戒定成滿不起放逸，以生寂見，成就達分。復次戒有四種：比丘戒、比丘尼戒、不具足戒、白衣戒。云何比丘戒？波羅提木叉威儀，是比丘戒。比丘尼戒波羅提木叉威儀，是比丘尼戒。沙彌、沙彌尼十戒，式叉摩尼戒，是謂不具足戒。優婆塞、優婆姨五戒及八戒，是白衣戒。復次戒有四種，謂性戒、行戒、法志戒、初因戒。云何性戒？欝單越戒，此謂性戒。云何行戒？如姓族國土外道等法，是謂行戒。

Puna ca paraṃ tīṇi sīlāni honti: bhayasīlaṃ, sokasīlaṃ, mohasīlaṃ. Kathaṃ bhayasīlaṃ? Yadi puggalo pāpabhayā pāpaṃ na karoti, idaṃ vuccati bhayasīlaṃ. Kathaṃ sokasīlaṃ? Yadi puggalo ñātivippayogaṃ anussaranto sokadukkhaṃ uppajjati, sokadukkhena akusalaṃ na karoti, idaṃ vuccati sokasīlaṃ. Kathaṃ mohasīlaṃ? Yadi puggalo gosīlaṃ kukkurasīlaṃ vā samādiyati, idaṃ vuccati mohasīlaṃ. Mohasīle sampanne gokukkurabhāvaṃ pāpuṇāti, asampanne niraye uppajjati. Puna ca paraṃ tīṇi sīlāni honti: hīnaṃ, majjhimaṃ, paṇītaṃ. Kathaṃ hīnaṃ? Adhimattakilesena adhimattādhimattakilesena mahākilesena ca phassitaṃ, asantuṭṭhiyā saṃkiliṭṭhaṃ, idaṃ vuccati hīnasīlaṃ. Kathaṃ majjhimaṃ? Sukhumakilesena phassitaṃ, santuṭṭhiyā saṃkiliṭṭhaṃ, idaṃ vuccati majjhimasīlaṃ. Kathaṃ paṇītaṃ? Aphassitaṃ, santuṭṭhiyā saṃkiliṭṭhaṃ, idaṃ vuccati paṇītasīlaṃ. Hīnasīle paripūre manussasampadā, majjhimasīle paripūre devasampadā, paṇītasīle paripūre vimuttisampadā. Puna ca paraṃ cattāri sīlāni honti: hānabhāgiyaṃ, ṭhitibhāgiyaṃ, visesabhāgiyaṃ, nibbedhabhāgiyaṃ. Kathaṃ hānabhāgiyaṃ? Maggantarāyaṃ appajahanto, vīriyarahito, jānanto āpajjati, āpajjitvā paṭicchādeti, idaṃ vuccati hānabhāgiyaṃ. Kathaṃ ṭhitibhāgiyaṃ? Sīlaṃ sampādetvā pamādaṃ na karoti, santadiṭṭhiṃ na uppādeti, idaṃ vuccati ṭhitibhāgiyaṃ. Sīlasamādhiṃ sampādetvā pamādaṃ na karoti, santadiṭṭhiṃ na uppādeti, idaṃ vuccati visesabhāgiyaṃ. Sīlasamādhiṃ sampādetvā pamādaṃ na karoti, santadiṭṭhiṃ uppādeti, idaṃ vuccati nibbedhabhāgiyaṃ. Puna ca paraṃ cattāri sīlāni honti: bhikkhusīlaṃ, bhikkhunīsīlaṃ, aparipuṇṇasīlaṃ, gihisīlaṃ. Kathaṃ bhikkhusīlaṃ? Pātimokkhaṃ ācāro ca, idaṃ bhikkhusīlaṃ. Bhikkhunīnaṃ pātimokkhaṃ ācāro ca, idaṃ bhikkhunīsīlaṃ. Sāmaṇera-sāmaṇerīnaṃ dasasīlaṃ, sikkhāmānāsīlaṃ ca, idaṃ vuccati aparipuṇṇasīlaṃ. Upāsaka-upāsikānaṃ pañcasīlaṃ aṭṭhaṅgikañca, idaṃ gihisīlaṃ. Puna ca paraṃ cattāri sīlāni honti: pakatisīlaṃ, caritasīlaṃ, dhammadhiṭṭhānasīlaṃ, ādikammasīlaṃ. Kathaṃ pakatisīlaṃ? Uttarakurukānaṃ sīlaṃ, idaṃ pakatisīlaṃ. Kathaṃ caritasīlaṃ? Yathā kuladhamma-janapadadhamma-titthiyadhammādayo, idaṃ vuccati caritasīlaṃ.

云何法志戒？菩薩入胎戒，是謂法志戒。云何初因戒？菩薩及摩訶迦葉戒，是謂初因戒。

復次戒有四種，戒戒、集戒、滅戒、滅道具足。云何戒？戒者有二種，善戒、不善戒，此謂戒。云何戒集？善心集善戒。不善心集不善戒。云何滅戒？得善戒滅不善戒，得阿羅漢滅善戒。云何滅道具足戒？謂四正勤，此謂滅道具足戒。如是分別曉了四法，是謂精進非真持戒，是名正勤。

復次戒有四種：波羅提木叉威儀戒、命清淨戒、根威儀戒、緣修戒。云何波羅提木叉威儀戒？於此比丘波羅提木叉威儀所覆住行，行處具足，畏於細罪，正受學可學戒。此者，於此師法。比丘者，有凡夫善。復次有學無學不動法波羅提木叉者，是戒是起、是初、是行、是護、是威儀、是脫、是無縛、是諸法面，為正受善法，名波羅提木叉義。不越身口業，是威儀所覆者。以此波羅提木叉威儀成就住者，護四威儀。眾行具足者，復有行、有非行。云何非行？若有比丘，於彼一人，或施杖竹，或施花葉果實，或施楊枝澡浴，或販弄美惡，或為調戲，或諂諛自進，或恣驅馳遠招會賓。如此諸行佛之所制，謂邪命自活，此為非行。復次二種非行：身、口非行。

Kathaṃ dhammadhiṭṭhānasīlaṃ? Bodhisattassa gabbhokkantisīlaṃ, idaṃ vuccati dhammadhiṭṭhānasīlaṃ. Kathaṃ ādikammasīlaṃ? Bodhisattassa Mahākassapassa ca sīlaṃ, idaṃ vuccati ādikammasīlaṃ. Puna ca paraṃ cattāri sīlāni honti: sīlaṃ, sīlasamudayo, sīlanirodho, nirodhagāminīpaṭipadā. Kathaṃ sīlaṃ? Sīlaṃ duvidhaṃ hoti: kusalasīlaṃ, akusalasīlaṃ ca, idaṃ vuccati sīlaṃ. Kathaṃ sīlasamudayo? Kusalacittaṃ kusalasīlaṃ samudeti. Akusalacittaṃ akusalasīlaṃ samudeti. Kathaṃ sīlanirodho? Kusalasīlena akusalasīlaṃ nirujjhati, arahattena kusalasīlaṃ nirujjhati. Kathaṃ nirodhagāminīpaṭipadāsīlaṃ? Cattāro sammappadhānā, idaṃ vuccati nirodhagāminīpaṭipadāsīlaṃ. Evaṃ cattāro dhamme vibhajanto pajānāti, idaṃ vīriyaṃ no sīlaṃ, idaṃ vuccati sammappadhānaṃ. Puna ca paraṃ cattāri sīlāni honti: pātimokkhasaṃvarasīlaṃ, ājīvapārisuddhisīlaṃ, indriyasaṃvarasīlaṃ, paccayasannissitasīlaṃ. Kathaṃ pātimokkhasaṃvarasīlaṃ? Idha bhikkhu pātimokkhasaṃvarena saṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Idha ti imasmiṃ sāsane. Bhikkhu ti puthujjanakusalyāṇako. Puna ca paraṃ sekhāsekho akuppadhammo. Pātimokkhan ti taṃ sīlaṃ vatthu ādi caraṇaṃ saṃvaro saṃyamo mutti abandhanaṃ mukhaṃ dhammānaṃ, kusaladhammasamādānatthaṃ pātimokkhan ti vuccati. Kāyavacīkammānātikkamanaṃ saṃvaro. Iminā pātimokkhasaṃvarena upeto catubbidhaṃ iriyāpathaṃ pāleti. Gocarasampanno ti atthi gocaro, atthi agocaro. Katamo agocaro? Idha bhikkhu ekaccassa puggalassa daṇḍadānaṃ vā pupphaphalādidānaṃ vā dantakaṭṭhadānaṃ vā nhāpanaṃ vā vaṇṇāvaṇṇakathanaṃ vā kīḷāpanaṃ vā sāṭheyyaṃ vā dūtakammaṃ vā pahiṇagamanaṃ vā karoti. Evarūpā ye ca aññe pi Buddhena paṭikkhittā micchājīvā, ayaṃ agocaro. Puna ca paraṃ dve agocarā: kāyena agocaro, vācāya agocaro.

云何身非行？若有比丘，以陵慢心往至僧中，排觸大德叨佷自前，或猗或行先坐上位推大於下，或坐猗排調、或拍肩笑語，上座徒跣、自著革屣，耆德下路、己行高陌，以眾異緣故相輕惱，或以勝待少、推劣與長，或於浴室燒諸薪木，關閉門戶皆無諮問，或詣水邊輒自先入，嬌身擊搏現諸鄙相，若入他舍超越前後、行坐無次，或在屏處戲弄女人及諸僮女、摩觸其首。如是等過，謂身非行。云何口非行？若有比丘，心無敬畏不諮宿望輒自說法、或說波羅提木叉，或拍肩而語，或入他家顧問女人：何所姓字？有可食物不？有者現我我欲得食。如是等語，為口非行。一切犯戒此謂非行。云何為行？反於非行。復次比丘有恭敬慚愧，成就威儀無所乏少，攝護諸根能節飲食，初夜後夜未甞睡眠，成就智慧少欲知足，不狎世務起勇猛心，於同學所深生敬重，此謂為行。

行處者，謂有行處、有非行處。云何非行處？若有比丘，入於婬舍、寡婦舍、處女舍、不男舍、比丘尼舍及諸酒肆，親近國王、大臣、外道沙門、非法伴侶，如是等輩無信樂心，常於四眾不生饒益、甚可厭患，此謂非行處。如佛所說：比丘行非梵行處。云何行非梵行處？謂販賣女色。行處可知。

復次三種行處：依行處、守護行處、繫縛行處。

Here is the Pali (romanized) translation: Kathaṃ kāyena dukkaṭaṃ? Idha bhikkhu mānaṃ nissāya saṅghamajjhaṃ gantvā, there mahāthere ghaṭṭento purato gacchati, apassento vā gacchati vā pubbāsane nisīdati there heṭṭhā katvā, nisinnako vā ghaṭṭento kīḷati vā, aṃsakūṭaṃ paharati hasati vā, therā pādamutt'upāhanā, attanā upāhanāruḷho, therā nīcamagge, attanā uccamagge gacchati, nānākāraṇehi pare viheseti, seṭṭhaṃ navakaṃ karoti, hīnaṃ theraṃ karoti, nhānasālāyaṃ dāruṃ jhāpeti, dvāraṃ pidahati apucchitvā va, udakatitthaṃ gantvā purato otarati, kāyaṃ mocetvā nānāvidhāni asāruppāni karoti, parakulaṃ pavisitvā purato pacchato ca gacchati, anokāse nisīdati, raho mātugāmena saddhiṃ kumārikāhi ca kīḷati, sīsaṃ parāmasati. Evarūpāni kāyadukkaṭāni. Kathaṃ vācāya dukkaṭaṃ? Idha bhikkhu agāravo anāpucchā dhammaṃ deseti, pātimokkhaṃ uddisati vā, aṃsakūṭaṃ paharantena katheti, parakulaṃ pavisitvā mātugāmaṃ pucchati: kiṃnāmāsi? Atthi kiñci khādanīyaṃ? Sace atthi, mayhaṃ dehi, ahaṃ khādituṃ icchāmi. Evarūpāni vacīdukkaṭāni. Sabbāni sīlavītikkamā dukkaṭāni nāma. Kathaṃ sucaritaṃ? Paṭipakkhavasena dukkaṭānaṃ. Puna ca paraṃ bhikkhu sagāravo saottappo, ācārasampanno aparihīno, indriyesu guttadvāro bhojane mattaññū, pubbarattāpararattaṃ jāgariyānuyogamanuyutto, paññāsampanno appiccho santuṭṭho, asaṃsaṭṭho viriyārambhasampanno, sabrahmacārīsu gāravabahulo, idaṃ sucaritaṃ nāma. Gocaraṃ nāma gocaro ca agocaro ca. Kathaṃ agocaro? Idha bhikkhu vesiyāgocaraṃ, vidhavāgocaraṃ, thullakumārīgocaraṃ, paṇḍakagocaraṃ, bhikkhunīgocaraṃ, surāpānagocaraṃ sevati, rājūhi amaccehi titthiyehi asaddhammikehi mittasanthavaṃ karoti, ye evarūpā assaddhā catūsu parisāsu ahitakārā jigucchitabbā, ayaṃ agocaro nāma. Yathāha bhagavā: bhikkhu abrahmacārīgocaraṃ sevati. Kathaṃ abrahmacārīgocaro? Yadidaṃ itthikāyavikkayo. Gocaro pākaṭo. Puna ca paraṃ tividho gocaro: upanissayagocaro, ārakkhagocaro, bandhagocaro.

云何依行處？謂十處功德成就善友，依此功德，未聞得聞，若已聞聞已令其增廣，斷除疑悔正見清白，能隨法學深信勇猛，以戒聞施慧唸唸增長，此謂依行處。云何守護行處？若有比丘，須入他舍及行村裡，看地而前不踰尋仞，威容整肅人所瞻敬，不看象馬車乘及男女遊會，不看宮第巷陌仰觀四望，此謂守護行處。云何繫縛行處？如佛所說：若有比丘觀其家境界，此謂繫縛行處。是名為行。以此行處成就故，曰具足行處。

畏於細罪者，我於所學畢故敢造，謂畏細罪。復次有說：若起不善心，是謂微過。於此微過心生避遠，見過患畏見出離，此謂於微過見畏。

正受學可學者，可學何名？謂七聚威儀正受一切隨逐，此謂正受學可學。此謂波羅提木叉威儀戒。

問：云何名清淨戒？答：謂不犯邪命。云何邪命？懈怠諂曲示相、以瞋罵示相，以施望施。云何懈怠？懈怠有三處：思計欲得、惡他四事，假肅威儀普自稱說。若比丘心懷惡欲貪樂財利，讓勝衣食趣求麁弊，如不欲得、有若愍他，如此四事，此謂緣計懈怠。若有比丘，惡欲貪利，詐現威儀我入禪定，要引供施讀誦經典，此謂威儀懈怠。若有比丘，貪欲諂誑，向人有言：我得聖法棲止閑寂，有若禪習所說深微。示過人相，貪利向己廣自宣揚，是謂懈怠。

讓我將這段古籍翻譯成巴利文的羅馬化形式： Kathaṃ āyatanacariyā? Dasa ṭhānesu kalyāṇamitta-sampadā, yāya sampadāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, saddhāya vīriyena satiyā paññāya ca vaḍḍhati - ayaṃ āyatanacariyā. Kathaṃ guttacariyā? Idha bhikkhu gāmaṃ piṇḍāya pavisanto okkhittacakkhu yuttayogavācaro, na hatthiṃ oloketi, na assaṃ oloketi, na rathaṃ oloketi, na itthipurisadassanaṃ, na disā viloketi - ayaṃ guttacariyā. Kathaṃ bandhanīyacariyā? Yathā Bhagavatā vuttaṃ: Idha bhikkhu sagocaraṃ paccavekkhati - ayaṃ bandhanīyacariyā. Ayaṃ cariyā. Imāya cariyāya sampannattā cariyāsampanno ti vuccati. Aṇumattesu vajjesu bhayadassāvī ti, sikkhāpadesu sikkhāsamādānaṃ. Aparo nayo: Akusalacittuppādo aṇumatto vajjo. Tasmiṃ vajje bhayaṃ passati, ādīnavaṃ passati, nissaraṇaṃ passati - ayaṃ aṇumattesu vajjesu bhayadassāvī. Samādāya sikkhati sikkhāpadesū ti, sikkhāpadāni nāma sattāpattikkhandhā. Tesu sikkhāpadesu samādāya vattati - ayaṃ samādāya sikkhati sikkhāpadesu. Idaṃ pātimokkhasaṃvarasīlaṃ. Pucchā: Kathaṃ nāma parisuddhājīvo? Vissajjanā: Micchājīvaṃ vajjeti. Kathaṃ micchājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigiṃsanatā. Kathaṃ kuhanā? Tīṇi kuhanavatthūni: paccayapaṭisevanasaṅkhātaṃ, iriyāpathasaṅkhātaṃ, sāmantajappanasaṅkhātaṃ. Idha bhikkhu pāpiccho lābhagāravo, lūkhacīvaradharo lūkhāhāro, santuṭṭhākāraṃ dasseti - idaṃ paccayapaṭisevanasaṅkhātaṃ. Idha bhikkhu pāpiccho lābhagāravo, jhāyīva jhānarato viya iriyati - idaṃ iriyāpathasaṅkhātaṃ. Idha bhikkhu pāpiccho lābhagāravo, uttarimanussadhammaṃ ullapati, attānaṃ pakāseti - idaṃ sāmantajappanasaṅkhātaṃ.

諂曲者，如其心念，虛相推舉善言稱讚，販弄好惡為調要利，排諧相悅引利自向，此謂諂曲。云何示相？依有利者而為說法，要利為己心不能普，此謂示相。瞋罵示相者，或罵他令畏、或空相毀薄、或加打觸怖人要利，此謂嗔罵示相。云何以施望施者？好為輕施輒要厚答，此謂以施望施。以是諸惡，謂為邪命。復有邪命，或施杖竹、或施花葉果實、或施楊枝澡浴，或占相夢悟、觀察星宿、善解禽獸音聲等業，推步吉兇、惡言離散，燒花事火，商旅販賣，將領軍眾蓄銳兵刃。如是種種，此謂邪命。若不犯者，名清淨戒。

問：云何守護根威儀戒？答：於見聞覺知色聲香味觸法煩惱相著，及受持不犯，此謂守護根威儀戒。此守護根戒，以九行成滿：以惡為相斷諸根故、彼對治不作意故、如救頭然終不暫捨故、如見難陀以威儀故、伏惡心故、於定相心自在故、不守護根人遠離故、於守護根人和合故。

問：云何修行四事戒？答：以此八行已觀修行乞食。一者不為兇險行、不為自高行；二者不為裝束、不為莊嚴；三者為此身住、為自調護；四者為除飢渴；五者為攝受梵行；六常自思惟，飲食為除先病、不起新疾；七當以少自安；八無過貪住。

Here is the Pali (romanized) translation: Capalakā yathā cittaṃ, tucchā paggahaṇaṃ kalyāṇavācā pasaṃsanā, vikkiṇitvā piyāpiyaṃ lābhatthāya, sammodanīyaṃ katvā lābhaṃ attano ākaḍḍhati, idaṃ vuccati capalakā. Kathaṃ nimittaggāho? Lābhūpanissitaṃ dhammaṃ deseti, lābhatthāya attano cittaṃ na sādhāraṇaṃ, idaṃ vuccati nimittaggāho. Kodhanā nimittaggāho nāma, akkosati paraṃ bhayāya vā, tucchena upavadati vā, paharaṇena santajjeti lābhatthāya vā, idaṃ vuccati kodhanā nimittaggāho. Kathaṃ dānena dānaṃ pattheti? Lahudānena bahudānaṃ pattheti, idaṃ vuccati dānena dānaṃ pattheti. Imehi pāpakehi micchājīvo nāma. Aparo ca micchājīvo, daṇḍadānaṃ vā, pupphaphallapaṇṇaphaladānaṃ vā, udakadantakaṭṭhadānaṃ vā, supinaṃ vā, nakkhattaṃ vā, sakuṇaravaṃ vā, maṅgalaṃ vā, avamaṅgalaṃ vā, pharusavācā vā, aggipūjā vā, vāṇijjā vā, senāya nayanaṃ āvudhagahaṇaṃ vā. Evamādikā, ayaṃ vuccati micchājīvo. Yo na āpajjati, ayaṃ vuccati parisuddhasīlaṃ. Pucchā: Kathaṃ indriyasaṃvarapārisuddhasīlaṃ? Vissajjana: Rūpasaddagandharasaphoṭṭhabbadhammesu diṭṭhasutamutaviññātesu kilesābhinivesaṃ, samādānaṃ avītikkamaṃ ca, idaṃ vuccati indriyasaṃvarapārisuddhasīlaṃ. Idaṃ indriyasaṃvarasīlaṃ navahi aṅgehi paripūrati: pāpanimittaṃ indriyānaṃ pajahati, tesaṃ paṭipakkhena amanasikāro, sīsaṃ ādittaṃ viya na muñcati, nandassa viya iriyāpathena, pāpacittaṃ vineti, samādhigate citte vasībhāvo, asaṃvutindriyapuggalaṃ vivajjeti, saṃvutindriyapuggalena saṃsevati. Pucchā: Kathaṃ catupaccayaparibhogasīlaṃ? Vissajjana: Imehi aṭṭhaṅgehi piṇḍapātaṃ paṭisevati. Ekaṃ na caṇḍikatthāya na manatthāya; dutiyaṃ na maṇḍanatthāya na vibhūsanatthāya; tatiyaṃ imassa kāyassa ṭhitiyā attano damāya; catutthaṃ jighacchāpipāsāvinayāya; pañcamaṃ brahmacariyānuggahāya; chaṭṭhaṃ paccavekkhitvā, āhāro purāṇābādhassa paṭighātāya navaṃ ca ābādhaṃ na uppādeti; sattamaṃ appakena santuṭṭho; aṭṭhamaṃ atiloluppavivajjito.

問：云何不兇險行、不自高行？答：我以貪食勇健、兇險戲暴爭競馳走，是兇險行。高慢自舉不知厭足，如嗔者打撲。不裝束莊嚴者，為身份充滿面貌肥悅，令人愛樂情無厭足，是有欲人。為此身住、為自調護者，貪身安住如轂須膏。除飢渴者，常資少食，如是修行猶瘡塗藥。攝受梵行者，依少食力樂得聖道，如是修行猶食子想。為除先病不起新疾者，不少不多，如是修習如服湯藥。以少自安者，以少功德自安己身，常應習行如看病人。無過者，以少自安，如是修行不令身無，是智慧所歎，是故無過安住。若食調適未甞懈怠，初中後夜亦不眠睡，成就安隱。如是以此八行，已觀修行乞食，當如是修。復次此八行略為四觀，謂可斷觀、事觀、以少自安觀、以少功德觀。

問：云何可斷觀？答：不為兇險行、不為自高、不為先身、不為嚴首，此謂可斷觀。為此身住、為正調護、為除飢渴、為攝受梵行，此謂事觀。我當除先病不起新疾者，此謂以少自安觀。我當以少自安無過成安樂住，此謂少功德觀。此四觀。此四觀已略成三，謂斷二邊得中具足。以斷觀斷欲樂著，謂除飢渴斷於本疾不起新疾，又以此觀斷著身疲，餘中具足觀應當修行。又觀衣服，為除風寒暑蚊虻蟻觸，為生慚恥遮覆醜露，於具足觀如是修行。

Pucchā: Kathaṃ na caṇḍikatthāya na manatthāya? Vissajjana: Ahaṃ lobhena bhojanaṃ balavaṃ, caṇḍikaṃ kīḷāparibbayaṃ viggahaṃ dhāvanaṃ, idaṃ caṇḍikattaṃ. Mānātimānaṃ atittataṃ, yathā kodhano paharanto. Na maṇḍanaṃ na vibhūsanaṃ nāma, kāyapuṇṇatāya mukhavaṇṇasampattiyā, manussānaṃ piyatāya atittataṃ, ayaṃ kāmabhogī. Imassa kāyassa ṭhitiyā attano damāya nāma, kāyaṭhitikāmo akkhaṃ viya sinehento. Jighacchāpipāsāvinayāya nāma, appāhārasevī, evaṃ bhāvento vaṇe bhesajjaṃ viya. Brahmacariyānuggahāya nāma, appāhārabalena ariyamaggaṃ vindati, evaṃ bhāvento puttamaṃsūpamā viya. Purāṇābādhassa paṭighātāya navaṃ ca ābādhaṃ anuppādento nāma, nātithokā nātibahuṃ, evaṃ bhāvento osadhasevanaṃ viya. Appakena santuṭṭho nāma, appakena guṇena attānaṃ tosento, niccaṃ bhāvetabbaṃ gilānupaṭṭhāko viya. Atiloluppavivajjito nāma, appakena santuṭṭho, evaṃ bhāvento kāyaṃ na vināseti, ayaṃ paññāya pasaṃsito, tasmā atiloluppavivajjito vihāro. Bhojane mattaññū na kilamati, purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ na niddāyati, phāsuvihārī hoti. Evaṃ imehi aṭṭhaṅgehi piṇḍapātaṃ paccavekkhitvā paṭisevitabbaṃ. Puna imāni aṭṭhaṅgāni catūsu paccavekkhaṇesu saṅgahitāni, seyyathidaṃ pahātabbapaccavekkhaṇā, kiccapaccavekkhaṇā, appakasantuṭṭhipaccavekkhaṇā, appakaguṇapaccavekkhaṇā. Pucchā: Kathaṃ pahātabbapaccavekkhaṇā? Vissajjana: Na caṇḍikatthāya na manatthāya na purimakāyatthāya na sīsavibhūsanatthāya, idaṃ vuccati pahātabbapaccavekkhaṇā. Imassa kāyassa ṭhitiyā sammādamāya jighacchāpipāsāvinayāya brahmacariyānuggahāya, idaṃ vuccati kiccapaccavekkhaṇā. Purāṇābādhassa paṭighātāya navaṃ ca ābādhaṃ anuppādento, idaṃ vuccati appakasantuṭṭhipaccavekkhaṇā. Appakena santuṭṭho atiloluppavivajjito phāsuvihārī, idaṃ vuccati appakaguṇapaccavekkhaṇā. Imā catasso paccavekkhaṇā. Imā catasso paccavekkhaṇā tīsu saṅgahitā, seyyathidaṃ antadvayavajjanā majjhimapaṭipadāsampadā. Pahātabbapaccavekkhaṇāya kāmasukhallikānuyogaṃ pajahati, jighacchāpipāsāvinayena purāṇābādhapaṭighātena navābādhānuppādanena, puna iminā paccavekkhaṇena kāyakilamathanuyogaṃ pajahati, sesā majjhimapaṭipadāsampadāpaccavekkhaṇā bhāvetabbā. Puna cīvaraṃ paccavekkhati, sītassa paṭighātāya uṇhassa ḍaṃsamakasavātātapasarīsapaphassānaṃ paṭighātāya, hirikopīnapaṭicchādanatthaṃ, majjhimapaṭipadāsampadāpaccavekkhaṇaṃ evaṃ bhāveti.

又觀服藥乃至疾病。若如此說，當何時觀？於乞食服藥一飡時觀。又於衣服臥具及初得時觀。又於日日時時中觀我命由他，是故當觀。如是一切，皆成觀行。

先師所說四種受用，謂盜受用、負債受用、家財受用、主受用。云何盜受用？謂犯戒人受用。云何負債受用？謂無慚無愧邪命人受用。云何家財受用？謂精進人受用。云何為主受用？謂聖人受用。復有二種受用，謂穢污受用、清白受用。云何污穢？有慚愧人而不能觀，是名污穢。云何清白？有慚愧人觀知自節，有厭惡想，此謂清白。以清白故，常當修習。四事可知。此謂修行四事戒。於是律儀戒者，以深信應令滿。命清淨戒者，以深精進應令滿。根威儀戒者，以深信應令滿。修行四事者，以深慧應令滿。於此命清淨戒，是隨從律儀。何以故？不為壽命而斷。諸事安者，所作得身口業威儀。此二種戒，是隨從根威儀。何以故？謂於善以守護心。善守護身口業，修行四事，是根威儀。何以故？已知集相依處，違厭正念正定如此。世尊所說：若有比丘，能知揣食及知五欲，具足於此律儀及命清淨，是戒陰所攝，根律儀戒是定陰所攝，修行四事戒是慧陰所攝。何者令受戒清淨？若比丘初受禪法，於七聚中觀於自身，若具犯波羅夷，斷比丘法，住不具足戒。

Puna bhesajjaṃ paccavekkhati yāva gilānabhāvā. Kadā paccavekkhitabbaṃ? Piṇḍapātabhesajjasevanakāle ekāsanakāle paccavekkhitabbaṃ. Puna cīvarasenāsanesu paṭhamālābhakāle paccavekkhitabbaṃ. Puna divase divase khaṇe khaṇe paccavekkhitabbaṃ, parapaṭibaddhā me jīvikā, tasmā paccavekkhitabbaṃ. Evaṃ sabbaṃ paccavekkhaṇabhāvanā sampajjati. Porāṇācariyā cattāro paribhoge āhaṃsu, seyyathidaṃ theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogo. Katamo theyyaparibhogo? Dussīlassa paribhogo. Katamo iṇaparibhogo? Ahirikassa anottappissa micchājīvissa paribhogo. Katamo dāyajjaparibhogo? Vīriyavato paribhogo. Katamo sāmiparibhogo? Ariyānaṃ paribhogo. Puna dve paribhogā, saṅkiliṭṭhaparibhogo visuddhaparibhogo ca. Katamo saṅkiliṭṭho? Hirīmato kukkuccakassa apaccavekkhitvā paribhuñjanaṃ, ayaṃ saṅkiliṭṭho. Katamo visuddhā? Hirīmato paccavekkhitvā mattaññuno jigucchāsaññino paribhuñjanaṃ, ayaṃ visuddhā. Visuddhattā niccaṃ bhāvetabbo. Cattāro paccayā veditabbā. Idaṃ vuccati catupaccayaparibhogasīlaṃ. Tattha pātimokkhasaṃvarasīlaṃ saddhādhikena pūretabbaṃ. Ājīvapārisuddhisīlaṃ vīriyādhikena pūretabbaṃ. Indriyasaṃvarasīlaṃ satādhikena pūretabbaṃ. Paccayasannissitasīlaṃ paññādhikena pūretabbaṃ. Tattha ājīvapārisuddhisīlaṃ pātimokkhasaṃvarasīlassa anulometi. Kasmā? Na jīvitahetu vītikkamati. Cattāro paccayā iriyāpathā kāyavacīkammāni ca. Imāni dve sīlāni indriyasaṃvarassa anulomenti. Kasmā? Cittaṃ kusalesu rakkhati. Surakkhitaṃ kāyavacīkammaṃ, paccayaparibhogo indriyasaṃvarassa anulometi. Kasmā? Samudayaṅganissitaṃ virāgaṃ satisamādhiṃ viya. Bhagavatā vuttaṃ: Yo bhikkhu kabaḷīkārāhāre pariññāya pañcakāmaguṇesu, sampanno pātimokkhasaṃvare ājīvapārisuddhiyā ca, idaṃ sīlakkhandhe saṅgahitaṃ, indriyasaṃvarasīlaṃ samādhikkhandhe saṅgahitaṃ, paccayasannissitasīlaṃ paññākkhandhe saṅgahitaṃ. Kiṃ saṃvarapārisuddhiṃ karoti? Yo bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, sattasu āpattikkhandhesu attānaṃ paccavekkhati, sace pārājikaṃ āpanno hoti, bhikkhubhāvaṃ chinditvā asampannasīlo viharati.

若住具足戒，當得勝法。是先師所說。若見犯僧伽婆尸沙，以眾事懺悔。若見犯餘罪，於其所犯向一人懺。若見犯邪命，於其所犯作相應懺，如此悔已我不更作。見如是受持犯根威儀及修行四事，我不更作。若受持者，當得未來勝上威儀。彼人如是從清淨戒，所有身口業可作現作。當觀彼彼作善除惡，當觀朝夕住清淨戒。若如是者令戒清淨。何戒清淨相者？成相應，及諸煩惱不起退悔，得定成滿，謂清淨相戒。幾行住者？以二戒住：一稱量犯戒過患、二稱量戒功德。何等稱量過患？若人犯戒成非功德，成諸惡處畏於四眾，疑難智人有戒棄避，不可教禪，天人鄙穢、眾所憎薄，思所犯戒，見人讚歎持戒功德心悔不信，於四眾中每生忿諍，於其親友多起嫌怨，背有戒人成惡朋黨，不復堪得殊勝定法，雖假嚴飾而故醜陋。猶如屎尿人所憎惡，如模範等尠有所堪，如瘀泥等於現未來無所饒益，常生憂悴。若已作罪追生慚悔心不安隱，如盜在獄心不樂聖，如旃陀羅無欲王位。其有聞慧樂說功德，人不貴敬，猶如糞火。生不如處、死時惛忘，神行惡道。如此等過是可稱量，若變此惡成戒功德亦可稱量。如是稱量。其犯戒者，心意粗屈、情悉退散。

Sace vasati sampannasīlaṃ, labheyya dhammavijayaṃ. Idaṃ pubbācariyena bhāsitaṃ. Sace passati āpattiṃ saṅghādisesaṃ, saṅghakammena deseti. Sace passati avasesāpattiṃ, ekassa puggalassa santike deseti. Sace passati micchājīvāpattiṃ, tassā āpattiyā anurūpaṃ deseti, evaṃ desanāya ahaṃ puna na karissāmi. Passanto evaṃ samādiyati āpattimūlaṃ iriyāpathaṃ catupaccayapaṭisevanañca, ahaṃ puna na karissāmi. Sace samādiyati, anāgate labheyya uttarimanussadhammaṃ. So puggalo evaṃ parisuddhāya sīlato, yāni kāyavacīkammāni kātabbāni karoti. Tāni tāni kusalāni akusalāni ca passitabbaṃ, pubbaṇhasāyaṃ parisuddhāya sīle vasitabbaṃ. Sace evaṃ karoti sīlavisuddhi hoti. Kathaṃ sīlavisuddhilakkhaṇaṃ? Anurūpalakkhaṇaṃ, kilesānañca anuppādo vippaṭisāro, samādhisampatti, idaṃ vuccati visuddhilakkhaṇasīlaṃ. Katīhi ākārehi vasati? Dvīhi sīlehi vasati: ekaṃ sīlavipattiyā ādīnavaṃ tulayati, dutiyaṃ sīlaguṇaṃ tulayati. Katamo ādīnavato tulanaṃ? Yo puggalo sīlaṃ bhindati aguṇasampanno hoti, duggatigāmī catunnaṃ parisānaṃ bhayaṃ uppajjati, paṇḍitehi sīlavantā parivajjenti, jhānaṃ na sakkā sikkhāpetuṃ, devamanussā jigucchanti sabbehi hīḷito, yathā āpannaṃ sīlaṃ anussarati, sīlaguṇaṃ pasaṃsante disvā vippaṭisārī ahosi asaddho, catūsu parisāsu abhiṇhaṃ kalahajāto, ñātimittānaṃ bahuṃ upārambhaṃ karoti, sīlavante ohāya pāpamitte sevati, uttarimanussadhammaṃ na sakkā adhigantuṃ, alaṅkāropi virūpo hoti. Yathā gūthamuttaṃ manussānaṃ jigucchitaṃ, yathā kumbhakārabhaṇḍāni appakaṃ payojanaṃ, yathā kaddamo diṭṭhadhammikasamparāyikaṃ anatthāvahaṃ, sadā sokasallo. Yadi katapāpo pacchānutāpī ottappī na santussati, yathā coro bandhanāgāre na ramati ariyesu, yathā caṇḍālo na pattheti rajjaṃ. Yo sutabuddhiyā guṇakathanaṃ karoti, manussā na garuṃ karonti, yathā gūthaggi. Hīnajātiyaṃ uppajjati, maraṇakāle sammūḷho, duggatiṃ gacchati. Evarūpā ādīnavā tuletabbā, sace etaṃ pāpaṃ sīlaguṇena parivattetvā tuletabbaṃ. Evaṃ tulayati. Yo sīlaṃ bhindati, cittaṃ pharusaṃ hoti, sabbaṃ vīriyaṃ parihāyati.

其有戒者，唯深精進，倍生信敬，成精進人、成信敬人，一心護戒如蟻守卵、如犛牛愛尾、如護一子、如護一眼、如巫師護身、如貧人護寶、如海師護舶，此諸護中我所修戒最應敬護。如是受持心被擁衛，安住禪定戒得守護。

解脫道論卷第一

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解脫道論卷第二

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

頭陀品第三

問：爾時淨戒坐禪人，心欲成就勝善功德，又為欲得頭陀功德，當如是成就。何故受此頭陀功德？答：為坐禪人性不一種，為於少欲、為於知足、為於無疑、為於滅愛、為欲增長勇猛精進、為自少營不受外施、為於安住、為斷所著守護戒善，是諸定眾具、是初聖種、是勝功德觀。何者為頭陀？有十三法。二法衣相應，謂糞掃衣及三衣。五法乞食相應，謂乞食、次第乞食、一坐食、節量食、時後不食。五法坐臥相應：一無事處坐、二樹下坐、三露地坐、四塚間坐、五遇得處坐。一勇猛相應有一種，謂常坐不臥。云何糞掃衣？答：效能受持是謂為性，餘亦如是。云何受糞掃衣？斷居士施。

Yo sīlavā hoti, ekantaṃ vīriyaṃ paggaṇhāti, ativiya saddhāgāravaṃ uppādeti, vīriyavā puggalo hoti, saddhāgāravayutto puggalo hoti, ekacitto sīlaṃ rakkhati yathā kunthakipillikā aṇḍaṃ, yathā camaro vāladhiṃ, yathā ekaputtakaṃ, yathā ekaṃ cakkhuṃ, yathā vijjādharo attabhāvaṃ, yathā daliddo dhanaṃ, yathā nāviko nāvaṃ, etesu rakkhāsu mayhaṃ bhāvitasīlaṃ paramaṃ rakkhitabbaṃ. Evaṃ samādiyanto cittena parirakkhito, samādhimhi patiṭṭhito sīlaṃ rakkhitaṃ hoti. Vimuttimaggo paṭhamo bhāṇavāro Vimuttimaggo dutiyo bhāṇavāro Arahanto Upatissa Mahāpabhāsanāmena kato Laṅkāraṭṭhe Funanadesakassa Saṅghabhaddhena anuvādito Dhutaṅgapaṭṭhamo Pucchā: Tadā parisuddhāya sīle samādhiyanto puggalo, cittena uttarakusaladhammaṃ samijjhitukāmo, dhutaṅgaguṇaṃ labhitukāmo ca, evaṃ samijjhitabbaṃ. Kasmā imāni dhutaṅgaguṇāni samādiyati? Vissajjanaṃ: Samādhiyantassa puggalassa sabhāvo nānāvidho, appicchatthaṃ, santuṭṭhatthaṃ, akaṅkhatthaṃ, taṇhākkhayatthaṃ, vīriyavuddhatthaṃ, appaṭiggahaṇatthaṃ, santavihāratthaṃ, ālayasamucchedatthaṃ sīlaguṇarakkhaṇatthaṃ, ete samādhiparikkhārā, paṭhamariyavaṃso, uttamaguṇadassanaṃ. Katamāni dhutaṅgāni? Terasa dhammā. Dve dhammā cīvarapaṭisaṃyuttā, seyyathidaṃ paṃsukūlikaṅgañca tecīvarikaṅgañca. Pañca dhammā piṇḍapātapaṭisaṃyuttā, seyyathidaṃ piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, paṭṭapindikāṅgaṃ, khalupacchābhattikaṅgaṃ. Pañca dhammā senāsanapaṭisaṃyuttā: āraññikaṅgaṃ, rukkhamūlikaṅgaṃ, abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsanthatikaṅgaṃ. Ekaṃ vīriyapaṭisaṃyuttaṃ, seyyathidaṃ nesajjikaṅgaṃ. Kathaṃ paṃsukūlikaṅgaṃ? Vissajjanaṃ: Sabhāvato samādānaṃ sabhāvo, sesāni pi tatheva. Kathaṃ paṃsukūlikaṅgaṃ samādiyati? Gahapatidānaṃ paṭikkhipati.

云何受三衣？謂斷長衣。云何乞食？謂斷他請。云何次第乞食？謂斷超越乞。云何一坐食？謂不再坐。云何節量食？斷於貪恣。云何時後不食？謂斷於後望。云何無事處坐？斷聚落住。云何樹下坐？斷屋舍住。云何露地坐？斷眾覆處。云何塚間坐？斷餘勝處。云何遇得坐？斷貪樂處。云何常坐不臥？謂離寢寐。何故受糞掃衣？見居士衣有求乞等過，復見受持納衣功德，我見如是斷居士施故受納衣。云何受納衣功德？以似居士衣受持無闕，得不由他、失亦不憂，心無貪染、盜賊不取，足用常用少所經營，善人所習是行無疑，勝善相應現法樂住，令人欣慕使得正受，是納衣功德佛所稱歎。

問：納衣有幾？何人受持？何因而失？答：納衣有二種，一無主守護、二世人所棄。或於塚間、或於糞掃、或於市肆、或於道路，拾剪浣染掩緝裁縫，成就受持，此謂無主。或剪鑿之餘，牛鼠所嚙、或火所燒、或人所擲，施覆屍衣及外道服，此謂世人所棄。云何受糞掃衣？若比丘斷居士施，是謂受糞掃衣。云何失？若比丘受居士施，此謂失納衣。云何受三衣？為有長衣應須淨施守護受著，知是等過、見三衣功德，我從今日棄捨長衣，故受三衣。

Kathaṃ tecīvarikaṅgaṃ samādiyati? Atirekaṃ cīvaraṃ paṭikkhipati. Kathaṃ piṇḍapātikaṅgaṃ? Nimantanaṃ paṭikkhipati. Kathaṃ sapadānacārikaṅgaṃ? Ukkamanaṃ paṭikkhipati. Kathaṃ ekāsanikaṅgaṃ? Na dutiyāsanaṃ nisīdati. Kathaṃ paṭṭapindikāṅgaṃ? Lobhātirekaṃ paṭikkhipati. Kathaṃ khalupacchābhattikaṅgaṃ? Pacchābhattaṃ paṭikkhipati. Kathaṃ āraññikaṅgaṃ? Gāmavāsaṃ paṭikkhipati. Kathaṃ rukkhamūlikaṅgaṃ? Channāvāsaṃ paṭikkhipati. Kathaṃ abbhokāsikaṅgaṃ? Bahuchannaṭṭhānaṃ paṭikkhipati. Kathaṃ sosānikaṅgaṃ? Aññapaṇītaṭṭhānaṃ paṭikkhipati. Kathaṃ yathāsanthatikaṅgaṃ? Abhiratiṭṭhānaṃ paṭikkhipati. Kathaṃ nesajjikaṅgaṃ? Seyyaṃ paṭikkhipati. Kasmā paṃsukūlikaṅgaṃ samādiyati? Gahapaticīvare yācanādīnavaṃ passati, puna paṃsukūlikaṅgaguṇaṃ passati, evaṃ ahaṃ disvā gahapatidānaṃ paṭikkhipitvā paṃsukūlikaṅgaṃ samādiyāmi. Kathaṃ paṃsukūlikaṅgaguṇaṃ? Gahapaticīvarasadisaṃ samādānaṃ aparihīnaṃ, aparāyattaṃ, nassante pi na socati, lobho na uppajjati, corā na haranti, appakiccaṃ sulabhaṃ appaṭisāraṃ, sappurisasevitaṃ akaṅkhaṃ, kusalānulomikaṃ diṭṭhadhammasukhavihāraṃ, pasādāvahaṃ samādhijanakaṃ, idaṃ paṃsukūlikaṅgaguṇaṃ buddhena vaṇṇitaṃ. Pucchā: Kati paṃsukūlāni? Ke puggalā samādiyanti? Kiṃ kāraṇaṃ parihāyati? Vissajjanaṃ: Dve paṃsukūlāni: ekaṃ anissaraparigahitaṃ, dutiyaṃ lokena chaḍḍitaṃ. Susāne vā, saṅkāraṭṭhāne vā, āpaṇe vā, rathiyāya vā, uddharitabbāni chinditabbāni dhovitabbāni rajitabbāni sibbetabbāni, samādiyi tabbāni, idaṃ anissaraparigahitaṃ. Chinnakāni vā, mūsikakhāyitāni vā, aggidaḍḍhāni vā, manussehi chaḍḍitāni vā, matasarīracchadanavatthāni vā, titthiyavatthāni vā, idaṃ lokena chaḍḍitaṃ. Kathaṃ paṃsukūlikaṅgaṃ samādiyati? Yo bhikkhu gahapatidānaṃ paṭikkhipati, idaṃ paṃsukūlikaṅgaṃ samādiyati. Kathaṃ parihāyati? Yo bhikkhu gahapatidānaṃ sādiyati, idaṃ paṃsukūlikaṅgaṃ parihāyati. Kathaṃ tecīvarikaṅgaṃ? Atirekaṃ cīvaraṃ vikappetabbaṃ adhiṭṭhātabbaṃ pārupitabbaṃ, evarūpe ādīnave ñatvā tecīvarikaṅgaguṇaṃ disvā, ahaṃ ajjatagge atirekacīvaraṃ pajahāmi, tecīvarikaṅgaṃ samādiyāmi.

云何受三衣功德？善人所行離畜遊長，少於營造約身知足，如鳥飛空無所顧戀，善人所習是法無疑。

問：云何名三衣？云何為受？云何為失？答：謂僧伽梨、欝多羅僧、安陀會，此謂三衣。云何受三衣？若比丘不畜盈長，是受三衣。若受四衣，是名為失。

云何受乞食？若受他請則妨自業，不為悅人，不與非法比丘接膝共坐。知是過患，復見乞食功德，我從今日斷受他請，受乞食法。云何乞食功德？依心所願進止自由，不希供饍，消除懈怠、斷滅憍慢、不貪滋味、饒益眾生，常於四方心無限礙，善人所行是業無疑。

問：請有幾種？云何為受？云何為失？答：請有三種，一似食請、二就請、三過請。除此三種請，受乞食。若受三請，是失乞食。

云何受次第乞食？若於次第處得多美味則不重往，若其重往則受常食，若有疑處亦應遠離。知是過患，復見次第功德，我從今日捨非次乞，受次第乞。云何次第乞功德？以平等心饒益一切，除憎嫉惡、斷遊狎過、不喜喚召、不樂多語、遠人宅舍、離於疾行，如月希現人所瞻仰，善人所行是業無疑。

問：云何名次第乞？云何為受？云何為失？答：若比丘始行乞食入於聚落，從最後家以為初次，此謂次第行乞。云何為失？謂超越隣比，是名為失。

Kathaṃ tecīvarikaṅgaguṇaṃ? Sappurisācaritaṃ atirekavatthurahitaṃ, appakiccaṃ santussitaṃ mattaññutaṃ, sakuṇo viya ākāse appaṭibaddhaṃ, sappurisehi sevitaṃ akaṅkhitadhammaṃ. Pucchā: Katamāni tīṇi cīvarāni? Kathaṃ samādiyati? Kathaṃ parihāyati? Vissajjanaṃ: Saṅghāṭi, uttarāsaṅgo, antaravāsako, imāni tīṇi cīvarāni. Kathaṃ tecīvarikaṅgaṃ samādiyati? Yo bhikkhu atirekaṃ na dhāreti, idaṃ tecīvarikaṅgaṃ samādiyati. Yo catutthacīvaraṃ dhāreti, idaṃ parihāyati. Kathaṃ piṇḍapātikaṅgaṃ samādiyati? Nimantanaṃ paṭicca sakakammaṃ antarāyaṃ karoti, na manussarañjanatthaṃ, dussīlehi bhikkhūhi saddhiṃ na nisīdati. Ime ādīnave ñatvā piṇḍapātikaṅgaguṇaṃ disvā, ahaṃ ajjatagge nimantanaṃ pajahāmi, piṇḍapātikaṅgaṃ samādiyāmi. Kathaṃ piṇḍapātikaṅgaguṇaṃ? Cittaruciyā caraṇaṃ, na āhāraṃ paccāsīsati, kosajjaṃ vinodeti, mānaṃ jahati, rasataṇhaṃ pajahati, sattānaṃ hitaṃ karoti, catūsu disāsu appaṭibaddhacitto, sappurisehi sevitaṃ akaṅkhitakammaṃ. Pucchā: Kati nimantanāni? Kathaṃ samādiyati? Kathaṃ parihāyati? Vissajjanaṃ: Tīṇi nimantanāni: bhattasadisanimantanaṃ, āsananimantanaṃ, atikkantanimantanaṃ. Ṭhapetvā imāni tīṇi nimantanāni, piṇḍapātikaṅgaṃ samādiyati. Yo tīṇi nimantanāni sādiyati, idaṃ piṇḍapātikaṅgaṃ parihāyati. Kathaṃ sapadānacārikaṅgaṃ samādiyati? Sapadānaṭṭhāne bahuṃ paṇītaṃ labhitvā puna na gacchati, sace puna gacchati pakatibhojanaṃ paṭisevati, saṃsayaṭṭhānaṃ parivajjeti. Ime ādīnave ñatvā sapadānacārikaṅgaguṇaṃ disvā, ahaṃ ajjatagge asapadānacariyaṃ pajahāmi, sapadānacārikaṅgaṃ samādiyāmi. Kathaṃ sapadānacārikaṅgaguṇaṃ? Samacittena sabbesaṃ hitaṃ karoti, issāmacchariyaṃ pajahati, visūkāyikaṃ pajahati, āmantanaṃ na roceti, bahukathaṃ na roceti, manussagehaṃ dūrato vajjeti, sīghaṃ na gacchati, candamaṇḍalaṃ viya manussānaṃ piyadassanaṃ, sappurisehi sevitaṃ akaṅkhitakammaṃ. Pucchā: Kathaṃ sapadānacāriko nāma? Kathaṃ samādiyati? Kathaṃ parihāyati? Vissajjanaṃ: Yo bhikkhu gāmaṃ piṇḍāya pavisanto pacchimagharato paṭṭhāya āditogharaṃ gacchati, idaṃ sapadānacāriko nāma. Kathaṃ parihāyati? Yo anantaragharaṃ atikkamati, idaṃ parihāyati.

云何受一坐食？謂於二坐處，數坐、數受食、數洗鉢。與此相違名一坐食，善人所行是業無疑。知如是過，見一坐食功德，是故應受。我從今日捨二坐食，一坐食。云何一坐食功德？不多不少、不貪不淨施，無諸病惱、起居無妨、自事安樂，善人所行是業無疑。

問：云何受一坐食？云何為邊？云何為失？答：邊有三種，謂坐邊、水邊、食邊。云何坐邊？食已猶坐。受水洗鉢，不得更食，此謂水邊。云何食邊？若於揣食生最後想，若吞，不更食，此謂食邊。若經二坐，則失一食，除水藥等諸佛所嘆，此謂食邊。

云何受節量食？若飡飲無度增身睡重，常生貪樂為腹無厭。知是過已、見節量功德，我從今日斷不貪恣受節量食。云何節食功德？籌量所食不恣於腹，多食增羸，知而不樂，除貪滅病斷諸懈怠，善人所行是業無疑。

問：云何受節量食？云何為失？答：若受飯食，應自思惟，所須多少。以為常準，不取長食。善知籌量，斷無期度，謂節量食。若不如是，此則為失。

云何受時後不食？斷於望想、離於長食，知是過患、見時後不食功德，我從今日斷於長食，受時後不食。云何時後不食功德？斷所貪樂，節護其身，離於宿食、息所營求、無告於他、不隨心欲，善人所行是業無疑。

Kathaṃ ekāsanikabhojanaṃ paṭiggaṇhāti? Dvīsu āsanesu nisīditvā, punappunaṃ nisajja, punappunaṃ bhojanaṃ paṭiggahetvā, punappunaṃ pattaṃ dhovitvā. Tato viparitatā ekāsanikabhojanaṃ nāma, sappurisānaṃ caritaṃ idaṃ kammaṃ nissaṃsayaṃ. Evaṃ ādīnavaṃ ñatvā, ekāsanikabhojane ānisaṃsaṃ disvā, tasmā paṭiggahetabbaṃ. Ajjatagge dvīsu āsanesu bhojanaṃ pajahāmi, ekāsanikabhojanaṃ paṭiggaṇhāmi. Kathaṃ ekāsanikabhojane ānisaṃso? Na bahutaraṃ na appatataraṃ, na lobho na asucipiṇḍa, sabbarogavimutto, iriyāpatho anupaddavo, sakiccaṃ sukhitaṃ, sappurisānaṃ caritaṃ idaṃ kammaṃ nissaṃsayaṃ. Pañha: Kathaṃ ekāsanikabhojanaṃ paṭiggaṇhāti? Kathaṃ paricchedā? Kathaṃ vipatti? Vissajjana: Tayo paricchedā, seyyathidaṃ āsanaparicchedā, udakaparicchedā, bhojanaparicchedā. Kathaṃ āsanaparicchedā? Bhuttvā nisinnova. Udakaṃ gahetvā pattaṃ dhovitvā, na puna bhuñjitabbaṃ, ayaṃ udakaparicchedā. Kathaṃ bhojanaparicchedā? Yadā kabale antimasaññitaṃ uppajjati, ajjhoharanto na puna bhuñjati, ayaṃ bhojanaparicchedā. Sace dvīsu āsanesu nisīdati, ekāsanikaṃ virajjhati, ṭhapetvā udakabhesajjādīni buddhavaṇṇitāni, ayaṃ bhojanaparicchedā. Kathaṃ parimāṇabhojanaṃ paṭiggaṇhāti? Yadi khādanaṃ pānañca appamāṇaṃ kāyassa thinamiddhaṃ vaḍḍheti, niccaṃ lobhaṃ uppādeti kucchissa atittiyā. Imaṃ ādīnavaṃ ñatvā, parimāṇabhojane ānisaṃsaṃ disvā, ajjatagge lobhaṃ pahāya parimāṇabhojanaṃ paṭiggaṇhāmi. Kathaṃ parimāṇabhojane ānisaṃso? Bhojanaṃ gaṇetvā kucchiṃ na pūreti, bahubhojanaṃ dubbalyaṃ vaḍḍheti, ñatvā nābhinandati, lobhaṃ pajahati rogaṃ vinodeti kosajjaṃ vinodeti, sappurisānaṃ caritaṃ idaṃ kammaṃ nissaṃsayaṃ. Pañha: Kathaṃ parimāṇabhojanaṃ paṭiggaṇhāti? Kathaṃ vipatti? Vissajjana: Yadi bhattaṃ paṭiggaṇhāti, attano cinteyya, yattakaṃ icchati tattakaṃ. Taṃ pamāṇaṃ katvā, atirekaṃ na gaṇhāti. Suṭṭhu gaṇetvā, appamāṇaṃ pajahati, idaṃ parimāṇabhojanaṃ. Yadi na evaṃ karoti, ayaṃ vipatti. Kathaṃ vikālabhojanavirati paṭiggaṇhāti? Āsāṃ pajahati, atirekaṃ bhojanaṃ pajahati, imaṃ ādīnavaṃ ñatvā, vikālabhojanavirati ānisaṃsaṃ disvā, ajjatagge atirekaṃ bhojanaṃ pajahāmi, vikālabhojanavirati paṭiggaṇhāmi. Kathaṃ vikālabhojanavirati ānisaṃso? Lobhaṃ pajahati, kāyaṃ rakkhati, purāṇabhojanaṃ pajahati, pariyesanaṃ vūpasameti, paresaṃ na katheti, cittavase na gacchati, sappurisānaṃ caritaṃ idaṃ kammaṃ nissaṃsayaṃ.

問：時後幾種？云何為受？云何為失？答：時後有二種，謂不節邊、受持邊。云何不節邊？若受長食，得別請罪，不當更食。云何受持邊？已食二十一揣食，不當更受。時後不食則斷於長，若受長食，失時後不食。

云何受無事處？國中喧雜，識觸五塵心生染樂，若住閙處去來紛動。知是過患、復見無事處功德，我從今日斷國中住受無事處。云何無事處功德？離於國中喧雜識觸五塵心生染樂。若住閙處去來紛動，見十種語功德最勝可愛、天人歡喜，不樂狎俗樂，得寂寂、樂少聲，從心禪坐，善人所行是業無疑。

問：云何最後無事處？云何為受？云何為失？答：離於國城，棲處郊外、避於邊遠，取中人四肘五百弓內，是最後無事處。除國中住，此謂無事處。若住國中，則失無事處。

云何受樹下坐？捨於覆處、不積畜，修治貪受求索。知是為過，見樹下功德，我從今日斷於覆處，受樹下住。云何樹下功德？依樂可愛不交世俗，樂離作務與天同止，斷住處嫉及離愛著，善人所行是業無疑。

問：何樹可住？何樹可離？云何而受？云何能失？答：於日中時樹影至處，及無風時葉所墮處，是所可住。除危朽樹、空腐樹、鬼神樹，離諸覆處，是受樹下。若往覆處，則失樹下。

Pañha: Kati vikālā? Kathaṃ paṭiggahaṇaṃ? Kathaṃ vipatti? Vissajjana: Dve vikālā, seyyathidaṃ aparimāṇaparicchedā, adhiṭṭhānaparicchedā. Kathaṃ aparimāṇaparicchedā? Yadi atirekaṃ bhojanaṃ paṭiggaṇhāti, āpajjati pārājikaṃ, na puna bhuñjitabbaṃ. Kathaṃ adhiṭṭhānaparicchedā? Ekavīsati kabale bhuñjitvā, na puna paṭiggahetabbaṃ. Vikāle abhuñjanto atirekaṃ pajahati, yadi atirekaṃ paṭiggaṇhāti, vikālabhojanavirati virajjhati. Kathaṃ araññavāsaṃ paṭiggaṇhāti? Gāmamajjhe kolāhalaṃ, viññāṇaṃ pañcakāmaguṇe phusitvā cittaṃ rāgaṃ uppādeti, sace ākiṇṇavāse vasati āgamanaṃ gamanaṃ saṅkuleyyaṃ. Imaṃ ādīnavaṃ ñatvā, araññavāse ānisaṃsaṃ disvā, ajjatagge gāmavāsaṃ pajahāmi araññavāsaṃ paṭiggaṇhāmi. Kathaṃ araññavāse ānisaṃso? Gāmamajjhe kolāhalaṃ viññāṇaṃ pañcakāmaguṇe phusitvā cittaṃ rāgaṃ uppādeti vivajjeti. Sace ākiṇṇavāse vasati āgamanaṃ gamanaṃ saṅkuleyyaṃ vivajjeti, dasa kathāvatthu-ānisaṃse passati uttamaṃ piyaṃ, devamanussā abhiramanti, gihisaṃsaggaṃ na roceti, vivekasukhaṃ vindati, appassaddaṃ ramati, cittaṃ samādhiyati, sappurisānaṃ caritaṃ idaṃ kammaṃ nissaṃsayaṃ. Pañha: Kathaṃ pacchima-araññavāso? Kathaṃ paṭiggahaṇaṃ? Kathaṃ vipatti? Vissajjana: Gāmanigamato dūre, araññe vasati, paccantaṃ vivajjeti, majjhimapurisassa catuhatthaṃ pañcadhanusatāni anto, idaṃ pacchima-araññavāso. Ṭhapetvā gāmavāsaṃ, ayaṃ araññavāso. Sace gāme vasati, araññavāso virajjhati. Kathaṃ rukkhamūlikavāsaṃ paṭiggaṇhāti? Channāni pajahati, na sannidhi karoti, lobhaṃ pariyesanaṃ pajahati. Imaṃ ādīnavaṃ ñatvā, rukkhamūle ānisaṃsaṃ disvā, ajjatagge channāni pajahāmi, rukkhamūlikavāsaṃ paṭiggaṇhāmi. Kathaṃ rukkhamūle ānisaṃso? Piyaṃ ramaṇīyaṃ gihisaṃsaggaṃ vivajjeti, kammantaṃ pajahati devatāhi saddhiṃ vasati, vāsaṭṭhāne issaṃ taṇhañca pajahati, sappurisānaṃ caritaṃ idaṃ kammaṃ nissaṃsayaṃ. Pañha: Katame rukkhā vattabbā? Katame rukkhā vivajjetabbā? Kathaṃ paṭiggahaṇaṃ? Kathaṃ vipatti? Vissajjana: Majjhanhike chāyāpathe, nivāte paṇṇāni patanokāse, ime vattabbā. Ṭhapetvā jajjararukkhaṃ, suññarukkhaṃ, yakkhāvāsarukkhaṃ, channāni vivajjetvā, idaṃ rukkhamūlikaṃ. Sace channāni upeti, rukkhamūlikaṃ virajjhati.

云何受露地住？不樂覆處及在樹下藏畜物處。知是過患，見露住功德，我從今日斷不樂處受露地住。云何露住功德？莫往不樂處，斷懈怠睡眠，猶如野鹿隨意而行無所追慕，善人所行是業無疑。云何為受？云何為失？斷於覆處及在樹下，是受露住。若住覆處及在樹下，則失露住。

云何受塚間住？若於餘處少行放逸、不起畏惡，知是過患，見塚間功德，我從今日斷於餘處受塚間住。云何受塚間功德？得死時念、得不淨相、得非人敬重，不起放逸、伏於欲染、多所厭患、不懼可畏，觀身空寂、斷計常想，善人所行是業無疑。

問：云何受塚間功德？於何可住？於何可行？何受何失？答：若恒有人常多哭泣、恒有煙火，若初欲住如是塚間，當先觀察，有餘靜處，便可往住。若比丘止於塚間，不當作房及安床座，不從風坐、不逆風住，臥時不熟，無食魚味、不飲乳酪、不食麻粹、不觸肴肉，不住屋中，不安鉢器。若人已去，捉持坐具及餘衣物，往到塚間，當其住處如擲物遠。明相現時，攝諸衣具還僧伽藍，除餘處住，是謂塚間。若住餘處，則名為失。云何受？遇得處住，不樂人所貪、不惱他令避，知是過患、見遇得處功德，我從今日斷貪住處受遇得處。

Kathaṃ abbhokāsikavāsaṃ samādiyati? Na channaṃ sevati na rukkhamūle bhaṇḍasannidhiṭṭhāne ca. Etaṃ ādīnavaṃ ñatvā abbhokāsikavāse ānisaṃsaṃ disvā, ajjatagge channasevanaṃ pahāya abbhokāsikavāsaṃ samādiyāmi. Kathaṃ abbhokāsikavāse ānisaṃso? Na gacchati acchannāni, thinamiddhaṃ pajahati, migo viya yathāruci carati anapekkho, sappurisānaṃ vataṃ etaṃ anavajjaṃ. Kathaṃ samādānaṃ? Kathaṃ bhedo? Channaṃ rukkhamūlañca pahāya abbhokāsikavāsaṃ samādiyati. Sace channādīsu vasati, abbhokāsikavāsaṃ bhindati. Kathaṃ sosānikavāsaṃ samādiyati? Yaṃ aññattha pamādacariyā appamattikā bhayasaññā ca, etaṃ ādīnavaṃ ñatvā sosānikavāse ānisaṃsaṃ disvā, ajjatagge aññattha vāsaṃ pahāya sosānikavāsaṃ samādiyāmi. Kathaṃ sosānikavāse ānisaṃso? Maraṇassati labhati, asubhasaññā labhati, amanussagāravo labhati, pamādaṃ pajahati, kāmarāgaṃ vinodeti, nibbidābahulo hoti, bhayaṃ na bhāyati, kāyasuññataṃ passati, niccasaññaṃ pajahati, sappurisānaṃ vataṃ etaṃ anavajjaṃ. Pucchā: Kathaṃ sosānikavāse ānisaṃso? Kattha vatthabbaṃ? Kattha caritabbaṃ? Kiṃ samādānaṃ ko bhedo? Vissajjanaṃ: Yattha niccaṃ rodanasaddo dhūmāni ca, evarūpe susāne paṭhamaṃ vasissāmīti upaparikkhitvā, aññattha vivittokāse vasitabbaṃ. Susāne vasantena bhikkhunā na vihāro kātabbo na mañcapīṭhaṃ paññāpetabbaṃ, na vātānulomato na vātapaṭilomato vatthabbaṃ, na niddāyitabbaṃ, na macchabhojanaṃ na khīradadhi na tilakhādanīyaṃ na maṃsaphassanaṃ, na gehevāso na pattādibhaṇḍaṭhapanaṃ. Gate jane nisīdanaṃ aññāni ca cīvarāni ādāya susānaṃ gantvā, yathā leḍḍupāto tathā vatthabbaṃ. Aruṇuggamane cīvarādīni saṃghārāmaṃ āharāpetabbaṃ, aññattha vāsaṃ vajjetvā, idaṃ sosānikavāsaṃ. Aññattha vasanto bhindati. Kathaṃ samādānaṃ? Yathāladdhasenāsanavāsaṃ samādiyati, na janalobhanīyaṃ na parūpaghātaṃ, etaṃ ādīnavaṃ ñatvā yathāladdhasenāsane ānisaṃsaṃ disvā, ajjatagge senāsanalobhaṃ pahāya yathāladdhasenāsanavāsaṃ samādiyāmi.

云何遇得處功德？覓知足處，貪於寂靜、斷多愛樂，人所敬重，住於慈悲，一向斂攝，善人所行是業無疑。云何為受？云何為失？斷貪所止，是謂依遇。若往樂處，則名為失。

云何受常坐不臥？於所住處睡眠懈怠，知是過患、見常坐功德，我從今日斷於惛臥，受常坐不臥。云何常坐功德？斷生怠處，除為身嫉、離染觸樂、少於纏睡，常多寂靜堪修禪勝，善人所行是業無疑。云何為受？云何為失？謂斷睡臥。若寢名失。

云何離糞掃衣？於居士施衣，芻麻古貝、憍奢耶、欽婆羅等，以方便受，不失納衣。云何三衣？若畜長衣已過十日，有月望衣、有功德衣、又有長衣，為護臥具敷具、覆瘡衣手巾雨浴衣，不受持不淨施，若以方便，不失三衣。云何乞食方便？若僧次食及常住食、行籌食、十五日食、布薩食、眾食、寺食，以方便受，不失乞食。若見此過，亦應捨離。云何次第乞食方便？見象馬等當門而鬪可羞鄙處，諸如是等若見宜避。又見旃陀羅、覆鉢學家、隨和上闍梨客行比丘，諸如是等方便而越，不失次第。云何一坐食方便？若正食時，見象馬牛蛇、雨、和上、闍梨、客比丘來，方便而起，起已更食，不失一坐。若節量食及時後食，無方便。

Kathaṃ yathāladdhasenāsane ānisaṃso? Santuṭṭhiṭṭhānaṃ gavesati, vivekābhirato hoti, bahukāmaratiṃ pajahati, manussagāravo bhavati, mettākaruṇāvihārī hoti, ekantasaṃvuto hoti, sappurisānaṃ vataṃ etaṃ anavajjaṃ. Kathaṃ samādānaṃ? Kathaṃ bhedo? Senāsanalobhaṃ pahāya, idaṃ yathāladdhaṃ. Sace ramaṇīyaṭṭhānaṃ gacchati, bhedo nāma hoti. Kathaṃ nesajjikaṅgaṃ samādiyati? Yaṃ senāsane thinamiddhaṃ, etaṃ ādīnavaṃ ñatvā nesajjikassa ānisaṃsaṃ disvā, ajjatagge seyyaṃ pahāya nesajjikaṅgaṃ samādiyāmi. Kathaṃ nesajjikassa ānisaṃso? Kosajjaṭṭhānaṃ pajahati, kāyamacchariyaṃ vinodeti, kāmasukhaṃ pajahati, niddakilesaṃ appeti, niccaṃ vivekabahulo bhāvanāraho hoti, sappurisānaṃ vataṃ etaṃ anavajjaṃ. Kathaṃ samādānaṃ? Kathaṃ bhedo? Seyyaṃ pajahati. Sace nipajjati bhedo nāma. Kathaṃ paṃsukūlikaṅgassa sappāyaṃ? Yaṃ gahapatidānaṃ cīvaraṃ, khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ vā, upāyena paṭiggaṇhāti, paṃsukūlaṃ na bhindati. Kathaṃ ticīvaraṃ? Dasāhātikkante atirekaṃ cīvaraṃ, vassikasāṭikā puṇṇamāsikā ca kathinānisamaṃ ca atirekaṃ cīvaraṃ, seyyāsanattharaṇaṃ vaṇapaṭicchādanaṃ mukhapuñchanacoḷaṃ vassikasāṭikaṃ, adhiṭṭhānavikappanavināsanaṃ, upāyena ticīvaraṃ na bhindati. Kathaṃ piṇḍapātikassa sappāyaṃ? Saṃghabhattaṃ dhuvabhattaṃ salākabhattaṃ pakkhikabhattaṃ uposathikabhattaṃ gaṇabhattaṃ vihārabhattaṃ, upāyena paṭiggaṇhāti, piṇḍapātaṃ na bhindati. Sace etaṃ ādīnavaṃ passati, pajahitabbameva. Kathaṃ sapadānacārikassa sappāyaṃ? Hatthiassādīnaṃ dvāramūle yuddhaṃ jigucchanaṭṭhānaṃ, evarūpāni disvā parivajjetabbaṃ. Caṇḍālakulaṃ paṭikkuṭṭhasekkhakulaṃ upajjhāyācariyāgantukehi bhikkhūhi saddhiṃ, evarūpāni upāyena atikkamati, sapadānacārikaṃ na bhindati. Kathaṃ ekāsanikassa sappāyaṃ? Sace bhattakāle hatthiassagomahiṃsasappā vassaṃ upajjhāyācariyāgantukā bhikkhū āgacchanti, upāyena uṭṭhāti, uṭṭhāya punabhojanaṃ karonto ekāsanikaṃ na bhindati. Sace parimāṇabhojanaṃ vikālabhojanaṃ vā, natthi upāyo.

云何無事處方便？或為受戒、懺罪、問法、布薩自恣、自病、看疾、問經疑處，如是等緣，方便住聚落，不失無事處。云何樹下方便？若遇雨時宜入覆處，明相既現還而不失樹下。露住、塚間，遇得此等方便，亦復如是，餘住處可住。常坐不臥無方便。復有一說：若灌鼻時得作方便，不失常坐。以此十三頭陀，更成八法。如毘曇中說八頭陀，是時後不食攝。節量、一坐，其所受持成一種類，是無事處攝。樹下、露坐、塚間，何故於無事處？若營造房舍樂為作務，多所聚蓄愛著住處，非心所樂。作如是意，於樹下塚間露地淨住，是故成八。於八頭陀復成三法：一無事處、二糞掃衣、三行乞食。若三清淨，頭陀成滿。故佛為難陀說：何時見汝成無事處、受糞掃衣、不時後食，趣養身命，無見所欲。

問：誰名頭陀分？頭陀有幾種法？云何三行人修頭陀行？幾頭陀有時節？有是頭陀說頭陀？答：有十三頭陀，是佛所說，佛所制戒，此謂頭陀分。此不應說善、不善、無記。何以故？不善人與惡欲同故，不除惡欲，共起非法貪樂利養，是故不善。頭陀幾種法者，謂有二頭陀法：不貪、不癡。如佛所說：若糞掃衣比丘，依少欲知足，樂靜無疑，依於解脫，是謂受糞掃衣。諸餘頭陀，亦復如是不貪不癡。

Kathaṃ araññaka-dhutaṅga-pariyāya? Sīlasamādānatthāya vā, āpatti-paṭidesakatthāya vā, dhamma-paripucchanatthāya vā, uposatha-pavāraṇatthāya vā, gilāna-bhāvena vā, gilānupaṭṭhānatthāya vā, sutta-paripucchanatthāya vā, evarūpehi kāraṇehi gāmante vasanto na araññaka-dhutaṅgaṃ bhindati. Kathaṃ rukkhamūlika-dhutaṅga-pariyāya? Devo ce vassati channāni okkamitabbaṃ, aruṇe uggatepi rukkhamūlaṃ gantvā na rukkhamūlika-dhutaṅgaṃ bhindati. Abbhokāsika-sosānika-dhutaṅgesupi eseva nayo. Aññāni senāsanāni vaṭṭanti. Nesajjika-dhutaṅge natthi pariyāyo. Aparo nayo: Natthukamma-karaṇe pariyāyo atthi, na nesajjikaṃ bhindati. Imāni terasa dhutaṅgāni aṭṭha-dhutaṅga-saṅgahaṃ gacchanti. Yathā abhidhamme aṭṭha dhutaṅgāni vuttāni, tattha khalu pacchābhattika-dhutaṅgena ekāsanika-parimāṇika-dhutaṅgāni saṅgahitāni, araññaka-dhutaṅgena rukkhamūlika-abbhokāsika-sosānika-dhutaṅgāni saṅgahitāni. Kasmā? Senāsana-nimmāṇe ussukkaṃ āpajjanto bahu-parikkhāra-sannidhi-bahulo hoti, senāsane sāratto. Tasmā rukkhamūlādīsu viharantānaṃ etaṃ na hoti. Tena aṭṭha honti. Tesu aṭṭhasu puna tīṇi honti: araññakaṃ, paṃsukūlikaṃ, piṇḍapātikaṃ. Imesu tīsu suddhāsu dhutaṅga-sampadā hoti. Tena Bhagavā Nandaṃ āha: "Kadā taṃ Nanda passissāmi araññakaṃ paṃsukūlikaṃ piṇḍapātikaṃ yāpana-mattena santuṭṭhaṃ nirāsayan"ti. Pañha: Ko nāma dhutaṅga-bhedo? Kati dhutaṅga-dhammā? Kathaṃ tīhi puggalehi dhutaṅgāni sevitabbāni? Kati dhutaṅgāni sakālāni? Atthi dhutaṅgaṃ dhutaṅganti? Vissajjanā: Terasa dhutaṅgāni Buddhena desitāni, Buddhena paññattāni, ayaṃ dhutaṅga-bhedo. Na tāni kusalākusala-avyākatato vattabbāni. Kasmā? Akusala-puggalo pāpiccho hoti, na pahīna-pāpiccho, lābha-sakkāra-siloka-nissito lobha-dhamma-samāyutto, tasmā akusalaṃ. Kati dhutaṅga-dhammāti? Dve dhutaṅga-dhammā: alobho, amoho. Yathāha Bhagavā: "Yo paṃsukūliko bhikkhu appiccho santuṭṭho pavivitto akathaṅkathī vimuttiṃ nissāya viharati, ayaṃ paṃsukūlika-dhutaṅgaṃ". Sesāni dhutaṅgāni pi evameva alobha-amoha-dhammā.

以此不貪於此十三處能除貪欲，以此不癡於十三處能除無明。復次以此不貪，佛之所許，能生厭患相似無疑，除欲染欺誑；以此不癡，相似除身羸欺誑。此二頭陀法，是不貪不癡。云何三行人修頭陀行？謂貪癡行人是修頭陀行，嗔恚行人不能修行。何以故貪癡行人而能修行頭陀？如貪人至愛成不放逸，若不放逸則能伏貪。如癡無疑，依頭陀受成不放逸，若不放逸則能伏癡。何故貪癡人修行頭陀？瞋人受苦更成其惡，如痰病者若服熱湯轉增其疾，是故瞋人不當修行。復說瞋人應住無事處及在樹下。何故住無事處？以無世間苦故。幾頭陀有時節？三頭陀八月時。謂樹下住、露地住、塚間住，是安居時，佛聽覆處。

問：云何是頭陀說頭陀？答：亦有頭陀說頭陀，有頭陀不說頭陀，有非頭陀說有頭陀，有非頭陀不說頭陀。云何有頭陀說頭陀？謂阿羅漢成就頭陀受。云何有頭陀不說頭陀？謂阿羅漢不成就頭陀受。云何有非頭陀說頭陀？謂學人及凡夫成就頭陀受。云何非頭陀不說頭陀？謂學人凡夫不成就頭陀受。

問：頭陀何相？何味？何起？答：少欲為相，知足為味，無疑為起。復次無所著為相，無過為味，不退為起。云何初中後？謂受為初，修行為中，歡喜為後。

Imehi alobha-dhammehi tesu terasasu ṭhānesu lobho pahīyati, imehi amoha-dhammehi tesu terasasu ṭhānesu avijjā pahīyati. Puna ca paraṃ iminālobhena Buddhānuññātena nibbidā-sambhūtā nikkhaṅkhā hoti, rāga-māyā pahīyati; iminā amohena kāya-dubbalya-māyā pahīyati. Ime dve dhutaṅga-dhammā alobho-amoho nāma. Kathaṃ tīhi puggalehi dhutaṅgāni sevitabbāni? Rāga-carita-moha-carita-puggalehi dhutaṅgāni sevitabbāni, dosa-carita-puggalena na sevitabbāni. Kasmā rāga-moha-caritā dhutaṅgāni sevanti? Ratto hi ativiya rakkhati appamādaṃ āpajjati, appamatto ca rāgaṃ vinodeti. Mūḷho ca nikkhaṅkho hutvā dhutaṅga-samādānena appamādaṃ āpajjati, appamatto ca mohaṃ vinodeti. Kasmā rāga-moha-caritā dhutaṅgāni sevanti? Dosa-carito dukkhaṃ anubhavanto bhiyyo pāpaṃ karoti, yathā semhiko uṇhodakena bhiyyo ābādhiko hoti, tasmā dosa-carito na sevitabbo. Aparo nayo: dosa-carito araññe rukkhamūle ca varitabbo. Kasmā araññe varitabbo? Lokiya-dukkhābhāvato. Kati dhutaṅgāni sakālāni? Tīṇi dhutaṅgāni aṭṭhamāsāni. Seyyathidaṃ: rukkhamūlika-dhutaṅgaṃ, abbhokāsika-dhutaṅgaṃ, sosānika-dhutaṅgaṃ, vassāvāsa-kāle Buddhānuññātaṃ channaṃ. Pañha: Kathaṃ dhutaṅgaṃ dhutaṅganti? Vissajjanā: Atthi dhutaṅgaṃ dhutaṅgaṃ, atthi dhutaṅgaṃ na dhutaṅgaṃ, atthi na dhutaṅgaṃ dhutaṅgaṃ, atthi na dhutaṅgaṃ na dhutaṅgaṃ. Kathaṃ dhutaṅgaṃ dhutaṅgaṃ? Arahā dhutaṅga-samādāna-sampanno. Kathaṃ dhutaṅgaṃ na dhutaṅgaṃ? Arahā dhutaṅga-samādāna-vipanno. Kathaṃ na dhutaṅgaṃ dhutaṅgaṃ? Sekkho puthujjano vā dhutaṅga-samādāna-sampanno. Kathaṃ na dhutaṅgaṃ na dhutaṅgaṃ? Sekkho puthujjano vā dhutaṅga-samādāna-vipanno. Pañha: Kiṃ lakkhaṇaṃ dhutaṅgānaṃ? Ko raso? Ko paccupaṭṭhāno? Vissajjanā: Appicchatā lakkhaṇaṃ, santuṭṭhitā raso, nikkhaṅkhatā paccupaṭṭhānaṃ. Aparo nayo: anālayatā lakkhaṇaṃ, anādīnavitā raso, aparihānitā paccupaṭṭhānaṃ. Kathaṃ ādi-majjha-pariyosānaṃ? Samādānaṃ ādi, paṭipatti majjhe, abhirati pariyosānaṃ.

分別定品第四

問：爾時淨戒坐禪人，已行頭陀受，成就勝善處，當何所作？答：令定起。

問：何定？何相？何味？何起？何處？何人受禪？解脫定、正受何差別？幾定因可見，以此起定？障定有幾法？幾定功德？定幾眾具？幾種定？云何起定？答：定者有清淨心，一向精進與寂靜功德等，正真住不亂，此謂定。復次煩惱猛風無傾心慮，如殿裏燈光焰不動。如阿毘曇說：若心正住無所攀緣亦不動亂，寂靜無著，正定、定根、定力，此謂為定。云何相何味？何起？何處？心住是相，伏怨是味，寂靜是起，於染不著心得解脫是名為處。何人受定？謂受心數等、方便定等，如手執稱，令心心數等，如鉢中油。念與精進等行為定，猶如四馬齊力牽車。思惟等為定，如彼箭師注心調直。以除怨故，如藥消毒。如毘曇說：斂攝是定義。從是定義，滿是定義。禪者四禪，謂初禪等。解脫者，謂八解脫，內有色想外觀色等。定者三定，謂有覺有觀等。正受者，謂九次第正受。云何為禪？思惟事故、思惟怨故、心喜樂故、離障解脫故、令平等故、方便發定故、得自在故、不以一義住正受故、樂起定故。解脫正受者，幾功德令定得起？見四功德，令定得起。云何為四？現見法樂樂住、以觀樂事、神通現證、有具足。

Vibhajjapaṭṭhanaṃ Catutthaṃ Pañhā: Tadā sīlavanto bhikkhū, dhutaṅgasamādānaṃ katvā, uttamakusalāvāsaṃ sampannā, kiṃ kātabbaṃ? Uttaraṃ: Samādhiṃ uppādeyya. Pañhā: Katamo samādhi? Kiṃ lakkhaṇaṃ? Ko raso? Ko paccupaṭṭhānaṃ? Kiṃ padaṭṭhānaṃ? Ko samādhiṃ bhāveti? Vimokkha-samāpatti-samādhīnaṃ ko viseso? Kati samādhikāraṇāni dissanti, yehi samādhi uppajjati? Kati dhammā samādhissa antarāyā? Kati samādhissa ānisaṃsā? Kati samādhiparikkhārā? Kati samādhibhedā? Kathaṃ samādhi uppajjati? Uttaraṃ: Samādhi nāma cittassa ekaggatā, vīriyasamatā ca upasama-guṇena saddhiṃ, sammā ṭhiti avikkhepo, ayaṃ samādhi. Puna ca paraṃ kilesavātena acalitacittaṃ, yathā pāsādabbhantare dīpasikhā acalā. Yathā Abhidhamme vuttaṃ: Yā cittassa ṭhiti avisāritā avikkhepo, upasamo anupāyo, sammāsamādhi, samādhindriyaṃ, samādhibalaṃ, ayaṃ vuccati samādhi. Kathaṃ lakkhaṇaṃ raso paccupaṭṭhānaṃ padaṭṭhānañca? Cittaṭṭhiti lakkhaṇaṃ, paṭipakkhavūpasamo raso, upasamo paccupaṭṭhānaṃ, rāgādīhi anupalitta-cittavimutti padaṭṭhānaṃ. Ko samādhiṃ bhāveti? Yo cetasika-dhammānaṃ samataṃ upādāya samādhiṃ bhāveti, yathā tulādaṇḍaṃ gahetvā cittacetasikānaṃ samataṃ karoti, yathā patte telaṃ. Sati-vīriyādīnaṃ samatā samādhi, yathā cattāro assā samabalena rathaṃ ākaḍḍhanti. Vitakkādīnaṃ samatā samādhi, yathā usukāro cittaṃ samādahati ujukaraṇatthāya. Paṭipakkhappahānatthaṃ, yathā bhesajjaṃ visaṃ hanati. Yathā Abhidhamme vuttaṃ: Saṅgaho samādhiattho. Tato samādhiattho, pāripūrī samādhiattho. Jhānāni cattāri jhānāni, seyyathidaṃ paṭhamajjhānādi. Vimokkhā aṭṭha vimokkhā, ajjhattaṃ rūpasaññī bahiddhā rūpāni passatīti ādi. Samādhayo tayo samādhī, savitakka-savicārādi. Samāpattiyo nava anupubbasamāpattiyo. Kathaṃ jhānaṃ? Ārammaṇūpanijjhānato, paṭipakkhūpanijjhānato, cittassa pītisukhaṭṭhānato, nīvaraṇavimokkhato, samabhāvakaraṇato, samādhiuppādanupāyato, vasībhāvappattito, na ekārammaṇaṭṭhitito, samāpattisukhato. Vimokkha-samāpattīsu kati guṇā samādhiṃ uppādenti? Cattāro guṇā samādhiṃ uppādenti. Katame cattāro? Diṭṭhadhammasukhavihāro, vipassanāsukhārammaṇaṃ, abhiññāsacchikiriyā, bhavasampadā.

何者現見法樂樂住？謂人得定，能生無漏，心起悅味，受出世樂，現見法樂樂住。是故世尊說：彼此身從靜生喜，使得清涼，令漸圓滿，具足成就等。如佛告比丘：我先作尼乾，七日七夜身不動搖，口不言說默然端住，一向受樂。是謂於聖法現見法樂樂住。以觀樂事者，謂坐禪人得心定，事無有蓋纏，調柔堪受持，觀見陰入界等，自性安樂。是故世尊教諸比丘應當修行，如是一切以心依如實知。神通現證者，已得定人依證五通，謂如意、天耳、他心、宿命、天眼。是故世尊說：已得心定，隨宜轉變，如是一切令得如意。有具足者，已得定人未到無學，終令不退。由定得報，得色無色有具足。如佛所說：少修初禪得梵天眷屬，如是種類一切生彼。如是一切此四功德，能生彼定，一一當起。障定有幾者，謂八法：欲欲、嗔恚、懈怠、睡眠、調戲、疑惑、無明、無喜樂。一切惡法是障法。幾定因者，謂有八法。是因出離不嗔，明相不亂。一切善法令心歡喜，能生法智，是為定因。幾定資者，謂有七種戒：眾具知足、覆蔽根門、節量飲食、初中後夜而不睡眠、常念智慧、住處靜寂。

定有幾種者，定有二種：一世間定、二出世間定。聖果所得謂出世定，餘名世定。

Katamo paccakkhadhammasukhavihāro? Yadā puggalo samādhiṃ paṭilabhati, anāsavacittaṃ uppādeti, pītisukhaṃ vedayati, lokuttarasukhaṃ paṭisaṃvedeti, ayaṃ paccakkhadhammasukhavihāro. Tasmā bhagavā āha: Tassa kāyo passaddhiyā pītiṃ janeti, sītībhūto hoti, anupubbena paripūrati, sammā sampajjatīti. Yathā bhagavā bhikkhū āmantesi: Ahaṃ pubbe nigaṇṭho hutvā, sattāhaṃ sattarattiṃ kāyena acalito, vācāya akathanako tuṇhībhūto viharāmi, ekantasukhaṃ paṭisaṃvedemi. Ayaṃ ariyassa dhammassa paccakkhadhammasukhavihāro. Sukhanimittaggahaṇena pana, yadā jhāyī puggalo cittasamādhiṃ labhati, nīvaraṇehi anupakkiliṭṭho, cittaṃ mudukaṃ kammaniyaṃ, khandāyatanadhātuyo yathābhūtaṃ passati, sabhāvasukhaṃ. Tasmā bhagavā bhikkhū ovadi: Evaṃ sabbathā cittaṃ yathābhūtaṃ pajānāthāti. Abhiññāsacchikaraṇena, samādhilābhī pañca abhiññā sacchikaroti - iddhividhaṃ, dibbasotaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiṃ, dibbacakkhuṃ. Tasmā bhagavā āha: Samāhitacitto yathākāmaṃ vikubbati, sabbathā ijjhatīti. Sampattivasena, samādhilābhī asekkho hutvā aparihānadhammo hoti. Samādhiphalavasena rūpārūpasampattilābhī hoti. Yathā bhagavā āha: Appakaṃ paṭhamajjhānaṃ bhāvetvā brahmakāyiko hoti, evaṃ sabbathā tattha upapajjati. Evaṃ sabbathā imāni cattāri guṇāni taṃ samādhiṃ janenti, ekekasmiṃ uppajjanti. Kati samādhinīvaraṇāni? Aṭṭha dhammā: kāmacchando, byāpādo, thīnamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā, avijjā, arati. Sabbe akusalā dhammā nīvaraṇadhammā. Kati samādhihetavo? Aṭṭha dhammā. Nekkhammapaccayā adoso, ālokasaññā avikkhepo. Sabbe kusalā dhammā cittaṃ pāmojjaṃ janenti, dhammañāṇaṃ uppādenti, ete samādhihetavo. Kati samādhiparikkhārā? Satta sīlāni: paccayasantoso, indriyasaṃvaro, bhojane mattaññutā, purimayāmaṃ majjhimayāmaṃ pacchimayāmaṃ jāgariyānuyogo, satisampajañña, vivittāvāso. Kati samādhibhedā? Dve samādhibhedā: lokiyasamādhi ca lokuttarasamādhi ca. Ariyaphalappatto lokuttarasamādhi nāma, seso lokiyasamādhi nāma.

其世間定，是有漏、有結、有縛，是流、是厄、是蓋、是戒盜見盜、是取、是煩惱，此謂世間定。與此相違，名出世定。復次定有二種：邪定、正定。云何邪定？不善一心，是謂邪定；若善一心，是謂正定。邪定當斷，正定應修。復次定有二種：外定、安定。彼彼定初分，此謂外定。性除無間，此謂安定。

復次定有三種：有覺有觀定、無覺少觀定、無覺無觀定。云何有覺有觀？謂初禪有覺有觀，二禪無覺少觀，餘禪無覺無觀。復次定有三種，謂共喜生定、共樂生定、共捨生定。初禪二禪謂共喜生，三禪謂共樂生，四禪謂共捨生。復次定有三種：善定、報定、事定。云何善定？聖道學人及凡夫，修色無色定，是謂善定。聖果學人凡夫，生色無色界，是謂報定。無學人受色無色定，是謂事定。

復次定有四種：欲定、色定、無色定、無所受定。謂彼彼行正受行，是謂欲定。四禪是謂色定。四無色定及善業報，此謂無色定。四道果，謂無所受定。又定有四種修行，謂苦修行鈍智、苦修行利智、樂修行利智、樂修行鈍智。此四人，一者密煩惱，二者疎煩惱，三者利根，四者鈍根。於密煩惱人鈍根苦修行，鈍智得定。密煩惱利根苦修行，利智得定。疎煩惱人鈍根樂修行，鈍智得定。疎煩惱利根樂修行，利智得定。

Yā loke samādhi, sā sāsavā saññojanā saṃyojanā, sā ogho yogo nīvaraṇaṃ sīlabbataparāmāso upādānaṃ kilesā, ayaṃ vuccati lokiya-samādhi. Tato viparītā lokuttara-samādhi. Puna ca paraṃ samādhi duvidho: micchā-samādhi, sammā-samādhi. Katamo micchā-samādhi? Akusala-cittekaggatā, ayaṃ vuccati micchā-samādhi; kusala-cittekaggatā, ayaṃ vuccati sammā-samādhi. Micchā-samādhi pahātabbo, sammā-samādhi bhāvetabbo. Puna ca paraṃ samādhi duvidho: bāhira-samādhi, ajjhattika-samādhi. Tattha tattha samādhissa pubbabhāgo, ayaṃ vuccati bāhira-samādhi. Sabhāva-vipassanā, ayaṃ vuccati ajjhattika-samādhi. Puna ca paraṃ samādhi tividho: savitakka-savicāra-samādhi, avitakka-vicāramatta-samādhi, avitakka-avicāra-samādhi. Katamo savitakka-savicāro? Paṭhamajjhāne savitakka-savicāro, dutiyajjhāne avitakka-vicāramatto, sesajjhānesu avitakka-avicāro. Puna ca paraṃ samādhi tividho: pītisahagata-samādhi, sukhasahagata-samādhi, upekkhāsahagata-samādhi. Paṭhamajjhāna-dutiyajjhānāni pītisahagatāni, tatiyajjhānaṃ sukhasahagataṃ, catutthajjhānaṃ upekkhāsahagataṃ. Puna ca paraṃ samādhi tividho: kusala-samādhi, vipāka-samādhi, kiriya-samādhi. Katamo kusala-samādhi? Ariyamaggaṭṭhānaṃ puthujjanānañca rūpārūpa-samādhi-bhāvanā, ayaṃ vuccati kusala-samādhi. Ariyaphalaṭṭhānaṃ puthujjanānañca rūpārūpa-samāpatti, ayaṃ vuccati vipāka-samādhi. Khīṇāsavānaṃ rūpārūpa-samāpatti, ayaṃ vuccati kiriya-samādhi. Puna ca paraṃ samādhi catubbidhā: kāmāvacara-samādhi, rūpāvacara-samādhi, arūpāvacara-samādhi, apariyāpanna-samādhi. Tattha tattha sammā-paṭipatti, ayaṃ vuccati kāmāvacara-samādhi. Cattāri jhānāni, ayaṃ vuccati rūpāvacara-samādhi. Catasso arūpasamāpattiyo kusalavipākā ca, ayaṃ vuccati arūpāvacara-samādhi. Cattāro maggaphalāni, ayaṃ vuccati apariyāpanna-samādhi. Puna ca paraṃ samādhi catubbidhā paṭipadā: dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā. Ime cattāro puggalā, ekacco gāḷha-kileso, dutiyo tanu-kileso, tatiyo tikkha-paññā, catuttho manda-paññā. Gāḷha-kilese puggale manda-paññe dukkhā paṭipadā dandhābhiññā samādhi labbhati. Gāḷha-kilese tikkha-paññe dukkhā paṭipadā khippābhiññā samādhi labbhati. Tanu-kilese manda-paññe sukhā paṭipadā dandhābhiññā samādhi labbhati. Tanu-kilese tikkha-paññe sukhā paṭipadā khippābhiññā samādhi labbhati.

於是密煩惱人，已密煩惱故，苦折伏煩惱，是故苦修行鈍根人以鈍根故，久積禪行覺鈍智，是故名鈍智。以此方便，一切應分別。

復次定有四種，謂小定小事、小定無量事、無量定小事、無量定無量事。云何小定小事？定不隨心所得，定小精進，此謂小定小事。云何小定無量事？定不隨心所得，彼事大精進，此謂小定無量事。云何無量定小事？定隨心所得，彼事小精進，此謂無量定小事。云何無量定無量事？定已隨心所得，彼事大精進，此謂無量定無量事。

復次定有四種：欲定、精進定、心定、慧定。欲定者，依欲修得，謂為欲定。依精進得，謂精進定。依心修得，謂為心定。依慧修得，謂為慧定。復次定有四種：有定是佛所得非聲聞所得、有定聲聞所得非佛所得、有定是佛所得及聲聞所得、有定非佛所得非聲聞所得。大悲定、雙變定，是佛所得，非聲聞所得。學果定是聲聞所得，非佛所得。九次第定、無學果定，佛所得及聲聞得。無想定，非佛所得非聲聞得。復次定有四種：有定為起不為滅、有定為滅不為起、有定為起為滅、有定不為起亦不為滅。問：云何為起不為滅？答：欲界善不善定，此謂為起不為滅。四聖道定，是為滅不為起。學及凡夫色無色善定，為起亦為滅。一切果定及事定，非為起非為滅。

Tasmā gāḷha-kilese puggale, gāḷha-kilesattā, dukkhena kilese niggaṇhāti, tasmā dukkhā paṭipadā. Manda-paññe puggale manda-paññattā, ciraṃ jhāna-bhāvanāya dandhābhiññā, tasmā dandhābhiññā nāma. Imināva nayena sabbaṃ vibhajitabbaṃ. Puna ca paraṃ samādhi catubbidhā: paritto-samādhi parittārammaṇo, paritto-samādhi appamāṇārammaṇo, appamāṇa-samādhi parittārammaṇo, appamāṇa-samādhi appamāṇārammaṇo. Katamo paritto-samādhi parittārammaṇo? Samādhi na cetovasippatto, parittaṃ vīriyaṃ, ayaṃ vuccati paritto-samādhi parittārammaṇo. Katamo paritto-samādhi appamāṇārammaṇo? Samādhi na cetovasippatto, mahantaṃ vīriyaṃ, ayaṃ vuccati paritto-samādhi appamāṇārammaṇo. Katamo appamāṇa-samādhi parittārammaṇo? Samādhi cetovasippatto, parittaṃ vīriyaṃ, ayaṃ vuccati appamāṇa-samādhi parittārammaṇo. Katamo appamāṇa-samādhi appamāṇārammaṇo? Samādhi cetovasippatto, mahantaṃ vīriyaṃ, ayaṃ vuccati appamāṇa-samādhi appamāṇārammaṇo. Puna ca paraṃ samādhi catubbidhā: chanda-samādhi, vīriya-samādhi, citta-samādhi, vīmaṃsā-samādhi. Chanda-samādhi nāma chandaṃ nissāya bhāvanāya laddho samādhi. Vīriyaṃ nissāya laddho vīriya-samādhi. Cittaṃ nissāya bhāvanāya laddho citta-samādhi. Paññaṃ nissāya bhāvanāya laddho vīmaṃsā-samādhi. Puna ca paraṃ samādhi catubbidhā: atthi samādhi buddhena laddho na sāvakehi laddho, atthi samādhi sāvakehi laddho na buddhena laddho, atthi samādhi buddhena ca sāvakehi ca laddho, atthi samādhi neva buddhena laddho na sāvakehi laddho. Mahākaruṇā-samādhi yamakapāṭihāriya-samādhi ca buddhena laddho, na sāvakehi laddho. Sekkha-phala-samādhi sāvakehi laddho, na buddhena laddho. Nava anupubba-samāpattiyo asekkhaphala-samādhi ca buddhena ca sāvakehi ca laddho. Asaññī-samādhi neva buddhena laddho na sāvakehi laddho. Puna ca paraṃ samādhi catubbidhā: atthi samādhi uppādāya no nirodhāya, atthi samādhi nirodhāya no uppādāya, atthi samādhi uppādāya ca nirodhāya ca, atthi samādhi neva uppādāya na nirodhāya. Pañha: Katamo uppādāya no nirodhāya? Vissajjana: Kāmāvacara-kusala-akusala-samādhi, ayaṃ vuccati uppādāya no nirodhāya. Cattāro ariyamagga-samādhi nirodhāya no uppādāya. Sekkhānaṃ puthujjanānañca rūpārūpa-kusala-samādhi uppādāya ca nirodhāya ca. Sabbāni phalāni kiriya-samādhi ca neva uppādāya na nirodhāya.

復次定有四種：初禪、二禪、三禪、四禪。離於五蓋成就覺、觀、喜、樂、一心，此謂初禪。離於覺觀成就三枝，離喜成就二枝，離樂捨一心成就第四禪。

復次定有五種，謂初禪、二禪、三禪、四禪、五禪。五禪者為五枝，覺、觀、喜、樂、一心，離五蓋成就五枝，是謂初禪。離覺，成就四枝，是謂二禪。離喜，成就二枝，是謂三禪。離樂，成就二分，謂第四禪，所謂捨一心。問：何故說四禪及五禪？答：由二人報故，第二禪二種，謂無覺無觀、無覺少觀。

問：是誰坐禪人，令初禪自在起第二禪？答：於麁覺觀攝念思惟，復知覺過患，令起無覺觀第二禪，是其修四禪次第。復有一人已令初禪自在現起第二禪，於麁覺攝念思惟，唯知覺過患，見無覺少觀，起第二禪，是其受五禪次第，是故說於五禪。

復五種定：謂五分正受，喜滿、樂滿、心滿、光滿、觀想。於是初禪二禪喜滿，於是三禪樂滿，於他心智是名心滿，於天眼通是名光滿，從彼彼定起觀智是名觀想。復次定有五種，謂五智正定，此現在樂亦未來樂報。依身智起此定，是聖所行無煩惱。此定慧人修習，此定寂寂快樂，猗所得成就無二，不伏生死。此定寂寂最樂，猗成一性所得，非伏生死我。此定念入念起、依身智起。

Puna ca paraṃ samādhi catubbidhā: paṭhamajjhānaṃ, dutiyajjhānaṃ, tatiyajjhānaṃ, catutthajjhānaṃ. Pañca nīvaraṇe pahāya vitakka-vicāra-pīti-sukha-ekaggatā-sampanno, ayaṃ vuccati paṭhamajjhānaṃ. Vitakka-vicāre pahāya tīvaṅgika-sampanno, pītiṃ pahāya dvaṅgika-sampanno, sukhaṃ pahāya upekkhekaggatā-sampanno catutthajjhānaṃ. Puna ca paraṃ samādhi pañcavidhā: paṭhamajjhānaṃ, dutiyajjhānaṃ, tatiyajjhānaṃ, catutthajjhānaṃ, pañcamajjhānaṃ. Pañcamajjhānaṃ nāma pañcaṅgikaṃ, vitakka-vicāra-pīti-sukha-ekaggatā, pañca nīvaraṇe pahāya pañcaṅgika-sampanno, ayaṃ vuccati paṭhamajjhānaṃ. Vitakkaṃ pahāya caturaṅgika-sampanno, ayaṃ vuccati dutiyajjhānaṃ. Pītiṃ pahāya dvaṅgika-sampanno, ayaṃ vuccati tatiyajjhānaṃ. Sukhaṃ pahāya dvaṅgika-sampanno, ayaṃ vuccati catutthajjhānaṃ, yadidaṃ upekkhekaggatā. Pañha: Kasmā cattāri jhānāni pañca jhānāni ca vuttāni? Vissajjana: Dvinnaṃ puggalānaṃ vipākattā, dutiyajjhānaṃ duvidhaṃ, yadidaṃ avitakka-avicāraṃ, avitakka-vicāramattañca. Pañha: Ko so jhāyī puggalo, yo paṭhamajjhānaṃ vasī katvā dutiyajjhānaṃ uppādeti? Vissajjana: Oḷārike vitakka-vicāre cittaṃ samādahitvā paccavekkhanto, vitakkassa ādīnavaṃ disvā, avitakka-avicāraṃ dutiyajjhānaṃ uppādeti, ayaṃ catujjhānika-paṭipadā. Aparo puggalo paṭhamajjhānaṃ vasī katvā dutiyajjhānaṃ uppādento, oḷārike vitakke cittaṃ samādahitvā, vitakkasseva ādīnavaṃ disvā, avitakka-vicāramattaṃ dutiyajjhānaṃ uppādeti, ayaṃ pañcajjhānika-paṭipadā, tasmā pañca jhānāni vuttāni. Puna ca paraṃ pañcavidhā samādhi: pañcaṅgika-sammāsamādhi, pīti-pharaṇatā, sukha-pharaṇatā, ceto-pharaṇatā, āloka-pharaṇatā, paccavekkhaṇa-nimitta. Tattha paṭhamadutiyajjhānesu pīti-pharaṇatā, tatiyajjhāne sukha-pharaṇatā, cetopariyañāṇe ceto-pharaṇatā, dibbacakkhunā āloka-pharaṇatā, tato tato samādhimhā vuṭṭhāya ñāṇadassanaṃ paccavekkhaṇa-nimittaṃ. Puna ca paraṃ samādhi pañcavidhā: pañcañāṇika-sammāsamādhi, ayaṃ samādhi diṭṭhadhammasukhañceva āyatiñca sukhavipāko. Kāyena paṭisaṃvedeti samādhiṃ ariyā ācikkhanti akaṇhaṃ. Imaṃ samādhiṃ paṇḍitā sevanti, ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritavato. Ayaṃ samādhi satokārī sataṃ vuṭṭhito kāyena paṭisaṃvedeti.

復次已分別行處已，分別修行事及下中上。以如是，定有多種可知，一切諸定皆入四定。

覓善知識品第五

問：爾時何以起定？答：若初坐禪人慾生禪定，當覓勝善知識。何以故？初坐禪欲生禪定得最勝定，若離善知識，成不住分。如經中說：有雲比丘成於退分。如人獨遊遠國，無侶開示隨意自行，如象無鉤。若坐禪人所修之行，得善知識說法教誡令其攝受，示除過患使得善法，從教修行精勤苦行得最勝定。如富商主眾所敬貴，如親善人、如親父母。善知識者，如象所繫令不動故，如御車人使隨去住故，如人執拕為得善道，如醫治病為消苦楚，猶如天雨潤益諸種，如母養兒、如父教子、如親無難、如友饒益、如師教誡，一切善法依是成滿。是故世尊教於難陀：一切梵行，所謂善知識。是故當覓勝善之人為善朋友。云何是勝善知識？謂有所成就。明瞭修多羅、毘曇、毘尼，是謂所得成就。明瞭業種、得善神通，得見四諦，此二種人功德成就，是所當覓。若不得二種功德成就人，以七分成就善知識，是亦當覓。云何七分？可敬愛、可重、可貴、能說、忍辱、說深語、不安非處。云何可敬愛？依二種行者，善說共住樂，心解不難，是謂可敬愛。可重者，戒行寂靜守念成就，不貪欲多語，是謂可重。

Puna ca paraṃ gocaraṃ vibhajitvā, bhāvanākammaṃ hīna-majjhima-paṇītañca vibhajitabbaṃ. Evaṃ samādhi bahuvidho veditabbo, sabbe samādhī catūsu samādhīsu saṅgahaṃ gacchanti. Kalyāṇamitta-paṭipadā Pañcamo Paricchedo Pañha: Tasmiṃ samaye kathaṃ samādhi uppajjati? Vissajjana: Ādikammiko yogāvacaro samādhiṃ uppādetukāmo uttamaṃ kalyāṇamittaṃ pariyesitabbo. Kasmā? Ādikammiko yogāvacaro samādhiṃ uppādetukāmo uttamasamādhiṃ adhigantukāmo, kalyāṇamittaṃ vinā parihānapakkhe tiṭṭhati. Yathā sutte vuttaṃ: Valāhako bhikkhu parihānapakkhiyo ahosi. Yathā eko puggalo dūraṃ desaṃ gacchanto, asahāyo yathākāmacaraṇo, yathā hatthī aṅkusarahito. Yogāvacaro pana bhāvanākammaṃ karonto, kalyāṇamittena dhammadesanāya ovādena saṅgahito, dosaṃ pahāya kusalaṃ labhati, ovāde ṭhatvā āraddhavīriyo paramuttamaṃ samādhiṃ adhigacchati. Yathā seṭṭhi bahujana-pūjito, yathā kalyāṇamitto, yathā mātāpitaro. Kalyāṇamitto nāma, yathā hatthiṃ bandhitvā acalaṃ karoti, yathā sārathi yānaṃ peseti nivāreti ca, yathā maggadassako uttamamaggaṃ dasseti, yathā vejjo rogaṃ tikicchati dukkhaṃ vinodeti, yathā devavuṭṭhi bījāni sampavarūḷheti, yathā mātā puttaṃ poseti, yathā pitā puttaṃ anusāsati, yathā suhado nirāsaṅko, yathā mitto hitakāmo, yathā ācariyo anusāsati, sabbe kusalā dhammā etaṃ nissāya pāripūriṃ gacchanti. Tasmā Bhagavā Nandaṃ ovadi: Sakalo brahmacariyavāso yadidaṃ kalyāṇamittatā. Tasmā uttamo sappuriso kalyāṇamitto pariyesitabbo. Katamo uttamo kalyāṇamitto? Yo sampannasampattiko. Suttantābhidhammavināyesu kovido, ayaṃ sampattisampanno. Kammāyatanakusalo, dibbacakkhu-sampanno, catusaccadassī, ime dve puggalā guṇasampannā, ete pariyesitabbā. Sace dve guṇasampanne puggale na labhati, sattaṅgasampanno kalyāṇamitto pariyesitabbo. Katamāni sattaṅgāni? Piyo, garu, bhāvanīyo, vattā, vacanakkhamo, gambhīrañca kathaṃ kattā, no caṭṭhāne niyojaye. Kathaṃ piyo? Dvehi ākārehi piyo, dhammakathiko saṃvāsasukho, cittaññū anākulako, ayaṃ vuccati piyo. Garu nāma, sīlācārasampanno santindriyo satisampanno, na kāmaguṇiko na bahubhāṇī, ayaṃ vuccati garu.

可貴者，聞慧功德成就，知坐禪可重，是為可貴。能說者，我言可愛可重可貴有果，如是思惟：饒益彼故、尊重法故，於非可作制伏攝受終不棄捨，是謂能說。忍辱者，能令無滯綺語總語相，如賢聖故，是謂忍辱。深語者，通達業處，若分別、想念、作意、安著，皆由執相，善說如法，不如法煩惱取相能令滅盡，是說深語。不安非處者，若於姓族住處業聚誦著非住可避，若於堪事處行令得安隱，是住可住，此謂不安非處。以此七分成就，是善知識可覓。

問：云何應覓？答：若知某甲住處是功德成就可重，若有禪師應當往彼。若自不知、餘處同學知，應往親覲。已知時節如法未說其意，恭敬勞問起居，諮訪所行：何處國土何處住止，有眾安住，有僧靜坐，有是禪師，其行若為？以何功德一切所貴？應作如是問。同學應答：某國某住某眾禪坐，某禪師眾所愛重。得聞是已深思隨喜，當往彼處親覲受行。應整衣服到和上所，自說意樂。和上聽我，我當往彼親覲禪師。和上應聽，答善哉，我亦隨喜，是善人所作。此謂善人共住、善人所行，是隨法修行，若見聞者得大利益，何況共住。汝當往彼。汝已往彼，慎莫放逸，若是善人可勤修學。若於一時及一切時，等加信敬，誠當善語，守護身口，曉解修行，當得成就。

Bhāvanīyo nāma, sutaguṇasampanno, jhāyī garuṭṭhānīyo, ayaṃ vuccati bhāvanīyo. Vattā nāma, yo piyo garu bhāvanīyo saphalo ti evaṃ paccavekkhitvā, tassa hitatthaṃ dhammassa garukārattaṃ, akicce nivāreti kiccaṃ saṅgaṇhāti na pariccajati, ayaṃ vuccati vattā. Vacanakkhamo nāma, samphappalāpa-paṭisaṃyutta-kathāya anākulaṃ karonto, ariyānaṃ viya, ayaṃ vuccati vacanakkhamo. Gambhīrakatho nāma, kammaṭṭhāne kovido, saññā-manasikāra-adhiṭṭhāna-nimittaggāhā sabbaso nimittaggāhaṃ dhammato katheti, akusala-kilesa-nimittaggāhaṃ khepeti, ayaṃ vuccati gambhīrakatho. No caṭṭhāne niyojako nāma, yo jāti-kulaṃ vāsa-kammaṃ gaṇaṃ sajjhāyaṃ anupayuttaṃ vajjeti, kammānurūpe ṭhāne yogāvacaraṃ patiṭṭhāpeti khemaṃ, ayaṃ vuccati no caṭṭhāne niyojako. Imehi sattahaṅgehi sampanno kalyāṇamitto pariyesitabbo. Pañha: Kathaṃ pariyesitabbo? Vissajjana: Sace jānāti "asukasmiṃ ṭhāne guṇasampanno garukātabbo jhānācariyo vasati", tattha gantabbaṃ. Sace sayaṃ na jānāti, aññattha sabrahmacārino jānanti, te upasaṅkamitvā pucchitabbaṃ. Kālaññū hutvā dhammato appaṭivedite ajjhāsaye, sakkaccaṃ paṭisanthāraṃ katvā pucchitabbaṃ: "Kasmiṃ janapade kiṃ ṭhānaṃ, atthi gaṇavāso, atthi jhāyī saṅgho, atthi jhānācariyo, kathaṃ tassa ācāro? Kīdisehi guṇehi sabbesaṃ manāpo?" Evaṃ pucchitabbaṃ. Sabrahmacārī byākaroti: "Asukasmiṃ janapade asukasmiṃ ṭhāne asuko gaṇo jhāyati, asuko jhānācariyo sabbesaṃ piyo garu." Taṃ sutvā tuṭṭhahadayo anumodamāno tattha gantvā payirupāsitabbaṃ. Cīvaraṃ pārupitvā upajjhāyassa santikaṃ gantvā attano ajjhāsayaṃ ārocetabbaṃ: "Bhante, anujānātha maṃ, ahaṃ jhānācariyaṃ payirupāsituṃ gamissāmi." Upajjhāyena anuññātabbaṃ: "Sādhu, ahampi anumodāmi, sappurisānaṃ etaṃ kammaṃ. Idaṃ vuccati sappurisehi saṃvāso, sappurisānaṃ ācāro, dhammānudhammappaṭipatti, dassanasavanamattena pi mahāpphalaṃ, ko pana vādo saṃvāsena. Gacchāhi tvaṃ. Tattha gantvā mā pamajji, sace so sappuriso, uggahetabbaṃ uggaṇhāhi. Ekasmiṃ vā sabbakāle vā, saddhāgāravaṃ uppaṭṭhapetvā, saccavācaṃ bhāsassu, kāyavacīdvāraṃ rakkhāhi, bhāvanāya yuttapayutto, sampattiṃ adhigamissasi."

一切依師莫生輕易，如初嫁小女性事舅姑，應生慚愧聽受教誡。若見弟子無衣服湯藥，若往彼時如法料理，說法教誡。及至，將送行坐，教以善法。彼坐禪人齊整衣服，恭敬圍遶禮師足下，於行所半路園外諸有水地，往彼一處衣鉢革屣澡罐禪具，高置一處不使近水，當浴不聲。若浴竟已，齊整衣服，著欝多羅僧，衣鉢禪具置右肩上，卷僧伽梨若置肩上。若入寺舍，低蓋繞塔。若見比丘，當往諮問：此處有坐禪人不？有糞掃衣人不？有乞食人不？有律師不？有者於何處住？從何可至？有者當往。若無此人，有律師者，我亦當往。又無律師，誰為上座，我亦當往。若上座大僧為取衣鉢，勿與；若餘小者，應與。若無人取，下置一處。若見上座，應當禮足於一面住。舊住比丘以坐以水及澡洗處如法供給，延其訊息安其衣鉢，示其便處，訪問僧制。日將入時，周行寺內。若見律師，共語諮問所疑之罪及不犯罪。若見阿毘曇師，為應修慧，當問陰入界業。若見頭陀人，為相應慧，當問頭陀功德。若住於彼，日日應往處處諮問。若欲行，當屏牒臥具，禮大僧足，白雲行去。此是比丘為客法用。於彼坐禪人，應住親近。禪師若至，雖小亦代取衣鉢。禪師之法，可行不可行不應即行令去，是先所作應當修行。若欲教人先取覺。

Sabbaṃ ācariyaṃ nissāya na lahubhāvo kātabbo, yathā paṭhamaṃ vivāhitā kumārikā sassusasuresu lajjāsīlā, evaṃ lajjāya ovādaṃ gahetabbaṃ. Sace passati ācariyassa cīvara-bhesajja-pānīyānaṃ abhāvaṃ, tattha gantvā dhammena paṭijaggitabbaṃ, dhammadesanā-ovādañca dātabbaṃ. Āgatakāle anugantvā nisīdāpetvā, kusaladhammena anusāsitabbaṃ. So yogāvacaro cīvaraṃ paṭisaṃharitvā, sakkaccaṃ parivāretvā ācariyassa pāde vanditvā, addhānamaggassa uyyāna-bahi udakaṭṭhāne, tatthekasmiṃ ṭhāne patta-cīvara-upāhanā-udakatumba-jhānaparikkhārā, uccaṭṭhāne ṭhapetvā udakato ārakā, nahāyanto na saddaṃ kareyya. Nahātakāle pana, cīvaraṃ paṭisaṃharitvā, uttarāsaṅgaṃ pārupitvā, pattacīvaraṃ jhānaparikkhārañca dakkhiṇaṃse āropetvā, saṅghāṭiṃ saṃharitvā aṃse vā ṭhapeyya. Vihāraṃ pavisanto, chattaṃ apanetvā cetiyaṃ padakkhiṇaṃ kareyya. Bhikkhū disvā pucchitabbaṃ: Atthi nu kho idha jhāyī bhikkhū? Atthi paṃsukūlikā? Atthi piṇḍapātikā? Atthi vinayadharā? Santi ce kattha vasanti? Kuto upasaṅkamitabbā? Sace santi, upasaṅkamitabbā. Sace natthi ete, santi vinayadharā, tepi upasaṅkamitabbā. Vinayadharepi asati, ko jeṭṭhako, sopi upasaṅkamitabbo. Sace therā mahābhikkhū pattacīvaraṃ gaṇhanti, na dātabbaṃ; sace navakā, dātabbaṃ. Sace koci na gaṇhāti, ekamantaṃ nikkhipitabbaṃ. Sace therā dissanti, pāde vanditvā ekamantaṃ ṭhātabbaṃ. Āvāsikā bhikkhū āsanena udakena nhānaṭṭhānena ca dhammena saṅgaṇhanti, pattacīvaraṃ paṭisāmenti, vattabbayuttaṭṭhānaṃ ācikkhanti, saṅghikaṃ vattaṃ pucchanti. Sāyanhasamaye vihāraṃ anuvicarati. Sace vinayadharaṃ passati, āpattānāpattiyo pucchati. Sace abhidhammadharaṃ passati, paññābhāvanatthaṃ khandha-āyatana-dhātu-kammāni pucchati. Sace dhutaṅgadharaṃ passati, sappāyapaññatthaṃ dhutaṅgaguṇe pucchati. Tattha vasanto divase divase ṭhānaṃ ṭhānaṃ gantvā pucchitabbaṃ. Sace gantukāmo, senāsanaṃ paṭisāmetvā, mahābhikkhūnaṃ pāde vanditvā, "Gacchāmā"ti ārocetabbaṃ. Idaṃ āgantukassa bhikkhuno vattaṃ. Tattha jhāyīnaṃ santike vasitabbaṃ. Jhānācariye āgate, daharepi pattacīvaraṃ paṭiggahetabbaṃ. Jhānācariyassa dhammatā, kappiyākappiyaṃ na tāveva āṇāpetvā gametabbaṃ, pubbe kataṃ bhāvetabbaṃ. Sace aññaṃ anusāsitukāmo, paṭhamaṃ vitakkaṃ gaṇhāti.

學坐禪人先已行法，看視住處安置衣鉢，少時訊息知識時節，親覲禪師恭敬禮拜，少時靜默當坐。若禪師問所欲，當隨說所樂，若不問者則不應說。從此已後，楊枝澡洗等，當請依止修所行業。若乞時至，往問闍梨，如法當作。食時若至，為闍梨洗足及安坐處授鉢。於其自鉢食，應問闍梨所取多少，安置自鉢減與弟子。如是攝受，如是不難。爾時食已，取闍梨鉢洗訖安處，知時親覲恭敬禮拜，少時靜默當坐。若闍梨問，隨說所樂。若不問，禮拜闍梨，請聽我說本來所欲。若蒙聽許，隨意問。闍梨若聽，一切當說。若不問，禮阿闍梨，覓時節當說我來因緣，願闍梨聽我所說。若阿闍梨聽，一切其所樂當說。闍梨言善哉，如法教誡，應當攝受。是故世尊說偈：

以時而親近，　　令心無憍慢， 梵行能護法，　　譬如樹無風。 念法而修行，　　及法戲自樂， 法住法分別，　　當說如實法。 毀法不當行，　　綺語憂戲笑， 瞋恚勿懈怠，　　忿恨貪慢癡， 愛染佷戾等，　　修行悉伏除。 守義不自高，　　知善誠實語， 為定實知聞。　　若人輒放逸， 聞慧不增長；　　若人知正法， 天人所恭敬。　　恭敬成信心， 多聞能護法，　　令得所樂聞。

Yogāvacaro pubbe paṭipannakammo, senāsanaṃ oloketvā pattacīvaraṃ paṭisāmetvā, muhuttaṃ vissamitvā kālaṃ ñatvā, jhānācariyaṃ upasaṅkamitvā sakkaccaṃ vanditvā, muhuttaṃ tuṇhībhūto nisīdati. Sace ācariyo pucchati adhippāyaṃ, yathāruci katheti, sace na pucchati na katheti. Tato paṭṭhāya, dantakaṭṭha-mukhodakādīni āpucchitvā upajjhāyaṃ nissāya kammāni karoti. Sace bhikkhākālo hoti, ācariyaṃ āpucchitvā, dhammena kātabbaṃ. Bhattakāle sampatte, ācariyassa pāde dhovitvā āsanañca paññapetvā pattaṃ gaṇhāti. Attano patte bhuñjanto, ācariyassa gahaṇapamāṇaṃ pucchitvā, attano pattato ūnaṃ datvā **. Evaṃ saṅgahito, evaṃ anākulako. Tasmiṃ samaye bhuttāvī ācariyassa pattaṃ dhovitvā ṭhapeti, kālaṃ ñatvā upasaṅkamitvā sakkaccaṃ vanditvā, muhuttaṃ tuṇhībhūto nisīdati. Sace ācariyo pucchati, yathāruci katheti. Sace na pucchati, ācariyaṃ vanditvā, "Bhante, anujānātha me pubbe āgatakāraṇaṃ kathetun"ti āpucchati. Sace anujānāti, yathāruci pucchati. Sace ācariyo anujānāti, sabbaṃ katheti. Sace na pucchati, ācariyaṃ vanditvā, kālaṃ pariyesitvā "Mayhaṃ āgatakāraṇaṃ kathemi, bhante suṇāthā"ti vadati. Sace ācariyo anujānāti, sabbaṃ sakaṃ adhippāyaṃ katheti. Ācariyo "Sādhu"ti vatvā dhammena ovadati, saṅgahetabbaṃ. Tasmā Bhagavā gāthaṃ bhāsati: Kālena upasaṅkamma, cittaṃ mānavinimmutaṃ, Brahmacariyaṃ dhammarakkhī, yathā rukkho avātako. Dhammaṃ saritvā bhāveyya, dhammaratiñca seveyya, Dhammaṭṭho dhammavibhāgī, yathābhūtaṃ pakāsaye. Dhammaghātaṃ na seveyya, samphappalāpa-soka-khiḍḍā, Kodho pamādo ca na kātabbo, āghāta-lobha-māna-mohā, Rāga-paṭigha-ādayo ca, bhāvanāya vinodaye. Atthagutto na unnato, kusalaññū saccavādī, Samādhiattha-sutakovido. Yo pamatto ca puggalo, Sutapaññā na vaḍḍhati; Yo ca dhammaṃ vijānāti, Devamanussā namassanti. Gāravo pasanno hoti, Bahussuto dhammarakkhī, labhate yadicchakaṃ sutaṃ.

如是諸功德，　　隨法能修行， 能生勝妙解，　　成就智慧人。 若有如是師，　　當修不放逸。

解脫道論卷第二

解脫道論卷第三

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

分別行品第六

爾時依止阿闍梨，以數日觀其行。其行相應行處，應當教於是行者十四行：欲行、瞋恚行、癡行、信行、意行、覺行、欲瞋恚行、欲癡行、瞋癡行、等分行、信意行、信覺行、意覺行、等分行。復次愛見慢等種種行可知。於是貪欲意使行性樂著，無異於是義，由行故成十四人：欲行人、嗔行人、癡行人、信行人、意行人、覺行人、欲瞋行人、欲癡行人、瞋癡行人、等分行人、信意行人、信覺行人、意覺行人、等分行人。於是欲欲、欲使、欲性、欲樂，此謂欲行人。其欲常行增上欲，是謂欲行。如是一切當分別。爾時此十四人略成七人：如是欲行人、信行人成一；瞋行人、意行人成一；癡行人、覺行人成一；欲瞋行人、信意行人成一；欲癡行人、信覺行人成一；瞋癡行人、意覺行人成一；二等分行人成一。

問：何故欲行人、信行人成一？答：欲行人於善朋增長信行欲，親覲功德故。復次以三行欲及信，此句成一相，有愛念義、覓功德義，非捨義。

Evaṃ ete guṇā sabbe, yathādhammaṃ bhāvayato, Adhigacchati paṇītaṃ, paññāsampannako naro. Evarūpe sati ācariye, appamādena bhāvaye. Vimuttimaggo Dutiyo Bhāṇavāro Vimuttimaggo Tatiyo Bhāṇavāro Arahā Upatissa Mahāpabhā nāma kato Lambakaraṭṭha-Funan-desika Saṅghabhadra-therena anuvādito Cariyavibhāgo Chaṭṭho Paricchedo Tasmiṃ samaye upajjhāyaṃ nissāya, katipāhena tassa cariyaṃ sallakkheti. Tassa cariyānurūpaṃ gocaraṃ, cuddasacariyā anusāsitabbā: rāgacariyā, dosacariyā, mohacariyā, saddhācariyā, buddhicariyā, vitakkacariyā, rāgadosacariyā, rāgamohacariyā, dosamohacariyā, samabhāgacariyā, saddhābuddhicariyā, saddhāvitakkacariyā, buddhivitakkacariyā, samabhāgacariyā. Puna ca paraṃ taṇhā-diṭṭhi-māna-ādibhedā nānācariyā veditabbā. Tattha rāgānusayacaritassa ajjhāsayo abhirati, tasseva atthassa vasena caraṇato cuddasapuggalā honti: rāgacarito, dosacarito, mohacarito, saddhācarito, buddhicarito, vitakkacarito, rāgadosacarito, rāgamohacarito, dosamohacarito, samabhāgacarito, saddhābuddhicarito, saddhāvitakkacarito, buddhivitakkacarito, samabhāgacarito. Tattha rāgo kāmo kāmacchando kāmarāgo, ayaṃ rāgacarito puggalo. Tassa rāgo pavattati adhimatto, ayaṃ rāgacariyā. Evaṃ sabbaṃ vibhajitabbaṃ. Tasmiṃ samaye ime cuddasapuggalā sattapuggalesu saṅgahaṃ gacchanti: tathā rāgacarito saddhācarito ca eko; dosacarito buddhicarito ca eko; mohacarito vitakkacarito ca eko; rāgadosacarito saddhābuddhicarito ca eko; rāgamohacarito saddhāvitakkacarito ca eko; dosamohacarito buddhivitakkacarito ca eko; dve samabhāgacaritā eko. Pañha: Kasmā rāgacarito saddhācarito ca eko hoti? Vissajjana: Rāgacaritassa kalyāṇamitte upanissāya saddhācariyā rāgo vaḍḍhati, guṇe upagamanato. Puna ca paraṃ tīhi ākārehi rāgo ca saddhā ca, idaṃ padaṃ ekalakkhaṇaṃ, piyāyanaṭṭhena guṇapariyesanaṭṭhena avijahanaṭṭhena ca.

於是欲者念欲、信者念善，欲者覓欲功德、信者覓善功德，欲者不捨非可愛為相、信者不捨可愛為相，是故欲行及信行成一相。

問：何故瞋恚行及意行成一？答：瞋行人於善朋增長智行瞋，親覲功德故。復次以三行瞋恚及智成一相，非愛念故、覓瞋故捨故。於是瞋人非安愛念、智者非安行念，瞋恚人覓瞋、智者覓行過患，瞋人安捨、智者安捨行，是故瞋行人及意行成一相，等故。

問：何故癡行人及覺行人成一？答：癡行人為得善，增長覺行癡，親覲功德故、信慧動離故。復次以二行，癡覺成一相，不自定故、動故。於是癡安亂故不安、覺種種覺憶故成不安，癡無所趣向成動、覺輕安故成動，是故癡行及覺行成一相，等故。以此方便，餘行當分別，如是此成七人。於此七人云何速修行？云何遲修行？欲行人速修行，以安可教化，信力故、癡覺薄故。瞋行人速修行，安可教化，有意力故、癡覺薄故。癡行人遲修行，難可教化，有癡覺力故、信意薄故。欲瞋行人速修行，安可教化，有信意力故、癡覺薄故。欲癡行人遲修行，難可教化，不安信故、癡覺力故。瞋癡行人遲修行，難可教化，不安意故、癡覺力故。等分行人遲修行，難可教化，不安住意故、有癡覺力故。

Tattha rāgī rāgaṃ anussarati, saddhāvā kusalaṃ anussarati; rāgī rāgaguṇe pariyesati, saddhāvā kusalaguṇe pariyesati; rāgī appiyaṃ na jahati lakkhaṇato, saddhāvā piyaṃ na jahati lakkhaṇato, tasmā rāgacariyā ca saddhācariyā ca ekalakkhaṇā. Pañha: Kasmā dosacariyā buddhicariyā ca ekā hoti? Vissajjana: Dosacaritassa kalyāṇamitte upanissāya ñāṇacariyā doso vaḍḍhati, guṇe upagamanato. Puna ca paraṃ tīhi ākārehi doso ca ñāṇañca ekalakkhaṇaṃ, appiyāyanaṭṭhena dosāpariyesanaṭṭhena jahanaṭṭhena ca. Tattha dussanako appiyaṃ na allīyati, buddhimā cariyaṃ na allīyati; dussanako dosaṃ pariyesati, buddhimā cariyādosam pariyesati; dussanako jahanaṃ roceti, buddhimā cariyājahanaṃ roceti, tasmā dosacarito ca buddhicarito ca ekalakkhaṇā, samānattā. Pañha: Kasmā mohacarito vitakkacarito ca eko hoti? Vissajjana: Mohacaritassa kusalādhigamatthaṃ vitakkacariyā moho vaḍḍhati, guṇe upagamanato, saddhāpaññāya calanavirahato. Puna ca paraṃ dvīhi ākārehi moho vitakko ca ekalakkhaṇo, anavaṭṭhānato calanato ca. Tattha moho vikkhepasantatāya anavatthito, vitakko nānārammaṇānussaraṇena anavatthito; moho aniyāmagatito calati, vitakko lahutāya calati, tasmā mohacariyā ca vitakkacariyā ca ekalakkhaṇā, samānattā. Iminā nayena sesacariyā vibhajitabbā, evaṃ ime sattapuggalā honti. Imesu sattasu puggalesu ko khippaṃ paṭipajjati? Ko dandhaṃ paṭipajjati? Rāgacarito khippaṃ paṭipajjati, sukhaseyyattā suvaco, saddhābalena moha-vitakkadubbalattā. Dosacarito khippaṃ paṭipajjati, sukhaseyyattā suvaco, buddhibalena moha-vitakkadubbalattā. Mohacarito dandhaṃ paṭipajjati, dukkhaseyyattā dubbaco, moha-vitakkabalena saddhā-buddhidubbalattā. Rāgadosacarito khippaṃ paṭipajjati, sukhaseyyattā suvaco, saddhā-buddhibalena moha-vitakkadubbalattā. Rāgamohacarito dandhaṃ paṭipajjati, dukkhaseyyattā dubbaco, saddhā-anavaṭṭhānena moha-vitakkabalattā. Dosamohacarito dandhaṃ paṭipajjati, dukkhaseyyattā dubbaco, buddhī-anavaṭṭhānena moha-vitakkabalattā. Samabhāgacarito dandhaṃ paṭipajjati, dukkhaseyyattā dubbaco, buddhī-anavaṭṭhānena moha-vitakkabalattā.

爾時此七人，由本煩惱成三：欲行人、嗔恚行人、癡行人。

問：此三行何因緣？云何可知此欲行人、此瞋行人、此癡行人。云何行受衣、乞食、坐臥行處威儀？答：初所造因緣、諸行界為因緣、過患為因緣。云何諸行初所造因緣？於初可愛方便故，多善業成欲行人。復從天堂落生於此，多起殺割桁械怨業，成瞋行人。不愛業所覆，從地獄從龍生墮落生此。初多飲酒離間成癡行人，從畜生墮落生此。如是行，初造因緣。云何界為因緣？二界最近故成癡行人，所謂地界、水界。二界最近故成瞋行人，所謂火界、風界。四界等故成欲行人。如是諸行，界為因緣。云何過患為因緣？最多淡成欲行人，最多瞻成瞋行人，最多風成癡行人。復有說：最多淡成癡行人，最多風成欲行人。如是過患為因緣。云何可知此人慾行、此人瞋行、此人癡行？答：以七行可知。如是以事、以煩惱、以行、以受取、以食、以業、以臥。云何以事可知？欲行人見所有事。未常見而見，既見。恒觀於真實過患不作意，於小功德成不難，不從此欲解脫。既觀不能捨行，知於餘事。諸如是行，欲行可知，嗔行人者，見所有如是事，如倦不能久看，隨取過患多毀人，於多功德非不難。從此不捨，唯以過患得已便，知行餘事亦如是，行瞋行可知。

Tasmiṃ samaye ime satta puggalā, mūlakilesavasena tayo honti: rāgacarito, dosacarito, mohacarito. Pañha: Imesaṃ tiṇṇaṃ cariyānaṃ kiṃ kāraṇaṃ? Kathaṃ jānitabbo ayaṃ rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito? Kathaṃ cīvara-piṇḍapāta-senāsana-iriyāpathesu carati? Vissajjana: Pubbakataṃ kāraṇaṃ, dhātuyo kāraṇaṃ, doso kāraṇaṃ. Kathaṃ pubbakataṃ cariyānaṃ kāraṇaṃ? Pubbe piyaupāyena bahuṃ kusalaṃ katvā rāgacarito hoti. Devalokā cavitvā idha uppajjitvā, bahuṃ vadhababandhanaverākammaṃ katvā dosacarito hoti. Akusalakammena paṭicchannā, nirayato nāgayonito cavitvā idha uppajjanti. Pubbe surāmeraya-pisuṇavācābahulā mohacarito hoti, tiracchānayonito cavitvā idha uppajjati. Evaṃ cariyānaṃ pubbakataṃ kāraṇaṃ. Kathaṃ dhātuyo kāraṇaṃ? Dvīsu dhātūsu ussannatāya mohacarito hoti, seyyathidaṃ pathavīdhātu āpodhātu ca. Dvīsu dhātūsu ussannatāya dosacarito hoti, seyyathidaṃ tejodhātu vāyodhātu ca. Catunnaṃ dhātūnaṃ samatāya rāgacarito hoti. Evaṃ cariyānaṃ dhātuyo kāraṇaṃ. Kathaṃ doso kāraṇaṃ? Semhassa ussannatāya rāgacarito hoti, pittassa ussannatāya dosacarito hoti, vātassa ussannatāya mohacarito hoti. Apare bhaṇanti: semhassa ussannatāya mohacarito hoti, vātassa ussannatāya rāgacarito hoti. Evaṃ doso kāraṇaṃ. Kathaṃ jānitabbo ayaṃ rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito? Vissajjana: Sattahi ākārehi jānitabbo. Seyyathidaṃ vatthuto, kilesato, iriyāpathato, gahaṇato, bhojanato, kammato, sayanato. Kathaṃ vatthuto jānitabbaṃ? Rāgacarito yaṃ kiñci vatthuṃ passati. Adiṭṭhapubbaṃ disvā, diṭṭhapubbaṃ. Yathābhūtadosam amanasikaritvā, appaguṇepi sukhaṃ gaṇhāti, na tato rāgā muccati. Disvāpi jahituṃ na sakkoti, aññavatthuṃpi tatheva. Evaṃ vatthuto rāgacarito jānitabbo. Dosacarito pana yaṃ kiñci vatthuṃ passati, kilantarūpo va hutvā na ciraṃ oloketi, dosam eva gaṇhāti bahuṃ garahati, mahāguṇepi na sukhaṃ gaṇhāti. Tato na muccati, dosam eva gahetvā gacchati, aññavatthuṃpi tatheva. Evaṃ vatthuto dosacarito jānitabbo.

癡行人見所有如是事，於功德過患成信他，聞他人所薄亦薄、聞他所讚歎亦讚歎，自不知故。以如是行於外事，癡行可知。如是以事。

問：云何以煩惱可知？答：欲行人五煩惱，多行嫉、慳、幻、諂、欲，此謂五。瞋恚行人五煩惱，多行忿、恨、覆、慳、瞋，此謂五。癡行人五煩惱，多行懶、懈怠、疑、悔、無明是五。如是以煩惱可知。

問：云何以行？答：欲行人見行以性，舉腳疾行平，舉腳平，下腳不廣，舉腳可愛行。如是以行，欲行可知。嗔恚行人見行以性，急起腳急下，相觸以半腳入地。如是已行，瞋恚人可知。癡行人見行以性，起腳摩地亦摩下，以腳觸腳行。以如是行，癡行人可知。如是以行。

問：云何以著衣欲行人？答：欲行人若捉衣以性，不多見不寬著衣太下，周正圓，種種可愛可見。瞋行人著衣以性，大急太上，不周正不圓，不種種可愛，不可觀。癡行人若著衣以性，多寬，不周正不圓，非種種可愛可觀。如是以著衣可知。

問：云何以食可知？答：欲行人樂肥甜，瞋恚行人樂酢，癡行人不定樂。復次欲行人食時，自量相應中適取揣食，亦知氣味，不速食，若得少味成大歡喜。瞋行人見食，多取揣食滿口食，若得少味太瞋惱。

Mohacarito yaṃ kiñci vatthuṃ passati, guṇadosesu parapattiyako hoti, parehi garahite garahati parehi pasatthe pasaṃsati, sayaṃ ajānanto. Evaṃ bāhiravatthusu pavattamāno mohacarito jānitabbo. Evaṃ vatthuto. Pañha: Kathaṃ kilesato jānitabbaṃ? Vissajjana: Rāgacaritassa pañca kilesā bahulā pavattanti: issā, macchariyaṃ, māyā, sāṭheyyaṃ, kāmarāgo ti ime pañca. Dosacaritassa pañca kilesā bahulā pavattanti: kodho, upanāho, makkho, macchariyaṃ, paṭigho ti ime pañca. Mohacaritassa pañca kilesā bahulā pavattanti: thīnaṃ, middhaṃ, vicikicchā, kukkuccaṃ, avijjā ti ime pañca. Evaṃ kilesato jānitabbaṃ. Pañha: Kathaṃ iriyāpathato? Vissajjana: Rāgacarito caṅkamanto sabhāvena, sīghaṃ pādaṃ uddharati samaṃ, samaṃ pādaṃ nikkhipati, na visālā padavītihāratā, ramaṇīyā padavikkhepanatā. Evaṃ iriyāpathato rāgacarito jānitabbo. Dosacarito caṅkamanto sabhāvena, sahasā pādaṃ uddharati sahasā nikkhipati, upaḍḍhapādena bhūmiṃ āhananto gacchati. Evaṃ iriyāpathato dosacarito jānitabbo. Mohacarito caṅkamanto sabhāvena, pādaṃ kasanto uddharati kasanto nikkhipati, pādena pādaṃ ghaṭṭento gacchati. Evaṃ iriyāpathato mohacarito jānitabbo. Evaṃ iriyāpathato. Pañha: Kathaṃ cīvarapaṭiggahaṇato rāgacarito? Vissajjana: Rāgacarito cīvaraṃ paṭiggaṇhanto sabhāvena, na atilhukaṃ na atisithilaṃ na atinīcaṃ, parimaṇḍalaṃ suparikkhittaṃ, cittaṃ dassanīyaṃ. Dosacarito cīvaraṃ paṭiggaṇhanto sabhāvena, atithaddhaṃ atuccaṃ, na parimaṇḍalaṃ na suparikkhittaṃ, na cittaṃ na dassanīyaṃ. Mohacarito cīvaraṃ paṭiggaṇhanto sabhāvena, atisithilaṃ, na parimaṇḍalaṃ na suparikkhittaṃ, na cittaṃ na dassanīyaṃ. Evaṃ cīvarapaṭiggahaṇato jānitabbaṃ. Pañha: Kathaṃ bhojanato jānitabbaṃ? Vissajjana: Rāgacarito siniddhamadhurarase abhiramati, dosacarito ambilarase abhiramati, mohacarito aniyatarase abhiramati. Puna ca paraṃ rāgacarito bhuñjanto, pamāṇayutto majjhimaṃ kabaḷaṃ gaṇhāti, rasaṃ jānāti, na sīghaṃ bhuñjati, apparasaṃpi labhitvā balavāmodo hoti. Dosacarito bhuñjanto, mahantaṃ kabaḷaṃ gaṇhāti pūritamukho bhuñjati, apparasaṃpi labhitvā adhimattaṃ kujjhati.

癡行人見食，不圓小揣食不中適，少取以食塗染其口，半揣入口、半墮盤器，亂心不思惟食。如是以欲可知。

問：云何以事知？欲行人掃地，平身捉掃箒，不駃不知土沙而能清淨。瞋行人若掃地，急捉掃箒，兩邊駃除去土沙，急聲，雖淨潔而不平等。愚癡行人若掃地，寬捉掃箒，輾轉看盡處處不淨，亦不平等。如是浣染縫等，一切事平等作不與心，是欲人瞋行人。於一切事不平等作不與心。癡行人亂心，多作不成。如是以事可知。

問：云何以臥坐？欲行人眠不駃，眠先拼擋臥處令周正平等，安隱置身屈臂眠，夜中有喚即起，如有所疑即答。瞋行人若眠駃，隨得所安置，身面目頻蹙，於夜若有人喚即起瞋答。癡人若眠臥，處不周正，放手腳覆身而臥，夜中若有人喚，應聲噫噫久時方答。如是以臥可知。

問何行何法用受衣、乞食、坐臥行處？若欲行人，衣麁不下色可憎，是與其衣當著。瞋行人衣精細，衣淨潔好色下可愛，是應當著。癡行人衣隨所得當著。欲行人乞食，麁不淨潔、無美氣味，少乞食。瞋行人乞食，肥美淨潔、好氣味，如意所得。癡行人乞食，隨所得有節。欲行人臥坐於樹影水間，於小遠村處，復於未成寺。於無臥具處，是其當眠坐。

Mohacarito bhuñjanto, na parimaṇḍalaṃ khuddakakabaḷaṃ gaṇhāti na pamāṇayuttaṃ, thokaṃ gahetvā mukhaṃ makkheti, upaḍḍhakabaḷo mukhe hoti upaḍḍho patte patati, vikkhittacitto ahosi abhojanasaññī. Evaṃ bhojanato jānitabbaṃ. Pañha: Kathaṃ kiriyato jānitabbaṃ? Rāgacarito sammajjanto, ujukaṃ sammajjaniṃ gaṇhāti, na sīghaṃ na reṇuṃ sallakkhento suciṃ karoti. Dosacarito sammajjanto, thaddhaṃ sammajjaniṃ gaṇhāti, ubhohi passehi sīghaṃ reṇuṃ apaneti, saddaṃ karonto, sucimpi samantā asamaṃ karoti. Mohacarito sammajjanto, sithilaṃ sammajjaniṃ gaṇhāti, āvaṭṭento oloketi ṭhānaṃ ṭhānaṃ asuciṃ karoti, asamañca karoti. Evaṃ dhovana-rajana-sibbana-ādīsu sabbakammesu samaṃ karoti acittīkataṃ, eso rāgacarito dosacarito ca. Sabbakammesu asamaṃ karoti acittīkataṃ. Mohacarito vikkhittacitto, bahuṃ karoti na nipphādeti. Evaṃ kiriyato jānitabbaṃ. Pañha: Kathaṃ sayanāsanato? Rāgacarito sayanto na sīghaṃ, paṭhamaṃ senāsanaṃ paṭijaggati parimaṇḍalaṃ samaṃ, sukhaṃ kāyaṃ ṭhapetvā parivaṭṭetvā sayati, rattiyā pakkosiyamāno turitaṃ uṭṭhāti, kiñci viya āsaṅkamāno vissajjeti. Dosacarito sayanto sīghaṃ, yattha katthaci kāyaṃ nikkhipati, bhakuṭiṃ katvā mukhaṃ, rattiyā pakkosiyamāno kupito vissajjeti. Mohacarito sayanto, senāsanaṃ na paṭijaggati, hatthapāde vissajjetvā kāyaṃ paṭicchādetvā sayati, rattiyā pakkosiyamāno "hum hum"ti ciraṃ katvā vissajjeti. Evaṃ sayanāsanato jānitabbaṃ. Pañha: Katamāya cariyāya katamaṃ cīvara-piṇḍapāta-senāsana-gocaraṃ sevitabbaṃ? Rāgacaritassa lūkhaṃ cīvaraṃ na subhaṇṇaṃ paṭikūlaṃ, taṃ tassa cīvaraṃ sevitabbaṃ. Dosacaritassa paṇītaṃ cīvaraṃ, sucibhaddakaṃ subhaṇṇaṃ manāpaṃ, taṃ sevitabbaṃ. Mohacaritassa yadisaṃ labhati tādisaṃ sevitabbaṃ. Rāgacaritassa piṇḍapāto, lūkho asuci amanāpagandhāraso, thokaṃ piṇḍapātaṃ. Dosacaritassa piṇḍapāto, paṇīto suci manāpagandhāraso, yathāruci laddho. Mohacaritassa piṇḍapāto, yadisaṃ labhati pamāṇayuttaṃ. Rāgacaritassa rukkhamūla-udakatīra-senāsanaṃ, parittadūragāmake, appaṭiyādita-vihāre ca. Asanthata-senāsane, taṃ tassa seyyāsanaṃ.

瞋行人坐臥樹影水邊，成就平正，於寺已成，臥具具足，成其坐臥處。癡行人依師親覲當住。欲行人行處，麁飯飲食處，若入聚落應向日而行，於惡人處是其當行。瞋恚行人處，於飯水飲食具足，逐日而入，多信向人處是其當入。癡行人隨所得處。欲行人威儀多行腳處，瞋行人依坐臥，癡行人依行處。於是散向，欲者依可愛境界為信，瞋恚者不可愛境界為信，癡者不觀為因。欲者如奴，瞋恚者如主，癡者如毒。貪者少過患斷無染，瞋恚大過患使無染，癡者大過患斷無染。欲行人樂色，瞋行人樂諍，癡行人樂懈怠。

分別行處品第七

爾時依止師觀其所行，授三十八行，當復教示令二行相應。

問：云何三十八行處？答：謂十一切入：地、水、火、風、青、黃、赤、白、空處、識處一切入。又十不淨想：膖脹想、青淤想、爛想、棄擲想、鳥獸食噉想、身肉分張想、斬斫離散想、赤血塗染想、蟲臭想、骨想。又十念：唸佛、念法、念僧、念戒、念施、念天、念死、念身、念數息、念寂寂。又四無量心：慈、悲、喜、捨。觀四大、食不淨想、無所有處、非非想處。斯謂三十八行處。此三十八行處，以九行當知最勝。一以禪、二以正越、三以增長、四以緣、五以事、六以勝、七以地、八以取、九以人。

Dosacaritassa rukkhamūla-udakatīra-senāsanaṃ, supaṭiyāditaṃ susamaṃ, paṭiyādita-vihāre, santhata-senāsane, taṃ tassa seyyāsanaṃ. Mohacaritassa ācariyupanissayena vatthabbaṃ. Rāgacaritassa gocaro, lūkhabhojana-pānīyaṭṭhānaṃ, gāmaṃ pavisantena ātapaṃ paṭimukhaṃ gantabbaṃ, asappurisa-gocaraṭṭhāne tassa gocaro. Dosacaritassa gocaro, paṇītabhojana-pānīyasampannaṭṭhānaṃ, anuvātaṃ pavisitabbaṃ, bahusaddhā-pasannajanaṭṭhāne tassa gocaro. Mohacaritassa yattha katthaci laddhaṭṭhāne. Rāgacaritassa iriyāpatho caṅkamanabahulo, dosacaritassa nisajjā-sayanabahulo, mohacaritassa caraṇabahulo. Tattha vikkhepagato, rāgī piyārammaṇe vissāsī, dosacarito appiyārammaṇe vissāsī, mohacarito akāraṇadassī. Rāgī dāso viya, dosacarito sāmi viya, mohacarito visa viya. Rāgissa appakā dosā chijjanti nirāmagā, dosacaritassa mahantā dosā pahīyanti nirāmagā, mohacaritassa mahantā dosā chijjanti nirāmagā. Rāgacarito rūpārāmo, dosacarito vivādārāmo, mohacarito kosajjārāmo. Gocaravibhāgo Sattamo Paricchedo Tasmiṃ samaye upajjhāyo tassa cariyaṃ sallakkhetvā, aṭṭhatiṃsa kammaṭṭhānāni deti, puna dve cariyānurūpāni anusāsati. Pañha: Katamāni aṭṭhatiṃsa kammaṭṭhānāni? Vissajjana: Seyyathidaṃ dasa kasiṇāni: pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ākāsakasiṇaṃ, viññāṇakasiṇaṃ. Dasa asubhā: uddhumātakasaññā, vinīlakasaññā, vipubbakasaññā, vikkhittakasaññā, vikkhāyitakasaññā, vicchiddakasaññā, hatavikkhittakasaññā, lohitakasaññā, puḷavakasaññā, aṭṭhikasaññā. Dasa anussatiyo: buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussati. Cattāro brahmavihārā: mettā, karuṇā, muditā, upekkhā. Catudhātuvavatthānaṃ, āhārepaṭikūlasaññā, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ. Imāni aṭṭhatiṃsa kammaṭṭhānāni. Imāni aṭṭhatiṃsa kammaṭṭhānāni navahi ākārehi veditabbāni uttamāni. Ekena jhānato, dvīhi abhisamayato, tīhi vaḍḍhanato, catūhi ārammaṇato, pañcahi vatthuto, chahi adhipateyyato, sattahi bhūmito, aṭṭhahi gahaṇato, navahi puggalato.

問：云何為禪？答：謂十行處成禪外行。又十一行處成就初禪。又三行處成就三禪。又一行處成就四禪。又九行處成就四禪五禪。又四行處成就無色四禪。

問：云何十行處成禪外行？答：除數息及觀身，餘八念及觀四大、食不淨想，是謂十外行。

問：云何十一行處初禪所攝？答：十不淨想及觀身，是謂初禪所攝。

問：云何三行處，三禪所攝？答：謂慈、悲、喜。

問：云何一行處四禪所攝？答：謂捨。

問：云何九行處，四禪五禪所攝？答：除空一切入、識一切入，餘殘八一切入及數息念。

問：云何四行處，四無色所攝？答：虛空一切入、識一切入、無所有處、非非想處，是名四行。如是以禪可知。

問：云何以正越？答：入行處成為越色，除無色一切入，餘八一切入。餘三十行處，不成為越色。又三行處成為越事，二無色一切入及無所有處。餘三十五行處，不成為越事。又一行處成為越想受，所謂非非想處。餘三十七行，不成為越想受。如是以越可知。

問：云何以增長？答：十四行處可令增長，所謂十一切入及四無量心。餘二十四行處，不應令增長。如是以增長可知。

問：云何為緣？答：九行處為神通緣，除無色一切入。八一切入，及分別虛空一切入。餘三十行，不成神通緣。

Pañha: Kathaṃ jhānato? Vissajjana: Dasa kammaṭṭhānāni upacārajjhānikāni honti. Ekādasa kammaṭṭhānāni paṭhamajjhānikāni honti. Tīṇi kammaṭṭhānāni tatiyajjhānikāni honti. Ekaṃ kammaṭṭhānaṃ catutthajjhānikaṃ hoti. Nava kammaṭṭhānāni catutthajjhāna-pañcamajjhānikāni honti. Cattāri kammaṭṭhānāni arūpajjhānikāni honti. Pañha: Katamāni dasa kammaṭṭhānāni upacārajjhānikāni? Vissajjana: Ṭhapetvā ānāpānassatiṃ kāyagatāsatiñca, avasesā aṭṭha anussatiyo catudhātuvavatthānaṃ āhārepaṭikūlasaññā ca, imāni dasa upacārajjhānikāni. Pañha: Katamāni ekādasa kammaṭṭhānāni paṭhamajjhānikāni? Vissajjana: Dasa asubhā kāyagatāsati ca, imāni paṭhamajjhānikāni. Pañha: Katamāni tīṇi kammaṭṭhānāni tatiyajjhānikāni? Vissajjana: Mettā karuṇā muditā ca. Pañha: Katamaṃ ekaṃ kammaṭṭhānaṃ catutthajjhānikaṃ? Vissajjana: Upekkhā. Pañha: Katamāni nava kammaṭṭhānāni catutthajjhāna-pañcamajjhānikāni? Vissajjana: Ṭhapetvā ākāsakasiṇaṃ viññāṇakasiṇañca, avasesāni aṭṭha kasiṇāni ānāpānassati ca. Pañha: Katamāni cattāri kammaṭṭhānāni arūpajjhānikāni? Vissajjana: Ākāsakasiṇaṃ viññāṇakasiṇaṃ ākiñcaññāyatanaṃ nevasaññānāsaññāyatanañca, imāni cattāri. Evaṃ jhānato veditabbāni. Pañha: Kathaṃ abhisamayato? Vissajjana: Rūpasamatikkamāya pavattāni kammaṭṭhānāni, ṭhapetvā arūpakasiṇāni, avasesāni aṭṭha kasiṇāni. Sesāni tiṃsa kammaṭṭhānāni na rūpasamatikkamāya pavattāni. Puna ca paraṃ tīṇi kammaṭṭhānāni vatthusamatikkamāya pavattāni, dve arūpakasiṇāni ākiñcaññāyatanañca. Sesāni pañcatiṃsa kammaṭṭhānāni na vatthusamatikkamāya pavattāni. Puna ca paraṃ ekaṃ kammaṭṭhānaṃ saññāvedayitanirodhasamatikkamāya pavattaṃ, yadidaṃ nevasaññānāsaññāyatanaṃ. Sesāni sattatiṃsa kammaṭṭhānāni na saññāvedayitanirodhasamatikkamāya pavattāni. Evaṃ abhisamayato veditabbāni. Pañha: Kathaṃ vaḍḍhanato? Vissajjana: Cuddasa kammaṭṭhānāni vaḍḍhetabbāni, seyyathidaṃ dasa kasiṇāni cattāro brahmavihārā ca. Sesāni catuvīsati kammaṭṭhānāni na vaḍḍhetabbāni. Evaṃ vaḍḍhanato veditabbāni. Pañha: Kathaṃ ārammaṇato? Vissajjana: Nava kammaṭṭhānāni abhiññāpādakāni, ṭhapetvā arūpakasiṇāni, aṭṭha kasiṇāni ākāsakasiṇavibhāgo ca. Sesāni tiṃsa kammaṭṭhānāni na abhiññāpādakāni.

三十七行處成為毘婆舍那緣，除非非想處。又一行處不成毘婆舍那緣，所謂非非想處。如是以緣可知。

問：云何為事？答：二十一行處是分別事，十二行處是為實事，五行處不應說分別事、實事。

問：云何二十一行處是分別事？答：除識一切入，餘九一切入，十不淨想及念數息、念身。

問：云何十二實事？答：識一切入、非非想處，及十禪外行。

問：云何五不應說分別事及實事？答：謂四無量心及無所有處。復次二行處，內營事內事。又二行處，內營事外事。又一行處，外營事內事。又二十一行處，外營事外事。又四行處，內營事內事設外事。又四行處，設內營事設外營事外事。又二行處，設內營事設外營事設內事設外事。又一行處，內外營事內事。又一行處，內營事不應說及內事外事。於是二行處內營事內事者，謂識一切入及非非想處。又二行處內營事外事者，所謂念數息、念身。又一行處外營事內事者，所謂念死。又二十一行處外營事外事者，謂十不淨想、四無量心、四色一切入、虛空一切入及唸佛念僧。又四行處內營事內事設外事者，謂念戒、念施、觀於四大及不淨食想。又四行處設內營事設外營事說外事，謂四色一切入。又二行處設內營事設外營事設內事設外事，謂念法念寂寂。

Here is the complete Pali (romanized) translation: Sattatiṃsa kammaṭṭhānāni vipassanārammaṇāni honti, ṭhapetvā nevasaññānāsaññāyatanaṃ. Ekaṃ kammaṭṭhānaṃ na vipassanārammaṇaṃ hoti, yadidaṃ nevasaññānāsaññāyatanaṃ. Evam etaṃ ārammaṇavasena veditabbaṃ. Kathaṃ vatthuto? Ekavīsati kammaṭṭhānāni parikammavatthūni, dvādasa kammaṭṭhānāni vatthudhammā, pañca kammaṭṭhānāni na vattabbāni parikammavatthu vā vatthudhammā vā. Katamāni ekavīsati kammaṭṭhānāni parikammavatthūni? Ṭhapetvā viññāṇakasīṇaṃ, sesāni nava kasiṇāni, dasa asubhā ca ānāpānassati ca kāyagatāsati ca. Katamāni dvādasa vatthudhammā? Viññāṇakasīṇaṃ, nevasaññānāsaññāyatanaṃ, dasa ca anussatiyo. Katamāni pañca na vattabbāni parikammavatthu vā vatthudhammā vā? Cattāro brahmavihārā ca ākiñcaññāyatanaṃ ca. Aparo nayo: Dve kammaṭṭhānāni ajjhattārammaṇāni ajjhattikāni. Dve kammaṭṭhānāni ajjhattārammaṇāni bāhirāni. Ekaṃ kammaṭṭhānaṃ bahiddhārammaṇaṃ ajjhattikaṃ. Ekavīsati kammaṭṭhānāni bahiddhārammaṇāni bāhirāni. Cattāri kammaṭṭhānāni ajjhattārammaṇāni ajjhattikāni vā bāhirāni vā. Cattāri kammaṭṭhānāni ajjhattārammaṇāni vā bahiddhārammaṇāni vā bāhirāni. Dve kammaṭṭhānāni ajjhattārammaṇāni vā bahiddhārammaṇāni vā ajjhattikāni vā bāhirāni vā. Ekaṃ kammaṭṭhānaṃ ajjhattabahiddhārammaṇaṃ ajjhattikaṃ. Ekaṃ kammaṭṭhānaṃ ajjhattārammaṇaṃ na vattabbaṃ ajjhattikaṃ vā bāhiraṃ vā. Tattha dve kammaṭṭhānāni ajjhattārammaṇāni ajjhattikāni nāma viññāṇakasīṇañca nevasaññānāsaññāyatanañca. Dve kammaṭṭhānāni ajjhattārammaṇāni bāhirāni nāma ānāpānassati ca kāyagatāsati ca. Ekaṃ kammaṭṭhānaṃ bahiddhārammaṇaṃ ajjhattikaṃ nāma maraṇassati. Ekavīsati kammaṭṭhānāni bahiddhārammaṇāni bāhirāni nāma dasa asubhā, cattāro brahmavihārā, cattāri rūpakasīṇāni, ākāsakasīṇañca, buddhānussati ca saṅghānussati ca. Cattāri kammaṭṭhānāni ajjhattārammaṇāni ajjhattikāni vā bāhirāni vā nāma sīlānussati, cāgānussati, catudhātuvavatthānaṃ, āhārepaṭikūlasaññā ca. Cattāri kammaṭṭhānāni ajjhattārammaṇāni vā bahiddhārammaṇāni vā bāhirāni nāma cattāri rūpakasīṇāni. Dve kammaṭṭhānāni ajjhattārammaṇāni vā bahiddhārammaṇāni vā ajjhattikāni vā bāhirāni vā nāma dhammānussati ca upasamānussati ca.

又一行處內外營事內事，謂為念天。又一行處內營事內事外事不應說，謂無所有處。又二行處過去事，謂識一切入及非非想處。又一行處於未來事，所謂念死。又一行處於現在事，所謂念天。又六行處設過去事設未來事設現在事，謂唸佛念僧念戒念施，及觀四大不淨食想。又二行處設過去事設現在事設不應說過去未來者，所謂念法、念寂寂。又二十六行處不應設三世事，謂九一切入、十不淨想、四無量心，及念數息、念身、無所有處。又四行處動事，謂火一切入、風一切入，及蟲爛想，及念數息，其處則動，其相不動。餘三十四不動事。如是以事可知。

問：云何為勝？答：八一切入、四無色定，是名勝，真實事故。以八一切入是名定勝故，彼第四禪得勝地故。四無色定成勝。十不淨想及食不淨想是名想勝，以色、以形、以空、以方、以分別、以和合、以執著故、以不淨想事故。以十念處是名勝念，微細故、隨念故。四無量心以無過為勝，受饒益故。觀四大是名慧勝，以執著空故。如是以勝可知。

問：云何以地？答：十二行處不生於天上，謂十不淨及念身、食不淨想。又十三行處不生於色有，初十二及數息念不生色有。除四無色處，餘行處不生於無色有。如是以地可知。

Here is the complete Pali (romanized) translation: Ekaṃ kammaṭṭhānaṃ ajjhattabahiddhārammaṇaṃ ajjhattikaṃ nāma devatānussati. Ekaṃ kammaṭṭhānaṃ ajjhattārammaṇaṃ ajjhattikaṃ vā bāhiraṃ vā na vattabbaṃ nāma ākiñcaññāyatanaṃ. Dve kammaṭṭhānāni atītārammaṇāni nāma viññāṇakasīṇañca nevasaññānāsaññāyatanañca. Ekaṃ kammaṭṭhānaṃ anāgatārammaṇaṃ nāma maraṇassati. Ekaṃ kammaṭṭhānaṃ paccuppannārammaṇaṃ nāma devatānussati. Cha kammaṭṭhānāni atītārammaṇāni vā anāgatārammaṇāni vā paccuppannārammaṇāni vā nāma buddhānussati, saṅghānussati, sīlānussati, cāgānussati, catudhātuvavatthānañca āhārepaṭikūlasaññā ca. Dve kammaṭṭhānāni atītārammaṇāni vā paccuppannārammaṇāni vā na vattabbāni atītānāgatāni vā nāma dhammānussati ca upasamānussati ca. Chabbīsati kammaṭṭhānāni na vattabbāni tīsu addhāsu nāma nava kasiṇāni, dasa asubhā, cattāro brahmavihārā, ānāpānassati ca kāyagatāsati ca ākiñcaññāyatanañca. Cattāri kammaṭṭhānāni calaṭṭhānāni nāma tejokasiṇaṃ, vāyokasiṇaṃ, vipubbakañca, ānāpānassati ca, tesu ṭhānaṃ calati, nimittaṃ na calati. Sesāni catuttiṃsa acalaṭṭhānāni. Evam etaṃ vatthuto veditabbaṃ. Kathaṃ adhipatito? Aṭṭha kasiṇāni cattāri ca arūpāni adhipatīni nāma bhūtadhammato. Aṭṭha kasiṇāni samādhādhipatīni nāma catutthajjhānādhigamato. Cattāri arūpāni adhipatīni. Dasa asubhā āhārepaṭikūlasaññā ca saññādhipatīni nāma vaṇṇato, saṇṭhānato, okāsato, disato, paricchedato, samodhānato, abhinivesato, asubhanimittato ca. Dasa anussatiyo satādhipatīni nāma sukhumato, anussaraṇato ca. Cattāro brahmavihārā anavajjādhipatīni nāma hitasukhāvahato. Catudhātuvavatthānaṃ paññādhipati nāma suññatābhinivesato. Evam etaṃ adhipatito veditabbaṃ. Kathaṃ bhūmito? Dvādasa kammaṭṭhānāni na uppajjanti devaloke nāma dasa asubhā ca kāyagatāsati ca āhārepaṭikūlasaññā ca. Terasa kammaṭṭhānāni na uppajjanti rūpabhave nāma purimāni dvādasa ānāpānassati ca na uppajjanti rūpabhave. Ṭhapetvā cattāri arūpāni, sesāni kammaṭṭhānāni na uppajjanti arūpabhave. Evam etaṃ bhūmito veditabbaṃ.

問：云何以取？答：謂十七行處，以見應取相。除風一切入及無色一切入，餘七一切入、十不淨想。又一行處以觸應取相，謂念數息。又一行處，或以見或以觸應取，謂風一切入。餘十九行處，以聞分別應取。又五行處，初坐禪人不應修行，四無色及捨。餘二十三，初學禪人應取。如是以取可知。

問：云何以人？答：欲行人，四無量不應修行，以淨相故。何以故？欲行人作意淨想非其所行，如痰病人多食肥腴非其所宜。瞋行人十不淨想不應修行，瞋恚想故，瞋恚作意非其所行。如瞻病人飲食沸熱非其所宜。癡行人未增長智，不應令起修行處，離方便故。若離方便，其精進無果，如人騎象無鉤。欲行人應修不淨想及觀身，是其欲對治故。瞋行人應修四無量心，是瞋對治故；或當修色一切入，心隨逐故。信行人當修六念處，唸佛為初信定故。意行人當修觀四大、於食不淨想、念死、念寂寂，深處故。復次意行人於一切行處無所妨礙。覺行人當修念數息，以斷覺故。癡行人以言問法、以時聞法、以恭敬法與師共住，令智增長。於三十八行隨其所樂，應當修念死及觀四大最勝。復說於分別行處，我見彼勝。六人於所分別，略而為三。

問：若然，於初有妨。答：二欲行人，謂鈍根、利根。

Here is the complete Pali (romanized) translation: Kathaṃ gahaṇato? Sattarasa kammaṭṭhānāni dassanena gahetabbanimittāni nāma ṭhapetvā vāyokasiṇaṃ arūpakasiṇañca sesāni satta kasiṇāni dasa ca asubhā. Ekaṃ kammaṭṭhānaṃ phussanena gahetabbanimittaṃ nāma ānāpānassati. Ekaṃ kammaṭṭhānaṃ dassanena vā phussanena vā gahetabbaṃ nāma vāyokasiṇaṃ. Sesāni ekūnavīsati kammaṭṭhānāni savanena paricayena gahetabbāni. Pañca kammaṭṭhānāni ādikammikena na bhāvetabbāni nāma cattāri arūpāni upekkhā ca. Sesāni tevīsati ādikammikenapi bhāvetabbāni. Evam etaṃ gahaṇato veditabbaṃ. Kathaṃ puggalato? Rāgacaritassa cattāro brahmavihārā na bhāvetabbā subhanimittattā. Kasmā? Rāgacaritassa subhanimittamanasikāro asappāyo, semhikassa viya siniddhabhojanāni. Dosacaritassa dasa asubhā na bhāvetabbā paṭighanimittatā, paṭighamanasikāro asappāyo, pittikassa viya uṇhabhojanāni. Mohacaritassa asamvaddhitapañño kammaṭṭhānaṃ na uppadentabbo upāyavirahitattā. Upāyavirahitassa viriyaṃ aphalaṃ, hatthiṃ āruhantassa aṅkusavirahitassa viya. Rāgacaritassa asubhā ca kāyagatāsati ca bhāvetabbā rāgappaṭipakkhattā. Dosacaritassa cattāro brahmavihārā bhāvetabbā dosappaṭipakkhattā, rūpakasiṇāni vā cittānuvattanato. Saddhācaritassa cha anussatiyo bhāvetabbā buddhappamukhā saddhāsampayuttattā. Buddhicaritassa catudhātuvavatthānaṃ āhārepaṭikūlasaññā maraṇassati upasamānussati ca bhāvetabbā gambhīrattā. Api ca buddhicaritassa sabbesupi kammaṭṭhānesu natthi antarāyo. Vitakkacaritassa ānāpānassati bhāvetabbā vitakkaupacchedāya. Mohacaritena dhammapucchā dhammassavanaṃ dhammasakkaro ācariyasaṃvāso ca kātabbā paññāvuddhatthaṃ. Aṭṭhatiṃsāya kammaṭṭhānesu yatthakamañca maraṇassati catudhātuvavatthānañca uttamaṃ. Apare vadanti parikammavatthūsu mayā so diṭṭho uttamo. Chasu puggalesu parikammavaseneva tayo honti saṅkhepato. Yadi evaṃ, pubbe virodhoti ce? Dve rāgacaritā mandapaññā ca tikkhapaññā ca.

為鈍根欲人修不淨觀，為其欲對治，是所應教，行修得除欲。利根欲人，初信增長，當修念處，是所應教，行修得除欲。二瞋行人，謂鈍根、利根。為鈍根瞋恚行人，修四無量，是其瞋恚對治，是所應教，行修得除瞋。利根瞋恚行人，以智增長修行，勝處是所教，修得除瞋。二癡行人，謂無根、鈍根。為無根癡行人，不應教修行處。為鈍根癡行人，為除覺，應教修念數息。如是以略，唯成三人，是故無妨。於是法，一切入及數息，以空增長，無妨成一切行。若已得勝功德，勝一切行所行之處，故成不妨。

解脫道論卷第三

解脫道論卷第四

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品第八之一

問：云何地一切入？何修？何相？何味？何處？何功德？一切入者何義？幾種地？何地取相？云何作曼陀羅法？何修地法？答：是心依地相生，此謂地一切入。心不亂住，是名為修。善樂著地想為相。不捨為味。意無異念為處。何功德者，謂有十二功德，從地一切入是相易得，於一切時、於一切行心行無礙，如意神通，履水遊空如地，受種種色辯，初念宿命辯，及天耳界辯，隨行善趣甘露為邊。

問：一切入何義？答：謂周普一切入。

Here is the complete Pali (romanized) translation: Mandapaññassa rāgacaritassa asubhabhāvanā bhāvetabbā rāgappaṭipakkhattā, taṃ anusāsitabbaṃ, bhāvayato rāgo pahīyati. Tikkhapaññassa rāgacaritassa paṭhamaṃ saddhāvuddhi, satipaṭṭhānaṃ bhāvetabbaṃ, taṃ anusāsitabbaṃ, bhāvayato rāgo pahīyati. Dve dosacaritā mandapaññā ca tikkhapaññā ca. Mandapaññassa dosacaritassa cattāro brahmavihārā bhāvetabbā dosappaṭipakkhattā, taṃ anusāsitabbaṃ, bhāvayato doso pahīyati. Tikkhapaññassa dosacaritassa paññāvuddhiyā bhāvanā, abhibhāyatanaṃ anusāsitabbaṃ, bhāvayato doso pahīyati. Dve mohacaritā appapaññā ca mandapaññā ca. Appapaññassa mohacaritassa na kammaṭṭhānaṃ anusāsitabbaṃ. Mandapaññassa mohacaritassa vitakkasamucchedāya ānāpānassati anusāsitabbā. Evam saṅkhepena tayo puggalā honti, tasmā na virodho. Etasmiṃ dhamme, kasiṇāni ca ānāpānassati ca suññatāvuddhiyā, na virodho sabbacariyānaṃ. Adhigataguṇuttarassa sabbacariyānaṃ cariyāṭṭhānato na virodho hoti. Vimuttimaggo Tatiyo Bhāṇavāro Vimuttimaggo Catuttho Bhāṇavāro Arahanto Upatissa Mahāpabhāsatthero Kato Funanadesamhi Saṅghavarena Anuvādito Cariyāmukhaṃ Aṭṭhamaṃ Paṭhamaṃ Kathaṃ pathavīkasiṇaṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ke ānisaṃsā? Kasiṇan ti ko attho? Kati pathavīyo? Katamāya pathaviyā nimittaṃ gaṇhāti? Kathaṃ maṇḍalaṃ karoti? Kathaṃ pathavībhāvanā? Cittaṃ pathavīnimittaṃ nissāya uppajjati, idaṃ pathavīkasiṇaṃ. Cittaṃ avikkhepaṃ bhāvanā nāma. Pathavīsaññāya suṭṭhu abhiniveso nimittaṃ. Avippavāso raso. Cittassa aññathattābhāvo ṭhānaṃ. Ke ānisaṃsā ti? Dvādasa ānisaṃsā: Pathavīkasiṇato nimittaṃ sulabhaṃ, sabbakāle sabbacariyāsu cittaṃ apalibaddhaṃ, iddhividhaṃ, udake pathavīsaññāya ākāse viya pathaviyā gamanaṃ, nānārūpāpatti-ñāṇaṃ, pubbenivāsānussati-ñāṇaṃ, dibbasota-ñāṇaṃ, sugatigamanaṃ amatantaṃ. Kasiṇan ti ko attho? Sabbato pharaṇaṃ kasiṇaṃ.;

如佛說偈言：

若人唸佛德，　　生喜充遍身， 觀地一切入，　　周滿閻浮提， 此觀緣地生，　　心喜亦如是。

修如是觀，見曼陀羅遍一切入。

問：地幾種？何地取相可修？答：地有二種，一自相地、二造作地。堅為自相地界，是謂自相地。若手自掘、若教人掘，造作所成，是謂作地。成四種色，謂白、黑、赤及如明色。於是坐禪人，於自相地不應作意，應除白、黑、赤。何以故？若觀自相地，從此不起彼分相。若取白、黑、赤色，成修色一切入。何以故？觀自相地離白黑赤，若作不作當取其相，如明相現當取其相。

問：云何名不作地？答：處處平坦，離於草莽，無諸株杌，於其眼境當令起心，是名地想，是謂不作地。若舊坐禪，隨樂不樂，即見彼分地相，住於不退。新學初禪，取作地相作曼陀羅，不觀非作地。

問：云何作曼陀羅？答？若坐禪人慾於地作曼陀羅，初從當觀寂寂，或於寺舍，或在石室，或在樹下，不住幽闇無日光處非人行路，於如是處皆遠一尋，灑掃清潔當令地燥。掃於處所如明相現時土色，使與地性得相發起。籌量調適威儀恭敬，取於器物以水和土，刪去草杌卻除糞芥，取其衣帊濟漉泥滓，於淨潔地障蔽坐處，遮斷光明安置禪窟。

Here is the complete Pali (romanized) translation: Yathāha Bhagavā gāthāya: Yo buddhadhamme sati karoti, Pīti kāyaṃ parippharati, Pathavīkasiṇaṃ passanto, Jambudīpaṃ pharati sabbaṃ, Ayaṃ bhāvanā pathavīnissitā, Pītuppādo tatheva hoti. Evaṃ bhāvento maṇḍalaṃ sabbato pharantaṃ passati. Kati pathavīyo? Katamāya pathaviyā nimittaṃ gahetvā bhāvetabbaṃ? Dve pathavīyo: sabhāvapathavī ca katapathavī ca. Kakkhaḷattaṃ sabhāvapathavīdhātu nāma, ayaṃ sabhāvapathavī. Sayaṃ khaṇitā vā aññena khaṇāpitā vā katā nipphannā, ayaṃ katapathavī. Catuvannā hoti: odātā, kāḷā, rattā, pabhassaravannā ca. Tattha yogāvacaro sabhāvapathaviyaṃ na manasi kātabbā, odātakāḷarattavaṇṇā ca vajjetabbā. Kasmā? Sabhāvapathaviyaṃ manasi karoto paṭibhāganimittaggahaṇaṃ na uppajjati. Odātakāḷarattavaṇṇe gaṇhanto vaṇṇakasiṇaṃ bhāveti. Kasmā? Sabhāvapathavī odātakāḷarattavirahitā, katākatā pana nimittaṃ gahetabbaṃ, pabhassaravaṇṇaṃ upaṭṭhitaṃ gahetabbaṃ. Katamā akatapathavī? Samatalā tiṇagacchavirahitā khāṇukaṇṭakavirahitā cakkhupathagataṃ cittaṃ uppādeti, ayaṃ pathavīsaññā, ayaṃ akatapathavī. Purāṇayogī yattha katthaci paṭibhāganimittaṃ disvā appanāya tiṭṭhati. Navavogī pana katapathavīnimittaṃ gahetvā maṇḍalaṃ katvā na akatapathaviyaṃ manasi karoti. Kathaṃ maṇḍalaṃ karoti? Yogāvacaro pathavīmaṇḍalaṃ kattukāmo paṭhamaṃ vivittaṃ okāsaṃ oloketi, vihāre vā leṇe vā rukkhamūle vā, andhakāre asūriyapajjote amanussasañcaraṇe, evarūpe ṭhāne vyāmamattaṃ ṭhānaṃ sammajjitvā sodhetvā sukkhāpetvā. Sammajjitokāse pabhassaravaṇṇaṃ pathavīsabhāgaṃ nimittuppattiyā upaṭṭhapetvā. Iriyāpathaṃ sallakkhetvā sakkaccaṃ bhājanaṃ gahetvā udakena mattikāya saṃyojetvā tiṇakhāṇukaṇṭakakacavaraṃ apanetvā, coḷakena paggharantaṃ parissavetvā, suddhabhumiyaṃ pallaṅkaṃ bandhitvā, ālokacchinnaṃ paṭisallānaṃ kappeti.

不近不遠以規作圓，圓內平滿無有痕跡，然後以泥泥地不雜餘色，以別色不雜於地應安，乃至未燥當覆守護。若至燥時以異色界，其外或如米篩大、或如搔牢大，或圓或方或三角四角，應當分別。本師所說，最勝圓作曼陀羅。若於衣、若於板、若於壁處，皆作曼陀羅，於地最勝。如是先師所說。

問：云何修地法？答：若坐禪人慾修地一切入，從初當觀欲過患，復應觀出離功德。

問：何故應觀欲過患？答：欲者少氣味，故多憂苦，於是處多過患。欲者如骨，喻少氣味。欲者如肉揣喻，以多屬故。欲者如逆風把火喻，隨燒故。欲者如炎炭喻，大小故。欲者如夢喻，倏忽無故。欲者如借物喻，勢不得久故。欲者如樹果喻，為人所折故。欲者如刀喻，以斬斫故。欲者如槊喻，以為槊故。欲者如毒蛇頭喻，可怖畏故。欲者如風吹綿喻，不可守護故。欲者如幻喻，惑癡人故。欲者是暗，無所見故。欲者是障礙路，礙諸善法故。欲者是癡，失正念故。欲者如熟，以爛故。欲者是械，相駐縛故。欲者是盜，功德物故。欲者是怨家，起鬪爭故。欲者是苦，造諸過患故。如是已觀欲過患，應觀出離功德。名出離者，謂初禪從初出家修諸善，是名出離。

Here is the complete Pali (romanized) translation: Nātidūre nāccāsanne cakkena vaṭṭaṃ karoti, vaṭṭabbhantare samataṃ nirantaraṃ, tato mattikāya pathavī lepetabbā aññavaṇṇavirahitā, aññavaṇṇena pathaviyā asaṃsaṭṭhena bhavitabbaṃ, yāva na sukkhati tāva rakkhitabbaṃ paṭicchādetabbaṃ. Sukkhe sati añjanaṃ, bahi vā suppakoṭṭhapamāṇaṃ vā, vaṭṭaṃ vā caturassaṃ vā tikikoṇaṃ vā catukoṇaṃ vā, vavatthapetabbaṃ. Ācariyena vuttaṃ, vaṭṭaṃ maṇḍalaṃ seṭṭhaṃ. Vatthe vā phalake vā bhittiyaṃ vā sabbattha maṇḍalaṃ kātabbaṃ, pathaviyaṃ uttamaṃ. Evam porāṇācariyā vadanti. Kathaṃ pathavībhāvanā? Yogāvacaro pathavīkasiṇaṃ bhāvetukāmo ādito kāmānaṃ ādīnavaṃ passitabbo, nekkhamme ca ānisaṃsaṃ. Kasmā kāmānaṃ ādīnavo passitabbo? Kāmā appassādā bahudukkhā bahuparissayā. Kāmā aṭṭhikaṅkalaupamā appassādaṭṭhena. Kāmā maṃsapesiupamā bahusādhāraṇaṭṭhena. Kāmā tiṇukkāupamā anudahanaṭṭhena. Kāmā aṅgārakāsuupamā mahāparittāsaṭṭhena. Kāmā supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Kāmā yācitakūpamā tāvakālikaṭṭhena. Kāmā rukkhaphalūpamā sākhābhañjanaṭṭhena. Kāmā asisūnūpamā adhikantanaṭṭhena. Kāmā sattisūlūpamā vinivijjhanaṭṭhena. Kāmā sappasirūpamā sappaṭibhayaṭṭhena. Kāmā vātakhittapicūpamā durakkhaṭṭhena. Kāmā māyūpamā vañcanaṭṭhena. Kāmā andhakārā apassanaṭṭhena. Kāmā antarāyā kusalavibandhanaṭṭhena. Kāmā mohā satisammosaṭṭhena. Kāmā pakkā pūtikaṭṭhena. Kāmā bandhanā nibandhaṭṭhena. Kāmā corā guṇaharaṇaṭṭhena. Kāmā verino kalahakaraṇaṭṭhena. Kāmā dukkhā ādīnavakaraṇaṭṭhena. Evaṃ kāmānaṃ ādīnavaṃ disvā nekkhamme ānisaṃso passitabbo. Nekkhamman ti paṭhamajjhānaṃ, pabbajjā vā kusalāni vā, idaṃ nekkhammaṃ nāma.

問：云何出離功德？答：無蓋心自在住寂寂樂，堪忍苦樂住不忘失，曠濟眾事得大果地，堪受供養，二處饒益，是大智慧、是一切善處，名超三界。復次名出離者，彼出離婬欲，是寂寂諸蓋，是樂無垢，是處最勝地，是道為得最勝，是清淨心垢。此是功德修行所造，是樂內所修行。欲是麁，出是勝妙。欲者有煩惱，出離者是無煩惱。欲者是下，出離者是上。欲者有嗔恚，出離者無嗔恚。欲者非可愛果，出離者是可愛果。欲者有怖畏，出離者無怖畏。如是已觀婬欲過患及觀出離功德，依出離生欲樂，心生信、生恭敬，觀可作非可作，依節量食安置衣鉢，身不懈惓心無怠惰，當小行腳。小行腳已坐洗手足，應唸佛菩提念法念僧。修善行念已，當令歡喜。我能如此得具足。若我不得出離，復不久安精進，是故應作勇猛。去曼陀羅不遠不近，如軛如尋遠，應安坐具對曼陀羅結跏趺坐。令身平正，內心起念閉眼小時，除身心亂，攝一切心成一心。小開眼，髣髴令觀曼陀羅。彼坐禪人現觀曼陀羅形，以三行取相：以等觀、以方便、以離亂。

問：云何以等觀？答：坐禪人現觀曼陀羅，非大開眼、非大閉眼，如是當觀。何以故？若大開眼，其眼成惓。曼陀羅自性現見自性，彼分想不起。

Here is the complete Pali (romanized) translation: Kathaṃ nekkhamme ānisaṃso? Nīvaraṇavirahitaṃ cittaṃ vasavattitāya viveke sukhaṃ viharati, dukkhasukkhakkhamo satiyā avippavāso, vitthāritakiccāni mahapphalabhūmi, dakkhiṇeyyatā, ubhayahitaṃ, mahāpaññatā, sabbakusalāyatanaṃ, tebhūmakātikkamo nāma. Puna ca nekkhamman ti, taṃ kāmato nikkhantaṃ, santāni nīvaraṇāni, nirāmisaṃ sukhaṃ, uttamabhūmi, maggena uttamapattiyā, cittamalānaṃ vodānaṃ. Ayaṃ ānisaṃso bhāvanāya nipphatti, idaṃ ajjhattabhāvanāsukhaṃ. Kāmā oḷārikā, nekkhammā paṇītaṃ. Kāmā sakilesā, nekkhammā nikkilesaṃ. Kāmā hīnā, nekkhammā paṇītaṃ. Kāmā sadosā, nekkhammā niddosaṃ. Kāmā aniṭṭhaphalā, nekkhammā iṭṭhaphalaṃ. Kāmā sabhayā, nekkhammā abhayaṃ. Evaṃ kāmānaṃ ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā, nekkhammānissitaṃ chandaṃ janetvā, saddhaṃ uppādetvā, gāravaṃ uppādetvā, karaṇīyākaraṇīyaṃ pariggaṇhitvā, bhojane mattaññutaṃ nissāya pattacīvaraṃ paṭisāmetvā, kāyālasiyaṃ cittālasiyañca pahāya, parittaṃ caṅkamaṃ caṅkamitabbaṃ. Caṅkamitvā nisīditvā hatthapāde dhovitvā, buddhānussatiṃ bodhiṃ dhammānussatiṃ saṅghānussatiñca manasi kātabbaṃ. Kusalānussatiṃ bhāvetvā pāmojjaṃ uppādetabbaṃ. Ahaṃ evaṃ sampannaguṇo. Sace nekkhammādhigamaṃ na labhāmi, na ciraṃ vīriyaṃ karissāmi, tasmā vīriyaṃ ārabheyyaṃ. Maṇḍalato nātidūre nāccāsanne yugamattaṃ byāmamattaṃ vā dūre āsanaṃ paññapetvā maṇḍalābhimukhaṃ pallaṅkaṃ ābhujitabbaṃ. Kāyaṃ ujukaṃ paṇidhāya ajjhattaṃ satiṃ upaṭṭhapetvā muhuttaṃ akkhīni nimīletvā, kāyacittadarathaṃ paṭippassambhetvā, sabbaṃ cittaṃ ekaggatāya upanetvā. Akkhīni ummīletvā, nimittavasena maṇḍalaṃ olokitabbaṃ. So yogāvacaro maṇḍalaṃ paccakkhato passanto tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, avikkhepena. Kathaṃ samatāya? Yogāvacaro maṇḍalaṃ passanto nātivikkhittacakkhu nātinimīlitacakkhu hutvā passati. Kasmā? Ativivaṭehi akkhīhi kilantāni honti, maṇḍalassa sabhāvo dissati, paṭibhāganimittaṃ na uppajjati.

若最閉眼，見曼陀羅成闇，亦不見彼相便生懈怠。是故應離大開眼、大閉眼，唯專心住曼陀羅。為心住故，當觀如人映鏡見其面像，依鏡見面面從鏡生。彼坐禪人觀曼陀羅，見其定相依曼陀羅起，是故當觀等觀取相，為心住故。如是以等觀取相。

問：云何以方便？答：謂四作意方便。一謂內隔、二滿方、三轉、四遍滿。是時見相出散無隔，是時當作內隔作意。是時見小相、或見半曼陀羅，是時作令滿曼陀羅已，方滿令作意。是時心散亂及心懈懶，是時應當策課如陶家輪。是時若心得住，是時令見曼陀羅遍滿無虧，當觀捨。如是以方便可知。

問：云何以離亂？答：離亂有四種，一最速作精進、二最遲作精進、三最高、四最下。

問：云何速作精進？答：謂急疾作意不待時節，早坐晚罷乃至身疲，是謂速作。

問：云何遲作精進？答：謂離作意方便，雖見曼陀羅，不恭敬作意，數起數眠。若速作精進，則成身懶心退，心出外緣起諸調戲。若遲作精進，身心成懶懈怠，起諸睡眠。最高者，其心退起諸調亂，於所行處成不樂。若不樂於初戲笑言語，以由欲心成高。復次若得諸相行，由喜樂欲心成高。最下者，退調緣故，於業處成不樂。若不樂，於初行處所作嗔處，由嗔恚心成下。

Here is the complete Pali (romanized) translation: Atinimīlitehi akkhīhi maṇḍalaṃ andhakāraṃ hoti, nimittampi na dissati, kosajjañca uppajjati. Tasmā ativivaṭa-atinimīlitāni akkhīni vajjetvā, maṇḍale cittaṃ upanibandheyyā. Cittassa upanibandhanatthaṃ, yathā ādāse mukhaṃ olokento mukhanimittaṃ passati, ādāsaṃ nissāya mukhaṃ dissati, mukhaṃ ādāsato jāyati. Tathā yogāvacaro maṇḍalaṃ olokento samādhiṃ nimittaṃ passati maṇḍalaṃ nissāya uppajjati, tasmā samatāya nimittaṃ gahetabbaṃ cittassa upanibandhanatthaṃ. Evaṃ samatāya nimittaṃ gaṇhāti. Kathaṃ upāyena? Cattāro manasikārūpāyā: ajjhattaparicchedo, pūraṇaṃ, āvajjanaṃ, pharitvā pūraṇaṃ. Yadā nimittaṃ vikkhittaṃ aparicchinnañca dissati, tadā ajjhattaparicchedamanasikāro kātabbo. Yadā khuddakaṃ nimittaṃ vā upaḍḍhamaṇḍalaṃ vā dissati, tadā pūritamaṇḍalaṃ pūraṇamanasikāro kātabbo. Yadā cittaṃ vikkhittaṃ līnañca hoti, tadā codanā kātabbā kumbhakāracakkaṃ viya. Yadā cittaṃ samāhitaṃ hoti, tadā maṇḍalaṃ pharitvā pūraṇaṃ avikalañca disvā upekkhitabbaṃ. Evaṃ upāyena veditabbaṃ. Kathaṃ avikkhepena? Cattāro avikkhepā: accāraddhavīriyatā, atisithilavīriyatā, accunnatatā, atinīcatā. Kathaṃ accāraddhavīriyatā? Sīghasīghaṃ manasikāro kālaṃ anattharitvā, pure nisajjā pacchā vuṭṭhānaṃ yāva kāyakilamathā, ayaṃ accāraddhavīriyatā. Kathaṃ atisithilavīriyatā? Manasikārūpāyavirahito, maṇḍalaṃ disvāpi agāravena manasi karoti, abhikkhaṇaṃ vuṭṭhānaṃ abhikkhaṇaṃ niddāyanaṃ. Accāraddhavīriye sati kāyālasiyaṃ cittaṃ bahiddhā vikkhipati hasitakīḷitaṃ uppajjati. Atisithilavīriye sati kāyacittālasiyaṃ thinamiddhaṃ uppajjati. Accunnatatāyaṃ cittaṃ vikkhipati uddhaccakukkuccaṃ uppajjati, kammaṭṭhāne arati uppajjati. Aratiyā sati ādito hasitakathitaṃ, rāgacittena unnataṃ hoti. Puna ca paraṃ nimittapaṭilābhena pītisomanassena unnataṃ hoti. Atinīcatāyaṃ līnattā kammaṭṭhāne arati uppajjati. Aratiyā sati ādikammike dose dosavasena nīcaṃ hoti.

復次久惓覺觀，從勝退落其心，由憂受心成下。是坐禪人，若心速作退墮調處，以念根、定根攝伏令捨調。若心進作退墮懶處，以念根、精進根攝伏令捨懈懶。若高心者退墮欲處，成現知令捨欲。若下心者退墮於嗔恚，成現知令捨瞋恚。於此四處成清淨心、成專一心，此明因三行定心成，隨意得見曼陀羅形。若專一心想成，起名相者有二種，謂取相、彼分相。云何名取相？若坐禪人以不散心現觀曼陀羅，從曼陀羅起想，如於虛空所見，或時遠或時近、或時左或時右、或時大或時小、或時醜或時好、或時多或時少，不以眼觀曼陀羅，以作意方便取相起，是名取相。從彼作多故，彼分相起，名彼分相者。若作意時隨心即現，非見曼陀羅後生心念，但作心閉眼如先所觀，若遠作意亦即遠見，若近、左右、前後、內外上下亦復如是，隨心即現，此謂彼分相。相者何義？謂因義、相義。如佛教比丘，彼諸惡不善法有相起是因緣義。復說智義、相義。如佛說以作想當捨，是謂智義。復說像義、相義。如自見面像想像。彼分無異義。爾時得相，坐禪人於其師所起恭敬心，取於勝相應當守護，若不守護是則當失。

問：云何應守護？答：以三種行應守護相，如是以離惡故、以修行善故、以常作故。

Here is the complete Pali (romanized) translation: Puna ca paraṃ dīghakālaṃ vitakkakilamathena visiṭṭhato parihāyitvā cittaṃ, domanassena nīcaṃ hoti. So yogāvacaro accāraddhacitte uddhaccaṭṭhānaṃ parihāyante, satindriyasamādhindriyehi niggahetvā uddhaccaṃ pajahati. Atisithilacitte kosajjaṭṭhānaṃ parihāyante, satindriyavīriyindriyehi niggahetvā kosajjaṃ pajahati. Unnatacitte rāgaṭṭhānaṃ parihāyante, sampajānaṃ katvā rāgaṃ pajahati. Nīcacitte dosaṭṭhānaṃ parihāyante, sampajānaṃ katvā dosaṃ pajahati. Imesu catūsu ṭhānesu visuddhacittaṃ ekaggatacittañca hoti, idaṃ tīhi ākārehi samāhitacittaṃ pakāseti, yathāruci maṇḍalākāraṃ passati. Ekaggatacitte nimittasaññā duvidhā: uggahanimittaṃ, paṭibhāganimittaṃ. Kathaṃ uggahanimittaṃ? Yo yogāvacaro avikkhittacittena paccakkhato maṇḍalaṃ passati, maṇḍalato saññaṃ uppādeti, ākāse diṭṭhaṃ viya, kadāci dūre kadāci āsanne, kadāci vāme kadāci dakkhiṇe, kadāci mahantaṃ kadāci khuddakaṃ, kadāci virūpaṃ kadāci abhirūpaṃ, kadāci bahukaṃ kadāci appakaṃ, na cakkhunā maṇḍalaṃ passati, manasikārūpāyena nimittaṃ gaṇhāti, idaṃ uggahanimittaṃ. Tato bahuso karaṇena paṭibhāganimittaṃ uppajjati, paṭibhāganimittaṃ nāma. Yadā manasikārakkhaṇe cittānurūpaṃ upaṭṭhāti, na maṇḍalaṃ disvā pacchā cittaṃ uppajjati, kevalaṃ cittaṃ nimīletvā pubbe diṭṭhaṃ viya, dūre manasi karonto dūre passati, āsanne vāme dakkhiṇe purato pacchato ajjhattaṃ bahiddhā uddhaṃ adho tatheva, cittānurūpaṃ upaṭṭhāti, idaṃ paṭibhāganimittaṃ. Nimittanti ko attho? Kāraṇattho nimittattho. Yathā Buddhena bhikkhū vuttā, ye pāpakā akusalā dhammā nimittā uppajjanti kāraṇattho. Puna ca ñāṇattho nimittattho. Yathā vuttaṃ saññāya pajahati, ayaṃ ñāṇattho. Puna ca paṭibimbattho nimittattho. Yathā attano mukhappaṭibimbasaññā. Paṭibhāgassa nānattho natthi. Tasmiṃ khaṇe nimittaṃ labhitvā, yogāvacaro ācariye gāravaṃ uppādetvā, visiṭṭhanimittaṃ gahetvā rakkhitabbaṃ, arakkhante hi nassati. Kathaṃ rakkhitabbaṃ? Tīhi ākārehi nimittaṃ rakkhitabbaṃ, evaṃ pāpavivajjanena, kusalabhāvanāya, sataccakiriyāya.;

云何離不善？樂於作務、樂種種語戲、樂睡眠、樂聚會、樂狎俗，不守護諸根、不節於食、初夜後夜不起禪習、不敬所學、多惡親友、修不行處、應離不好時節食臥坐、不彼對治。是善，應常作。

問：云何以常作？答：彼坐禪人善取此相，常觀其功德，如珍寶想，常歡喜行，常修多修，或晝夜多修行，或倚坐臥心樂攀緣，處處放心。取相已取，取已令起，起已觀隨，觀已修，修有時，時觀曼陀羅。如是以常作見相。彼如是現守護相，或得自在、若相隨心得禪外行。若外行從心者，由是得安。

問：云何禪外行？答：此事從心作意不亂，以伏諸蓋，但未修行覺、觀、喜、樂、一心及信等五根，雖得定力唸唸猶起，是禪外行。安者，從此外行是法，由心得修行力，是覺信等法於事不動，是名為安。

問：外行及安有何差別？答：若伏五蓋是其外行，以伏此五故成安。以禪外行得勝定，若得勝定是名為安。若於身心未得寂寂，於外定心動如船在浪。若於身心已得寂寂，處安不動如船無風在水，諸根無力故。於所為事外禪行不久住，如小童子，諸根有力故；於事安靜久住，如有力人。修不自在，故禪外行成不和合，如人誦經久廢則忘；以修自在，故成安和合，如人誦經恒習不忘。

Kathaṃ akusalā pahīyanti? Kammārāmatā, khiḍḍārāmatā, niddārāmatā, saṅgaṇikārāmatā, pāpamittatā, indriyesu aguttadvāratā, bhojane amattaññutā, purimesu ca pacchimesu ca yāmesu jāgariyānuyogo, asikkhāgāravatā, pāpamittatā, agocarasevanā, akāle caṅkamanaṃ nisajjaṃ bhojanaṃ, tesaṃ appaṭipakkhasevanā. Idaṃ kusalaṃ, niccaṃ kātabbaṃ. Pucchā: Kathaṃ niccaṃ kātabbaṃ? Vissajjanaṃ: So jhāyī puggalo imaṃ nimittaṃ sādhukaṃ gaṇhāti, niccaṃ tassa ānisaṃse passati, ratanasaññī viya hutvā, niccaṃ pamudito carati, niccaṃ bhāveti bahulīkaroti, divā vā rattiṃ vā bahulīkaroti, nisinnopi nipannopi cittaṃ ārammaṇe laggeti, sabbattha cittaṃ vissajjeti. Nimittaṃ gahetvā gahetvā, gahetvā uppādeti, uppādetvā anupassati, anupassitvā bhāveti, bhāvanā samaye, samaye maṇḍalaṃ passati. Evaṃ niccaṃ karonto nimittaṃ passati. So evaṃ nimittaṃ rakkhanto, vasībhāvaṃ vā pāpuṇāti, nimittānusārena vā jhānaṃ bāhirāya carati. Yadi bāhirāya caraṇaṃ cittānusāri hoti, tato passaddhi uppajjati. Pucchā: Kathaṃ jhānabāhirāya caraṇaṃ? Vissajjanaṃ: Idaṃ kammaṃ cittamanasikārena avikkhittena, nīvaraṇāni vikkhambhetvā, vitakka-vicāra-pīti-sukha-ekaggatā-saddhādīni pañcindriyāni abhāvetvā, samādhibalena laddhenapi cittaṃ khaṇe khaṇe uppajjati, idaṃ jhānabāhirāya caraṇaṃ. Passaddhi nāma, imāya bāhirāya caraṇena dhammo, cittena bhāvanābalena laddho, vitakkādayo dhammā atthe acalā, ayaṃ passaddhi nāma. Pucchā: Bāhirāya caraṇassa ca passaddhiyā ca ko viseso? Vissajjanaṃ: Yadi nīvaraṇāni vikkhambhitāni idaṃ bāhirāya caraṇaṃ, tesaṃ pañcannaṃ vikkhambhanena passaddhi hoti. Jhānabāhirāya caraṇena paṇītasamādhi labbhati, yadi paṇītasamādhi laddho ayaṃ passaddhi nāma. Yadi kāyacitte santaṃ na laddhaṃ, bāhirasamādhicittaṃ calati nāvā viya ūmisu. Yadi kāyacitte santaṃ laddhaṃ, passaddhiyaṃ acalaṃ tiṭṭhati nāvā viya nivāte udake, indriyānaṃ dubbalattā. Kicce bāhirajjhānacariyā na ciraṭṭhitikā, kumārako viya; indriyānaṃ balavattā; atthe passaddhi ciraṭṭhitikā, balavā puriso viya. Bhāvanāya avasitattā, jhānabāhirāya caraṇaṃ na samāhitaṃ, yathā puggalo sajjhāyaṃ cirapariccattaṃ pamussati; bhāvanāya vasitattā, passaddhi samāhitā, yathā puggalo sajjhāyaṃ niccaṃ abhyasanto na pamussati.

若不善伏蓋，猶如盲人，於禪外行成盲。如是等不清淨教。若善伏蓋成不盲，於成安定如是等清淨教。從相自在所初，乃至性除，名為外行。性除無間，是名為安。

問：外行者何義？答：禪近故是名外行，如路近村是謂村路，義一名異。安者何義？安為和合義，如到曼陀羅。出離、禪安無異義。於是坐禪人住於外行，應令增長一切入，或於安定或於初禪當令增長。

問：云何應令增長？答：謂從初相如手四指節，當令漸增。如是作意、如是得自在、如是次第，如輪如蓋、如樹影、如福田、如隣如村、如郭如城，如是次第，漸令漸長遍此大地。若江山高下、樹木棘刺諸不平正，如是一切不作意。乃至大海作意地想，乃至增長，時心所行成最勝定。若坐禪人得禪外行，不能得安定，此坐禪人以二行應令起安定方便：一以因緣、二以受持。以十行從因緣起安定方便：一令觀處明淨、二遍起觀諸根、三曉了於相、四制心令調、五折伏懈怠、六心無味著、七心歡喜、八心定成捨、九離不學定人親近學定人、十樂著安定。

問：云何作明淨處觀？答：以三種行得作分明處，謂能修調適食樂、修時節樂、修威儀樂，遍起諸根。觀者，謂信等五根不令消滅、無作懈怠，如快馬乘車。

Yadi akusalanīvaraṇāni vikkhambhitāni, andho viya puggalo, jhānabāhirāya caraṇe andho hoti. Evaṃ avisuddhā desanā. Yadi kusalanīvaraṇāni vikkhambhitāni anandho hoti, passaddhiyā samādhāne evaṃ visuddhā desanā. Nimittavasībhāvato paṭṭhāya, yāva sabhāvappahānaṃ, nāma bāhirāya caraṇaṃ. Sabhāvappahānānantaraṃ, ayaṃ passaddhi nāma. Pucchā: Bāhirāya caraṇassa ko attho? Vissajjanaṃ: Jhānassa āsannattā bāhirāya caraṇaṃ nāma, yathā gāmassa āsannamaggo gāmamaggo ti vuccati, attho eko nāmaṃ nānaṃ. Passaddhiyā ko attho? Passaddhi samāhitattho, yathā maṇḍalaṃ pāpuṇanaṃ. Nissaraṇa-jhānapassaddhīnaṃ natthi nānattho. Tasmā jhāyī puggalo bāhirāya caraṇe ṭhito, sabbakasiṇāni vaḍḍhāpetabbaṃ, passaddhiyaṃ vā paṭhamajjhāne vā vaḍḍhāpetabbaṃ. Pucchā: Kathaṃ vaḍḍhāpetabbaṃ? Vissajjanaṃ: Ādiṃ katvā paṭhamanimittehi hatthacaturaṅgulappamāṇaṃ, anupubbena vaḍḍhāpetabbaṃ. Evaṃ manasikāro, evaṃ vasībhāvo, evaṃ anupubbaṃ, cakkam iva chattam iva, rukkhacchāyā viya puññakkhettam iva, gāmasāmantaṃ viya gāmo viya, nagarūpacāro viya nagaraṃ viya, evaṃ anupubbaṃ, anupubbena vaḍḍhentassa mahāpaṭhavī pharati. Yadi nadīpabbatā unnataonata, rukkhā kaṇṭakā sabbe visamā, evaṃ sabbaṃ amanasikaritvā. Yāva mahāsamuddaṃ paṭhavīsaññaṃ manasi karitvā, yāva vaḍḍheti, tadā cittacariyā paṇītasamādhi hoti. Yadi jhāyī puggalo jhānabāhirāya caraṇaṃ labhitvā, passaddhiṃ na labhati, tena jhāyinā dvīhi ākārehi passaddhiupāyo uppādetabbo: ekena paccayena, ekena dhāraṇena. Dasahi ākārehi paccayato passaddhiupāyo uppajjati: okāsaṃ parisuddhaṃ passāpeti, sabbaṃ indriyāni upaṭṭhāpeti, nimitte paṭisallīyati, cittaṃ dameti, thinamiddhaṃ vinodeti, cittaṃ nirāmisaṃ karoti, cittaṃ pamodeti, cittaṃ upekkhāsamādhiyati, asamāhitapuggalaṃ vivajjetvā samāhitapuggalaṃ sevati, passaddhiyaṃ adhimuccati. Pucchā: Kathaṃ parisuddhaokāsadassanaṃ karoti? Vissajjanaṃ: Tīhi ākārehi parisuddhaokāsaṃ karoti, bhojane mattaññutāsukhaṃ bhāveti, utusukhaṃ bhāveti, iriyāpathasukhaṃ bhāveti, sabbaṃ indriyāni upaṭṭhāpeti. Dassanaṃ nāma, saddhādīni pañcindriyāni na parihāpeti, kosajjaṃ na karoti, ājaññaratho viya.

曉了於相者，善捉意想不急不寬，如巧師繩墨平等無偏，善解作意急離不離。制心令調者，有二種行，以二種行成心調：一多起精進、二心過度處成心調。或住婬處及種種相處，增長亂意成於心調。於坐禪人若多起精進，過度處成心調，以二行應制伏心，以令精進起每中調適。若往婬處及種種相，增長調心，以二行折伏，以觀覓眾苦及惡果報。制伏懈心者，以二行成懈怠心。以不得勝定，令心無味，故成懈怠，若多懈怠則欲睡眠。是坐禪人若不得勝定，心無味著故成懈怠。以二行當折伏，謂觀功德以起精進。若懈怠睡眠懶心，以四種行能伏。若多食者取懈怠想，轉行四威儀，以自作意於光明相、住於露處，令心歡喜無所復著。以三行成無味，少方便故、以鈍慧故、以不得寂寂樂故。於是坐禪人心若無味，以二種行令得歡喜：一以恐怖、二以歡喜。若觀生老死及四惡趣，見諸可畏心生愁惱；若唸佛法僧戒施天，見六行功德心生歡喜。心定成捨者，以二行成於禪外地定，以斷諸蓋，心成定。或於所得地以起禪枝，故成心定。是坐禪人心定有二行，當捨非成住故、中方便調適故，離不學定人，或安定、或外行定、或威儀定。彼人無此，不修不學，不應供養修。學人者，若有安定、有外行定及威儀定，應從修學亦應供養。

Nimitte paṭisallīnaṃ nāma, manasikāraṃ sādhukaṃ gaṇhāti nātisithilaṃ nātidhanikaṃ, yathā dakkhasippo rajjuguṇena samaṃ avikampanaṃ, manasikāraṃ sādhukaṃ jānāti ativāyāmaṃ avāyāmaṃ. Cittadamanaṃ nāma, dvīhi ākārehi, dvīhi ākārehi cittadamanaṃ hoti: ekena bahuvīriyārambho, ekena accāraddhavīriyato cittadamanaṃ. Kāmādhiṭṭhāne ca nānānimittesu ca, vikkhittacittaṃ vaḍḍhetvā cittadamanaṃ hoti. Jhāyissa puggalassa bahuvīriyārambhe, accāraddhavīriyato cittadamane, dvīhi ākārehi damanaṃ kātabbaṃ, vīriyasamataṃ uppādetvā majjhimappaṭipadāya. Yadi kāmādhiṭṭhānaṃ nānānimittāni ca gantvā, dantacittaṃ vaḍḍheti, dvīhi ākārehi damanaṃ, dukkhaṃ pariyesitvā pāpaphalaṃ ca passati. Kosajjacittadamanaṃ nāma, dvīhi ākārehi kosajjacittaṃ hoti. Paṇītasamādhiṃ alabhitvā, nirāmisaṃ cittaṃ katvā, kosajjaṃ hoti, bahuṃ kosajjaṃ katvā niddāyitukāmo hoti. So jhāyī puggalo paṇītasamādhiṃ alabhitvā, nirāmisacittena kosajjaṃ hoti. Dvīhi ākārehi damanaṃ kātabbaṃ, ānisaṃsaṃ disvā vīriyaṃ uppādeti. Yadi kosajjaniddāyanalīnacittaṃ, catūhi ākārehi damanaṃ. Yadi bahubhojī kosajjasaññaṃ gaṇhāti, cattāro iriyāpathe parivattetvā, ālokasaññaṃ manasi karoti, abbhokāse vasati, cittaṃ pamodeti nirāmisaṃ karoti. Tīhi ākārehi nirāmisaṃ hoti, apparipāyena, mandapaññāya, santasukhaṃ alabhitvā. Tasmiṃ jhāyipuggale nirāmisacitte, dvīhi ākārehi pāmojjaṃ uppādeti: ekena saṃvegena, ekena pāmojjena. Yadi jātijarāmaraṇaṃ catūsu apāyesu ca passati, bhayānakāni disvā cittaṃ saṃvijjati; yadi buddhaguṇaṃ dhammaguṇaṃ saṃghaguṇaṃ sīlaguṇaṃ cāgaguṇaṃ devaguṇaṃ anussarati, cha ānisaṃse disvā cittaṃ pamodati. Cittaṃ upekkhāsamādhiyati nāma, dvīhi ākārehi jhānabāhirāya bhūmiyaṃ samādhi hoti, nīvaraṇāni vikkhambhetvā, cittaṃ samādhiyati. Yathāladdha-bhūmiyaṃ vā jhānaṅgāni uppādetvā, cittaṃ samādhiyati. Tassa jhāyissa puggalassa cittasamādhi dvidhā, asamāhitaṭṭhānaṃ pajahitvā, majjhimappaṭipadāya ca, asamāhitapuggalaṃ vivajjeti, passaddhi vā bāhirāya caraṇasamādhi vā iriyāpathasamādhi vā. Tassa puggalassa idaṃ natthi, na bhāveti na sikkhati, na pūjetabbo bhāvanāya. Sikkhāpuggalo nāma, yassa passaddhi atthi, bāhirāya caraṇasamādhi ca iriyāpathasamādhi ca atthi, tato sikkhitabbaṃ pūjetabbo ca.

樂著安者，此坐禪人，如彼深源、如彼奔泉、如彼低樹，常樂恭敬多所修行。行此十事因緣生於安定。

問：云何以受持能生安定方便？答：彼坐禪人善解緣起入寂寂處，其所解相，於所修定隨心自在，生其欲樂令心得起，從此身意堪任有用令得受持，從生歡喜心得受持，從生適樂身心得受持，從生光明心得受持，從生悲傷心得受持。以是悲傷令心得靜，善取靜心心得受持。如是善取，令捨心得受持。從無邊煩惱，心得解脫成就受持，以解脫故彼成一法味，以一味心得受持修行，是故從此勝妙心得增長。如是住受持，起安定方便。如是善解緣起及心受持，不久起定。彼坐禪人離欲不善法，有覺有觀，於寂靜處心所成就，有喜有樂得於初禪。是地一切入功德。於是離欲者，離有三種，謂身離、心離、煩惱離。

問：云何身離？答：遠離諸惱，出處山野。云何心離？以清淨心到勝善處。云何煩惱離？無結累人，無生死行處。復次離有五種，謂伏離、彼分離、斷離、猗離、出離。云何伏離？謂修初禪伏於五蓋。云何彼分離？謂修達分定伏於諸見。云何斷離？謂修出世間道斷諸煩惱。云何猗離？謂得果時樂。云何出離？謂涅槃也。欲者有二種，一者處欲、二者欲煩惱。天堂及人所愛色香味觸，此謂欲處。

Passaddhiyādhimuttiyā nāma, so jhāyī puggalo, yathā gambhīraṃ udakaṃ, yathā sandamānaṃ udakaṃ, yathā onatā rukkhā, niccaṃ sakkaccaṃ bahulīkatvā bhāveti. Ime dasa paccayā passaddhiṃ uppādenti. Pucchā: Kathaṃ dhāraṇāya passaddhiupāyo uppajjati? Vissajjanaṃ: So jhāyī puggalo paṭiccasamuppādaṃ sādhukaṃ jānitvā santaṭṭhānaṃ pavisati, yaṃ nimittaṃ jānāti, tasmiṃ bhāvanāsamādhi cittavasībhāvo hoti, chandaṃ uppādetvā cittaṃ uppādeti, tato kāyacittaṃ kammaniyaṃ katvā dhāraṇaṃ labhati, pāmojjato cittaṃ dhāraṇaṃ labhati, passaddhito kāyacittaṃ dhāraṇaṃ labhati, ālokato cittaṃ dhāraṇaṃ labhati, saṃvegato cittaṃ dhāraṇaṃ labhati. Tena saṃvegena cittaṃ samādhiyati, samādhicittaṃ sādhukaṃ gahetvā cittaṃ dhāraṇaṃ labhati. Evaṃ sādhukaṃ gahetvā, upekkhācittaṃ dhāraṇaṃ labhati. Anantakilesehi cittaṃ vimuccati dhāraṇaṃ paripūreti, vimokkhena tassa ekarasatā hoti, ekarasena cittaṃ dhāraṇaṃ labhitvā bhāveti, tasmā iminā paṇītacittena vaḍḍhati. Evaṃ dhāraṇāya ṭhito, passaddhiupāyaṃ uppādeti. Evaṃ paṭiccasamuppādaṃ ca cittadhāraṇañca sādhukaṃ jānitvā, na cirasseva samādhi uppajjati. So jhāyī puggalo vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ, vivekajam pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ bhūmi sabbakasiṇānisaṃso. Tattha viveko tividho hoti, kāyaviveko, cittaviveko, upadhiviveko. Pucchā: Kathaṃ kāyaviveko? Vissajjanaṃ: Saṅgaṇikato dūrībhūto araññavāso. Kathaṃ cittaviveko? Visuddhena cittena paṇītakusalaṃ pāpuṇāti. Kathaṃ upadhiviveko? Nirupādhi puggalo, anuppattidhammavāso. Apica viveko pañcavidho hoti, vikkhambhanaviveko, tadaṅgaviveko, samucchedaviveko, paṭipassaddhiviveko, nissaraṇaviveko. Kathaṃ vikkhambhanaviveko? Paṭhamajjhānena pañcanīvaraṇāni vikkhambheti. Kathaṃ tadaṅgaviveko? Vipassanāsamādhinādiṭṭhiṃ vikkhambheti. Kathaṃ samucchedaviveko? Lokuttaramaggena kilese samucchindati. Kathaṃ paṭipassaddhiviveko? Phalakāle sukhaṃ. Kathaṃ nissaraṇaviveko? Nibbānaṃ nāma. Kāmā duvidhā honti, vatthukāmā ca kilesakāmā ca. Devaloke manussaloke ca piyarūpā gandhā rasā phoṭṭhabbā, ime vatthukāmā nāma.

於此欲處起欲染思惟，是謂欲煩惱。從此欲以心別離、以伏別離，是遠離、是出離、是解脫、是不相應，是謂離欲。

問：云何離不善法？答：謂不善根有三種，一貪、二瞋、三癡，與彼相應受想行識及身口意業，此謂不善法。說不善有三種：一自性、二相應、三生緣性。是三不善根，謂貪嗔癡，是名自性。與彼相應受想行識，是名相應。所起身口意業，此謂緣性。以此三不善法，是為遠離、是出、是脫、是不相應，是謂離不善法。復次離欲者，離貪欲蓋。離不善法者，謂離餘蓋。

問：以說離不善法，欲是不善已在其中，何故別說離婬欲？答：婬欲是出對治。佛所說欲，能除煩惱。離欲者，佛說為出。如得初禪，欲想相應作意成起，此退分法。是故以欲和合煩惱。欲若別離，一切煩惱皆亦別離，是故別說離欲。復次離欲者，已得出，成離欲。離不善法者，若得不嗔，成離於嗔。若得明相，成離懈怠睡眠。若得不亂，成離調戲。若得不悔，成離於悔。若得安定，成離於疑。若得智慧，成離無明。若得正思惟，成離邪念。若得歡喜，成離不樂。若心得樂，成離於苦。若得一切善法，則離一切不善。如三藏說。以不貪滿故，成就離欲；以不嗔不癡滿故，成就離不善法。復次離欲者，是說身離；不善法者，是說心離。

Tesu vatthukāmesu kāmarāgavitakko uppajjati, ayaṃ kilesakāmo nāma. Tehi kāmehi cittena vivitto, vikkhambhanena vivitto, ayaṃ viveko, ayaṃ nissaraṇaṃ, ayaṃ vimokkho, ayaṃ visaṃyogo, ayaṃ vivicceva kāmehi nāma. Pucchā: Kathaṃ vivicca akusalehi dhammehi? Vissajjanaṃ: Tayo akusalamūlā, lobho doso moho, tehi sampayuttā vedanā saññā saṅkhārā viññāṇaṃ kāyavacīmanokammañca, ime akusalā dhammā nāma. Akusalā tividhā vuttā: sabhāvato, sampayogato, uppattipaccayato. Te tayo akusalamūlā, lobho doso moho, ayaṃ sabhāvo nāma. Tehi sampayuttā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ sampayogo nāma. Uppannā kāyavacīmanokammā, ayaṃ paccayatā nāma. Imehi tīhi akusalehi dhammehi, ayaṃ viveko, ayaṃ nissaraṇaṃ, ayaṃ vimokkho, ayaṃ visaṃyogo, ayaṃ vivicca akusalehi dhammehi nāma. Apica vivicceva kāmehi nāma, kāmacchandanīvaraṇato vivitto. Vivicca akusalehi dhammehi nāma, sesehi nīvaraṇehi vivitto. Pucchā: Akusalehi dhammehi vivicca ti vutte, kāmā akusalā tattheva antogadhā, kasmā puna vivicceva kāmehi ti vuttaṃ? Vissajjanaṃ: Kāmā paṭipakkhā nīharaṇā. Buddhena vuttā kāmā, kilesappahānāya. Vivicceva kāmehi, buddho nīharaṇaṃ āha. Yathā paṭhamajjhānaṃ, kāmasaññāsampayuttamanasikāro uppajjati, ayaṃ hānabhāgiyo dhammo. Tasmā kāmehi sampayuttā kilesā. Kāmehi vivicca, sabbe kilesā vivittā honti, tasmā visuṃ vivicceva kāmehi ti vuttaṃ. Apica vivicceva kāmehi nāma, nikkhamanappaṭiladdho vītarāgo hoti. Vivicca akusalehi dhammehi nāma, adosaṃ paṭilabhitvā vītadoso hoti. Ālokanimittaggahaṇena vītathinamiddho hoti. Avikkhepena vītuddhacco hoti. Avippaṭisārena vītakukkucco hoti. Samādhipaṭilābhena vītavicikiccho hoti. Paññāpaṭilābhena vītāvijjo hoti. Sammāsaṅkappapaṭilābhena vītamicchāvitakko hoti. Pāmojjapaṭilābhena vītarati hoti. Cittasukhena vītadukkho hoti. Sabbesu kusalesu dhammesu paṭiladdhesu, sabbe akusalā dhammā pahīnā honti. Yathā tipiṭake vuttaṃ. Alobhaparipūriyā, vivicceva kāmehi sampajjati; adosāmohaparipūriyā, vivicca akusalehi dhammehi sampajjati. Apica vivicceva kāmehi nāma, kāyaviveko vutto; akusalehi dhammehi nāma, cittaviveko vutto.

復次離欲者，是說斷欲覺；離不善法者，是說斷嗔恚害覺。復次離欲者，是說避欲樂；離不善法者，是說避著身懈怠。復次離欲者，是說斷於六戲笑及歡喜樂；離不善法者，是說斷戲覺及憂苦等，亦說斷於戲笑及捨。復次離欲者，是現得樂出於欲樂；離不善法者，是現得樂心無過患。復次離欲者，謂超出欲流；離不善法者，所餘煩惱應生欲有而生色界，是名超越。有覺觀者，云何為覺？謂種種覺思惟安思想，心不覺知入正思惟，此謂為覺。此覺成就，故初禪有覺。復次入地一切入，依地相無間成覺思惟，是名為覺，如心誦經。

問：覺者何想？何味？何起？何處？答：覺者，修猗想為味，下心作念為起，想為行處。云何為觀？於修觀時隨觀所擇，心住隨捨，是謂為觀。以此相應，成初禪有觀。復次入地一切入定人，從修地相心之所觀，如觀諸義為觀。

問：觀何相？何味？何起？何處？答：觀者，隨擇是相，令心猗是味，隨見覺是處。

問：覺、觀何差別？答：猶如打鈴，初聲為覺，後聲為觀。復次如心所緣，初為覺，後為觀。復次求禪為覺，守護為觀。復次憶是覺，不捨是觀。復次麁心受持為覺，細心受持為觀。若處有覺，是處有觀；若處有觀，於處或有覺或無覺。如三藏所說。

Apica vivicceva kāmehi nāma, kāmavitakkappahānaṃ vuttaṃ; vivicca akusalehi dhammehi nāma, byāpādavihiṃsāvitakkappahānaṃ vuttaṃ. Apica vivicceva kāmehi nāma, kāmasukhapariccāgo vutto; vivicca akusalehi dhammehi nāma, kāyālasiyānuyogo vutto. Apica vivicceva kāmehi nāma, channaṃ hassakhiḍḍāratidhammānaṃ pahānaṃ vuttaṃ; vivicca akusalehi dhammehi nāma, khiḍḍāvitakkadomanassādīnaṃ pahānaṃ vuttaṃ, hassakhiḍḍupekkhānaṃ pahānañca vuttaṃ. Apica vivicceva kāmehi nāma, paccuppannasukhaṃ kāmasukhato nikkhamaṇaṃ; vivicca akusalehi dhammehi nāma, paccuppannasukhaṃ cittassa anupaddavaṃ. Apica vivicceva kāmehi nāma, kāmoghassa uttaraṇaṃ; vivicca akusalehi dhammehi nāma, sesānaṃ kilesānaṃ kāmabhavuppattiyā saṃvattanaṃ, idaṃ nāma uttaraṇaṃ. Savitakkaṃ savicāraṃ, kathaṃ vitakko? Nānāvitakkā manasikārā upadhāraṇā, cittassa avitakkanaṃ sammāmanasikāro, ayaṃ vitakko nāma. Tassa vitakkassa samijjhanato, paṭhamajjhānaṃ savitakkaṃ. Apica paṭhavīkasiṇe, paṭhavīnimittaṃ nissāya nirantaraṃ vitakkamanasikāro, ayaṃ vitakko nāma, yathā sajjhāyacittaṃ. Pucchā: Vitakkassa kiṃ nimittaṃ? Ko raso? Ko paccupaṭṭhāno? Kiṃ padaṭṭhānaṃ? Vissajjanaṃ: Vitakkassa, passaddhisaññā raso, onatacittassa manasikāro paccupaṭṭhāno, saññā padaṭṭhānaṃ. Kathaṃ vicāro? Bhāvanākāle anuvicāraṇaṃ, cittassa anugataṃ anupekkhaṇaṃ, ayaṃ vicāro nāma. Tena sampayogena, paṭhamajjhānaṃ savicāraṃ. Apica paṭhavīkasiṇe samāhitassa puggalassa, bhāvanāpaṭhavīnimittaṃ cittena anuvicāraṇaṃ, atthānaṃ anuvicāraṇaṃ viya vicāro. Pucchā: Vicārassa kiṃ nimittaṃ? Ko raso? Ko paccupaṭṭhāno? Kiṃ padaṭṭhānaṃ? Vissajjanaṃ: Vicārassa, anupavicayo nimittaṃ, cittassa passaddhi raso, vitakkānudassanaṃ padaṭṭhānaṃ. Pucchā: Vitakkavicārānaṃ ko viseso? Vissajjanaṃ: Yathā kaṃsathāle paharante, paṭhamasaddo vitakko, pacchimasaddo vicāro. Apica yathā cittassa ārammaṇaṃ, ādimhi vitakko, ante vicāro. Apica jhānagavesanaṃ vitakko, anurakkhanaṃ vicāro. Apica saraṇaṃ vitakko, appahānaṃ vicāro. Apica oḷārikacittadhāraṇaṃ vitakko, sukhumacittadhāraṇaṃ vicāro. Yattha vitakko, tattha vicāro; yattha vicāro, tattha siyā vitakko, na vā siyā vitakko. Yathā tipiṭake vuttaṃ.

初安心於事是覺，得覺未定是觀。如遠見來人不識男女，及識男女如是色如是形為覺。從此當觀有戒無戒、富貧貴賤為觀。覺者求引將來，觀者守持隨逐，如鳥陵虛奮翅為覺，遊住為觀。初教為覺，久教為觀。以覺守護，以觀搜擇。以覺思惟，以觀隨思惟。覺行不念惡法，觀行受持於禪。如人有力，默而誦經，隨念其義是觀。如覺所覺，覺已能知。觀於辭辯及樂說辯是覺，義辯、法辯是觀。心解於勝是覺，心解分別是觀。是為覺觀差別。寂寂所成。名寂寂者，謂離五蓋是名寂寂。復次色界善根。復說初禪外行，復說禪心從此心生，是謂寂寂所成，如地水生花名地水花。喜樂者，心於是時大歡喜戲笑，心滿清涼，此名為喜。

問：喜何相？何味？何起？何處？幾種喜？答：喜者謂欣悅遍滿為相，歡適是味，調伏亂心是起，踴躍是處。幾種喜？六種喜，從欲生、從信生、從不悔生、從寂寂生、從定生，及菩提分生喜。云何從欲生？貪欲染著心喜，是名欲生喜。云何從信生？多信人心喜，及見陶師等生喜。云何從不悔生喜？清淨持戒人多生歡喜。云何從寂寂生？入初禪人喜。云何從定生？入二禪生喜。云何菩提分生喜？於第二禪修出世間道喜。復次說喜五種，謂笑喜、唸唸喜、流喜、越喜、滿喜。

Paṭhamaṃ ārammaṇe cittaṃ ṭhapanaṃ vitakko, vitakke appatte ṭhiti vicāro. Yathā dūrato āgacchantaṃ puggalaṃ disvā itthipurisabhāvaṃ ajānanaṃ, tato itthipurisabhāvaṃ jānanaṃ evaṃvaṇṇo evaṃsaṇṭhāno ti vitakko. Tato sīlavā dussīlo vā, daliddo aḍḍho vā, hīno uḷāro vā ti vicāro. Vitakko anāgataṃ pariyesati, vicāro samanubandhati anugacchati, yathā ākāse pakkhī pakkhe pasāreti vitakko, anuvicaraṇaṃ vicāro. Paṭhama-uggaho vitakko, cira-uggaho vicāro. Vitakkena anurakkhaṇaṃ, vicārena vicinanaṃ. Vitakkena cintanaṃ, vicārena anucintanaṃ. Vitakko pāpakānaṃ dhammānaṃ amanasikāro, vicāro jhānadhāraṇaṃ. Yathā balavā puriso, tuṇhībhūto sajjhāyanto, atthaṃ anussarati vicāro. Yathā vitakkitaṃ vitakketi, vitakketvā jānāti. Vitakko byañjanavacanappaṭibhānañca, vicāro atthapaṭibhānadhammappaṭibhānañca. Adhigame cittaṃ vitakko, vibhāge cittaṃ vicāro. Ayaṃ vitakkavicārānaṃ viseso. Vivekajam. Viveko nāma, pañcanīvaraṇappahānaṃ viveko nāma. Apica kusalamūlaṃ. Apica paṭhamajjhānassa bāhirāya caraṇaṃ, apica jhānacittaṃ iminā cittena jātaṃ, idaṃ vivekajam nāma, yathā paṭhavīudakena jātaṃ pupphaṃ paṭhavīudakapupphaṃ nāma. Pītisukhaṃ nāma, tasmiṃ samaye cittaṃ mahāpamudito hasito, cittaṃ paribyattaṃ sītalaṃ, idaṃ pīti nāma. Pucchā: Pītiyā kiṃ nimittaṃ? Ko raso? Ko paccupaṭṭhāno? Kiṃ padaṭṭhānaṃ? Kati pītī? Vissajjanaṃ: Pītiyā pāmojjaphuṭatā nimittaṃ, tuṭṭhi raso, vikkhittacittadamanaṃ paccupaṭṭhānaṃ, ubbegaṃ padaṭṭhānaṃ. Kati pīti? Cha pītiyo, kāmato jātā, saddhāto jātā, avippaṭisārato jātā, vivekato jātā, samādhito jātā, bojjhaṅgato ca jātā pīti. Kathaṃ kāmato jātā? Kāmarāgānunayo cittapīti, ayaṃ kāmajā pīti. Kathaṃ saddhāto jātā? Bahusaddho puggalo pītito, kumbhakārādīni disvā pīti jāyati. Kathaṃ avippaṭisārato jātā? Parisuddhası̄̄lassa puggalassa bahupāmojjaṃ. Kathaṃ vivekajā pīti? Paṭhamajjhānaṃ samāpannassa pīti. Kathaṃ samādhijā pīti? Dutiyajjhānaṃ samāpannassa pīti. Kathaṃ bojjhaṅgajā pīti? Dutiyajjhāne lokuttaramaggabhāvanāya pīti. Apica pīti pañcavidhā vuttā, khuddakā pīti, khaṇikā pīti, okkantikā pīti, ubbegā pīti, pharaṇā pīti.

笑喜者，如細雨沾身，令毛皆竪。唸唸喜者，生滅不住，如夜時雨。流喜者，如油下流，久灌其身終不周遍。越喜者，周匝一切心生歡喜，不久便失，如貧人見伏藏。滿喜者，身住用滿，如雷有雨。於是小喜及唸唸喜，以信起於外行。流喜者，有力起於外行。越喜者，於曼陀羅正與不正皆起處處方便。滿喜者，生於安處。

問：云何為樂？答：是時可受心樂心觸所成，此謂為樂。

問：樂何相？何味？何起？何處？幾種樂？喜樂何差別？答：味為相，緣愛境是愛味，攝受是起，其猗是處。幾種樂者，有五種，謂因樂、資具樂、寂寂樂、無煩惱樂、受樂。云何名因樂？如佛所說：戒樂耐老。此謂因樂，是樂功德。資具樂者，如佛所說：佛生世樂。寂寂樂者，謂生定捨及滅禪定。無煩惱樂者，如佛所說：第一涅槃受樂，所謂受樂也。於此論中，受樂是可樂。喜樂何差別者，心踴躍是喜，心柔軟是樂。心猗是樂，心定是喜。麁喜，細樂。喜行陰所攝，樂受陰所攝。是處有喜，有樂；是處有樂，或有喜或無喜。初者形，第二為名。外行成就入初禪禪枝，謂覺、觀、喜、樂、一心也。禪者何義？謂於事平等思惟也、奮迅五蓋也、思惟對治也。入初禪得正受者，已得、已觸、已作證住。

Khuddakā pīti nāma, yathā sukhumadhārā kāyaṃ āsiñcantī lomahāsaṃ karoti. Khaṇikā pīti nāma, uppajjitvā nirujjhati, yathā rattiṃ vassanaṃ. Okkantikā pīti nāma, yathā telaṃ okkamati, ciradīghaṃ kāyaṃ āsiñcantī na sabbaṃ pharati. Ubbegā pīti nāma, sabbakāyaṃ paribyāpetvā cittaṃ pamodayati, na ciraṭṭhitikā, yathā daliddo nidhiṃ disvā. Pharaṇā pīti nāma, kāyupagā phuṭatā, yathā megho vassanto. Tattha khuddakā pīti ca khaṇikā pīti ca, saddhāya bāhirāya caraṇe uppajjati. Okkantikā pīti, balavā bāhirāya caraṇe uppajjati. Ubbegā pīti, maṇḍale ujuke ca aujuke ca uppajjati ṭhānaṭhānupāye. Pharaṇā pīti, passaddhiṭṭhāne uppajjati. Pucchā: Kathaṃ sukhaṃ? Vissajjanaṃ: Tasmiṃ khaṇe vedayitaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ, idaṃ sukhaṃ nāma. Pucchā: Sukhassa kiṃ nimittaṃ? Ko raso? Ko paccupaṭṭhāno? Kiṃ padaṭṭhānaṃ? Kati sukhāni? Pītisukhānaṃ ko viseso? Vissajjanaṃ: Sātaṃ nimittaṃ, iṭṭhārammaṇaṃ sātaraso, sampaṭicchannaṃ paccupaṭṭhānaṃ, passaddhi padaṭṭhānaṃ. Kati sukhāni? Pañca sukhāni, hetusukhaṃ, upakaraṇasukhaṃ, vivekasukhaṃ, nirāmisasukhaṃ, vedanāsukhaṃ. Kathaṃ hetusukhaṃ? Yathā buddhena vuttaṃ: sīlasukhaṃ yāva jarā. Idaṃ hetusukhaṃ nāma, sukhānisaṃso. Upakaraṇasukhaṃ nāma, yathā buddhena vuttaṃ: buddho loke uppanno sukhaṃ. Vivekasukhaṃ nāma, samādhiupekkhā ca nirodhasamāpatti ca. Nirāmisasukhaṃ nāma, yathā buddhena vuttaṃ: nibbānaṃ paramaṃ sukhaṃ, yaṃ vedanāsukhaṃ nāma. Imasmiṃ atthe vedanāsukhaṃ sātaṃ. Pītisukhānaṃ viseso nāma, cittassa ubbego pīti, cittassa mudutā sukhaṃ. Cittassa passaddhi sukhaṃ, cittassa samādhi pīti. Oḷārikā pīti, sukhumaṃ sukhaṃ. Pīti saṅkhārakkhandhapariyāpannā, sukhaṃ vedanākkhandhapariyāpannaṃ. Yattha pīti, tattha sukhaṃ; yattha sukhaṃ, tattha siyā pīti, na vā siyā pīti. Purimā rūpaṃ, pacchimā nāmaṃ. Bāhirāya caraṇe sampajjite paṭhamajjhānaṅgāni, vitakko vicāro pīti sukhaṃ cittekaggatā ca. Jhānaṃ nāma kimatthiyaṃ? Ārammaṇe samaṃ cintanaṃ, pañcanīvaraṇānaṃ vikkhambhanaṃ, paṭipakkhamanasikāro. Paṭhamajjhānaṃ samāpajjati nāma, paṭiladdhaṃ, phuṭṭhaṃ, sacchikataṃ upasampajja viharati.

復次離欲不善法者，從欲界地說初禪為勝相；從有覺觀說第二禪為勝相，以寂寂所成有喜有樂，從寂寂所成喜樂說為勝相。復次離欲不善法者，謂能斷對治。有覺觀者，謂說禪相寂寂所成。喜樂者，謂說相似禪正受。入住者，謂得初禪離於五分，成就五分三善，十相具足，二十五功德相應，以此福善上生梵天勝妙居處。離五分者，謂離五蓋。云何為五？謂貪欲、瞋恚、懈怠睡眠、調悔、疑。貪欲者，謂於五塵心生愛染。瞋恚者，謂行十惱處。懈怠者，謂心懶墮。睡眠者，謂身悶重欲得寤寐。眠有三種：一從食生、二從時節生、三從心生。若從心生，以思惟斷。若從飲食及時節生，是羅漢眠，不從心生，無所蓋故。若眠從食及時節生者，以精進能斷。如阿㝹樓馱所說：我初盡漏，得不從心眠，於今五十五歲，於其中間斷食時節臥，已二十五年。

問：若眠成色法，何故為心數煩惱？答：色者一向成心數惱煩。如我見人飲酒及食，是則可知。

問：若眠身法、懈怠心數法，何故二法合成一蓋？答：此二種法，一事一相，所謂疲懈共為一。調者心不寂寂，悔者心恨不定，其相既等故成一蓋。疑者心執不一。有四種疑：一者奢摩他難、二者毘婆舍那難、三者二俱難、四者於諸非難。

Apica vivicceva kāmehi akusalehi dhammehi nāma, kāmāvacarabhūmito paṭhamajjhānaṃ seṭṭhalakkhaṇaṃ; savitakkasavicārato dutiyajjhānaṃ seṭṭhalakkhaṇaṃ, vivekajapītisukhaṃ, vivekajapītisukhato seṭṭhalakkhaṇaṃ. Apica vivicceva kāmehi akusalehi dhammehi nāma, samucchedapahānaṃ. Savitakkasavicāraṃ nāma, jhānalakkhaṇaṃ vivekajaṃ. Pītisukhaṃ nāma, paṭibhāgajhānasamāpatti. Upasampajja viharati nāma, paṭhamajjhānaṃ pañcaṅgavippayuttaṃ, pañcaṅgasamannāgataṃ tividhakalyāṇaṃ, dasalakkhaṇasampannaṃ, pañcavīsati-ānisaṃsasampayuttaṃ, iminā puññena brahmaloke uttamaṭṭhāne uppajjati. Pañcaṅgavippayogo nāma, pañcanīvaraṇappahānaṃ. Katamāni pañca? Kāmacchando, byāpādo, thīnamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā. Kāmacchando nāma, pañcasu kāmaguṇesu rāgānunayo. Byāpādo nāma, dasa āghātavatthūni. Thīnaṃ nāma, cittassa līnatā. Middhaṃ nāma, kāyālasiyataṃ niddāgarutā. Niddā tividhā: āhārato jātā, ututo jātā, cittato jātā. Yā cittato jātā, sā manasikārena pahīyati. Yā āhārato ca ututo ca jātā, sā arahato niddā, na cittato jātā, anīvaraṇattā. Yā āhārato ca ututo ca jātā niddā, sā vīriyena pahīyati. Yathā Anuruddho āha: ahaṃ paṭhamaṃ āsavakkhaye, cittato anuppannaniddho, etarahi pañcapaṇṇāsavasso, etasmiṃ antare āhārutuniddāya pahīnāya, pañcavīsati vassāni. Pucchā: Yadi niddā rūpadhammo, kasmā cetasikakilesamhi? Vissajjanaṃ: Rūpaṃ ekantato cetasikakilesamhi. Yathā mayaṃ passāma puggalaṃ surāpānaṃ ca bhojanaṃ ca, idaṃ jānitabbaṃ. Pucchā: Yadi niddā kāyadhammo, thīnaṃ cittadhammo, kasmā dve dhammā ekasmiṃ nīvaraṇe? Vissajjanaṃ: Ime dve dhammā, ekakiccā ekalakkhaṇā, yadidaṃ līnatā ekattaṃ. Uddhaccaṃ cittassa avūpasamo, kukkuccaṃ cittassa vippaṭisāro aniṭṭhitaṃ, tesampi lakkhaṇasamattā ekaṃ nīvaraṇaṃ. Vicikicchā cittassa anekatthagahaṇaṃ. Catubbidhaṃ vicikicchā: samathavicikicchā, vipassanāvicikicchā, ubhayavicikicchā, anavajjavicikicchā.

於是具足為得奢摩他，或於此疑；或於身疑，我堪得寂寂、為不得寂寂？若於彼成疑，此謂奢摩他難。或於四聖諦、或於三世疑，此謂毘婆舍那難。或於佛法僧疑，此二俱難。或於國城道路、或於男女名姓，是謂非法難。於此經中，疑為寂寂難，是可取。蓋者何義？謂障礙乘義。覆義、煩惱義、縛義，此無異義。

問：有諸細結，謂覆惱等，何故但說五蓋耶？答：以集執取成五。復次以婬欲執著，能攝一切貪欲。以瞋恚執著，能攝一切不善法。以懈怠睡眠調悔疑執著，能攝一切癡不善法。如是以五蓋執著，能攝一切煩惱，以此相故成五蓋。五分成就者，謂覺、觀、喜、樂、一心。

問：若說初禪成就五枝為禪，不應更復別說其枝為禪。若別說枝，何故初禪說五枝相應？答：依禪枝成禪，不離禪枝有禪。無別異禪。如依一一車分說車，離分無車。如依軍分說軍，非離軍分有軍。如是依禪枝名禪，非離枝有禪。以一種名禪，以可分名枝。說事名禪，說功德名枝。以說依制名禪，以說依性制名枝。

問：於有念精進等法，何故但說五枝耶？答：以執著成五。

問：云何為執相？答：覺者隨於事，心而得自安。觀者隨於持心，覺觀不雜，起於方便。若方便具足喜樂生，若起方便具足得生，喜心增長樂心成滿。

Tattha samathassa paṭilābhāya sampanno vā tasmiṃ vicikicchati; athavā kāye vicikicchati, ahaṃ samathaṃ paṭilabhissāmi nu kho, na nu kho paṭilabhissāmīti? Yadi tattha vicikicchā uppajjati, ayaṃ samathavicikicchā nāma. Athavā catūsu ariyasaccesu tīsu addhāsu vā vicikicchā, ayaṃ vipassanāvicikicchā nāma. Athavā buddhadhammasaṅghesu vicikicchā, ayaṃ ubhayavicikicchā nāma. Athavā raṭṭhanagaragāmapathādīsu, itthipurisanāmagottesu vā vicikicchā, ayaṃ anavajjavicikicchā nāma. Imasmiṃ sutte, samathavicikicchā gahetabbā. Nīvaraṇaṃ nāma kimatthiyaṃ? Yānapaṭibāhanattho. Chadanattho, kilesanattho, bandhanattho, ime atthā nānā na honti. Pucchā: Santi aññe sukhumasaṃyojanā, seyyathidaṃ chadanakilesakādayo, kasmā pañcanīvaraṇā eva vuttā? Vissajjanaṃ: Sampiṇḍanavasena pañca honti. Apica kāmarāgānunayena sabbo lobho saṅgahito. Byāpādānunayena sabbe akusalā dhammā saṅgahitā. Thīnamiddha-uddhaccakukkucca-vicikicchānunayena sabbe moha-akusalā dhammā saṅgahitā. Evaṃ pañcanīvaraṇānunayena sabbe kilesā saṅgahitā, iminā lakkhaṇena pañcanīvaraṇāni honti. Pañcaṅgasamannāgamo nāma, vitakko vicāro pīti sukhaṃ cittekaggatā ca. Pucchā: Yadi paṭhamajjhānaṃ pañcaṅgasamannāgataṃ jhānaṃ, na aññaṃ puna jhānaṅgāni vattabbāni. Yadi aṅgāni vattabbāni, kasmā paṭhamajjhānaṃ pañcaṅgasampayuttaṃ? Vissajjanaṃ: Jhānaṅgehi jhānaṃ nissitaṃ, na jhānaṅgehi vinā jhānaṃ atthi. Na aññaṃ jhānaṃ. Yathā ekekena rathaṅgena ratho vuccati, aṅgehi vinā ratho natthi. Yathā senāṅgehi senā vuccati, na senāṅgehi vinā senā atthi. Evaṃ jhānaṅgehi jhānaṃ nāma, na aṅgehi vinā jhānaṃ. Ekena nāmena jhānaṃ, vibhajanīyena nāmena aṅgāni. Vatthunā jhānaṃ, guṇena aṅgāni. Paññattiyā jhānaṃ, sabhāvapaññattiyā aṅgāni. Pucchā: Satīsu sativīriyādīsu dhammesu, kasmā pañcaṅgāni eva vuttāni? Vissajjanaṃ: Anunayavasena pañca honti. Pucchā: Kathaṃ anunayalakkhaṇaṃ? Vissajjanaṃ: Vitakko ārammaṇānusārena cittaṃ upaṭṭhāpeti. Vicāro cittadhāraṇānusārena, vitakkavicārā asaṅkarato upāyaṃ uppādenti. Yadi upāyo sampanno pītisukhaṃ uppajjati, yadi upāyuppatti sampannā uppajjati, pīticitta vaḍḍhati sukhacittaṃ pūrati.

以此四功德心成就不亂。若心不亂得定，是名執相。如是執著成五。復次蓋對治故成五。初蓋對治初禪，乃至五蓋對治五禪。覺者初禪為勝枝，以覺除欲。若覺入正定，餘枝亦起。觀者於五枝，第二禪是初起，喜者於第三禪是初起，樂者於第四禪是初起，一心者於第五禪是初起。如是以勝枝成五。復次以五蓋對治成五。如三藏所說：一心是婬欲對治，歡喜是嗔恚對治，覺是懈怠眠對治，樂是調悔對治，觀是疑對治。以蓋從對治，是故成五。

問：此坐禪人作意於一切地相，何故乃起喜樂耶？答：地一切入相，非起喜樂因，離五蓋熱隨性修故，是以法子應起喜樂。又問：若然，法子何故不於第四禪起喜樂？答：非其處故，又得第四禪已斷喜樂故。復次初已起喜樂，以方便伏斷，見有過患已，貪著最寂寂捨樂，是故不起喜樂。三種善者，謂初、中、後善。以清淨修行為初善，以捨增長為中善，以歡喜為後善。云何清淨修行？謂諸善資具。云何捨增長？是謂安定。云何為歡喜？是謂為觀。如是初禪成三種善，十相具足。以清淨修行三相，以捨增長三相，以令歡喜四相。

問：以清淨修行云何三相？答：是禪障礙從彼心清淨，以清淨故心得中奢摩他相，以得故於彼心跳擲，此謂以修清淨三相。

Imehi catūhi guṇehi cittaṃ samādhiyati avikkhepaṃ. Yadi cittaṃ avikkhepaṃ samādhiyati, idaṃ anunayalakkhaṇaṃ nāma. Evaṃ anunayavasena pañca honti. Apica nīvaraṇapaṭipakkhavasena pañca honti. Paṭhamanīvaraṇassa paṭipakkho paṭhamajjhānaṃ, yāva pañcanīvaraṇānaṃ paṭipakkho pañcamajjhānaṃ. Vitakko paṭhamajjhāne jeṭṭhaṅgaṃ, vitakkena kāmā pahīyanti. Yadi vitakko samādhiyati, sesāni aṅgāni uppajjanti. Vicāro pañcasu aṅgesu dutiyajjhāne paṭhamaṃ uppajjati, pīti tatiyajjhāne paṭhamaṃ uppajjati, sukhaṃ catutthajjhāne paṭhamaṃ uppajjati, cittekaggatā pañcamajjhāne paṭhamaṃ uppajjati. Evaṃ jeṭṭhaṅgavasena pañca honti. Apica pañcanīvaraṇapaṭipakkhavasena pañca honti. Yathā tipiṭake vuttaṃ: cittekaggatā kāmacchandassa paṭipakkho, pīti byāpādassa paṭipakkho, vitakko thīnamiddhassa paṭipakkho, sukhaṃ uddhaccakukkuccassa paṭipakkho, vicāro vicikicchāya paṭipakkho. Nīvaraṇato paṭipakkhavasena, tasmā pañca honti. Pucchā: Ayaṃ jhāyī puggalo sabbāsu paṭhavīkasiṇanimittesu manasi karonto, kasmā pītisukhaṃ uppajjati? Vissajjanaṃ: Paṭhavīkasiṇanimittaṃ na pītisukhassa kāraṇaṃ, pañcanīvaraṇasantāpavigamena sabhāvabhāvanāya, tasmā dhammaputtassa pītisukhaṃ uppajjitabbaṃ. Aparo pucchati: Yadi evaṃ, dhammaputto kasmā catutthajjhāne pītisukhaṃ nuppādeti? Vissajjanaṃ: Na tattha okāso, catutthajjhānaṃ paṭilabhitvā pītisukhappahānato ca. Apica paṭhamaṃ pītisukhaṃ uppādetvā, upāyena vikkhambhetvā, ādīnavaṃ disvā, paramupekkhāsukhe abhiratattā, tasmā pītisukhaṃ nuppādeti. Tividhakalyāṇaṃ nāma, ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ. Visuddhipaṭipadā ādikalyāṇaṃ, upekkhāvuddhiṃ majjhekalyāṇaṃ, pāmojjaṃ pariyosānakalyāṇaṃ. Kathaṃ visuddhipaṭipadā? Kusalūpanissayā. Kathaṃ upekkhāvuddhi? Samathabhāvo. Kathaṃ pāmojjaṃ? Vipassanā. Evaṃ paṭhamajjhānaṃ tividhakalyāṇaṃ, dasalakkhaṇasampannaṃ. Visuddhipaṭipadāya tīṇi lakkhaṇāni, upekkhāvuddhiyā tīṇi lakkhaṇāni, pāmojjassa cattāri lakkhaṇāni. Pucchā: Visuddhipaṭipadāya kathaṃ tīṇi lakkhaṇāni? Vissajjanaṃ: Tassa jhānassa āvaraṇato cittaṃ visuddhaṃ, visuddhattā cittaṃ majjhimasamathalakkhaṇaṃ paṭilabhati, paṭilābhena tasmiṃ citte udaggatā, idaṃ visuddhipaṭipadāya tīṇi lakkhaṇāni nāma.

問：云何以捨增長三相？答：若心清淨成捨，若得寂寂成捨，一向住成捨而捨增長，此謂三相。

問：云何以令歡喜四相？答：謂於此十相生法隨逐修行令成歡喜，於此諸根以為一味成令歡喜，隨行精進乘成令歡喜，以能修行成令歡喜，此謂四相。如是初禪十相具足，二十五功德相應者，謂初禪覺、觀、喜、樂、一心具足，信、精進、念、定、慧具足，初、中、後具足，斂攝具足修行具足、寂寂具足、依具足、攝受具足、從具足、觀具足、修具足、力具足、解脫具足、清淨具足。最勝清淨修成住二十五功德相應，是天勝居從寂寂生，謂喜樂住，超越人間，天居勝處。如佛世尊教諸比丘：如勤浴師浴師弟子，以好銅槃盛豆米屑，以水和攪合而為丸，浸潤內外相著不散。如是比丘身心寂寂，能生喜樂灌令遍濕，無所不著。如以寂寂所生喜樂，於其身心無不著處，是勤浴師及浴師弟子。坐禪之人亦復如是。如是銅槃一切入相如是可知。

問：一切入何等相耶？答：如銅槃浴屑處堅細光焰。善取一切入相，成堅生喜、成細清淨故光焰。心心數法以成事故，是謂銅槃等一切入相，心心數法如浴屑，如是可知。

問：云何浴屑等心心數法性？答：如麁浴屑，既不和合隨風飛散。

Pucchā: Upekkhāvuddhiyā kathaṃ tīṇi lakkhaṇāni? Vissajjanaṃ: Yadi cittaṃ visuddhattā upekkhā, yadi samathappaṭilābhena upekkhā, ekaggatāya upekkhā vaḍḍhati, idaṃ tīṇi lakkhaṇāni nāma. Pucchā: Pāmojjassa kathaṃ cattāri lakkhaṇāni? Vissajjanaṃ: Imesu dasalakkhaṇesu dhammaṃ anugataṃ bhāvanaṃ pāmojjassa, etesu indriyesu ekarasabhāvo pāmojjassa, anuyuttavīriyayānaṃ pāmojjassa, bhāvanāsamatthatā pāmojjassa, idaṃ cattāri lakkhaṇāni nāma. Evaṃ paṭhamajjhānaṃ dasalakkhaṇasampannaṃ, pañcavīsati-ānisaṃsasampayuttaṃ nāma, seyyathidaṃ paṭhamajjhāne vitakkavicārapītisukha-cittekaggatāsampannaṃ, saddhāvīriyasatisa mādhipaññāsampannaṃ, ādi-majjha-pariyosānasampannaṃ, saṅgahasampannaṃ paṭipadāsampannaṃ samathasa mpannaṃ upanissayasampannaṃ pariggahasampannaṃ parivārasampannaṃ dassanasampannaṃ bhāvanāsampannaṃ balasampannaṃ vimuttisampannaṃ visuddhisampannaṃ. Uttamavisuddhipaṭipadāya vīsatipañca-ānisaṃsasampayuttaṃ, devānaṃ seṭṭhaṭṭhānaṃ vivekajam, yadidaṃ pītisukhaṃ viharati, manussabhūmiṃ atikkamitvā, dibbaṭṭhāne seṭṭhapadese. Yathā bhagavā bhikkhū ovadati: Seyyathāpi nahāpako vā nahāpakantevāsī vā, kaṃsathāle piṭṭhacuṇṇāni ākiritvā, udakena paripphositvā paripphositvā piṇḍaṃ kareyya, sā piṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca paggharati. Evameva bhikkhu vivekajapītisukhaṃ abhisandeti parisan deti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti, yathā so nahāpako vā nahāpakantevāsī vā. Evamevaṃ jhāyī puggalo. Evaṃ kaṃsathāle kasiṇanimitta evaṃ veditabbaṃ. Pucchā: Kasiṇanimittaṃ katamalakkhaṇaṃ? Vissajjanaṃ: Yathā kaṃsathāle nahānapiṭṭhe thaddhasukhumaujjalabhāvo. Suggahitaṃ kasiṇanimittaṃ, thaddhatāya pīti, sukhumatāya visuddhatāya ujjalabhāvo. Cittacetasikā dhammā kiccasādhakattā, idaṃ kaṃsathālādikasiṇanimittalakkhaṇaṃ, cittacetasikā dhammā nahānapiṭṭhasadisā, evaṃ veditabbā. Pucchā: Kathaṃ nahānapiṭṭhasadisā cittacetasikadhammā? Vissajjanaṃ: Yathā oḷārikāni nahānapiṭṭhāni, asaṃhatāni vātena vikkirīyanti.

如是心心數法性，離喜樂成麁，離定不和合，與五蓋風共飛，此謂是浴屑等心心數法性。云何水等？謂喜樂定如水，令浴屑濕軟為丸。如是喜樂令心心數法濕軟為定，如是水等喜樂定，如欲水攪令相著，如是覺觀可知。

問：云何丸等？答：謂覺觀如欲使，以浴屑置於銅槃中，以水撓攪以手作丸。若作丸已，合諸濕屑，共作於丸，不令散失，置銅槃中。如是坐禪人心心數法，貯於事中能生寂寂。初禪以喜樂為水，以覺觀為手，以攪作丸，能生寂寂。所成心心數法，喜樂相隨成一丸，禪心不散亂，置於禪事。如是丸等，覺觀如浴屑，內外遍濕相著不散。如是坐禪人，初禪於身上下，從頭至足，從足至髑髏、皮髮，內外喜樂遍滿，住於不退，如是成住梵天。

問：名喜樂，非色法、無有對相，何以遍住於身？答：名者依色，色依名色，是故若名已成喜，色亦成喜；若名已成樂，色亦成樂。復次色從樂生令身起猗，一切身成彼色猗樂，是故無礙令生梵天功德者。初禪成有三種，謂下、中、上。若觀勝緣，不善除五蓋，不至如意自在，是謂下禪。若觀勝緣，善除五蓋，至如意自在，是謂中禪。若觀勝緣，善除五蓋，至如意自在，是謂上禪。於是坐禪人，若修下初禪，命終生於梵天種類，彼壽命一劫三分。

Evameva cittacetasikadhammā, pītisukhavirahena oḷārikā, samādhivirahena asaṃhatā, pañcanīvaraṇavātena vikkiranti, idaṃ nahānapiṭṭhasadisā cittacetasikadhammā. Kathaṃ udakasadisā? Pītisukhasamādhi udakasadisā, nahānapiṭṭhāni temento mudubhāvaṃ piṇḍaṃ karoti. Evameva pītisukhaṃ cittacetasike dhamme temento mudubhāvaṃ samādhiṃ karoti, evaṃ udakasadisā pītisukhasamādhi, yathā udakena āloḷetvā saṃhananaṃ, evameva vitakkavicārā veditabbā. Pucchā: Kathaṃ piṇḍasadisā? Vissajjanaṃ: Vitakkavicārā hatthakammasadisā, nahānapiṭṭhāni kaṃsathāle ṭhapetvā, udakena āloḷetvā hatthena piṇḍaṃ karoti. Piṇḍaṃ katvā, temetabbāni piṭṭhāni saṃharitvā, piṇḍaṃ karoti, avikiraṇaṃ katvā, kaṃsathāle ṭhapeti. Evameva jhāyī puggalo cittacetasike dhamme, ārammaṇe ṭhapetvā vivekaṃ janeti. Paṭhamajjhāne pītisukhaṃ udakaṃ, vitakkavicārā hatthā, āloḷetvā piṇḍaṃ karoti, vivekaṃ janeti. Nipphannā cittacetasikā dhammā, pītisukhānugatā ekapiṇḍā, jhānacittaṃ avikkhepaṃ, jhānārammaṇe ṭhapeti. Evaṃ piṇḍasadisā, vitakkavicārā nahānapiṭṭhasadisā, antobāhirā tintā saṃhatā avikiraṇā. Evameva jhāyī puggalo, paṭhamajjhāne kāyassa upari heṭṭhā, sirato pāde, pādato kapaṭṭhikesamalome, antobāhirā pītisukhaṃ pharati, appahāne ṭhito, evaṃ brahmalokaṃ upapajjati. Pucchā: Nāmaṃ pītisukhaṃ, na rūpadhammo nirārammaṇalakkhaṇo, kathaṃ kāyaṃ pharati? Vissajjanaṃ: Nāmaṃ nissitaṃ, rūpaṃ nissāya nāmaṃ, tasmā yadi nāmaṃ pītisampannaṃ, rūpaṃ pītisampannaṃ; yadi nāmaṃ sukhasampannaṃ, rūpaṃ sukhasampannaṃ. Apica rūpaṃ sukhato jātaṃ kāyaṃ passaddhaṃ karoti, sabbo kāyo tena rūpapassaddhisukhena sampanno, tasmā appaṭighāto brahmaguṇuppatti. Paṭhamajjhānaṃ tividhaṃ hoti, hīnaṃ majjhimaṃ paṇītaṃ. Yadi seṭṭhārammaṇaṃ, na kusalā pañcanīvaraṇappahānā, na vasībhāvaṃ pāpuṇāti, idaṃ hīnajjhānaṃ nāma. Yadi seṭṭhārammaṇaṃ, kusalā pañcanīvaraṇappahānā, vasībhāvaṃ pāpuṇāti, idaṃ majjhimajjhānaṃ nāma. Yadi seṭṭhārammaṇaṃ, kusalā pañcanīvaraṇappahānā, vasībhāvaṃ pāpuṇāti, idaṃ paṇītajjhānaṃ nāma. Tattha jhāyī puggalo, yadi hīnaṃ paṭhamajjhānaṃ bhāveti, kālaṃ katvā brahmapārisajjesu uppajjati, tesaṃ āyu kappassa tatiyo bhāgo.

若修中初禪，命終生於梵天，壽半劫。若修上初禪，命終生大梵天，壽命一劫。是生梵天功德成有四種，有人成退分、有人成住分、有人成勝分、有人成達分。是鈍根人，欲住放逸作意相隨，成起此禪，故成退分。復次以三禪行成於退分，最大纏故令不精進。若人從初已起惡覺不能消除，以此大纏故成速退。其於樂禪事業、樂話語、樂睡眠，不住精進，是故成退。

問：誰退？何以退？答：有說，若急疾煩惱成，起退失。復說悠悠煩惱故退。復說若失奢摩他成退。復說於有相久不修行，於彼彼處不能令起，以不得定成退分。若鈍根人住不放逸，得彼法念，成禪住分。利根人住不放逸，隨意得第二禪，無覺作意相隨，起成彼禪勝分。利根人住不放逸，隨意得毘婆舍那，隨逐厭患想作意成，起隨意無染，成禪達分。

解脫道論卷第四

解脫道論卷第五阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之二

此明求第二禪。思惟初禪過患、二禪功德，爾時坐禪人慾樂起第二禪已，於初禪身得自在。何以故？若於初禪未得自在，雖復思惟欲除覺觀、望得二禪，還復退失，遂不堪起第二禪定，亦復不能入於初禪。如世尊說：為諸比丘作山犢喻。山犢愚癡不知食處，未解行步，欲詣嶮遠。

Yadi majjhimaṃ paṭhamajjhānaṃ bhāveti, kālaṃ katvā brahmapurohitesu uppajjati, tesaṃ āyu upaḍḍhakappo. Yadi paṇītaṃ paṭhamajjhānaṃ bhāveti, kālaṃ katvā mahābrahmesu uppajjati, tesaṃ āyu ekako kappo. Te brahmaguṇā catubbidhā honti, atthi puggalo hānabhāgiyo, atthi puggalo ṭhitibhāgiyo, atthi puggalo visesabhāgiyo, atthi puggalo nibbedhabhāgiyo. Yo mandapañño, pamādavihāramanasikāraṃ anugato, taṃ jhānaṃ uppādeti, so hānabhāgiyo hoti. Apica tīhi jhānacariyāhi hānabhāgiyo hoti, mahāsaṃyojanena vīriyaṃ na karoti. Yo puggalo ādito pāpakavitakke uppanne vinodetuṃ na sakkoti, iminā mahāsaṃyojanena khippaṃ parihāyati. Yo jhānakamme ratisaṃsagge niddaratiyā viharati, na vīriye tiṭṭhati, tasmā parihāyati. Pucchā: Ko parihāyati? Kena parihāyati? Vissajjanaṃ: Keci āhu, sīghatarakilesuppattiyā parihāyati. Apare āhu, mandakilesuppattiyā parihāyati. Apare āhu, samathavināsena parihāyati. Apare āhu, nimitte ciraṃ abhāvitattā, tattha tattha uppādetuṃ asamatthatāya, appamādena hānabhāgiyo hoti. Yo mandapañño appamattavihārī, taṃ dhammaṃ satiṃ labhitvā, jhānaṭṭhitibhāgiyo hoti. Yo tikkhapaññā appamattavihārī, yathākāmaṃ dutiyajjhānaṃ labhitvā, avitakkamanasikāraṃ anugato, taṃ jhānaṃ uppādeti visesabhāgiyo hoti. Yo tikkhapaññā appamattavihārī, yathākāmaṃ vipassanaṃ labhitvā, nibbidāsaññāmanasikāraṃ anugato, yathākāmaṃ virāgaṃ uppādeti, jhānanibbedhabhāgiyo hoti. Vimuttimaggo Catuttho Paricchedo Vimuttimaggo Pañcamo Paricchedo Arahanto Upatisso Mahāpabhā nāma kato Laṅkāfunanatepiṭakaṃ Saṅghapālo anuvādako Caraṇadvāraṃ Dutiyaṃ Idaṃ dutiyajjhānaṃ pariyesanaṃ pakāseti. Paṭhamajjhāne ādīnavaṃ dutiyajjhāne ānisaṃsañca pariggahetvā, tasmiṃ khaṇe jhāyī puggalo dutiyajjhānaṃ uppādetukāmo, paṭhamajjhāne vasībhāvaṃ pāpuṇāti. Kasmā? Yo paṭhamajjhāne avasī, vitakkavicāre pahātukāmo dutiyajjhānañca patthento, parihāyati, dutiyajjhānasamādhiṃ uppādetuṃ na sakkoti, paṭhamajjhānampi samāpajjituṃ na sakkoti. Yathā bhagavā bhikkhūnaṃ pabbatavacchakopamaṃ āha. Pabbatavacchako bālo gocarakusalo na hoti, gamanavidhinā akusalo, dugge dūre gantukāmo.;

便自作念：「我今當往未甞至處，噉未甞草、飲未甞水。」前足未立復舉後腳，蹉搖不安莫能前進，遂不得至未甞至處，亦不得噉未甞食草，及不得飲未甞之水。更復思惟：「既不能去，政當資昔飲食。」如是比丘愚癡未達，不知所行處，不解離欲入於初禪，不修此法不多學習，輒自作念：「欲入第二禪。離於覺觀。」不解自安，復更思惟：「我不能得入第二禪離於覺觀，欲退入初禪離欲。」愚癡比丘，如彼山犢不解行步。是故應修初禪令心得自在，於未食時及食後時，初夜後夜隨心所樂，隨欲久近隨意無礙。為起入觀，若從一時乃至多時；多入多出，若從一時乃至多時，於彼初禪成得自在。得自在樂，起第二禪越於初禪。復更思惟：此初禪麁、第二禪細，於初禪見有過患、於第二禪見有功德。

問：云何初禪過患？答：近五蓋怨，令覺觀動，身成懈怠、心成散亂，其一切法是為麁定，不任為神通證。既樂初禪不成勝分，是初禪過患，第二禪功德是其對治。已觀初禪過患，復見第二禪功德，是一切入相作意修行第二禪事，不作意和合初禪、不作意於覺、不作意於觀，以從定生喜樂自在，令心受持。彼坐禪人如是作意，不久覺觀成滅，以定所起喜樂自在令心安住。此明二禪四枝義。

Evaṃ cintesi: "Ahaṃ idāni agatapubbaṃ ṭhānaṃ gantvā, akhāditapubbaṃ tiṇaṃ khādissāmi, apītapubbaṃ udakaṃ pivissāmi." Purimapāde appatiṭṭhite pacchimapādaṃ uddharati, visamparamparāya na sakkoti purato gantuṃ, agatapubbaṃ ṭhānaṃ gantuṃ na sakkoti, akhāditapubbaṃ tiṇaṃ khādituṃ na sakkoti, apītapubbaṃ udakaṃ pātuṃ na sakkoti. Puna cintesi: "Na sakkomi gantuṃ, porāṇakagocaram eva upasevissāmi." Evameva bhikkhu bālo akovido, gocaraṃ na jānāti, vivicceva kāmehi paṭhamajjhānaṃ samāpajjituṃ na jānāti, imaṃ dhammaṃ abhāvetvā abahulīkaritvā, evaṃ cintesi: "Dutiyajjhānaṃ samāpajjissāmi, vitakkavicāre pahāya." Attānaṃ saṇṭhāpetuṃ na sakkoti, puna cintesi: "Na sakkomi dutiyajjhānaṃ samāpajjituṃ vitakkavicāre pahāya, paṭhamajjhānaṃ vivicceva kāmehi samāpajjissāmi." Bālo bhikkhu, yathā so pabbatavacchako gamanavidhiṃ na jānāti. Tasmā paṭhamajjhānaṃ bhāvetabbaṃ vasībhāvāya, purebhattā pacchābhattā, purimayāmaṃ pacchimayāmaṃ yathāsukhaṃ, yathākāmaṃ yathācirakālaṃ yathāruciṃ anāvaraṇaṃ. Samāpajjanaṃ vuṭṭhānaṃ paccavekkhaṇaṃ, ekavārato bahuvāraṃ; bahukkhattumpi samāpajjati vuṭṭhāti, ekavārato bahuvāraṃ, tasmiṃ paṭhamajjhāne vasībhāvaṃ pāpuṇāti. Vasībhāvalābhī hutvā, dutiyajjhānaṃ uppādeti paṭhamajjhānaṃ samatikkamma. Puna pariggaṇhāti: idaṃ paṭhamajjhānaṃ oḷārikaṃ, dutiyajjhānaṃ sukhumaṃ, paṭhamajjhāne ādīnavaṃ passati, dutiyajjhāne ānisaṃsaṃ passati. Pucchā: Kathaṃ paṭhamajjhāne ādīnavo? Vissajjanaṃ: Pañcanīvaraṇapaccatthikāsannaṃ, vitakkavicāraiñjanaṃ, kāyaṃ kilameti cittaṃ vikkhipati, sabbe dhammā oḷārikasamādhi, iddhividhābhiññāya ayuttaṃ. Paṭhamajjhāne abhiramanto visesabhāgiyaṃ na pāpuṇāti, ayaṃ paṭhamajjhāne ādīnavo, dutiyajjhāne ānisaṃso tassa paṭipakkho. Paṭhamajjhāne ādīnavaṃ disvā, dutiyajjhāne ānisaṃsañca disvā, taṃ kasiṇanimittaṃ manasi karoti dutiyajjhānārammaṇaṃ, paṭhamajjhānaṃ na manasi karoti, vitakkaṃ na manasi karoti, vicāraṃ na manasi karoti, samādhijaṃ pītisukhaṃ vasībhāvena cittaṃ adhiṭṭhāti. Tassa jhāyino evaṃ manasi karonto, na cirasseva vitakkavicārā nirujjhanti, samādhijena pītisukhena vasībhāvena cittaṃ santiṭṭhati. Idaṃ dutiyajjhāne caturaṅgavibhāgaṃ pakāseti.

彼坐禪人覺觀滅故，成其內信，心成一性，無覺無觀，從定生喜樂入第二禪。是地一切入功德。覺觀滅者，以善分別。覺觀滅亦名斷。

問：云何為覺觀滅？答：亦是初禪覺觀過患，及一切覺觀根覺觀過患，及覺觀根與覺觀併除故，成覺觀滅。復次以斷下麁禪得上勝禪，復令現次第滅。內者，現證名內。內有三種：一內內、二內定、三內行處。云何為內內？謂六內入。內定者，於自觀身，此謂內定。內行處者，於內自思，意不出外，攝義是性，是謂內行處。於此經中，內內是可樂。信者，信正信，思惟增長信，此謂信於內定，是謂內信。內信者，何相？何味？何起？何處？不亂為內信相，寂寂為味，不濁是起，覺觀為處。心成一性者，謂心住正定，此謂心成一性。心成一性者何義？心者是意。一者說於念。名性者，如聲論說生性。性者說自然義。此第二禪一心，能滅覺觀，以一性得起，此謂心成一性。心成一性者，何相？何味？何起？何處？專正為相，寂寂為味，無浪為起，覺觀滅為處。

問：信及心成一性，何故非初禪所攝？答：初禪以覺觀為浪動，故成濁，內信、心成一性者成不清淨，如水有風浪，見於面像不復清淨。如是初禪覺觀為浪，浪動濁故，內信及心一性成不清淨，是故以禪枝，非初禪所攝。

Tassa jhāyino vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ, avitakkaṃ avicāraṃ, samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharati. Idaṃ paṭhavīkasiṇaguṇaṃ. Vitakkavicārānaṃ vūpasamo nāma, suparicchinnattā. Vitakkavicārānaṃ vūpasamo pahānaṃ nāma. Pucchā: Kathaṃ vitakkavicārānaṃ vūpasamo? Vissajjanaṃ: Paṭhamajjhāne vitakkavicārānaṃ ādīnavo, sabbesaṃ vitakkavicāramūlānaṃ ādīnavo, vitakkavicāramūlehi vitakkavicārehi ca nirodhattā, vitakkavicārānaṃ vūpasamo hoti. Apica heṭṭhimaoḷārikajjhānato uparimappaṇītajjhānaṃ paṭilabhitvā, puna anupubbanirodhena. Ajjhattaṃ nāma paccakkhaṃ ajjhattaṃ. Ajjhattaṃ tividhaṃ: ajjhattājjhattaṃ, ajjhattasamādhi, ajjhattagocaraṃ. Kathaṃ ajjhattājjhattaṃ? Cha ajjhattikāyatanāni. Ajjhattasamādhi nāma, attano kāye vipassanā, idaṃ ajjhattasamādhi. Ajjhattagocaraṃ nāma, ajjhattaṃ attani cintento, bahiddhā cittaṃ na nīharati, saṅgahaṇattho sabhāvo, idaṃ ajjhattagocaraṃ. Imasmiṃ sutte, ajjhattājjhattaṃ gahetabbaṃ. Sampasādanaṃ nāma, saddhā pasādo, bhāvanāvuddhi pasādo, idaṃ ajjhattasamādhismiṃ sampasādanaṃ nāma, idaṃ ajjhattasampasādanaṃ. Ajjhattasampasādanaṃ kiṃlakkhaṇaṃ? Kiṃrasaṃ? Kiṃpaccupaṭṭhānaṃ? Kiṃpadaṭṭhānaṃ? Avikkhepo ajjhattasampasādanalakkhaṇaṃ, samatharaso, akaluṭṭhapaccupaṭṭhānaṃ, vitakkavicārapadaṭṭhānaṃ. Cetaso ekodibhāvo nāma, cittaṃ sammāsamādhiyati, idaṃ cetaso ekodibhāvo. Cetaso ekodibhāvo kimatthiyaṃ? Cittaṃ nāma mano. Ekanti ekaggatā vuccati. Bhāvoti saddavidū bhūtabhāvoti āhu. Bhāvoti sabhāvoti vuccati. Idaṃ dutiyajjhānacittaṃ, vitakkavicāre vūpasametvā, ekodibhāvena uppajjati, idaṃ cetaso ekodibhāvo. Cetaso ekodibhāvo kiṃlakkhaṇaṃ? Kiṃrasaṃ? Kiṃpaccupaṭṭhānaṃ? Kiṃpadaṭṭhānaṃ? Avikkhepalakkhaṇaṃ, samatharaso, anāvilaraso, vitakkavicāravūpasamapadaṭṭhānaṃ. Pucchā: Sampasādanañca cetaso ekodibhāvo ca, kasmā paṭhamajjhānaṅgāni na honti? Vissajjanaṃ: Paṭhamajjhānaṃ vitakkavicārehi āvilattā kaluṭṭhaṃ, ajjhattasampasādanaṃ cetaso ekodibhāvo ca avisuddhā honti, yathā vātūmikāya udake mukhabimbaṃ na parisuddhaṃ. Evameva paṭhamajjhānaṃ vitakkavicārāvilehi āvilattā kaluṭṭhattā, ajjhattasampasādanaṃ cetaso ekodibhāvo ca avisuddhā honti, tasmā jhānaṅgāni na paṭhamajjhānassa.

無覺無觀者，謂斷覺無覺、離觀無觀。

問：覺觀滅、無覺無觀，此二種斷覺觀，何故說二？答：覺觀滅者為現內信，心一性為因；無覺無觀為現寂寂所成喜樂妙相。復次覺觀滅者，以此覺觀見覺觀過患，斷彼過患法；無覺無觀者，斷色界覺觀。復次無覺無觀者有二種：一不以覺觀滅無覺無觀，以覺觀滅無覺無觀，於是五識及第三禪等，不以覺觀滅成無覺無觀。第二禪以方便寂寂故，以覺觀滅成無覺無觀。是說二義。從定生者名定，初禪從彼智生，第二禪成從初禪定生。復次定者，於第二禪與一心共生故，定生喜樂。喜樂者，初已分別。第二禪者，依初得名。此第二禪入正受者，謂入第二禪。禪者內信、喜、樂、一心，是名為禪。入正受住者，成得第二禪，離於二枝，成就二枝三種善十相具足。二十三功德相應，是天住是功德，生光耀天。如初廣說。天住者，從定生喜樂，越人住故名為天住。是故世尊告比丘言：如池生水，非四方來亦非雨出，無有時節，是從泉出，清冷浸灌盈溢流遠。如是比丘，此身從定生喜樂。令得清涼無不潤澤。從定生喜周遍身心，猶如泉水。彼坐禪人入第二禪，其身可知。如不從四方無流水來、無天雨水，如是覺觀滅可知。如是從泉出流，令身成滿不起波浪。

Avitakkaavicāraṃ nāma, vitakkaṃ pahāya avitakkaṃ, vicāraṃ pahāya avicāraṃ. Pucchā: Vitakkavicārānaṃ vūpasamo, avitakkaavicāraṃ, ime dve vitakkavicārappahānā, kasmā dve vuttā? Vissajjanaṃ: Vitakkavicārānaṃ vūpasamo ajjhattasampasādanassa cetaso ekodibhāvassa ca kāraṇaṃ; avitakkaavicāraṃ samādhijapītisukhapaṇītalakkhaṇadassanatthaṃ. Apica vitakkavicārānaṃ vūpasamo, etehi vitakkavicārehi vitakkavicārānaṃ ādīnavaṃ disvā, tesaṃ ādīnavadhammaṃ pajahati; avitakkaavicāraṃ kevalaṃ vitakkavicārappahānaṃ. Apica avitakkaavicāraṃ duvidhaṃ: ekaṃ avitakkavicāravūpasamena avitakkaavicāraṃ, vitakkavicāravūpasamena avitakkaavicāraṃ, tattha pañcaviññāṇāni tatiyajjhānādīni ca, avitakkavicāravūpasamena avitakkaavicārāni. Dutiyajjhānaṃ upāyasamathena, vitakkavicāravūpasamena avitakkaavicāraṃ. Idaṃ dvatthavibhāgaṃ. Samādhijaṃ nāma samādhi, paṭhamajjhānaṃ tato ñāṇena jātaṃ, dutiyajjhānaṃ paṭhamajjhānasamādhinā jātaṃ. Apica samādhi nāma, dutiyajjhāne ekaggatāya sahuppannattā, samādhijaṃ pītisukhaṃ. Pītisukhaṃ nāma, pubbe vibhattaṃ. Dutiyajjhānaṃ nāma, paṭhamaṃ nissāya laddhanāmaṃ. Idaṃ dutiyajjhānaṃ upasampajja viharati nāma, dutiyajjhānaṃ samāpajjati. Jhānaṃ nāma ajjhattasampasādanaṃ pīti sukhaṃ cittekaggatā, idaṃ jhānaṃ nāma. Upasampajja viharati nāma, dutiyajjhānaṃ paṭilabhitvā, dvaṅgavippahīnaṃ, dvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ. Tevīsati-ānisaṃsasampayuttaṃ, dibbaṃ vihāraṃ ānisaṃsaṃ, ābhassaresu uppajjati. Yathā pubbe vitthāritaṃ. Dibbo vihāro nāma, samādhijaṃ pītisukhaṃ, manussavihāraṃ atikkamitvā dibbo vihāro nāma. Tasmā bhagavā bhikkhū āmantesi: Seyyathāpi udakarahado ubbhidodako, na puratthimāya disāya udakaṃ āgacchati, na dakkhiṇāya disāya, na pacchimāya disāya, na uttarāya disāya, na devo ca kālena kālaṃ sammā dhāraṃ anuppavecchati, atha kho tasseva udakarahadassa ubbhidodakaṃ, sītaṃ uplavati pariplāveti paripūreti. Evameva bhikkhu imaṃ kāyaṃ samādhijena pītisukhena abhisandeti pariplāveti paripūreti, samādhijena pītisukhena kāyacittaṃ pharati, ubbhidodakasadisaṃ. Tassa jhāyino dutiyajjhānaṃ samāpannassa kāyo veditabbo. Yathā na catūhi disāhi udakāgamanaṃ natthi, na devavuṭṭhi, evaṃ vitakkavicāravūpasamo veditabbo. Yathā ubbhidodakaṃ kāyaṃ paripūreti avīciṃ karoti.

如是從定生喜樂，此名色身令滿不起亂心。如以冷水令身清涼遍一切處，如是從定生喜樂。一切名色身成滿足修定果報，如是天居生光耀功德。此第二禪有三種，下、中、上。是坐禪人修下禪，命終生少光天，壽命二劫。修中禪生無量光天，壽命四劫。修上禪生光耀天，壽命八劫。

念二禪過患，爾時坐禪人已修第二禪身得自在，第二禪麁、三禪寂寂。知二禪過患、見三禪功德，起第三禪。云何二禪過患？謂近覺觀是定之怨。與喜滿相應故禪成麁，以喜成滿心大踴躍，不能起餘禪枝。若著於喜是則為失，若知是失則成不失。若不堪作神通證，若樂二禪不成勝分，是知第二禪過患。見第三禪功德，是其對治。已觀二禪過患，復見三禪功德，是依一切入相作意，令喜心滅。以由喜樂受持心，如是作意，不久以無喜樂令心得安解三禪枝。彼坐禪人不染喜故，得捨念智，以身受樂。是聖所說，得捨念智，樂住第三禪正受，是地一切入功德不染喜故。喜者先已分別。不染者，斷喜得捨住。云何為捨？是捨是護。不退不進是心平等，此謂捨。於是捨有八種，謂受捨、精進捨、見捨、菩提覺捨、無量捨、六分捨、禪枝捨、清淨捨。五根為受捨。有時不作意捨相，為精進捨。苦集我今當斷成得捨，為見捨。修菩提覺，是為菩提捨。

Evameva samādhijaṃ pītisukhaṃ, idaṃ nāmarūpakāyaṃ paripūreti avikkhepaṃ karoti. Yathā sītodakena kāyaṃ sītībhūtaṃ sabbattha pharati, evameva samādhijaṃ pītisukhaṃ. Sabbaṃ nāmarūpakāyaṃ paripūreti samādhiphalaṃ, evaṃ dibbaṃ vihāraṃ ābhassaraguṇaṃ. Idaṃ dutiyajjhānaṃ tividhaṃ, hīnaṃ majjhimaṃ paṇītaṃ. Yo jhāyī hīnajjhānaṃ bhāveti, kālaṃ katvā parittābhesu uppajjati, tesaṃ āyu dve kappāni. Majjhimajjhānaṃ bhāvetvā appamāṇābhesu uppajjati, tesaṃ āyu cattāri kappāni. Paṇītajjhānaṃ bhāvetvā ābhassaresu uppajjati, tesaṃ āyu aṭṭha kappāni. Dutiyajjhāne ādīnavaṃ pariggahetvā, tasmiṃ khaṇe jhāyī puggalo dutiyajjhāne vasībhāvaṃ patto, dutiyajjhānaṃ oḷārikaṃ, tatiyajjhānaṃ santaṃ. Dutiyajjhāne ādīnavaṃ ñatvā, tatiyajjhāne ānisaṃsaṃ disvā, tatiyajjhānaṃ uppādeti. Kathaṃ dutiyajjhāne ādīnavo? Vitakkavicārasāmantā samādhipaccatthikaṃ. Pītipharaṇasampayuttattā jhānaṃ oḷārikaṃ, pītipharaṇena cittaṃ ubbilāvitaṃ, aññāni jhānaṅgāni uppādetuṃ na sakkoti. Pītiyā sāratto parihāni, sace taṃ parihāniṃ jānāti aparihāni hoti. Iddhividhābhiññāya ayuttaṃ, dutiyajjhāne abhiramanto visesabhāgiyaṃ na pāpuṇāti, ayaṃ dutiyajjhāne ādīnavo. Tatiyajjhāne ānisaṃso tassa paṭipakkho. Dutiyajjhāne ādīnavaṃ disvā, tatiyajjhāne ānisaṃsañca disvā, taṃ kasiṇanimittaṃ manasi karoti, pīticittaṃ nirujjhati. Pītisukhaṃ cittaṃ adhiṭṭhāti, evaṃ manasi karonto, na cirasseva nipītikena sukhena cittaṃ santiṭṭhati tatiyajjhānaṅgāni. Tassa jhāyino pītiyā virāgā upekkhako ca satimā ca sampajāno ca sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti, upekkhako satimā sukhavihārī tatiyajjhānaṃ upasampajja viharati, idaṃ paṭhavīkasiṇaguṇaṃ pītiyā virāgā. Pīti nāma pubbe vibhattā. Virāgo nāma, pītippahānena upekkhāvihāro. Kathaṃ upekkhā? Esā upekkhā esā ārakkhā. Anabhivuddhi anohāni cittasamatā, ayaṃ upekkhā. Tattha upekkhā aṭṭhavidhā, vedanupekkhā vīriyupekkhā diṭṭhupekkhā bojjhaṅgupekkhā brahmavihārupekkhā chaḷaṅgupekkhā jhānaṅgupekkhā visuddhupekkhā. Pañcindriyāni vedanupekkhā. Kadāci upekkhānimittaṃ amanasikāro vīriyupekkhā. Dukkhasamudayaṃ idāni pajahissāmīti upekkhā diṭṭhupekkhā. Bojjhaṅgabhāvanā bojjhaṅgupekkhā.

慈悲喜捨，是為無量捨。以眼見色不苦不喜成捨，是為六分捨。無染故成捨住者，是禪枝捨。捨念清淨，是清淨捨。於此八捨，除受捨，餘七捨法，是為平等捨。復次有三種捨：一相應乘、二少經營、三無經營。於一切禪行，是禪平等方便。不急疾不遲緩，是名相應乘捨，此下捨近第二禪，能斷大踴躍心。若心無經營，是名少經營捨，此捨近第三禪，是其能斷一切踴躍心。以不動身心，無經營事心，是名無事捨，此捨近第四禪。捨者何相？何味？何起？何處？平等為相，無所著為味，無經營為起，無染為處。

問：何故說此捨於此禪，非第二禪及初禪？答：是處喜滿未滅心著。以緣喜樂是故未滅，以大踴躍充遍身心，是故於二種禪不說捨，以不滿故。於此第三禪無喜染故，以滅相著故成起禪枝，以由禪枝自在故說捨念正智。云何為念？念隨念，彼念覺憶持不忘。念者，念根、念力、正念，此謂念。

問：念者何相？何味？何起？何處？答：隨念為相，不忘為味，守護為起，四念為處。云何為智？知解為慧，是正智此謂為智。於是正智有四種：有義智、自相智、不愚癡智、行處智。於是有義智者，有四威儀。自相智者，入於空處。不愚癡智者，知於世間八法。行處智者，謂於事處。於此經中，行處智是可取。

Mettā karuṇā muditā upekkhā, ayaṃ appamaññā upekkhā. Cakkhunā rūpaṃ disvā neva dukkhito na sukhito upekkhako viharati, ayaṃ chaḷaṅgupekkhā. Anupalepavasena upekkhāvihārī, ayaṃ jhānaṅgupekkhā. Upekkhāsatipārisuddhi, ayaṃ pārisuddhupekkhā. Etāsu aṭṭhasu upekkhāsu vedanupekkhā ṭhapetvā, sesā satta upekkhādhammā, ayaṃ tatramajjhattatāupekkhā. Puna ca paraṃ tisso upekkhā: yojanaupekkhā ca, parittabyāpārupekkhā ca, abyāpārupekkhā ca. Sabbajjhānacārīsu, ayaṃ jhānasamatāupāya. Na sīghaṃ na dandhaṃ, ayaṃ yojanaupekkhā, ayaṃ dutiyajjhānasamīpe, mahāubbegacittaṃ vinodeti. Cittaṃ abyāpāraṃ, ayaṃ parittabyāpārupekkhā, ayaṃ tatiyajjhānasamīpe, sabbaubbegacittaṃ vinodeti. Kāyacittānaṃ avikampanena, abyāpāracittena, ayaṃ abyāpārupekkhā, ayaṃ catutthajjhānasamīpe. Upekkhāya kiṃ lakkhaṇaṃ? Ko raso? Kā paṭṭhānaṃ? Ko padaṭṭhānaṃ? Majjhattatā lakkhaṇaṃ, anupalepo raso, abyāpāro paṭṭhānaṃ, virāgo padaṭṭhānaṃ. Kasmā ayaṃ upekkhā imasmiṃ jhāne vuttā, na dutiyajjhāne na paṭhamajjhāne? Ettha pītiparipuṇṇatāya cittānupatanaṃ. Pītisukhaṃ ārammaṇaṃ katvā anupatanaṃ, mahāubbegena kāyacittaparipūraṇaṃ, tasmā dvīsu jhānesu upekkhā na vuttā, aparipuṇṇattā. Imasmiṃ tatiyajjhāne pītirāgābhāvena, anupatananirodhanena jhānaṅgasamuppādo, jhānaṅgavasena upekkhāsatisampajañña vuccati. Kathaṃ sati? Anussati, sā sati saññā dhāraṇā asampamosa. Sati, satindriyaṃ, satibalaṃ, sammāsati, ayaṃ sati. Satiyā kiṃ lakkhaṇaṃ? Ko raso? Kā paṭṭhānaṃ? Ko padaṭṭhānaṃ? Anussaraṇaṃ lakkhaṇaṃ, asammosa raso, ārakkho paṭṭhānaṃ, cattāro satipaṭṭhānā padaṭṭhānaṃ. Kathaṃ ñāṇaṃ? Pajānanā paññā, idaṃ sammāñāṇaṃ iti vuccati. Ettha sammāñāṇaṃ catubbidhā: atthañāṇaṃ, sallakkhaṇañāṇaṃ, asammohanañāṇaṃ, gocarañāṇaṃ. Ettha atthañāṇaṃ catūsu iriyāpathesu. Sallakkhaṇañāṇaṃ suññatāvihāre. Asammohanañāṇaṃ aṭṭha lokadhammajānane. Gocarañāṇaṃ vatthugocare. Imasmiṃ sutte gocarañāṇaṃ gahetabbaṃ.

問：智者何相？何味？何起？何處？答：不愚癡為相，緣著為味，擇取諸法為起，正作意為處。

問：何故此念正智一切處不妙？答：若人失念不起正智，不堪起禪外行。

問：何故說第三禪，不說第二禪及初禪？答：於此喜為首，麁禪枝滅故、正定細故。此定入細處，以此正智堪能起第三禪，是故以禪枝自在。復次此禪易起到彼樂處，最氣味地，亦作愚心，是名著處。是故於此禪，知得自在堪為斷喜。又說喜樂者共為親友，是故此念智分別，無喜有樂於事成住。如彼犢子隨逐其母，不捉兩耳觸突隨母。如是無喜有樂，以念智分別樂得住行處。若不緩分別，反入於喜，成禪退分。以此禪枝自在，故說念智。以此捨念智成就，是故說有捨念智以身受樂。

問：云何心樂？答：心攝受是心樂，從心觸生攝受是心樂受，是謂為樂。

問：云何身？答：想陰、行陰、識陰，此謂為身。此樂以身受，謂身受樂。

問：何故此樂無喜，非以身為受？答：於第三禪樂根滅。何故世尊說於第三禪樂根滅？是樂聖人所說。聖者佛及弟子，開合制教分別顯示，此謂聖所說。

問：何故聖說於此身，非餘處？答：此第三禪易起到彼樂處，彼無受樂；聖者向於樂住，是聖人成就，是故聖人說此禪勝成捨。

Here's the Pali translation: Pañhā: Ñāṇassa kiṃ lakkhaṇaṃ? Ko raso? Kā paṭṭhānaṃ? Ko padaṭṭhānaṃ? Vissajjana: Asammoho lakkhaṇaṃ, ārammaṇābhiniveso raso, dhammavicayo paṭṭhānaṃ, yoniso manasikāro padaṭṭhānaṃ. Pañhā: Kasmā ayaṃ satisampajañña sabbattha na sukhumā? Vissajjana: Yo muṭṭhassati asampajāno, na sakkoti jhānaṃ bahiddhā carituṃ. Pañhā: Kasmā tatiyajjhāne vuttaṃ, na dutiyajjhāne na paṭhamajjhāne? Vissajjana: Ettha pītippadhānaṃ, oḷārikajhānaṅganirodhanena, sammāsamādhi sukhumattā. Ayaṃ samādhi sukhumaṭṭhānaṃ pavisati, iminā sammāñāṇena tatiyajjhānaṃ uppādetuṃ sakkoti, tasmā jhānaṅgavasena. Puna ca paraṃ idaṃ jhānaṃ sukhena uppajjati taṃ sukhaṭṭhānaṃ, rasabhūmi, mohacittañca karoti, ayaṃ ālayaṭṭhānaṃ. Tasmā imasmiṃ jhāne, vasībhāvaṃ ñatvā pītippahānāya samattho. Api ca pītisukhaṃ mittasahāyakā vuccanti, tasmā idaṃ satisampajañña vibhajjati, nippītikena sukhena vatthusmiṃ viharati. Yathā vacchako mātaraṃ anugacchati, na dve kaṇṇe gahetvā ākoṭento anugacchati. Evameva nippītikena sukhena, satisampajañña vibhajjanena sukhaṃ vihāraṃ paṭilabhati. Sace na sithilaṃ vibhajjati, pītiyaṃ paṭihaññati, jhānaparihāni hoti. Iminā jhānaṅgavasena, satisampajañña vuccati. Iminā upekkhāsatisampajañña samāpattiyā, tasmā vuccati upekkhako satisampajañño sukhañca kāyena paṭisaṃvedeti. Pañhā: Kathaṃ cittasukhaṃ? Vissajjana: Cittassa sampaṭicchanaṃ cittasukhaṃ, cittaphassajena sampaṭicchanena cittasukhavedanā, idaṃ vuccati sukhaṃ. Pañhā: Kathaṃ kāyo? Vissajjana: Saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho, idaṃ vuccati kāyo. Idaṃ sukhaṃ kāyena vedeti, idaṃ kāyena sukhaṃ vedeti. Pañhā: Kasmā idaṃ sukhaṃ nippītikaṃ, na kāyena vedeti? Vissajjana: Tatiyajjhāne sukhindriyaṃ nirujjhati. Kasmā Bhagavatā vuttaṃ tatiyajjhāne sukhindriyaṃ nirujjhatīti? Idaṃ ariyānaṃ vuttaṃ. Ariyā buddhā ca arahanto ca, vivaṭṭabandhana sāsanaṃ vibhajja pakāsenti, idaṃ vuccati ariyānaṃ vuttaṃ. Pañhā: Kasmā ariyā imasmiṃ kāye vadanti, na aññattha? Vissajjana: Idaṃ tatiyajjhānaṃ sukhena uppajjati taṃ sukhaṭṭhānaṃ, tattha sukhavedanā natthi; ariyā sukhaṃ vihāraṃ upagacchanti, idaṃ ariyānaṃ samāpatti, tasmā ariyā imaṃ jhānaṃ uttamaṃ upekkhāsampattiṃ vadanti.

有念樂住者捨念樂，此已分別成就，入住第三禪。第三者，依第二名為第三。第三禪者，是捨念、正智、樂、一心，此謂禪成就。入住者，彼已得第二禪，離一分五分，成就三種善十相具足，二十二功德相應天居，生遍淨天。如初禪廣說。天居者，無喜樂住，越人住名天居。是故世尊告諸比丘：如是比丘，於欝波羅池花、分陀利池花，若欝波羅花、波頭摩花、分陀利花，水生水增長，從水起住水中，從根至首以令水滿其中。如是比丘，此身以無喜樂令滿潤澤，以無喜之樂遍滿身心。於是如欝多羅、波頭摩、分陀利花從水而起。如是入第三禪，其身當知如藕生水，從根至首一切皆滿。如是入第三禪，其身以無喜之樂遍滿身心，修定果報如是天居生遍淨天功德。此第三禪亦成三種，謂上、中、下。於是坐禪人修行下禪，命終生少淨天，彼壽命十六劫。修行中禪生無量淨天，彼天壽命三十二劫。修行上禪生遍淨天，壽命六十四劫。念三禪過，爾時坐禪人如是已作，第三禪身得自在樂，起第四禪越第三禪。第三禪麁、第四禪妙，見第三禪過患，復見第四禪功德。云何三禪過患？謂近喜為怨。正定以樂枝麁，不能堪忍為得神通，第三禪不成勝分。如是見第三禪過患，見第四禪功德是其對治。

Here's the Pali translation: Satisukhaṃ viharati upekkhāsatisukhaṃ, idaṃ vibhajja samāpajjitvā, tatiyajjhānaṃ upasampajja viharati. Tatiyanti, dutiyaṃ paṭicca tatiyaṃ nāma. Tatiyajjhānanti, upekkhāsati-sampajañña-sukha-cittekaggatā, idaṃ vuccati jhānasamāpatti. Upasampajja viharatīti, so dutiyajjhānalābhī, ekaṅgavipahīno pañcaṅgasamannāgato, tividhakalyāṇa-dasalakkhaṇasampanno, dvāvīsati-guṇayutta-dibbaviharī, subhakiṇhe upapajjati. Yathā paṭhamajjhāne vitthāritaṃ. Dibbaviharīti, nippītisukhaviharī, manussavihāraṃ atikkamma dibbaviharī. Tasmā Bhagavā bhikkhū āmantesi: Seyyathāpi bhikkhave, uppaliniyo vā paduminiyo vā puṇḍarīkiniyo vā, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā, udake jātaṃ udake saṃvaddhaṃ, udakā accuggamma tiṭṭhati udake, mūlā yāva aggā udakena abhisannaṃ parisannaṃ. Evameva bhikkhave, imaṃ kāyaṃ nippītikena sukhena abhisandeti parisandeti, nippītikena sukhena kāyacittaṃ pharati. Tatreva yathā uppalaṃ padumaṃ puṇḍarīkañca udakato uggantvā. Evameva tatiyajjhānaṃ upasampajja, tassa kāyo bhisamūlasadiso ñātabbo, mūlato yāva aggā sabbattha phuṭo. Evameva tatiyajjhānaṃ upasampajja, tassa kāyo nippītikena sukhena pharati, bhāvanāphalaṃ evameva dibbaviharī subhakiṇhe upapatti-guṇo. Idaṃ tatiyajjhānaṃ tividhaṃ hoti, ukkaṭṭhaṃ majjhimaṃ mudukaṃ. Tattha jhāyī mudukajjhānaṃ bhāvetvā, parinibbuto parittasubhe upapajjati, tesaṃ soḷasa-kappāyuko. Majjhimajjhānaṃ bhāvetvā appamāṇasubhe upapajjati, tesaṃ dvattiṃsa-kappāyuko. Ukkaṭṭhajjhānaṃ bhāvetvā subhakiṇhe upapajjati, tesaṃ catusaṭṭhi-kappāyuko. Tatiyajjhānaṃ atikkamma, tadā jhāyī evaṃ katakicco, tatiyajjhāne kāyavasībhāvasukhaṃ, catutthajjhānaṃ uppādeti tatiyajjhānaṃ atikkamma. Tatiyajjhānaṃ oḷārikaṃ catutthajjhānaṃ sukhumaṃ, tatiyajjhāne ādīnavaṃ disvā, catutthajjhāne ānisaṃsañca disvā. Kathaṃ tatiyajjhāne ādīnavo? Pītipaṭipakkhāsannattā. Samādhi sukhaṅgena oḷāriko, abhiññādhigamāya na sakkoti, tatiyajjhānaṃ na uttamabhāgiyaṃ. Evaṃ tatiyajjhāne ādīnavaṃ disvā, catutthajjhāne ānisaṃsaṃ paṭipakkhato passati.

彼坐禪人如是已見第三禪過患、見第四禪功德，唯彼作一切入相作意，令現滅樂滅。以由捨心受持，如是作意不久，以由捨心得安解四禪枝。彼坐禪人斷樂故，先已斷苦故，以初喜憂盡故，不苦不樂捨念清淨成就，住第四禪。是地一切入功德。斷樂者名身樂斷，斷苦者名身苦斷。前喜憂滅者，喜名心樂、憂名心苦，皆盡滅也。

問：樂苦憂已斷，何處滅？答：初禪時滅。於此第四禪，佛說苦滅。

問：何處苦根起無餘時滅？答：佛告比丘：初禪成就離欲，是處苦根起無餘時滅。

問：何故於初禪苦根滅？答：以喜滿故身樂，身樂故苦根滅，以斷對治故，是故於初禪苦根滅。於第二禪憂根滅，成斷憂根。如佛所說：何處喜根起無餘時滅？於此比丘覺觀滅故。第三禪正受住，是處憂根起無餘時滅。何故第二禪憂根滅？若有覺觀久隨覺觀，成身懈怠、成心懶惰，若心懶惰憂根即起。於第二禪覺觀滅，說憂根滅。於第三禪是處樂滅。如世尊說：何處樂根起無餘時滅？於此比丘厭於喜故，第三禪入正受住，是處樂根已起無餘時滅。

問：何故於第三禪樂根滅？答：喜滅故。喜為因，樂成滅，是故於第三禪樂根滅。

So tasmiṃ jhāyī evaṃ tatiyajjhānaṃ ādīnavaṃ disvā catutthajjhānaṃ ānisaṃsaṃ disvā, kevalaṃ so sabbakasiṇanimittamanasikāraṃ karoti, pītinirodhaṃ pātukaroti. Upekkhāya cittena dhāreti, evaṃ manasikārena na ciraṃ upekkhāya cittena catutthajjhānaṅgāni paṭilabhati. So jhāyī sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthajjhānaṃ upasampajja viharati. Idaṃ bhūmikasiṇānisaṃsaṃ. Sukhapahānaṃ nāma kāyikasukhassa pahānaṃ, dukkhapahānaṃ nāma kāyikadukkhassa pahānaṃ. Pubbe somanassadomanassānaṃ atthaṅgamo ti, somanassaṃ nāma cetasikaṃ sukhaṃ, domanassaṃ nāma cetasikaṃ dukkhaṃ, sabbesaṃ atthaṅgamo ti. Pañhā: Sukhadukkhadomanassānaṃ pahīnattā kattha nirujjhanti? Vissajjanā: Paṭhamajjhāne nirujjhanti. Imasmiṃ catutthajjhāne Buddhena dukkhanirodhoti vuttaṃ. Pañhā: Kattha dukkhindriyaṃ uppajjitvā aparisesaṃ nirujjhati? Vissajjanā: Bhagavā bhikkhū āmantesi: paṭhamajjhānaṃ upasampajja viharanto kāmānaṃ vivekā, ettha dukkhindriyaṃ uppajjitvā aparisesaṃ nirujjhati. Pañhā: Kasmā paṭhamajjhāne dukkhindriyaṃ nirujjhati? Vissajjanā: Pītipāripūriyā kāyasukhaṃ, kāyasukhena dukkhindriyaṃ nirujjhati, pahānapaṭipakkhena, tasmā paṭhamajjhāne dukkhindriyaṃ nirujjhati. Dutiyajjhāne domanassindriyaṃ nirujjhati, domanassindriyappahānaṃ sampajjati. Yathā Buddhena vuttaṃ: Kattha somanassindriyaṃ uppajjitvā aparisesaṃ nirujjhati? Idha bhikkhave vitakkavicārānaṃ vūpasamā tatiyajjhānaṃ upasampajja viharati, ettha domanassindriyaṃ uppajjitvā aparisesaṃ nirujjhati. Kasmā dutiyajjhāne domanassindriyaṃ nirujjhati? Yadi vitakkavicārā ciraṃ anuvatteyyuṃ, kāyakilamatho cittupakkiliṭṭhatā ca bhaveyya, cittupakkiliṭṭhatāya sati domanassindriyaṃ uppajjati. Dutiyajjhāne vitakkavicārānaṃ vūpasamā domanassindriyanirodho vutto. Tatiyajjhāne sukhaṃ nirujjhati. Yathā Bhagavatā vuttaṃ: Kattha sukhindriyaṃ uppajjitvā aparisesaṃ nirujjhati? Idha bhikkhave pītiyā ca virāgā tatiyajjhānaṃ upasampajja viharati, ettha sukhindriyaṃ uppajjitvā aparisesaṃ nirujjhati. Pañhā: Kasmā tatiyajjhāne sukhindriyaṃ nirujjhati? Vissajjanā: Pītinirodhena. Pīti hetū, sukhanirodhena sampajjati, tasmā tatiyajjhāne sukhindriyaṃ nirujjhati.

問：若苦樂憂於三禪處已滅，何故於此四禪說滅？答：三禪是四禪道路，於三禪已滅受，是故於第四禪說滅。復次以不苦不樂受為現對治，是故說苦樂對治不苦不樂受。復次四禪共對治受收合故。復次捨煩惱現無餘斷。不苦不樂受者，意不攝受、心不棄捨，此謂不苦不樂受。不苦不樂受者，何相？何味？何起？何處？中間為相，住中為味，除是起喜滅是處。云何捨念清淨者？是謂中性為捨，此謂為捨。念者，謂念、隨念、正念，此謂為念。以捨為念，成分明清白，此謂捨念清淨。

問：何故此念以捨分明清白？答：此捨離一切煩惱故、受相似相應故，成不動無經營，以此無經營與捨相應故。此念至無動成無經營，是故此念已捨成分明清白。四者，依彼三禪，此第四成就。入定者，此謂四禪捨念一心，此謂禪成就。入住者，成得彼第四禪，離一分三分，成就三種善十相具足，二十二功德相應，報居天上，生果實天。功德如初廣說。天居者，捨樂住出於人住，此謂天居。是故世尊告諸比丘：有人坐，以白疊覆身，從頭至足一切身份無處不著。如以白疊無不覆處，如是比丘以清白心令滿一切身份。以清白心無所不著，譬如有人白疊自覆，是坐禪人亦復如是，離一切上煩惱，在第四禪可知。

Pañhā: Yadi sukhadukkhādomanassāni tīṇi tatiyajjhāne niruddhāni, kasmā imasmiṃ catutthajjhāne nirodhoti vuccati? Vissajjanā: Tatiyajjhānaṃ catutthajjhānassa maggo, tatiyajjhāne vedanānaṃ nirodho, tasmā catutthajjhāne nirodhoti vuccati. Puna adukkhamasukhāya vedanāya paccuppannapaṭipakkhattā, tasmā sukhadukkhassa paṭipakkhaṃ adukkhamasukhavedanāti vuccati. Puna catutthajjhāne sabbavedanānaṃ paṭipakkhasaṅgahattā. Puna upekkhākilesānaṃ sabbaso pahānattā. Adukkhamasukhā vedanā nāma cittena anabhinandanaṃ appaṭikkūlaṃ, idaṃ vuccati adukkhamasukhā vedanā. Adukkhamasukhā vedanā kiṃlakkhaṇā? Kiṃrasā? Kiṃsamuṭṭhānā? Kiṃpadaṭṭhānā? Majjhattalakkhaṇā, majjhattarasā, pītinirodhapaccayasamuṭṭhānā, pītinirodhapadaṭṭhānā. Kathaṃ upekkhāsatipārisuddhi? Tattha majjhattākārā upekkhā nāma, idaṃ vuccati upekkhā. Sati nāma, anussati, sammāsati, idaṃ vuccati sati. Upekkhāya sati parisuddhaparisuddhā, idaṃ vuccati upekkhāsatipārisuddhi. Pañhā: Kasmā ayaṃ sati upekkhāya parisuddhā parisuddhā? Vissajjanā: Ayaṃ upekkhā sabbakilesavigamena, vedanāsadisayogena, anejjatāya anābhogattā, tena anābhogena upekkhāsampayuttattā. Ayaṃ sati anejjatāya anābhogā jātā, tasmā ayaṃ sati upekkhāya parisuddhā parisuddhā. Catutthaṃ nāma, taṃ tatiyajjhānaṃ nissāya, idaṃ catutthaṃ nipphajjati. Samāpatti nāma, idaṃ catutthajjhānaṃ upekkhāsatiekaggataṃ, idaṃ vuccati jhānasamāpatti. Upasampajja viharati nāma, taṃ catutthajjhānaṃ paṭilabhitvā, ekaṃsato tīhi aṃsehi, tividhakalyāṇaṃ dasalakkhaṇasampannaṃ, dvāvīsatiguṇasampayuttaṃ, dibbaṃ vihāraṃ upapattiphalaṃ nibbatteti. Ānisaṃsā yathā paṭhamaṃ vitthāritā. Dibbo vihāro nāma, sukhaviharānaṃ manussavihārato uttari, ayaṃ vuccati dibbo vihāro. Tasmā Bhagavā bhikkhū āmantesi: Seyyathāpi bhikkhave puriso nisīditvā, odātena vatthena sasīsaṃ pārupitvā sabbakāyaṃ pharitvā acchādeyya. Yathā odātena vatthena sabbakāyaṃ pariyonaddhaṃ, evameva bhikkhu parisuddhena cittena sabbakāyaṃ pharitvā nisinno hoti. Parisuddhena cittena sabbaso pharitvā, seyyathāpi puriso odātena vatthena attānaṃ pārupeyya, evameva so jhāyī sabbūpakilesavigato catutthajjhāne ñātabbo.

如以白疊覆身從頭至足，不寒不熱，時節調和身心清淨。如是入第四禪不苦不樂，是為捨樂。令滿於身修定果報，如是天居生果實天功德。修第四禪命終凡夫，生果實天。若心厭患，生無想天，壽命五十劫。若沙門，或生果實天、或生五淨居處。如是果實功德。

問：何故於三禪處，下中上說果地勝，不說第四禪？答：依三禪所得有麁有妙，是故以勝枝說果地勝。此第四禪已到妙枝彼岸，從此更無妙枝，是故於此無勝果地念四禪過。爾時坐禪人，於第四禪已得自在樂，遊虛空定越於色界。復更思惟，色定麁、虛空定細。彼坐禪人見色過患，復見虛空定功德。云何色過患？如取器仗相打鬪諍、兩舌妄語、截手腳等種種諸事，眼痛疾患寒熱飢渴諸苦，是謂色慾過患。云何第四禪過患？此近喜成怨，依於色事，是名為麁。於是著樂，不成勝分，依虛空寂寂解脫。於此定成麁，於色見第四禪過患，見虛空定功德，是其對治。彼坐禪人如是已見於色及見第四禪過患，已見虛空定功德，念入第四禪明無邊虛空定。從此定起除地一切入相，修虛空定地相成失。於虛空所作事無邊作意，若如此現作意不久地相成失。從地相心起成越於虛空，以虛空入相自在心得安。

Yathā odātena vatthena sasīsaṃ pārupitvā, nātisītaṃ nāccuṇhaṃ, utusappāyaṃ kāyacittaparisuddhaṃ. Evaṃ catutthajjhānaṃ upasampajja adukkhamasukhaṃ, idaṃ vuccati sukhappahānaṃ. Sabbakāyaṃ pharitvā samādhiphalaṃ, evaṃ dibbaṃ vihāraṃ upapattiphalaṃ ānisaṃsaṃ. Catutthajjhānaṃ bhāvetvā kālaṃ katvā puthujjano, vehapphalūpago hoti. Sace nibbindati, asaññabhavūpago hoti, paññāsa kappāni āyuppamāṇaṃ. Sace samaṇo, vehapphalūpago vā pañcasuddhāvāsūpago vā hoti. Evaṃ vehapphalānisaṃsaṃ. Pañhā: Kasmā tatiyajjhāne heṭṭhā majjhe upari phalavemattatā vuttā, na catutthajjhāne? Vissajjanā: Tatiyajjhāne paṭiladdhaṃ oḷārikaṃ sukhumaṃ ca atthi, tasmā uttaraṅgena phalavemattatā vuttā. Idaṃ catutthajjhānaṃ sukhumaṅgapāraṃ pattaṃ, tato uttari sukhumaṅgaṃ natthi, tasmā ettha phalavemattatā natthi catutthajjhānānussaraṇā. Tadā so jhāyī catutthajjhāne vasībhūto, ākāsasamāpattiṃ kheḷapiṇḍaṃ atikkamma. Puna vitakketi, rūpasamāpatti oḷārikā, ākāsasamāpatti sukhumā. So jhāyī rūpādīnavaṃ passati, ākāsasamāpatti-ānisaṃsañca. Kathaṃ rūpādīnavo? Yathā āvudhagahaṇaṃ pahāraṃ yuddhaṃ kalahaṃ, pisuṇavācā musāvādā, hatthapādacchedanādīni nānāvidhāni, cakkhurogo byādhi sītauṇhaṃ jighacchā pipāsā dukkhāni, ayaṃ kheḷapiṇḍādīnavo. Kathaṃ catutthajjhānādīnavo? Idaṃ pītisāmantā sappaṭighaṃ, rūpārammaṇaṃ nissāya, idaṃ vuccati oḷārikaṃ. Ettha abhiramati, na uttaribhāgiyaṃ sampajjati, ākāsānantavimokkhaṃ nissāya. Imasmiṃ samāpatti oḷārikā, rūpe catutthajjhānādīnavaṃ passati, ākāsasamāpatti-ānisaṃsañca, ayaṃ paṭipakkho. So jhāyī evaṃ rūpe ca catutthajjhāne ca ādīnavaṃ disvā, ākāsasamāpatti-ānisaṃsañca disvā, catutthajjhānato vuṭṭhāya anantaṃ ākāsasamāpattiṃ bhāveti. Tato samāpattito vuṭṭhāya paṭhavīkasiṇanimittaṃ ugghāṭetvā, ākāsasamāpattiṃ bhūmisaññā vigacchati. Ākāse anantamanasikāraṃ karoti, yadi evaṃ paccuppannamanasikārena na ciraṃ bhūmisaññā vigacchati. Bhūmisaññāto cittaṃ vuṭṭhāya ākāsaṃ atikkamma, ākāsanimittena vasībhūtaṃ cittaṃ santiṭṭhati.

彼坐禪人已起一切色相有對想滅，於種種想不作意故，正受入住無邊空處。一切者，說於無餘起。色相者，云何色相？入色界定想智正智，此謂色相。越者，從此起有對想滅者。云何是有對想？色想、聲想、香想、味想、觸想，此謂有對想。滅者，彼種種想盡不作意者。云何種種想？不入定人，或意界和合、或意識界和合想智正智，此謂種種想。此種種想不作意，此謂種種想不作意。

問：何故止說越想，不說受行識？答：若越於想，彼一切皆亦成越。何以故？若不離想，心不得越。復次世尊欲說越色事，說越色想，一切定事皆由想故。

問：若不爾，入色定有對想種種想非為無也。答：有人入色界定，有對想有種種想以斷故。

問：何故於彼不修道？答：為厭於色，是故於彼不滅、於彼不盡故。入初禪，聲是其刺如是。佛所說於此為厭色以修行道，是故於此成斷。於此斷故，無色定不動行想。寂寂解脫想，如迦蘭欝頭藍弗入無想定，五百車從前去來不見不聞，是故說於處滅。於是起一切色想，說斷色界法有對想、滅種種想。不作意者，說斷欲界法。復次越一切色想者，說得無色界。有對想滅者，說斷彼定外亂，為顯現無動種種想。不作意者說斷定內亂，說顯現寂寂解脫相。

So jhāyī sabbarūpasaññā sappaṭighasaññā pahānaṃ nānattasaññānaṃ amanasikārā ākāsānañcāyatanaṃ upasampajja viharati. Sabbanti anavasesappahānassa vuttaṃ. Rūpasaññāti katamā rūpasaññā? Samāpattisaññā ñāṇaṃ sammāñāṇaṃ, idaṃ vuccati rūpasaññā. Atikkammāti tato vuṭṭhāya sappaṭighasaññānaṃ pahānanti. Katamā sappaṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, idaṃ vuccati sappaṭighasaññā. Pahānanti tāsaṃ nānattasaññānaṃ amanasikāroti. Katamā nānattasaññā? Asamāhitassa puggalassa manodhatusampayuttā vā manoviññāṇadhatusampayuttā vā saññā ñāṇaṃ sammāñāṇaṃ, idaṃ vuccati nānattasaññā. Tāsaṃ nānattasaññānaṃ amanasikāro, idaṃ vuccati nānattasaññānaṃ amanasikāro. Pañhā: Kasmā saññāva atikkamanaṃ vuttaṃ, na vedanāsaṅkhāraviññāṇānaṃ? Vissajjanā: Yadā saññā atikkamati, sabbaṃ taṃ atikkantameva hoti. Kasmā? Saññāya avirattāya cittaṃ nātikkamati. Puna Bhagavā rūpātikkamanaṃ kathetukāmo, rūpasaññātikkamanaṃ āha, sabbā samāpatti saññāvasena pavattattā. Pañhā: Yadi na evaṃ, rūpasamāpattiyaṃ sappaṭighasaññā nānattasaññā nappahīnāti? Vissajjanā: Atthi puggalo samāpattiṃ samāpanno, sappaṭighasaññā nānattasaññā pahīnattā. Pañhā: Kasmā tattha na bhāvanāmaggo? Vissajjanā: Rūpanibbindanatthaṃ, tasmā tattha na nirodho, tattha na khayattā. Paṭhamajjhānaṃ samāpannassa saddo kaṇṭako ti evaṃ. Buddhena vuttaṃ idha rūpanibbindanatthaṃ bhāvanāmaggo, tasmā idha pahānaṃ. Idha pahānena, āruppā aneñjasaññā. Santavimokkhasaññā, yathā Āḷāro Kālāmo asaññasamāpattiṃ samāpanno, pañcamattehi sakaṭasatehi saddhiṃ gacchantena āgacchantena neva diṭṭho na suto, tasmā ettha nirodhoti vuccati. Ettha sabbarūpasaññānaṃ samugghāto, rūpadhammānaṃ pahānaṃ sappaṭighasaññānaṃ pahānaṃ nānattasaññānaṃ amanasikāro ti vuccati. Kāmāvacaradhammānaṃ pahānaṃ. Puna sabbarūpasaññānaṃ atikkammāti arūpapaṭilābhaṃ. Sappaṭighasaññānaṃ pahānanti bahiddhāsamāpattiparilāhapahānaṃ, aneñjadassanatthaṃ nānattasaññānaṃ. Amanasikāroti ajjhattasamāpattiparilāhapahānaṃ, santavimokkhapakāsanatthaṃ.

問：無邊虛空者，云何為空？答：是空入空界空穴，不為四大所觸，此謂為空。於空正安心令滿無邊，此謂無邊。無邊空者，是無邊空入，入虛空處心心數法，此謂虛空入。虛空入者何義？是虛空無邊性。是無邊性空處，此說虛空義。如住天處名天處，彼虛空處定，此謂虛空處入。正住者，得虛空處定，越色事三分，成就三種善，十相具足，二十二功德相應，寂寂居住修定果報。此功德生虛空處，如初廣說。功德生虛空者，已修虛空處，命終生虛空天，壽命二千劫。

念虛空定過，爾時彼坐禪人於虛空處已得自在樂，起識一切入定，越虛空一切入。思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。云何虛空過患？此定近色為怨，於虛空定是事成麁。與有對想種種想不相遠離，成彼念著不得勝分。如是見虛空過患，是識一切入功德是其對治，明無邊識定治。彼坐禪人已見如是虛空過患、已見識處功德，安詳念入安祥念起，修虛空識令滿作意，令識無邊。由識處想心受持，如是現作意，不久從虛空處想心起越於識處，由識處想而心得安。彼坐禪人起一切虛空故，思惟無邊識，成就入正受，於一切識處住。一切者，說於無餘。越虛空處者，越虛空處。越者謂正度，是謂越一切虛空處。

Here's the Pali translation: Pañhā: Ananto ākāso ti katamo ākāso? Vissajjanā: Ākāsāyatanaṃ ākāsadhātu vivaro, na catūhi mahābhūtehi phuṭṭho, idaṃ vuccati ākāso. Ākāse sammā cittaṃ ṭhapetvā anantaṃ pharitvā, idaṃ vuccati ananto. Ananto ākāso ti, ayaṃ ananto ākāsāyatanaṃ, ākāsānañcāyatanacittacetasikā dhammā, idaṃ vuccati ākāsāyatanaṃ. Ākāsāyatananti ko attho? Ākāsassa anantabhāvo. So anantabhāvo ākāsāyatanaṃ, ayaṃ vuccati ākāsattho. Yathā devaloke vasantā devaloko ti, sā ākāsānañcāyatanasamāpatti, idaṃ vuccati ākāsānañcāyatanaṃ. Upasampajja viharatīti, ākāsānañcāyatanasamāpattiṃ paṭilabhitvā, rūpāvacaraṃ tīhi aṃsehi, tividhakalyāṇaṃ dasalakkhaṇasampannaṃ, dvāvīsatiguṇasampayuttaṃ, santavihāraṃ samādhiphalaṃ. Ayaṃ ānisaṃso ākāsānañcāyatanūpapatti, yathā paṭhamaṃ vitthāritaṃ. Ānisaṃso ākāsānañcāyatanūpapattīti, ākāsānañcāyatanaṃ bhāvetvā kālaṃ katvā ākāsānañcāyatanūpago hoti, dve kappasahassāni āyuppamāṇaṃ. Ākāsānañcāyatanasamāpattiṃ anussaritvā, tadā so jhāyī ākāsānañcāyatane vasībhūto, viññāṇakasiṇasamāpattiṃ samāpajjitvā, ākāsakasiṇaṃ atikkamma. Vitakketi ākāsasamāpatti oḷārikā, viññāṇāyatanaṃ sukhumaṃ, puna ākāsādīnavaṃ passati, puna viññāṇāyatana-ānisaṃsañca. Kathaṃ ākāsādīnavo? Ayaṃ samāpatti rūpasāmantā sappaṭighā, ākāsānañcāyatane idaṃ oḷārikaṃ. Sappaṭighasaññā nānattasaññā avirattā, tattha abhirati na uttaribhāgiyā. Evaṃ ākāsādīnavaṃ passati, taṃ viññāṇañcāyatana-ānisaṃso paṭipakkho, anantaviññāṇasamāpatti paṭipakkho. So jhāyī evaṃ ākāsādīnavaṃ disvā, viññāṇāyatana-ānisaṃsañca disvā, saṇhaṃ samāpajjitvā saṇhaṃ vuṭṭhāya, ākāsaviññāṇaṃ pharitvā manasikāraṃ karoti, viññāṇaṃ anantaṃ. Viññāṇāyatanasaññāya cittaṃ dhāreti, evaṃ paccuppannamanasikārena na ciraṃ ākāsānañcāyatanasaññāto cittaṃ vuṭṭhāya viññāṇañcāyatanaṃ atikkamma, viññāṇāyatanasaññāya cittaṃ santiṭṭhati. So jhāyī sabbaṃ ākāsaṃ atikkamma, anantaṃ viññāṇaṃ manasikaritvā, viññāṇañcāyatanaṃ upasampajja viharati. Sabbanti anavasesassa vuttaṃ. Ākāsānañcāyatanaṃ atikkammāti ākāsānañcāyatanaṃ atikkamma. Atikkammāti samatikkamo, idaṃ vuccati sabbaṃ ākāsānañcāyatanaṃ atikkamaṃ.

無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。

問：色非色法，云何執為無邊？答：唯無色法故成無邊。何以故？非色之法無有邊際，不可得故。復次虛空無邊，故說無邊。無邊者，作無邊意，故成無邊。是故不妨識。入處者，是入識處。心心數法，此謂識處。識處者何義？是識無邊，此謂識無邊。識處者，如天住處名天處。此識已受持定，此謂識處定。入正受處者，得彼於識處定者，越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報。是功德生識處，如初廣說。生識入功德者，修行識處入，命終生識處天，壽命四千劫(識入已竟)。

念無邊識定過患，爾時坐禪人已得識處，自在欲起無所有處定，越於識處。復更思惟，識處定麁、無所有處定細，復見識處過患、復見無所有處定功德。云何識處過患？此定近虛空為怨，識事為麁，以思惟無邊想成彼念著不得勝分，無所有處功德是其對治。彼坐禪人如是已見識處過患、復見無所有處功德，從識處定安詳而起，彼識不復修行，不復分別，成失彼識。已見無所有處相自在，心願受持，如是現作意，不久從識處想起。以由無所有處想其心得安。彼明無邊識定坐禪人越一切識處，見無所有入正受處住。一切者，說於無餘。

Anantaṃ viññāṇanti, kevalaṃ taṃ ākāsaṃ viññāṇena manasikaritvā anantaṃ pharitvā, idaṃ vuccati anantaviññāṇañcāyatanaṃ. Pañhā: Rūpārūpadhammā kathaṃ anantāti gahetuṃ sakkā? Vissajjanā: Kevalaṃ arūpadhammattā anantaṃ sampajjati. Kasmā? Arūpadhammassa antaparicchedo natthi, na sakkā gahetuṃ. Puna ākāso ananto, tasmā anantoti vuccati. Anantanti anantamanasikārena anantaṃ sampajjati. Tasmā viññāṇaṃ na virujjhati. Āyatananti viññāṇañcāyatanaṃ. Cittacetasikā dhammā, idaṃ vuccati viññāṇañcāyatanaṃ. Viññāṇañcāyatananti ko attho? Viññāṇassa anantabhāvo, idaṃ vuccati viññāṇānantaṃ. Viññāṇāyatananti, yathā devaloko devānaṃ nivāso. Idaṃ viññāṇaṃ samādhidhāraṇaṃ, idaṃ vuccati viññāṇañcāyatanasamāpatti. Upasampajja viharatīti, taṃ viññāṇañcāyatanasamāpattiṃ paṭilabhitvā, ākāsāvacaraṃ tīhi aṃsehi sampajjati, tividhakalyāṇaṃ dasalakkhaṇasampannaṃ, dvāvīsatiguṇasampayuttaṃ, santavihāraṃ samādhiphalaṃ. Ayaṃ ānisaṃso viññāṇañcāyatanūpapatti, yathā paṭhamaṃ vitthāritaṃ. Viññāṇañcāyatanūpapatti-ānisaṃso nāma, viññāṇañcāyatanaṃ bhāvetvā kālaṃ katvā viññāṇañcāyatanūpago hoti, cattāri kappasahassāni āyuppamāṇaṃ (viññāṇañcāyatanaṃ niṭṭhitaṃ). Anantaviññāṇasamāpatti-ādīnavaṃ anussaritvā, tadā so jhāyī viññāṇañcāyatane vasībhūto ākiñcaññāyatanasamāpattiṃ samāpajjitukāmo, viññāṇañcāyatanaṃ atikkamma. Puna vitakketi, viññāṇañcāyatanasamāpatti oḷārikā, ākiñcaññāyatanasamāpatti sukhumā, puna viññāṇañcāyatanādīnavaṃ passati, puna ākiñcaññāyatana-ānisaṃsañca. Kathaṃ viññāṇañcāyatanādīnavo? Ayaṃ samāpatti ākāsasāmantā sappaṭighā, viññāṇārammaṇaṃ oḷārikaṃ, anantaviññāṇasaññāya abhiratattā na uttaribhāgiyaṃ sampajjati, ākiñcaññāyatana-ānisaṃso paṭipakkho. So jhāyī evaṃ viññāṇañcāyatanādīnavaṃ disvā, ākiñcaññāyatana-ānisaṃsañca disvā, viññāṇañcāyatanasamāpattito saṇhaṃ vuṭṭhāya, taṃ viññāṇaṃ na bhāveti, na vibhāveti, viññāṇaṃ vigacchati. Ākiñcaññāyatananimittaṃ vasībhūtaṃ cittaṃ adhiṭṭhāti, evaṃ paccuppannamanasikārena na ciraṃ viññāṇañcāyatanasaññāto vuṭṭhāti. Ākiñcaññāyatanasaññāya cittaṃ santiṭṭhati. So anantaviññāṇasamāpatti jhāyī sabbaṃ viññāṇañcāyatanaṃ atikkamma, ākiñcaññāyatanaṃ upasampajja viharati. Sabbanti anavasesassa vuttaṃ.

越識處者，成越此識超入正度，此謂越一切識處。無所有者，不復修行、不復分別、成失彼識、但見無所有，此謂無所有處。入無所有處定心心數法，此謂無所有處。無所有處者何義？是識無性，是無所有。無所有處者，說受持言，無所有受持正定，此謂無所有處定。入正受住者，成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂修定果報。是功德生無所有處，如初廣說。生無所有功德者，修行無所有處定，命終生無所有天，壽命六千劫(無所有定竟)。

念無所有處過患，爾時坐禪人於無所有處已得自在，欲起非想非非想處定越無所有處。復更思惟無所有處麁、見非想非非想處細，復見無所有處過患，復見非想非非想處定功德。云何無所有定過患？此定近識為怨，與分明想共故成麁，成彼念著不得勝上。如是見無所有處過患，復見非想非非想入功德是其對治。復次見此想是患、是癰、是刺，無想是政、是寂寂、是妙，所謂非想非非想。彼坐禪人如是已見，念入無所有處安詳而起。彼無所有處寂寂作意修行餘定，如是現作意，不久從無所有處想心起，由非非想處想而心得安。彼明非非想定坐禪人，越一切無所有處故，成就入住非非相處。一切者，說於無餘。

Viññāṇañcāyatanaṃ atikkammāti, taṃ viññāṇaṃ samatikkamaṃ atikkamma, idaṃ vuccati sabbaṃ viññāṇañcāyatanaṃ atikkamaṃ. Ākiñcaññanti na bhāveti, na vibhāveti, viññāṇaṃ vigacchati, kevalaṃ natthi kiñcīti passati, idaṃ vuccati ākiñcaññāyatanaṃ. Ākiñcaññāyatanasamāpatticittacetasikā dhammā, idaṃ vuccati ākiñcaññāyatanaṃ. Ākiñcaññāyatananti ko attho? Viññāṇassa natthitā, taṃ ākiñcaññaṃ. Ākiñcaññāyatananti, dhāraṇavacanaṃ, ākiñcaññadhāraṇasamādhi, idaṃ vuccati ākiñcaññāyatanasamāpatti. Upasampajja viharatīti, ākiñcaññāyatanasamāpattiṃ paṭilabhitvā, viññāṇāvacaraṃ tīhi aṃsehi, tividhakalyāṇaṃ dasalakkhaṇasampannaṃ, dvāvīsatiguṇasampayuttaṃ, santavihāraṃ samādhiphalaṃ. Ayaṃ ānisaṃso ākiñcaññāyatanūpapatti, yathā paṭhamaṃ vitthāritaṃ. Ākiñcaññāyatanūpapatti-ānisaṃso nāma, ākiñcaññāyatanaṃ bhāvetvā kālaṃ katvā ākiñcaññāyatanūpago hoti, cha kappasahassāni āyuppamāṇaṃ (ākiñcaññāyatanaṃ niṭṭhitaṃ). Ākiñcaññāyatana-ādīnavaṃ anussaritvā, tadā so jhāyī ākiñcaññāyatane vasībhūto nevasaññānāsaññāyatanasamāpattiṃ samāpajjitukāmo ākiñcaññāyatanaṃ atikkamma. Puna vitakketi ākiñcaññāyatanaṃ oḷārikaṃ, nevasaññānāsaññāyatanaṃ sukhumanti passati, puna ākiñcaññāyatana-ādīnavaṃ passati, puna nevasaññānāsaññāyatana-ānisaṃsañca. Kathaṃ ākiñcaññāyatana-ādīnavo? Ayaṃ samāpatti viññāṇasāmantā sappaṭighā, vibhūtasaññāsahagatatā oḷārikā, tattha abhiratattā na uttaribhāgiyaṃ sampajjati. Evaṃ ākiñcaññāyatana-ādīnavaṃ passati, puna nevasaññānāsaññāyatana-ānisaṃso paṭipakkho. Puna ayaṃ saññā ādīnavo, gaṇḍo, sallo, asaññā santā, paṇītā, yadidaṃ nevasaññānāsaññā. So jhāyī evaṃ disvā, ākiñcaññāyatanato saṇhaṃ vuṭṭhāya. Taṃ ākiñcaññāyatanaṃ santamanasikārena avasesasamāpattiṃ bhāveti, evaṃ paccuppannamanasikārena na ciraṃ ākiñcaññāyatanasaññāto cittaṃ vuṭṭhāti, nevasaññānāsaññāyatanasaññāya cittaṃ santiṭṭhati. So nevasaññānāsaññāsamāpatti jhāyī, sabbaṃ ākiñcaññāyatanaṃ atikkamma, nevasaññānāsaññāyatanaṃ upasampajja viharati. Sabbanti anavasesassa vuttaṃ.

越無所有處者，成越無所有處超入正度，此謂越一切無所有處。非非想者，彼無所有處寂寂作意修行餘定，此謂非非想處。非非想處者，入非非想處心心數法，是謂非非想處。非非想處者何義？滅分明想故成於無想，細想有餘故，成非想非非想是其處，是謂非非想。入正住者，成得非非想處定，越無所有處，三分成就三種善，十相具足，二十二功德相應，住於寂寂明修定果報。以是功德生非非想天，如初廣說。是功德生非非想天者，修行非非想處定，命終生非非想天，壽命八萬四千劫。

問：何故說非非想處？何故不說為識處？答：離無邊執故、起想細故，不成識處。

問：何故依此定不成漏盡？答：離分明想，不堪得見道。復次此定最細微，非非想不能分別，是故不成漏盡處(非非想定已竟)。

重明上義。問：於是定處，云何散句？答：所謂滅聲。顛倒起越外行覺受疑不應得。滅者，入初禪語言斷；入第四禪出入息斷。次第滅聲者，若人入定，聞有音聲，不得言說。何以故？是入定人耳識不和合故。復次入色定人，是聲成亂。如世尊所說：入禪人聲是其刺。顛倒者，入地一切入，於非地想而作地想。

問：若然，何故不成顛倒？答：此四顛倒想不異故，知此地想是其相，是故不成顛倒。

Ākiñcaññāyatanaṃ atikkammāti, ākiñcaññāyatanaṃ samatikkamaṃ atikkamma, idaṃ vuccati sabbaṃ ākiñcaññāyatanaṃ atikkamaṃ. Nevasaññānāsaññāti, taṃ ākiñcaññāyatanaṃ santamanasikārena avasesasamāpattiṃ bhāveti, idaṃ vuccati nevasaññānāsaññāyatanaṃ. Nevasaññānāsaññāyatananti, nevasaññānāsaññāyatanasamāpatticittacetasikā dhammā, idaṃ vuccati nevasaññānāsaññāyatanaṃ. Nevasaññānāsaññāyatananti ko attho? Vibhūtasaññāya nirodhena asaññā, sukhumasaññāvasesattā nevasaññānāsaññā tassāyatanaṃ, idaṃ vuccati nevasaññānāsaññā. Upasampajja viharatīti, nevasaññānāsaññāyatanasamāpattiṃ paṭilabhitvā, ākiñcaññāyatanaṃ atikkamma, tīhi aṃsehi tividhakalyāṇaṃ, dasalakkhaṇasampannaṃ, dvāvīsatiguṇasampayuttaṃ, santavihāraṃ samādhiphalaṃ. Iminā ānisaṃsena nevasaññānāsaññabhavūpago hoti, yathā paṭhamaṃ vitthāritaṃ. Nevasaññānāsaññabhavūpapatti-ānisaṃso nāma, nevasaññānāsaññāyatanaṃ bhāvetvā kālaṃ katvā nevasaññānāsaññabhavūpago hoti, caturāsīti kappasahassāni āyuppamāṇaṃ. Pañhā: Kasmā nevasaññānāsaññāyatananti vuccati? Kasmā na viññāṇāyatananti? Vissajjanā: Anantābhinivesavirahitattā, sukhumasaññuppattiyā, na viññāṇāyatanaṃ sampajjati. Pañhā: Kasmā etāya samāpattiyā āsavakkhayo na sampajjati? Vissajjanā: Vibhūtasaññāvirahitattā, dassanamaggaṃ na khamati. Puna ayaṃ samāpatti atisukhumā, nevasaññānāsaññā vibhāvetuṃ na sakkoti, tasmā āsavakkhayāyatanaṃ na sampajjati (nevasaññānāsaññāyatanaṃ niṭṭhitaṃ). Puna upariatthaṃ vibhāveti. Pañhā: Etāsu samāpattīsu kathaṃ vikkhepavākyāni? Vissajjanā: Yadidaṃ saddanirodho. Vipallāsuppatti atikkama bāhirakiriyā vedanā kaṅkhā na labbhati. Nirodhoti, paṭhamajjhāne vācā nirujjhati; catutthajjhāne assāsapassāso nirujjhati. Anupubbanirodho saddassāti, yo samāpattiṃ samāpanno, saddaṃ suṇāti, vattumpi na sakkoti. Kasmā? So samāpanno puggalo sotaviññāṇena asampayuttattā. Puna rūpasamāpattilābhissa saddo parilāho. Yathāha Bhagavā: Jhāyissa saddo kaṇṭako ti. Vipallāsoti, paṭhavīkasiṇaṃ samāpannassa, appaṭhaviyaṃ paṭhavīsaññā. Pañhā: Yadi evaṃ, kasmā na vipallāso hoti? Vissajjanā: Imāni cattāri vipallāsasaññāni aññathā na honti, ayaṃ paṭhavīsaññā nimittamattaṃ, tasmā na vipallāso hoti.

起者，以五因緣從於定起：以威儀苦、以最多境界、以障礙起、以方便不平等、以隨意。若入無色定，以最多境界不得起，住不動故。入滅禪定及入果定，以初作行得起，不以餘因。越者，越有二種：分越、事越。從色禪越色定，是謂分越。從色禪越無色定，復從無色定越無色定，是謂事越。外行者，一切定外行成就五分。覺者，第二禪等性，除無間成無覺觀。受者，第四禪等性，除無間共捨起。有人樂相似無間。疑者，未斷一切貪欲等蓋，住非非想處，說於有餘，如畏毒蛇上樹。有四種人不得起定，必墮惡趣：無因作五逆邪見(散句已竟，地一切入已滿)。

問：云何水一切入？何修？何相？何味？何起？何功德？云何取其相？答：心緣水相，此謂水一切入。心住不亂，此謂修行。於水一切入專意為相，不除水想是味，心不作二意是處。於水一切入不共五功德：於地出沒自在、於地出宮殿、令動令降雨、令身能起水、令化江海。於地一切入所說功德，亦共有明修水一切入，處處皆見水。云何取其相者，若取水一切入，於水現取相，若自然水、若自作水。於是舊坐禪人於非水處取水相，彼人處處見水，若於井於瓶、若於池沼江湖淮海，是其所觀隨意即見，彼分水相得起，不如新坐禪人。

Here's the Pali translation: Vuṭṭhānanti, pañcahi kāraṇehi samāpattito vuṭṭhāti: iriyāpathadukkhatāya, atibahukārammaṇena, antarāyuppattiṃ, upāyavisamatāya, yathāruci. Arūpasamāpattiṃ samāpannassa, atibahukārammaṇena vuṭṭhātuṃ na sakkoti, aneñjattā. Nirodhasamāpattiṃ phalasamāpattiñca samāpannassa, pubbakammena vuṭṭhāti, na aññakāraṇehi. Atikkamoti, duvidhā atikkamo: padesatikkamo, vatthutikkamo. Rūpajjhānato rūpasamāpattiṃ atikkamati, ayaṃ padesatikkamo. Rūpajjhānato arūpasamāpattiṃ atikkamati, puna arūpasamāpattito arūpasamāpattiṃ atikkamati, ayaṃ vatthutikkamo. Bāhirakiriyāti, sabbā samāpattiyo bāhirakiriyā pañcaṅgasampannā. Vitakkoti, dutiyajjhānādisamatā, anantaraṃ avitakkavicāraṃ ṭhapetvā. Vedanāti, catutthajjhānādisamatā, anantaraṃ upekkhāsahagataṃ ṭhapetvā. Keci sukhasadisaṃ anantaraṃ. Kaṅkhāti, asabbaṃ kāmarāgādīnīvaraṇappahānaṃ, nevasaññānāsaññāyatane ṭhitaṃ, sāvasesaṃ vuccati, yathā āsīvisabhayā rukkhaṃ āruhanaṃ. Cattāro puggalā samāpattito vuṭṭhātuṃ na labhanti, ekantaṃ duggatiparāyaṇā: ahetukā pañcānantariyakammāni micchādiṭṭhi (vikkhepavākyāni niṭṭhitāni, paṭhavīkasiṇaṃ paripuṇṇaṃ). Pañhā: Katamaṃ āpokasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamā vuṭṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Āpārammaṇaṃ cittaṃ, idaṃ vuccati āpokasiṇaṃ. Cittaṃ avikkhepo, ayaṃ bhāvanā. Āpokasiṇe adhimokkho nimittaṃ, āposaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Āpokasiṇe asādhāraṇā pañca ānisaṃsā: paṭhaviyā ummujjanimujjanā, pāsādapātubhāvo, kampanaṃ vassāpanaṃ, kāyato udakassa uṭṭhāpanaṃ, mahāsamuddanimmānaṃ. Paṭhavīkasiṇe vuttā ānisaṃsā sādhāraṇā ceva bhāvitāpokasiṇassa, sabbattha udakaṃ passati. Kathaṃ nimittaṃ gaṇhātīti, āpokasiṇaṃ gaṇhanto udake nimittaṃ gaṇhāti, yadi pakatudakaṃ yadi sayaṃ kataṃ udakaṃ. Ettha porāṇajhāyī anudake āponimittaṃ gaṇhāti, so puggalo sabbattha udakaṃ passati, yadi kūpe yadi ghaṭe, yadi taḷāke yadi sare nadīsu mahāsamudde vā, yaṃ passati taṃ icchitamattaṃ passati, tassa padesato udakanimittaṃ uppajjati, na navakajhāyissa viya.

新坐禪人於作處取相，不能於非作處明修水一切入方便。彼坐禪人從初以觀，如是寂寂處，若寺舍、若石室、若樹下，是處不闇、不日光炙，無塵無風、無蚊蚋等，無諸障礙。於如是處，若鉢若瓫埋淨地中，令與地平，周迴一尋盛以兩水，不雜以餘色水，令滿鉢瓫。應於此處作意水想，以三行取相：以平等觀、以方便、以離亂，餘事如地一切入。廣說至非非想處(水一切入已竟)。

問：云何火一切入？何修？何相？何味？何處？何功德？云何取相？答：心於火相，此謂火一切入。彼時心住不亂，此謂修行。火相巧於放意為相，不除火想為味，作意無雙為處。何功德者，不共五功德：於火一切入經營、起煙炎以光明想起、滅餘色光、隨意所燒、以作光明曉了於火界，如地一切入所說功德。因修火一切入，處處皆見火。云何取其相者，若現取火一切入，於火取相，或於自作處、或自然處。於是舊坐禪人取於自然相，彼處處見，或草火、或薪火、或林火、或屋火，熾燃焰盛。從此為初，以作於觀。或自樂不樂，即見彼分火相得起，不如新坐禪人。新坐禪人唯於作處取相，不能於非作處；彼修火一切入方便。

Here's the Pali translation: Navakajhāyī katokāse nimittaṃ gaṇhāti, na sakkoti akatokāse āpokasiṇabhāvanūpāyaṃ. So jhāyī ādito paṭṭhāya passati, evaṃ santaṭṭhāne, yadi vihāre, yadi selaguhāyaṃ, yadi rukkhamūle, taṃ ṭhānaṃ nātiandhakāraṃ, nātisūriyātapaṃ, arajaṃ avātaṃ, amakasādīnaṃ, sabbaparissayavirahitaṃ. Evarūpe ṭhāne, yadi pattaṃ yadi cāṭiṃ suddhabhumiyaṃ nikhaṇitvā, bhūmisamaṃ katvā, samantā byāmamattaṃ dve udakāni pūretvā, aññavaṇṇudakamissakaṃ akatvā, pattacāṭiṃ pūretvā. Tasmiṃ ṭhāne āposaññaṃ manasikatvā, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena, sesaṃ paṭhavīkasiṇe vuttanayena. Vitthārato nevasaññānāsaññāyatanapariyantagamanena (āpokasiṇaṃ niṭṭhitaṃ). Pañhā: Katamaṃ tejokasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Tejārammaṇaṃ cittaṃ, idaṃ vuccati tejokasiṇaṃ. Tadā cittassa avikkhepo, ayaṃ bhāvanā. Tejonimitte adhimokkho nimittaṃ, tejosaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā pañca ānisaṃsā: tejokasiṇe abhisaṅkhāro, dhūmajālapātukaraṇaṃ ālokasaññuppādanaṃ, aññavaṇṇobhāsavināsanaṃ, yathāruci-ḍahanaṃ, ālokakāraṇena tejodhātuvibhāvanaṃ, paṭhavīkasiṇe vuttā ānisaṃsā. Tejokasiṇabhāvanāya sabbattha aggiṃ passati. Kathaṃ nimittaṃ gaṇhātīti, tejokasiṇaṃ gaṇhanto aggiṃ nimittaṃ gaṇhāti, yadi sayaṃ kate ṭhāne yadi pakatiyā ṭhāne. Ettha porāṇajhāyī pakatinimittaṃ gaṇhāti, so sabbattha passati, yadi tiṇaggi, yadi kaṭṭhaggi, yadi dāvaggi, yadi gharadāho, pajjalantaṃ sajotibhūtaṃ. Tato paṭṭhāya passati. Yadi ruccati na vā ruccati, tassa padesato agginimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāseyeva nimittaṃ gaṇhāti, na sakkoti akatokāse; tassa tejokasiṇabhāvanūpāyo.

新坐禪人從初經營，斷截樵薪，於清淨處積聚焚燒，或日出時、或日入時，從下焚燒，於草薪皆不作意，於上生煙火皆不作意，於聚焰中現作火想。以三行取相：以平等觀、以方便、以離亂，如初廣說(火一切入已竟)。

問：云何風一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於風相，此謂風一切入。修心住不亂，此謂修風一切入。放意為相，不除風想為味，作意無雙為處。何功德者，不同三功德，於風一切入風行自在、能令風起、作意受持令清涼。如地一切入所說功德，修風一切入方便。云何取其相者，新坐禪人現取風一切入，以二行取於風相，或見、或觸。云何以見取相？彼坐禪人，或甘蔗園、或於竹林、或多草處，以風鼓動。彼已見，作風想，以三行取相：以平等觀、以方便、以離亂。如是已見取相。云何以觸取相？新坐禪人如是寂寂坐處作意想，隨風來處是處穿壁作孔，竹荻為筒安置其內，當筒處坐，使風觸其身，作意取風相。如是以觸取相。若舊坐禪人於處處分即見風相起，若行住坐臥風觸其身，隨風所動於初已作觀，若自樂不樂，即見彼分風相得起。不如新坐禪人(風一切入已竟)。

Here's the Pali translation: Navakajhāyī ādito abhisaṅkharoti, kaṭṭhāni chinditvā, suddhaṭṭhāne rāsiṃ katvā jhāpeti, yadi sūriyuggamane yadi sūriyatthaṅgamane, heṭṭhā jhāpeti, tiṇakaṭṭhesu na manasi karoti, upari dhūmajālesu na manasi karoti, jālāmajjhe tejosaññaṃ karoti. Tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena, yathā paṭhamaṃ vitthāritaṃ (tejokasiṇaṃ niṭṭhitaṃ). Pañhā: Katamaṃ vāyokasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Vāyārammaṇaṃ cittaṃ, idaṃ vuccati vāyokasiṇaṃ. Bhāvanācittassa avikkhepo, ayaṃ vāyokasiṇabhāvanā. Adhimokkho nimittaṃ, vāyosaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā tayo ānisaṃsā, vāyokasiṇe vāyogamanaṃ, vātuppādanaṃ, manasikaraṇena sītalakaraṇaṃ. Paṭhavīkasiṇe vuttā ānisaṃsā, vāyokasiṇabhāvanūpāyo. Kathaṃ nimittaṃ gaṇhātīti, navakajhāyī vāyokasiṇaṃ gaṇhanto dvīhi ākārehi vāyonimittaṃ gaṇhāti, dassanena vā phussanena vā. Kathaṃ dassanena nimittaṃ gaṇhāti? So jhāyī, yadi ucchuvane yadi veḷuvane yadi tiṇabahule ṭhāne, vātena kampite. So disvā vāyosaññaṃ karoti, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Evaṃ dassanena nimittaṃ gaṇhāti. Kathaṃ phussanena nimittaṃ gaṇhāti? Navakajhāyī evaṃ santaṭṭhāne nisīditvā manasikāraṃ karoti, yattha vāto āgacchati tattha bhittiṃ chinditvā chiddaṃ katvā, veḷunāḷiṃ ṭhapetvā tattha nisīdati, vātena kāyaṃ phusāpetvā vāyonimittaṃ manasi karoti. Evaṃ phussanena nimittaṃ gaṇhāti. Porāṇajhāyī pana sabbattha padesato vāyonimittaṃ uppajjati, yadi caṅkamanto tiṭṭhanto nisīdanto nipajjanto vātena kāyaṃ phusati, vātakampitaṃ ādito passati, yadi ruccati na vā ruccati, tassa padesato vāyonimittaṃ uppajjati. Na navakajhāyissa viya (vāyokasiṇaṃ niṭṭhitaṃ).

問：云何青一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於青相，此謂青一切入。修彼心住不亂，此謂修。於青相放意為相，不除青想為味，作意無雙為處。何功德者，不同五功德，於青一切入心緣隨逐得淨解脫，得青除入如青花，心受持令化種種青色。修青一切入，處處皆見青。云何取其相者，取青一切入相，若作處、若自然處，舊坐禪人取不作處相。彼坐禪人於處處見，或青花、或青衣、或青色，於其目前常見，隨若樂若不樂，即見彼分青相得起，不如新坐禪人。新坐禪人取於作處相，不能取非作處修青一切入方便。彼坐禪人於衣於板於壁處，以阿多思花色青色，以此色作曼陀羅花，或三角或四角，以異色繞其外。於此作青相，以三行取相：以平等觀、以方便、以離亂。餘如初廣說(青一切入已竟)。

問：云何黃一切入？何修？何相？何味？何處？何功德？云何取相？答：心於黃相，此謂黃一切入。修彼心住不亂，此謂修。於黃一切入放意是相，不除黃想為味，作意無雙為處。何功德者，不同五功德，於黃一切入心隨逐得淨解脫，得黃除入作意，如金花種種黃色，修黃一切入處處皆見黃。云何取彼相者，現取黃一切入，取於黃相，若自作處、若自然處，於是取非作處相。

Here's the Pali translation: Pañhā: Katamaṃ nīlakasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Nīlārammaṇaṃ cittaṃ, idaṃ vuccati nīlakasiṇaṃ. Bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Nīlanimitte adhimokkho nimittaṃ, nīlasaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā pañca ānisaṃsā, nīlakasiṇe cittānuvattanaṃ visuddhavimokkhalābho, nīlābhibhāyatanalābho yathā nīlapupphaṃ, manasikaraṇena nānāvidhanīlavaṇṇanimmānaṃ. Nīlakasiṇabhāvanāya sabbattha nīlaṃ passati. Kathaṃ nimittaṃ gaṇhātīti, nīlakasiṇanimittaṃ gaṇhanto, yadi katokāse yadi pakatiyā ṭhāne, porāṇajhāyī akatokāse nimittaṃ gaṇhāti. So jhāyī sabbattha passati, yadi nīlapupphaṃ yadi nīlavatthaṃ yadi nīlavaṇṇaṃ, cakkhupurato niccaṃ passati, yadi ruccati na vā ruccati, tassa padesato nīlanimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāse nimittaṃ gaṇhāti, na sakkoti akatokāse nīlakasiṇabhāvanūpāyaṃ. So jhāyī vatthe vā phalake vā bhittiyā vā, atasi-pupphanīlavaṇṇena, tena vaṇṇena maṇḍalaṃ karoti, yadi tikoṇaṃ yadi catukoṇaṃ, aññavaṇṇena parikkhipati. Tattha nīlanimittaṃ karoti, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Sesaṃ yathā paṭhamaṃ vitthāritaṃ (nīlakasiṇaṃ niṭṭhitaṃ). Pañhā: Katamaṃ pītakasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Pītārammaṇaṃ cittaṃ, idaṃ vuccati pītakasiṇaṃ. Bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Pītakasiṇe adhimokkho nimittaṃ, pītasaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā pañca ānisaṃsā, pītakasiṇe cittānuvattanaṃ visuddhavimokkhalābho, pītābhibhāyatanalābho manasikāro yathā kaṇikārapupphaṃ nānāvidhapītavaṇṇaṃ, pītakasiṇabhāvanāya sabbattha pītaṃ passati. Kathaṃ nimittaṃ gaṇhātīti, pītakasiṇaṃ gaṇhanto pītanimittaṃ gaṇhāti, yadi sayaṃ kate ṭhāne yadi pakatiyā ṭhāne, ettha akatokāse nimittaṃ gaṇhāti.

彼坐禪人於處處見，或黃花、或黃衣黃色，從此常見，隨樂不樂即見彼分黃相得起，非如新坐禪人。新坐禪者取於已作處相，不能於非作處修黃一切入方便。彼坐禪人或衣或板或壁，以迦尼羅花色黃色，作曼陀羅花，或三角或四角，異色繞其外。於彼作黃相，以三行取相：以平等觀、以方便、以除亂。餘如初廣說(黃一切入已竟)。

問：云何赤一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於赤相，此謂赤一切入。彼修心住不亂，此謂修。於赤相放意為相，不離赤想為味，作意無二為處。何功德者，不共四功德，於赤一切入隨心得淨解脫，得赤除入，化種種赤色。不共功德者，如說於地一切入。修赤一切入，處處皆見赤。云何取其相者，現取赤一切入，取於赤相，若作處、若自然處。舊坐禪人於自然處取相，於處處見相，或赤花、或赤衣、或赤色，從此為初常見，隨樂不樂，即見彼分赤相得起，不如新坐禪人。新坐禪人於作處取相，不能於非作處修赤一切入方便。彼坐禪人，或衣處或板或壁處，如槃偷時婆花生赤色，或以朱丹作曼陀羅花，或三角或四角，以異色界其外。於此作赤相，以三行取相：以平等觀、以方便、以離亂。如初廣說(赤一切入已竟)。

Here's the Pali translation: So jhāyī sabbattha passati, yadi pītapupphaṃ yadi pītavatthaṃ pītavaṇṇaṃ, tato paṭṭhāya niccaṃ passati, yadi ruccati na vā ruccati tassa padesato pītanimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāseyeva nimittaṃ gaṇhāti, na sakkoti akatokāse pītakasiṇabhāvanūpāyaṃ. So jhāyī vatthe vā phalake vā bhittiyā vā, kaṇikārapupphavaṇṇena pītavaṇṇena, maṇḍalaṃ karoti, yadi tikoṇaṃ yadi catukoṇaṃ, aññavaṇṇena parikkhipati. Tattha pītanimittaṃ karoti, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Sesaṃ yathā paṭhamaṃ vitthāritaṃ (pītakasiṇaṃ niṭṭhitaṃ). Pañhā: Katamaṃ lohitakasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Lohitārammaṇaṃ cittaṃ, idaṃ vuccati lohitakasiṇaṃ. Bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Lohitanimitte adhimokkho nimittaṃ, lohitasaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā cattāro ānisaṃsā, lohitakasiṇe cittānuvattanaṃ visuddhavimokkhalābho, lohitābhibhāyatanalābho, nānāvidhalohitavaṇṇanimmānaṃ. Asādhāraṇā ānisaṃsā, yathā paṭhavīkasiṇe vuttā. Lohitakasiṇabhāvanāya sabbattha lohitaṃ passati. Kathaṃ nimittaṃ gaṇhātīti, lohitakasiṇaṃ gaṇhanto lohitanimittaṃ gaṇhāti, yadi katokāse yadi pakatiyā ṭhāne. Porāṇajhāyī pakatiyā ṭhāne nimittaṃ gaṇhāti, sabbattha nimittaṃ passati, yadi lohitapupphaṃ yadi lohitavatthaṃ yadi lohitavaṇṇaṃ, tato paṭṭhāya niccaṃ passati, yadi ruccati na vā ruccati, tassa padesato lohitanimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāse nimittaṃ gaṇhāti, na sakkoti akatokāse lohitakasiṇabhāvanūpāyaṃ. So jhāyī, vatthe vā phalake vā bhittiyā vā, bandhujīvakapupphavaṇṇena lohitavaṇṇena yadi hiṅgulikaṃ, maṇḍalaṃ karoti, yadi tikoṇaṃ yadi catukoṇaṃ, aññavaṇṇena parikkhipati. Tattha lohitanimittaṃ karoti, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Yathā paṭhamaṃ vitthāritaṃ (lohitakasiṇaṃ niṭṭhitaṃ).

問：云何白一切入？何修？何相？何味？何處？何功德？云何取其相？答：心於白相，此謂白一切入。彼修心住不亂，此謂修。於白相放意為相，不離白想為味，作意無二為處。何功德者，不共八功德，於白一切入隨心得淨解脫，得白除入，伏懈怠眠，除闇作明，白一切入得起天眼。餘功德如地一切入所說。修白一切入，處處皆見白。云何取其相者，現取白一切入，於白取相，若作處、若自然處。舊坐禪人於自然處取相，彼於處處見相，或白花、或白衣、或白色，或月光、或日光、或星色、或鏡圓，從彼為初常見，隨樂不樂，即見彼分白相得起，不如新坐禪人。新坐禪人於作處取相，非不作處取相修白一切入方便。彼坐禪人，或於衣處或板或壁處，以太白星等色，以此色作曼陀羅花，或三角四角，以異色界其外。於此作白相，以三行取相：以平等觀、以方便、以離亂。如初廣說(白一切入已竟)。

問：云何光明一切入？何修？何相？何味？何處？何功德？云何取其相？答：心作光明相，此謂光明一切入。彼修心住不亂，此謂修。光明放意為相，不離光明想為味，作意無二為處。何功德者，與白功德等，修光明一切入處處見光明。云何取其相者，現取光明一切入，於光明取相，若作處、若自然處。

Here's the Pali translation: Pañhā: Katamaṃ odātakasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Odātārammaṇaṃ cittaṃ, idaṃ vuccati odātakasiṇaṃ. Bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Odātanimitte adhimokkho nimittaṃ, odātasaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā aṭṭha ānisaṃsā, odātakasiṇe cittānuvattanaṃ visuddhavimokkhalābho, odātābhibhāyatanalābho, thinamiddhabhibhavanaṃ, andhakāravidhamanālokakammayogyatā, odātakasiṇena dibbacakkhuppādo. Sesā ānisaṃsā yathā paṭhavīkasiṇe vuttā. Odātakasiṇabhāvanāya sabbattha odātaṃ passati. Kathaṃ nimittaṃ gaṇhātīti, odātakasiṇaṃ gaṇhanto odātanimittaṃ gaṇhāti, yadi katokāse yadi pakatiyā ṭhāne. Porāṇajhāyī pakatiyā ṭhāne nimittaṃ gaṇhāti, so sabbattha nimittaṃ passati, yadi odātapupphaṃ yadi odātavatthaṃ yadi odātavaṇṇaṃ, yadi candāloko yadi sūriyāloko yadi tārakavaṇṇo yadi ādāsamaṇḍalaṃ, tato paṭṭhāya niccaṃ passati, yadi ruccati na vā ruccati, tassa padesato odātanimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāse nimittaṃ gaṇhāti, na akatokāse nimittaṃ gaṇhāti odātakasiṇabhāvanūpāyaṃ. So jhāyī, vatthe vā phalake vā bhittiyā vā, osadhitārakavaṇṇena, tena vaṇṇena maṇḍalaṃ karoti, yadi tikoṇaṃ yadi catukoṇaṃ, aññavaṇṇena parikkhipati. Tattha odātanimittaṃ karoti, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Yathā paṭhamaṃ vitthāritaṃ (odātakasiṇaṃ niṭṭhitaṃ). Pañhā: Katamaṃ ālokakasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Ālokārammaṇaṃ cittaṃ, idaṃ vuccati ālokakasiṇaṃ. Bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Āloke adhimokkho nimittaṃ, ālokasaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, odātakasiṇānisaṃsasadiso, ālokakasiṇabhāvanāya sabbattha ālokaṃ passati. Kathaṃ nimittaṃ gaṇhātīti, ālokakasiṇaṃ gaṇhanto ālokanimittaṃ gaṇhāti, yadi katokāse yadi pakatiyā ṭhāne.

舊坐禪人於自然處取相，彼於處處見相，或月光、或日光、或燈光、或珠光，從彼初常見，隨樂不樂，即見彼分光明即起，不如新坐禪人。新坐禪人於作處取相，不能於非作處修光明一切入方便。彼坐禪人，如是或作東西壁，坐令水滿鉢，安置日光所至處。從彼水光起曼陀羅，從曼陀羅光起著壁光，於此見光明相。以三行取相：以平等觀、以方便、以離亂。如初廣說(光明一切入已竟)。

解脫道論卷第五

解脫道論卷第六阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之三

問：云何虛空一切入？何修？何相？何味？何處？何功德？云何取其相？答：虛空一切入，有二種：有虛空離色、有虛空不離色。虛空入處相，所謂離色虛空。井穴虛空相，此謂不離色虛空。彼修此想，心住不亂，此謂修。於虛空想放意為相，不離虛空想為味，作意無二為處。何功德者，不共二功德，於虛空入，障礙處所不能礙。若牆壁山等，身行無礙，自在無畏。云何取其相者，於虛空入取虛空相，若作處、若自然處，舊坐禪人於自然處取相，能於處處見，或於孔穴、或欞窓間、或樹枝間。從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人。新坐禪人於作處取相，不能於非作處。

Here's the Pali translation: Porāṇajhāyī pakatiyā ṭhāne nimittaṃ gaṇhāti, so sabbattha nimittaṃ passati, yadi candāloko yadi sūriyāloko yadi dīpāloko yadi maṇippabhā, tato paṭṭhāya niccaṃ passati, yadi ruccati na vā ruccati, tassa padesato ālokanimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāse nimittaṃ gaṇhāti, na sakkoti akatokāse ālokakasiṇabhāvanūpāyaṃ. So jhāyī, evaṃ puratthimapacchimabhittiṃ katvā, udakapuṇṇapattaṃ nisīdāpetvā, sūriyālokappattaṭṭhāne ṭhapeti. Tato udakālokato maṇḍalaṃ uppajjati, maṇḍalālokato bhittiyaṃ paṭihatāloko, tattha ālokanimittaṃ passati. Tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Yathā paṭhamaṃ vitthāritaṃ (ālokakasiṇaṃ niṭṭhitaṃ). Vimuttimaggo Pañcamo Bhāṇavāro Vimuttimaggo Chaṭṭho Bhāṇavāro Arahato Upatissatthero Mahāpabhākaro Laṅkāyaṃ Funanraṭṭhe Tissattero Saṅghapālo Anuvādako Caraṇadvāraṃ Tatiyo Bhāgo Pañhā: Katamaṃ ākāsakasiṇaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Ākāsakasiṇaṃ duvidhaṃ: rūpavivittaṃ ākāsaṃ, rūpāvivittaṃ ākāsaṃ. Ākāsāyatananimittaṃ nāma rūpavivittākāsaṃ. Kūpacchiddākāsanimittaṃ nāma rūpāvivittākāsaṃ. Tassa bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Ākāsasaññāya adhimokkho nimittaṃ, ākāsasaññāavinibhogo raso, cittassa advayatā ṭhānaṃ. Katamo ānisaṃsoti, asādhāraṇā dve ānisaṃsā, ākāsāyatane pariyāpannassa āvaraṇaṭṭhāne anāvaraṇaṃ. Kuḍḍādīsu pabbatādīsu vā kāyagamanaṃ appaṭighaṃ, issariyaṃ abhayaṃ. Kathaṃ nimittaṃ gaṇhātīti, ākāsāyatane ākāsanimittaṃ gaṇhāti, yadi katokāse yadi pakatiyā ṭhāne, porāṇajhāyī pakatiyā ṭhāne nimittaṃ gaṇhāti, sakkoti sabbattha passituṃ, yadi chiddavivaraṃ yadi vātapānaṃ yadi rukkhavivare. Tato paṭṭhāya niccaṃ passati, yadi ruccati na vā ruccati, tassa padesato ākāsanimittaṃ uppajjati, na navakajhāyissa viya. Navakajhāyī katokāse nimittaṃ gaṇhāti, na sakkoti akatokāse.

彼坐禪人，或於屋內、或於屋外不障礙處，作圓孔穴作虛空想，以三行取相：以等觀、以方便、以離亂。於虛空一切入，生四禪五禪，餘如初廣說(虛空一切入已竟)。

問：云何識一切入？答：曰識處定，此謂識一切入，餘如初廣說(十一切入已竟)。

問：於是一切入，云何散句？答：若一相得自在，一切餘相隨其作意。若於一處一切入，於初禪得自在。堪任餘一切入，能起第二禪。如是第二禪得自在，能起第三禪。第三禪得自在，能起第四禪。

問：於諸一切入，云何最勝？答：四色一切入是為最勝，成解脫故，得除入故，曰一切入勝。作光明故，心得自在。於八一切入及於八定，以入十六行安詳而起。隨所樂處，其所樂定隨意無障，次第上次第下，次第上下令一一增長，或俱令增長，或中少、或分少、或事少、或分事少、或分俱、或事俱、或分事俱。隨其所樂處者，或於村、或於阿蘭若，是斯所樂處入於三昧。如所樂者，是其所樂禪，入於禪定如其所樂。時者，隨意所樂時入於三昧，或多時入正受。次第上者，於初禪入定次第，乃至非非想處。次第下者，從初入非非想定，次第乃至初禪。次第上下者，越於往還，從初禪入第三禪，從第三禪入第二禪，從第二禪入第四禪，如是乃至入非非想定。

Here's the Pali translation: So jhāyī, yadi antogehe yadi bahigehe anāvaraṇaṭṭhāne, vaṭṭachiddaṃ katvā ākāsasaññaṃ karoti, tīhi ākārehi nimittaṃ gaṇhāti: samatāya, upāyena, vikkhepavigamena. Ākāsakasiṇe catutthajjhānaṃ pañcamajjhānaṃ uppajjati, sesaṃ yathā paṭhamaṃ vitthāritaṃ (ākāsakasiṇaṃ niṭṭhitaṃ). Pañhā: Katamaṃ viññāṇakasiṇaṃ? Vissajjanā: Viññāṇāyatanasamāpatti, idaṃ vuccati viññāṇakasiṇaṃ, sesaṃ yathā paṭhamaṃ vitthāritaṃ (dasa kasiṇāni niṭṭhitāni). Pañhā: Etesu kasiṇesu kathaṃ vikkhepavākyaṃ? Vissajjanā: Yadi ekanimitte vasībhāvo, sabbesaṃ sesanimittānaṃ yathāmanasikārā. Yadi ekasmiṃ ṭhāne kasiṇaṃ, paṭhamajjhāne vasībhāvo. Kammaññaṃ sesakasiṇānaṃ, dutiyajjhānaṃ uppādetuṃ sakkoti. Evaṃ dutiyajjhāne vasībhāvo, tatiyajjhānaṃ uppādetuṃ sakkoti. Tatiyajjhāne vasībhāvo, catutthajjhānaṃ uppādetuṃ sakkoti. Pañhā: Kasiṇesu katamaṃ seṭṭhaṃ? Vissajjanā: Cattāri vaṇṇakasiṇāni seṭṭhāni, vimokkhādhigamattā, abhibhāyatanalābhattā, kasiṇaseṭṭhattā. Ālokakammakaraṇena cittassa vasībhāvo. Aṭṭhasu kasiṇesu aṭṭhasu ca samāpattīsu soḷasahi ākārehi sallakkhanaṃ vuṭṭhānaṃ. Yathākāmaṃ yatthicchakaṃ, yadicchitasamāpattiṃ anāvaraṇena, anupubbena uddhaṃ anupubbena adho, anupubbena uddhamadho ekamekaṃ vaḍḍheti, yadi vā sabbaṃ vaḍḍheti, yadi majjhe parittaṃ yadi koṭṭhāsaparittaṃ yadi vatthuparittaṃ yadi koṭṭhāsavatthuparittaṃ yadi koṭṭhāsayugaḷaṃ yadi vatthuyugaḷaṃ yadi koṭṭhāsavatthuyugaḷaṃ. Yathākāmaṃ yatthicchakanti, yadi gāme yadi araññe, tattha icchitaṭṭhāne samāpattiṃ samāpajjati. Yathākāmanti, yadicchitajjhānaṃ, jhānasamāpattiṃ yathāruciṃ. Kālanti, yadicchaṃ kālaṃ samāpattiṃ samāpajjati, yadi vā ciraṃ samāpajjati. Anupubbena uddhanti, paṭhamajjhānato paṭṭhāya anupubbena yāva nevasaññānāsaññāyatanā samāpajjati. Anupubbena adhoti, paṭhamaṃ nevasaññānāsaññāyatanaṃ samāpajjitvā anupubbena yāva paṭhamajjhānā. Anupubbena uddhamadhoti, laṅghitvā gamanāgamanavasena paṭhamajjhānato tatiyajjhānaṃ samāpajjati, tatiyajjhānato dutiyajjhānaṃ samāpajjati, dutiyajjhānato catutthajjhānaṃ samāpajjati, evaṃ yāva nevasaññānāsaññāyatanasamāpatti.

令一一增長者，以次第入第四禪，或上或下。俱令增長者，入第四禪，從此虛空入第三禪，如是二種入定。中少者，已入初禪，從此入非非想處，從此入第二禪，從此入無所有處。如是現入正受，能辨虛空處。分少者，一禪於八一切入入定。事少者，於三一切入入於八定分。事少者，所謂二定及一切入。分俱者，於三一切入入二二禪。事俱者，於二二一切入入二禪。分事俱者，是此二句(散句已竟)。

問：云何增長相？何修？何相？何味？何處？何功德？云何取其相？答：增長相者，滿一切處。猶如排囊滿中臭穢死屍，此謂膖脹。於膖脹相以正智知，此謂膖脹想。彼修此想心住不亂，此謂修。於膖脹想相隨觀為相，厭膖脹想為味，臭穢不淨作意為處。何功德者，膖脹想有九功德：得念內身、得無常想、得死相、多厭患伏婬欲、斷色憍、斷無病憍、向善趣、向醍醐。云何取其相者，新坐禪人現取膖脹不淨想，以無二行，以念不動不愚癡、以諸根內入、以心不出外，以往彼處。是處不淨有諸死屍，住於彼處離於逆風，對不淨相不遠不近，或倚或坐。彼坐禪人，若倚若坐近不淨處，若石若土埵、或樹或杌或藤，為作相作事思惟：此石不淨。此不淨相。此石，如是土埵等，已為作相、已作事。

Here's the Pali translation: Ekamekaṃ vaḍḍhetīti, anupubbena catutthajjhānaṃ samāpajjati, yadi uddhaṃ yadi adho. Sabbaṃ vaḍḍhetīti, catutthajjhānaṃ samāpajjitvā, tato ākāsānañcāyatanaṃ tatiyajjhānaṃ, evaṃ dvedhā samāpajjati. Majjhe parittanti, paṭhamajjhānaṃ samāpajjitvā, tato nevasaññānāsaññāyatanaṃ, tato dutiyajjhānaṃ, tato ākiñcaññāyatanaṃ. Evaṃ paccuppannā samāpatti, ākāsānañcāyatanaṃ vibhāveti. Koṭṭhāsaparittanti, ekajjhānaṃ aṭṭhasu kasiṇesu samāpajjati. Vatthuparittanti, tīsu kasiṇesu aṭṭha samāpattiyo koṭṭhāsavasena. Vatthuparittanti, dve samāpattiyo ca kasiṇāni ca. Koṭṭhāsayugaḷanti, tīsu kasiṇesu dve dve jhānāni. Vatthuyugaḷanti, dvīsu dvīsu kasiṇesu dve jhānāni. Koṭṭhāsavatthuyugaḷanti, imāni dve padāni (vikkhepavākyāni niṭṭhitāni). Pañhā: Katamaṃ uddhumātakanimittaṃ? Katamā bhāvanā? Katamaṃ nimittaṃ? Katamo raso? Katamaṃ ṭhānaṃ? Katamo ānisaṃso? Kathaṃ nimittaṃ gaṇhāti? Vissajjanā: Uddhumātakanimittanti, sabbattha pūritaṃ. Seyyathāpi bhastā pūrā kuthitakuṇapena matakuṇapena, idaṃ vuccati uddhumātakaṃ. Uddhumātakanimitte sammāñāṇena jānāti, ayaṃ uddhumātakasaññā. Tassa bhāvanācittassa avikkhepo, ayaṃ bhāvanā. Uddhumātakasaññāya anuvipassanā nimittaṃ, uddhumātakasaññāya nibbidā raso, kuthitāsubhacittassa manasikāro ṭhānaṃ. Katamo ānisaṃsoti, uddhumātakasaññāya nava ānisaṃsā: ajjhattakāyagatāsatilābho, aniccasaññālābho, maraṇanimittaṃ, nibbidābahulo kāmarāgavinayo, rūpamadappahānaṃ, ārogyamadappahānaṃ, sugatimaggo, amataphalādhigamo. Kathaṃ nimittaṃ gaṇhātīti, navakajhāyī uddhumātaka-asubhasaññaṃ gaṇhanto, dvīhi ākārehi, satiṃ acalaṃ asammuyhanaṃ, indriyāni ajjhattaṃ pakkhandanti, cittaṃ na bahiddhā vikkhipati, tatra gantvā. Yattha asubhaṃ matakuṇapaṃ, tattha ṭhito paṭivātaṃ vajjetvā, asubhanimittaṃ nātidūre nāccāsanne, yadi ālambati yadi nisīdati. So jhāyī, yadi ālambati yadi nisīdati asubhasamīpe, yadi pāsāṇe yadi vammikapāde yadi rukkhe yadi khāṇuke yadi late, nimittaṃ karoti kammaṃ manasi karoti: ayaṃ pāsāṇo asubhaṃ. Idaṃ asubhanimittaṃ. Ayaṃ pāsāṇo, evaṃ vammikādayo, nimittaṃ kataṃ, kammaṃ kataṃ.

以十行膖脹不淨相，從其自性修行當觀：以色、以男女形、以方、以處、以分別、以節、以穴、以坑、以平地，以平等觀於一切處。以色者，若黑以觀黑，若不黑不白以觀不黑不白，若白以觀白，若臭皮觀以臭皮。以形者，若女形若男形，隨觀若少若長若老。隨觀者，若長以長，若短以短，若肥以肥，若小以小隨而觀之。以方者，於此方擲頭，於此方擲手，於此方以腳，於此方以背，於此方以腹，於此方我所坐，於此方不淨相。如是隨觀以光明處，於此光明處是擲手處，於此光明是擲腳處，於此光明是擲頭處，於此光明是我坐處，於此光明是不淨相處。以分別觀，從頭至足、從下至頭，髮皮為邊，是一屎聚。以分別觀觀以節者，於二手六節，於二腳六節，髖節、項節，此謂十四大節。以空穴者，謂口或開或閉，隨觀眼或開或閉，隨觀手間腳間孔穴。以坑以平等地者，不淨相隨其處所，或於空處或於地上，是處隨觀。復次我在空處，不淨相地上，或不淨相在下，我於地上隨觀，以一切處從我，不取近遠若二尋三尋隨觀。彼坐禪人如是一切正隨觀見彼相，善哉善哉，如是受持，以善自安。彼坐禪人已善取相、已善受持、已善自安，一無二行，以念不動，心不愚癡，諸根內入，心不出外。

Dasa ākārehi uddhumātakaasubhakammaṭṭhānaṃ bhāvetabbaṃ: vaṇṇato, liṅgato, disato, okāsato, paricchedato, sandhito, vivarato, ninnaṭṭhānato, samaṭṭhānato, samantato. Vaṇṇato ti kāḷakaṃ kāḷakato passati, na-kāḷaka-na-odātaṃ na-kāḷaka-na-odātato passati, odātaṃ odātato passati, duggandha-tacaṃ duggandha-tacato passati. Liṅgato ti itthiliṅgaṃ vā purisaliṅgaṃ vā, daharo vā vuddho vā mahallako vā ti passati. Passanto ca dīghaṃ dīghato, rassaṃ rassato, thūlaṃ thūlato, khuddakaṃ khuddakato passati. Disato ti imasmiṃ disābhāge sīsaṃ, imasmiṃ disābhāge hatthā, imasmiṃ disābhāge pādā, imasmiṃ disābhāge piṭṭhi, imasmiṃ disābhāge kucchi, imasmiṃ disābhāge nisīdanaṭṭhānaṃ, imasmiṃ disābhāge asubhalakkhaṇaṃ. Evaṃ ālokadisābhāge pi passati, imasmiṃ āloke hatthappadeso, imasmiṃ āloke pādappadeso, imasmiṃ āloke sīsappadeso, imasmiṃ āloke nisīdanaṭṭhānaṃ, imasmiṃ āloke asubhalakkhaṇaṭṭhānaṃ. Paricchedato ti uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraguṇṭhitaṃ. Paricchedato passanto ca sandhito ti hatthesu cha sandhiyo, pādesu cha sandhiyo, kaṭisandhi, gīvasandhi ti cuddasamahāsandhiyo. Vivarato ti mukhaṃ vā vivaṭaṃ pidahitaṃ vā, akkhīni vā vivaṭāni pidahitāni vā, hatthantarapādantaravivarāni. Ninnaṭṭhānato samaṭṭhānato ti asubhalakkhaṇaṃ yattha ṭhitaṃ, ākāse vā bhūmiyaṃ vā, tattha passati. Puna ca paraṃ ahaṃ ākāse, asubhalakkhaṇaṃ bhūmiyaṃ, asubhalakkhaṇaṃ vā heṭṭhā, ahaṃ bhūmiyaṃ ṭhatvā passāmi, samantato mama santike vā dūre vā dve tīṇi vyāmāni vā passāmi. So yogāvacaro evaṃ sabbathā sammā passanto taṃ nimittaṃ, sādhu sādhu, evaṃ gaṇhāhi, suṭṭhu upaṭṭhapehi. So yogāvacaro suṭṭhu gahitanimitto, suṭṭhu upaṭṭhāpito, suṭṭhu upaṭṭhito, ekaggacitto, avikkhittasati, asammuḷhacitto, ajjhattaṃ indriyāni, bahiddhā cittaṃ na gacchati.

去來道路若行若坐，觀彼不淨心常受持。無二行者何義？為得身寂寂。令念不動者，以不愚癡，以諸根內入心不出外。去來道路者何義？為得身寂寂。離逆風者何義？為離臭氣。坐不取遠近者何義？若取遠不成除相，若取近不成其厭，不見其性。以不見其性，彼相不起，是故不取遠不取近。坐遍觀一切相者何義？為不愚癡，名不愚癡。若坐禪人入寂寂處，見不淨相如在其前，心起驚怖。是故坐禪人，若死屍起逐，不起心思惟，如是已知念正智受持。已觀相遍，是其遍相。如是作意，是名不愚癡。

問：取十種行相何義？答：為於心縛。觀去來道路者何義？為起次第法。名次第法者，若坐禪人入寂寂處，有時心亂，以不常觀不起不淨相，是故坐禪人攝一切心，當觀去來道路、當觀於坐禪處、當觀遍相、當觀十種取相。彼坐禪人如是數數現觀，復更起相，如以眼見，此謂起次第法。初坐禪人於此死屍成珍寶想，如是歡喜心得受持，心常修行滅於諸蓋，禪分成起。彼坐禪人已離欲、已離不善法，有覺有觀寂寂所成，有喜樂入初禪定及膖脹相。

問：何故以不淨行起於初禪，非起餘禪？答：此行未作觀故、此成縛處故，常隨覺觀。覺觀恒現其相得起，非離覺觀其心得安，是故初禪起非餘禪。

Gamanaṭṭhāne nisajjāṭṭhāne gacchanto nisīdanto vā asubhaṃ passanto satimā upaṭṭhāpeti. Ekaggatā nāma kimatthāya? Kāyassa passaddhatthaṃ. Acalasati nāma kimatthāya? Asammohatthaṃ, ajjhattaṃ indriyāni bahiddhā cittaṃ na gacchati. Gamanaṭṭhānaṃ nāma kimatthāya? Kāyassa passaddhatthaṃ. Paṭivātaṃ vajjanā nāma kimatthāya? Duggandhaparivajjanatthaṃ. Nisīditvā dūrasantikanissaraṇaṃ nāma kimatthāya? Dūre gaṇhanto nimittaṃ na uppajjati, āsanne gaṇhanto nibbidā na uppajjati, sabhāvaṃ na passati. Sabhāvaṃ apassanto nimittaṃ na uppajjati, tasmā dūraṃ na gaṇhāti āsannaṃ na gaṇhāti. Nisīditvā sabbanimittaṃ passanā nāma kimatthāya? Asammohatthaṃ, idaṃ vuccati asammoho. Yogāvacaro santaṭṭhānaṃ paviṭṭho asubhanimittaṃ purato ṭhitaṃ viya passati, bhayaṃ uppajjati. Tasmā yogāvacaro matasarīre uṭṭhite anubandhante na cinteti, evaṃ ñatvā satisampajañña-upaṭṭhānaṃ. Nimittaṃ disvā sabbato, idaṃ sabbalakkhaṇaṃ. Evaṃ manasikāro, idaṃ vuccati asammoho. Pañho: Dasavidhākāraggahaṇaṃ kimatthiyaṃ? Vissajjanā: Cittassa bandhanaṃ. Gamanaṭṭhānapassanā kimatthiyā? Anupubbadhammuppādanatthaṃ. Anupubbadhammo nāma yogāvacaro santaṭṭhānaṃ paviṭṭho kadāci cittaṃ vikkhipati, anussati-abhāvena asubhanimittaṃ na uppajjati, tasmā yogāvacaro sabbaṃ cittaṃ saṃvarati, gamanaṭṭhānaṃ passati, bhāvanāṭṭhānaṃ passati, sabbalakkhaṇaṃ passati, dasavidhākāraṃ gaṇhāti. So yogāvacaro evaṃ punappunaṃ paccavekkhanto puna nimittaṃ uppādeti, cakkhunā passanto viya, ayaṃ vuccati anupubbadhammo. Paṭhamayogāvacaro imasmiṃ matasarīre ratanasaññī hoti, evaṃ tuṭṭhacitto upaṭṭhāpeti, niccaṃ bhāvento nīvaraṇe vikkhambheti, jhānaṅgāni uppajjanti. So yogāvacaro vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati uddhumātakasahitaṃ. Pañho: Kasmā asubhakammaṭṭhānena paṭhamajjhānameva uppajjati, na uttarijjhānāni? Vissajjanā: Idaṃ kammaṭṭhānaṃ avipassanākatattā, idaṃ bandhanabhāvato, vitakkavicārānucaritattā. Vitakkavicārehi nimittaṃ upaṭṭhāti, vitakkavicāre vinā cittaṃ na santiṭṭhati, tasmā paṭhamajjhānameva uppajjati, na uttarijjhānāni.

復說：此不淨相色形等，以不一行思惟令起，於行思惟者，是覺觀事不能堪任離於覺觀為思惟行，是故唯初禪起非餘禪。復說：此不淨相不可耐事，於不耐事不能舉心。於不淨處，心由喜樂故，除覺觀方便。以覺觀方便力，是時修行由如臭屎，是故唯初禪起非餘禪。

問：於不耐事云何起喜樂？答：不耐事非因，為起喜樂。復次善斷蓋熱故、以修心自在故，起喜樂行。餘如初廣說(膖脹相已竟)。

問：云何青淤相？何修？何相？何味？何處？何功德？云何取其相？答：青淤者，或死一宿、或二三宿，成青淤相。如青所染色隨生，此謂青淤相。彼青淤，是謂青相。以正智知，此謂青淤相，心住不亂此謂修，受持青相為相，厭為味，作意不耐為處，等膖脹相功德。修其相者，如初廣說(青淤相已竟)。

問：云何潰爛相？何修？何相？何味？何處？何功德？云何取相？答：潰爛者，或死二三宿潰爛膿出，猶如灌酪，身成潰爛，此謂潰爛。於潰爛相以正智知，是謂潰爛相。心住不亂此謂修，受持潰爛為相，厭為味，作意不耐為處，等膖脹相功德。取相如初廣說(潰爛相可知，潰爛相已竟)。

問：云何斬斫離散相？何修？何相？何味？何？處何功德？云何取其相？答：斬斫離散者，或以刀劍斬斫身體離散。

Aparo nayo: Imāni asubhanimittāni vaṇṇasaṇṭhānādīni anekākārena manasikaronto uppādeti, ārammaṇamanasikaraṇe vitakkavicārakiccabhāvato na sakkā vitakkavicāre vinā manasikātuṃ, tasmā paṭhamajjhānameva uppajjati, na uttarijjhānāni. Aparo nayo: Idaṃ asubhanimittaṃ jegucchavatthubhūtaṃ, jegucchavatthumhi cittaṃ na ussahati. Asubhaṭṭhāne pana pītisukhavasena vitakkavicārūpāyena. Vitakkavicārūpāyabalena tasmiṃ samaye bhāvanā gūthakuṇapasadisā hoti, tasmā paṭhamajjhānameva uppajjati, na uttarijjhānāni. Pañho: Jegucchavatthumhi kathaṃ pītisukhaṃ uppajjati? Vissajjanā: Na jegucchavatthu pītisukhahetū. Api ca nīvaraṇasantāpavigatattā cittabhāvanāvasībhāvattā ca pītisukhaṃ uppajjati. Sesaṃ paṭhamanayeneva vitthāretabbaṃ (uddhumātakakammaṭṭhānaṃ niṭṭhitaṃ). Pañho: Vinīlakaṃ nāma kiṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ko ānisaṃso? Kathaṃ nimittaggaho? Vissajjanā: Vinīlakaṃ nāma ekarattaṃ vā dvirattaṃ vā tirattaṃ vā matassa sarīraṃ vinīlakaṃ hoti. Yathā nīlarañjanena rattaṃ vaṇṇaṃ anupavisati, idaṃ vuccati vinīlakaṃ. Taṃ vinīlakaṃ, idaṃ nīlakaṃ nāma. Sampajānaṃ jānāti, idaṃ vinīlakanimittaṃ, cittaṃ avikkhittaṃ idaṃ bhāvanā, nīlakanimittārammaṇatā nimittaṃ, nibbidā raso, jegucchāmanasikāro ṭhānaṃ, uddhumātakasadiso ānisaṃso. Nimittabhāvanā paṭhamanayeneva vitthāretabbā (vinīlakakammaṭṭhānaṃ niṭṭhitaṃ). Pañho: Vipubbakaṃ nāma kiṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ko ānisaṃso? Kathaṃ nimittaggaho? Vissajjanā: Vipubbakaṃ nāma dvirattaṃ tirattaṃ vā matassa sarīraṃ pubbena paggharantaṃ dadhibhastasadisaṃ sarīraṃ vipubbakaṃ hoti, idaṃ vuccati vipubbakaṃ. Vipubbakanimitte sampajānaṃ jānāti, idaṃ vipubbakanimittaṃ. Cittaṃ avikkhittaṃ idaṃ bhāvanā, vipubbakārammaṇatā nimittaṃ, nibbidā raso, jegucchāmanasikāro ṭhānaṃ, uddhumātakasadiso ānisaṃso. Nimittaggaho paṭhamanayeneva vitthāretabbo (vipubbakaṃ veditabbaṃ, vipubbakakammaṭṭhānaṃ niṭṭhitaṃ). Pañho: Vicchiddakaṃ nāma kiṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ko ānisaṃso? Kathaṃ nimittaggaho? Vissajjanā: Vicchiddakaṃ nāma satthena vā asinā vā sarīraṃ chinditvā vippakinnaṃ.

復說所擲死屍，此謂斬斫離散。於斬斫離散是正智知，此謂斬斫離散想。心住不亂此謂修，斬斫離散想為相，厭為味，作意不淨為處，等膖脹相功德。

問：云何取其相？答：於兩耳二指作片片想、作斬斫離散想，如是取相。於一二上取其空相，餘如初廣說(斬斫離散相已竟)。

問：云何食噉想？何修？何相？何味？何處？何功德？云何取其相？答：食噉者，或烏鵲鵄梟雕鷲、豬狗狐狼虎豹食噉死屍，此謂食噉。於彼食噉是相。以正智知，此謂食噉想。心住不亂此謂修，食噉想為相，厭為味，作意不淨為處，等膖脹想功德。餘如初廣說(食噉相已竟)。

問：云何棄擲想？何修？何相？何味？何處？何功德？云何取其相？答：棄擲者，於處處方散擲手足，此謂棄擲。於棄擲想，是正智知，此謂棄擲想。心住不亂此謂修，受持棄擲想為想，厭為味，作意不淨為處，膖脹想等功德。云何取其相者，一切身份聚在一處，安諸分節相離二寸，安已作棄擲想取相，餘如初廣說(棄擲想已竟)。

問：云何殺戮棄擲想？何修？何相？何味？何處？何功德？云何取其相？答：被殺棄擲者，或以刀杖、或以弓箭，於處處斬斫殺戮死屍，此謂殺戮棄擲。於殺戮棄擲，是想是正智知，此謂殺戮棄擲想。

Aparo nayo chaḍḍitaṃ kuṇapaṃ, idaṃ vuccati vicchiddakaṃ. Vicchiddake sampajānaṃ jānāti, idaṃ vicchiddakasaññā. Cittaṃ avikkhittaṃ idaṃ bhāvanā, vicchiddakasaññārammaṇatā nimittaṃ, nibbidā raso, jegucchāmanasikāro ṭhānaṃ, uddhumātakasadiso ānisaṃso. Pañho: Kathaṃ nimittaggaho? Vissajjanā: Ubhosu kaṇṇesu dvaṅgulamatte khaṇḍakhaṇḍasaññī vicchiddakasaññī ca hutvā nimittaṃ gaṇhāti. Ekasmiṃ dvīsu vā ṭhānesu ākāsaphusanā, sesaṃ paṭhamanayeneva vitthāretabbaṃ (vicchiddakakammaṭṭhānaṃ niṭṭhitaṃ). Pañho: Vikkhāyitakaṃ nāma kiṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ko ānisaṃso? Kathaṃ nimittaggaho? Vissajjanā: Vikkhāyitakaṃ nāma kākehi vā kulalehi vā gijjhehi vā sūkarehi vā sunakhehi vā siṅgālehi vā byagghehi vā dīpihi vā khāyitaṃ kuṇapaṃ, idaṃ vuccati vikkhāyitakaṃ. Tasmiṃ vikkhāyitake nimittaṃ. Sampajānaṃ jānāti, idaṃ vikkhāyitakasaññā. Cittaṃ avikkhittaṃ idaṃ bhāvanā, vikkhāyitakasaññārammaṇatā nimittaṃ, nibbidā raso, jegucchāmanasikāro ṭhānaṃ, uddhumātakasadiso ānisaṃso. Sesaṃ paṭhamanayeneva vitthāretabbaṃ (vikkhāyitakakammaṭṭhānaṃ niṭṭhitaṃ). Pañho: Vikkhittakaṃ nāma kiṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ko ānisaṃso? Kathaṃ nimittaggaho? Vissajjanā: Vikkhittakaṃ nāma nānādisāsu hatthapādādivinikkhittaṃ, idaṃ vuccati vikkhittakaṃ. Vikkhittakasaññāya sampajānaṃ jānāti, idaṃ vikkhittakasaññā. Cittaṃ avikkhittaṃ idaṃ bhāvanā, vikkhittakasaññārammaṇatā nimittaṃ, nibbidā raso, jegucchāmanasikāro ṭhānaṃ, uddhumātakasadiso ānisaṃso. Kathaṃ nimittaggaho ti sabbaṅgapaccaṅgāni ekasmiṃ ṭhāne rāsiṃ katvā sandhi-aṅgāni dvaṅgulantare ṭhapetvā vikkhittakasaññaṃ uppādetvā nimittaṃ gaṇhāti, sesaṃ paṭhamanayeneva vitthāretabbaṃ (vikkhittakakammaṭṭhānaṃ niṭṭhitaṃ). Pañho: Hatavikkhittakaṃ nāma kiṃ? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ko ānisaṃso? Kathaṃ nimittaggaho? Vissajjanā: Hatavikkhittakaṃ nāma satthena vā daṇḍena vā dhanukaṇḍena vā nānādisāsu chinditvā vinikkhittaṃ kuṇapaṃ, idaṃ vuccati hatavikkhittakaṃ. Hatavikkhittake saññā sampajānaṃ jānāti, idaṃ hatavikkhittakasaññā.

心住不亂此謂修，受持殺戮棄擲想為相，厭為味，作意不淨為處，等膖脹功德。云何取其相者，如初廣說(殺戮棄擲想已竟)。

問：云何血塗染想？何修？何相？何味？何處？何功德？云何取其相？答：血塗染者，或斬截手足形分，出血塗身，此謂血塗染。於血塗染相，是正智知，此謂血塗染想。心住不亂此謂修，受持血塗染想為相，厭為味，作意不淨為處，等膖脹想功德。云何取其相者，如初廣說(血塗染相已竟)。

問：云何蟲臭想？何修？何相？何味？何處？何功德？云何取其相？答：蟲臭者，諸蟲生滿其身，猶如白珠純是蟲聚，此謂蟲臭。於蟲臭想，以正智知，此謂蟲臭想。心住不亂此謂修，受持蟲臭想為相，厭為味，作意不淨為處，等膖脹想功德。云何取其相者，如初廣說(蟲臭想已竟)。

問：云何骨想？何修？何相？何味？何處？何功德？云何取其相？答：骨者，謂鉤鎖相連、或肉血筋脈所縛、或無血肉但有筋纏、或無肉血，此謂骨。於此骨想，以正智知，此謂骨想。心住不亂此謂修，受持骨想為相，厭為味，作意不淨為處，等膖脹想功德。云何取其相者，如初廣說(骨想已竟)。

問：於不淨處，云何散句？答：初坐禪人有重煩惱，於不種類不應取相。不種類者，如男女身。

Here is the Pali (romanized) translation: Cittaṃ ṭhitaṃ asammohā bhāvanā nāma, vadhakacchedaparikkhepasaññā nimittatthena, nibbidā rasatthena, asubhamanasikāro gocaratthena, uddhumātakaguṇā ca. Kathaṃ nimittaṃ gaṇhāti? Yathā paṭhamaṃ vitthāritaṃ (vadhakacchedaparikkhepasaññā niṭṭhitā). Pañha: Kathaṃ lohitamakkhitasaññā? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ nimittaṃ gaṇhāti? Vissajjana: Lohitamakkhitaṃ nāma hatthapādaṅgapaccaṅgacchinnabhinnalohitamakkhitaṃ, idaṃ lohitamakkhitaṃ. Lohitamakkhitanimitte sammāñāṇena jānāti, ayaṃ lohitamakkhitasaññā. Cittaṃ ṭhitaṃ asammohā bhāvanā nāma, lohitamakkhitasaññā nimittatthena, nibbidā rasatthena, asubhamanasikāro gocaratthena, uddhumātakasaññāguṇā ca. Kathaṃ nimittaṃ gaṇhāti? Yathā paṭhamaṃ vitthāritaṃ (lohitamakkhitasaññā niṭṭhitā). Pañha: Kathaṃ puḷavakasaññā? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ nimittaṃ gaṇhāti? Vissajjana: Puḷavako nāma sarīre puḷavakā nibbattanti, seyyathāpi muttāvaḷi puḷavakasaṅghāto, idaṃ puḷavakaṃ. Puḷavakasaññāya sammāñāṇena jānāti, ayaṃ puḷavakasaññā. Cittaṃ ṭhitaṃ asammohā bhāvanā nāma, puḷavakasaññā nimittatthena, nibbidā rasatthena, asubhamanasikāro gocaratthena, uddhumātakasaññāguṇā ca. Kathaṃ nimittaṃ gaṇhāti? Yathā paṭhamaṃ vitthāritaṃ (puḷavakasaññā niṭṭhitā). Pañha: Kathaṃ aṭṭhikasaññā? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ nimittaṃ gaṇhāti? Vissajjana: Aṭṭhikaṃ nāma saṅkhalikābaddhaṃ vā maṃsalohitanhārusambaddhaṃ vā vigatalohitamaṃsaṃ nhārumattaṃ vā vigatamaṃsalohitaṃ vā, idaṃ aṭṭhikaṃ. Aṭṭhikasaññāya sammāñāṇena jānāti, ayaṃ aṭṭhikasaññā. Cittaṃ ṭhitaṃ asammohā bhāvanā nāma, aṭṭhikasaññā nimittatthena, nibbidā rasatthena, asubhamanasikāro gocaratthena, uddhumātakasaññāguṇā ca. Kathaṃ nimittaṃ gaṇhāti? Yathā paṭhamaṃ vitthāritaṃ (aṭṭhikasaññā niṭṭhitā). Pañha: Asubhagocare kathaṃ vikiṇṇapadāni? Vissajjana: Ādikammikassa tibbakilesamhi asabhāganimittaṃ na gaṇhitabbaṃ. Asabhāgaṃ nāma itthipurisasarīraṃ.

若不淨業人，不淨相不應作意。何故？常觀事故不成厭。於畜生身，不起淨想。以一骨起起相自在，於骨取亦復如是。若不淨相以色起，由一切入當觀。若以空起以界當觀者，以不淨起以不淨當觀。

問：何故十不淨不多不少？答：身失有十種故。復由十人故成十想：欲人當修膖脹想，色愛欲人當修青淤想，如淨欲人當修壞爛想，餘亦可知。復次不淨相不可得故、一切不淨想欲對治故。若欲行人是其所得，彼當取相，是故說一切不淨為十種不淨想。

問：何故不令增長？答：若人樂厭欲，令起自性身想。何故？若有自性身想，於想速得厭，彼分故。已令增長不淨想，是其身相得除。已除自身想，不速得厭，是故不應令增長。又說若得無欲，為修大心成令增長。如阿毘曇說：處離欲等，初禪正受住膖脹，及起無量事。如大德摨狗父說偈：

比丘佛家財，　　於怖畏林處， 既已修骨想，　　普令滿此地； 我知彼比丘，　　速當斷欲染(十不淨已竟)。

問：云何唸佛？何修？何相？何味？何處？何功德？云何修行？答：佛者，世尊自然無師，於未聞法正覺正諦，能知一切得力自在，此謂為佛。唸佛世尊正遍知道菩提功德，念、隨念、念持、念不忘、念根、念力、正念，此謂唸佛。

Here is the Pali (romanized) translation: Asubhakammiko asubhanimittaṃ na manasi kātabbaṃ. Kasmā? Niccadassanā nibbidā na sampajjati. Tiracchānakāye subhasaññā na uppādetabbā. Ekena aṭṭhinā nimittuppādo yathāruci, aṭṭhike gahaṇampi tatheva. Sace asubhanimittaṃ vaṇṇato uppajjati, sabbakasiṇato daṭṭhabbaṃ. Sace ākāsato uppajjati dhātuto daṭṭhabbaṃ, sace asubhato uppajjati asubhato daṭṭhabbaṃ. Pañha: Kasmā dasa asubhā nātibahukā nātiappakā? Vissajjana: Kāyavipatti dasavidhattā. Punadeva dasapuggalānaṃ vasena dasa saññā: Rāgacaritassa uddhumātakasaññā bhāvetabbā, vaṇṇarāgacaritassa vinīlakasaññā bhāvetabbā, subharāgacaritassa vipubbakasaññā bhāvetabbā, sesā veditabbā. Apica asubhanimittānaṃ alabbhanato, sabbasubhasaññāpaṭipakkhato ca. Yo rāgacarito tassa labbhati, tassa nimittaṃ gahetabbaṃ, tasmā sabbasubhā dasavidhā asubhasaññā vuttā. Pañha: Kasmā na vaḍḍhāpetabbaṃ? Vissajjana: Yo nibbidārāmo, tassa sakabhāvasarīrasaññā uppādetabbā. Kasmā? Sakabhāvasarīrasaññāya sati saññāya khippaṃ nibbindati, tasseva bhāgattā. Vaḍḍhitā asubhasaññā, tassa kāyanimittaṃ pahīyati. Pahīnasakabhāvasaññassa na khippaṃ nibbindati, tasmā na vaḍḍhāpetabbaṃ. Apica vītarāgassa cittamahaggatatthaṃ vaḍḍhāpetabbaṃ. Yathāha Abhidhamme: Vītarāgādīsu paṭhamajjhānaṃ samāpajjitvā uddhumātakādīsu anantarampi. Yathāha āyasmā Kukkuṭapitā gāthaṃ: Bhikkhu buddhakule dhanaṃ, bhayāraññe nivāsako, Aṭṭhikasaññaṃ bhāvetvā, imaṃ pathaviṃ pharitvāna; Ahaṃ jānāmi taṃ bhikkhuṃ, khippaṃ rāgaṃ vinessati (dasa asubhā niṭṭhitā). Pañha: Kathaṃ buddhānussati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ bhāvetabbā? Vissajjana: Buddho ti Bhagavā sayambhū anācariyako, pubbe ananussutesu dhammesu sammā saccāni abhisambujjhi, sabbaññutaṃ patto vasībhāvaṃ, ayaṃ buddho. Buddhassa Bhagavato sammāsambuddhassa bodhiguṇānussaraṇaṃ, sati anussati anussaraṇā dhāraṇā asampamussanatā satindriyaṃ sati-balaṃ sammāsati, ayaṃ buddhānussati.

心住不亂此謂修，令起佛功德為相，恭敬為味，增長信為處。若修行唸佛，成得十八功德：信增長、念增長、慧增長、恭敬增長、功德增長、多歡喜、堪任苦行、離於怖畏、於受惡法得生慚愧、常與師共住、心樂佛地、行向善趣、最後醍醐。如說修多羅涅底裡句。若人慾唸佛、其可恭敬如佛像處。云何修行？初坐禪人，往寂寂處攝心不亂。以不亂心念如來，世尊、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。於是彼者到一切功德彼岸。世尊者，得世稱譽故名世尊、復得妙法故名世尊、復得供養故名世尊、得福具足故名世尊、道法之主故名世尊，以是因故得名世尊。以彼因故受供養，名阿羅漢。殺煩惱怨，名阿羅漢。折生死輪輻，名阿羅漢。正遍知者，以一切行正知一切諸法，名正遍覺。復殺無明，名正遍覺。以獨覺無上菩提，名正遍覺。明行足者，明者三明：宿命智明、眾生生死智明、漏盡智明。世尊以宿命智明，斷殺過去無明；以眾生生死智明，斷殺未來無明；以漏盡智明，斷殺現在無明。已斷殺過去無明故，以一切行一切過去法，世尊應念即現；已斷殺未來無明故，以一切行一切未來法，世尊應念即現；已斷殺現在無明故，以一切行一切現在法，世尊應念即現。行者，戒定足具。

Here is the Pali (romanized) translation: Cittaṃ ṭhitaṃ asammohā bhāvanā nāma, buddhaguṇuppādanaṃ nimittatthena, sakkāro rasatthena, saddhāvuddhi gocaratthena. Buddhānussatiṃ bhāvento aṭṭhārasa guṇe paṭilabhati: saddhāvuddhi, sativuddhi, paññāvuddhi, sakkāravuddhi, guṇavuddhi, pītibahulo, dukkhakkhamo, bhayavirahito, pāpadhammesanottappaṃ, ācariyasaṃvāso, buddhabhummaninnacitto, sugatiparāyaṇo, paramamadhuraṃ. Yathāha suttantaneyyapadaṃ. Yo buddhānussatiṃ bhāvetukāmo, buddhappaṭimāṭṭhāne sakkārena vattitabbaṃ. Kathaṃ bhāvetabbaṃ? Ādikammiko vivittaṃ senāsanaṃ upasaṅkamitvā cittaṃ samādahati. Samāhitena cittena anussarati: Itipi so Bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā ti. So sabbesaṃ guṇānaṃ pāraṃ gato. Bhagavā ti lokassa garubhāvato bhagavā, dhammalābhato bhagavā, pūjālābhato bhagavā, puññasampattito bhagavā, dhammasāmitto bhagavā, imehi kāraṇehi bhagavā ti. Tehi kāraṇehi arahaṃ pūjāraho. Kilesāri ghātako arahaṃ. Saṃsāracakkārāni bhañjako arahaṃ. Sammāsambuddho ti sabbasaṅkhāresu sammā sabbadhammānaṃ bujjhanato sammāsambuddho. Avijjāghātako sammāsambuddho. Sayambhū anuttaraṃ sammāsambodhiṃ abhisambujjhīti sammāsambuddho. Vijjācaraṇasampanno ti vijjā tisso: pubbenivāsañāṇavijjā, sattānaṃ cutūpapātañāṇavijjā, āsavakkhayañāṇavijjā. Bhagavā pubbenivāsañāṇavijjāya atītaṃ avijjaṃ ghātesi, sattānaṃ cutūpapātañāṇavijjāya anāgataṃ avijjaṃ ghātesi, āsavakkhayañāṇavijjāya paccuppannaṃ avijjaṃ ghātesi. Atītaṃ avijjaṃ ghātetvā sabbasaṅkhāresu sabbaṃ atītaṃ dhammaṃ Bhagavato anussaraṇaṃ paccupaṭṭhāti, anāgataṃ avijjaṃ ghātetvā sabbasaṅkhāresu sabbaṃ anāgataṃ dhammaṃ Bhagavato anussaraṇaṃ paccupaṭṭhāti, paccuppannaṃ avijjaṃ ghātetvā sabbasaṅkhāresu sabbaṃ paccuppannaṃ dhammaṃ Bhagavato anussaraṇaṃ paccupaṭṭhāti. Caraṇaṃ nāma sīlasamādhisampatti.

戒者，謂一切善法處，故言明行。足者，謂一切神通處，故名明行足。具者，謂一切定。於是世尊以一切智、以三明、以行得大慈悲，以作世間饒益。明得自在，以知處故，以起論道，無人能勝。滅諸煩惱，以清淨正行，以明具足成世間眼，現饒益不饒益故。以行具足成世間依，作救怖畏。以明解脫，於第一義已得通達。以行成濟渡，作世間義，於一切事自然無師，所行平等得無上寂寂。以明行足世尊成就，此謂明行具足。善逝者，到善路故，名曰善逝。不復更來到。於醍醐界，無為涅槃，故名善逝。復說法不顛倒，故名善逝。復說法不僻，故名善逝。復說法無過患，故名善逝。復說法不多不少，故名善逝。世間解者，世間有二種，謂眾生世間、行世間。世尊以一切行，知眾生世間，以知眾生種種欲樂。以根差別，以宿命、以天眼、以從去來、以和合、以成就、以種種可化、以種種堪不堪、以種種生、以種種趣、以種種地、以種種業、以種種煩惱、以種種果報、以種種善惡、以種種縛解，以如是等行，世尊悉知眾生世間。復說行世間者，世尊亦知。

Here is the Pali (romanized) translation: Sīlaṃ nāma sabbakalyāṇadhammādhiṭṭhānaṃ, tasmā vijjācaraṇaṃ. Sampanno nāma sabbaiddhiṭṭhānaṃ, tasmā vijjācaraṇasampanno. Sampatti nāma sabbasamādhi. Tatra Bhagavā sabbaññutāya, tīhi vijjāhi, caraṇena ca mahākaruṇāsampanno lokānuggahakaro. Vijjāvasībhāvappatto ṭhānāṭṭhānakusalatāya vādapathe appaṭipuggalo. Khīṇāsavo suddhacaraṇena vijjāsampattiyā lokacakkhu hitāhitadassāvī. Caraṇasampattiyā lokanātho bhayatāṇakaro. Vijjāvimuttiyā paramatthapaṭivedī. Caraṇena tārayitā lokatthacaro sabbadhammesvanācariyako samacariyāpatto anuttarasantipadaṃ. Vijjācaraṇasampanno Bhagavā, ayaṃ vijjācaraṇasampannatā. Sugato ti sundaraṃ gato ti sugato. Puna anāgamanīyaṭṭhānaṃ gato. Amataṃ nibbānaṃ gato ti sugato. Punadeva aviparītadhammadesako ti sugato. Avisamadhammadesako ti sugato. Anupavajjadhammadesako ti sugato. Nātibahunātappakaṃ dhammadesako ti sugato. Lokavidū ti lokā duvidhā: sattaloko ca saṅkhāraloko ca. Bhagavā sabbehi ākārehi sattaloke jānāti, sattānaṃ nānādhimuttikataṃ jānāti. Indriyaparopariyattena, pubbenivāsena, dibbena cakkhunā, āgatigamanena, samāpattiyā, samudayena, nānāvineyyadhammatāya, nānākhammaākhammatāya, nānāgatitāya, nānābhūmitāya, nānākammatāya, nānākilesatāya, nānāvipākatāya, nānākusalākusalatāya, nānābandhanavimokkhatāya, imehi ākārehi Bhagavā sattalokañca jānāti. Punadeva saṅkhāraloko ti Bhagavā jānāti.

以一切業，亦知諸行，以定相、以隨其自相因緣、善不善無記、以種種陰、以種種界、以種種入、以智明瞭、以無常苦無我、以生不生，如是等行，世尊悉知世間諸行，此謂世間解。無上者，世無有上，此謂無上。復次無人與等，復次最勝無比，餘不能過，故名無上。調御丈夫者，有三種人，或聞法即悟，或說因緣，或說宿命。世尊御八解脫道，調伏眾生故，名調御丈夫。天人師者，世尊能度天人，從生老死怖畏園林，故名天人師。復次教誡見思惟道，名天人師。如是以此門、以此行，當念如來。復次如本師說：以四種行修念世尊，本昔因緣、以起自身、以得勝法、以作世間饒益。從初所願乃至最後，生於此中間久遠之時，二十阿僧祇劫。一百千億觀凡夫根，念根所初，慈哀世間：我已得脫，當令彼脫。我已得調，當令彼調。我已得安，當令彼安。我已入涅槃，當令彼得入涅槃。施、戒、出、忍、諦、受持、慈、捨、精進、智慧，皆令滿足，為得菩提。

Here is the Pali (romanized) translation: Sabbakammehi saṅkhāre jānāti, samādhilakkhaṇena, yathāsako paccayena, kusalākusalābyākatena, nānākkhandhehi, nānādhātūhi, nānāyatanehi, ñāṇapariññāya, aniccadukkhānattena, uppādanuppādena, imehi ākārehi Bhagavā saṅkhāraloke jānāti, ayaṃ lokavidūtā. Anuttaro ti loke uttaro natthi, ayaṃ anuttaro. Punadeva na koci samo atthi, punadeva aggaseṭṭho asadiso añño nātivattatīti anuttaro. Purisadammasārathi ti tayo puggalā: ugghaṭitaññū, vipañcitaññū, neyyo ca. Bhagavā aṭṭhavimokkhamaggena satte dameti vineyyāti purisadammasārathi. Satthā devamanussānan ti Bhagavā devamanussānaṃ jātijarāmaraṇabhayāraññato tāretīti satthā devamanussānaṃ. Punadeva dassanamaggabhāvanāmaggaṃ anusāsatīti satthā devamanussānaṃ. Evaṃ iminā dvārena iminā caraṇena tathāgataṃ anussaritabbaṃ. Punadeva yathāha ācariyavādo: Catūhi ākārehi buddhānussati bhāvetabbā - pubbayogena, attabhāvābhinibbattiyā, uttaradhammapaṭilābhena, lokānuggahena ca. Ādimhi paṇidhito yāva pariyosānā etthantare dīghakāle vīsati asaṅkheyye kappasatasahassañca puthujjanānaṃ indriyāni sammasanto muditāya ādi, lokānukampāya: Ahaṃ mutto moceyya, ahaṃ danto dameyya, ahaṃ santo sameyya, ahaṃ parinibbuto parinibbāpeyya. Dānaṃ, sīlaṃ, nekkhamma, khanti, sacca, adhiṭṭhāna, mettā, upekkhā, viriya, paññā - sabbapāramiyo pūretvā bodhatthaṃ.

世尊為菩薩時，說本生因緣，作兔子身，常行佈施，當念可護生；戒摩瞿頻陀生，當念出離生、忍辱生，當念忍普明生，當念實語、當念噁蹇生，當念受持、當念帝釋慈悲、當念毛竪捨、當念商主正真、當念麋生、當念長壽生、逐父語當念六牙白象恭敬仙人、當唸白馬生往羅剎國渡諸眾生、當念鹿生護彼壽命捨自壽命、當念猴生令得解脫所屬大苦。復次當念猴生，見人落坑以慈心拔出，設樹根菓以為供養。彼人樂肉以破我頭，以慈悲說法語其善道。如是以眾願門，當念世尊本生功德。云何當念世尊自拔身功德？世尊有如是等本生具足，為年少時斷一切居止著、斷兒婦父母親友著，以捨難捨，獨住空閑無所有處，欲求無為泥洹寂滅，於摩伽陀國渡尼連禪河，坐菩提樹，降伏魔王及諸鬼兵，於初夜時自憶宿命，於中夜分修得天眼，於後夜中知苦斷集，得證醍醐界。修行八正道，分作證漏盡，得菩提覺。從於世間拔出自身，住第一清淨漏盡之地。如是以眾行門，當念世尊自拔身功德。云何當念世尊得勝法功德？如是世尊有解脫、心解脫，以如來十力、以十四佛智慧、以十八佛法，已與不一禪法成就，到自在彼岸當念。

Here is the Pali (romanized) translation: Bhagavā bodhisattakāle jātakavatthūni kathesi - sasajātake dānapāramitāya, sabbajīvarakkhaṃ anussaritabbaṃ; makhadevajātake sīlaṃ, nekkhammapāramitāya nikkhamanaṃ, khantipāramitāya khantivādijātakaṃ, saccapāramitāya saccakiraṇaṃ, adhiṭṭhānapāramitāya akkittijātakaṃ, mettāpāramitāya sakkasenāpatiṃ, upekkhāpāramitāya lomahaṃsajātakaṃ, viriyapāramitāya mahāvaṇijajātakaṃ, paññāpāramitāya migajātakaṃ, āyuvaḍḍhanakajātakaṃ, pituvacanakaraṇe chaddantanāgarājajātake isipūjanaṃ, valāhassajātake rakkhasaraṭṭhagamanaṃ sabbasattatāraṇaṃ, migajātake parajīvitarakkhanaṃ sajīvitapariccāgaṃ, vānarajātake sabbadukkhamocanaṃ. Punadeva vānarajātake manussaṃ sobbhapatitagaṃ mettācittena uddharāpetvā rukkhamūlaphalāhāraṃ adāsi. So maṃsalobhena sīsaṃ bhindi, mettākaruṇāya dhammadesanāya sugatiyaṃ pakkhipi. Evaṃ nānāpaṇidhidvārena Bhagavato pubbayogaguṇā anussaritabbā. Kathaṃ Bhagavato attabhāvābhinibbattiguṇā anussaritabbā? Bhagavā evarūpehi pubbayogehi samannāgato daharo va samāno sabbagehanissitakilese, puttadāramātāpitumittabandhavasnehañca pahāya duppariccajaṃ pariccajitvā ekako araññe appicche nirālaye nibbānaṃ patthayanto magadharaṭṭhe nerañjaraṃ taritvā bodhirukkhamūle nisīditvā māraṃ sasenaṃ vidhamitvā purimaṃ yāmaṃ pubbenivāsañāṇaṃ, majjhimaṃ yāmaṃ dibbacakkhuṃ, pacchimaṃ yāmaṃ dukkhaṃ pariññāya samudayaṃ pahāya nirodhaṃ sacchikatvā ariyaṭṭhaṅgikamaggaṃ bhāvetvā āsavakkhayañāṇaṃ sacchikatvā sammāsambodhiṃ abhisambuddho. Lokamhā attānaṃ uddharitvā anuttare khīṇāsavabhūmiyaṃ patiṭṭhito. Evaṃ nānācaraṇadvārena Bhagavato attabhāvābhinibbattiguṇā anussaritabbā. Kathaṃ Bhagavato uttaradhammapaṭilābhaguṇā anussaritabbā? Evaṃ Bhagavato cetovimutti paññāvimutti, dasabalañāṇāni, cuddasabuddhañāṇāni, aṭṭhārasa buddhadhammā, anekehi jhānadhammehi samannāgato vasibhāvapāramippatto anussaritabbo.

云何世尊成就十力？如來知是處非處，如實而知；如來知過去未來現在善業因緣，以戒以因，若果報等，如實而知；如來知至一切處具足，如實而知；如來知不以一戒、種種戒世間，如實而知；如來知眾生種種欲樂，如實而知；如來知眾生種種諸根，如實而知；如來知禪解脫定正受有煩惱無煩惱，如實而知；如來知宿命，如實而知；如來知眾生生死，如實而知；如來知漏盡，如實而知。以此十力，世尊成就。云何世尊成就十四佛智慧？謂苦智、集智、滅智、道智、義辯智、法辯智、辭辯智、樂說辯智、諸根智、眾生欲樂煩惱使智、雙變智、大慈悲定智、一切智、不障礙智。以此十四智，世尊成就。云何世尊成就十八法？於過去佛智不障礙，未來佛智不障礙，現在佛智不障礙，隨於佛智遍起身業，隨於佛智遍起口業，隨於佛智遍起意業。以此六法世尊成就，欲無退、精進無退、念無退、定無退、慧無退、解脫無退。以此十二法，世尊成就，無可疑事、無誣師事、無不分明、無有急事、無隱覆處、無不觀捨。無可疑事者，無有威儀為於狡獪。誣師事者，無急速威儀。無不分明者，以知無不觸。無急事者，無威儀以急事。無隱覆者，心行無有非不憶智。無不觀捨者，無有不知捨。以此十八佛法，世尊成就。

Here is the Pali (romanized) translation: Kathaṃ Bhagavā dasabalehi samannāgato? Tathāgato ṭhānāṭhānaṃ yathābhūtaṃ pajānāti; tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākañca yathābhūtaṃ pajānāti; tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti; tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti; tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti; tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti; tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ yathābhūtaṃ pajānāti; tathāgato pubbenivāsaṃ yathābhūtaṃ pajānāti; tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ pajānāti; tathāgato āsavānaṃ khayaṃ yathābhūtaṃ pajānāti. Imehi dasabalehi Bhagavā samannāgato. Kathaṃ Bhagavā cuddasahi buddhañāṇehi samannāgato? Seyyathidaṃ: dukkhe ñāṇaṃ, samudaye ñāṇaṃ, nirodhe ñāṇaṃ, magge ñāṇaṃ, atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ, indriyaparopariyatte ñāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ, yamakapāṭihīre ñāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ, sabbaññutañāṇaṃ, anāvaraṇañāṇaṃ. Imehi cuddasahi ñāṇehi Bhagavā samannāgato. Kathaṃ Bhagavā aṭṭhārasahi buddhadhammehi samannāgato? Atīte buddhavisaye appaṭihataṃ ñāṇaṃ, anāgate buddhavisaye appaṭihataṃ ñāṇaṃ, paccuppanne buddhavisaye appaṭihataṃ ñāṇaṃ, sabbakāyakammaṃ buddhañāṇānuparivatti, sabbavacīkammaṃ buddhañāṇānuparivatti, sabbamanokammaṃ buddhañāṇānuparivatti. Imehi chahi dhammehi Bhagavā samannāgato, chandassa parihāni natthi, vīriyassa parihāni natthi, satiyā parihāni natthi, samādhissa parihāni natthi, paññāya parihāni natthi, vimuttiyā parihāni natthi. Imehi dvādasahi dhammehi Bhagavā samannāgato, natthi davā, natthi ravā, natthi apphutaṃ, natthi vegāyitattaṃ, natthi paṭicchannattaṃ, natthi apekkhitaṃ upekkhaṃ. Davā ti natthi kuhanaṃ iriyāpathe. Ravā ti natthi sahasā iriyāpatho. Apphutaṃ ti natthi aññātattaṃ. Vegāyitattaṃ ti natthi iriyāpatho sahasa. Paṭicchannattaṃ ti natthi cittappavatti asatiyā. Apekkhitaṃ upekkhaṃ ti natthi ajānitvā upekkhā. Imehi aṭṭhārasahi buddhadhammehi Bhagavā samannāgato.

復次世尊以四無畏、以四念處、以四正勤、以四如意足、以五根、以五力、以六神通、以七菩提分、以八聖道分、以八除入、以八解脫、以九次第定、以十聖居止、以十漏盡力、以餘不一善法，世尊成就到自在彼岸。如是以此門、以此行，當念世尊得勝法功德。云何當念世尊作饒益世間功德？世尊成就一切行，到一切功德彼岸，為慈悲眾生所轉法輪，世間所不能轉。以密護無內外，開醍醐門。已作無量天人於沙門果，無量眾生得功德分，能令功德具足。以三種變，身變、說變、教變，令世間信。已伏邪見諸相呪師、已覆惡道、已開善趣、已往天上得解脫果、已安聲聞住聲聞法、已制諸戒、已說波羅提木叉、已得勝利養、得佛勝法、已得自在遍滿世間，一切眾生恭敬尊重，乃至天人皆悉聞知。安住不動，慈悲世間，饒益世間所作，世尊已作。以此門此行，當念世尊已作世間饒益功德。彼坐禪人以此門此行，已此功德現念如來，其心成信。以信自在、以念自在，心常不亂。若心不亂，滅蓋禪分起，內行禪成住。

問：何故唸佛起內行非安？答：佛功德者，於第一義深智行處。第一義事於深智行處，心不得安，以細微故。復次當念不一功德。若坐禪人憶念不一功德，心種種緣作意共起，心成不安，是相為一切外行行處。

Here is the Pali (romanized) translation: Punadeva Bhagavā catūhi vesārajjehi, catūhi satipaṭṭhānehi, catūhi sammappadhānehi, catūhi iddhipādehi, pañcindriyehi, pañcabalehi, chahi abhiññāhi, sattahi bojjhaṅgehi, ariyena aṭṭhaṅgikena maggena, aṭṭhahi abhibhāyatanehi, aṭṭhahi vimokkhehi, navahi anupubbavihārasamāpattīhi, dasahi ariyavāsehi, dasahi khīṇāsavabalehi, aññehi ca anekavidhehi kusalehi dhammehi samannāgato vasībhāvapāramippatto. Evaṃ iminā dvārena iminā caraṇena Bhagavato uttaradhammapaṭilābhaguṇā anussaritabbā. Kathaṃ Bhagavato lokānuggahaguṇā anussaritabbā? Bhagavā sabbadhammapāramippatto sabbaguṇapāramippatto karuṇāya satte anuggaṇhanto lokanāyako appaṭipuggalo. Guyhamantaṃ anantopāyaṃ vivaṭṭadvāraṃ. Aneke devamanussā sāmaññaphale patiṭṭhāpitā, aneke sattā guṇakoṭṭhāsaṃ paṭilabhiṃsu, guṇasampattiyā samādhāpako. Tīhi pāṭihāriyehi - iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena lokaṃ pasādeti. Titthiye diṭṭhimantakosajje abhibhavitvā, apāyamaggaṃ pidahitvā, suggatimaggaṃ vivaṭṭetvā, saggamokkhamaggaṃ sampādetvā, sāvake sāvakadhammena patiṭṭhāpetvā, sikkhāpadaṃ paññāpetvā, pātimokkhaṃ uddisitvā, lābhaggayasaggappatto buddhadhammavasī lokamāpūra, sabbasattānaṃ gāravapūjito devamanussānaṃ ñāto. Acalo karuṇāya lokānuggahakaro Bhagavatā kataṃ karaṇīyaṃ. Iminā dvārena iminā caraṇena Bhagavato lokānuggahaguṇā anussaritabbā. Tassa yogino iminā dvārena imehi caraṇehi imehi guṇehi tathāgataṃ anussarato cittaṃ pasīdati. Saddhāvasibhāvena sativasibhāvena cittaṃ ekaggaṃ hoti. Ekaggacitte nīvaraṇāni vikkhambhitvā jhānaṅgāni uppajjanti, upacārajjhānaṃ sampajjati. Pañha: Kasmā buddhānussatiyā upacāramattaṃ na appanā? Vissajjana: Buddhaguṇā paramatthagambhīragocarā. Paramatthagambhīragocarattā cittaṃ na appeti, sukhumattā. Punadeva nānāguṇānussaraṇato. Yogino nānāguṇe anussarato nānārammaṇe cittaṃ vikkhipati, cittaṃ na appeti, taṃ nimittaṃ sabbaupacāragocaraṃ.

問：若念不一功德，心既不一，外行禪不當成；若專一心，外行禪成住。

答：若念如來功德，及唸佛成一心，是故無過。復說以唸佛，四禪亦起(唸佛已竟)。

問：云何念法？何修？何相？何味？何處？云何修行？答：法者，謂泥洹及修行至泥洹。云何泥洹？滅一切行，出離一切煩惱，滅愛、無染、寂滅，此謂泥洹。云何修行至泥洹？謂四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，此謂修行至泥洹。念法出離功德乘功德，彼念、隨念、正念，此謂念法。彼心住不亂此謂修，起功德法為相，擇法為味，解義為處，唸佛功德等。云何修者，初坐禪人入寂寂坐，攝一切心。以不亂心念法者，善說世尊法，現證無時節、來見乘無時節、來見乘相應、智慧人現證可知。善說世尊法者，離兩邊故，名為善說。不異故，名為善說。不謬故、三種善故，名善說。滿清淨故，名善說。令現泥洹及修行至泥洹，故名善說。現證者，次第得道果，故名現證。作證泥洹及道果，故為現證。無時節者，不異時得果，故名現證。來見者，汝來我處，見我善法性堪教他，是名來見。乘相應者，若人受降伏，成入醍醐界，名為乘相應。向沙門果，名乘相應。

Here is the Pali (romanized) translation: Pañha: Sace nānāguṇānussaraṇe cittaṃ nānattaṃ, upacārajjhānaṃ na sampajjeyya; sace ekaggatā, upacārajjhānaṃ sampajjeyya. Vissajjana: Sace tathāgataguṇānussati buddhānussatiyā ekacittaṃ, tasmā natthi doso. Punadeva buddhānussatiyā cattāri jhānāni uppajjanti (buddhānussati niṭṭhitā). Pañha: Kathaṃ dhammānussati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Kathaṃ bhāvetabbaṃ? Vissajjana: Dhammo nāma nibbānañca nibbānagāminī paṭipadā ca. Katamaṃ nibbānaṃ? Sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Katamā nibbānagāminī paṭipadā? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañcabalāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, ayaṃ nibbānagāminī paṭipadā. Dhammassa niyyānikaguṇaṃ yānaguṇaṃ anussarati, sā anussati anupessanā sammāsati, ayaṃ dhammānussati. Tassa cittaṃ ekaggaṃ avikkhittaṃ ayaṃ bhāvanā, dhammaguṇuppādanaṃ nimittaṃ, dhammavicayo raso, atthāvabodho gocaro, buddhaguṇādayo viya. Kathaṃ bhāvetabbaṃ? Ādikammiko vivittaṃ āsanaṃ upagamma sabbacittaṃ samādahati. Samāhitena cittena dhammaṃ anussarati - svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Svākkhāto bhagavatā dhammo ti antadvayavivajjanato svākkhāto, aviparītato svākkhāto, avisamvādanato tividhasucaritato svākkhāto, paripuṇṇavisuddhito svākkhāto, nibbānañca nibbānagāminipaṭipadañca pakāsetīti svākkhāto. Sandiṭṭhiko ti anupubbena maggaphalādhigamato sandiṭṭhiko. Nibbānassa ca maggaphalānañca sacchikaraṇato sandiṭṭhiko. Akāliko ti na kālantaraphalaṃ dadātīti akāliko. Ehipassiko ti ehi passa me dhammaṃ sabhāvaṃ paresaṃ desetuṃ yuttanti ehipassiko. Opaneyyiko ti yo yathānusiṭṭhaṃ paṭipajjati, so amatapattiyā niyyātīti opaneyyiko. Sāmaññaphalādhigamāya niyyātīti opaneyyiko.

智慧人現證可知者，若人受降伏不受他教，起於滅智、無生智、解脫智，是名智慧現證。以餘行當念法者，是眼、是智、是安樂、是醍醐乘門，是出離、是方便、是至滅、是至醍醐，無有墮落是醍醐。無為寂寂微妙，非相師所行，是妙智人所知。濟渡彼岸，是歸依處。彼坐禪人以此門、以此行、以此功德，現念於法，其心成信。由其信念，心住不亂。以不亂心，滅於諸蓋，禪分得起，外行禪成住。餘如初廣說(念法已竟)。

問：云何念僧？何相？何味？何處？何功德？云何為修？答：僧者，聖人和合，此謂為僧。現念僧修行功德，彼念、隨念、正念，此謂念僧。彼念住不亂此謂修，念起僧功德為相，心恭敬為味，歡喜和合功德為處，唸佛功德等。云何修者，初坐禪人入寂寂坐，攝一切心，不亂心念想，善能修行。世尊沙門眾隨從軟善，世尊沙門眾隨從如法，世尊聖眾隨從和合，世尊聖眾所謂四雙八輩，世尊沙門眾堪可恭敬供養、堪可合掌、無上世間福田，於是善修行。世尊沙門眾者隨從善說法故，名修行隨從。為自他饒益故，名修行隨從。已至具足故，名修行隨從。無怨具足故，名修行隨從。離二邊中具足故，名修行隨從。離幻諂故，名軟善。離身口邪曲惡故，名軟善。隨從如者，八正聖道。

Here is the Pali (romanized) translation: Paccattaṃ veditabbo viññūhīti yo damathūpagato aparappaccayo khayeñāṇaṃ anuppādeñāṇaṃ vimuttiñāṇaṃ uppādeti, ayaṃ viññūnaṃ paccattavedanīyo. Aññehi ākārehi dhammaṃ anussaritabbaṃ - cakkhu, ñāṇaṃ, sukhaṃ, amataṃ dvāraṃ, nissaraṇaṃ, upāyo, nirodhagāmī, amatagāmī, apāyagamanavirahito amataṃ. Asaṅkhataṃ santaṃ paṇītaṃ, na nimittacariyāgocaraṃ, paṇḍitavedanīyaṃ. Pāragāmī, saraṇaṃ. Tassa yogino iminā dvārena imehi caraṇehi imehi guṇehi dhammaṃ anussarato cittaṃ pasīdati. Saddhāvasena satiyā cittaṃ ekaggaṃ hoti. Ekaggatācittena nīvaraṇāni vikkhambhitvā jhānaṅgāni uppajjanti, upacārajjhānaṃ sampajjati. Sesaṃ paṭhamavuttanayena vitthāretabbaṃ (dhammānussati niṭṭhitā). Pañha: Kathaṃ saṅghānussati? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ bhāvetabbā? Vissajjana: Saṅgho nāma ariyapuggalasamūho. Saṅghassa paṭipattiguṇānussaraṇaṃ, sā anussati anupessanā sammāsati, ayaṃ saṅghānussati. Tassa cittaṃ ekaggaṃ avikkhittaṃ ayaṃ bhāvanā, saṅghaguṇuppādanaṃ nimittaṃ, cittappasādo raso, sāmaggiguṇābhinandanaṃ gocaro, buddhaguṇādayo viya. Kathaṃ bhāvetabbaṃ? Ādikammiko vivittaṃ āsanaṃ upagamma sabbacittaṃ samādahati, samāhitena cittena anussarati - suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti, evaṃ suppaṭipanno. Bhagavato sāvakasaṅghoti svākkhātadhammapaṭipattito suppaṭipanno. Attahitaparahitapaṭipattito suppaṭipanno. Sampattisampādanato suppaṭipanno. Averasampattito suppaṭipanno. Antadvayavivajjitamajjhimapaṭipadāsampattito suppaṭipanno. Māyāsāṭheyyavirahito ujuppaṭipanno. Kāyavacīvakkavirahito ujuppaṭipanno. Ñāyappaṭipannoti ariyo aṭṭhaṅgiko maggo ñāyo.

彼隨從故，名如隨從。復次如者謂泥洹，為隨從得泥洹故如修行。世尊所說四聖諦，隨從如智故，名如修行。隨從和合者，隨從沙門和合具足故，名隨從和合。若如是隨從作和合事成大果，大功德如是隨從，故名隨從和合。四雙八輩者，住須陀洹道及住其果故為一雙，住斯陀含道及住其果故為一雙，住阿那含道及住其果故為一雙，住阿羅漢道及住其果故為一雙。此謂四雙者，彼住道及道果，故名四雙。八輩者，四向四果，此謂八輩。沙門者，從聞成就，故名沙門。僧者，聖和合眾，可請、可供養、可施、可恭敬，無上世間福田。可請者，堪受請，名為可請。可供養者，於眾施成大果，堪受供養。可施者，若於眾施，得大果報。可恭敬者，堪受恭敬事，名可恭敬。無上者，最多功德，故名無上。世間福田者，是眾生功德處故，名世間福田。以餘行當念眾生，如是勝眾真實眾是名醍醐，戒具足、定具足、慧具足、解脫具足、解脫知見具足。彼坐禪人以此門以此行，以現念眾功德。如是現念眾功德，其心成信，由於信念心成不亂，以不亂心能滅諸蓋，禪分得起，外禪成住，如初廣說(念僧已竟)。

問：云何念戒？何修？何相？何？味何處？何功德？云何修行？答：以功德念清淨戒，彼念、隨念、正念，此謂念戒。

Here is the Pali (romanized) translation: Taṃ paṭipajjamāno ñāyappaṭipanno nāma. Punadeva ñāyo ti nibbānaṃ, nibbānādhigamāya paṭipannattā ñāyappaṭipanno. Bhagavatā desitānaṃ catunnaṃ ariyasaccānaṃ yathābhūtañāṇānupaṭipattiyā ñāyappaṭipanno. Sāmīcippaṭipannoti sāmaggisīlasampattiyā sāmīcippaṭipanno. Yathā evaṃ paṭipannassa sāmaggikammassa mahapphalattā mahānisaṃsattā evaṃ paṭipannattā sāmīcippaṭipanno. Cattāri purisayugānīti sotāpattimaggaṭṭho sotāpattiphalaṭṭho ti ekaṃ yugaṃ, sakadāgāmimaggaṭṭho sakadāgāmiphalaṭṭho ti ekaṃ yugaṃ, anāgāmimaggaṭṭho anāgāmiphalaṭṭho ti ekaṃ yugaṃ, arahattamaggaṭṭho arahattaphalaṭṭho ti ekaṃ yugaṃ. Imāni cattāri purisayugāni maggaṭṭhaphalaṭṭhavasena yugaḷāni. Aṭṭha purisapuggalāti cattāro maggaṭṭhā cattāro phalaṭṭhā. Sāvakoti sutasamannāgamena sāvako. Saṅghoti ariyasamūho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Āhuneyyoti āhutiṃ arahati āhuneyyo. Pāhuneyyoti mahapphalabhāvato pāhuṇāraho. Dakkhiṇeyyoti deyyadhamme mahapphalabhāvāpādanato dakkhiṇāraho. Añjalikaraṇīyoti añjalikammaṃ arahati añjalikaraṇīyo. Anuttaroti guṇātirekattā anuttaro. Puññakkhettaṃ lokassāti sattānaṃ puññādhiṭṭhānattā lokassa puññakkhettaṃ. Aññehi ākārehi saṅghaṃ anussaritabbaṃ - evarūpo uttamapuriso saccasaṅgho amatasaṅgho nāma, sīlasampanno samādhisampanno paññāsampanno vimuttisampanno vimuttiñāṇadassanasampanno. Tassa yogino iminā dvārena imehi caraṇehi saṅghaguṇe anussarato. Evaṃ saṅghaguṇe anussarato cittaṃ pasīdati, saddhāvasena satiyā cittaṃ ekaggaṃ hoti, ekaggatācittena nīvaraṇāni vikkhambhitvā jhānaṅgāni uppajjanti, upacārajjhānaṃ sampajjati, paṭhamavuttanayena vitthāretabbaṃ (saṅghānussati niṭṭhitā). Pañha: Kathaṃ sīlānussati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ bhāvetabbā? Vissajjana: Visuddhisīlaguṇānussaraṇaṃ, sā anussati anupessanā sammāsati, ayaṃ sīlānussati.

念戒住不亂，此謂修。令起戒功德為相，見過患怖為味，歡喜無過樂是處。若人修行念戒成，得十二功德成，尊重師、重法、重僧、重戒學、重供養、重不放逸、於細微過患常見憂怖、護自身亦護他、從此世怖畏解脫、彼世怖畏解脫、多歡喜可愛。一切戒功德，是念戒功德。云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心念，自身戒無偏、無穿、無點、無垢、無雜、自在智慧所嘆、無所觸令起定。若無偏是無穿，若無穿是不點，如是一切可知。復次若滿清淨戒，是善法住處故，名不偏不穿。作姓稱譽故，名無點無垢。以斷愛故，名為自在。聖所樂故，無有過患。智慧所嘆離戒盜故，故名無所觸。成不退處，故令起定。以餘行當念戒。名戒者，是樂無過患、是姓可貴，以財物自在。如先所說戒功德，如是廣說可知。彼坐禪人以此門以此行以此功德，現念戒，由信念心不亂，以不亂心滅於諸蓋，禪分成起，外行禪成住。餘如初廣說(念戒已竟)。

問：云何念施？何修？何相？何味？何處？何功德？云何為修？答：施者，為利他故，樂饒益他。為他人得，捨自財物，此謂施。以念施功德現念捨，彼念、隨念、正念，此謂念施。彼念住不亂，此謂修。令起施功德為相，不蓄為味，不慳為處。

Here is the Pali (romanized) translation: Sīlānussatiyā cittaṃ ekaggaṃ avikkhittaṃ ayaṃ bhāvanā. Sīlaguṇuppādanaṃ nimittaṃ, ādīnavabhayadassanaṃ raso, anavajjasukhaṃ gocaro. Yo sīlānussatiṃ bhāveti, dvādasa ānisaṃse paṭilabhati - satthari gāravaṃ, dhamme gāravaṃ, saṅghe gāravaṃ, sikkhāya gāravaṃ, pūjāya gāravaṃ, appamāde gāravaṃ, aṇumattesu vajjesu bhayadassāvitaṃ, attānurakkhaṇañca parānurakkhaṇañca, diṭṭhadhammikabhayavimuttiṃ, samparāyikabhayavimuttiṃ, pāmojjabahulaṃ piyamanāpaṃ. Sabbe sīlaguṇā sīlānussatiguṇā. Kathaṃ bhāvetabbāti ādikammiko vivittaṃ āsanaṃ upagamma sabbacittaṃ samādahati, samāhitena cittena anussarati - mayhaṃ sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Akhaṇḍaṃ acchiddaṃ, acchiddaṃ asabalaṃ, evaṃ sabbaṃ veditabbaṃ. Punadeva paripuṇṇavisuddhisīlaṃ kusaladhammapaṭiṭṭhānato akhaṇḍaṃ. Vaṇṇakittibhāvato asabalaṃ akammāsaṃ. Taṇhādāsabyavimokkhanato bhujissaṃ. Ariyakantatāya anavajjaṃ. Paññāpasaṃsanīyato sīlacorābhāvato aparāmaṭṭhaṃ. Asamucchedaṭṭhānato samādhisaṃvattanikaṃ. Aññehi ākārehi sīlaṃ anussaritabbaṃ - sīlaṃ nāma anavajjasukhaṃ, kulajeṭṭhakaṃ, bhogissariyaṃ. Yathā pubbe vuttasīlaguṇā evaṃ vitthārato veditabbā. Tassa yogino iminā dvārena imehi caraṇehi imehi guṇehi sīlaṃ anussarato saddhāvasena satiyā cittaṃ ekaggaṃ hoti, ekaggatācittena nīvaraṇāni vikkhambhitvā jhānaṅgāni uppajjanti, upacārajjhānaṃ sampajjati. Sesaṃ paṭhamavuttanayena vitthāretabbaṃ (sīlānussati niṭṭhitā). Pañha: Kathaṃ cāgānussati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko gocaro? Ke guṇā? Kathaṃ bhāvetabbā? Vissajjana: Cāgo nāma parahitāya parasampattiyā attano dhanavissajjanaṃ, ayaṃ cāgo. Cāgaguṇānussaraṇaṃ cāgānussaraṇaṃ, sā anussati anupessanā sammāsati, ayaṃ cāgānussati. Tassa cittaṃ ekaggaṃ avikkhittaṃ ayaṃ bhāvanā. Cāgaguṇuppādanaṃ nimittaṃ, asannicayo raso, amacchariyaṃ gocaro.

若人修行念施，成得十功德。如是施隨樂無慳無貪意，為多人念，善取他意，於眾不畏，多歡喜慈悲心，向善趣，向醍醐。云何修行者，初坐禪人入寂寂坐，攝一切心，不亂心自念施，以所捨物我有利、我善得利。世人為慳垢所牽，我住無慳垢心，我常施與、常樂行施、常供給、常分佈。彼坐禪人以此門以此行以此功德，現念施，彼心成信。由信由念故，心常不亂。以不亂心，滅於諸蓋，禪分成起，外行禪成住。餘如初廣說(念施已竟)。

問：云何念天？何修？何相？何味？何處？何功德？云何修行？答：依生天功德，念自身功德。彼念、隨念、正念，此謂念天。彼念住不亂，此謂修。令起自身功德、天功德等為相，於功德愛敬為味，信功德果為處。若人修行念天，成得八功德。如是彼人五法增長，所謂信、戒、聞、施、慧，成天人所念愛敬。於說功德果報，大歡喜踴躍，自重其身，及天人所貴。念戒念施以入其內，向善趣、向醍醐。云何修行者，初坐禪人入寂寂坐，攝一切心。以不亂心，念天有四王天、有三十三天、有焰摩天、有兜率天、有化樂天、有他化自在天，有梵身天、有天常生。以信成就，諸天從此生彼；我復如是有信。如是戒、如是聞、如是施、如是慧，成就彼諸天，從此生彼；我復如是有慧。

讓我將這些古籍內容譯成巴利文的羅馬化形式： Sace puggalo bhāvanāya cāgānussatiṃ bhāveti, dasa ānisaṃsā adhigacchati. Tathā cāgo anugata-pīti alobha-citta, bahujana-manāpa, paresaṃ cittaṃ gaṇhāti, parisāya abhīto, muditā-karuṇā-citta, sugati-gāmī, amata-gāmī. Kathaṃ bhāvanā? Ādikammiko yogāvacaro vivittaṃ senāsanaṃ upasaṅkamitvā, sabbacitta-saṅgahaṃ katvā, avikkhitta-citto cāgānussatiṃ bhāveti - "mayhaṃ lābho suladdho, yaṃ ahaṃ maccherena pariyuṭṭhitāya pajāya vigata-macchera-malaṃ cittaṃ viharāmi, muttacāgo payatapāṇī vossaggarato yācayogo dānasaṃvibhāgarato." So yogāvacaro iminā mukhena iminā nayena iminā ānisaṃsena paccuppannaṃ cāgānussatiṃ bhāveti, tassa cittaṃ pasīdati. Saddhāya satibalena cittaṃ avikkhittaṃ hoti. Avikkhitta-cittena nīvaraṇāni vikkhambheti, jhānaṅgāni uppajjanti, upacārajjhānaṃ sampajjati. Sesaṃ paṭhama-naye vuttanayen'eva veditabbaṃ. Kathaṃ devatānussati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ke ānisaṃsā? Kathaṃ bhāvanā? Devaloka-sampatti-guṇavasena attano guṇānussaraṇaṃ. Sā anussati, anussaraṇaṃ, sammā-sati, ayaṃ devatānussati. Tassā bhāvanā avikkhepā. Attano guṇa-devatā-guṇādīnaṃ pākaṭabhāvo nimittaṃ, guṇesu abhippasādo raso, saddhā-phala-paccakkhatā ṭhānaṃ. Sace puggalo bhāvanāya devatānussatiṃ bhāveti, aṭṭha ānisaṃsā adhigacchati. Tathā pañca dhammā vaḍḍhanti - saddhā, sīla, suta, cāga, paññā; deva-manussānaṃ piyo manāpo hoti. Guṇa-phala-kathāya ativiya pīti-pāmojjaṃ uppajjati, attānaṃ garukaroti, deva-manussānaṃ pūjito hoti. Sīlānussati-cāgānussatīhi samannāgato, sugati-gāmī amata-gāmī ca hoti. Kathaṃ bhāvanā? Ādikammiko yogāvacaro vivittaṃ senāsanaṃ upasaṅkamitvā, sabbacitta-saṅgahaṃ katvā. Avikkhitta-cittena devatā anussarati - santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratī, santi devā paranimmitavasavattī, santi devā brahmakāyikā, santi devā upapannā. Yāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. Tathā sīla, suta, cāga, paññā, yāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjati.

當念其身、當念諸天，信、戒、聞、施、慧。彼坐禪人以此門以此行以功德現念天，彼心成信。以由信由念，心成不亂。以不亂心，滅於諸蓋，禪分成起，外行禪成住。

問：何故念天功德，不念人功德？答：諸天功德最妙、生最妙、地成妙處、心於妙處修行成妙，是故念天功德，不念人功德。餘如初廣說(念天已竟)。

解脫道論卷第六

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【經文資訊】大正新脩大藏經 第 32 冊 No. 1648 解脫道論

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解脫道論卷第七阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之四

問曰：云何念安般？何修？何相？何味？何處？何功德？云何修行？答曰：安者入，般者出。於出入相，彼念、隨念、正念，此謂念安般。心住不亂，此謂修。令起安般想為相，觸思惟為味，斷覺為處。何功德者，若人修行念安般，成寂寂、成勝妙、成莊嚴，可愛、自娛樂。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Attānaṃ anussaritabbaṃ, devatā anussaritabbā, saddhā, sīla, suta, cāga, paññā. So yogāvacaro iminā mukhena iminā nayena iminā ānisaṃsena paccuppannaṃ devatānussatiṃ bhāveti, tassa cittaṃ pasīdati. Saddhāya satibalena cittaṃ avikkhittaṃ hoti. Avikkhitta-cittena nīvaraṇāni vikkhambheti, jhānaṅgāni uppajjanti, upacārajjhānaṃ sampajjati. Kasmā devatā-guṇānussati, na manussaguṇānussati? Devatānaṃ guṇā uttamā, jāti uttamā, bhūmi uttamaṭṭhāna, cittaṃ uttamaṭṭhāne bhāvanāya uttamaṃ sampajjati, tasmā devatā-guṇānussati, na manussaguṇānussati. Sesaṃ paṭhama-naye vuttanayen'eva veditabbaṃ. Vimuttimagga Chaṭṭha-Pariccheda Vimuttimagga Sattama-Pariccheda Arahanto Upatissa Mahā-āloka-nāmena kato Funan-raṭṭha-Saṅghavaratthera-anuvādito Caraṇa-dvāra-bhāvanā Catuttha Kathaṃ ānāpānassati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ke ānisaṃsā? Kathaṃ bhāvanā? Āna nāma assāso, apāna nāma passāso. Assāsa-passāsa-nimitte sā anussati, anussaraṇaṃ, sammā-sati, ayaṃ ānāpānassati. Cittassa avikkhepo bhāvanā. Ānāpāna-saññā-uppādanaṃ nimittaṃ, phusana-manasikāro raso, vitakka-samucchedo ṭhānaṃ. Ke ānisaṃsā? Sace puggalo ānāpānassatiṃ bhāveti, santaṃ paṇītaṃ pāsādikaṃ piyaṃ attaratañca sampajjati.

若數數起惡不善法令除滅，身成不懈怠，眼亦不懈怠，身成不動不搖，心成不動不搖，令滿四念處、令滿七覺意、令滿解脫。世尊所嘆，聖所住止，梵所住止，如來所住止。云何修者，初坐禪人，若往阿蘭若、若往樹下、若往寂寂處，結跏趺坐，正身在前。彼坐禪人，念入息、念出息。念出息若長出息，我息長出，如是知之。若長息入，我長息入，如是知之。若短息入，我短息入，如是知之。若短息出，我短息出，如是知之。我入息如是覺，我出息如是覺，知喜知樂、知心所行，令滅心行、令歡喜心、令教化心、令解脫心，見無常、見無欲、見滅、見出離，如是覺見出離。我出息如是覺見出離，我出入息如是，於是現前令學安者。謂繫念住於鼻端、或於口脣。是出入息所緣處。彼坐禪人以安念此處，入息出息於鼻埠脣以念觀觸。或現念令息入、現念令息出。現於息入時不作意，於出時亦不作意。是出入息所觸鼻埠脣，以念觀知所觸，現念令入現念出息。如人觸材以緣鋸力，亦不作意鋸去來想。如是坐禪人，於入出息亦不作意入出息想，所觸鼻埠脣以念觀知，現念令入息、現念令出息。若坐禪人於入出息作意內外，其心成亂。若心起亂，其身及心成懈怠動搖，此是過患。若最長息、若最短息，不應作意。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Yasmā uppannā pāpakā akusalā dhammā pahīyanti, kāyo akilanto hoti, cakkhūni akilantāni honti, kāyo avikampito acalo hoti, cittaṃ avikampitaṃ acalaṃ hoti, cattāro satipaṭṭhānā paripūrenti, satta bojjhaṅgā paripūrenti, vimutti paripūrati. Bhagavatā vaṇṇitā, ariyānaṃ vāso, brahmānaṃ vāso, tathāgatānaṃ vāso. Kathaṃ bhāvanā? Ādikammiko yogāvacaro araññaṃ vā rukkhamūlaṃ vā suññāgāraṃ vā upasaṅkamitvā, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya. So yogāvacaro assasati passasati. Dīghaṃ vā passasanto 'dīghaṃ passasāmī'ti pajānāti. Dīghaṃ vā assasanto 'dīghaṃ assasāmī'ti pajānāti. Rassaṃ vā assasanto 'rassaṃ assasāmī'ti pajānāti. Rassaṃ vā passasanto 'rassaṃ passasāmī'ti pajānāti. 'Sabbakāyapaṭisaṃvedī assasissāmī'ti pajānāti, 'sabbakāyapaṭisaṃvedī passasissāmī'ti pajānāti, pītipaṭisaṃvedī sukhapaṭisaṃvedī cittasaṅkhārapaṭisaṃvedī, passambhayaṃ cittasaṅkhāraṃ, abhippamodayaṃ cittaṃ, samādahaṃ cittaṃ, vimocayaṃ cittaṃ, aniccānupassī virāgānupassī nirodhānupassī paṭinissaggānupassī, evaṃ paṭinissaggānupassī assasāmi passasāmīti sikkhati. Tattha nāsikagge vā mukhanimitte vā sati santiṭṭhati. Ettha assāsa-passāsānaṃ ārammaṇaṭṭhānaṃ. So yogāvacaro tasmiṃ ṭhāne satiṃ ṭhapetvā, assāsa-passāse nāsikagge mukhanimitte phusanavasena satiṃ upaṭṭhāpeti. Upaṭṭhitāya satiyā assasati passasati. Assāsa-kāle passāsa-kāle ca manasikāraṃ na karoti. Assāsa-passāsā nāsikagge mukhanimitte phusanavasena satiṃ upaṭṭhāpeti, upaṭṭhitāya satiyā assasati passasati. Yathā nāma kaṭṭhaṃ phusanto kakacassa gatāgatavasena manasikāraṃ na karoti, evameva yogāvacaro assāsa-passāsānaṃ gatāgatavasena manasikāraṃ na karoti, nāsikagge mukhanimitte phusanavasena satiṃ upaṭṭhāpeti, upaṭṭhitāya satiyā assasati passasati. Sace yogāvacaro assāsa-passāsānaṃ ajjhattabahiddhā manasikāraṃ karoti, cittaṃ vikkhipati. Vikkhittacitte kāyo ca cittañca kampati calati, ayaṃ ādīnavo. Atidīghaṃ vā atirassaṃ vā manasikātabbaṃ na hoti.

若作處最長、最短息，其身及心皆成懈怠動搖，此是過患。由出入息種種相故，不應作著。若如是作心，餘緣成亂。若心亂，其身及心皆成懈怠動搖，如是過患無邊。起出入息，以無邊懈故，應作想如是心不亂。若心遲緩、若心利疾，不當精進。若作遲緩精進，成懈怠睡眠；若作利疾精進，成起調。若坐禪人，若與懈怠睡眠共起、若與調共起，其身及心成懈怠成動搖，此是過患。彼坐禪人以九小煩惱清淨心現念入息，彼相得起。名相者，如抽綿、抽古貝觸身成樂觸，如涼風觸身成樂觸。如見入出息風觸鼻口脣，唸作風想，不由形色，此謂相。若坐禪人，以修多修相成增長，若鼻端增長，於眉間、於額成多處住，成滿頭風。從此增長，滿身猗樂，此謂具足。復有坐禪人，從初見異相，如煙如霧、如塵如碎金，猶如針刺、如蟻所嚙，見種種色。若坐禪人心不明瞭，於彼異相心作異想成顛倒，不成出入息想。若明瞭坐禪人，不作異意想，念現入息、念現出息，離作餘想。若如是作意，異相即滅。是坐禪人得微妙相，心不放逸，念現入息、念現出息，彼相自在。以相自在，欲起修行。由欲自在，念現入息、念現出息，起喜。已喜自在、已欲自在，念現入息、念現出息，起捨。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Sace atidīghe atirassake vā manasi karoti, kāyo ca cittañca kilissati kampati, ayaṃ ādīnavo. Assāsa-passāsānaṃ nānāvidha-nimittattā abhiniviṭṭhaṃ na kātabbaṃ. Evaṃ citte kate aññārammaṇena vikkhipati. Vikkhitte citte kāyo ca cittañca kilissati kampati, evaṃ anantā ādīnavā. Assāsa-passāsā uppajjanti ananta-kilamathatāya, saññaṃ katvā cittaṃ avikkhittaṃ kātabbaṃ. Līnaṃ vā uddhataṃ vā cittaṃ, viriyaṃ na kātabbaṃ. Līne viriye kate thinamiddhaṃ hoti, uddhate viriye kate uddhaccaṃ hoti. Sace yogāvacaro thinamiddhena vā uddhaccena vā samannāgato hoti, kāyo ca cittañca kilissati kampati, ayaṃ ādīnavo. So yogāvacaro navahi upakkilesa-visuddhi-cittehi upaṭṭhitāya satiyā assasati, taṃ nimittaṃ uppajjati. Nimittaṃ nāma: yathā tūlapicu vā kappāsapicu vā kāyaṃ phusitvā sukhasamphasso hoti, yathā sītavāto kāyaṃ phusitvā sukhasamphasso hoti. Tathā assāsa-passāsa-vāto nāsikagge mukhanimitte phusati, satiṃ vāta-saññaṃ katvā, na rūpa-vaṇṇa-vasena, idaṃ nimittaṃ. Sace yogāvacaro bahuso nimittaṃ bhāveti vaḍḍheti, nāsikagge vaḍḍhitvā, bhamuka-antaraṃ nalāṭaṃ phuṭṭhokāsaṃ pūretvā, sakala-sīsaṃ vāto pūreti. Tato vaḍḍhitvā, sabba-kāyikaṃ passaddhi-sukhaṃ pūreti, idaṃ paripuṇṇaṃ. Aparo yogāvacaro ādito'va visuṃ nimittaṃ passati - dhūmaṃ vā meghaṃ vā rajaṃ vā suvaṇṇa-reṇuṃ vā, sūci-viddhaṃ viya kipillaka-daṭṭhaṃ viya, nānāvaṇṇāni passati. Sace yogāvacaro asampajaññena tāni nimittāni viparīta-saññāya gaṇhāti, assāsa-passāsa-saññā virujjhati. Sace sampajaññena yogāvacaro aññathā na gaṇhāti, upaṭṭhitāya satiyā assasati passasati, aññā-saññaṃ vivajjeti. Evaṃ manasikaronte visama-nimittaṃ nirujjhati. So yogāvacaro sukhumaṃ nimittaṃ labhitvā, appamattena cittena upaṭṭhitāya satiyā assasati passasati, nimittaṃ vasī hoti. Nimitte vasībhūto bhāvanaṃ ārabhati. Chandavasī hutvā upaṭṭhitāya satiyā assasati passasati, pītiṃ uppādeti. Pītiyā vasī chandavasī ca hutvā upaṭṭhitāya satiyā assasati passasati, upekkhako hoti.

彼已捨自在、已欲自在、已喜自在，念現入息、念現出息，其心不亂。若心不亂，諸蓋滅，禪分起。此坐禪人已得寂滅勝四禪定，如初廣說。復次先師說四種修念安般，所謂算、隨逐、安置、隨觀。

問曰：云何名算？答曰：初坐禪人，從初出息乃至入息，從一至十，過十不算。復說：從一至五，過五不算，不令意誤，是時當算。乃至離算，從入出息事念住，此謂名算。隨逐者，攝算，以念無間逐出入息，此謂隨逐。名安置者，或鼻端、或於脣，是入出息所觸處，於彼作風相令念住，此謂安置。名隨觀者，由觸自在，當隨觀相；於此所起喜樂等法，應當隨觀，此謂隨觀。彼算為覺滅，令得出離覺。隨逐者，為滅麁覺。於出入息作念無間安置，為斷於亂，作不動想。隨觀者，為受持想、為知勝法。若長入息、若短出息，於短入息如是學之者，方便所作；過於其性，此謂長。性者，現智智，為現不愚癡事。

問曰。云何不愚癡事？答曰：初坐禪人得身心倚，以入出息念現作住，其出入息成細。出入息細故，成不可取。時坐禪人若長息隨觀作長，乃至相起住。若相已起住，以性應作意，此謂不愚癡。復次當為心訊息，有時作長、有時作短，如是當修。復次坐禪人，以事令分明相起，是事當修。

讓我將這段古籍內容譯成巴利文的羅馬化形式： So upekkhāvasī chandavasī pītivasī ca hutvā upaṭṭhitāya satiyā assasati passasati, cittaṃ avikkhittaṃ hoti. Avikkhitta-citte nīvaraṇāni vikkhambhenti, jhānaṅgāni uppajjanti. So yogāvacaro santapaṇītaṃ catutthajjhānaṃ paṭilabhati, yathā paṭhamanaye vuttaṃ. Apica porāṇācariyā cattāri ānāpānassati-bhāvanā-vidhāni āhaṃsu - gaṇanā anubandhanā ṭhapanā sallakkhaṇā cāti. Kathaṃ gaṇanā nāma? Ādikammiko yogāvacaro paṭhamā passāsā assāsā ca ekato paṭṭhāya yāva dasa, atikkamma dasaṃ na gaṇeti. Apare āhu: ekato paṭṭhāya yāva pañca, atikkamma gaṇanaṃ, cittassa avibbhantatthaṃ gaṇetabbaṃ. Yāva gaṇanato muñcitvā assāsa-passāsa-nimitte sati santiṭṭhati, ayaṃ gaṇanā nāma. Anubandhanā nāma: gaṇanaṃ vissajjetvā satiyā nirantaraṃ assāsa-passāse anugacchati, ayaṃ anubandhanā. Ṭhapanā nāma: nāsikagge vā mukhanimitte vā assāsa-passāsānaṃ phusanaṭṭhāne vāta-saññāvasena satiṃ ṭhapeti, ayaṃ ṭhapanā. Sallakkhaṇā nāma: phusana-vasībhāvena nimittaṃ sallakkheti; tattha uppannā pīti-sukhādayo dhammā sallakkhetabbā, ayaṃ sallakkhaṇā. Tattha gaṇanā vitakka-vūpasamatthaṃ nānāvitakka-vūpasamāya. Anubandhanā oḷārika-vitakka-vūpasamatthaṃ. Assāsa-passāsesu nirantara-sati-ṭhapanā vikkhepassa vikkhambhanatthaṃ āneñja-saññāya. Sallakkhaṇā saññāgahaṇatthaṃ uttari-dhamma-vijānanatthaṃ. Sace dīghaṃ assasati rassaṃ passasati, rassaṃ assasatīti sikkhati, upāya-karaṇaṃ sabhāvātikkamanaṃ, idaṃ dīghaṃ. Sabhāvo nāma paccuppanna-ñāṇa-ñāṇaṃ, asammoha-bhāvāya. Kathaṃ asammoha-bhāvo? Ādikammiko yogāvacaro kāya-citta-passaddhiṃ labhitvā, assāsa-passāsesu upaṭṭhitasati viharati, assāsa-passāsā sukhumā honti. Sukhumattā assāsa-passāsā gahetum'pi na sakkā honti. Tadā yogāvacaro dīghaṃ assāsaṃ 'dīgho'ti sallakkheti, yāva nimittaṃ upaṭṭhāti. Nimitte upaṭṭhite sabhāvato manasi kātabbaṃ, ayaṃ asammoha-bhāvo. Apica cittassa vissamanatthāya kadāci dīghaṃ kadāci rassanti evaṃ bhāvetabbaṃ. Apica yogāvacarena vatthuto pākaṭaṃ nimittaṃ uppādetvā taṃ bhāvetabbaṃ.

知一切身我入息，如是學者以二種行知一切身，不愚癡故、以事故。

問曰：云何無愚癡知一切身？答曰：若坐禪人念安般定，身心喜樂觸成滿。由喜樂觸滿，一切身成不愚癡。

問曰：云何以事知一切身？答曰：出入息者，所謂一處住色身。出入息事心心數法名身，此色身名身，此謂一切身。彼坐禪人，如是以見知一切身。雖有身，無眾生、無命。如是學者，謂三學：一增上戒學、二增上心學、三增上慧學。如實戒，此謂增上戒學；如實定，此謂增上心學；如實慧，此謂增上慧學。彼坐禪人，此三學，於彼事以唸作意學之，修已多修，此謂學之令滅身行，我入息如是學。云何名身行者，此謂出入息。以如是身行曲申，形隨申動踴振搖。如是於身行，現令寂滅。復次於麁身行現令寂滅，以細身行修行初禪，從彼以最細修第二禪，從彼最細修行學第三禪，令滅無餘修第四禪。

問曰：若無餘，滅出入息，云何修行念安般？答曰：善取初相故。以滅出入息，其相得起，成修行相。何以故？諸禪相知喜為事、知我入息，如是學者，彼念現入息、念現出息，於二禪處起喜。彼喜以二行成知，以不愚癡故、以事故。於是坐禪人入定成知喜，不以愚癡，以觀故、以對治故、以事故，成知樂我入息。

讓我將這段古籍內容譯成巴利文的羅馬化形式： 'Sabbakāyapaṭisaṃvedī assasissāmī'ti sikkhati dvīhi ākārehi sabbakāyaṃ pajānāti - asammohato ca vatthuto ca. Kathaṃ asammohato sabbakāyaṃ pajānāti? Sace yogāvacaro ānāpānassati-samādhiṃ bhāveti, kāya-citta-pīti-sukha-phassena phuṭṭho hoti. Pīti-sukha-phassa-phuṭṭhattā sabbo kāyo asammuḷho hoti. Kathaṃ vatthuto sabbakāyaṃ pajānāti? Assāsa-passāsā nāma ekasmiṃ ṭhāne tiṭṭhanti rūpakāyo. Assāsa-passāsa-vatthukā citta-cetasikā nāma-kāyo, ayaṃ rūpakāyo nāma kāyo, ayaṃ sabbakāyo. So yogāvacaro evaṃ dassanena sabbakāyaṃ pajānāti. Kāye sati na satto na jīvo. 'Sikkhati' ti tisso sikkhā - adhisīla-sikkhā, adhicitta-sikkhā, adhipaññā-sikkhā. Yathābhūtaṃ sīlaṃ, ayaṃ adhisīla-sikkhā; yathābhūtaṃ samādhi, ayaṃ adhicitta-sikkhā; yathābhūtaṃ paññā, ayaṃ adhipaññā-sikkhā. So yogāvacaro imā tisso sikkhā tasmiṃ vatthusmiṃ satiyā manasikārena sikkhati, bhāveti bahulīkaroti. 'Passambhayaṃ kāyasaṅkhāraṃ assasissāmī'ti sikkhati. Kathaṃ kāyasaṅkhāro nāma? Ayaṃ assāsa-passāso. Yathā kāyasaṅkhāro kuṇana-pasāraṇa-saṅkocana-calana-phandana-kampana. Evaṃ kāyasaṅkhāraṃ passambhento. Apica oḷārikaṃ kāyasaṅkhāraṃ passambhetvā sukhumena kāyasaṅkhārena paṭhamajjhānaṃ bhāveti, tato sukhumatarena dutiyajjhānaṃ, tato sukhumatarena tatiyajjhānaṃ bhāveti, niravaesesaṃ passambhetvā catutthajjhānaṃ bhāveti. Sace niravaesesaṃ assāsa-passāsā nirujjhanti, kathaṃ ānāpānassati bhāvetabbā? Paṭhama-nimitta-suggahitattā. Niruddhesu assāsa-passāsesu nimittaṃ uppajjati, bhāvanā-nimitten'eva pavattati. Kasmā? Jhāna-nimittāni pītipaṭisaṃvedī assasissāmīti sikkhati. So upaṭṭhitāya satiyā assasati passasati, dutiyajjhāne pītiṃ paṭisaṃvedeti. Sā pīti dvīhi ākārehi paṭisaṃveditabbā - asammohato ca vatthuto ca. Tattha yogāvacaro samāpanno pītiṃ pajānāti asammohato dassanato paṭipakkhato vatthuto ca sukhapaṭisaṃvedī assasissāmīti.

如是學者，彼現念入息、現念出息，於三禪處起樂。彼樂以二行成知，以不愚癡故、以事故。如初所說，知心行我息入，如是學者說心行，是謂想受。於四禪處起彼彼心行，以二行成知，以不愚癡故、以事故。以如初說，令寂滅心行我息入，如是學者說心行，是謂想受。於麁心行令寂滅，學之如初所說，知心我入息。如是學者，彼現念入息、現念出息。其心入出事，以二行成所知，以不愚癡、以事故。如初所說，令歡喜心我入息，如是學者說令歡喜說喜，於二禪處以喜令心踴躍，學之如初所說。令教化心我入息。如是學者，彼坐禪人，現念入息、現念出息，以念以作意，彼心於事令住令專，一心教化以彼心住，學之令解脫心我入出息。如是學者，彼坐禪人，現念入息、現念出息，若心遲緩，從懈怠令解脫；若心利疾，從調令解脫學之；若心高，從染令解脫學之；若心下，從嗔恚令解脫學之；若心穢污，從小煩惱令解脫學之。復次於事若心不著樂，令著學之，常見無常我入息。如是學者，彼現念入息、現念出息，其入出息及入出息事心心數法，見其生滅學之，常見無欲我入息。如是學者，現念入息、現念出息，彼無常法彼法無欲，是泥洹入息學之，常見滅我入息。

讓我將這段古籍內容譯成巴利文的羅馬化形式： So upaṭṭhitāya satiyā assasati passasati, tatiyajjhāne sukhaṃ paṭisaṃvedeti. Taṃ sukhaṃ dvīhi ākārehi paṭisaṃveditabbaṃ - asammohato ca vatthuto ca. Yathā paṭhamaṃ vuttaṃ, cittasaṅkhārapaṭisaṃvedī assasissāmīti sikkhati. Cittasaṅkhāro nāma saññā ca vedanā ca. Catutthajjhāne uppanne te te cittasaṅkhārā dvīhi ākārehi paṭisaṃveditabbā - asammohato ca vatthuto ca. Yathā paṭhamaṃ vuttaṃ, passambhayaṃ cittasaṅkhāraṃ assasissāmīti sikkhati. Cittasaṅkhāro nāma saññā ca vedanā ca. Oḷārikaṃ cittasaṅkhāraṃ passambhento sikkhati yathā paṭhamaṃ vuttaṃ, cittapaṭisaṃvedī assasissāmīti sikkhati. So upaṭṭhitāya satiyā assasati passasati. Taṃ cittaṃ assāsa-passāsa-vatthunā dvīhi ākārehi paṭisaṃveditabbaṃ - asammohato ca vatthuto ca. Yathā paṭhamaṃ vuttaṃ, abhippamodayaṃ cittaṃ assasissāmīti sikkhati. Abhippamodayaṃ cittanti pītivasena dutiyajjhāne cittaṃ ubbilāvitaṃ karonto sikkhati yathā paṭhamaṃ vuttaṃ. Samādahaṃ cittaṃ assasissāmīti sikkhati. So yogāvacaro upaṭṭhitāya satiyā assasati passasati, satiyā manasikārena taṃ cittaṃ ārammaṇe ṭhapeti samādahati, ekaggatāya vineti tena cittaṭṭhapanena sikkhati, vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhati. So yogāvacaro upaṭṭhitāya satiyā assasati passasati, līnaṃ cittaṃ kosajjā vimocento sikkhati, uddhataṃ cittaṃ uddhaccā vimocento sikkhati, unnataṃ cittaṃ rāgā vimocento sikkhati, oṇataṃ cittaṃ byāpādā vimocento sikkhati, saṃkiliṭṭhaṃ cittaṃ upakkilesā vimocento sikkhati. Apica ārammaṇe anabhiratacittaṃ abhiramāpento sikkhati, aniccānupassī assasissāmīti sikkhati. So upaṭṭhitāya satiyā assasati passasati, assāsa-passāsā ca assāsa-passāsa-vatthukā ca citta-cetasikā dhammā uppāda-vaya-vasena sikkhati, virāgānupassī assasissāmīti sikkhati. So upaṭṭhitāya satiyā assasati passasati, ye aniccā dhammā te virāgā dhammā nibbānagāmī assāsā sikkhati, nirodhānupassī assasissāmīti sikkhati.

如是學者，彼無常法如實見其過患，彼我滅是泥洹，以寂寂見學之，常見出離我入息。如是學者，彼無常法如實見其過患，於彼過患現捨，居止寂滅泥洹，使心安樂學之。如是寂寂、如是妙，所謂一切行寂寂、一切煩惱出離，愛滅、無欲、寂滅泥洹。於此十六處，初十二處成沙摩他毘婆舍那，見初無常；後四處唯成毘婆舍那。如是以沙摩他、毘婆舍那可知。復次彼一切四種，一謂如是修令起觀具足，有時見現念入息、現念出息，此謂修知長短，令滅身行、令滅心行、令心歡喜、令教化心、令解脫心。此謂令起知一切身、知樂、知心所行。知心者，此謂觀具足。常見無常所初四行，此謂有時見。復次修者，以念安般受持地是修。是安般念受持地，是受持、是有覺，彼有覺有觀有觀地。知喜者是二禪地，知樂者是第三禪地，知心者是第四禪地。復次彼一切成二種，謂修及滿。於是修行，唯彼名滿者，十六行不減。修者如種，功德因故。名滿者，猶如花菓，從相似出故。若如是修行念安般，成滿四念處。修四念處，滿七菩提分。修七菩提分，滿明解脫。

問曰：云何得如此？答曰：長出入息所初四處，成身念處。知起所初成受念處，知心所初成心念處，見無常所初成法念處。如是修念安般成滿四念處。

讓我將這段古籍內容譯成巴利文的羅馬化形式： So upaṭṭhitāya satiyā assasati passasati, ye aniccā dhammā tesaṃ ādīnavaṃ yathābhūtaṃ passati, tesaṃ nirodho nibbānaṃ santavasena passanto sikkhati, paṭinissaggānupassī assasissāmīti sikkhati. So upaṭṭhitāya satiyā assasati passasati, ye aniccā dhammā tesaṃ ādīnavaṃ yathābhūtaṃ passati, tesu ādīnavesu upekkhako hutvā, santa-nibbāne adhimuccanto cittaṃ assāsento sikkhati. Evaṃ santaṃ evaṃ paṇītaṃ yadidaṃ sabba-saṅkhāra-samatho sabba-kilesa-nissaraṇaṃ taṇhākkhayo virāgo nirodho nibbānaṃ. Etesu soḷasasu ṭhānesu paṭhamāni dvādasa ṭhānāni samatha-vipassanā-bhūtāni, ādito aniccadassanaṃ; pacchimāni cattāri ṭhānāni vipassanā-mattāni. Evaṃ samatha-vipassanā veditabbā. Apica sabbāni cattāri vidhāni - ekena vipassanā-paripūraṇaṃ, ekadā upaṭṭhitāya satiyā assasati passasati, idaṃ dīgha-rassa-paṭisaṃvedanaṃ, kāyasaṅkhāra-passambhanaṃ cittasaṅkhāra-passambhanaṃ abhippamodanaṃ samādahanaṃ vimocanaṃ. Idaṃ sabbakāya-pīti-cittasaṅkhāra-paṭisaṃvedanaṃ. Cittapaṭisaṃvedanaṃ nāma vipassanā-paripūraṇaṃ. Aniccānupassī-ādīni cattāri paṭhamāni, idaṃ ekadā dassanaṃ. Apica bhāvanā nāma ānāpānassatiyā adhiṭṭhāna-bhūmi bhāvanā. Sā ānāpānassati-adhiṭṭhāna-bhūmi savitakkā savicarā bhūmi. Pītipaṭisaṃvedanaṃ dutiyajjhāna-bhūmi, sukhapaṭisaṃvedanaṃ tatiyajjhāna-bhūmi, cittapaṭisaṃvedanaṃ catutthajjhāna-bhūmi. Apica sabbāni dve bhavanti - bhāvanā ca paripūri ca. Tattha bhāvanā nāma kevalaṃ, paripūri nāma soḷasākārā aparihīnā. Bhāvanā nāma bījasadisā, guṇa-hetuto. Paripūri nāma puppha-phalasadisā, sadisa-nipphannatāya. Evaṃ bhāvitā ānāpānassati cattāro satipaṭṭhāne paripūreti. Bhāvitā cattāro satipaṭṭhānā satta bojjhaṅge paripūrenti. Bhāvitā satta bojjhaṅgā vijjā-vimuttiṃ paripūrenti. Kathaṃ evaṃ hotīti? Dīgha-assāsa-passāsādi-paṭhamāni cattāri ṭhānāni kāyānupassanā-satipaṭṭhānaṃ. Pīti-ādīni paṭhamāni vedanānupassanā-satipaṭṭhānaṃ. Citta-ādīni paṭhamāni cittānupassanā-satipaṭṭhānaṃ. Aniccānupassī-ādīni paṭhamāni dhammānupassanā-satipaṭṭhānaṃ. Evaṃ bhāvitā ānāpānassati cattāro satipaṭṭhāne paripūreti.;

云何以修四念處成滿七菩提分？修念處時於念成住不愚癡，此謂念覺分。彼坐禪人如是念住，知擇苦無常行，此謂擇法菩提分。如是現擇法行精進不遲緩，此謂精進覺分。由行精進起喜無煩惱，此謂喜覺分。由歡喜心其身及心成猗，是謂猗覺分。由身猗有樂其心成定，此謂定覺分。如是定心成捨，此謂捨覺分。以修四念處，成滿七菩提覺分。云何以修七菩提覺分成滿明解脫？如是多修行七覺分，於剎那道成明滿，於剎那果成解脫滿。如是修七菩提分，成明解脫滿。

問曰：一切諸行由地成有覺無覺，如是念安般，何故唯說念安般為除覺，不說餘耶？答曰：不依如此說覺。不住者，是禪障礙，是故除覺依此義說。何故於風樂觸？由心樂著如覺，乾闥婆聞聲隨著，是故斷覺。復次如行堤塘，以心專念倚不動故，是故說念安般為除覺(念安般已竟)。

問曰：云何念死？何修？何相？何味？何處？何功德？云何修？答：壽命行斷，此謂為死。彼念住不亂，此謂為修。自壽命斷為相，厭患為味，無難為處。何功德者，若修行念死，於上善法成不放逸、成憎不善法，於諸服飾不多受畜、心不慳悋，見身壽命心不貪著，作無常想、苦想、無我想皆令成滿，成向善趣向於醍醐，臨命將終心不謬誤。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Kathaṃ bhāvitā cattāro satipaṭṭhānā satta bojjhaṅge paripūrenti? Satipaṭṭhāna-bhāvanāya sati upaṭṭhāti asammuyhati, ayaṃ sati-sambojjhaṅgo. So yogāvacaro evaṃ upaṭṭhitāya satiyā dukkha-anicca-saṅkhāre pavicināti, ayaṃ dhammavicaya-sambojjhaṅgo. Evaṃ pavicināto viriyaṃ paggaṇhāti atilīnaṃ, ayaṃ viriya-sambojjhaṅgo. Paggahita-viriyassa nirāmisā pīti uppajjati, ayaṃ pīti-sambojjhaṅgo. Pītimanassa kāyo ca cittañca passambhati, ayaṃ passaddhi-sambojjhaṅgo. Passaddha-kāyassa sukhaṃ cittaṃ samādhiyati, ayaṃ samādhi-sambojjhaṅgo. Evaṃ samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhati, ayaṃ upekkhā-sambojjhaṅgo. Evaṃ bhāvitā cattāro satipaṭṭhānā satta bojjhaṅge paripūrenti. Kathaṃ bhāvitā satta bojjhaṅgā vijjā-vimuttiṃ paripūrenti? Evaṃ bahulīkatā satta bojjhaṅgā magga-khaṇe vijjaṃ paripūrenti, phala-khaṇe vimuttiṃ paripūrenti. Evaṃ bhāvitā satta bojjhaṅgā vijjā-vimuttiṃ paripūrenti. Kasmā sabbe saṅkhārā bhūmito savitakkā avitakkā ca, evaṃ sante ānāpānassati eva vitakka-vinodanāya vuttā, na aññe ti? Na evaṃ vitakkā vuttā. Appatiṭṭhitā jhāna-antarāyakārī, tasmā vitakka-vinodanaṃ sandhāya vuttā. Kasmā vāte sukha-phasso? Cittassa sukha-ninnaṃ vitakkasadisaṃ, gandhabbo viya sadda-ninno, tasmā vitakka-vinodanaṃ. Apica setuṃ gacchanto viya cittaṃ ekagga-nissitaṃ acalaṃ, tasmā ānāpānassati vitakka-vinodanāya vuttā (ānāpānassati niṭṭhitā). Kathaṃ maraṇassati? Kā bhāvanā? Kiṃ lakkhaṇā? Ko raso? Kiṃ padaṭṭhānaṃ? Ke ānisaṃsā? Kathaṃ bhāvetabbā? Āyu-saṅkhāra-upacchedo maraṇaṃ nāma. Tassa sati avikkhepo bhāvanā nāma. Sakāyu-saṅkhāra-upacchedo lakkhaṇaṃ, saṃvego raso, anāsaṅgaṃ padaṭṭhānaṃ. Ke ānisaṃsā ti? Maraṇassati-bhāvanānuyutto kusalesu dhammesu appamatto hoti, akusalesu dhammesu viratto hoti, alaṅkāra-paribhoge na bahulīkaroti, amaccharī hoti, kāya-jīvita-nikantiyā alaggo hoti, anicca-saññā dukkha-saññā anatta-saññā paripūrenti, sugati-parāyaṇo hoti amata-parāyaṇo, maraṇa-kāle asammuḷho hoti.

云何修行？初坐禪人入寂寂坐，攝一切心，以不亂心念眾生死，我入死法、向於死趣、不過死法，如涅底履波陀脩多羅中說。若人樂觀死，當觀被殺人見死因緣。於是念死有四種：憂相應、驚相應、中人相應、智相應。如喪愛子心生緣念，此謂憂相應；悲念童子卒暴命終，此謂驚相應念；如闍維人念離生故，此謂中相應念；常觀世間心生厭患，此謂智相應念。於是坐禪人，憂相應、驚相應、中相應不應修行。何以故不能除過患？唯智相應勤修行能除過患。死者有三種：等死、斷死、唸唸死。云何名等死？依修眾生，此謂等死。名斷死者，謂阿羅漢，煩惱已斷。名唸唸死者，諸行唸唸滅。復次死有二種：不時節死、時節死。或自殺、或他殺、或以病、或無因緣中間死，此謂不時節死。或壽命盡乃至老死，此謂時節死。應念此二種死。復次以八行，先師所說修念死。如兇惡人逐、以無因緣、以本取、以身多屬、以壽命無力故、以久遠分別、以無相故、以剎那故。

問曰：云何以兇惡逐修行念死？答曰：如被殺人將往殺處，以兇惡人拔刀隨逐。彼見兇惡人拔刀隨後，如是思惟：此人殺我，何時我當死？我行一一步，於何步當死？我去必死，我住必死，我坐必死，我眠必死。如是坐禪人以兇惡人逐故，當修念死。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Kathaṃ bhāvetabbā? Ādikammiko yogāvacaro vivittaṃ āsanaṃ upagamma, sabbacittāni samannāharitvā, avikkhittena cittena sattānaṃ maraṇaṃ anussarati - maraṇadhammo'mhi maraṇaparāyaṇo maraṇaṃ anatīto, yathā Netippakaraṇe vuttaṃ. Sace maraṇadassanakāmo, vadhaka-puggalaṃ maraṇa-kāraṇaṃ passeyya. Tattha maraṇassati catubbhidhā - domanassa-sahagata, saṃvega-sahagata, majjhatta-sahagata, ñāṇa-sahagata. Yathā piyaputta-viyogena sokino cittuppādo, ayaṃ domanassa-sahagatā; yathā daharassa sahasā maraṇena saṃviggassa anussati, ayaṃ saṃvega-sahagatā; yathā jhāpita-sarīraṃ disvā vigatālayassa anussati, ayaṃ majjhatta-sahagatā; yathā lokassa aniccataṃ disvā saṃvigga-cittassa anussati, ayaṃ ñāṇa-sahagatā. Tattha yogāvacarena domanassa-sahagatā saṃvega-sahagatā majjhatta-sahagatā ca na bhāvetabbā. Kasmā? Ādīnava-vinodanāya asamatthatāya. Ñāṇa-sahagatā eva bhāvetabbā ādīnava-vinodanāya samatthatāya. Tividhaṃ maraṇaṃ - samuccheda-maraṇaṃ, khaṇika-maraṇaṃ, sammuti-maraṇaṃ. Kathaṃ sammuti-maraṇaṃ? Paṇṇatti-sattānaṃ maraṇaṃ, idaṃ sammuti-maraṇaṃ. Samuccheda-maraṇaṃ nāma arahato kilesānaṃ samucchinnatāya. Khaṇika-maraṇaṃ nāma saṅkhārānaṃ khaṇe khaṇe bhaṅgo. Apica dve maraṇāni - akāla-maraṇaṃ, kāla-maraṇaṃ. Attaghāto vā paraghāto vā rogena vā ahetukena vā antarā maraṇaṃ, idaṃ akāla-maraṇaṃ. Āyukkhayena vā jarāya vā maraṇaṃ, idaṃ kāla-maraṇaṃ. Imāni dve maraṇāni anussaritabbāni. Apica aṭṭhahi ākārehi porāṇācariyehi vuttā maraṇassati-bhāvanā - vadhaka-paccupaṭṭhānato, sampatti-vipattito, upasaṃharaṇato, kāya-bahusādhāraṇato, āyudubbalato, addhānaparicchedato, animittato, khaṇaparittatāto. Kathaṃ vadhaka-paccupaṭṭhānato maraṇassati bhāvetabbā? Yathā vadhako puriso purisaṃ vadhatthaṃ nento ukkhitta-asiṃ gahetvā anubandhi. So taṃ vadhaka-purisaṃ ukkhittāsiṃ gahetvā piṭṭhito anubandhantaṃ disvā evaṃ cintesi: ayaṃ maṃ vadhissati, kadā nu kho marissāmi? Ekeka-padavāre katarasmiṃ pade marissāmi? Gacchanto'pi marissāmi, tiṭṭhanto'pi marissāmi, nisīdanto'pi marissāmi, nipajjanto'pi marissāmī'ti. Evaṃ yogāvacarena vadhaka-paccupaṭṭhānato maraṇassati bhāvetabbā.

問曰：云何以無因緣故修念死？答曰：無因緣無方便以生能令不死，如日月出無因緣無方便能令不沒，如是無因緣故修念死。

問曰：云何以本取故修念死？答曰：彼先多財王、大乘王、大神力大善見王、頂生王等，彼一切王皆入死法。復次昔諸仙人，大神通大神力，毘沙蜜多闍摩達梨仙人身出水火，復入死法。復次先聲聞，有大智慧有大神通有大神力，舍利弗、目犍連等，彼入死法。復次諸緣覺人，自生無師，一切功德成就，亦入死法。復次諸如來、應供、正覺，無量無上明行具足，到功德彼岸，亦入死法。何況於我少時壽命，不當入死法？如是以先取故修念死。

問曰：云何以身多屬故修念死？答曰：以風痰和合成於死法，或諸蟲種和合、或飲食不調成入死法，或毒蛇蜈蚣射蚰蜒鼠嚙成入死法，或師子虎豹龍牛等兌成入死法，或人非人所殺成入死法。此身如是，多所屬故，修念死法。

問曰：云何以壽無力故修念死？答：以二行，以壽命無力故修於念死，處無力故、依無力故，成壽命無力。

問曰：云何處無力故壽命無力？答曰：此身無自性，如水泡喻、如芭蕉喻、如水沫喻，無有真實，離真實故。如是處無力故，成壽命無力。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Kathaṃ ahetuto maraṇassati bhāvetabbā? Ahetunā anupāyena jīvantaṃ amaraṇaṃ kātuṃ na sakkā, yathā suriyassa uggamanaṃ ahetunā anupāyena anatthaṅgamanaṃ kātuṃ na sakkā, evaṃ ahetuto maraṇassati bhāvetabbā. Kathaṃ upasaṃharaṇato maraṇassati bhāvetabbā? Te pubbe bahudhanavanto rājāno mahāyasā mahiddhikā mahānubhāvā Mahāsudassana-Mandhātādayo sabbe maraṇadhammā ahesuṃ. Apica pubbe isayo mahiddhikā mahānubhāvā Visvāmitra-Jamadaggi-ādayo udakaggi-nimmāṇa-samatthā pi maraṇadhammā ahesuṃ. Apica pubbe sāvakā mahāpaññā mahiddhikā mahānubhāvā Sāriputta-Moggallāna-ppamukkhā pi maraṇadhammā ahesuṃ. Apica paccekabuddhā sayambhū anācariyakā sabba-guṇa-sampannā pi maraṇadhammā ahesuṃ. Apica Tathāgatā Arahanto Sammāsambuddhā appameyyā anuttarā vijjācaraṇa-sampannā guṇa-pāramiṃ pattā pi maraṇadhammā ahesuṃ. Kimaṅgaṃ panāhaṃ parittāyuko na maraṇadhammo bhavissāmī ti? Evaṃ upasaṃharaṇato maraṇassati bhāvetabbā. Kathaṃ kāya-bahusādhāraṇato maraṇassati bhāvetabbā? Vāta-semha-sannipātena maraṇadhammo hoti, kimi-kula-sannipātena vā āhāra-vipattiyā vā maraṇadhammo hoti, ahi-vicchika-satapadī-undūra-mūsika-ḍaṃsanena vā maraṇadhammo hoti, sīha-vyaggha-dīpi-nāga-goṇādinā vā paṭihaṃsanena maraṇadhammo hoti, manussa-amanussehi vā vadhena maraṇadhammo hoti. Evaṃ ayaṃ kāyo bahusādhāraṇato maraṇassati bhāvetabbā. Kathaṃ āyudubbalato maraṇassati bhāvetabbā? Dvīhi ākārehi āyudubbalato maraṇassati bhāvetabbā - vatthudubbalato ca nissayadubbalato ca āyudubbalataṃ hoti. Kathaṃ vatthudubbalato āyudubbalataṃ hoti? Ayaṃ kāyo nissāro, bubbuḷūpamo, kadalikkhandha-sadiso, phenūpamo, asāro, asārakattā. Evaṃ vatthudubbalato āyudubbalataṃ hoti.;

問曰：云何依無力故成壽無力？答曰：此名出入息所縛、四大所縛、飲食所縛、四威儀所縛、緩所縛，如是依無力故成壽命無力。如是以此二行，以壽命無力故，修念於死。

問曰：云何以遠分別修念死？答曰：從於久遠一切已生，於現在世不過百年，皆入死法，所謂久遠分別故修念死。復次當修，我於日夜詎能得活？日夜思惟：世尊諸法我得大恩，如是一日我詎能活？或復半日我詎能活？或復少時我詎能活？或一食時或半食時我詎能活？或四五揣我詎能活？或入息時我詎能至出息時？或出息時我詎能至入息時？以久遠分別，故修念死。

問曰：云何以無相故修念於死？答曰：以無有相死無有時，以無相故修念於死。

問曰：云何以剎那故修念死？答曰：以不數過去未來，但數現在緣，眾生壽命於一念時住，從彼無二念住，一切眾生於剎那心沒。如阿毘曇中說：於過去心，無已生、無當生、無現生。於未來心，無已生、無現生、無當生。於現在心剎那，無已生、無當生、有現生。復如說偈：

壽命及身性，　　苦樂及所有， 與一心相應，　　剎那速生起。 於未生無生，　　於現在有生， 心斷故世死，　　已說世盡故。

如是以剎那故修念死。彼坐禪人以此門以此行，如是現修念死，起其厭患。

讓我將這段古籍內容譯成巴利文的羅馬化形式： Kathaṃ nissayadubbalato āyudubbalataṃ hoti? Ayaṃ assāsa-passāsa-paṭibaddho, dhātu-paṭibaddho, āhāra-paṭibaddho, iriyāpatha-paṭibaddho, sithila-paṭibaddho, evaṃ nissayadubbalato āyudubbalataṃ hoti. Evaṃ imehi dvīhi ākārehi āyudubbalato maraṇassati bhāvetabbā. Kathaṃ addhānaparicchedato maraṇassati bhāvetabbā? Atītakāle sabbe sattā jātā, etarahi vassasataṃ nātikkamanti, sabbe maraṇadhammā, idaṃ addhānaparicchedato maraṇassati bhāvetabbā. Apica bhāvetabbaṃ - kiṃ nu kho ahaṃ divasa-rattiṃ jīvissāmi? Divasa-rattiṃ cintemi: Bhagavato dhamme mahā-upakāraṃ labhāmi, evaṃ ekadivasaṃ kiṃ nu kho jīvissāmi? Upaḍḍha-divasaṃ vā kiṃ nu kho jīvissāmi? Muhuttaṃ vā kiṃ nu kho jīvissāmi? Eka-bhatta-kālaṃ vā upaḍḍha-bhatta-kālaṃ vā kiṃ nu kho jīvissāmi? Cattāro pañca ālope vā kiṃ nu kho jīvissāmi? Assāsa-kāle vā kiṃ nu kho passāsa-kālaṃ pāpuṇissāmi? Passāsa-kāle vā kiṃ nu kho assāsa-kālaṃ pāpuṇissāmī ti? Evaṃ addhānaparicchedato maraṇassati bhāvetabbā. Kathaṃ animittato maraṇassati bhāvetabbā? Animittaṃ akālaṃ maraṇassa, animittato maraṇassati bhāvetabbā. Kathaṃ khaṇaparittatāto maraṇassati bhāvetabbā? Atītānāgatapaccuppanne anāmasitvā paccuppanna-paccayā eva gaṇetabbā, sattānaṃ jīvitaṃ eka-citta-khaṇe tiṭṭhati, tato paraṃ dve cittāni na tiṭṭhanti, sabbe sattā khaṇa-citte nirujjhanti. Yathā Abhidhamme vuttaṃ: Atītaṃ cittaṃ na jātaṃ na jāyissati na jāyati, anāgataṃ cittaṃ na jātaṃ na jāyati na jāyissati, paccuppannaṃ cittaṃ khaṇikaṃ na jātaṃ na jāyissati jāyati. Yathā ca vuttaṃ gāthāya: Āyu ca kāyo ca sukhā ca dukkhaṃ, Samā ca bhogā parivārasampatti; Eka-cittasampayuttā khaṇikā, Sīghaṃ uppajjati. Ajātamhi na jāyati, Paccuppanne ca vijjati; Cittabhaṅgā mato loko, Paññatti paramatthato. Evaṃ khaṇaparittatāto maraṇassati bhāvetabbā. So yogāvacaro iminā mukhena imehi ākārehi evaṃ paccupaṭṭhitā maraṇassati saṃvegaṃ janeti.

由厭患自在，以念自在成心不亂。若心不亂，諸蓋滅，禪分成，起外行禪得住。

問曰：無常想、念死，此二何差別？答曰：陰生滅事名無常想，念諸根壞名為念死。以修無常相、無我相，為除憍慢；以修念死，無常相及苦相成住，以壽斷心滅。此謂差別(念死已竟)。

問：云何念身？何修？何相？何味？何功德？云何修？答：修念身性，彼念、隨念、正念，此謂念身。此念住不亂，此謂修。令起身性為相，厭患為味，見無實為起。何功德者，以修念身成堪耐，堪受怖畏、堪任寒熱等，無常想、無我想、不淨想、過患想，彼想成滿，成隨意得四禪，以分明諸法，修令滿足，向於善趣、向於醍醐。云何修者，初坐禪人入寂寂坐，攝一切心，不亂心唯修心性。云何修心性？所謂此身髮、毛、爪、齒、皮、肉、筋、骨髓、腦、肝、心、脾胇、膽、胃、肪膏、腦膜、大腸、小腸、屎、尿、膿血、淡污、涎、淚、涕唾不淨。初坐禪人，於此三十二行，初次第上以次第下。善哉以口語言，應常說常觀。善哉以常觀口語言，是時以一一四行，唯以心當覺以色、以行、以形、以處、以分別所起麁相，或一或二或多，善取相應。彼坐禪人如是以三種覺成起，以色、以厭、以空。

Let me translate this Classical Chinese Buddhist text into Pāli (romanized): Yathā nibbindanā sayaṃvase, sati sayaṃvase cittaṃ avikkhepaṃ bhavati. Sace cittaṃ avikkhepaṃ, nīvaraṇāni nirujjhanti, jhānaṅgāni uppajjanti, bāhirabhāvanā jhānaṃ samāpajjati. Pucchā: Aniccasaññā ca maraṇassati ca, imesaṃ ko viseso? Vissajjanā: Khandhānaṃ udayabbayaṃ aniccasaññā nāma, indriyānaṃ bhedo maraṇassati nāma. Aniccalakkhaṇaṃ anattalakkhaṇañca bhāventassa mānassa pahānāya; maraṇassatiṃ bhāventassa aniccasaññā ca dukkhasaññā ca thirā honti, āyusaṅkhārā khīyanti. Ayaṃ viseso (maraṇassati niṭṭhitā). Pucchā: Kathaṃ kāyagatāsati? Kiṃ bhāvanā? Kiṃ lakkhaṇā? Ko raso? Ke ānisaṃsā? Kathaṃ bhāvetabbā? Vissajjanā: Kāyasabhāvabhāvanā, sā sati anussati sammāsati, ayaṃ vuccati kāyagatāsati. Tassā satiyā avikkhepo, ayaṃ bhāvanā. Kāyasabhāvassa upaṭṭhānaṃ lakkhaṇaṃ, nibbidā raso, asārādassanaṃ samudayo. Ānisaṃsā nāma, kāyagatāsatiṃ bhāventassa khamo hoti, bhayabherave khamo, sītādīsu khamo, aniccasaññā anattalakkhaṇasaññā asubhasaññā ādīnavasaññā, tā saññā paripūrā honti, catujjhānalābhī yathākāmaṃ, dhammānaṃ pākaṭabhāvā, bhāvanā paripūrā hoti, sugatiṃ gacchati, amataṃ gacchati. Kathaṃ bhāvetabbā ti, ādikammiko yogāvacaro vivittaṃ nisīdati, sabbacittaṃ samādahati, avikkhittacitto kevalaṃ kāyasabhāvaṃ bhāveti. Kathaṃ kāyasabhāvaṃ bhāveti? Seyyathidaṃ: kesā lomā nakhā dantā taco maṃsaṃ nahāru aṭṭhi aṭṭhimiñjaṃ matthaluṅgaṃ yakanaṃ hadayaṃ pihakaṃ vakkaṃ pittaṃ udariyaṃ medā matthaluṅgaṃ antaṃ antaguṇaṃ karīsaṃ muttaṃ pubbalohitaṃ semhaṃ lasikā kheḷo assu siṅghāṇikā ti ime dvattiṃsākārā asuci. Ādikammiko yogāvacaro imesu dvattiṃsākāresu paṭhamaṃ anupubbaṃ uddhaṃ adho ca. Sādhu vācāya vadati, niccaṃ katheti niccaṃ paccavekkhati. Sādhu niccaṃ paccavekkhanto vācāya vadati, tadā ekekena catukkaṃ, kevalaṃ cittena vaṇṇato saṇṭhānato disāto okāsato paricchedato oḷārikanimittaṃ uggaṇhāti, ekaṃ vā dve vā bahūni vā, suṭṭhu nimittaṃ gaṇhāti. So yogāvacaro evaṃ tividhena ñāṇena uppajjati, vaṇṇato nibbindato suññato ti.

若坐禪人以色起相，彼坐禪人由色一切入自在應作意；若坐禪人以厭起相，彼坐禪人以不淨應作意；若坐禪人以空起相，彼坐禪人以界應作意。若坐禪人依一切入起於四禪，若坐禪人依不淨事起初禪，若坐禪人依界事起外行禪。於是瞋恚行人以色起相，貪欲行人以厭起相，慧行人以界起相。復次瞋恚行人以色當作意，貪欲行人以厭當作意，慧行人以界當作意。復次以十三行當念身性，如是以種、以處、以緣、以流、以次第、以形、以蟲種、以安處、以聚、以憎、以不淨、以處、以不知恩、以有邊。

問：云何以種當念身性？答：如毒種所生茱萸、拘沙、多紀等一切生，如是此身從父母不淨生。不淨種生，此身成不淨。如是以種當念心性。

問：云何以處當念身性？答：此身不從欝多羅花生，非拘牟陀、分陀利迦花生，於母腹生，不淨臭穢迫迮處生、從生熟兩藏生、從左右脇胞囊所纏依脊骨住，是處不淨，身成不淨。如是以處當念身性。

問：云何以緣當念身性？答：此不淨身若增長住，不以金銀珠等能得增長，復不以栴檀多伽羅沈香等緣能得增長。此身從母腹生，母所食噉，涕唾涎淚相雜。母胎所生，臭食流液得增長住。從如是出，其所噉食飯乳䉽豆，涕唾涎淡共相和雜。此身以臭不淨流得增長住。

Sace yogāvacaro vaṇṇato nimittaṃ uggaṇhāti, tassa yogāvacarassa vaṇṇakasiṇavasena manasikātabbaṃ; sace yogāvacaro nibbidāto nimittaṃ uggaṇhāti, tassa yogāvacarassa asubhavasena manasikātabbaṃ; sace yogāvacaro suññatāto nimittaṃ uggaṇhāti, tassa yogāvacarassa dhātuvasena manasikātabbaṃ. Sace yogāvacaro kasiṇavasena catujjhānaṃ uppādeti, sace yogāvacaro asubhārammaṇavasena paṭhamajjhānaṃ uppādeti, sace yogāvacaro dhātuvasena bāhirajjhānaṃ uppādeti. Tattha dosacaritassa vaṇṇato nimittaṃ, rāgacaritassa nibbidāto nimittaṃ, ñāṇacaritassa dhātuvasena nimittaṃ. Puna dosacaritassa vaṇṇato manasikātabbaṃ, rāgacaritassa nibbidāto manasikātabbaṃ, ñāṇacaritassa dhātuvasena manasikātabbaṃ. Puna terasahi ākārehi kāyasabhāvo anussaritabbo, seyyathidaṃ: jātivasena, ṭhānavasena, paccayavasena, āsayavasena, paṭipāṭivasena, saṇṭhānavasena, kimilakkhaṇavasena, nivāsavasena, samūhavasena, jigucchāvasena, asubhavasena, okāsavasena, akataññutāvasena, pariyantavasena. Pucchā: Kathaṃ jātivasena kāyasabhāvo anussaritabbo? Vissajjanā: Yathā visabījaṃ jātaṃ kaṭuka-kosātakī-tikkalatādīni sabbāni jāyanti, evaṃ ayaṃ kāyo mātāpitunnaṃ asuci jāto. Asucibījato jāto, ayaṃ kāyo asuci hoti. Evaṃ jātivasena kāyasabhāvo anussaritabbo. Pucchā: Kathaṃ ṭhānavasena kāyasabhāvo anussaritabbo? Vissajjanā: Ayaṃ kāyo na uppalaṃ jāto, na kumudaṃ puṇḍarīkañca jāto, mātu kucchiyaṃ jāto, asucigandhakasamākule padesaṃ jāto, āmapakkāsayānaṃ antarā jāto, vāmadakkhiṇapassesu vatthikosena parikkkhitto piṭṭhikaṇṭakaṃ nissāya tiṭṭhati, taṃ ṭhānaṃ asuci, kāyo asuci hoti. Evaṃ ṭhānavasena kāyasabhāvo anussaritabbo. Pucchā: Kathaṃ paccayavasena kāyasabhāvo anussaritabbo? Vissajjanā: Ayaṃ asucikāyo yadi vaḍḍhati tiṭṭhati, na suvaṇṇarajatamuttādīhi vaḍḍhati, na candanāgarukaṭukādipaccayehi vaḍḍhati. Ayaṃ kāyo mātu kucchito jāto, mātubhuñjitabbāhāro, siṅghāṇikākheḷasedasambandhito. Mātukucchito jāto, duggandhabhojanāsayato vaḍḍhati tiṭṭhati. Tato nikkhamitvā, yaṃ bhuñjati odanaṃ pāyāsaṃ khīraṃ muggayūsaṃ, siṅghāṇikākheḷasemhasambandhito. Ayaṃ kāyo duggandha-asucisotena vaḍḍhati tiṭṭhati.

如是以緣當念身自性。

問曰：云何以流當念身自性？答：如皮囊盛滿屎尿，以多穿故不淨流出。此身亦然，盛滿屎尿。如是此身所甞飲食，及雜涕唾屎尿臭穢，種種不淨，從九孔流溢，以多穿故、不成滿故。如是以流應念身自性。

問：云何以次第形當念身自性？答：此身以初業次第立，初七日成迦羅邏，二七日成阿浮陀，三七日成俾尸，四七日成阿那，五七日成五節，六七日成四節，七七日復生四節，八七日復生二十八節，九七日及十七日復生脊骨，十一七日復生三百骨，十二七日復生八百節，十三七日復生九百筋，十四七日復生百肉丸，十五七日復生血，十六七日生膜，十七七日生皮，十八七日成皮色，十九七日業所生風遍處處，二十七日成九竅，二十五七日生一萬七千湊，二十六七日成堅身，二十七七日有力，二十八七日生九萬九千毛孔，二十九七日成一切身份具足。

復說：七七日有體，依母背下頭蹲踞坐，四十二七日以業所生風，轉腳向上、頭向下向產門。此時生世，說假名人。如是以次第形當念身性。

問：云何以蟲種當念身性？答：此身八萬戶蟲之所食噉。依髮之蟲名髮鐵，依髑髏蟲名耳腫，依腦之蟲名顛狂下。顛狂復有四種：一名塸拘霖婆、二名濕婆羅、三名陀羅呵、四名陀阿尸邏。

Evaṃ paccayavasena kāyasabhāvo anussaritabbo. Pucchā: Kathaṃ āsayavasena kāyasabhāvo anussaritabbo? Vissajjanā: Yathā cammakuṭi uccārapassāvapūritā, bahuchiggattā asucisavanti. Ayaṃ kāyo tatheva, uccārapassāvapūrito. Evaṃ imasmiṃ kāye asitapītakhāyitasāyitaṃ, siṅghāṇikākheḷakarīsamuttaduggandhaṃ, nānāvidhāsuci, navahi dvārehi sandati, bahuchiggattā, asampuṇṇattā. Evaṃ āsayavasena kāyasabhāvo anussaritabbo. Pucchā: Kathaṃ paṭipāṭisaṇṭhānavasena kāyasabhāvo anussaritabbo? Vissajjanā: Ayaṃ kāyo paṭhamakammena paṭipāṭiyā tiṭṭhati, paṭhamasattāhe kalalaṃ hoti, dutiyasattāhe abbudaṃ hoti, tatiyasattāhe pesi hoti, catutthasattāhe ghana hoti, pañcamasattāhe pañca sākhā jāyanti, chaṭṭhasattāhe cattāro sākhā jāyanti, sattamasattāhe puna cattāro sākhā jāyanti, aṭṭhamasattāhe puna aṭṭhavīsati sākhā jāyanti, navamasattāhe dasamasattāhe ca piṭṭhikaṇṭako jāyati, ekādasamasattāhe tisatāni aṭṭhīni jāyanti, dvādasamasattāhe aṭṭhasatāni pabbāni jāyanti, terasamasattāhe navasatāni nhāru jāyanti, cuddasamasattāhe sataṃ maṃsapiṇḍā jāyanti, pannarasamasattāhe lohitaṃ jāyati, soḷasamasattāhe cammāni jāyanti, sattarasamasattāhe taco jāyati, aṭṭhārasamasattāhe tacavaṇṇo nibbattati, ekūnavīsatimasattāhe kammajjhavātā sabbattha pharanti, vīsatimasattāhe nava chiddāni jāyanti, pañcavīsatimasattāhe sattarasasahassāni sandhi jāyanti, chabbīsatimasattāhe thaddho kāyo hoti, sattavīsatimasattāhe balavā hoti, aṭṭhavīsatimasattāhe ekūnanavutisahassāni lomakūpāni jāyanti, ekūnatiṃsatimasattāhe sabbaṅgapaccaṅgāni paripuṇṇāni honti. Aparo nayo: Sattasattāhe sarīraṃ hoti, mātu piṭṭhiṃ nissāya adhosirasaṃ pallaṅkaṃ ābhujitvā nisīdati, dvecattālīsasattāhe kammajjavātena pāde uddhaṃ sīsaṃ adho yonimukhaṃ sampāpuṇāti. Tasmiṃ khaṇe jāyamāno, sammutipuggalo ti vuccati. Evaṃ paṭipāṭisaṇṭhānavasena kāyasabhāvo anussaritabbo. Pucchā: Kathaṃ kimilakkhaṇavasena kāyasabhāvo anussaritabbo? Vissajjanā: Imasmiṃ kāye asītisahassāni kimikule khādanti. Kesanissitā kimī kesalohaṃ nāma, kapālasitā kimī kaṇṇasotaṃ nāma, matthaluṅganissitā kimī ummādapātaṃ nāma. Ummādassa cattāro pakārā: ekaṃ śaṅkulimpā nāma, dutiyaṃ sippala nāma, tatiyaṃ dāraka nāma, catutthaṃ dāsila nāma.

依目之蟲名舐眼，依耳之蟲名蚔耳。依鼻之蟲名蚔鼻，復有三種：一名樓扣母可、二名阿樓扣、三名摩那樓母可。依舌之蟲名勿伽，依舌根蟲名母但多，依齒之蟲名狗婆，依齒根之蟲名優婆拘婆，依喉之蟲名阿婆離呵。依頸之蟲有二種：一名虜呵羅、二毘虜呵羅。依毛之蟲名蚔毛，依爪之蟲名蚔爪。依皮之蟲有二種：一名兜那、二名兜難多。依膜之蟲復有二種：一名鞞藍婆、二名摩諀藍婆。依肉之蟲復有二種：一名阿羅婆、二名羅婆。依血之蟲復有二種：一名婆羅、二名婆多羅。依筋之蟲復有四種：一名賴多虜、二名喜多婆、三名婆羅婆多羅、四名羅那婆羅那。依脈之蟲名架栗俠那。依脈根之蟲復有二種：一名尸婆羅、二名優婆尸尸羅。依骨之蟲復有四種：一名遏褫(除里反)毘馱、二名安那毘馱、三名殆(塗履反)履拕毘拕、四名遏褫絙可羅。依髓之蟲復有二種：一名弭(亡比反)社、二名弭社尸羅。依脾之蟲復有二種：一名尼羅、二名比多。依心之蟲復有二種：一名死毘多、二名優鉢拕毘多。依心根之蟲復有二種：一名滿可、二名尸羅。依肪之蟲復有二種：一名哿羅、二名哿羅尸羅。依膀胱之蟲復有二種：一名弭哿羅、二名摩訶哿羅。依膀胱根復有二種：一名哿羅、二名哿羅尸羅。

Cakkhunissitā kimī akkhileḍḍhanaṃ nāma, kaṇṇanissitā kimī kaṇṇakimi nāma. Nāsanissitā kimī nāsakimi nāma, tayo pakārā: ekaṃ lokamatuka nāma, dutiyaṃ aloka nāma, tatiyaṃ mānalokamatuka nāma. Jivhānissitā kimī muggaka nāma, jivhāmūlanissitā kimī mudanta nāma, dantanissitā kimī kubbā nāma, dantamūlanissitā kimī upakubbā nāma, kaṇṭhanissitā kimī avalīha nāma. Gīvanissitā kimī dve pakārā: ekaṃ luhāla nāma, dutiyaṃ viluhāla nāma. Lomanissitā kimī lomakimi nāma, nakhanissitā kimī nakhakimi nāma. Tacenissitā kimī dve pakārā: ekaṃ tūna nāma, dutiyaṃ tūnanta nāma. Cammikānissitā kimī dve pakārā: ekaṃ velamba nāma, dutiyaṃ mahāvelamba nāma. Maṃsanissitā kimī dve pakārā: ekaṃ alāva nāma, dutiyaṃ lāva nāma. Lohitanissitā kimī dve pakārā: ekaṃ vāla nāma, dutiyaṃ vātāla nāma. Nhārunissitā kimī cattāro pakārā: ekaṃ lattalu nāma, dutiyaṃ hitava nāma, tatiyaṃ vālavātāla nāma, catutthaṃ laṇavalaṇa nāma. Sirānissitā kimī kalikkhana nāma. Sirāmūlanissitā kimī dve pakārā: ekaṃ sivala nāma, dutiyaṃ upasissila nāma. Aṭṭhinissitā kimī cattāro pakārā: ekaṃ acchividdha nāma, dutiyaṃ annaviddha nāma, tatiyaṃ tulidaviddha nāma, catutthaṃ acchikaṅkara nāma. Aṭṭhimiñjanissitā kimī dve pakārā: ekaṃ missa nāma, dutiyaṃ missasila nāma. Pihakanissitā kimī dve pakārā: ekaṃ nīla nāma, dutiyaṃ pīta nāma. Hadayanissitā kimī dve pakārā: ekaṃ sivita nāma, dutiyaṃ uppadavita nāma. Hadayamūlanissitā kimī dve pakārā: ekaṃ maṅka nāma, dutiyaṃ sila nāma. Medanissitā kimī dve pakārā: ekaṃ kāla nāma, dutiyaṃ kālasila nāma. Vatthikosanissitā kimī dve pakārā: ekaṃ mikāla nāma, dutiyaṃ mahākāla nāma. Vatthimūlanissitā kimī dve pakārā: ekaṃ kāla nāma, dutiyaṃ kālasila nāma.

依胞之蟲復有二種：一名娑婆羅、二名摩訶沙婆羅。依胞根之蟲復有二種：一名賴多、二名摩訶賴多。依小腸之蟲復有二種：一名帚賴多、二名摩訶賴多。依腸根之蟲復有二種：一名波、二名摩訶死波。依大腸根蟲復有二種：一名安那婆呵、二名𭘰果婆呵。依胃之蟲復有四種：一名優受哿、二名優社婆、三名知社婆、四名先市婆。依熟藏之蟲復有四種：一名婆呵那、二名摩訶婆呵那、三名陀那槃、四名粉那母可。依膽之蟲名必多離訶，依唾之蟲名纖呵，依汗之蟲名隨陀離呵，依脂之蟲名弭陀離呵。依強之蟲復有二種：一名藪婆呵母、二名社摩契多。依彊根蟲復有三種：一名處呵母珂、二名陀虜呵母珂、三名娑那母珂。有五種蟲，依於身前食於身前、依於身後食於身後、依於身左食於身左、依於身右食於身右，蟲名栴陀、死羅、脣呵、死羅不、偷羅等。依下二孔有三種蟲：一名拘樓拘羅唯喻、二名遮羅喻、三名寒頭波拕。如是以蟲居止當念身性。

云何以安當念身自性？於足骨脛骨安住，脛骨於髀骨安住，髀骨於髂骨安住，髂骨於脊骨安住，脊骨於脾骨安住，脾骨於臂骨安住，臂骨於項骨安住，項骨於頭骨安住，頭骨於頰骨安住，頰骨於齒骨安住。如是此身骨節纏裹，以皮覆上，成此穢身。從行業生，非餘能造。

以下是巴利文(羅馬化)翻譯： Kimi dve pakārā dullabhā abhijhāyantī ti: eko Sāvaro nāma, dutiyo Mahāsāvaro nāma. Kimi dve pakārā dullabhā abhijhāyantī ti mūle: eko Latto nāma, dutiyo Mahālatto nāma. Kimi dve pakārā khuddakantasmiṃ: eko Cullalatto nāma, dutiyo Mahālatto nāma. Kimi dve pakārā antamūle: eko Pavo nāma, dutiyo Mahāpavo nāma. Kimi dve pakārā mahāntamūle: eko Annavāho nāma, dutiyo Phalavāho nāma. Kimi cattāro pakārā kucchismiṃ: eko Ukkusako nāma, dutiyo Ussabho nāma, tatiyo Jānassabho nāma, catuttho Senissabho nāma. Kimi cattāro pakārā pakkāsaye: eko Vāhano nāma, dutiyo Mahāvāhano nāma, tatiyo Dhanapālo nāma, catuttho Puṇṇamukho nāma. Kimi pittasmiṃ Pittalehako nāma, kimi kheḷasmiṃ Siṃhako nāma, kimi sedasmiṃ Sedalehako nāma, kimi medasmiṃ Medalehako nāma. Kimi dve pakārā thaddhabhāve: eko Subhavāho nāma, dutiyo Samakhetto nāma. Kimi tayo pakārā thaddhabhāvamūle: eko Cuhāmukho nāma, dutiyo Daluhāmukho nāma, tatiyo Saṇṇāmukho nāma. Pañca pakārā kimī: purato ṭhitā purato khādanti, pacchato ṭhitā pacchato khādanti, vāmato ṭhitā vāmato khādanti, dakkhiṇato ṭhitā dakkhiṇato khādanti, te nāma Candā, Sīlā, Siṃhā, Sīlabū, Thūlā ca. Kimi tayo pakārā adhobhāgadvāre: eko Kolakuruviyo nāma, dutiyo Calaviyo nāma, tatiyo Kandupādako nāma. Evaṃ kāye kimīnaṃ nivāsaṃ anussarati. Kathaṃ kāyassa sabhāvaṃ anussarati? Pādaṭṭhike jaṅghaṭṭhikaṃ patiṭṭhitaṃ, jaṅghaṭṭhike ūruṭṭhikaṃ patiṭṭhitaṃ, ūruṭṭhike kaṭiṭṭhikaṃ patiṭṭhitaṃ, kaṭiṭṭhike piṭṭhikaṇṭakaṭṭhikaṃ patiṭṭhitaṃ, piṭṭhikaṇṭakaṭṭhike phāsukaṭṭhikaṃ patiṭṭhitaṃ, phāsukaṭṭhike bāhuṭṭhikaṃ patiṭṭhitaṃ, bāhuṭṭhike gīvaṭṭhikaṃ patiṭṭhitaṃ, gīvaṭṭhike sīsaṭṭhikaṃ patiṭṭhitaṃ, sīsaṭṭhike kapālaṭṭhikaṃ patiṭṭhitaṃ, kapālaṭṭhike dantaṭṭhikaṃ patiṭṭhitaṃ. Evaṃ ayaṃ kāyo aṭṭhisandhīhi bandhitvā cammena chādito, asuci-kāyo hoti. Kammanā nibbatto, na aññena kārako.

如是以安當念身自性。

云何以聚當念身自性？九頭骨、兩頰骨、三十二齒骨、七項骨、十四胸骨、二十四脇骨、十八脊骨、兩髂骨、六十四手骨、六十四足骨、依肉六十四軟骨，此三百骨、八百節、九百筋纏、九百肉丸、一萬七千湊、八百萬髮、九萬九千毛、六十間、八萬蟲種，膽唾腦各一波賴他，梁言重四兩。血一阿咃，梁言以三升。如是等不可稱計種種形，唯是屎聚屎集名身。如二聚，當念身自性。

云何以憎當念身自性？彼所重物第一清淨所愛服飾，如是花香塗身，衣服莊嚴，眠坐隱囊，枕褥𣰽毺㲩𣰆床帳臥具等，種種飲食住止供養，心生愛重後成憎惡。如是以憎惡，當念身自性。

云何以不清淨當念身自性？如是衣物種種服飾，已不淨潔，可更浣治還得清淨。何故？以性清淨故。此身不淨，不能令淨。復次以香塗身、以香水洗浴不能令淨。何以故？性不淨故。如是以不清淨念身自性。

云何以處當念身自性？如花依池生、如果依果處生，如是此身從種種煩惱疾患故生。如是眼痛、耳痛、鼻痛、舌痛、身痛、頭痛、口痛、齒痛，患嗽急氣、寒熱腹痛、心悶癎狂、風病霍亂、癩癭吐血、癬瘡疥瘑、痳𤵘寒病等，此身有無邊過患。如是以處當念身自性。

以下是巴利文(羅馬化)翻譯： Evaṃ ṭhānena kāyassa sabhāvaṃ anussarati. Kathaṃ rāsinā kāyassa sabhāvaṃ anussarati? Nava sīsaṭṭhikāni, dve kapālaṭṭhikāni, dvattiṃsa dantaṭṭhikāni, satta gīvaṭṭhikāni, cuddasa uraṭṭhikāni, catuvīsati phāsukaṭṭhikāni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhikāni, dve kaṭiṭṭhikāni, catusaṭṭhi hatthiṭṭhikāni, catusaṭṭhi pādaṭṭhikāni, catusaṭṭhi maṃsanissitāni mudukāni aṭṭhīni, tīṇi satāni aṭṭhīni, aṭṭha satāni sandhī, nava satāni nhārū, nava satāni maṃsapiṇḍā, sattarasa sahassāni sandhī, aṭṭha sata sahassāni kesā, navuti nava sahassāni lomā, saṭṭhi vivarā, asīti sahassāni kimijātikā, pittaṃ semhaṃ matthaluṅgañca ekamekaṃ palatthaṃ, catunnaṃ pasatānaṃ bhāro. Lohitaṃ ekaṃ āḷhakaṃ, tiṇṇaṃ nāḷīnaṃ parimāṇaṃ. Evaṃ aparimāṇā anekavidhā rūpā, gūtharāsimattaṃ gūthasannicicayamattaṃ nāma kāyo. Yathā dve rāsī, evaṃ kāyassa sabhāvaṃ anussarati. Kathaṃ jigucchāya kāyassa sabhāvaṃ anussarati? Yāni tāni garukātabbāni parama-parisuddha-piyāni vatthālaṅkārāni, tathā pupphagandhavilepanāni, vatthābharaṇāni, sayanāsana-guyhakoṭṭhakāni, bimbohanaṃ uṇṇāmayaṃ kambalaṃ kojavaṃ mañcapīṭhaṃ senāsanāni ca, nānāvidhāni bhojanāni vihāradānāni ca, cittaṃ pemaṃ uppādeti pacchā jigucchaṃ janeti. Evaṃ jigucchāya kāyassa sabhāvaṃ anussarati. Kathaṃ asucibhāvena kāyassa sabhāvaṃ anussarati? Yathā vatthāni nānāvidhāni alaṅkārāni, asucikatāni santi, punadhovitabbāni punappunaṃ sucibhāvaṃ āpajjanti. Kasmā? Sabhāvena sucittā. Ayaṃ kāyo asuci, na sakkā suciṃ kātuṃ. Puna ca gandhavilepanaṃ kāye, gandhodakena nhāpanaṃ na sakkā suciṃ kātuṃ. Kasmā? Sabhāvena asucittā. Evaṃ asucibhāvena kāyassa sabhāvaṃ anussarati. Kathaṃ ṭhānena kāyassa sabhāvaṃ anussarati? Yathā pupphāni pokkharaṇiyaṃ jāyanti, yathā phalāni rukkhe jāyanti, evaṃ ayaṃ kāyo nānāvidha-kilesarogato jāyati. Yathā cakkhurogo, sotarogo, ghānarogo, jivhārogo, kāyarogo, sīsarogo, mukharogo, dantarogo, kāsasāso, sītauṇhaudarābādho, hadayarogo, apamāro, vātarogo, visūcikā, kuṭṭhaṃ gaṇḍo, lohitaṃ kacchu kaṇḍu pilakā, apasmāro sītarogo ca, imasmiṃ kāye anantā ādīnavā. Evaṃ ṭhānena kāyassa sabhāvaṃ anussarati.

云何以不知恩當念身自性？其人雖復料理自身以最勝飲食，或洗浴摩香眠坐衣帔以自莊嚴，此毒樹身反不知恩，向老向病向死，如親友不知恩。如是以不知恩，當念身自性。

云何以有邊當念身自性？此身或可闍維、或可噉食、或可破壞、或可磨滅，此身有邊。如是以有邊，當念身自性。彼坐禪人以此門以此行以自性，當念此身。以念自在、以慧自在，成不亂心。若不亂心，諸蓋滅，禪分起，隨其所樂成得勝(念身已竟)。

問：云何念寂寂？何修？何相？何味？何處？何功德？云何修？答：寂寂者，滅身心動亂。已伏斷故，此謂寂寂。現念寂寂，彼念、隨念、正念，此謂念寂寂。以念住不亂，此謂修。令起不動功德為相，不調為味，妙解脫為處。何功德者，若修行念寂寂，成安眠安覺、成寂寂。諸根寂寂心願具足，成可愛慚愧具足，常為人所貴重，向善趣、向醍醐。云何修彼者，初坐禪人入寂寂坐，攝一切心不起亂心。如彼比丘諸根寂寂，心寂寂樂、一處寂寂。以相應住，彼比丘以身口意若見若聞，以寂寂念、以寂寂功德。如世尊所說：彼比丘戒具足、定具足、慧具足、解脫具足、解脫知見具足。若比丘得見彼比丘，我說彼大種大恩。若聞彼比丘，我說大恩。若往彼，我說大恩。

以下是巴利文(羅馬化)翻譯： Kathaṃ akataññutāya kāyassa sabhāvaṃ anussarati? So puriso kiñcāpi imaṃ kāyaṃ paṇītena annena pānena paṭijaggati, nhāpeti gandhavilepanena sayanaṃ nisajjaṃ vatthālaṅkārena alaṅkaroti, ayaṃ visarukkha-sadiso kāyo akataññū hoti, jarābhimukho vyādhibhimukho maraṇābhimukho, yathā mittadūbhī akataññū. Evaṃ akataññutāya kāyassa sabhāvaṃ anussarati. Kathaṃ antavatāya kāyassa sabhāvaṃ anussarati? Ayaṃ kāyo jhāpetabbo vā, khāditabbo vā, bhinditabbo vā, viddhaṃsetabbo vā, antavā ayaṃ kāyo. Evaṃ antavatāya kāyassa sabhāvaṃ anussarati. So jhāyī imena mukhena imāya paṭipattiyā sabhāvena imaṃ kāyaṃ anussarati. Satādhipateyya-paññādhipateyyena asamāhitacittaṃ samādhiyati. Samāhite citte nīvaraṇā pahīyanti, jhānaṅgāni uppajjanti, yathākāmakaraṇīyatāya uttariṃ paṭilabhati. Pucchā: Kathaṃ upasamānussati? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Kiṃ ṭhānaṃ? Ke ānisaṃsā? Kathaṃ bhāvetabbaṃ? Vissajjanā: Upasamo nāma kāyacittadarathavūpasamo. Vikkhambhanapahānena ca, ayaṃ vuccati upasamo. Upasamassa anussaraṇaṃ, sā sati anussati sammāsati, ayaṃ vuccati upasamānussati. Satiyā avikkhepo bhāvanā. Avikampana-guṇa-pāṭubhāvo nimittaṃ, adaratho raso, paramavimutti ṭhānaṃ. Ke ānisaṃsā ti? Upasamānussatiṃ bhāvayato sukhasupanaṃ sukhappabuddhatā ca, upasantindriyatā upasantacittatā, hirottappa-sampannatā pāsādikabhāvo ca, devatānaṃ piyo manāpo hoti, sugatiparāyaṇo uttamatthaṃ gacchati. Kathaṃ bhāvetabbaṃ ti? Ādikammiko jhāyī upasamaṃ nisīditvā sabbaṃ cittaṃ samādhiyati avikkhittacitto. Yathā so bhikkhu upasantindriyo upasantacitto upasantarato ekībhāvūpasanto. Samannāhārena tiṭṭhati, so bhikkhu kāyena vācāya manasā diṭṭhena sutena upasamaṃ anussarati upasamaguṇe ca. Yathāha Bhagavā: So bhikkhu sīlasampanno samādhisampanno paññāsampanno vimuttisampanno vimuttiñāṇadassanasampanno. Yassa bhikkhuno dassanampi hoti, tamahaṃ mahāpurisaṃ mahānubhāvaṃ vadāmi. Yassa savanaṃ hoti, tamahaṃ mahānubhāvaṃ vadāmi. Yassa upasaṅkamanaṃ hoti, tamahaṃ mahānubhāvaṃ vadāmi.

若視供養彼、若念彼、若隨出家，我說彼大得恩。何故？如是等諸比丘聞其說法，得二離憒閙，所謂身離憒閙、心離憒閙。彼比丘入初禪，以寂寂念諸蓋滅：若入第二禪，念彼覺觀滅；若入第三禪，念彼喜滅；若入第四禪，念彼樂滅；若入虛空定，念色想、瞋恚想、種種想滅；若入識定，念彼虛空滅；若入無所有定，念彼識入想滅；若入非想非非想定，念彼無所有想滅；若入想受滅，念彼想受滅。若得須陀洹果，念見一處煩惱滅；若得斯陀洹果，念麁婬欲瞋恚煩惱滅；若得阿那含，念細煩惱婬欲瞋恚滅；若得阿羅漢果，念彼一切煩惱滅。若入泥洹，以寂寂念，一切皆滅。彼坐禪人，以此門以此行，如是以功德念寂寂，彼心成信。以信自在、以念自在，心成不亂。若不亂心，諸蓋滅，禪分起外行禪成住念。寂寂已竟(十念已竟)。

於十念處，此散句。若念過去未來佛功德，此謂修唸佛；如是念緣覺功德。若念善說一法，是謂修念法。若念一聲聞修行功德，此謂修念僧。念彼戒，此謂修念戒。念彼施，此謂修念施。若欲樂念施，施於有功德人，當取受相。若有人受施未施，乃至一摶，悉不應食。念天者，成就信。有五法當修念天。

以下是巴利文(羅馬化)翻譯： Yassa pūjanaṃ hoti, yassa anussaraṇaṃ hoti, yassa anupabbajjā hoti, tamahaṃ mahānubhāvaṃ vadāmi. Kasmā? Tathārūpānaṃ bhikkhūnaṃ dhammaṃ sutvā dve vivekā labbhanti, seyyathidaṃ kāyaviveko ca cittaviveko ca. So bhikkhu paṭhamaṃ jhānaṃ samāpajjitvā upasamānussatiyā nīvaraṇāni pahīnāni: dutiyaṃ jhānaṃ samāpajjitvā vitakkavicārā pahīnā ti anussarati; tatiyaṃ jhānaṃ samāpajjitvā pīti pahīnā ti anussarati; catutthaṃ jhānaṃ samāpajjitvā sukhaṃ pahīnaṃ ti anussarati; ākāsānañcāyatanaṃ samāpajjitvā rūpasaññā paṭighasaññā nānattasaññā pahīnā ti anussarati; viññāṇañcāyatanaṃ samāpajjitvā ākāsānañcāyatanasaññā pahīnā ti anussarati; ākiñcaññāyatanaṃ samāpajjitvā viññāṇañcāyatanasaññā pahīnā ti anussarati; nevasaññānāsaññāyatanaṃ samāpajjitvā ākiñcaññāyatanasaññā pahīnā ti anussarati; saññāvedayitanirodhaṃ samāpajjitvā saññā ca vedanā ca pahīnā ti anussarati. Sotāpattiphalaṃ sacchikatvā ekaṭṭhānagatakilesā pahīnā ti anussarati; sakadāgāmiphalaṃ sacchikatvā oḷārikā kāmarāgapaṭighā pahīnā ti anussarati; anāgāmiphalaṃ sacchikatvā aṇusahagatā kāmarāgapaṭighā pahīnā ti anussarati; arahattaṃ sacchikatvā sabbakilesā pahīnā ti anussarati. Nibbānaṃ sacchikatvā upasamānussatiyā sabbaṃ pahīnaṃ ti anussarati. So jhāyī imena mukhena imāya paṭipattiyā evaṃ guṇena upasamaṃ anussarati, tassa cittaṃ pasīdati. Saddhādhipateyyena satādhipateyyena cittaṃ asamāhitaṃ samādhiyati. Samāhite citte nīvaraṇā pahīyanti, jhānaṅgāni uppajjanti, bāhirajjhānaṃ samāpajjitvā satiyā tiṭṭhati. Dasasu anussatīsu ayaṃ vikkhepagato. Atītānāgatānaṃ buddhānaṃ guṇe anussaranto buddhānussatiṃ bhāveti; evaṃ paccekabuddhaguṇe anussaranto. Ekaṃ dhammaṃ sudesitaṃ anussaranto dhammānussatiṃ bhāveti. Ekaṃ sāvakaṃ paṭipattiguṇe anussaranto saṅghānussatiṃ bhāveti. Tāni sīlāni anussaranto sīlānussatiṃ bhāveti. Taṃ cāgaṃ anussaranto cāgānussatiṃ bhāveti. Sace cāgaṃ anussarituṃ icchati, guṇavatthūsu cāgaṃ datvā paṭiggahaṇanimittaṃ gaṇhāti. Yo puggalo cāgaṃ na karoti appaṭiggahitaṃ, antamaso ekālopaṃ na bhuñjitabbaṃ. Devatānussati saddhāsampannassa hoti. Pañca dhammā devatānussatiyā bhāvetabbā.

解脫道論卷第七

解脫道論卷第八阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

行門品之五

問：云何慈？何修？何相？何味？何起？何功德？云何修行？答：如父母唯有一子，情所愛念，見子起慈、起饒益心。如是於一切眾生，慈心、饒益心，此謂慈。彼修住不亂，此謂修。令起饒益為相，愛念為味，無嗔恚為起。若修行慈，成得十一功德：安眠、安覺、不見惡夢、為人所愛念、為非人所愛念、諸天守護、火毒刀杖不加其身、使心得速定、面色悅澤、命終不亂、若未得勝法生梵世。云何修行？初坐禪人樂修行慈，初觀忿恨過患及忍辱功德，心應受持忍辱。云何當觀忿恨過患？若人初起忿恨，焚燒慈心令其心濁，從此增長面目嚬蹙、從此增長口說惡語、從此增長觀於四方、從此增長手捉刀杖、從此增長嗔忿吐血、從此增長散擲財物、從此增長打壞諸物、從此增長或殺他或自殺。復次若人恒忿恨，或殺父母、或殺阿羅漢、或破僧、或惡心出佛身血，如是作可畏事。如是當觀。復次如是當觀，我名聲聞，若不斷忿恨成可羞慚。我憶鋸喻脩多羅中所說。我樂善法，若我今忿恨增長，成可憎惡，如人樂浴還入不淨。我自多聞，若未伏忿恨，人所棄薄，猶如醫師還自霍亂。

以下是巴利文(羅馬化)翻譯： Vimuttimagga Sattamo Paricchedo Vimuttimagga Aṭṭhamo Paricchedo Arahanto Upatissa Mahāpabhāsanāmena kato Funanraṭṭhe Saṅghapālatherena Cīnabhāsāto parivattito Paṭipattimukhaṃ Pañcamo Paricchedo Pucchā: Kathaṃ mettā? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko padaṭṭhāno? Ke ānisaṃsā? Kathaṃ bhāvetabbā? Vissajjanā: Yathā mātāpitaro ekaputtakaṃ piyaṃ manāpaṃ disvā mettacittaṃ hitacittañca uppādenti, evaṃ sabbasattesu mettacittaṃ hitacittañca, ayaṃ vuccati mettā. Tassā bhāvanāya avikkhepo bhāvanā. Hitūpasaṃhārapāṭubhāvo nimittaṃ, piyamanāpatā raso, abyāpādo padaṭṭhāno. Mettaṃ bhāvayato ekādasa ānisaṃsā pāṭikaṅkhā: sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṃ karoti, uttari appaṭivijjhanto brahmalokūpago hoti. Kathaṃ bhāvetabbā? Ādikammiko jhāyī mettābhāvanārato paṭhamaṃ kodhadosaṃ ādīnavavasena khantiguṇavasena ca samanupassitvā khantiṃ samādāya vattati. Kathaṃ kodhadoso ādīnavato daṭṭhabbo? Kodhuppattiyā ādito mettācittaṃ ḍayhati cittaṃ kilissati, tato vaḍḍhitvā mukhavikulatā, tato vaḍḍhitvā pharusavācā, tato vaḍḍhitvā disāvilokanaṃ, tato vaḍḍhitvā satthaggahaṇaṃ, tato vaḍḍhitvā kodhena lohitaṃ mukhato uggacchati, tato vaḍḍhitvā dhanavināsanaṃ, tato vaḍḍhitvā bhaṇḍaviddhaṃsanaṃ, tato vaḍḷhitvā paresaṃ vā attano vā vadhakammaṃ. Puna ca paraṃ yo puggalo niccakodho, so mātaraṃ vā pitaraṃ vā arahantaṃ vā hanati, saṅghaṃ bhindati, duṭṭhacittena tathāgatassa lohitaṃ uppādeti, evaṃ bhayānakāni kammāni karoti. Evaṃ daṭṭhabbaṃ. Puna ca paraṃ evaṃ paccavekkhitabbaṃ, ahaṃ sāvako nāma, sace kodhaṃ na vinodemi lajjāvaho bhavissāmi. Ahaṃ kakacūpamasutte vuttaṃ anussarāmi. Ahaṃ kalyāṇadhammābhirato, sace kodho vaḍḍhati jigucchaniyo bhavissāmi, yathā nhātako puna gūthaṃ pavisati. Ahaṃ bahussuto, sace kodho avinīto hoti, parihīno bhavissāmi, yathā vejjo sayaṃ visūcikāya ābādhiko.

我為世所為貴，若我不除忿恨，人所棄薄，猶如畫瓶內盛不淨而不覆蔽。若人有智慧而猶起忿恨，如人故食雜毒。何以故？從此忿恨，最可棄薄，成苦果報。如人為毒蛇所嚙，自有毒藥而不肯服，彼人可知樂苦、不樂樂。如是比丘，若忿恨起不速制伏，彼比丘可知樂苦、不樂樂。何故？從此忿恨最為可畏。復次當觀忿恨。忿恨者，為怨家所笑、為親友慚愧，雖有深德復被輕賤，本所貴重翻成輕易，若已得稱譽咸被譏毀、若求樂成苦、若不動成令動、若有眼成盲、若聰明成無智。如是當觀忿恨過患。

問：云何觀忍辱功德？答：忍辱是力、是鎧，能護身、能除忿恨，是稱譽，智人所嘆；是樂，令不退；是守護，令護一切具足；是曉了、令觀諸義，是名為起慚愧。復次當觀，我已剃頭，唯應忍辱，是我所受。我已受國施，以忍辱心，令彼施主有大果報。我持聖形飾，我此忍辱是作聖行。我有瞋恚，令無瞋恚。我名聲聞，今實名聲聞。彼檀越施我雜物，以此忍辱，令彼施主得大果報。我有信，此忍辱是我信處。我有智慧，此忍辱是智慧處。我有忿恨毒，此忍辱是我卻毒藥。如是觀忿恨過患及忍辱功德，令心受持。我當向忍辱，人有惡罵，我當忍辱。我當軟，無憍慢。

以下是巴利文(羅馬化)翻譯： Ahaṃ lokassa garu, sace kodhaṃ na vinodemi, parihīno bhavissāmi, yathā cittakumbhī asucipūrā appaṭicchannā. Yo paṇḍito samāno kodhaṃ uppādeti, yathā puriso sañjānaṃ visaṃ bhakkheti. Kasmā? Iminā kodhena atihīno hoti, dukkhavipāko hoti. Yathā puriso āsīvisena daṭṭho, sati visaghātaosadhe na paṭisevati, so puriso dukkhābhirato sukhavimukho ti veditabbo. Evameva bhikkhu kodhe uppanne na khippaṃ vinodeti, so bhikkhu dukkhābhirato sukhavimukho ti veditabbo. Kasmā? Ayaṃ kodho atibhayānako. Puna ca paraṃ kodho paccavekkhitabbo. Kodhano verīnaṃ hasanīyo, mittānaṃ lajjanīyo, bahuguṇo pi samāno garahitabbo, pubbe garukato pi lahukato hoti, kittigato pi nindāpatto hoti, sukhapariyesako pi dukkhaṃ vindati, acalo pi calo hoti, cakkhumā pi andho hoti, paṇḍito pi dummejjho hoti. Evaṃ kodhassa ādīnavo daṭṭhabbo. Pucchā: Kathaṃ khantiguṇo daṭṭhabbo? Vissajjanā: Khanti balaṃ, khanti kavacaṃ, kāyarakkhā kodhavināsanī, khanti pasaṃsā, paṇḍitānaṃ thomanā, khanti sukhaṃ, aparihāni, khanti ārakkhā, sabbā-sampattirakkhikā, khanti pajānanā, atthapaccavekkhikā, khanti hirottappakārikā. Puna ca paraṃ paccavekkhitabbaṃ, ahaṃ muṇḍitasīso, khantiyā eva anucchaviko, ayaṃ mama samādānaṃ. Ahaṃ raṭṭhapiṇḍaṃ paribhuñjāmi, khantiyā cittena tesaṃ dāyakānaṃ mahapphalaṃ karomi. Ahaṃ ariyavesakāraṇo, ayaṃ me khanti ariyapaṭipatti. Mayi kodho atthi, akkodhena hoti. Ahaṃ sāvako nāma, idāni saccasāvako. Te dāyakā me parikkhāraṃ denti, imāya khantiyā tesaṃ dāyakānaṃ mahapphalaṃ karomi. Mayi saddhā atthi, ayaṃ khanti saddhāṭṭhānaṃ. Mayi paññā atthi, ayaṃ khanti paññāṭṭhānaṃ. Mayi kodhaviso atthi, ayaṃ khanti visaghātaosadhaṃ. Evaṃ kodhādīnavaṃ khantiguṇañca paccavekkhitvā cittaṃ samādiyati. Ahaṃ khantiṃ karissāmi, akkosante khamissāmi. Ahaṃ mudu bhavissāmi, anuddhato.

如是坐禪人向忍辱樂，作自饒益，入寂寂處，不亂心，從初其身令滿。我復樂樂，心不耐苦。云何我無怨家、無瞋恚，樂離諸煩閙，成就一切功德。彼坐禪人制伏其心，作軟心、作堪受持心。若心成軟，堪受持事，從此應修行慈，於一切眾生如其自身。若坐禪人修行慈，於一切眾生從初不能修慈，於怨家中人、惡人、無功德人、亡人處起慈。彼坐禪人所貴重人，為起慚愧，不為輕賤、不為所中，為饒益故起慈，於彼不起嫉、不瞋恚，是彼人處初當修慈。初當念其饒益功德、貴重功德，如是以性成就、以稱譽成就、以聞成就、以戒成就、以定成就、以慧成就，我所貴重。如是以施、以愛語、以利益、以同事成就，是我饒益。如是善念所重功德及饒益功德，令起重想及親友想，於彼人處當修行慈、當作饒益，心常覺觀，願無怨心、願無瞋恚，成於安樂。願離一切閙、願成就一切功德、願得善利、願有稱譽、願有信、願有樂、願有戒、願有聞慧、願有施、願有慧、願得安眠、願安覺、願不見惡夢、願人所愛敬、願非人所愛敬、願諸天守護、願火毒刀杖等不著身、願速得定心、願面色和悅、願生中國、願值善人、願自身具足、願無疾病、願得長壽、願恒得安樂。

以下是巴利文(羅馬化)翻譯： Evaṃ jhāyī khantābhirato attahitaṃ karonto vivittaṃ senāsanaṃ upasaṅkamitvā avikkhittacitto ādito sakalasarīraṃ pharati. Ahaṃ puna sukhakāmo, dukkhaṃ na sahāmi. Kathaṃ nu kho ahaṃ averī abyāpajjho dūrībhūtadaratho sabbaguṇasampanno bhaveyyaṃ. So jhāyī cittaṃ dameti, muducittaṃ karoti, kammaniyacittaṃ karoti. Yadā cittaṃ mudu hoti kammaniyaṃ, tato paṭṭhāya mettaṃ bhāvetabbaṃ, sabbasattesu attasamaṃ. Sace jhāyī mettaṃ bhāvento sabbasattesu ādito na sakkoti mettāyituṃ, verīsu pāpapuggalesu aguṇavantesu kālaṅkatesu ca mettaṃ na uppādeyya. So jhāyī garukātabbaṃ puggalaṃ hirottappena na parihīnena na majjhimena hitatthaṃ mettāyati, tattha issaṃ vā kodhaṃ vā na karoti, tasmiṃ puggale paṭhamaṃ mettā bhāvetabbā. Paṭhamaṃ tassa hitaguṇe garukāraguṇe ca anussarati, evaṃ sabhāvasampannassa kittivasena sutavasena sīlavasena samādhivasena paññāvasena sampannassa, mayhaṃ garukātabbassa. Evaṃ dānavasena piyavācāvasena atthacariyāvasena samānatthatāvasena sampannassa, mayhaṃ hitakārissa. Evaṃ garukāraguṇe ca hitaguṇe ca sumanasikaritvā garucittaṃ mittacittañca uppādetvā tasmiṃ puggale mettaṃ bhāvetabbaṃ, hitaṃ kātabbaṃ, niccaṃ vitakketabbaṃ, averī hotu, abyāpajjho hotu, sukhī hotu. Sabbadarathavigato hotu, sabbaguṇasampanno hotu, bhaddakaṃ labhatu, kittimā hotu, saddhāsampanno hotu, sukhasampanno hotu, sīlasampanno hotu, sutapaññāsampanno hotu, cāgasampanno hotu, paññāsampanno hotu, sukhaṃ supatu, sukhaṃ paṭibujjhatu, na pāpakaṃ supinaṃ passatu, manussānaṃ piyo hotu, amanussānaṃ piyo hotu, devatā rakkhantu, nāssa aggi vā visaṃ vā satthaṃ vā kāye kamatu, khippaṃ cittaṃ samādhiyatu, mukhavaṇṇo vippasīdatu, majjhimapadese uppajjatu, sappurisehi saṃvasatu, sarīrasampanno hotu, appābādho hotu, dīghāyuko hotu, niccaṃ sukhī hotu.

復次如是應思惟：於彼不善法，若未生願令不生，若已生願滅斷；彼善法未生願生，若已生願增長。復次彼不愛念法願不生，若已生願滅；彼可愛念法未生，彼由慈心得信。彼坐禪人以信自在取心，以取自在令念住。以念自在、以取自在、以信自在成不亂心。彼現知不亂，以此門以此行，於彼人修慈心，修已多修。彼坐禪人現知不亂，以此門以此行，於彼人修已多修慈心，以軟心、受持心，次第於愛中人修慈想。於所愛人已修慈想，次第於中人當修慈想。於中人已修慈想，次第於怨家當修慈想。如是於一切眾生，猶如自身，令滿作分別。若如是修行慈，若中人處彼慈不行，若坐禪人暫不起慈，當作厭患於我不善不可愛，我樂得善法信心出家。我復說言，依大師故，饒益眾生起大慈悲。於一中人不起慈心，何況於怨家！若如是厭患瞋恚不滅，彼坐禪人為修慈，不應精進。以餘方便應修行，於彼人為除嗔恚。

問：云何方便除瞋恚？答：與彼應作周旋，應思惟其功德恩、自業所作負債解脫，親族自身罪過不應作意，自現苦諸根自性念滅，知念應當觀空、應作攝受。彼人雖生瞋恚，若有所乞隨宜施與。若彼有所施，亦隨宜取與，常共善語，彼所作事亦當隨從。如是攝受因，彼此瞋恚成滅。

以下是巴利文(羅馬化)翻譯： Puna ca paraṃ evaṃ paccavekkhitabbaṃ: Tattha akusalā dhammā anuppannā na uppajjantu, uppannā pahīyantu; kusalā dhammā anuppannā uppajjantu, uppannā bhiyyobhāvāya vuddhiyā vepullāya saṃvattantu. Puna ca paraṃ ye amanāpā dhammā anuppannā na uppajjantu, uppannā nirujjhantu; ye manāpā dhammā anuppannā, te mettācittena saddhā uppajjatu. So jhāyī saddhādhipateyyena cittaṃ gaṇhāti, gahaṇādhipateyyena satiṃ upaṭṭhāpeti. Satādhipateyyena gahaṇādhipateyyena saddhādhipateyyena cittaṃ asamāhitaṃ samādhiyati. So paccuppannajāno asammohaṃ, imena mukhena imāya paṭipattiyā tasmiṃ puggale mettaṃ bhāveti, bhāvetvā bahulīkaroti. So jhāyī paccuppannajāno asammohaṃ, imena mukhena imāya paṭipattiyā tasmiṃ puggale bhāvetvā bahulīkatvā mettaṃ, mudunā cittena kammaniyena cittena, anupubbaṃ piyapuggale mettāsaññaṃ bhāveti. Piyapuggale bhāvitamettāsaññe, anupubbaṃ majjhattapuggale mettāsaññaṃ bhāveti. Majjhattapuggale bhāvitamettāsaññe, anupubbaṃ verikapuggale mettāsaññaṃ bhāveti. Evaṃ sabbasattesu attasamaṃ pharaṇaṃ sīmāsambhedaṃ karoti. Sace evaṃ bhāvayato mettā majjhattapuggale na pavattati, sace jhāyī muhuttampi mettaṃ na uppādeti, attani akusalaṃ amanāpaṃ saṃvejanaṃ uppādetabbaṃ, ahaṃ kusaladhamme saddahanto pabbajito. Ahaṃ puna vadāmi, satthāraṃ nissāya sattānaṃ hitāya mahākaruṇāmettaṃ uppādemi. Ekasmiṃ majjhattapuggale mettacittaṃ na uppādemi, kimaṅgaṃ pana verīsu! Sace evaṃ saṃvejite kodho na vigacchati, tena jhāyinā mettābhāvanatthaṃ na vāyamitabbaṃ. Aññena upāyena bhāvetabbaṃ, tasmiṃ puggale kodhassa vinayāya. Pucchā: Kathaṃ upāyena kodho vinetabbo? Vissajjanā: Tena saddhiṃ saṃsaggo kātabbo, tassa guṇānussaraṇaṃ kataññutā ca paccavekkhitabbā, attano kammassatā iṇamokkho, ñātakattā attadosaṃ na manasikātabbaṃ, paccuppannadukkhaṃ indriyānaṃ sabhāvaṃ nirodhaṃ satiṃ ñatvā suññataṃ paccavekkhitabbaṃ, saṅgaho kātabbo. So puggalo kiñcāpi kuddhako, yācito yathārahaṃ dātabbaṃ. Sace so deti, yathārahaṃ paṭiggahetabbaṃ, niccaṃ piyavācā bhāsitabbā, tena katakammaṃ anuvattitabbaṃ. Evaṃ saṅgahakāraṇena ubhinnaṃ kodho nirujjhati.

於功德者，若見其功德，是功德應思惟，不為非功德。如水有草，除草取水。若彼無功德，應起慈。此人無功德，當向惡趣。恩者應思惟彼恩。若人作不愛敬，令起恩。於彼若已作不愛敬，應作功德。復次已令滅不善是善趣，彼怨成作恩可知。自業所作者，是人所作惡法、是人所瞋處，於彼惡業當生觀。負債解脫者，若人罵我害我，是初惡業，彼負債解脫。我今作證以觀當作歡喜。親族者，於生死眾生相續，是我親族。已憶，應令起親族想。自身罪過者，其作我相，彼瞋恚從我生，為彼得非功德。我成相，令起自罪過相。不應作意者，無嗔恚相，不應作意，如人不樂見色閉眼。苦者，為自苦無障礙，應令起相。何故？如愚癡人，以慈不正憶自作苦，因得心苦。如是觀可知。於有怨家處，從彼應離其處，使不見不聞，於處當住諸根。自性者，取可愛非可愛境界諸根自性，於此我瞋恚，因是不正憶。如是當觀。念滅者，以彼生苦彼得苦，此一切法於一心剎那得滅，我何故與彼非瞋處我當作瞋？如是當觀。和合者，內外不一分和合故生苦，我於一分處不堪作瞋恚心。如是當觀。空者，是人作苦，是人受苦，彼第一義不可得。此身因緣所生，無眾生、無我界聚草聚等。如是當觀。

以下是巴利文(羅馬化)翻譯： Guṇavasena, sace guṇā dissanti, te guṇā paccavekkhitabbā, na aguṇā. Yathā udake sevāle, sevālaṃ apanetvā udakaṃ gaṇhāti. Sace tassa guṇā natthi, mettā uppādetabbā. Ayaṃ puggalo aguṇavā, duggatiparāyaṇo bhavissati. Kataññutāvasena tassa upakāro paccavekkhitabbo. Yo puggalo amanāpaṃ karoti, upakārasaññā uppādetabbā. Tasmiṃ sace amanāpaṃ kataṃ, guṇakammaṃ kātabbaṃ. Puna ca paraṃ akusalassa nirodhanaṃ sugatimaggo, so veri upakārako ti veditabbo. Kammassatāvasena, yo puggalo pāpadhammaṃ karoti, yo puggalo koṭṭhāso, tasmiṃ pāpakamme vipassanā uppādetabbā. Iṇamokkhavasena, yo maṃ akkosati hiṃsati, taṃ pubbakammaṃ, tassa iṇamokkho. Ahaṃ etarahi sakkhibhūto vipassanto somanassiko bhaveyya. Ñātakavasena, saṃsāre sattasantāne, ete mama ñātakā. Anussaritvā, ñātakasaññā uppādetabbā. Attadosavasena, yo attasaññī, so kodho mayhaṃ uppanno, tassa aguṇalābhāya. Ahaṃ saññī hutvā, attadosasaññā uppādetabbā. Amanasikāravasena, abyāpādasaññā na manasi kātabbā, yathā puriso rūpaṃ adisvā akkhīni pidahati. Dukkhavasena, attadukkhaṃ anantarāyaṃ, saññā uppādetabbā. Kasmā? Yathā bālo, mettāya ayoniso attadukkhaṃ karoti, paccayā cetasikadukkhaṃ labhati. Evaṃ vipassanto veditabbo. Verikapuggale, tato tassa ṭhānā apagantabbaṃ, adassanaṃ assavanaṃ, tasmiṃ ṭhāne indriyāni rakkhitabbāni. Sabhāvavasena, iṭṭhāniṭṭhārammaṇe indriyānaṃ sabhāvaṃ gahetvā, ettha mayhaṃ kodho, ayaṃ ayoniso manasikāro. Evaṃ paccavekkhitabbaṃ. Nirodhānussativasena, tassa uppannadukkhaṃ tassa dukkhaṃ laddhaṃ, sabbe ete dhammā ekacittakkhaṇe nirujjhanti, ahaṃ kasmā tassa akodhaṭṭhāne kodhaṃ karomi? Evaṃ paccavekkhitabbaṃ. Samodhānavasena, ajjhattabahiddhā ekekabhāgasamodhānena dukkhaṃ uppajjati, ahaṃ ekabhāgaṭṭhāne kodhaṃ kātuṃ na sakkomi. Evaṃ paccavekkhitabbaṃ. Suññatavasena, yo puggalo dukkhaṃ karoti, yo puggalo dukkhaṃ paṭisaṃvedeti, so paramattho na upalabbhati. Ayaṃ kāyo paccayasambhūto, nissatto nijjīvo dhātusaṅghāto tiṇakalāpo viya. Evaṃ paccavekkhitabbaṃ.

是故世尊說偈：

於村林中住，　　諸苦樂所觸， 非從自他燒，　　依煩惱得觸； 若無煩惱心，　　誰能觸細滑？

彼坐禪人如是嗔恚滅，方便明瞭，於自親友、中人、怨家，已作分別、已得自在心，次第起慈想，當修住處種類。比丘從彼當修住處，僧眾從彼當修自住處，諸天從彼當修自住處，眾生從彼當修自住處外村，如是從村至村、從國至國，從彼當修一方。彼坐禪人以慈心已令滿一方，從彼二方、從彼三方、從彼四方、從彼四維上下，於一切眾生放慈悲。一切世間以慈心最大無量，無怨無嗔恚令滿。彼坐禪人如是修行慈，以三種令安禪，以總攝眾生、以總攝村田、以總攝方。以一眾生令安慈禪，如是二三眾生，乃至眾多。於一村田眾生令安慈禪，乃至多村。於一方作一眾生令安慈禪，如是乃至四方。於是若依一眾生修行慈，若其眾生死，其事成失，以失事不堪起慈。是故應廣修慈心，乃至廣行，是時成妙修行、成大果、成大功德。

問：慈者，何根？何起？何具足？何非具足？何事？答：不貪為根、不嗔恚為根、不癡為根，欲為根、正作意為根。何起者，是根令起。何具足者，若慈成就，殺除瞋恚、除不善愛，令身口意業清淨，此謂具足。

以下是巴利文(羅馬化)翻譯： Tasmā bhagavā gāthaṃ bhāsati: Gāme araññe vasato, Sukhadukkhehi phussati, Na attato na parato, Kilesena hi phussati; Akilesassa cittassa, Ko phoṭṭhabbāni phussati? So jhāyī evaṃ kodhassa vūpasame upāyakusalo, piyamittesu majjhattesu verīsu ca sīmāsambhedaṃ katvā vasībhūtacitto, anupubbaṃ mettāsaññaṃ uppādetvā, okāsavasena bhāvetabbaṃ. Bhikkhu tato bhikkhūsu bhāvetabbaṃ, saṅgho tato attano āvāse bhāvetabbaṃ, devatā tato attano āvāse bhāvetabbaṃ, sattā tato attano āvāse bhāvetabbaṃ bāhiragāme, evaṃ gāmato gāmaṃ raṭṭhato raṭṭhaṃ, tato ekaṃ disaṃ bhāvetabbaṃ. So jhāyī mettācittena ekaṃ disaṃ pharitvā, tato dutiyaṃ, tato tatiyaṃ, tato catutthaṃ, tato uddhaṃ adho tiriyaṃ, sabbasattesu mettākaruṇaṃ muñcati. Sabbaloke mettācittena vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So jhāyī evaṃ mettaṃ bhāvento, tīhi ākārehi jhānaṃ samāpajjati, sattasaṅgahena gāmakkhettasaṅgahena disāsaṅgahena ca. Ekasmiṃ satte mettājhānaṃ samāpajjati, evaṃ dvīsu tīsu yāva bahūsu. Ekasmiṃ gāmakkhette satte mettājhānaṃ samāpajjati, yāva bahugāmesu. Ekissā disāya ekaṃ sattaṃ mettājhānaṃ samāpajjati, evaṃ yāva catūsu disāsu. Ettha sace ekasattādhiṭṭhānāya mettāya bhāviyamānāya, so satto kālaṃ karoti, ārammaṇavigamena kammaṃ vikampati, vikampanena mettā na sambhavati. Tasmā vitthatamettā bhāvetabbā, yāva pharaṇā, tadā subhāvitā hoti mahapphalā mahānisaṃsā ca. Pucchā: Mettā katamamūlā? Kiṃsamuṭṭhānā? Kiṃ sampadā? Kiṃ vipatti? Kiṃkiccā? Vissajjanā: Alobhamūlā abyāpādamūlā amohamūlā, chandamūlā yonisomanasikāramūlā. Kiṃsamuṭṭhānā ti, tāni mūlāni sammuṭṭhāpenti. Kiṃ sampadā ti, mettāya sampannāya byāpādo pahīyati, akusalapemaṃ vigacchati, kāyakammavacīkammamanokammāni visujjhanti, ayaṃ vuccati sampadā.

何非具足者，以二因失慈：以自朋生怨，以不善愛；以對治生怨，以起瞋恚，此謂非具足。何事者，於眾生為事。

問：不然。第一義眾生不可得，云何說眾生為事？答：依諸根種，於世假說眾生。爾時菩薩摩訶薩修慈流，於一切眾生遍滿十波羅蜜。

問：何故然？答：菩薩摩訶薩於一切眾生行慈，緣饒益成攝受眾生，施於無畏，如是滿檀波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，成無苦，不失法用，如父於子。如是滿戒波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成無貪意，出離非饒益，向禪向出家。如是滿出波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益一切眾生，成多思惟，饒益非饒益如義說，方便明瞭，為除惡、為得善。如是滿般若波羅蜜。菩薩摩訶薩於一切眾生行慈，依取饒益不捨精進，一切時堅精進相應。如是滿精進波羅蜜。菩薩摩訶薩行慈於一切眾生，依饒益彼眾生，惡語罵詈，成忍辱不忿恨。如是滿忍辱波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，說實語於實住受持實。如是滿實諦波羅蜜。菩薩摩訶薩於一切眾生行慈，依饒益於一切眾生，乃至失命誓不捨願，成堅受持誓願。如是滿受持波羅蜜。菩薩摩訶薩於一切眾生以自相饒益，滿慈波羅蜜。

以下是巴利文(羅馬化)翻譯： Kiṃ vipatti ti, dvīhi kāraṇehi mettā virajjati: piyamanapuggalato verī hoti, akusalapemena; paṭipakkhato verī hoti, byāpāduppattiyā, ayaṃ vuccati vipatti. Kiṃkiccā ti, sattesu kiccā. Pucchā: Na, paramatthato satto na upalabbhati, kathaṃ sattā kiccā ti vuccati? Vissajjanā: Indriyasantānavasena loke sattapaññatti vohāravacanamattaṃ. Tadā bodhisatto mahāsatto mettābhāvanāya sabbasattesu pharanto dasa pāramiyo pūreti. Pucchā: Kasmā evaṃ hoti? Vissajjanā: Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ sattasaṅgahaṃ karonto, abhayadānaṃ deti, evaṃ dānapāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ sabbasattesu adukkhaṃ dhammānurakkhaṇaṃ karonto, pitā viya putte. Evaṃ sīlapāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ sabbasattesu nirāmisacitto ahitato nikkhamma jhānābhininnato pabbajjābhininnato. Evaṃ nekkhammapāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ sabbasattesu bahuṃ cintento hitāhitaṃ yathābhūtaṃ kathento upāyakusalo pāpappahānāya kusalādhigamāya. Evaṃ paññāpāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ ārabbha vīriyaṃ anosakkanto sabbakālaṃ daḷhavīriyasamaṅgī. Evaṃ vīriyapāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ tesu sattesu duruttavacanākkosakkhantiko akodhano. Evaṃ khantipāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ sabbasattesu saccavādī sacce ṭhito saccapaṭiggāhī. Evaṃ saccapāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento hitatthaṃ sabbasattesu yāva jīvitapariyādānā paṇidhiṃ avijahanto daḷhapaṇidhisamādānako. Evaṃ adhiṭṭhānapāramiṃ pūreti. Bodhisatto mahāsatto sabbasattesu sabhāvahitena mettāpāramiṃ pūreti.

菩薩摩訶薩於一切眾生修慈，於親友、中人、怨家平等，心離瞋恚愛。如是滿捨波羅蜜。如是菩薩摩訶薩修行慈，成滿十波羅蜜。明慈滿四受持。爾時菩薩摩訶薩修慈已滿，十波羅蜜成，令滿四受持，所謂諦受持、施受持、寂寂受持、慧受持。於是諦波羅蜜、受持波羅蜜、精進波羅蜜，令滿諦波羅蜜。施波羅蜜、戒波羅蜜、出離波羅蜜，令滿施受持。忍辱波羅蜜、慈波羅蜜、捨波羅蜜，令滿寂寂受持。慧波羅蜜，令滿慧受持。如是菩薩摩訶薩已修慈遍滿，滿十波羅蜜，令滿四受持，令滿二法，所謂奢摩他、毘婆舍那。於是諦受持、施受持、寂寂受持，令滿奢摩他。慧受持，令滿毘婆舍那。已滿奢摩他，令滿一切禪解脫定正受，令起雙變定及大悲定。已滿毘婆舍那，令滿一切神通。辯、力、無畏已滿，令起自然智、一切智。如是菩薩摩訶薩修行慈，次第令滿佛地(慈已竟)。

問：云何悲？何修？何相？何味？何起？何功德？云何為修？答：如父母唯有一子，心所愛念，見子得苦，心起悲惱：苦哉如是。於一切眾生起慈憐愍，此謂為悲。悲住不亂，此謂修。不現非饒益為相，樂為味，不害為起，與慈等功德。云何修者，初坐禪人入寂寂坐，攝一切心。

以下是巴利文(羅馬化)翻譯： Bodhisatto mahāsatto sabbasattesu mettaṃ bhāvento piyamittesu majjhattesu verīsu ca samacitto vītarāgabyāpādo. Evaṃ upekkhāpāramiṃ pūreti. Evaṃ bodhisatto mahāsatto mettaṃ bhāvento dasa pāramiyo paripūreti. Mettā catasso adhiṭṭhāna paripūreti. Tadā bodhisatto mahāsatto mettābhāvanāya paripuṇṇāya dasapāramīsu sampannāsu catasso adhiṭṭhāna paripūreti, seyyathidaṃ: saccādhiṭṭhānaṃ cāgādhiṭṭhānaṃ upasamādhiṭṭhānaṃ paññādhiṭṭhānaṃ. Tattha saccapāramī adhiṭṭhānapāramī vīriyapāramī saccādhiṭṭhānaṃ paripūrenti. Dānapāramī sīlapāramī nekkhammapāramī cāgādhiṭṭhānaṃ paripūrenti. Khantipāramī mettāpāramī upekkhāpāramī upasamādhiṭṭhānaṃ paripūrenti. Paññāpāramī paññādhiṭṭhānaṃ paripūreti. Evaṃ bodhisatto mahāsatto mettābhāvanāya paripuṇṇāya dasapāramīsu paripuṇṇāsu catasso adhiṭṭhāna paripūretvā dve dhammā paripūreti, seyyathidaṃ: samatho ca vipassanā ca. Tattha saccādhiṭṭhānaṃ cāgādhiṭṭhānaṃ upasamādhiṭṭhānaṃ samathaṃ paripūrenti. Paññādhiṭṭhānaṃ vipassanaṃ paripūreti. Samathe paripuṇṇe sabbajjhānavimokkhasamāpatti paripūreti, yamakapāṭihāriyasamāpatti mahākaruṇāsamāpatti ca uppajjati. Vipassanāya paripuṇṇāya sabbaabhiññā paripūreti. Paṭisambhidā balāni vesārajjāni paripuṇṇāni sayambhūñāṇaṃ sabbaññutañāṇaṃ uppajjati. Evaṃ bodhisatto mahāsatto mettaṃ bhāvento anupubbena buddhabhūmiṃ paripūreti (mettā niṭṭhitā). Pucchā: Katamā karuṇā? Kā bhāvanā? Kiṃ lakkhaṇā? Ko raso? Kiṃ padaṭṭhānaṃ? Ko ānisaṃso? Kathaṃ bhāvetabbā? Vissajjanā: Yathā mātāpitaro ekaputtakaṃ piyamanāpaṃ disvā dukkhitaṃ, sokena karuṇāyanti: aho dukkhanti. Evaṃ sabbasattesu karuṇāyanā anukampā, ayaṃ karuṇā. Karuṇā avikkhepena tiṭṭhati, ayaṃ bhāvanā. Ahitāvibhāvanalakkhaṇā, sukharaso, avihiṃsāpadaṭṭhānā, mettāsamānānisaṃsā. Kathaṃ bhāvetabbā ti, ādiṃ katvā jhāyī vivittāsanaṃ upasaṅkamitvā sabbacittaṃ samannāharati.

以不亂心，見彼得病得老得貧，若見若聞如是作意：彼眾生得苦，云何方便從苦當得解脫？復次若見其顛倒，為煩惱纏所縛入於無明，或有功德人而不修學。若見若聞，如是作意：眾生得苦，當生惡趣，云何方便從苦得脫？復次若見不善法相應、善法不相應，以不可愛法相應、可愛法不相應。若見若聞，如是作意：彼眾生得苦，當生惡趣，云何方便從苦得脫？彼坐禪人以此門以此行，於彼人修行悲心多修行。彼坐禪人以此門以此行，於彼人已修悲心已多修悲心，心成和軟堪能受持。彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至滿於四方。

問：何悲具足？何悲不具足？答：若悲成就，除於殺害，不起憂惱，除不善愛。以二因緣失悲：以自親生怨，以憂惱行；以對治生忿，以起恐怖。

問：苦者不於一切眾生有，不一切時有，云何於一切眾生修於悲？答：眾生已得苦，善取相故。已取彼相，成一切處修悲。復次生死之苦，一切眾生共有，由彼成一切處修行(悲已竟)。

問：云何喜？何修？何相？何味？何起？何功德？云何為修？答：猶如父母唯有一子，心所愛念，見子得樂，心生歡喜：善哉如是。一切眾生心生歡喜，此謂為喜。喜住不亂，此謂為修。欣悅為相，無怖為味，除無樂為喜，與慈等功德。

以下是巴利文(羅馬化)翻譯： Avikkhittacittena, te byādhijare dalidde disvā sutvā vā evaṃ manasi karoti: ime sattā dukkhitā, kathaṃ nu kho upāyena dukkhā mucceyya? Puna ca paraṃ vipallāsabaddhā kilesasaṃyojanabaddhā avijjāpakkhannā, santi vā guṇavantā na sikkhanti. Disvā sutvā vā evaṃ manasi karoti: sattā dukkhitā duggatiparāyaṇā, kathaṃ nu kho upāyena dukkhā mucceyya? Puna ca paraṃ akusaladhammasampayuttā kusaladhammehi vippayuttā, amanāpadhammasampayuttā manāpadhammehi vippayuttā. Disvā sutvā vā evaṃ manasi karoti: te sattā dukkhitā duggatiparāyaṇā, kathaṃ nu kho upāyena dukkhā mucceyya? So jhāyī imena mukhena imāya paṭipattiyā tasmiṃ puggale karuṇaṃ bhāveti bahulīkaroti. So jhāyī imena mukhena imāya paṭipattiyā tasmiṃ puggale bhāvitakaruṇo bahulīkatakaruṇo mudukammaniyacitto. So anupubbaṃ majjhattesu bhāveti, tato verīsu bhāveti, sesaṃ ādito vitthāritanayena yāva catuddisāphāraṇā. Pucchā: Katamā karuṇāsampadā? Katamā karuṇāvipatti? Vissajjanā: Karuṇāya sampannāya vihiṃsā pahīyati, soko na uppajjati, akusalapemaṃ vigacchati. Dvīhi kāraṇehi karuṇā virajjati: piyamanapuggalato verī hoti, sokacariyāya; paṭipakkhato paṭighaṃ uppajjati, bhayuppattiyā. Pucchā: Dukkhaṃ na sabbasattesu atthi, na sabbakālaṃ atthi, kathaṃ sabbasattesu karuṇā bhāvetabbā? Vissajjanā: Sattā dukkhappattā, sunimittaggahaṇato. Tassa nimittassa gahitattā, sabbattha karuṇābhāvanā ijjhati. Puna ca paraṃ saṃsāradukkhaṃ sabbasattasādhāraṇaṃ, tena sabbattha bhāvanā ijjhati (karuṇā niṭṭhitā). Pucchā: Katamā muditā? Kā bhāvanā? Kiṃ lakkhaṇā? Ko raso? Kiṃ padaṭṭhānaṃ? Ko ānisaṃso? Kathaṃ bhāvetabbā? Vissajjanā: Yathā mātāpitaro ekaputtakaṃ piyamanāpaṃ disvā sukhitaṃ, somanassajātā honti: sādhu sādhūti. Evaṃ sabbasattesu somanassajāyanā, ayaṃ muditā. Muditā avikkhepena tiṭṭhati, ayaṃ bhāvanā. Pamodanalakkhaṇā, abhayaraso, arativinodanapadaṭṭhānaṃ, mettāsamānānisaṃsā.

云何為修者，初坐禪人入寂寂坐，攝一切心，不亂心。其人性所敬重，見得安樂心生歡喜，若見若聞如是作意：善哉善哉！願彼眾生長得歡喜。復次若見與不善法不相應與善法相應與，不可愛法不相應與可愛相應，若見若聞，如是作意：善哉善哉！願彼眾生長得歡喜。彼坐禪人以此門以此行，於彼人修喜心，以多修行。彼坐禪人以此門以此行，於彼人已修喜心，已多修行，成和軟心，堪能受持。從彼次第修行於中人，從彼修行於怨人，餘如初廣說，乃至喜滿四方。喜何具足何不具足？若喜成就除不樂，不起不善愛除綺語。以二因失喜：以自親生怨，以戲笑起行；以對治生怨，以不樂起。如初廣說(喜已竟)。

問：云何捨？何修？何相？何味？何起？何功德？云何為修？答：猶如父母於一子，非可念非不可念成捨。於彼成中心，如是於一切眾生捨護中心，此謂捨。捨住不亂，此謂修。無所著為相，平等為味，伏恚愛為起，與慈等功德。

問：云何為修？答：坐禪人從初與慈俱起、與悲俱起、與喜俱起、已起第三禪，彼坐禪人已得第三禪，自在見慈悲喜過患，愛恚近故，與戲俱起、與踴躍歡喜共起。以過患對治，見捨功德。

以下是巴利文(羅馬化)翻譯： Kathaṃ bhāvetabbā ti, ādikammiko jhāyī vivittāsanaṃ upasaṅkamitvā sabbacittaṃ samannāharati, avikkhittacitto. So sakkatagaruko puggalo sukhito disvā somanassajāto hoti, disvā sutvā vā evaṃ manasi karoti: sādhu sādhu! Ime sattā cirarattaṃ sukhitā hontu. Puna ca paraṃ akusaladhammehi vippayutte kusaladhammehi sampayutte, amanāpadhammehi vippayutte manāpadhammehi sampayutte disvā sutvā vā, evaṃ manasi karoti: sādhu sādhu! Ime sattā cirarattaṃ sukhitā hontu. So jhāyī imena mukhena imāya paṭipattiyā tasmiṃ puggale muditaṃ bhāveti bahulīkaroti. So jhāyī imena mukhena imāya paṭipattiyā tasmiṃ puggale bhāvitamudito bahulīkatamudito mudukammaniyacitto. Tato anupubbaṃ majjhattesu bhāveti, tato verīsu bhāveti, sesaṃ ādito vitthāritanayena yāva catuddisāphāraṇā. Muditā kiṃ sampadā kiṃ vipatti? Muditāya sampannāya arati pahīyati, akusalapemaṃ vigacchati samphappalāpo pahīyati. Dvīhi kāraṇehi muditā virajjati: piyamanapuggalato verī hoti, hāsaparidassanena; paṭipakkhato verī hoti, aratiyā uppannāya. Yathā ādito vitthāritaṃ (muditā niṭṭhitā). Pucchā: Katamā upekkhā? Kā bhāvanā? Kiṃ lakkhaṇā? Ko raso? Kiṃ padaṭṭhānaṃ? Ko ānisaṃso? Kathaṃ bhāvetabbā? Vissajjanā: Yathā mātāpitaro ekaputtake apiyāmanāpe majjhattacittā honti. Tasmiṃ majjhattabhāvo, evaṃ sabbasattesu upekkhāpālanaṃ majjhattabhāvo, ayaṃ upekkhā. Upekkhā avikkhepena tiṭṭhati, ayaṃ bhāvanā. Anajjhosānalakkhaṇā, samabhāvaraso, byāpādānunayavūpasamapadaṭṭhānā, mettāsamānānisaṃsā. Pucchā: Kathaṃ bhāvetabbā? Vissajjanā: Jhāyī ādito mettāsahagata karuṇāsahagata muditāsahagata tatiyajjhānuppattito, so jhāyī tatiyajjhānalābhī vasībhūto mettākaruṇāmuditānaṃ ādīnavaṃ passati, rāgadosasannissitattā, hāsasahagatattā udaggasomanassasahagatattā. Ādīnavapaṭipakkhato upekkhānisaṃsaṃ passati.

彼坐禪人如是已見慈悲喜過患、已見捨功德，從初於非可愛念非不可愛念人，已與捨俱起念，令心滿足，捨心增長。已修多修，心成和軟，堪能受持。彼次第於怨人修行，從彼於親友人修行，餘如初廣說可知，乃至滿四方。彼坐禪人如是修行，與捨俱起第四禪以三種令安：已總攝眾生、已總攝村田、已總攝諸方。

問：若坐禪人現修行捨，於諸眾生云何作意？答：作意所說，於慈悲喜是當作意。於諸眾生除作歡喜、行歡喜，作意樂中。如人親友久遠別離，初見榮侍心生喜樂，共住已後其心成中。如是住慈悲喜，久復成捨攝受。如是作意修行於捨。復有人說：眾生眾生者如是作意。云何捨具足、捨不具足？若捨成就，殺除瞋愛，不起無明。以二因失捨：以自親生怨，以起無明；以對治生怨，以嗔愛起(捨已竟)。

重明四無量義。

云何無量散句？四無量以一眾生事起，依餘處修行，如母念兒隨其時節。如是於畜生、於犯戒人、於具戒人、於厭欲人、於聲聞人、於緣覺、於正遍知、歸依勝處，成勝無量可知。

問：於慈悲喜，何故三禪起，非第四禪？答：眾生憂惱所起，瞋恚害不樂。彼憂惱以對治，與喜俱生心修行慈悲喜，是故三禪生，非第四禪。復次捨地是第四禪，以二捨成就故，所謂受捨、法中捨。

以下是巴利文(羅馬化)翻譯： So jhāyī evaṃ mettākaruṇāmuditānaṃ ādīnavaṃ disvā upekkhānisaṃsaṃ disvā, ādito apiyāmanāpe puggale upekkhāsahagatacittaṃ uppādetvā, cittaṃ paripūreti, upekkhā vaḍḍhati. Bhāvitā bahulīkatā mudukammaniyacittā sampadāti. So anupubbaṃ verīsu bhāveti, tato piyamittesu bhāveti, sesaṃ ādito vitthāritanayena veditabbaṃ, yāva catuddisāphāraṇā. So jhāyī evaṃ bhāvento upekkhāsahagataṃ catutthajjhānaṃ tīhi ākārehi samāpajjati: sattasaṅgahena gāmakkhettasaṅgahena disāsaṅgahena ca. Pucchā: Jhāyī upekkhābhāvanāya vattamānāya kathaṃ sattesu manasi karoti? Vissajjanā: Mettākaruṇāmuditāsu vuttanayen'eva manasi kātabbaṃ. Sattesu pamodanaṃ hāsacariyaṃ hitvā majjhattabhāve manasi karoti. Yathā purisassa piyamitto cirappaṭikā paṭhamaṃ disvā sammodamāno somanassajāto, cirena nivāsena majjhattacitto hoti. Evaṃ mettākaruṇāmuditāvihārena cirakālena upekkhāpaṭilābho hoti. Evaṃ manasi katvā upekkhā bhāvetabbā. Apare pana āhu: sattā sattā ti evaṃ manasi kātabbaṃ. Katamā upekkhāsampadā upekkhāvipatti ca? Upekkhāya sampannāya rāgadoso pahīyati, moho na uppajjati. Dvīhi kāraṇehi upekkhā virajjati: piyamanapuggalato verī hoti, mohuppattiyā; paṭipakkhato verī hoti, rāgadosuppattiyā (upekkhā niṭṭhitā). Puna appamāṇānaṃ attho pakāsīyati. Kathaṃ appamāṇāni padavibhāgato? Cattāri appamāṇāni ekasattārammaṇato uppajjanti, aññatra bhāvīyanti, yathā mātā puttaṃ kālavasena anussarati. Evaṃ tiracchānesu dussīlesu sīlavantesu virattarāgesu sāvakesu paccekabuddhesu sammāsambuddhesu saraṇagamanesu uttariṭṭhānesu uttarappamāṇaṃ veditabbaṃ. Pucchā: Mettākaruṇāmuditāsu kasmā tīṇi jhānāni uppajjanti, na catutthajjhānaṃ? Vissajjanā: Sattānaṃ byāpādavihiṃsāaratippaṭipakkhato, tā byāpādādayo somanassasahagatacittena mettākaruṇāmuditā bhāvetabbā, tasmā tīṇi jhānāni uppajjanti, na catutthajjhānaṃ. Puna ca paraṃ upekkhābhūmi catutthajjhānaṃ, dvihi upekkhāhi sampayuttattā, seyyathidaṃ: vedanupekkhā dhammamajjhattupekkhā ca.

於捨地住，於眾生取饒益成捨。由地故，三無量三禪生，非第四禪。復說於四無量四禪生。如世尊所說：於四無量，汝比丘當修。此定有覺有觀，汝當修有覺無觀，汝當修無覺無觀，汝當修與喜俱生，汝當修與樂俱生，汝當修與捨俱生。

問：此四無量何故說四，非三非五？答：若然，一切所疑。復次為瞋恚害無樂，瞋愛對治故成四無量。復說此四唯慈，由人多起瞋恚害惱，為除故以四門成勝。捨者，慈悲喜清淨，瞋愛對治故。四無量一性，種種相可知。如是過患對治故、眾生事故、饒益意故，成一相。復說：法勝故、取事勝故、取饒益勝故，成種種相。如世尊說於黃衣脩多羅中，於清淨處慈為第一，於虛空處悲為第一，於識處喜為第一，於無所有處捨為第一。

問：云何得知？答：由依彼近故，其義可知。

問：何故？答：修慈心於一切眾生，隨從其意。以常隨從，於青黃一切入現令作意，以小方便令心得安。是眾生種類事，或色界清淨，一切入放意。彼坐禪人是時色界得第四禪，是故說慈於清淨第一。彼坐禪人依色界第四禪慈，是時得越彼。

問：此淺云何？答：以修慈故，心知色界過患。何故？見眾生苦，彼為色因生慈。

以下是巴利文(羅馬化)翻譯： Upekkhābhūmiyaṃ ṭhitattā, sattesu hitapaṭilābhato upekkhā. Bhūmito tisso appamāṇā tīsu jhānesu uppajjanti, na catutthajjhāne. Apare pana catūsu appamāṇesu cattāri jhānāni uppajjantī ti vadanti. Yathāha bhagavā: catasso appamāṇāyo, bhikkhave, bhāveyyātha. Ayaṃ samādhi savitakko savicāro bhāvetabbo, avitakko vicāramatto bhāvetabbo, avitakko avicāro bhāvetabbo, sappītiko bhāvetabbo, sukhena sampayutto bhāvetabbo, upekkhāya sampayutto bhāvetabbo. Pucchā: Imā catasso appamāṇāyo kasmā catasso vuttā, na tisso na pañca? Vissajjanā: Evaṃ sati sabbakaṅkhā. Puna ca paraṃ byāpādavihiṃsāaratirāgadosapaṭipakkhato catasso appamāṇāyo. Apare āhu: imā catasso mettā eva, manussānaṃ byāpādavihiṃsāratibahulattā, tappahānāya catūhi mukhehi uttamaṭṭhena. Upekkhā pana mettākaruṇāmuditānaṃ visuddhi, rāgadosapaṭipakkhato. Catasso appamāṇāyo ekasabhāvā, nānālakkhaṇā veditabbā. Evaṃ ādīnavapaṭipakkhato sattārammaṇato hitajjhāsayato ekasabhāvā. Apare āhu: dhammauttamato ārammaṇauttamato hitādhigamauttamato nānālakkhaṇā. Yathāha bhagavā kāsāvasuttante, kasiṇavimokkhe mettā aggā, ākāsānañcāyatane karuṇā aggā, viññāṇañcāyatane muditā aggā, ākiñcaññāyatane upekkhā aggā. Pucchā: Kathaṃ etaṃ vijānāti? Vissajjanā: Tadanusayato attho veditabbo. Pucchā: Kasmā? Vissajjanā: Mettābhāvanāya sabbasattesu cittānuvattanato. Anuvattanena nīlapītakasiṇesu manasikāre appakasirena cittaṃ patiṭṭhāti. Sā sattapaṇṇatti ārammaṇā, kasiṇavimokkho nīlādibhedato. So jhāyī tasmiṃ samaye catutthajjhānaṃ paṭilabhati, tasmā mettā kasiṇavimokkhe aggā ti vuccati. So jhāyī catutthajjhānamettaṃ nissāya tasmiṃ samaye taṃ atikkamati. Pucchā: Kathaṃ ayaṃ parittā? Vissajjanā: Mettābhāvanāya cittaṃ ādīnavaṃ jānāti. Kasmā? Sattānaṃ dukkhaṃ disvā, taṃ rūpanimittaṃ mettāya.

從此以心知色界過患，於色出離現令作意，於虛空處以小方便，其得心安，以得依故。是故說悲於虛空第一。彼坐禪人依喜越虛空處。

問：此義云何？答：已修喜故，心無所著，常取無邊識事。何故？此喜於無所著無邊識處安眾生事，從此心無所著，常取無邊識事。離色著於虛空，無邊識現令起作意，以小方便其心得安，種類事故。是故說識處為喜第一。

問：彼坐禪人依捨越識處。此義云何？答：已修捨故，心成離著。何故？不以修捨得著。此眾生得樂得苦，或由喜或由樂。從彼以心離著，離無所著無所有處，現令心喜，以小方便其心成安，不著種種事。何故？於無所有處而不得著或識或無邊。是故說無所有處捨為第一(散句已竟)。

問：云何觀四大？何修？何相？何味？何起？何功德？云何修？答：擇智自相內四大，此謂觀四大。彼心住不亂，此謂修。隨觀四大為相，通達空為味，除眾生想為起。何功德者，成得八功德。若修行觀四大成，能堪恐怖樂不樂，於可愛非可愛成平等心，除男女意思，成大智慧，向善趣、向醍醐，其所有明分法，彼一切成滿修行。云何修彼者，初坐禪人以二行取諸大：以略、以廣。

問：云何以略取諸大？答：彼坐禪人入寂寂坐，攝一切心，不亂心。

Here is the Pali (romanized) translation: Tato cittena ādīnavadassanena, rūpato vūpasamento manasikāraṃ karoti, ākāsānañcāyatane parittena upāyena cittaṃ santiṭṭhati, nissayalābhena. Tasmā ākāsānañcāyatane karuṇā paṭhamaṃ. So jhāyī pītiyā ākāsānañcāyatanaṃ samatikkamati. Kathaṃ etaṃ? Ti ce: Bhāvitapītikattā cittaṃ anupādānaṃ, anantaviññāṇārammaṇaṃ niccaṃ gaṇhāti. Kasmā? Esā pīti anupādāne anantaviññāṇāyatane sattesu ṭhapeti, tato cittaṃ anupādānaṃ, anantaviññāṇārammaṇaṃ niccaṃ gaṇhāti. Rūpato vimuccati ākāse, anantaviññāṇaṃ pākaṭaṃ manasikāraṃ uppādeti, parittena upāyena cittaṃ santiṭṭhati, pakativatthuvasena. Tasmā viññāṇañcāyatane pīti paṭhamaṃ. So jhāyī upekkhāya viññāṇañcāyatanaṃ samatikkamati. Kathaṃ etaṃ? Ti ce: Bhāvitupekkhattā cittaṃ virattaṃ. Kasmā? Na upekkhābhāvanāya upādiyati. Ete sattā sukhaṃ dukkhaṃ vā vindanti, pītiyā vā sukhena vā. Tato cittena virāgena, anupādānato ākiñcaññāyatanaṃ pākaṭaṃ cittapītiṃ uppādeti, parittena upāyena cittaṃ santiṭṭhati, nānāvatthūsu anupādānaṃ. Kasmā? Ākiñcaññāyatane viññāṇaṃ vā anantaṃ vā na upādiyati. Tasmā ākiñcaññāyatane upekkhā paṭhamaṃ. Kathaṃ cattāro mahābhūtā upaparikkhitabbā? Kā bhāvanā? Kiṃ nimittaṃ? Ko raso? Ko samudayo? Kāni ānisaṃsāni? Kathaṃ bhāvetabbaṃ? Ti ce: Vimaṃsanapaññāya sabhāvato ajjhattikā cattāro mahābhūtā, idaṃ vuccati mahābhūtānaṃ upaparikkhā. Tatra cittaṃ avikkhepaṃ, ayaṃ bhāvanā. Mahābhūtānupassanā nimittaṃ, suññatāpaṭivedho raso, sattasaññāpahānaṃ samudayo. Kāni ānisaṃsānīti? Aṭṭha ānisaṃsā sampajjanti. Mahābhūtānupassanābhāvanāya sampanne bhayabherave khamati, iṭṭhāniṭṭhesu samacitto hoti, itthipurisasaññaṃ pajahati, mahāpaññaṃ adhigacchati, sugatiṃ gacchati, amataṃ gacchati, ye keci vijjābhāgiyā dhammā, te sabbe bhāvanāpāripūriṃ gacchanti. Kathaṃ bhāvetabbanti? Ādikammiko yogāvacaro dvīhi ākārehi mahābhūtāni gaṇhāti: saṅkhepato ca vitthārato ca. Kathaṃ saṅkhepato mahābhūtāni gaṇhāti? Ti ce: So yogāvacaro vivittaṃ senāsanaṃ upasaṅkamitvā, sabbaṃ cittaṃ samādahati, avikkhittacitto.

此身以四大可稱，於此身一切見界：濕性是水界、熱性是火界、持性是地界、動性是風界。如是此身唯有界，無眾生、無命。如是以略取諸界。復有說：彼坐禪人，以略取諸界，以身依膜分別，或以色、或以形、或以處、或以分別。彼坐禪人已略取諸界，依膜分別一切身性，或以色、或以形、或以處、或以分別。依肉分別此身，或以色、或以形、或以處、或以分別。彼坐禪人依肉已分別一切身，或以色、或以形、或以處、或以分別。彼坐禪人依脈分別一切身，或以色、或以形、或以處、或以分別。彼坐禪人依脈已分別一切身，或以色、或以形、或以處、或以分別。從此復依骨分別一切身，或以色、或以形、或以處、或以分別。彼坐禪人於此四行，以此四行伏心，令伏作軟心，令心受持。彼坐禪人於此四行，以四行伏心已、作軟已，令受持。於此四行，有堅性是地界知之，有濕性是水界知之，有熱性是火界知之，有動性是風界知之。彼坐禪人於此四行，唯有界，無眾生、無命。以比餘行成住。如是以略取諸界。云何以廣取諸界？以二十行廣取地界。於此身，髮、毛、爪、齒、皮、肉、筋、脈、骨、髓、腎、心、肝、胇、脾、胃、大腸、小腸、胞、屎、腦。

Ayaṃ kāyo catūhi mahābhūtehi saṅkhāto, imasmiṃ kāye sabbaṃ dhātuyo dissanti: āpo dhātu snehabāvaṃ, tejo dhātu uṇhabāvaṃ, pathavī dhātu thaddhabāvaṃ, vāyo dhātu calitabāvaṃ. Evaṃ ayaṃ kāyo dhātumattameva, na satto, na jīvo. Evaṃ saṅkhepato dhātuyo gaṇhāti. Aparo nayo: So yogāvacaro, saṅkhepato dhātuyo gaṇhanto, kāyaṃ cammakkhandhena vibhajati, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. So yogāvacaro saṅkhepato dhātuyo gahetvā, cammakkhandhena sabbaṃ kāyasabhāvaṃ vibhajati, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. Maṃsakkhandhena kāyaṃ vibhajati, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. So yogāvacaro maṃsakkhandhena sabbaṃ kāyaṃ vibhajitvā, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. So yogāvacaro nhārūhi sabbaṃ kāyaṃ vibhajati, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. So yogāvacaro nhārūhi sabbaṃ kāyaṃ vibhajitvā, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. Tato aṭṭhīhi sabbaṃ kāyaṃ vibhajati, vaṇṇato vā, saṇṭhānato vā, okāsato vā, paricchedato vā. So yogāvacaro imesu catūsu ākāresu, imehi catūhi ākārehi cittaṃ dameti, damayitvā mudubhāvaṃ karoti, cittaṃ paggaṇhāti. So yogāvacaro imesu catūsu ākāresu, catūhi ākārehi cittaṃ dametvā, mudubhāvaṃ katvā, paggaṇhāti. Imesu catūsu ākāresu, yaṃ thaddhalakkhaṇaṃ sā pathavīdhātu ti jānāti, yaṃ snehalakkhaṇaṃ sā āpodhātu ti jānāti, yaṃ uṇhalakkhaṇaṃ sā tejodhātu ti jānāti, yaṃ calanalakkhaṇaṃ sā vāyodhātu ti jānāti. So yogāvacaro imesu catūsu ākāresu, dhātumattameva, na satto, na jīvo. Sesāni ākārāni patiṭṭhahanti. Evaṃ saṅkhepato dhātuyo gaṇhāti. Kathaṃ vitthārato dhātuyo gaṇhāti? Vīsatiyā ākārehi pathavīdhātuṃ vitthārato gaṇhāti. Imasmiṃ kāye, kesā, lomā, nakhā, dantā, taco, maṃsaṃ, nhārū, sirā, aṭṭhī, aṭṭhimiñjaṃ, vakkaṃ, hadayaṃ, yakanaṃ, kilomakaṃ, pihakaṃ, papphāsaṃ, antaṃ, antaguṇaṃ, udariyaṃ, karīsaṃ, matthaluṅgaṃ.

以十二行廣取水界，此身有於膽、唾、膿、血、汗、脂、淚、肪、水、唾涕、涎、尿。以四行廣取火界，以是熱、以是暖、以是溫、以是平等消飲食噉甞，此謂火界。以六行廣取風界，向上風、向下風、依腹風、依背風、依身份風、出入息風。如是以四十二行見此身，唯有界，無眾生、無命。如是已廣取諸界。復次先師說：以十行當觀四大，所謂以語言義、以事、以聚、以散、以無所著、以緣、以相、以種類非種類、以一義種種義。以界釋第一，以言語義章。

問：云何以語言分別諸界？答：二界語言同，所謂同言、勝言。於是四大，此同言。地界、水界、火界、風界，此謂勝言。

問：此四大何義？答：大生名大。有大非實義令現實義，是故名大。大者，鬼等形名大。云何大生名大？諸界大生。如世尊所說偈：

略說地相，　　有二十萬，　　四那由他； 水四十萬，　　八那由他；　　風住虛空， 乃九十萬，　　六那由他；　　世界所住， 亦以火成，　　世界之中，　　有諸光焰， 上至梵世，　　乃極七日。　　如是大生， 是故名大。

問：云何大非實義令現實義？答：名大界者，非男非女，以男女色可見。界者非長非短，以長短色可見。界者非樹非山，以樹山色可見。

Dvādasahi ākārehi āpodhātuṃ vitthārato gaṇhāti, imasmiṃ kāye pittaṃ, kheḷo, pubbo, lohitaṃ, sedo, medo, assu, vasā, lasikā, siṅghāṇikā, mukhakhelo, muttaṃ. Catūhi ākārehi tejodhātuṃ vitthārato gaṇhāti, yena santappati, yena jīrīyati, yena pariḍayhati, yena asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, ayaṃ tejodhātu. Chahi ākārehi vāyodhātuṃ vitthārato gaṇhāti, uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāsapassāsā. Evaṃ dvācattālīsāya ākārehi imaṃ kāyaṃ passati, dhātumattameva, na satto, na jīvo. Evaṃ vitthārato dhātuyo gaṇhāti. Aparo nayo porāṇācariyā āhaṃsu: dasahi ākārehi cattāro mahābhūtā daṭṭhabbā, seyyathidaṃ: vacanatthato, vatthuto, kalāpato, vinibbhogato, anupādānato, paccayato, lakkhaṇato, jātijātato, ekatthananatthato. Dhātuvibhaṅgo paṭhamaṃ, vacanatthādhikāro. Kathaṃ vacanehi dhātuyo vibhajitabbā? Ti ce: Dve dhātuvacanehi, seyyathidaṃ: sāmaññavacanaṃ, visesavacanaṃ. Tattha cattāro mahābhūtā, idaṃ sāmaññavacanaṃ. Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, idaṃ visesavacanaṃ. Kimatthā ime cattāro mahābhūtā? Ti ce: Mahantapātubhāvato mahābhūtā. Mahantaṃ vipallāsaṃ pākaṭaṃ karontīti mahābhūtā. Tasmā mahābhūtā. Mahābhūtāti yakkhādīnaṃ saṇṭhānaṃ mahantaṃ. Kathaṃ mahantapātubhāvato mahābhūtā? Dhātūnaṃ mahantapātubhāvato. Yathāha bhagavā gāthāya: Saṅkhepato pathavīlakkhaṇā, Dvevīsati satasahassāni cattāro ca nahutā; Āpo cattālīsaṃ satasahassāni, Aṭṭha ca nahutā; Vāyo ākāse ṭhitā, Navuti satasahassāni cha ca nahutā; Lokadhātuyo ṭhitā, Tejena ca samāyuttā, Lokantare jotī, Yāva brahmalokā, Satta sūriyā paramā. Evaṃ mahantapātubhāvato, Tasmā mahābhūtā. Kathaṃ mahantaṃ vipallāsaṃ pākaṭaṃ karonti? Ti ce: Dhātu na itthī na puriso, itthipurisarūpena passitabbā. Dhātu na dīghā na rassā, dīgharassarūpena passitabbā. Dhātu na rukkhā na pabbatā, rukkhapabbatarūpena passitabbā.

如是大非實義令現為實義名大。云何諸鬼等異形？如鬼入人身成其身，以鬼形成起四行，或身強、或尿熱、或輕動。如是於身以火界和合成起四行，以地界和合成堅、以水界和合成流、以火界和合成熱、以風界和合成輕動。如是鬼形等名大，大者是語言義。

問：地界水界火界風界者何義？答：廣大名地義，可飲守護是水義，令光明是火義，去來是風義。界者何義？持自相為義。復次地自性是地界，水自性是水界，火自性是火界，風自性是風界。云何地自性？是堅性、強性、厚性、不動性、安性、持性，此謂地性。云何水性？濕性、澤性、流性、出性、滿性、增長性、喜性、結著性，此謂水性。云何火性？熱性、暖性、蒸性、熟性、燒性、取性，此謂火性。云何風性？持性、冷性、去來性、輕動性、低性、取性，此謂風性。此界義如是，以語言義應觀界。

問：云何以事觀界？答：地界持為事，水界結著為事，火界令熟為事，風界遮為事。復次地界立為事，水界下入為事，火界令上為事，風界動轉為事。復次二界近故成舉初步，復次二界近故成舉後步。二界近故成初坐臥，復次二界近故成後行立。二界近故成初懈怠睡眠，二界近故成後精進勇猛。二界近故成初重，二界近故成後輕。如是以事觀四大。

Evaṃ mahantaṃ vipallāsaṃ pākaṭaṃ karontīti mahābhūtā. Kathaṃ yakkhādīnaṃ nānāsaṇṭhānaṃ? Yathā yakkho manussaṃ āvisanto kāyaṃ paripūreti, yakkhabhāvena cattāro ākāre uppādeti, kāyathambhanaṃ vā, muttauṇhabhāvaṃ vā, lahuparivattanaṃ vā. Evameva kāye tejodhātusamodhānena cattāro ākāre uppādeti, pathavīdhātusamodhānena thaddhaṃ, āpodhātusamodhānena paggharaṇaṃ, tejodhātusamodhānena uṇhaṃ, vāyodhātusamodhānena lahuparivattanaṃ. Evaṃ yakkhādisaṇṭhānaṃ mahābhūtāti, ayaṃ vacanattho. Kiṃ attho pathavīdhātu āpodhātu tejodhātu vāyodhātūti? Vitthāraṇaṃ pathavīattho, pānasaṃrakkhaṇaṃ āpattho, ālokakāraṇaṃ tejattho, gamanāgamanaṃ vāyattho. Ko attho dhātūti? Salakkhaṇadhāraṇattho. Apica pathavīsabhāvo pathavīdhātu, āposabhāvo āpodhātu, tejosabhāvo tejodhātu, vāyosabhāvo vāyodhātu. Katamo pathavīsabhāvo? Thaddhasabhāvo, kakkhaḷasabhāvo, ghanasabhāvo, acalasabhāvo, ṭhitasabhāvo, dhāraṇasabhāvo, ayaṃ pathavīsabhāvo. Katamo āposabhāvo? Sinehasabhāvo, allavasabhāvo, paggharaṇasabhāvo, nissandanasabhāvo, pūraṇasabhāvo, brūhanasabhāvo, pītisabhāvo, bandhanaṭṭhitisabhāvo, ayaṃ āposabhāvo. Katamo tejosabhāvo? Uṇhasabhāvo, usmasabhāvo, pariḷāhasabhāvo, paripākasabhāvo, ḍahanasabhāvo, gahaṇasabhāvo, ayaṃ tejosabhāvo. Katamo vāyosabhāvo? Dhāraṇasabhāvo, sītasabhāvo, gamanāgamanasabhāvo, lahuparivattanasabhāvo, onamanasabhāvo, gahaṇasabhāvo, ayaṃ vāyosabhāvo. Evaṃ dhātvattho, vacanatthato dhātuyo daṭṭhabbā. Kathaṃ vatthuto dhātuyo daṭṭhabbā? Ti ce: Pathavīdhātu dhāraṇakiccā, āpodhātu ābandhakiccā, tejodhātu paripācakakiccā, vāyodhātu sampiṇḍanakiccā. Apica pathavīdhātu patiṭṭhānakiccā, āpodhātu orohanakiccā, tejodhātu uggamanakiccā, vāyodhātu samudīraṇakiccā. Apica dvīhi dhātūhi samavāyena purimapādukkhipanaṃ, apica dvīhi dhātūhi samavāyena pacchimapādukkhipanaṃ. Dvīhi dhātūhi samavāyena purimanisajjāsayanāni, apica dvīhi dhātūhi samavāyena pacchimagamanāni ṭhānāni. Dvīhi dhātūhi samavāyena purimakosajjaniddāni, dvīhi dhātūhi samavāyena pacchimavīriyārambhāni. Dvīhi dhātūhi samavāyena purimagarukāni, dvīhi dhātūhi samavāyena pacchimalahukāni. Evaṃ vatthuto cattāro mahābhūtā daṭṭhabbā.

云何以聚觀四大？聚者，地界水界火界風界，依此界成色香味觸。此八法或多共生住不相離，此合和名聚。彼復成四種，地聚水聚火聚風聚。於是地聚，地界成最多，水界火界風界次第成最少。於水聚，水界成最多，地界風界火界成最少。於火聚，火界成最多，地界風界水界成最少。於風聚，風界成最多，火界水界地界次第成最少。如是以聚觀諸界。

問：云何以散觀四大？答：觀於地界，從於最細隣空微塵生，此地為水所和故不散，為火所熟成不臭，為風所持成轉。如是觀。復先師說：中人身地界碎之為塵，成一斛二升，是時以水和合，成六升五合，以火令熟，隨風起迴轉。如是以散觀諸界。

問：云何以不相離觀四大？答：地界，水所攝、火所熟、風所持，如是三界和合。水界者，住於地處、火所熟、風所持，如是三界所攝。火界者，住於地處、水所攝、風所持，如是三界所熟。風界，住於地處，水所攝、火所熟，如是三界所持。於地住三界，水所攝三界不散，火所熟三界成不臭，風所持三界得轉直住不散。如是此四界，依展轉成住不散。如是以不離觀諸界。

問：云何以緣觀諸界？答：四因、四緣為起諸界。云何四？所謂業、心、時、食。云何業？從業所生。

Here is the Pali (romanized) translation: Kathaṃ kalāpato cattāro mahābhūtā daṭṭhabbā? Kalāpo nāma pathavīdhātu āpodhātu tejodhātu vāyodhātu, etāhi dhātūhi vaṇṇo gandho raso photthabbo. Ime aṭṭha dhammā bahukāpi ekato uppajjanti tiṭṭhanti avinibbhogā, ayaṃ samūho kalāpo nāma. So puna catubbidho hoti, pathavīkalāpo āpokalāpo tejokalāpo vāyokalāpo. Tattha pathavīkalāpe pathavīdhātu adhikā, āpodhātu tejodhātu vāyodhātu anukkamena parittā. Āpokalāpe āpodhātu adhikā, pathavīdhātu vāyodhātu tejodhātu parittā. Tejokalāpe tejodhātu adhikā, pathavīdhātu vāyodhātu āpodhātu parittā. Vāyokalāpe vāyodhātu adhikā, tejodhātu āpodhātu pathavīdhātu anukkamena parittā. Evaṃ kalāpato dhātuyo daṭṭhabbā. Kathaṃ vinibbhogato dhātuyo daṭṭhabbā? Ti ce: Pathavīdhātuṃ passanto, sukhuma-anukāsaparamāṇuto paṭṭhāya jāyati, sā pathavī āpena ābandhitattā na vikirati, tejena paripācitattā na pūtikā hoti, vāyunā dhāritattā parivattatīti passati. Evaṃ passati. Apica porāṇācariyā āhaṃsu: Majjhimapurisassa kāye pathavīdhātuṃ vippakiritvā reṇuṃ katvā, doṇaṃ dve ca nāḷiyo hoti, tasmiṃ kāle āpena ābandhitvā, cha nāḷiyo pañca ca pasatā honti, tejena paripākaṃ gacchanti, vātena paribbhamanti. Evaṃ vinibbhogato dhātuyo daṭṭhabbā. Kathaṃ anupādānato dhātuyo daṭṭhabbā? Ti ce: Pathavīdhātu, āpena gahitā, tejena paripācitā, vāyunā dhāritā, evaṃ tīhi dhātūhi saṃyuttā. Āpodhātu, pathavīpatiṭṭhitā, tejena paripācitā, vāyunā dhāritā, evaṃ tīhi dhātūhi gahitā. Tejodhātu, pathavīpatiṭṭhitā, āpena gahitā, vāyunā dhāritā, evaṃ tīhi dhātūhi paripācitā. Vāyodhātu, pathavīpatiṭṭhitā, āpena gahitā, tejena paripācitā, evaṃ tīhi dhātūhi dhāritā. Pathaviyaṃ ṭhitā tisso dhātuyo, āpena gahitā tisso dhātuyo na vikiranti, tejena paripācitā tisso dhātuyo na pūtikā honti, vāyunā dhāritā tisso dhātuyo ujukaṃ tiṭṭhanti na vikiranti. Evaṃ imā catasso dhātuyo, aññamaññaṃ nissāya tiṭṭhanti na vikiranti. Evaṃ anupādānato dhātuyo daṭṭhabbā. Kathaṃ paccayato dhātuyo daṭṭhabbā? Ti ce: Cattāro hetū, cattāro paccayā dhātūnaṃ uppādāya. Katame cattāro? Seyyathidaṃ: kammato, cittato, ututo, āhārato. Kathaṃ kammato? Kammato jātā.

四界以二緣成緣，以生緣、以業緣，餘界以依緣成緣。心者，從心所生。四界以六緣成緣，以生緣、以共生緣、以依緣、以食緣、以根緣、以有緣成其緣，餘界以緣、以依緣、以有緣，於入胎時心。諸色以七緣成緣，共生緣、展轉緣、依緣、食緣、根緣、報緣、有緣，後生心為初生。身以三緣成緣，所謂後生緣、依緣、有緣，此時為時所成。四大以二緣成緣，生緣、有緣；餘界以二緣成緣，依緣、有緣。此食從為食所成。四大以三緣成緣，生緣、食緣、有緣；餘界以二緣成緣，所謂依緣、有緣。於是從業生四界。共生界展轉以四緣成緣，所謂共生緣、展轉緣、依緣、有緣；餘界以緣成緣，所謂依緣、有緣。如是從心生、從時生、從食生可知。地界者，為餘界住處緣成緣，水界者為餘界作結著緣成緣，火界者為餘界作熟緣成緣，風界者為餘界作持緣成緣。如是以緣觀諸界。

問：云何以相觀諸界？答：堅相地界，濕相水界，熱相火界，冷相風界。如是以相觀諸界。

問：云何以類非類觀諸界？答：地界、水界一種類，以重故。火界、風界一種類，以輕故。水界、火界非類，水界能滅，火界令燥，是故非類。地界、風界展轉非種類，地界障、風界行，風界能滅地界，是故非種類。

Here is the Pali (romanized) translation: Catasso dhātuyo dvīhi paccayehi paccayā honti, uppādapaccayena ca kammapaccayena ca, sesā dhātuyo nissayapaccayena paccayā honti. Cittato, cittato jātā. Catasso dhātuyo chahi paccayehi paccayā honti, uppādapaccayena, sahajātapaccayena, nissayapaccayena, āhārapaccayena, indriyapaccayena, atthipaccayena paccayā honti, sesā dhātuyo paccayena, nissayapaccayena, atthipaccayena, gabbhokkantikacitte. Rūpāni sattahi paccayehi paccayā honti, sahajātapaccayena, aññamaññapaccayena, nissayapaccayena, āhārapaccayena, indriyapaccayena, vipākapaccayena, atthipaccayena, pacchājātacittaṃ purimajātānaṃ. Kāyo tīhi paccayehi paccayo hoti, seyyathidaṃ pacchājātapaccayena, nissayapaccayena, atthipaccayena, tasmiṃ kāle ututo jātā. Cattāro mahābhūtā dvīhi paccayehi paccayā honti, uppādapaccayena, atthipaccayena; sesā dhātuyo dvīhi paccayehi paccayā honti, nissayapaccayena, atthipaccayena. Idaṃ āhārato āhārato jātā. Cattāro mahābhūtā tīhi paccayehi paccayā honti, uppādapaccayena, āhārapaccayena, atthipaccayena; sesā dhātuyo dvīhi paccayehi paccayā honti, seyyathidaṃ nissayapaccayena, atthipaccayena. Tattha kammato jātā catasso dhātuyo. Sahajātā dhātuyo aññamaññaṃ catūhi paccayehi paccayā honti, seyyathidaṃ sahajātapaccayena, aññamaññapaccayena, nissayapaccayena, atthipaccayena; sesā dhātuyo paccayehi paccayā honti, seyyathidaṃ nissayapaccayena, atthipaccayena. Evaṃ cittato jātā, ututo jātā, āhārato jātā veditabbā. Pathavīdhātu, sesānaṃ dhātūnaṃ patiṭṭhānapaccayena paccayo hoti, āpodhātu sesānaṃ dhātūnaṃ ābandhanakapaccayena paccayo hoti, tejodhātu sesānaṃ dhātūnaṃ paripācanapaccayena paccayo hoti, vāyodhātu sesānaṃ dhātūnaṃ dhāraṇapaccayena paccayo hoti. Evaṃ paccayato dhātuyo daṭṭhabbā. Kathaṃ lakkhaṇato dhātuyo daṭṭhabbā? Ti ce: Thaddhalakkhaṇā pathavīdhātu, tintakkalakkhaṇā āpodhātu, uṇhalakkhaṇā tejodhātu, sītalakkhaṇā vāyodhātu. Evaṃ lakkhaṇato dhātuyo daṭṭhabbā. Kathaṃ jātijātato dhātuyo daṭṭhabbā? Ti ce: Pathavīdhātu āpodhātu ekajātikā, garutāya. Tejodhātu vāyodhātu ekajātikā, lahutāya. Āpodhātu tejodhātu ajātikā, āpodhātu nibbāpeti, tejodhātu sukkhāpeti, tasmā ajātikā. Pathavīdhātu vāyodhātu aññamaññaṃ ajātikā, pathavīdhātu āvaraṇā, vāyodhātu gamanā, vāyodhātu pathavīdhātuṃ viddhaṃseti, tasmā ajātikā.

復次或四界展轉種類，以展轉緣故；或展轉非種類，以自相故。如是以種類非種類觀諸界。

問：云何一性種種性觀諸界？答：從業生四界，以從業生，所謂一性。以相種種性，如是從心生、從時生、從食生可知。四因緣地界，以相一性、以因，所謂種種相。如是四因緣風界、火界。風界可知。四界以界一性、以大一性、以法一性、以無常一性、以苦一性、以無我一性，以相種種性、以事種種性、以業種種性。以心種種性，成種種性；以時種種性，成種種性；以食種種性，成種種性。以種種性，成種種性。以地種種性，成種種性；以生種種性，成種種性；以趣種種性，成種種性。如是，以一性種種性觀諸界。

問：云何以觀界隷？答：如巧隷師，以材木作人，一切身份具足，隨逐行走，內繩所連，外假泥飾。形色如人，寶衣莊嚴，或男或女。以人牽繩，或行或舞、或倚或坐。如是此界隷名身。以初煩惱為隷師所作，身份具足，為筋繩所連，以肉為泥，以皮為色，虛空為孔，寶衣莊嚴名為男女。以其心事為風界所牽，或行或住、或去或來、或申或縮、或語或說。此界隷人與識界共生，以憂惱因緣成憂悲苦惱，或笑或戲、或相拍肩等。食者支援界隷。命根者受持界隷，以命終界隷分散。若有業煩惱，復更起新界隷。

Here is the Pali (romanized) translation: Apica vā catasso dhātuyo aññamaññajātikā, aññamaññapaccayattā; vā aññamaññaajātikā, salakkhaṇattā. Evaṃ jātijātato dhātuyo daṭṭhabbā. Kathaṃ ekatthananatthato dhātuyo daṭṭhabbā? Ti ce: Kammato jātā catasso dhātuyo, kammato jātattā ekatthaṃ nāma. Lakkhaṇato nānatthaṃ, evaṃ cittato jātā, ututo jātā, āhārato jātā veditabbā. Catupaccayā pathavīdhātu, lakkhaṇena ekatthaṃ, paccayehi nānatthaṃ. Evaṃ catupaccayā vāyodhātu, tejodhātu. Vāyodhātu veditabbā. Catasso dhātuyo dhātuekatthaṃ, mahābhūtekatthaṃ, dhammekattthaṃ, aniccekatthaṃ, dukkhekatthaṃ, anattekatthaṃ, lakkhaṇanānatthaṃ, kiccanānatthaṃ, kammanānatthaṃ. Cittanānattena nānattaṃ, utunānattena nānattaṃ, āhāranānattena nānattaṃ. Bhāvanānattena nānattaṃ, bhūminānattena nānattaṃ, jātinānattena nānattaṃ, gatinānattena nānattaṃ. Evaṃ ekatthananatthato dhātuyo daṭṭhabbā. Kathaṃ dhātuyantaṃ daṭṭhabbaṃ? Ti ce: Yathā cheko yantakārako, dāruyantaṃ karitvā, sabbaṅgapaccaṅgasampannaṃ, anugamanagāmī, abbhantarasuttasaṃyuttaṃ, bāhiramattikaṃ lepaṃ. Manussasaṇṭhānaṃ, ratanālaṅkāraṃ, itthiṃ vā purisaṃ vā. Suttākaḍḍhane manussena, gacchati vā naccati vā, olambati vā nisīdati vā. Evameva idaṃ dhātuyantaṃ nāma kāyo. Purimakilesehi yantakārena kataṃ, sabbaṅgapaccaṅgasampannaṃ, nhārusuttasaṃyuttaṃ, maṃsamattikaṃ, tacavaṇṇaṃ, ākāsachiddaṃ, ratanālaṅkāraṃ itthipurisasaññitaṃ. Cittakiriyāya vāyodhātuyā ākaḍḍhitaṃ, gacchati vā tiṭṭhati vā, eti vā yāti vā, pasāreti vā saṃhareti vā, bhāsati vā katheti vā. Idaṃ dhātuyantaṃ viññāṇadhātuyā sahajātaṃ, sokasamuppādapaccayā sokaparidevadukkhadomanassāni, hasati vā kīḷati vā, aṃsakūṭasamphassādīni vā. Āhāro dhātuyantaṃ upatthambheti. Jīvitindriyaṃ dhātuyantaṃ pāleti, jīvitakkhayena dhātuyantaṃ bhijjati. Sati kammakilesehi, puna navaṃ dhātuyantaṃ uppajjati.

如是生界隷，其初不可知、其後不可知。如是以界隷觀諸界。彼坐禪人，如是以此門以此行，唯觀此身以界隷，無眾生、無壽命。是時觀以界事，以生心數法受想行識。彼坐禪人已觀名色，從彼觀名色是苦、是貪愛、是苦集。觀貪愛滅是苦滅，觀八正道是苦滅具足。彼坐禪人已廣觀四諦，是時見苦過患，以無常、以苦、以無我，常思惟不散。以慧見苦滅功德，以寂寂、以妙離。彼坐禪人如是現見苦過患、見滅功德，正安於根力覺分，從行相心起證醍醐界(觀四大已竟)。

問：云何於食不耐想？何修？何相？何味？何處？何起？何功德？云何為修？答：以所噉甞飲食，彼作意悉不耐，彼想知正知，此謂不耐食想。彼想住不亂，此謂修。於食取過患為相，厭為味，伏氣味愛為起。何功德者，成得八功德。若修不耐食想，知揣食想、知五欲具足、知色陰、知不淨想、在身念成修滿、從氣味愛縮、離彼心、向善趣向醍醐。云何修彼者，初坐禪人入寂寂坐，攝一切心，不亂心，以所噉甞飲食作不耐意。如是種種百味經營，清淨人所貴重、色香具足所堪大貴，如此飲食入身變成不淨，成不耐、成臭腐、成可憎惡。以五行修行不耐食想，所謂以經營、以散用、以處、以流、以聚。

Here is the Pali (romanized) translation: Evaṃ dhātuyantassa uppādo, pubbanto na paññāyati, aparanto na paññāyati. Evaṃ dhātuyantato dhātuyo daṭṭhabbā. So yogāvacaro, evaṃ iminā mukhena iminā ākārena, imaṃ kāyaṃ dhātuyantavasena passati, na satto, na jīvo. Tasmiṃ samaye dhātukammaṭṭhānavasena, uppajjanti cittacetasikā dhammā vedanā saññā saṅkhārā viññāṇaṃ. So yogāvacaro nāmarūpaṃ disvā, tato nāmarūpaṃ dukkhaṃ, taṇhā ca, dukkhassa samudayo ti passati. Taṇhānirodhā dukkhanirodho ti passati, aṭṭhaṅgikamaggo dukkhanirodhasampāpako ti passati. So yogāvacaro catusaccaṃ vitthārato disvā, tasmiṃ khaṇe dukkhe ādīnavaṃ passati, aniccato dukkhato anattato, satataṃ samitaṃ manasikāroti. Paññāya nirodhe ānisaṃsaṃ passati, santapaṇītanissaraṇavasena. So yogāvacaro evaṃ dukkhe ādīnavaṃ disvā, nirodhe ānisaṃsaṃ disvā, indriyabalabodhipakkhiyesu sammā patiṭṭhito, ākārato cittaṃ vuṭṭhāya amatadhatuṃ sacchikaroti (dhātumanasikāro niṭṭhito). Kathaṃ āhāre paṭikūlasaññā? Kā bhāvanā? Kiṃ lakkhaṇā? Ko raso? Kiṃ padaṭṭhānaṃ? Ko samutthāno? Ko ānisaṃso? Kathaṃ bhāvetabbā? Ti ce: Asitapītakhāyitasāyitesu āhāresu, manasikāro paṭikūlo, sā saññā sampajānaṃ, ayaṃ āhāre paṭikūlasaññā. Sā saññā avikkhittā, ayaṃ bhāvanā. Āhāre ādīnavaggahaṇaṃ lakkhaṇaṃ, nibbidā raso, rasataṇhāvinayo padaṭṭhānaṃ. Ko ānisaṃso ti? Aṭṭha ānisaṃsā sambhavanti. Āhāre paṭikūlasaññaṃ bhāvento, kabaḷīkārāhārasaññaṃ jānāti, pañcakāmaguṇaparipuṇṇaṃ jānāti, rūpakkhandhaṃ jānāti, asubhasaññaṃ jānāti, kāyagatāsati bhāvanāparipūraṃ, rasataṇhāya saṅkoco, tato cittaṃ virajjati, sugatiparāyaṇo amataparāyaṇo hoti. Kathaṃ bhāvetabbā ti? Ādikammiko yogāvacaro vivittaṃ āsanaṃ upagamma, samāhitaṃ cittaṃ, avikkhittaṃ cittaṃ, asitapītakhāyitasāyitesu āhāresu paṭikūlamanasikāraṃ karoti. Evaṃ nānāvidhaṃ paṇītarasaṃ sampādetvā, visuddhapuggalānaṃ garubhāvanīyānaṃ, vaṇṇagandhasampannaṃ mahagghañca, evarūpo āhāro kāyaṃ paviṭṭho asuciṃ pariṇamati, paṭikūlo hoti, duggandho hoti, jeguccho hoti. Pañcahi ākārehi āhāre paṭikūlasaññaṃ bhāveti, seyyathidaṃ: sampādanato, paribhogato, okāsato, nissandato, samuṭṭhānato.

問：云何以經營修行不耐食想？此坐禪人，見諸眾生為經營飲食困，行種種惡法，或殺害、或偷盜。亦見彼眾生受種種苦，知彼所殺害、所縛。亦見眾生造種種惡事，或乞索、或欺誑、詐現精進。見食如是，令起厭患，以不清淨屎尿流溢，飲食為因，彼作惡業如是。復見出家人，住清淨山林，種種花香禽獸吟嘯，善人所造，或於田野莊嚴具足，樹影林水取他人意，平舒淨妙無諸高下，人見驚訝無諸喧雜。是出家人修菩提處，等梵天居，如是住處心無貪著，常行禪誦樂修善事。或於寒熱風塵泥雨諸山嶮處，為經營食，因於捉鉢入家乞食。彼見如是心起厭患，飲食不淨屎尿流出。此經營食，是彼因故。如是當捨，求第一樂。復次見出家人修行，為乞食，或於馬象惡獸中、或狗野豬處、或惡人所、或不淨處踐踏泥屎。於他家門少時默住，以衣護身，為得揣食生疑。或見彼食猶如狗食，於食起厭。此經營食，最可憎惡，何用經營？但從他乞。如是以經營修行食不耐想。

云何散用修食不耐想？彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和軟，以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉、以涎唾淡血共相和合，最可厭惡，如狗嘔吐不可見故。如是以散用修行不耐食想。

Kathaṃ pariyesanāya āhāre paṭikūlabhāvanaṃ bhavati? Ayaṃ yogāvacaro passati satte āhārapariyesanāya kilamante, nānāvidhāni pāpakammāni karonte, hanante vā corente vā. So passati te satte nānāvidhāni dukkhāni anubhavante, hatavadhabandhanādīni pāpuṇante. Passati ca satte nānāvidhāni pāpakammāni karonte, yācante vā vañcente vā, vīriyaṃ dassente vā. Evaṃ āhāraṃ disvā jigucchati, asuciuccārapassāvamissitattā, āhārahetu te pāpakammaṃ karontīti. Puna ca paraṃ passati pabbajite pavivekasenāsane viharante, nānāpupphagandhehi samannāgate, migapakkhigaṇehi upasevite, sappurisehi sevite, khettavatthusobhite, rukkhacchāyāsampanne, samatale ramaṇīye, anuccāvanīce, pāsādike, asaṅkiṇṇe. Ettha pabbajitā bodhimaggaṃ bhāventi, brahmalokasadise vihāre viharanti, nirālayā, jhānaratā, puññakammābhiratā. Te sītuṇhavatātaparajojallādīsu pabbatesu dussamesu āhārapariyesanāya pattaṃ ādāya kulāni upasaṅkamanti piṇḍāya. So evaṃ disvā jigucchati, āhāro asuci uccārapassāvabhāvena nikkhamati. Ayaṃ āhārapariyesanā, idaṃ kāraṇaṃ. Evaṃ pajahitabbaṃ, paramaṃ sukhaṃ gavesitabbaṃ. Puna ca paraṃ passati pabbajite piṇḍāya carante hatthiassavāḷamigādīsu, sunakhasūkarādīsu, dussīlamanusse, asucippadesā uccārakaddamaṃ akkamante. Parakulesu muhuttaṃ tiṭṭhante, cīvarena kāyaṃ paṭicchādente, āhāralābhatthāya kaṅkhante. Passati ca te āhāraṃ sunakkhā viya bhuñjante, āhāre jigucchati. Ayaṃ āhārapariyesanā aticchirikā, kiṃ pariyesanāya? Kevalaṃ paresaṃ santikā gahetuṃ vaṭṭati. Evaṃ pariyesanāya āhāre paṭikūlabhāvanaṃ bhavati. Kathaṃ paribhoge āhāre paṭikūlabhāvanaṃ bhavati? So yogāvacaro evaṃ pariyiṭṭhaṃ āhāraṃ paribhuñjanto allakummāsaṃ viya madditvā, hatthehi opuṇanto, mukhena udukkhalanto, oṭṭhehi saṃharanto, dantehi musalehi koṭṭento, jivhāya parivattento, kheḷalālāpittādīhi missento, atijigucchanīyaṃ, sunakkhānaṃ vantaṃ viya amanāpaṃ. Evaṃ paribhoge āhāre paṭikūlabhāvanaṃ bhavati.

問：云何以處修行不耐食想？答：如是此食所吞入腹，與不淨和合住生熟藏，以百蟲種之所噉食，以煖所熟，成第一厭，如人嘔吐置不淨器。如是以處修行不耐食想。

問：云何以流修行不耐食想？答：此食煖所熟，與新故不淨和合，如酒置破杯器。如是一切身流，隨流入於脈腠面目，九孔九萬九千毛孔皆悉流滿。此食如是流成五分：一分諸蟲所噉、一分火所銷、一分支援身、一分成尿、一分成體。如是修行不耐食想。

問：云何以聚修行不耐食想？答：此流食成身髮毛爪等，令起百一身份；若不成流，令起百一病惱。如是以聚修行不耐食想。彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食。以厭自在心，成不亂。若心不亂，諸蓋滅，禪分起，外行禪成住(不耐食想已竟)。

無所有處及非非想處，如初地一切入門所說。於是說偈：

坐禪人行處，　　所說唯面形， 如人善示導，　　波利弗多國。 略說得知廣，　　曉了其前後， 恒觀如非如，　　於此已廣說。 如是具足相，　　彼一切功德， 如法當分別，　　解脫道行處。

Kathaṃ ṭhitiyā āhāre paṭikūlabhāvanaṃ bhavati? Evaṃ so āhāro kucchiyaṃ paviṭṭho āmagaddhaparipākādīhi asucīhi missito, sattasatavihitakimikulasaṅghena khajjamāno, tejodhatuyā pariṇāmaṃ gacchanto, paramaṃ jegucchanīyo hoti, vantaṃ viya asucibhājane ṭhitaṃ. Evaṃ ṭhitiyā āhāre paṭikūlabhāvanaṃ bhavati. Kathaṃ nīharaṇena āhāre paṭikūlabhāvanaṃ bhavati? So āhāro tejodhatuyā paripaccitvā, navapurāṇehi asucīhi missito, bhinnabhājane suraṃ viya. Evaṃ sabbaṃ sarīraṃ sandati, sirāmukhacchiddādīsu nava chiddāni navādhikanavasahassalomakūpesu sabbattha sandati. Ayaṃ āhāro evaṃ pañcadhā bhavati: ekaṃ bhāgaṃ kimayo khādanti, ekaṃ bhāgaṃ tejo jhāpeti, ekaṃ bhāgaṃ sarīraṃ upatthambheti, ekaṃ bhāgaṃ muttaṃ bhavati, ekaṃ bhāgaṃ sarīraṃ bhavati. Evaṃ nīharaṇena āhāre paṭikūlabhāvanaṃ bhavati. Kathaṃ samūhena āhāre paṭikūlabhāvanaṃ bhavati? Ayaṃ āhārasandano kesalomanakhādīni ekasataṃ sarīrakoṭṭhāsaṃ uppādeti; no ce sandati, ekasataṃ rogābādhā uppajjanti. Evaṃ samūhena āhāre paṭikūlabhāvanaṃ bhavati. So yogāvacaro iminā dvārena iminā nayena evaṃ āhāre paṭikūlabhāvanaṃ bhāvento āhāre nibbindati. Nibbindāvasena cittaṃ avik-khipati. Avikkhittacitte nīvaraṇāni pahīyanti, jhānaṅgāni uppajjanti, bāhirajjhānaṃ samijjhati. Ākiñcaññāyatanaṃ nevasaññānāsaññāyatanañca paṭhamabhūmiyaṃ kasiṇadvāre vuttanayena veditabbaṃ. Ettha gāthā bhavati: Yogino gocaraṃ sabbaṃ, Mukhākāraṃva bhāsitaṃ, Yathā sudesako poso, Pāliputte mahāpure. Saṅkhepena ca vitthāraṃ, Pubbāparaṃ vijānati, Niccaṃ tathaṃ atathañca, Ettha vitthāritaṃ idha. Evaṃ paripuṇṇalakkhaṇaṃ, Sabbaṃ guṇamidaṃ pana, Yathādhammaṃ vibhājeyya, Vimuttimaggagocaraṃ.

(三十八行品已竟)

解脫道論卷第八

解脫道論卷第九

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五通品第九

爾時坐禪人，如是已作定自在，住於第四禪，能起五神通，所謂身通、天耳通、他心智通、宿命通、天眼通。身通者變義，天耳者越人耳義，他心智者了他意義，宿命者憶前生義，天眼通者過人眼見。

問：幾種變？阿誰修變？云何應起變？答：變有三種，謂受持變、作變、意所作變。云何受持變？彼坐禪人，以一成多、以多成一，以身增長乃至梵世，此謂受持變。云何作變？彼坐禪人，捨自性身現童子形，或現龍形、或現梵王形，如是等此謂作變。云何意所作變？彼坐禪人，從此身化作餘身，隨意所造一切身份諸根具足，此謂意所作變。復次變有七種，所謂智變、定變、聖變、業果報所生變、功德人變、明術所造變、方便變。

問：云何智變？答：以現無常為斷常想，成智辯變。以阿羅漢道斷一切煩惱成智辯，此謂變智辯。如長老薄拘羅、長老僧吉栗者、長老部吼多波羅，此謂變智辯。

問：云何變定辯？答：以初禪斷諸蓋成變定辯，以非想非非想定斷無所有變定辯。長老舍利弗多、長老先時婆、長老昆檀若，欝多羅優婆夷、沙摩婆底優婆夷，此謂變定辯。

Aṭṭhatiṃsa-bhūmipabbaṃ niṭṭhitaṃ. Vimuttimaggo Aṭṭhamo Bhāṇavāro. Vimuttimaggo Navamo Bhāṇavāro Arahanto Upatissatthero Mahāpabhānāmena kato Laṅkāfunansaṅghassa Saṅghavarena anuvādito Pañcābhiññāparicchedo Navamo Tadā so yogāvacaro evaṃ samādhivasībhūto catutthajjhāne ṭhito pañcābhiññāyo uppādeti, seyyathidaṃ - iddhividhaṃ, dibbasotaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiṃ, dibbacakkhuñca. Iddhividhaṃ nāma vikubbanattho, dibbasotaṃ nāma mānusakasotātikkamo, cetopariyañāṇaṃ nāma paracittavijānanaṃ, pubbenivāsānussati nāma atītajātianussaraṇaṃ, dibbacakkhu nāma mānusakacakkhuatikkamanaṃ. Kati iddhiyo? Ko iddhiṃ bhāveti? Kathaṃ iddhiṃ uppādeti? Tisso iddhiyo - adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi. Katamā adhiṭṭhānā iddhi? So yogāvacaro ekato bahukaṃ karoti, bahukato ekaṃ karoti, kāyaṃ vaḍḍheti yāva brahmalokā, ayaṃ adhiṭṭhānā iddhi. Katamā vikubbanā iddhi? So yogāvacaro sakaṃ bhāvaṃ vijahitvā kumārakaṃ dasseti, nāgaṃ vā dasseti, mahābrahmānaṃ vā dasseti, evamādi ayaṃ vikubbanā iddhi. Katamā manomayā iddhi? So yogāvacaro imamhā kāyā aññaṃ kāyaṃ abhinimmināti yathākāmaṃ sabbaṅgapaccaṅgaṃ ahīnaṃ indriyehi samannāgataṃ, ayaṃ manomayā iddhi. Puna ca paraṃ satta iddhiyo - ñāṇaiddhi, samādhiiddhi, ariyaiddhi, kammavipākajāiddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Katamā ñāṇaiddhi? Aniccānupassanāya niccasaññaṃ pajahanto ñāṇaiddhi. Arahattamaggena sabbakilese pajahanto ñāṇaiddhi. Seyyathāpi āyasmā Bākula, āyasmā Saṅkicca, āyasmā Bhūtapāla, ayaṃ ñāṇaiddhi. Katamā samādhiiddhi? Paṭhamajjhānena nīvaraṇe pajahanto samādhiiddhi, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanaṃ pajahanto samādhiiddhi. Āyasmā Sāriputta, āyasmā Sāṇavāsī, āyasmā Koṇḍañña, Uttarā upāsikā, Sāmāvatī upāsikā, ayaṃ samādhiiddhi.

問：云何聖辯？答：若比丘樂於不耐，當住非不耐想，成住有非不耐想。若比丘樂於非非耐，當住不耐想，成住有不耐想。若比丘樂於非不耐及非非耐想，當住非非耐想，成住有非非耐想。若比丘樂於不耐及非非耐，當住不耐想成住有不耐想若取。

問：云何於非不耐住不耐想？答：於愛念處以不淨令滿，或以無常取。

問：云何於不耐及非不耐，住非不耐想？答：於不愛念及愛念處，或以慈令滿、或以界取。

問：云何於非不耐及不耐，住不耐想？答：於愛念及不愛念處，或以不淨令滿、或以無常取。

問：云何於不耐及非不耐，離二句住捨念現知？答：此比丘以眼見色，成不歡喜不憂，成捨住念現知。如是於一切門，此謂聖辯。

問：云何從業報生變？答：一切諸天、一切諸鳥，有人者、有惡趣生者，飛行虛空作變，此謂從業報生變。

問：云何有功德人變？答：轉輪王、樹提長者、闍提長者、瞿師羅長者。復說有五大功德人變，此謂有功德人變。

問：云何明術所造變？答：持明術人讀誦明術，能飛行虛空，或現作象、或變作馬、或變作車、或變作步、現種種軍，此謂明術所造變。

問：云何方便變？答：以出離斷貪欲，以羅漢道斷一切煩惱。

Katamā ariyaiddhi? Bhikkhu amanāpe manāpasaññī viharati, so tattha manāpasaññī hutvā viharati. Bhikkhu manāpe amanāpasaññī viharati, so tattha amanāpasaññī hutvā viharati. Bhikkhu amanāpe ca manāpe ca amanāpasaññī viharati, so tattha amanāpasaññī hutvā viharati. Bhikkhu manāpe ca amanāpe ca manāpasaññī viharati, so tattha manāpasaññī hutvā viharati. Kathaṃ amanāpe manāpasaññī viharati? Iṭṭhārammaṇe asubhavasena vā aniccavasena vā manasikaroti. Kathaṃ manāpe ca amanāpe ca amanāpasaññī viharati? Iṭṭhe ca aniṭṭhe ca ārammaṇe mettāvasena vā dhātuvasena vā manasikaroti. Kathaṃ amanāpe ca manāpe ca manāpasaññī viharati? Iṭṭhe ca aniṭṭhe ca ārammaṇe asubhavasena vā aniccavasena vā manasikaroti. Kathaṃ manāpe ca amanāpe ca ubhayaṃ tadabhinivajjetvā upekkhako viharati sato sampajāno? Idha bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evameva sabbadvāresu, ayaṃ ariyaiddhi. Katamā kammavipākajā iddhi? Sabbadevānaṃ sabbasakuṇānaṃ manussānaṃ vinipātikānaṃ ākāse gacchantānaṃ vikubbanā, ayaṃ kammavipākajā iddhi. Katamā puññavato iddhi? Rājā Cakkavattī, Jotika-seṭṭhi, Jaṭila-seṭṭhi, Ghosita-seṭṭhi. Apica pañca mahāpuññā iddhimanto, ayaṃ puññavato iddhi. Katamā vijjāmayā iddhi? Vijjādharo vijjaṃ parijappitvā ākāse gacchati, hatthirūpaṃ vā dasseti, assarūpaṃ vā dasseti, ratharūpaṃ vā dasseti, pattirūpaṃ vā dasseti, vividhaṃ vā senābyūhaṃ dasseti, ayaṃ vijjāmayā iddhi. Katamā sammāpayogapaccayā iddhi? Nekkhammena kāmacchandaṃ pajahati, arahattamaggena sabbakilese pajahati.

如陶師等其業具足，於是正方便生故一切事變，此謂方便變。

問：云何誰修變辯？答：於虛空為九、或於虛空為五，一切入以作第四禪自在，是其修變辯。復說色界第四禪以作勝故，是其修變辯。復說四禪二自在，是其修變辯。

問：云何當起變？答：此比丘修欲定勝行相應如意足，精進定、心定、慧定亦如是。欲者欲樂作變，定者心不亂。彼坐禪人慾樂變，變意修行定，受持四種精進，未生惡不善法為不生、已生惡不善法為斷、未生善法為生、已生善法為增長為不忘，為更起、為修滿，此謂勝行。成就者，唯彼三法為滿，語言六分成就。如意足者，為得如意作道，唯彼法如意足。復次是欲定勝行成就，此謂如意足。為得如意，以初義修者，修彼法多修，此謂修欲定勝行成就如意足。彼坐禪人如是現修，是其方便。或退或住，彼以精進令起，成精進定勝行，成就如意足。若彼方便遲若退若驚怖，彼心遲作速相意，若心退作定心，若心驚怖作捨相，彼成心定勝行，成就如意足。彼若無有煩惱心，歡喜分別饒益不饒益，修行諸法，是其修時。復此法是不修時，彼成分別定勝行，成就如意足。彼坐禪人修四如意足，以作自在心，其身隨心，其心成隨身。

Yathā kumbhakārādīnaṃ kammāyattena sammāpayogena sabbakiriyā ijjhati, ayaṃ sammāpayogapaccayā iddhi. Kathaṃ ko iddhiṃ bhāveti? Ākāse navakasiṇaṃ vā pañcakasiṇaṃ vā catutthajjhānavasībhāvaṃ pāpeti, so iddhiṃ bhāveti. Apica catutthajjhānassa adhimattattā iddhiṃ bhāveti. Apica catutthajjhāne duvidhāya vasībhāvattā iddhiṃ bhāveti. Kathaṃ iddhiṃ uppādeti? Ayaṃ bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi, cittasamādhi, vīmaṃsāsamādhipi tatheva. Chando nāma iddhikāmatā, samādhi nāma avikkhittacittatā. So yogāvacaro iddhikāmo iddhādhiṭṭhānaṃ bhāvento catubbidhavīriyaṃ paggaṇhāti - anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya, uppannānaṃ kusalānaṃ dhammānaṃ bhiyyobhāvāya asammosāya vepullāya bhāvanāya pāripūriyā, idaṃ padhānaṃ. Samannāgato nāma tehi tīhi dhammehi samannāgato, chaḷaṅgupekkhāya samannāgato. Iddhipādo nāma ijjhanatthāya maggo, te dhammā iddhipādā. Apica ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo nāma. Ijjhanatthāya paṭhamatthaṃ bhāvento te dhamme bahulīkaroti, ayaṃ chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So yogāvacaro evaṃ paṭipajjamāno payogo hoti. Osīdati vā saṇṭhāti vā, so vīriyena paggaṇhāti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Sace tassa payogo līno vā hoti osannacitto vā ubbiggo vā, so cittaṃ līnaṃ paggaṇhāti, osannaṃ samādahati, ubbigge upekkhati, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Sace tassa anupakiliṭṭhacittassa hitāhitaṃ vīmaṃsato dhamme bhāventassa ayaṃ bhāvanākālo, ime dhammā abhāvanākālo, so vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So yogāvacaro cattāro iddhipāde bhāvento vasībhūtacitto hoti, tassa kāyo cittānugo hoti, cittaṃ kāyānugaṃ hoti.

彼坐禪人於時安身於心、安心於身，以由身心變、以由心身變、以由身心受持、以由心身受持，或樂想或輕想著於身，於著成住。彼坐禪人如是現修成最輕，其身成最軟最堪受持，如鐵丸為火所燒隨意作物。如是以修心成身輕，以輕故入第四禪，安詳念出能分別虛空，以智受持。如是於虛空此身當起，以智受持，於虛空成起，如風吹綿縷。於是初坐禪人，不當速遠行。何故？其來作觀，當起怖畏。若有怖，其禪成退。是故初坐禪人，不當速遠行。以次第當行。最初以一尺漸漸上以觀，復依彼相作精進一尋，以此方便次第，隨其所樂當起。

問：彼坐禪人於虛空或從禪退，彼從虛空轉當落地耶？答：不然。是從其先坐處起，若遠行退者還至先坐處，其見自身如先坐。有神通人是其止法。彼坐禪人，如是次第作觀，至受持自在作，不一種變，以一成多、以多成一，或現徹過壁、徹過牆、徹過山，身行無礙猶如虛空，於地或沒或出猶如在水，於水上行猶如行地，行於虛空猶如飛鳥，手摸日月。如是大神通、如是大力身，乃起至於梵世。以一成多者，以一令多，或一百、或一千、或一萬等。以變入第四禪安詳出，次第以智受持，我當多成多，如小路阿羅漢。

Tadā so yogāvacaro kāyaṃ citte patiṭṭhāpeti, cittaṃ kāye patiṭṭhāpeti, kāyānulomañca cittaṃ pariṇāmeti, cittānulomañca kāyaṃ pariṇāmeti, kāyānulomañca cittaṃ adhiṭṭhāti, cittānulomañca kāyaṃ adhiṭṭhāti, sukhasaññañca lahusaññañca kāye okkamitvā viharati. So yogāvacaro evaṃ paṭipanno lahutaro hoti, kāyo mudutaro ca kammaniyataro ca hoti, seyyathāpi ayoguḷo santatto yathākāmakaraṇīyo hoti. Evameva cittabhāvanāya kāyo lahu hoti, lahubhāvena catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā ākāsaṃ vavatthapetvā ñāṇena adhiṭṭhāti. Evaṃ ākāse ayaṃ kāyo uppatitvā ñāṇena adhiṭṭhito ākāse tiṭṭhati, seyyathāpi vātena tūlapicu. Tatra ādikammiko yogāvacaro na tāva dūraṃ gantabbaṃ. Kasmā? Ārammaṇaṃ upaṭṭhāhantaṃ bhayaṃ uppajjati. Bhaye sati jhānā parihāyati. Tasmā ādikammikena na tāva dūraṃ gantabbaṃ. Anupubbena gantabbaṃ. Paṭhamaṃ vidatthimattaṃ anukkamena uggacchantaṃ oloketi, puna taṃ nimittaṃ āgamma yāmamattaṃ vāyamati, iminā upāyena anupubbena yāvaticchakaṃ gantabbaṃ. Kiṃ pana so yogāvacaro ākāse jhānā parihāyanto ākāsato patati? Na patati. Purimanisinnokāsato vuṭṭhāti, dūraṃ gantvā parihāyanto purimanisinnokāsaṃyeva āgacchati, attānaṃ passati purimanisinnasadisaṃ. Ayaṃ iddhimato dhammatā. So yogāvacaro evaṃ anupubbena adhiṭṭhānavasī hutvā nānappakāraṃ vikubbati, ekato bahukaṃ karoti, bahukato ekaṃ karoti, āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse, pathaviyā ummujjanimujjaṃ karoti seyyathāpi udake, udake abhijjamāne gacchati seyyathāpi pathaviyaṃ, ākāse pallaṅkena kamati seyyathāpi pakkhī sakuṇo, ime candima-suriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti. Ekato bahukaṃ karotīti ekato bahukaṃ nimmināti, sataṃ vā sahassaṃ vā satasahassaṃ vā. Vikubbanatthāya catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā anupubbena ñāṇena adhiṭṭhāti 'bahukehi bhavitabban'ti, seyyathāpi Cūḷapanthaka thero.

以多成一者，欲轉多為一，以智受持，我當轉多成一，如長老小路阿羅漢。或現或不現，徹過壁、徹過牆、徹過山，行不障礙猶如虛空。彼坐禪人如是以修行虛空一切入，入第四禪安詳出，徹過壁、徹過牆、徹過山，已轉成轉以智受持，此當成虛空。已成虛空，彼坐禪人於虛空徹過壁、徹過牆、徹過山，行不障礙猶如虛空。或現者何義開？或不現者何義不開？彼坐禪人不開令開，徹過壁、徹過牆、徹過山，行不障礙。此何義？於地令作出沒猶如在水。彼坐禪人如是以心修行水一切入，入於第四禪，安詳出轉地作隔，以智受持，此當成水。彼坐禪人於地成出沒，猶如性水。於水上行，心不障礙，猶如行地。彼坐禪人如是以心修行地一切入，入第四禪，安詳出轉水作隔，以智受持，此當成地。已成地，彼坐禪人於水行不障礙，如行性地，行於虛空猶如飛鳥。於是三行，步行、風行、心行。於是坐禪人得地一切入定，於虛空受持道路以步行。若得風一切入定，受持風如綿縷如風行。以心行，令滿身心，或樂想或輕想。以著身，身已輕。以心行，行如飛鳥。如是以心行，行已手摸日月，如是神通、如是神力。彼坐禪人，有禪人有神通，得心自在。以是修行心入第四禪，安詳出手摸日月，以智受持，此當成近手。

Bahukato ekaṃ karotīti bahukaṃ ekaṃ kātukāmo ñāṇena adhiṭṭhāti 'ekena bhavitabban'ti, seyyathāpi Cūḷapanthaka thero. Āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. So yogāvacaro evaṃ ākāsakasiṇaṃ bhāvetvā catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ parivattetvā ñāṇena adhiṭṭhāti 'ākāso hotū'ti. Ākāse jāte so yogāvacaro tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Āvibhāvo nāma kiṃ attho pākaṭakaraṇaṃ? Tirobhāvo nāma kiṃ attho apākaṭakaraṇaṃ? So yogāvacaro apākaṭaṃ pākaṭaṃ katvā tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Ayaṃ kiṃ attho? Pathaviyā ummujjanimujjaṃ karoti seyyathāpi udake. So yogāvacaro evaṃ āpokasiṇaṃ bhāvetvā catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā pathaviṃ parivattetvā ñāṇena adhiṭṭhāti 'āpo hotū'ti. So yogāvacaro pathaviyaṃ ummujjanimujjaṃ karoti seyyathāpi sabhāvaudake. Udake abhijjamāne gacchati seyyathāpi pathaviyaṃ. So yogāvacaro evaṃ pathavikasiṇaṃ bhāvetvā catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā āpaṃ parivattetvā ñāṇena adhiṭṭhāti 'pathavī hotū'ti. Pathaviyā jātāya so yogāvacaro udake asajjamāno gacchati seyyathāpi sabhāvapathaviyaṃ, ākāse pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Tattha tayo gamanā - padagamanaṃ, vāyugamanaṃ, manogamanaṃ. Tatra yogāvacaro pathavikasiṇasamāpattiṃ labhitvā ākāse maggaṃ adhiṭṭhahitvā padagamanena gacchati. Vāyukasiṇasamāpattiṃ labhitvā vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyugamanena gacchati. Manogamanena kāyacittaṃ lahutaṃ katvā sukhasaññaṃ lahusaññañca okkamitvā kāye lahubhūte cittavaseneva sakuṇo viya gacchati. Evameva manogamanena gantvā ime candima-suriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati. So yogāvacaro samāhito iddhimā cetovasippatto iminā cittena catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā candima-suriye pāṇinā parāmasituṃ ñāṇena adhiṭṭhāti 'hatthapāse hontū'ti.

彼成近手，彼坐禪人或坐或臥，以手摸捫日月，起身乃至梵世。彼坐禪人有神通，得心自在，樂行梵世。如是四如意足，以如是修行心，於遠受持近、於近受持遠，或多受持少、或少受持多，以天眼見梵天色，以天耳聞梵天聲，以他心智知梵天心。彼坐禪人三行，以二行行於梵世，是法於一切受持變(受持變已竟)。

爾時坐禪人慾起變意，如是修四如意足，以心得自在，安身於心、安心於身。以由身安心、以由心安身，以由身受持心、以由心受持身，或樂想或輕想著於身。已著身，已著身已著成住，如是坐禪人現修其身，成最軟最輕堪受持，如鐵丸為火所燒隨意作物。如是坐禪人已如是修行，心成軟堪受持，令滿身心。彼坐禪人若樂除自形色作童子形，入第四禪安詳出，次第轉童子形。已轉，以智受持，我當成童子形。如是作意成童子形。如是龍形、鳳凰形、夜叉形、阿修羅形、帝釋形、梵形、海形山形林形、師子形虎形豹形象馬形、步軍形，已轉，以智受持，我當成步行軍，如是作意成步行軍。

問：受持變、作變何差別？答：以受持變不捨形色受持，以作變捨形色，此謂差別(作變已竟)。

爾時坐禪人慾起意所造變，如是心得自在，修如意足，入第四禪安詳出，於其身內作意，猶如空瓶。

Hatthapāse jāte so yogāvacaro nisinno vā nipanno vā pāṇinā candima-suriye parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti. So yogāvacaro iddhimā cetovasippatto brahmalokagamanakāmo. Evaṃ cattāro iddhipāde bhāvetvā evaṃ cittena dūre santike adhiṭṭhāti, santike dūre adhiṭṭhāti, bahukaṃ thokaṃ adhiṭṭhāti, thokaṃ bahukaṃ adhiṭṭhāti, dibbena cakkhunā brahmarūpaṃ passati, dibbena sotena brahmasaddaṃ suṇāti, cetopariyañāṇena brahmacittaṃ jānāti. So yogāvacaro tīhi gamanehi dvīhi gamanehi brahmaloke gacchati, ayaṃ dhammo sabbāsu adhiṭṭhāniddhīsu. (Adhiṭṭhāniddhi niṭṭhitā) Tadā so yogāvacaro vikubbanaṃ kātukāmo evaṃ cattāro iddhipāde bhāvetvā cetovasippatto kāyaṃ citte patiṭṭhāpeti, cittaṃ kāye patiṭṭhāpeti, kāyānulomañca cittaṃ pariṇāmeti, cittānulomañca kāyaṃ pariṇāmeti, kāyānulomañca cittaṃ adhiṭṭhāti, cittānulomañca kāyaṃ adhiṭṭhāti, sukhasaññañca lahusaññañca kāye okkamitvā viharati. Kāye okkanto kāye okkanto hutvā viharati, evaṃ so yogāvacaro paṭipanno kāyo mudutaro ca lahutaro ca kammaniyataro ca hoti, seyyathāpi ayoguḷo santatto yathākāmakaraṇīyo hoti. Evameva so yogāvacaro evaṃ bhāvito cittaṃ mudu kammaniyaṃ hutvā kāyacittaṃ paripūreti. So yogāvacaro sace sakaṃ rūpaṃ vijahitvā kumārakaṃ dasseti, catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā kumārarūpaṃ parivattetvā ñāṇena adhiṭṭhāti 'kumārako homī'ti. Evaṃ manasikārena kumārako hoti. Evaṃ nāgarūpaṃ, garuḷarūpaṃ, yakkharūpaṃ, asurārūpaṃ, sakkarūpaṃ, brahmarūpaṃ, samuddapabbatavanarūpaṃ, sīhabyagghadīpihatthi-assarūpaṃ, pattikāyarūpaṃ parivattetvā ñāṇena adhiṭṭhāti 'pattikāyo homī'ti, evaṃ manasikārena pattikāyo hoti. Katamo adhiṭṭhāniddhiyā vikubbaniddhiyā ca viseso? Adhiṭṭhāniddhiyā sakarūpaṃ avijahitvā adhiṭṭhāti, vikubbaniddhiyā sakarūpaṃ vijahati, ayaṃ viseso. (Vikubbaniddhi niṭṭhitā) Tadā so yogāvacaro manomayiddhiṃ kātukāmo evaṃ cetovasippatto iddhipādaṃ bhāvetvā catutthajjhānaṃ samāpajjitvā sato vuṭṭhahitvā attano kāyaṃ tucchakumbho viya manasi karoti.

彼坐禪人如是作意，於空自身內隨其所樂為變化，隨其當成轉。已轉，以智受持，隨其當成。如是作意，成隨相似，以此方便多作變化，作變化已成行。若坐禪人以所化身欲向梵世，於梵世前即化自身如梵形。隨意所造，一切身份具足，諸根不少。若神通人於此逍遙，彼所化人亦復逍遙。若神通人於此若坐臥、現出煙焰、若問若答，彼所化人亦坐亦臥、亦出煙焰、亦問亦答。是其神通所造變化，彼所化人亦以隨作如是等(意所造變已竟)。

云何散句？變所造色於至時分別，是時彼不現。未至時分別，於其間樂說，彼受持成不現。若不作分別時，唸唸不現。於化人，無壽命根、所化飲食。事變種智，成九事：小事、大事、不可說事、過去事、未來事、現在事、內事、外事、內外事(散句已竟)。

問：天耳誰起？云何當起？答：八一切入。彼二一切入，於第四禪得自在，從自性耳起天耳界。復說云何色界於四禪得自在？是其能起。復說於四禪亦起。

問：云何當令起？答：初坐禪人如是修四如意足，以心得自在，入第四禪安詳出，次第依自性耳界，若遠聲作意聲相、或近聲作意聲相、若大聲作意大聲相、若細聲作意細聲相、若東方聲作意聲相，如是於一切方。

我將為您將這段古籍譯為巴利文（羅馬化形式）： So bhikkhu evaṃ manasi karoti, suññe attabhāve yathākāmaṃ nimmānaṃ karoti, yathā uppattiṃ parivattetvā. Parivattite, ñāṇena adhiṭṭhāti, yathā uppajjati. Evaṃ manasi karonto, anurūpaṃ sampajjati, iminā upāyena bahuvidhaṃ nimmānaṃ karoti, katvā paṭipajjati. Sace bhikkhu nimmitena kāyena brahmalokagamanaṃ ākaṅkhati, brahmuno purato attabhāvaṃ brahmavaṇṇaṃ nimmināti. Yathādhippāyaṃ, sabbaṅgapaccaṅgaṃ paripuṇṇaṃ, indriyāni aparihīnāni. Sace iddhimā idha viharati, so nimmito pi viharati. Sace iddhimā idha nisīdati sayati, dhūmaṃ pajjalati, pañhaṃ pucchati vissajjeti, so nimmito pi nisīdati sayati, dhūmaṃ pajjalati, pañhaṃ pucchati vissajjeti. Ayaṃ iddhividhā nimmitā, so nimmito pi tatheva karoti evarūpaṃ (adhippāyanimmitaṃ niṭṭhitaṃ). Kathaṃ vikkhepavākyaṃ? Nimmitarūpaṃ khaṇe khaṇe vibhajjati, tadā antaradhāyati. Anāgatakhaṇe vibhajjati, tasmiṃ antare katheti, taṃ adhiṭṭhānaṃ antaradhāyati. Sace avibhajjamāne, khaṇe khaṇe antaradhāyati. Nimmitapuggale, natthi jīvitindriyaṃ, nimmitāhāro. Iddhividhāñāṇaṃ, nava vatthūni: appavatthū, mahāvatthū, acinteyyavatthū, atītavatthū, anāgatavatthū, paccuppannavatthū, ajjhattavatthū, bahiddhavatthū, ajjhattabahiddhavatthū (vikkhepavākyaṃ niṭṭhitaṃ). Pañha: Dibbasotaṃ kena uppajjati? Kathaṃ uppajjati? Vissajjana: Aṭṭha kasiṇā. Tesu dve kasiṇā, catutthajjhāne vasībhūtena, pakatisotato dibbasotadhātu uppajjati. Apare āhu kathaṃ catutthajjhāne vasībhūtena? Ayaṃ uppādetā. Apare āhu catutthajjhāne pi uppajjati. Pañha: Kathaṃ uppādetabbaṃ? Vissajjana: Ādikammiko bhikkhu evaṃ cattāro iddhipāde bhāveti, cittassa vasībhāvaṃ paṭilabhitvā, catutthajjhānaṃ samāpajjitvā vuṭṭhāti, anupubbena pakatisotaghānaṃ nissāya, dūrasaddaṃ manasi karoti saddanimittaṃ, santikaṃ vā saddaṃ manasi karoti saddanimittaṃ, mahantaṃ vā saddaṃ manasi karoti mahāsaddanimittaṃ, sukhumaṃ vā saddaṃ manasi karoti sukhumasaddanimittaṃ, puratthimāya vā disāya saddaṃ manasi karoti saddanimittaṃ, evaṃ sabbadisāsu.

彼坐禪人如是以修行心清白，以耳界清淨，令心行增長。彼坐禪人以天耳界清淨過人耳聞兩聲，所謂天聲、人聲，或遠或近。於是先師說：初坐禪人，先聞於自身眾生聲，從此復聞身外眾生聲，從此復聞依所住處眾生聲，如是次第作意增長。復說初坐禪人，不能如是先聞自身眾生聲。何以故？不能聞細聲，以自性耳非其境界。初坐禪人遠螺鼓等聲，彼聲依自性耳，以天耳智應作意於聲相，令起天耳智。或細聲或大聲、或遠聲或近聲，唯天耳應取。於是初坐禪人，不應作意於最可畏。何以故？於可受聲應說欲愛，於可畏聲應說驚怖耳畏智。彼成三事：小事、現在事、外事。若失自性耳，天耳界亦失。於是得聲聞自在，聞千世界聲；從彼緣覺最多；如來聞無數(天耳已竟)。

問：他心智誰能起？云何應起？答：光一切入於第四禪得自在，得天眼起他心智。云何應起者，初坐禪人如是修四如意足，以心得自在，清白不動，入光一切入。於第四禪安詳出，從初以光令滿其身，以天眼見其自心意色，此依色意識起，如是知。以自心變見色變，此色從喜根所起、此色從憂根所起、此色從捨根所起。

So'yaṃ jhāyī evaṃ bhāvanāmanasā parisuddhaṃ, sotadhātuvisuddhaṃ, cittaṃ vaḍḍhati. So jhāyī dibbasotadhātupārisuddhiyā atikkanta-manussasotena ubho sadde suṇāti, dibbasadde ca manussasadde ca, dūre vā santike vā. Tatra porāṇācariyā āhaṃsu: Ādijhāyissa paṭhamaṃ attano sarīre sattānaṃ saddaṃ suṇāti, tato sarīrabāhire sattānaṃ saddaṃ suṇāti, tato nivāsaṭṭhāne sattānaṃ saddaṃ suṇāti, evaṃ anupubbamanasikāro vaḍḍhati. Apica āhaṃsu ādijhāyissa na evaṃ paṭhamaṃ attano sarīre sattānaṃ saddaṃ suṇāti. Kasmā? Sukhumasaddaṃ na suṇāti, pakatisotassa avisayattā. Ādijhāyissa dūrasaṅkhapaṭahādisaddā, te saddā pakatisotena, dibbasotañāṇena saddanimittaṃ manasi kātabbaṃ, dibbasotañāṇaṃ uppādeti. Sukhumo vā saddo mahanto vā, dūrasaddo vā santikasaddo vā, dibbasotena gahetabbo. Tatra ādijhāyissa na bhayānakataraṃ manasi kātabbaṃ. Kasmā? Iṭṭhasadde rāgo vattabbo, bhayānakasadde bhayaṃ sotabhayañāṇaṃ vattabbaṃ. Tassa tīṇi ṭhānāni: khuddakaṃ ṭhānaṃ, paccuppannaṃ ṭhānaṃ, bāhiraṃ ṭhānaṃ. Sace pakatisotaghātaṃ, dibbasotadhātupi ghātaṃ. Tatra sāvakā sahassalokadhātuṃ saddaṃ suṇanti; tato paccekabuddhā paraṃ; tathāgatā asaṅkhyeyyaṃ (dibbasotaṃ niṭṭhitaṃ). Pañha: Paracittañāṇaṃ ko uppādeti? Kathaṃ uppādetabbaṃ? Vissajjanā: Ālokakasināyattanesu catutthajjhāne vasī, dibbacakkhuṃ labhitvā paracittañāṇaṃ uppādeti. Kathaṃ uppādetabbanti, ādijhāyī evaṃ cattāro iddhipāde bhāveti, cittavasībhāvaṃ pāpuṇāti, parisuddhaṃ acalaṃ, ālokakasināyattanaṃ samāpajjati. Catutthajjhānato vuṭṭhāya, paṭhamaṃ ālokena sarīraṃ pharitvā, dibbacakkhunā attano cittarūpaṃ passati, idaṃ rūpaṃ cittaviññāṇaṃ uppajjati, evaṃ jānāti. Attano cittavikārena rūpavikāraṃ passati, idaṃ rūpaṃ somanassindriyato uppannaṃ, idaṃ rūpaṃ domanassindriyato uppannaṃ, idaṃ rūpaṃ upekkhindriyato uppannaṃ.

若與喜根相應心現起，意色如酪酥色；若與憂根相應心現起，成如紫色；若與捨根相應心現起，成如蜜色；若與愛欲相應心現起，成如黃色；若與瞋恚相應心現起，成如黑色；若與無明相應心現起，成如濁色；若與信相應及智相應心現起，成如清色。彼坐禪人如是以自身變分別色變，爾時以光令滿他身，以天眼見他心意色。彼以心變分別色變。以色變分別心變。如是分別起他心智已。起他心智除色變分別。唯取心事。彼坐禪人如是以修行心清白。或有愛心知有愛心、或無愛心知無愛心，若有瞋恚心知有瞋恚心、若無瞋恚知無瞋恚心。如是一切可知。他心智者，其事八：小事、大事、道事、無量事、過去事、未來事、現在事、外事。彼無漏他心非凡夫境界、生無色處眾生心，唯佛境界。若聲聞得自在，知一千世界心；從此緣覺最多；如來無量(他心智已竟)。

問：憶宿命智誰能起？幾種憶宿命智？云何應起？答：八一切入二一切入，於第四禪心得自在，是其能起憶宿命智。復說云何色界處？答：於第四禪心得自在，是其能起。復說於四禪得起幾種憶宿命？答：三種憶宿命，一者多持生、二者生所造、三者修行所成。於是多持生者，以四行憶宿命智，善取彼相故、見彼分相故、諸根分明故、攝彼性故。

以下是巴利文（羅馬化）翻譯： Sace somanassindriyasampayuttacitta uppajjati, cittavaṇṇo sappi-vaṇṇo viya hoti. Sace domanassindriyasampayuttacitta uppajjati, nīlavaṇṇo hoti. Sace upekhindriyasampayuttacitta uppajjati, madhusadisavaṇṇo hoti. Sace kāmarāgasampayuttacitta uppajjati, pītavaṇṇo hoti. Sace dosasampayuttacitta uppajjati, kāḷavaṇṇo hoti. Sace mohasampayuttacitta uppajjati, āvilavaṇṇo hoti. Sace saddhāsampayuttañca paññāsampayuttañca citta uppajjati, pasannavaṇṇo hoti. So jhāyī evaṃ attano cittavaṇṇaṃ vavatthapeti, tena ālokena parassa sarīraṃ pharitvā, dibbena cakkhunā parassa cittavaṇṇaṃ passati. So cittavaṇṇena cittaṃ vavatthapeti. Vaṇṇena cittaṃ vavatthapeti. Evaṃ vavatthapetvā paracittañāṇaṃ uppādeti. Paracittañāṇaṃ uppādetvā vaṇṇaṃ pajahati. Kevalaṃ cittārammaṇaṃ gaṇhāti. So jhāyī evaṃ bhāvanāya pasannacitto, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti, sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti. Evaṃ sabbaṃ pajānāti. Paracittañāṇassa aṭṭha vatthūni: parittārammaṇaṃ, mahaggatārammaṇaṃ, maggārammaṇaṃ, appamāṇārammaṇaṃ, atītārammaṇaṃ, anāgatārammaṇaṃ, paccuppannārammaṇaṃ, bahiddhārammaṇaṃ. Taṃ anāsavacittaṃ puthujjanānaṃ avisayo, arūpabhave uppannasattānaṃ cittaṃ buddhānaṃyeva visayo. Sace sāvako vasībhūto, sahassalokadhātucittaṃ jānāti; tato paccekabuddho uttari; tathāgato appameyya. (Paracittañāṇaṃ niṭṭhitaṃ) Ko pubbenivāsānussatiñāṇaṃ uppādeti? Kati pubbenivāsānussatiñāṇāni? Kathaṃ uppādetabbaṃ? Aṭṭha kasiṇa dve kasiṇa catutthajjhāne vasībhūtacitto pubbenivāsānussatiñāṇaṃ uppādeti. Kattha uppajjati? Catutthajjhāne vasībhūtacitto uppādeti. Kati pubbenivāsānussatiñāṇāni catutthajjhāne uppajjanti? Tīṇi pubbenivāsānussatiñāṇāni: jātidhāraka, jātinimmita, bhāvanāmaya. Tattha jātidhārako catūhi ākārehi pubbenivāsānussatiñāṇaṃ uppādeti: nimittasugahitattā, vibhūtākārattā, indriyapāripūriyā, dhātusaṅgahitattā.

此四行多持生憶宿命。於彼最勝，彼憶七宿命。諸天、諸龍、諸鳳凰，以生所成憶宿命，於彼最勝憶十四宿命。修行所成者，修如意足。

問：云何應起憶宿命？答：初坐禪人如是修四如意足，以信得自在，清白至不動。從現坐處，於一日所作事，或以身、或以意、或以口，憶一切事。如是於夜所作，如是一日二日，次第乃至一月憶彼一切事，如是二月所作事，如是次第乃至一年所作事，如是二年三年百年所作事，如是乃至初生所作事，憶彼一切。爾時久遠過去心心數法有後生、心心數法現生，依初心心數法得生。以心相續生，現觀因緣，憶識流轉，兩俱不斷，於此世生、於彼世生。彼坐禪人如是以心修行清白，憶宿命不一種，如是一生二生三生四生等，如是一切。初坐禪人於此生已憶一切，若坐禪人不能憶彼生，彼不應捨精進，更重令起禪。已起禪，善哉令自在，如磨鏡法。善哉已得自在，現憶如初，於彼成憶。若自從一生出，彼心成憶，彼最樂已見方便。不可憶畜生生，及無色生及無想生不可想，無想性故。長老輸毘多於彼最勝。憶宿命智七種：小、大、不應說、過去、內、外、內外。於過去已所得道果，或國或村當憶，彼成過去想，憶宿命智。從智憶陰相續，憶宿命智。

Ime cattāro bahusso jātissaraṇā bhavanti. Tesu aggo so satta jātissarati. Devā nāgā garuḷā ca, upapattiyā jātissaraṇā, tesu aggo cuddasa jātissarati. Bhāvanāya jātissaraṇā, iddhipāda bhāventi. Kathaṃ jātissaraṇā uppādetabbā ti? Ādikammiko yogāvacaro evaṃ cattāro iddhipāde bhāveti, saddhādhipateyyena vasībhāvaṃ pāpuṇāti, parisuddhaṃ āneñjaṃ. So imasmā āsanā, ekadivasassa katakammaṃ, kāyena vā vācāya vā manasā vā, sabbaṃ anussarati. Tathā rattiyaṃ kataṃ, evaṃ ekadivasaṃ dve divasāni, anupubbaṃ yāva ekamāsaṃ sabbaṃ anussarati, evaṃ dve māse katakammaṃ, evaṃ anupubbaṃ yāva ekaṃ vassaṃ katakammaṃ, evaṃ dve vassāni tīṇi vassāni vassasataṃ katakammaṃ, evaṃ yāva paṭhamuppattiyaṃ katakammaṃ, sabbaṃ anussarati. Tadā dīgharattaṃ atītā cittacetasikā dhammā pacchā uppannā, cittacetasikā dhammā paccuppannā, paṭhamacittacetasikaṃ nissāya uppajjanti. Cittasantati uppajjati, paccayā paccakkhā honti, viññāṇasotaṃ pavattati, ubhayaṃ na nirujjhati, imasmiṃ bhave jāto, amusmiṃ bhave jāto. So yogāvacaro evaṃ cittena bhāvento parisuddhena, jātissaraṇā nānāvidhā, evaṃ ekā jāti dve jātiyo tisso jātiyo catasso jātiyo ti ādi, evaṃ sabbā. Ādikammiko yogāvacaro imasmiṃ bhave sabbaṃ anussarati, sace yogāvacaro taṃ bhavaṃ anussarituṃ na sakkoti, tena vīriyaṃ na vissajjetabbaṃ, punappunaṃ samādhiṃ uppādeti. Uppāditasamādhi, sādhu vasībhāvaṃ pāpuṇāti, ādāsamaṇḍanaṃ viya. Sādhu vasībhāvaṃ patto, ādito viya anussarati, tattha anussaraṇaṃ samijjhati. Sace sayaṃ ekāya jātiyā nikkhamati, tassa cittaṃ anussaraṇaṃ samijjhati, so paramaṃ upāyaṃ passati. Tiracchānayoni ca arūpabhavo ca asaññabhavo ca na sakkā anussarituṃ, asaññabhāvattā. Therassa Subhūtissa tattha aggo. Pubbenivāsañāṇaṃ sattavidhaṃ: parittaṃ, mahantaṃ, avattabbaṃ, atītaṃ, ajjhattaṃ, bahiddhā, ajjhattabahiddhā. Atīte adhigate maggaphale, raṭṭhe vā gāme vā anussaritabbaṃ, tattha atītasaññā samijjhati, pubbenivāsañāṇaṃ. Ñāṇena khandhappabandhānussaraṇaṃ, pubbenivāsañāṇaṃ.

從此外道憶四十劫，過彼不能憶，身無力故。聖聲聞憶一萬劫；從此最大聲聞；從彼最大緣覺；從彼如來正遍覺，自他宿命及行及處一切。餘唯憶自宿命，少憶他宿命。正遍覺隨其所樂憶一切，餘次第憶。正遍覺若入三昧、若不入三昧，若不入三昧常憶；餘唯入三昧(憶宿命智已竟)。

問：天眼誰起？幾種天眼？云何能起天眼？答：光明為九、或光明為五、或光明一切入事，於第四禪得自在，有眼性是其所能起。幾種天眼者，答二種天眼，業果報所成、修行所成。於是典藏天眼，從果報所成，是以得見寶藏或有珠或無珠。修行所成者，修行四如意足。云何能起天眼者，初坐禪人如是修四如意足，以心得自在，清白至不動，光一切入。入第四禪作意光想，及日想受持，此日如夜、此夜如日，以心無礙無所著，現修行心成有光明。彼坐禪人修行其心成有光明，無闇障礙，過日光明。彼坐禪人如是心修行，以光明令滿於內，作意色形，以智令滿光明。彼非天眼，以智見內光明色，此謂天眼。彼坐禪人以天眼清淨過人眼，見眾生或終或生、或麁或妙、或善色或醜色、生於善趣生於惡趣，如業所作。

Tato titthiyā cattālīsa kappe anussaranti, tato paraṃ anussarituṃ na sakkonti, kāyadubbalyattā. Ariyasāvakā dasasahassaṃ kappe anussaranti; tato mahāsāvakā; tato paccekabuddhā; tato tathāgatā sammāsambuddhā, attano ca paresañca pubbenivāsaṃ cariyañca ṭhānañca sabbaṃ. Sesā attano yeva pubbenivāsaṃ anussaranti, parittaṃ paresaṃ pubbenivāsaṃ. Sammāsambuddhā yathāruci sabbaṃ anussaranti, sesā anupubbaṃ anussaranti. Sammāsambuddhā samāhitā vā asamāhitā vā, asamāhitāpi satataṃ anussaranti; sesā samāhitā eva (pubbenivāsañāṇaṃ niṭṭhitaṃ). Dibbacakkhu kassa uppajjati? Kati dibbacakkhūni? Kathaṃ dibbacakkhu uppādetabbaṃ ti? Āloko nava vā, āloko pañca vā, ālokakasinārammaṇaṃ vā, catutthajjhāne vasībhāvaṃ patto, cakkhubhāvo tassa uppajjati. Kati dibbacakkhūni ti? Dve dibbacakkhūni, kammavipākajāni ca bhāvanāmayāni ca. Tattha nidhicakkhu vipākajanti, tena nidhi sappa-ratano vā aratano vā passati. Bhāvanāmayaṃ pana, cattāro iddhipāde bhāveti. Kathaṃ dibbacakkhu uppādetabban ti? Ādikammiko yogāvacaro evaṃ cattāro iddhipāde bhāveti, cittena vasībhāvaṃ pāpuṇāti, parisuddhaṃ āneñjaṃ, ālokakasinārammaṇaṃ. Catutthajjhānaṃ samāpajjitvā ālokasaññaṃ manasi karoti, sūriyasaññañca adhiṭṭhāti, ayaṃ divā yathā rattiṃ, ayaṃ ratti yathā divā, cittena anāvaraṇena asaṅgena, bhāvanācittaṃ obhāsagataṃ hoti. So yogāvacaro bhāvitacitto obhāsagato, andhakāravirahito, sūriyobhāsaṃ atikkamati. So yogāvacaro evaṃ cittaṃ bhāvento, obhāsena ajjhattaṃ pūreti, rūpanimittaṃ manasi karoti, ñāṇena obhāsaṃ pūreti. Taṃ na dibbacakkhu, ñāṇena ajjhattaṃ obhāsarūpaṃ passati, idaṃ dibbacakkhu nāma. So yogāvacaro dibbena cakkhunā visuddhena atikkantamānusakena, satte passati cavamāne upapajjamāne, hīne paṇīte, suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage.

如是一切眾生，於是若能起天眼，此煩惱彼所應斷，所謂疑、不正憶、懈怠、睡眠、慢、邪喜、惡口、急疾精進、遲緩精進、多語、種種想、最觀色。此煩惱以此一一成就，若令起天眼，其定成退。若其定退，光明亦失，見色亦失，是故彼煩惱善哉應斷。若已斷此煩惱，若復不得定自在，以不自在天眼成小。彼坐禪人以小天眼知少光明，見色亦小。是故世尊說：是時我小定、是時我小眼，我以小眼知少光明、我見小色。是時我無量三昧，是時我無量天眼。我以此無量天眼，我知無量光明、我見無量色。於是初坐禪人非可愛色、非可畏怖色。如初說過天眼五種事，所謂小事、現事、內事、外事、內外事。依天眼生四智，未來分智、自所作業智、如行業智、業果報智。於是以未來分智，於未來色當起知之。以自所作業智，見他人所造業，以此業此人當往彼趣。以如行業智，見人生趣，以此業此人先生此知之。以業果報智，至此時、至此趣、至此煩惱、至此方便，此業應熟、此業不應熟，此業應多受、此業應少受知之。於是聲聞得自在，見一千世間；從此緣覺見最多；如來見無量(天眼已竟)。

於是此散句。以天眼為見色，於一種修行定，唯見色不聲聞。若以天耳為聞聲，於一種修行定，唯聞聲不見色。

Evaṃ sabbe sattā, tattha yo dibbacakkhuṃ uppādetukāmo, tassa ime kilesā pahātabbā, yadidaṃ - vicikicchā, micchāsati, kosajjaṃ, middhaṃ, māno, micchāpīti, dubbhāsitaṃ, accāraddhavīriyaṃ, atisithilavīriyaṃ, bahubhāṇitā, nānattasaññā, ativirūpadassanaṃ. Imehi kilesehi ekamekenāpi samannāgato, sace dibbacakkhuṃ uppādetukāmo, tassa samādhi parihāyati. Samādhimhā parihīno, obhāsampi vinassati, rūpadassanampi vinassati, tasmā te kilesā sādhukaṃ pahātabbā. Sace te kilese pahāya, samādhissa vasībhāvaṃ na labhati, avasībhāvena dibbacakkhu parittaṃ hoti. So yogāvacaro parittena dibbacakkhunā parittaṃ obhāsaṃ jānāti, parittaṃ rūpaṃ passati. Tasmā bhagavā āha: Tasmiṃ samaye me paritto samādhi hoti, tasmiṃ samaye me parittaṃ cakkhu hoti. Ahaṃ parittena cakkhunā parittaṃ obhāsaṃ jānāmi, parittaṃ rūpaṃ passāmi. Tasmiṃ samaye me appamāṇo samādhi, tasmiṃ samaye me appamāṇaṃ dibbacakkhu. Ahaṃ iminā appamāṇena dibbacakkhunā, appamāṇaṃ obhāsaṃ jānāmi, appamāṇaṃ rūpaṃ passāmi. Tattha ādikammiko yogāvacaro na piyarūpāni, na bhayarūpāni. Yathā pubbe vuttaṃ dibbacakkhu pañcavidhā, yadidaṃ - parittattā, paccuppannattā, ajjhattattā, bahiddhāttā, ajjhattabahiddhattā. Dibbacakkhuṃ nissāya cattāri ñāṇāni uppajjanti, anāgataṃsañāṇaṃ, sakammañāṇaṃ, yathākammūpagañāṇaṃ, kammavipākañāṇaṃ. Tattha anāgataṃsañāṇena, anāgate rūpe uppajjissatīti jānāti. Sakammañāṇena, paresaṃ katakammaṃ passati, iminā kammena ayaṃ puggalo taṃ gatiṃ gamissatīti. Yathākammūpagañāṇena, sattānaṃ gatiṃ passati, iminā kammena ayaṃ puggalo pubbe idha nibbatto ti jānāti. Kammavipākañāṇena, ettakaṃ kālaṃ, ettakaṃ gatiṃ, ettake kilese, ettake upāye, idaṃ kammaṃ paccati, idaṃ kammaṃ na paccati, idaṃ kammaṃ bahuṃ vedayitabbaṃ, idaṃ kammaṃ appaṃ vedayitabbaṃ ti jānāti. Tattha sāvakā vasībhāvaṃ pattā, sahassaṃ lokadhātuṃ passanti; tato paccekabuddhā paramaṃ passanti; tathāgatā appamāṇaṃ passanti (dibbacakkhu niṭṭhitaṃ). Tattha idaṃ pakiṇṇakaṃ. Dibbacakkhunā rūpadassanatthaṃ, ekavihāre samādhiṃ bhāvento, rūpaṃ yeva passati na saddaṃ suṇāti. Sace dibbasotena saddassavanatthaṃ, ekavihāre samādhiṃ bhāvento, saddaṃ yeva suṇāti na rūpaṃ passati.

若為見聞二俱修行定，亦見亦聞。若為見聞知他心修行於定，亦見聞知他心。若為見一方修行於定，非見餘方，不聞不知他心。若不少修行於定，於一切方，亦見亦聞，亦知他心。五神通、世間神通，有漏色界繫凡夫共。若善神通，學人及凡夫共或阿羅漢無記神通。五神通，不於無色界生(解脫道說神通道已竟)。

解脫道論分別慧品第十

問：云何慧？何相？何味？何起？何處？何功德？慧者何義？幾功德為得波若？幾種波若？答：意事如見，此謂波若。復次作意饒益不饒益、作意莊嚴，此謂波若。如阿毘曇中說：云何波若是？波若是慧、是智、是擇法妙相隨觀。彼觀聰明、曉了分別、思惟見大、易悟、牽正智、慧鉤、慧根、慧力、慧仗、慧殿、慧光、慧明、慧燈、慧實，不愚癡擇法正見，此謂波若。如達為相，擇為味，不愚癡為起，四諦為處。復次了義光明為相，入正法為味，除無明闇為起，四辯為處。何功德者，波若無量功德。當以略聞此偈。

以慧淨諸戒，　　入禪亦二慧， 以慧修諸道，　　以慧見彼果。 波若為勝善，　　慧眼最無上， 慧退是穢污，　　慧增長無上。 慧破諸外論，　　非世至所著， 有慧人最妙，　　顯說善語言， 此世及彼世，　　解脫聞苦樂， 諸義及精進。

Sace ubhayaṃ dassanasavanatthaṃ samādhiṃ bhāveti, passati ceva suṇāti ca. Sace dassanasavanacetopariyañāṇatthaṃ samādhiṃ bhāveti, passati ceva suṇāti ca paracittaṃ jānāti ca. Sace ekadisādassanatthaṃ samādhiṃ bhāveti, na sesadisā passati, na suṇāti na paracittaṃ jānāti. Sace aparittaṃ samādhiṃ bhāveti, sabbadisāsu, passati ceva suṇāti ca, paracittaṃ jānāti ca. Pañca abhiññā, lokiya-abhiññā, sāsavā saṃyojaniyā puthujjanasādhāraṇā. Sace kusala-abhiññā, sekkhaputhujjanasādhāraṇā vā arahato avyākata-abhiññā vā. Pañca abhiññā, na anāsave uppajjanti (Vimuttimagge abhiññākathā niṭṭhitā). Vimuttimaggassa Paññāvibhaṅgo Dasamo Katamā paññā? Kiṃlakkhaṇā? Kiṃrasā? Kiṃpaccupaṭṭhānā? Kiṃpadaṭṭhānā? Ke ānisaṃsā? Ko paññattho? Kati ānisaṃsā paññāpaṭilābhāya? Kati paññā ti? Manasikātabbaṃ yathābhūtaṃ dassanaṃ, ayaṃ paññā. Puna ca paraṃ hitāhitamanasikāro, alaṅkāramanasikāro, ayaṃ paññā. Yathā Abhidhamme vuttaṃ: Katamā paññā ti? Yā paññā pajānanā, ñāṇaṃ, dhammavicayo, sallakkhaṇā. Tassā upalakkhaṇā, paṭivedho vibhāvanā, vicāraṇā dassanaṃ mahantaṃ, ummaggo, sammāñāṇaṃ, paññāaṅkuso, paññindriyaṃ, paññābalaṃ, paññāsatthaṃ, paññāpāsādo, paññāāloko, paññāobhāso, paññāpadīpo, paññāratanaṃ, amoho dhammavicayo sammādiṭṭhi, ayaṃ paññā. Yathābhūtappaṭivedho lakkhaṇaṃ, pavicayo raso, asammoho paccupaṭṭhānaṃ, cattāri saccāni padaṭṭhānaṃ. Puna ca paraṃ atthappakāsanaṃ lakkhaṇaṃ, saddhammapaṭivedho raso, avijjandhakāraviddhāṃsanaṃ paccupaṭṭhānaṃ, catasso paṭisambhidā padaṭṭhānaṃ. Ke ānisaṃsā ti? Paññāya anekānisaṃsā. Saṃkhepena ime gāthā sotabbā: Paññāya sodhaye sīlaṃ, jhānaṃ cāpi duvidhā paññā, Paññāya bhāvaye maggaṃ, paññāya passate phalaṃ. Paññā paramaṃ kusalaṃ, paññācakkhuṃ anuttaraṃ, Paññāhāni kilesāya, paññāvuddhi anuttarā. Paññā bāhirakavādaṃ, bhindati na lokādhigataṃ, Paññavanto naro seṭṭho, kalyāṇavācaṃ bhāsati, Idha loke paraloke ca, vimutti dukkhasukhe ca, Atthe ceva viriye ca.

勇猛有慧人， 悉見此諸法，　　因緣諸語言， 教誡及名色。　　彼即四諦語， 是有慧境界，　　以慧除眾惡， 愛瞋恚無明，　　以智除生死， 除餘不可除。

問：慧者何義？答智義，能除為義。幾功德為得慧者，十一功德：尋修多羅義、多善事、清淨居、止觀、四諦、作分明處、心停住常在禪、無蓋心、離無智慧人、修行智、慧人樂著。幾種慧者，答二種、三種、四種。

問：云何二種慧？答：所謂世慧、出世慧。於是聖道果相應慧是出世慧，餘是世慧。世慧者，有漏、有結、有縛，是流、是厄、是蓋、是所觸、是趣、是有煩惱。出世慧者，無漏、無結、無縛、無流、無厄、無蓋、無所觸、無趣、無煩惱。三種慧者，思慧、聞慧、修慧。於是不從他聞，若自作業智、若得隨諦相應智，於功乃明處，此謂思慧。於此處從他聞得慧，此謂聞慧。若入三昧彼慧悉修，是修慧。復次三種慧，來曉了、去曉了、方便曉了。於是現作意，此不善法成退、善法成增長，於是慧，此謂來曉了。復作意此不善法增長、善法成退，於是慧，此謂去曉了。於此一切方便慧，此謂方便曉了。復次三種慧，聚慧、不聚慧、非聚非非聚慧。三地善慧，此謂聚慧。於四道慧，是謂不聚慧。

Vīriyavanto paññavanto, Sabbaṃ passanti te dhammaṃ, Paccayā vācā sabbā ca, Ovādā nāmarūpañca. Cattāri saccavācā te, Paññavantānaṃ gocarā, Paññāya pāpe nāseti, Rāgadosamohañcāpi, Ñāṇena jātimaraṇaṃ, Avasesaṃ anāsayaṃ. Pañhā: Kimatthā paññā? Vissajjana: Ñāṇatthā, nāsanatthā. Katimehi guṇehi paññavā bhavati? Ekādasahi guṇehi: Suttatthapariyesanā, kalyāṇakammabahulo, parisuddhanivāso, samathavipassanā, cattāri saccāni, pabheddakaraṇaṭṭhānaṃ, cittaṭṭhiti jhānarato, nīvaraṇavippamutto, duppañña-puggala-viveko, ñāṇabhāvanā, paññavantasevī. Kati paññā? Vissajjana: Duvidhā, tividhā, catubbhidhā. Pañhā: Kathaṃ duvidhā paññā? Vissajjana: Seyyathidaṃ lokiyapaññā, lokuttarapaññā. Tattha ariyamaggaphalasampaññā lokuttarapaññā, sesā lokiyapaññā. Lokiyapaññā sāsavā, saṃyojaniyā, bandhaniyā, oghaniyā, yoganiyā, nīvaraṇiyā, parāmaṭṭhā, upādāniyā, saṃkilesikā. Lokuttarapaññā anāsavā, asaṃyojaniyā, abandhaniyā, anoghaniyā, ayoganiyā, anīvaraṇiyā, aparāmaṭṭhā, anupādāniyā, asaṃkilesikā. Tividhā paññā: cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. Tattha aññato assutvā sayaṃ paṭibhānaṃ, yā saccanulomikā paṭipadā, ayaṃ cintāmayā paññā. Yā parato sutvā paṭiladdhapaññā, ayaṃ sutamayā paññā. Yā samādhigatā sabbabhāvanāpaññā, ayaṃ bhāvanāmayā paññā. Aparo tividho paññā: āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ. Tattha paccuppannamanasikāro akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, ayaṃ āyakosallaṃ. Puna manasikāro akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, ayaṃ apāyakosallaṃ. Sabbupāyakosallaṃ, idaṃ upāyakosallaṃ. Aparo tividho paññā: rāsipaññā, arāsipaññā, na rāsi na arāsipaññā. Tisso bhūmiyo kusalā paññā, ayaṃ rāsipaññā. Catūsu maggesu paññā, ayaṃ arāsipaññā.

於四地及果報，於三地事有記慧，此謂非聚非非聚慧。四種慧者，自作業智、隨諦相應智、道等分智、果等分智。於是十處正見，是謂自作業智。若見陰或無常或苦或無我，如是相似忍，此謂隨諦相似智。於四道慧，此謂道分智。於四果慧，此謂果等分智。復次四種慧：欲界慧、色界慧、無色界慧、無繫慧。於是欲界善有記慧，此謂欲界慧。色界善有記慧，此謂色界慧。無色界善有記慧，此謂無色界慧。於道果慧，此謂無繫慧。復次四種慧：法智、比智、他心智、等智。於四道及於四果慧，此謂法智。彼坐禪人以此法智，成就過去未來現在智，久過去亦智、未來亦智，此諦智，此謂比智。知他心，此謂他心智。除此三智餘慧，此謂等智。復次四種慧：有慧為聚非為非聚、有慧為非聚非為聚、有慧為聚亦為非聚、有慧非為聚非非為聚。於是欲界善慧，是慧為聚非不為聚，於四道慧為非聚不為聚。於色界及無色界善慧，是慧為聚亦為非聚，於四地果報、於三地事有記慧，是慧非為聚，亦非為非聚。復次四種慧：有慧有為厭患非為達、有慧為達非為厭患、有慧為厭患亦為達、有慧不為厭患亦不為達。於是慧為厭欲，不為通達神通，及不通達四諦，此謂慧為厭患不為達。現得厭欲，以慧達神通非達四諦，此謂波若。

Catūsu bhūmīsu vipākesu, tīsu bhūmīsu kiriyāsu paññā, ayaṃ na rāsi na arāsipaññā. Catubbidhā paññā: kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggasamaṅgiñāṇaṃ, phalasamaṅgiñāṇaṃ. Tattha dasasu ṭhānesu sammādiṭṭhi, idaṃ kammassakatañāṇaṃ. Yaṃ khandhesu aniccato vā dukkhato vā anattato vā passati, evarūpā khanti, idaṃ saccānulomikaṃ ñāṇaṃ. Catūsu maggesu paññā, idaṃ maggasamaṅgiñāṇaṃ. Catūsu phalesu paññā, idaṃ phalasamaṅgiñāṇaṃ. Aparo catubbidhā paññā: kāmāvacarapaññā, rūpāvacarapaññā, arūpāvacarapaññā, apariyāpannapaññā. Tattha kāmāvacarakusalābyākatapaññā, ayaṃ kāmāvacarapaññā. Rūpāvacarakusalābyākatapaññā, ayaṃ rūpāvacarapaññā. Arūpāvacarakusalābyākatapaññā, ayaṃ arūpāvacarapaññā. Maggaphalapaññā, ayaṃ apariyāpannapaññā. Aparo catubbidhā paññā: dhammeñāṇaṃ, anvayeñāṇaṃ, paracitteñāṇaṃ, sammaññāṇaṃ. Catūsu maggesu catūsu phalesu paññā, idaṃ dhammeñāṇaṃ. Tena yogāvacarena dhammeñāṇena atītānāgatapaccuppannañāṇaṃ samijjhati, atītepi ñāṇaṃ, anāgatepi ñāṇaṃ, saccañāṇaṃ, idaṃ anvayeñāṇaṃ. Paracittajānanaṃ, idaṃ paracitteñāṇaṃ. Ṭhapetvā imāni tīṇi ñāṇāni avasesā paññā, idaṃ sammaññāṇaṃ. Aparo catubbidhā paññā: atthi paññā rāsī no arāsī, atthi paññā arāsī no rāsī, atthi paññā rāsī ca arāsī ca, atthi paññā neva rāsī no arāsī. Tattha kāmāvacarakusalapaññā, ayaṃ paññā rāsī no arāsī, catūsu maggesu paññā arāsī no rāsī. Rūpāvacarārūpāvacarakusalapaññā, ayaṃ paññā rāsī ca arāsī ca, catūsu bhūmīsu vipākesu tīsu bhūmīsu kiriyāsu paññā, ayaṃ paññā neva rāsī no arāsī. Aparo catubbidhā paññā: atthi paññā nibbidāya no abhiññāya, atthi paññā abhiññāya no nibbidāya, atthi paññā nibbidāya ca abhiññāya ca, atthi paññā neva nibbidāya no abhiññāya. Tattha yā paññā kāmesu nibbindati, no ca abhiññā sacchikaroti, no ca cattāri saccāni paṭivijjhati, ayaṃ paññā nibbidāya no abhiññāya. Paccuppannā kāmanibbidā, yāya paññāya abhiññā sacchikaroti no cattāri saccāni paṭivijjhati, idaṃ paññā.

為達非為厭患，於四道慧為厭患亦為達，餘慧非為厭患亦非為達。復次四種慧：義辯、法辯、辭辯、樂說辯。於義智此謂義辯，於法智此謂法辯，於說辭慧此謂辭辯，於智智此謂樂說辯。於因果智義辯，於因智法辯，於法辯樂說辭辯，於智智樂說辯。復次於苦及滅智，此謂義辯。於集及道智，此謂法辯。於說法辭，此謂辭辯。於智智，此謂樂說辯。復次知法者，所謂脩多羅、祇夜、闍柯羅界、伽陀、優陀那、伊底(都地反)跋多伽、闍多伽、阿浮多達摩、鞞佛略此謂法辯。知彼此義，此所說法是其義，此謂義辯。說法辭智，此謂辭辯。於智智，此謂樂說辯復。次於眼智，此謂法辯。眼智為見，此謂義辯。於說法辭智，此謂辭辯。於智智，此謂樂說辯。復次四種慧：苦智、苦集智、苦滅智、於是道等分智。苦相應智，苦智；苦集相應智，集智；苦滅修行相應智，具足智；道智(解脫道分別慧品已竟)。

Abhiññāya no nibbidāya, catūsu maggesu paññā nibbidāya ca abhiññāya ca, sesā paññā neva nibbidāya no abhiññāya. Aparo catubbidhā paññā: atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidā. Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, niruttiyaṃ paññā niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Hetuphale ñāṇaṃ atthapaṭisambhidā, hetumhi ñāṇaṃ dhammapaṭisambhidā, dhammaniruttiyā paṭibhānapaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā. Aparo dukkhe nirodhe ca ñāṇaṃ, ayaṃ atthapaṭisambhidā. Samudaye magge ca ñāṇaṃ, ayaṃ dhammapaṭisambhidā. Dhammaniruttiyaṃ, ayaṃ niruttipaṭisambhidā. Ñāṇesu ñāṇaṃ, ayaṃ paṭibhānapaṭisambhidā. Aparo dhammajānanaṃ nāma suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, ayaṃ dhammapaṭisambhidā. Tassa tassa atthassa jānanaṃ, yo yassa dhammo bhāsito so tassa attho, ayaṃ atthapaṭisambhidā. Dhammaniruttiyaṃ ñāṇaṃ, ayaṃ niruttipaṭisambhidā. Ñāṇesu ñāṇaṃ, ayaṃ paṭibhānapaṭisambhidā. Aparo cakkhumhi ñāṇaṃ, ayaṃ dhammapaṭisambhidā. Cakkhuñāṇena dassanaṃ, ayaṃ atthapaṭisambhidā. Dhammaniruttiyaṃ ñāṇaṃ, ayaṃ niruttipaṭisambhidā. Ñāṇesu ñāṇaṃ, ayaṃ paṭibhānapaṭisambhidā. Aparo catubbidhā paññā: dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Dukkhasampayuttaṃ ñāṇaṃ, dukkhe ñāṇaṃ; dukkhasamudayasampayuttaṃ ñāṇaṃ, samudaye ñāṇaṃ; dukkhanirodhabhavanāsampayuttaṃ ñāṇaṃ, samāpatti ñāṇaṃ; magge ñāṇaṃ. (Visuddhimaggassa Paññāvibhaṅgo niṭṭhito.)

解脫道論卷第九

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解脫道論卷第十

阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五方便品第十一之一

於是初坐禪人，樂脫老死、樂除生死因、樂除無明闇、樂斷愛繩、樂得聖慧，於五處當起方便，所謂陰方便、入方便、界方便、因緣方便、聖諦方便。

問：云何陰方便？答：五陰，色陰、受陰、想陰、行陰、識陰。

問：云何色陰？答：四大、四大所造色。云何四大？地界、水界、火界、風界。云何地界？堅性堅相，此謂地界。云何水界？水濕和合色，此謂水界。云何火界？火煖熟色，此謂火界。云何風界？風持色，此謂風界。初坐禪人以二行取諸蓋，以略、以廣，如說觀四大，如是可知。云何四大所造色？眼入、耳入、鼻入、舌入、身入，色入、聲入、香入、味入，女根、男根、命根，身作、口作，虛空界色、輕色、軟色、堪受持色、增長色、相續色、生色、老色、無常揣食處色、眠色。云何眼入？以是見色有對，依彼眼識起，此謂眼入。

Vimuttimaggo navamaṃ Vimuttimaggo dasamaṃ Arahanto Upatissatthero Mahāpabhāsanāmena kato Laṅkāyaṃ Funanadeseyyena Saṅghavarena anuvādito Pañcavidhaupāyabhāvanā ekādasamo paṭhamo Tattha ādiyogāvacaro jarāmaraṇamokkhakāmo, jātihetuvinodanakāmo, avijjandhakaravinodanakāmo, taṇhābandhanavinodanakāmo, ariyapaññāpaṭilābhakāmo, pañcasu ṭhānesu upāyaṃ uppādeyya, seyyathidaṃ: khandhupāyo, āyatanupāyo, dhātupāyo, paṭiccasamuppādupāyo, saccupāyo. Pañhā: Kathaṃ khandhupāyo? Vissajjana: Pañcakkhandhā: rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho. Pañhā: Kathaṃ rūpakkhandho? Vissajjana: Cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ. Katamāni cattāri mahābhūtāni? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. Katamā pathavīdhātu? Kakkhaḷattaṃ kakkhaḷalakkhaṇaṃ, ayaṃ pathavīdhātu. Katamā āpodhātu? Āpogatasinehasaṅgaharūpaṃ, ayaṃ āpodhātu. Katamā tejodhātu? Tejouṇhaparipācanarūpaṃ, ayaṃ tejodhātu. Katamā vāyodhātu? Vāyodhāraṇarūpaṃ, ayaṃ vāyodhātu. Ādiyogāvacaro dvīhi ākārehi nīvaraṇāni gaṇhāti, saṅkhepato ca vitthārato ca, yathā vuttaṃ catumahābhūtadassanaṃ, evaṃ veditabbaṃ. Katamāni catumahābhūtānaṃ upādāyarūpāni? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santati, jāti, jarā, aniccatā, kabaḷīkārāhāraṭṭhānarūpaṃ, middharūpaṃ. Katamā cakkhāyatanaṃ? Yena rūpaṃ passati sappaṭighaṃ, yaṃ nissāya cakkhuviññāṇaṃ uppajjati, idaṃ cakkhāyatanaṃ.

復次依眼睛肉揣白黑眼珠三圓，於肉血風痰唾五重內住，如半芥子，大如蟣子頭，初業所成、四大所造、火大最多，此清淨色謂為眼入。如大德舍利弗所說：以眼識清淨，見諸色，或小或微，如牖柯喻。云何耳入？以是聞聲，於是聲有對，依耳識起，此謂耳入。復次於二孔赤毛為邊，依膜住，如青豆莖，初業所造、空大最多，四大所造清淨色，此謂耳入。云何鼻入？以是聞香，於是香有對，依鼻識起，此謂鼻入。復次於鼻孔中三和合，依細孔住，如拘毘陀羅形，初業所造、風大最多，四大所造清淨色，此謂鼻入。云何舌入。以是知味。於是味有對。依舌識起。此謂舌入？復次於舌肉上，兩指大住，如欝波羅花形，初業所造、水大最多，四大所造清淨色，此謂舌入。云何身入？以是覺觸，於是觸有對，依身識起，此謂身入。復次除毛髮爪齒，所餘不受。於一切受身，初業所造、地大最多，四大所造清淨色，此謂身入。是可見色，此謂色入。是有對聲，是謂聲入。是有對香，此謂香入。是有對味，此謂味入。是女性是女根、是男性是男根，是隨守護業所成色，此謂命根。是以身令現諸行名行，此謂身作。是以口令現諸行名行，此謂口作。是色分別此謂虛空界。

Puna ca cakkhunā maṃsapeśīsu seta-kaṇha-akkhi-tayo-maṇḍalāni, maṃsa-lohita-vāta-semha-kheḷa-pañcasu thitesu, aḍḍha-sāsapa-mattaṃ, ūkā-sīsa-pamāṇaṃ, purima-kamma-samutthānaṃ, catumahābhūta-samutthānaṃ, tejo-dhātu-adhikaṃ, idaṃ pasanna-rūpaṃ cakkhāyatanaṃ nāma. Yathā āyasmā Sāriputto avoca: cakkhunā visuddhinā passati rūpāni, appakāni vā sukhumāni vā, vātapāna-suttena upamā. Kathaṃ sotāyatanaṃ? Yena saddaṃ suṇāti, yasmiṃ sadde paṭighaṃ, sota-viññāṇassa uppatti-hetu, idaṃ sotāyatanaṃ nāma. Puna ca dvi-chiddāsu ratta-lomānaṃ antare, paṭala-nissitaṃ, nīla-muggaṅkura-sadisaṃ, purima-kamma-samutthānaṃ, ākāsa-dhātu-adhikaṃ, catumahābhūta-samutthānaṃ pasanna-rūpaṃ, idaṃ sotāyatanaṃ nāma. Kathaṃ ghānāyatanaṃ? Yena gandhaṃ ghāyati, yasmiṃ gandhe paṭighaṃ, ghāna-viññāṇassa uppatti-hetu, idaṃ ghānāyatanaṃ nāma. Puna ca nāsā-chiddesu tayo-samodhānā, sukhumā-chidda-nissitā, koviḷāra-saṇṭhānā, purima-kamma-samutthānā, vāyo-dhātu-adhikā, catumahābhūta-samutthānaṃ pasanna-rūpaṃ, idaṃ ghānāyatanaṃ nāma. Kathaṃ jivhāyatanaṃ? Yena rasaṃ jānāti, yasmiṃ rase paṭighaṃ, jivhā-viññāṇassa uppatti-hetu, idaṃ jivhāyatanaṃ nāma. Puna ca jivhā-maṃse dvi-aṅgula-mattaṃ tiṭṭhati, uppala-puppha-saṇṭhānaṃ, purima-kamma-samutthānaṃ, āpo-dhātu-adhikaṃ, catumahābhūta-samutthānaṃ pasanna-rūpaṃ, idaṃ jivhāyatanaṃ nāma. Kathaṃ kāyāyatanaṃ? Yena phassaṃ phusati, yasmiṃ phasse paṭighaṃ, kāya-viññāṇassa uppatti-hetu, idaṃ kāyāyatanaṃ nāma. Puna ca kesa-loma-nakha-danta-vajjitaṃ, sabbattha-vedaka-kāye, purima-kamma-samutthānaṃ, paṭhavī-dhātu-adhikaṃ, catumahābhūta-samutthānaṃ pasanna-rūpaṃ, idaṃ kāyāyatanaṃ nāma. Yaṃ sanidassanaṃ rūpaṃ, idaṃ rūpāyatanaṃ nāma. Yo sappaṭigho saddo, idaṃ saddāyatanaṃ nāma. Yo sappaṭigho gandho, idaṃ gandhāyatanaṃ nāma. Yo sappaṭigho raso, idaṃ rasāyatanaṃ nāma. Yā itthībhāvo itthindriyo, yo purisabhāvo purisindriyoti, yaṃ kamma-parirakkhita-rūpaṃ, idaṃ jīvitindriyaṃ nāma. Yena kāyena saṅkhāre pākaṭe karoti nāma saṅkhāro, idaṃ kāya-kammaṃ nāma. Yena vācāya saṅkhāre pākaṭe karoti nāma saṅkhāro, idaṃ vacī-kammaṃ nāma. Yaṃ rūpa-paricchedo nāma, idaṃ ākāsa-dhātu nāma.

是色輕性此謂色輕，是色輕性此謂色軟，是色堪受持性此謂色堪受持，此三種是身不懈怠性。是諸入聚，此謂色聚。是色聚，此謂色相續。是色令起，此謂色生。是令色熟，此謂色老。是色敗壞，所謂色無常。以氣味眾生得立，此謂氣味揣食。色依界及意識界起，此謂界處色。是諸界懈怠，此謂睡眠色。此二十六所造色及四大，成三十色。

問：四大及四大所造色云何差別？答：四大依四大共生，四大所造色依四大生。四大所造色非四大所依，亦非四大所造色所依。如三杖得倚，如是四大可知；如三杖影倚，如是四大所造色可知，此謂差別。於是坐禪人此三十色，以五行可知所勝，如是以令起、以聚、以生、以種種、以一。

問：云何以令起？答：九色，業因緣所起，所謂眼入、耳入、鼻入、舌入、身入、女根、男根、命根、處色。二色，心因緣所起，所謂身作、口作。一色，時節心所起，所謂聲入。四色，時心食因緣所起，所謂色輕、色軟、色堪受持、眠色。十二色，四因緣所起，所謂色入、香入、味入、虛空界色、聚色、相續色、色生揣食四界。二色，無有所起，所謂色老、色無常。復次生緣老、老緣無常，如是以令起，所勝可知。

Yaṃ rūpassa lahutā nāma, idaṃ rūpa-lahutā nāma. Yaṃ rūpassa mudutā nāma, idaṃ rūpa-mudutā nāma. Yaṃ rūpassa kammaññatā nāma, idaṃ rūpa-kammaññatā nāma. Imāni tīṇi kāyassa akilamatha-bhāvāni. Ye āyatana-kalāpā, idaṃ rūpa-kalāpaṃ nāma. Yo rūpa-kalāpo, idaṃ rūpa-santati nāma. Yaṃ rūpaṃ uppādeti, idaṃ rūpa-jāti nāma. Yaṃ rūpaṃ paripāceti, idaṃ rūpa-jarā nāma. Yaṃ rūpa-vināso, idaṃ rūpa-aniccatā nāma. Yena ojāya sattā tiṭṭhanti, idaṃ ojā-kabaḷīkārāhāro nāma. Yaṃ rūpaṃ dhātu-mano-viññāṇa-dhātu-samutthānaṃ, idaṃ dhātāyatana-rūpaṃ nāma. Yā dhātūnaṃ kilamathatā, idaṃ middha-rūpaṃ nāma. Imāni chabbīsati upādā-rūpāni catumahābhūtāni ca tiṃsa-rūpāni honti. Pañho: Kathaṃ catumahābhūtāni upādā-rūpāni ca visesenti? Vissajjanaṃ: Catumahābhūtāni aññamaññaṃ sahajātāni, upādā-rūpāni catumahābhūta-nissitāni jāyanti. Upādā-rūpāni neva mahābhūtānaṃ nissayā, nāpi upādā-rūpānaṃ nissayā. Yathā tayo daṇḍā aññamaññaṃ nissitā, evaṃ catumahābhūtāni veditabbāni; yathā tiṇṇaṃ daṇḍānaṃ chāyā nissitā, evaṃ upādā-rūpāni veditabbāni, ayaṃ viseso. Tasmiṃ jhāyino imāni tiṃsa-rūpāni pañcahi ākārehi veditabbāni pākaṭāni, seyyathidaṃ samutthānato, kalāpato, jātito, nānattato, ekato ca. Pañho: Kathaṃ samutthānato? Vissajjanaṃ: Nava rūpāni kamma-paccayā samutthahanti, seyyathidaṃ cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, āyatana-rūpañca. Dve rūpāni citta-paccayā samutthahanti, seyyathidaṃ kāya-kammaṃ, vacī-kammañca. Ekaṃ rūpaṃ utu-citta-paccayā samutthāti, seyyathidaṃ saddāyatanaṃ. Cattāri rūpāni utu-citta-āhāra-paccayehi samutthahanti, seyyathidaṃ rūpa-lahutā, rūpa-mudutā, rūpa-kammaññatā, middha-rūpañca. Dvādasa rūpāni catūhi paccayehi samutthahanti, seyyathidaṃ rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, ākāsa-dhātu-rūpaṃ, kalāpa-rūpaṃ, santati-rūpaṃ, jāti-kabaḷīkārāhāro cattāri mahābhūtāni ca. Dve rūpāni ahetukāni, seyyathidaṃ rūpa-jarā, rūpa-aniccatā ca. Puna ca jāti-paccayā jarā, jarā-paccayā aniccatā, evaṃ samutthānato pākaṭāni veditabbāni.

問：云何以聚？答：九聚業所起，九聚心所起，六聚時節所起，三聚食所起。

問：云何九聚業所起？答：所謂眼十、耳十、鼻十、舌十、身十、女根十、男根十、處十、命根九。

問：云何名眼十？答：眼清淨四界是其處。復依四界、色、香、味、觸、命根，眼清淨。此十法共生、不相離，此謂聚。是謂眼十。此起是生、此熟謂老、此壞是無常，此分別是虛空界，此四法彼聚共起。此眼依於十老時，生第二眼十，彼二種十聚此謂聚。彼隨逐此謂相續。此六法彼共起，彼復第二眼十依於老時，生第三眼十，是第二及第三眼十。此謂聚。唯彼法隨逐，此謂相續。初十散壞，第二十老，第三十起，彼成一剎那。如是所起眼十，彼間不可知，剎那輕速故，不現世間知。有彼坐禪人見眼相續，如江流、如燈焰相續，此謂眼十。如是耳十、鼻十、舌十、身十、女根十、男根十、命根九，以廣可知。

問：云何九聚心所起？答：清淨八義：清淨身作九、清淨口作七、清淨輕九、輕身作十、輕口作十一、清淨眼九、眼身作十、眼口作十一。

問：云何名清淨八心所起？答：四界依界，色香味觸，此八法共生不相離，彼十是名清淨八。彼起是生、彼熟是老、彼壞是無常、彼分別是虛空界，此四法彼隨起。

Pañho: Kathaṃ kalāpato? Vissajjanaṃ: Nava kalāpā kamma-samutthānā, nava kalāpā citta-samutthānā, cha kalāpā utu-samutthānā, tayo kalāpā āhāra-samutthānā. Pañho: Kathaṃ nava kalāpā kamma-samutthānā? Vissajjanaṃ: Seyyathidaṃ cakkhu-dasaka, sota-dasaka, ghāna-dasaka, jivhā-dasaka, kāya-dasaka, itthi-bhāva-dasaka, purisa-bhāva-dasaka, vatthu-dasaka, jīvita-navaka. Pañho: Kathaṃ nāma cakkhu-dasaka? Vissajjanaṃ: Cakkhu-pasāda-catumahābhūtā vatthubhūtā. Tathā catumahābhūta-nissitā rūpa-gandha-rasa-phoṭṭhabba-jīvitindriyā, cakkhu-pasādena saddhiṃ. Ime dasa dhammā sahajātā avinibbhogā, ayaṃ kalāpo. Idaṃ cakkhu-dasakaṃ nāma. Tassa uppādo jāti, paripāko jarā, bhedo aniccatā, paricchedo ākāsa-dhātu, ime cattāro dhammā tena kalāpena saha uppajjanti. Tasmiṃ cakkhu-dasake jiṇṇe dutiyaṃ cakkhu-dasakaṃ uppajjati, te dve dasaka-kalāpā ayaṃ kalāpo. Tesaṃ anupabandho ayaṃ santati. Ime cha dhammā tehi saha uppajjanti, tassa pana dutiya-cakkhu-dasakassa jiṇṇakāle tatiyaṃ cakkhu-dasakaṃ uppajjati, taṃ dutiyañca tatiyañca cakkhu-dasakaṃ. Ayaṃ kalāpo. Tesaṃyeva dhammānaṃ anupabandho ayaṃ santati. Paṭhama-dasake bhijjamāne dutiya-dasake jīyamāne tatiya-dasake uppajjamāne, so eko khaṇo hoti. Evaṃ uppannānaṃ cakkhu-dasakānaṃ antaraṃ na sakkā jānituṃ, khaṇassa atisīghattā, lokassa apākaṭattā. Atthi so jhāyī cakkhu-santatiṃ passati, yathā nadī-sota-dīpa-jāla-santati viya, idaṃ cakkhu-dasakaṃ. Evaṃ sota-dasaka-ghāna-dasaka-jivhā-dasaka-kāya-dasaka-itthi-bhāva-dasaka-purisa-bhāva-dasaka-jīvita-navakāni vitthārato veditabbāni. Pañho: Kathaṃ nava kalāpā citta-samutthānā? Vissajjanaṃ: Suddhaṭṭhaka, suddha-kāya-viññatti-navaka, suddha-vacī-viññatti-sattaka, suddha-lahutā-navaka, lahutā-kāya-viññatti-dasaka, lahutā-vacī-viññatti-ekādasaka, suddha-cakkhu-navaka, cakkhu-kāya-viññatti-dasaka, cakkhu-vacī-viññatti-ekādasaka. Pañho: Kathaṃ nāma suddhaṭṭhaka citta-samutthānaṃ? Vissajjanaṃ: Catumahābhūtā dhātu-nissitā, rūpa-gandha-rasa-phoṭṭhabbā, ime aṭṭha dhammā sahajātā avinibbhogā, te dasaka nāma suddhaṭṭhaka. Tesaṃ uppādo jāti, paripāko jarā, bhedo aniccatā, paricchedo ākāsa-dhātu, ime cattāro dhammā tehi saha uppajjanti.

彼清淨八，於壞時與第二心共起。第二清淨八初清淨壞，第二清淨起，於一剎那起，此非展轉為聚，以與三所起所聚。如是清淨輕九及清淨眼九，六作聚非初壞，非第二起，無一剎那。何故？不一心二作令起，餘如初說。

問：云何六聚時節所起？答：清淨八、清淨聲九、清淨輕九、輕聲十、清淨眼九、眼聲十，外聚成二清淨八及聲九。

問：云何三聚食所起？答：清淨八、清淨輕九、清淨眼九，時節食所起聚相續業處，相似可知，餘如初說。命九天聚，於欲界、於業處所成。八聚以壽命活。鼻、舌、身、男女根，如是輕等三及眠，此於色界無有命九天聚。無想、梵天，於其身一切入，以是得活，如是以聚。

問：云何以生？答：如男女入胎，於剎那生三十色起，所謂處十、身十、或女根十或男根十。不男不女二十色起，所謂處十、身十。於欲界化生，滿根入男女，於生剎那七十色起，所謂處十、身十、眼十、耳十、鼻十、舌十、或女根十或男根十。或於惡趣化生生盲女人男人，於其生剎那六十色起，除眼十。如是生聾人六十色起，除耳十。生盲聾人五十色起，除眼十、耳十。惡趣化生滿根入，或非男或非女。及劫初人，於其生剎那六十色起，除男女根。

Taṃ suddhaṭṭhakaṃ bhijjamāne dutiya-cittena saha uppajjati. Dutiya-suddhaṭṭhake paṭhama-suddhe bhijjamāne, dutiya-suddhe uppajjamāne, eko khaṇo hoti, na ettha aññamaññaṃ kalāpo, tiṇṇaṃ samutthānānaṃ kalāpattā. Evaṃ suddha-lahutā-navakañca suddha-cakkhu-navakañca, cha viññatti-kalāpā na paṭhamaṃ bhijjanti, na dutiyaṃ uppajjanti, natthi eko khaṇo. Kasmā? Na ekena cittena dve viññattiyo uppādeti, sesaṃ paṭhamavuttanayena. Pañho: Kathaṃ cha kalāpā utu-samutthānā? Vissajjanaṃ: Suddhaṭṭhaka, suddha-sadda-navaka, suddha-lahutā-navaka, lahutā-sadda-dasaka, suddha-cakkhu-navaka, cakkhu-sadda-dasaka, bāhirā kalāpā dve suddhaṭṭhakañca sadda-navakañca. Pañho: Kathaṃ tayo kalāpā āhāra-samutthānā? Vissajjanaṃ: Suddhaṭṭhaka, suddha-lahutā-navaka, suddha-cakkhu-navaka, utu-āhāra-samutthāna-kalāpa-santati-kammaṭṭhānaṃ, sadisaṃ veditabbaṃ, sesaṃ paṭhamavuttanayena. Jīvita-navaka-devā-kalāpā kāmāvacare, kammaṭṭhāne sambhavanti. Aṭṭha kalāpā āyunā jīvanti. Ghāna-jivhā-kāya-itthi-purisa-indriyāni, evaṃ lahutādayo tayo ca middhaṃ, idaṃ asañña-brahmaloke natthi jīvita-navaka-devā-kalāpo. Asañña-brahmaloke sabbaṃ āyatanaṃ, tena jīvati, evaṃ kalāpato. Pañho: Kathaṃ jātito? Vissajjanaṃ: Yathā itthipurisānaṃ gabbhokkantiyaṃ paṭhama-khaṇe tiṃsa rūpāni uppajjanti, seyyathidaṃ vatthu-dasaka, kāya-dasaka, itthi-bhāva-dasaka vā purisa-bhāva-dasaka vā. Napuṃsakānaṃ vīsati rūpāni uppajjanti, seyyathidaṃ vatthu-dasaka, kāya-dasaka. Kāmāvacara-opapātikānaṃ paripuṇṇāyatanānaṃ itthipurisānaṃ paṭhama-khaṇe sattati rūpāni uppajjanti, seyyathidaṃ vatthu-dasaka, kāya-dasaka, cakkhu-dasaka, sota-dasaka, ghāna-dasaka, jivhā-dasaka, itthi-bhāva-dasaka vā purisa-bhāva-dasaka vā. Apāyesu opapātikānaṃ jaccandha-itthipurisānaṃ paṭhama-khaṇe saṭṭhi rūpāni uppajjanti, ṭhapetvā cakkhu-dasakaṃ. Evaṃ jaccabadhirānaṃ saṭṭhi rūpāni uppajjanti, ṭhapetvā sota-dasakaṃ. Jaccandhabadhirānaṃ paññāsa rūpāni uppajjanti, ṭhapetvā cakkhu-dasaka-sota-dasakāni. Apāya-opapātikānaṃ paripuṇṇāyatanānaṃ napuṃsakānaṃ, kappaṭṭhāna-manussānañca paṭhama-khaṇe saṭṭhi rūpāni uppajjanti, ṭhapetvā itthi-purisa-bhāva-dasakāni.

於彼盲及非男非女，五十色起，除眼根十、除非男非女根。或聾非男非女，亦五十色起，除耳十及非男非女根。或盲聾非男非女，四十色起，處十、身十、鼻十、舌十。梵天於其生剎那，四十九色起，處十、眼十、耳十、身十、命根九。無想天眾生於其生剎那，九色起，命根九。如是以生可知。

問：云何以種種？答：一切色成二種，所謂大、細。於是十二色大，內外色入，以有對義；餘十八色細，以無對義。復二種色，所謂內、外。於是五色成內眼等五入，以有境界義；餘二十五外色，以無境界義。復有二種色，命根、不命根。於是八色名根，五內、女根、男根、命根，以依義；餘二十二非命根，以無依義。一切色成三種，所謂受色、非受色、有壞色。於是九色有受，八根及處色，以業報所成義；九色不受，聲入、身作、口作色、輕色、軟色、堪受持色、老色。無常及眠，非業報所成義；餘十二色有壞，彼以二種義。復有三種色，所謂可見有對、非可見有對、不可見無對。於是一色可見有對，所謂色入，以見義、以觸義；十一色不可見有對，除色入餘大色，以不見義、以觸義。十八色不可見無對，餘細色，不可見義、不可觸義。一切色成四種，所謂自性色、形色、相色、分別色。於是十九自性色。

Tattha jaccandha-napuṃsakānaṃ paññāsa rūpāni uppajjanti, ṭhapetvā cakkhu-dasaka-napuṃsaka-bhāva-dasakāni. Jaccabadhira-napuṃsakānaṃ paññāsa rūpāni uppajjanti, ṭhapetvā sota-dasaka-napuṃsaka-bhāva-dasakāni. Jaccandhabadhira-napuṃsakānaṃ cattālīsa rūpāni uppajjanti, vatthu-dasaka, kāya-dasaka, ghāna-dasaka, jivhā-dasaka. Brahmalokūpapattiyaṃ paṭhama-khaṇe ekūnapaññāsa rūpāni uppajjanti, vatthu-dasaka, cakkhu-dasaka, sota-dasaka, kāya-dasaka, jīvita-navaka. Asaññasattānaṃ paṭhama-khaṇe nava rūpāni uppajjanti, jīvita-navaka. Evaṃ jātito veditabbaṃ. Pañho: Kathaṃ nānattato? Vissajjanaṃ: Sabbaṃ rūpaṃ duvidhaṃ hoti, seyyathidaṃ oḷārikaṃ, sukhumaṃ. Tattha dvādasa rūpāni oḷārikāni, ajjhattika-bāhirāni āyatana-rūpāni, sappaṭighattā; sesāni aṭṭhārasa rūpāni sukhumāni, appaṭighattā. Puna duvidhaṃ rūpaṃ, seyyathidaṃ ajjhattikaṃ, bāhiraṃ. Tattha pañca rūpāni ajjhattikāni cakkhādīni pañcāyatanāni, visayattā; sesāni pañcavīsati rūpāni bāhirāni, avisayattā. Puna duvidhaṃ rūpaṃ, indriyaṃ, na indriyaṃ. Tattha aṭṭha rūpāni indriyāni, pañca ajjhattikāni, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, nissayattā; sesāni dvāvīsati rūpāni na indriyāni, anissayattā. Sabbaṃ rūpaṃ tividhaṃ hoti, seyyathidaṃ upādiṇṇa-rūpaṃ, anupādiṇṇa-rūpaṃ, rupparūpaṃ. Tattha nava rūpāni upādiṇṇāni, aṭṭhindriyāni vatthu-rūpañca, kammavipākattā; nava rūpāni anupādiṇṇāni, saddāyatanaṃ, kāyaviññatti, vacīviññatti, lahutā, mudutā, kammaññatā, jarā, aniccatā, middhaṃ, na kammavipākattā; sesāni dvādasa rūpāni rupparūpāni, ubhayattā. Puna tividhaṃ rūpaṃ, seyyathidaṃ sanidassana-sappaṭighaṃ, anidassana-sappaṭighaṃ, anidassana-appaṭighaṃ. Tattha ekaṃ rūpaṃ sanidassana-sappaṭighaṃ, seyyathidaṃ rūpāyatanaṃ, dassanattā, paṭighaṭṭhā; ekādasa rūpāni anidassana-sappaṭighāni, ṭhapetvā rūpāyatanaṃ sesāni oḷārika-rūpāni, adassanattā, paṭighaṭṭhā. Aṭṭhārasa rūpāni anidassana-appaṭighāni, sesāni sukhuma-rūpāni, adassanattā, appaṭighaṭṭhā. Sabbaṃ rūpaṃ catubbidhaṃ hoti, seyyathidaṃ sabhāva-rūpaṃ, saṇṭhāna-rūpaṃ, vikāra-rūpaṃ, pariccheda-rūpaṃ. Tattha ekūnavīsati sabhāva-rūpāni.

餘十二大色，女根、男根、命根、水界揣食處色、眠色，以畢竟義。七形色，所謂身作口作色、輕色、軟色、堪受持色、受色、相續自性色，以變。三相色，色生、色老、色無常，以有為相義。一色，分別色，所謂虛空界，以聚分別義。於是自性色，彼成分別，餘無分別。如是以種種分別。

問：云何以一種當分別？答：一切色非因非無因，因不相應，有緣有為，世所攝，有漏、有縛、有結、有流、有厄、有蓋，所觸有趣，有煩惱。無記無事，非心數，心不相應。小欲界繫不定非乘，不與樂共起、不與苦共起，不苦不樂共起，不令聚非不令聚，非學非非學，非見所斷、非思惟所斷。如是以一種所勝可知。此謂色陰。

問：云何受陰？答：以相一受，以彼心受持成一。由處二受，所謂身受、意受。由自性三受，樂受、苦受、不苦不樂受。由法四受，善受、不善受、報受、事受。由根五受，樂根、苦根、喜根、憂根、捨根。由黑白六受，有漏樂受、無漏樂受、有漏苦受、無漏苦受、有漏不苦不樂受、無漏不苦不樂受。由門七受，從眼觸生受、從耳觸生受、從鼻觸生受、從舌觸生受、從身觸生受、從意界觸生受。

Sesāni dvādasa oḷārika-rūpāni, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, āpo-dhātu, kabaḷīkārāhāro, vatthu-rūpaṃ, middha-rūpaṃ, nippariyāyattā. Satta saṇṭhāna-rūpāni, seyyathidaṃ kāyaviññatti, vacīviññatti, rūpa-lahutā, rūpa-mudutā, rūpa-kammaññatā, upacaya-rūpaṃ, santati-sabhāva-rūpaṃ, vikārattā. Tīṇi lakkhaṇāni, jāti, rūpa-jarā, rūpa-aniccatā, saṅkhata-lakkhaṇattā. Ekaṃ rūpaṃ, pariccheda-rūpaṃ, seyyathidaṃ ākāsa-dhātu, kalāpa-paricchedattā. Tattha sabhāva-rūpaṃ, taṃ paricchedaṃ hoti, sesāni na paricchedāni. Evaṃ nānattato vibhajitabbaṃ. Pañho: Kathaṃ ekavidhato vibhajitabbaṃ? Vissajjanaṃ: Sabbaṃ rūpaṃ na hetu na ahetu, hetu-vippayuttaṃ, sappaccayaṃ saṅkhataṃ, lokiya-pariyāpannaṃ, sāsavaṃ, saññojanikaṃ, ganthanikaṃ, oghanikaṃ, yoganikaṃ, nīvaraṇikaṃ, parāmaṭṭhaṃ, upādānikaṃ, saṃkilesikaṃ. Abyākataṃ anārammaṇaṃ, na cetasikaṃ, citta-vippayuttaṃ. Parittaṃ kāmāvacara-pariyāpannaṃ aniyataṃ na yānikaṃ, na sukhāya vedanāya sampayuttaṃ, na dukkhāya vedanāya sampayuttaṃ, na adukkhamasukhāya vedanāya sampayuttaṃ, acayagāmi na apacayagāmi, neva sekhaṃ nāsekhaṃ, neva dassanena na bhāvanāya pahātabbaṃ. Evaṃ ekavidhato pākaṭaṃ veditabbaṃ. Idaṃ rūpakkhandho nāma. Pañho: Kathaṃ vedanākkhandho? Vissajjanaṃ: Lakkhaṇato ekā vedanā, yā cittena vedayitabbatā ekattaṃ gacchati. Āyatanato dve vedanā, seyyathidaṃ kāyikā vedanā, cetasikā vedanā. Sabhāvato tisso vedanā, sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Dhammato catasso vedanā, kusalā vedanā, akusalā vedanā, vipākā vedanā, kiriyā vedanā. Indriyato pañca vedanā, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindryaṃ. Kaṇha-sukkato cha vedanā, sāsavā sukhā vedanā, anāsavā sukhā vedanā, sāsavā dukkhā vedanā, anāsavā dukkhā vedanā, sāsavā adukkhamasukhā vedanā, anāsavā adukkhamasukhā vedanā. Dvārato satta vedanā, cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā.

從意識界觸生受，以廣成一百八受，六依愛起受、六依出離起受、六依愛憂起受、六依出離憂起受、六依愛捨起受、六依出離捨起受。此六六成三十六，於三時三三十六，此謂受陰。

問：云何想陰？答：以想一相，以心知事。以黑白二相，謂顛倒想、不顛倒想。以由不善三想，謂欲想、瞋恚想、害想。以由善三想，謂出離想、不瞋恚想、不害想。以不知義性處門四想，謂不淨淨想、於苦樂想、於無常常想、於無我我想。以由知義性處四想，不淨想、苦想、無常想、無我想。以由毘尼五想，於不淨淨想、於不淨不淨想、於淨不淨想、於淨淨想、疑想。以由事六想，色想、聲想、香想、味想、觸想、法想。以由門七想，從眼觸生想、從耳觸生想、從鼻觸生想、從舌觸生想、從身觸生想、從意界觸生想、從意識界觸生想。如是種種想可知，此謂想陰。

問：云何行陰？答：觸、思、覺、觀、喜心、精進念、定、慧、命根、蓋、不貪、不瞋、慚、愧、猗、欲、解脫、捨、作意、貪、瞋恚、無明、慢、見、調戲、疑、懈怠、無慚、無愧，除受想一切心數法，行陰。於是觸者，是心觸事。如日光觸壁，是其想處。思者是心動，如作宅足種法，是其事門足處。覺者，是口行，如以心誦經，是彼想足處。

Manoviññāṇadhātusamphassajā vedanā, vitthārato aṭṭhasataṃ vedanā, cha taṇhāmūlakā vedanā, cha nekkhammamūlakā vedanā, cha taṇhādomanassamūlakā vedanā, cha nekkhammadomanassamūlakā vedanā, cha taṇhupekkhāmūlakā vedanā, cha nekkhammupekkhāmūlakā vedanā. Imā cha chakkehi chattiṃsa vedanā, tīsu kālesu tikkhattuṃ chattiṃsa, ayaṃ vedanākkhandho. Pañho: Kathaṃ saññākkhandho? Vissajjanaṃ: Lakkhaṇato ekā saññā, yā cittena ārammaṇasañjānanā. Kaṇha-sukkato dve saññā, seyyathidaṃ vipallāsa-saññā, avipallāsa-saññā. Akusalato tisso saññā, seyyathidaṃ kāma-saññā, byāpāda-saññā, vihiṃsā-saññā. Kusalato tisso saññā, seyyathidaṃ nekkhamma-saññā, abyāpāda-saññā, avihiṃsā-saññā. Aññāṇa-dhamma-āyatana-dvārato catasso saññā, seyyathidaṃ asubhe subha-saññā, dukkhe sukha-saññā, anicce nicca-saññā, anattani atta-saññā. Ñāṇa-dhamma-āyatana-dvārato catasso saññā, asubha-saññā, dukkha-saññā, anicca-saññā, anatta-saññā. Vinayato pañca saññā, asubhe subha-saññā, asubhe asubha-saññā, subhe asubha-saññā, subhe subha-saññā, kaṅkhā-saññā. Vatthuto cha saññā, rūpa-saññā, sadda-saññā, gandha-saññā, rasa-saññā, phoṭṭhabba-saññā, dhamma-saññā. Dvārato satta saññā, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ nānattā saññā veditabbā, ayaṃ saññākkhandho. Pañho: Kathaṃ saṅkhārakkhandho? Vissajjanaṃ: Phasso, cetanā, vitakko, vicāro, pīti-cittaṃ, viriyaṃ, sati, samādhi, paññā, jīvitindriyaṃ, nīvaraṇaṃ, alobho, adoso, hiri, ottappaṃ, passaddhi, chando, vimutti, upekkhā, manasikāro, lobho, doso, moho, māno, diṭṭhi, uddhaccaṃ, vicikicchā, thīnaṃ, ahirikaṃ, anottappaṃ, ṭhapetvā vedanā-saññā sabbe cetasikā dhammā, saṅkhārakkhandho. Tattha phasso nāma, yo cittassa ārammaṇa-phusanā. Yathā sūriyāloko bhittiṃ phusati, evaṃ tassa saññā-ṭṭhānaṃ. Cetanā nāma, yā cittassa abhisaṅkharaṇā, yathā gehakārako pādadhamma-vidhi, evaṃ tassa vatthu-dvāra-pāda-ṭṭhānaṃ. Vitakko nāma, yo vacī-saṅkhāro, yathā cittena suttantaṃ sajjhāyati, evaṃ tassa saññā-pāda-ṭṭhānaṃ.

觀者，是心觀事，如隨思義，是其覺足處。喜者，是心歡喜，如人得物，是其踴躍足處。心者，是心清，如呪令水清，彼四須陀洹分足處。精進者，是心勇猛，如壯牛堪重，彼八事處足處。念者，是心守護，如持油鉢，彼四念處足處。定者，是心專一，如殿裏燈，彼四禪足處。慧者，是心見，如人有眼，彼四聖諦足處。命根者，是無色法、是壽命，如欝波羅水，彼名色足處。蓋者，是心惡止離。如人樂命離毒。彼四禪行足處。不貪者是心捨著。如得脫責。彼離出足處。不瞋者是心不瞋怒如貓皮。彼四無量足處。慚者是心羞恥於作惡，如憎惡屎尿，彼自身依足處。愧者，是心畏於作惡，如畏官長，彼世依足處。猗者，是心動搖滅，如夏熱人冷水洗浴，彼喜足處。欲者，樂作善，如有信檀越，彼四如意足處。解脫者，是心屈曲，如水流深處，彼覺觀足處。捨者，是心不去來，如人執稱，彼精進等足處。作意者，是心令起法則，如人執施，彼善不善足處。貪者，是心攝受，如我鳥，彼可愛可樂色足處。瞋恚者，是心踴躍，如瞋毒蛇，彼十瞋恚處足處。無明者，是心無所見，如盲人，彼四顛倒足處。慢者，是心舉，如共相撲，彼三種足處。見者，是心取執，如盲人摸象，彼從他聞聲不正憶足處。

Vicāro nāma, yo cittassa anuvitakkanaṃ, yathā atthānucintatā, evaṃ tassa vitakka-pāda-ṭṭhānaṃ. Pīti nāma, yā cittassa hāso, yathā puggalo vatthuṃ labhitvā, evaṃ tassa muditā-pāda-ṭṭhānaṃ. Cittaṃ nāma, yaṃ cittassa vodānaṃ, yathā mantena udakaṃ vodānaṃ, tassa cattāro sotāpattiyaṅga-pāda-ṭṭhānaṃ. Viriyaṃ nāma, yaṃ cittassa parakkamo, yathā balavagono bhāraṃ vahituṃ samattho, tassa aṭṭha-vatthu-pāda-ṭṭhānaṃ. Sati nāma, yā cittassa ārakkhatā, yathā telapattaṃ dhāraṇaṃ, tassa cattāro satipaṭṭhāna-pāda-ṭṭhānaṃ. Samādhi nāma, yaṃ cittassa ekaggatā, yathā pāsāde padīpo, tassa cattāro jhāna-pāda-ṭṭhānaṃ. Paññā nāma, yaṃ cittassa dassanaṃ, yathā cakkhumā puriso, tassa cattāro ariyasacca-pāda-ṭṭhānaṃ. Jīvitindriyaṃ nāma, yo arūpadhammo āyu, yathā uppalajalaṃ, tassa nāmarūpa-pāda-ṭṭhānaṃ. Nīvaraṇaṃ nāma, yaṃ cittassa pāpakānaṃ vūpasamo, yathā jīvitukāmo visaṃ jahati, tassa cattāro jhānacariya-pāda-ṭṭhānaṃ. Alobho nāma, yaṃ cittassa anajjhosānaṃ, yathā iṇamokkho, tassa nekkhamma-pāda-ṭṭhānaṃ. Adoso nāma, yaṃ cittassa akkodhanaṃ, yathā biḷāracammaṃ, tassa cattāro appamaññā-pāda-ṭṭhānaṃ. Hiri nāma, yaṃ cittassa pāpajigucchanaṃ, yathā gūthajigucchanaṃ, tassa ajjhatta-nissaya-pāda-ṭṭhānaṃ. Ottappaṃ nāma, yaṃ cittassa pāpabhayaṃ, yathā issarabhayaṃ, tassa loka-nissaya-pāda-ṭṭhānaṃ. Passaddhi nāma, yaṃ cittassa calanaṃ vūpasamati, yathā gimhe santatte sītodakena nhānaṃ, tassa pīti-pāda-ṭṭhānaṃ. Chando nāma, yo kusalānaṃ karaṇe abhirati, yathā saddhā dāyako, tassa cattāro iddhipāda-pāda-ṭṭhānaṃ. Vimutti nāma, yaṃ cittassa kuṭilabhāvo, yathā udakaṃ gambhīraṃ sandati, tassa vitakka-vicāra-pāda-ṭṭhānaṃ. Upekkhā nāma, yaṃ cittassa anāgamanaṃ agamanaṃ, yathā tulādhāro, tassa viriyādīnaṃ pāda-ṭṭhānaṃ. Manasikāro nāma, yo cittassa dhammuppādanakamo, yathā dāyako, tassa kusala-akusala-pāda-ṭṭhānaṃ. Lobho nāma, yaṃ cittassa pariggaho, yathā mayūro, tassa piyarūpa-sātarūpa-pāda-ṭṭhānaṃ. Doso nāma, yaṃ cittassa kuppanatā, yathā kuddho āsīviso, tassa dasa āghāta-vatthu-pāda-ṭṭhānaṃ. Moho nāma, yaṃ cittassa adassanaṃ, yathā andho, tassa cattāro vipallāsa-pāda-ṭṭhānaṃ. Māno nāma, yaṃ cittassa unnati, yathā mallayuddhaṃ, tassa tividha-pāda-ṭṭhānaṃ. Diṭṭhi nāma, yaṃ cittassa parāmāso, yathā andho hatthiṃ, tassa parato ghosā ayoniso manasikāra-pāda-ṭṭhānaṃ.

調者，是心不寂寂，猶如沸水，彼速精進足處。悔者，是心退，如愛不淨，彼以作惡善退足處。疑者，是心不一取執，如人行遠國或於二道，彼不正作意足處。懈怠者，是心懶墮，如蛇藏蟄，彼八懶處足處。無慚者，是心於作惡無羞恥，如栴陀羅人，彼不恭敬足處。無愧者，是心於作惡無畏，如惡王，彼六不恭敬足處。此謂行陰。

問：云何識陰？答：眼識、耳識、鼻識、舌識、身識、意界意識界。於是眼識者，依眼緣色生識，是謂眼識。耳識者，依耳緣聲生識，是謂耳識。鼻識者，依鼻緣香生識，是謂鼻識。舌識者，依舌緣味生識，是謂舌識。身識者，依身緣觸生識，是謂身識。意界者，依處五事依二事。五識若前後次第生識，此謂意界。意識界者，除此六識，餘心，此謂意識界。此七識以三行所勝可知。如是以處事、以事、以法。

問：云何以處事？答：五識種種處、種種事，意界及意識界一處，意界五事、意識界六事。五識者，內法內處外事意界、內法外處外事意識界、內法外處內事亦外事。六識者，初生處、初生事意識界。於入體剎那共生處，初以生處，於無色有無處一切事。如是以處事可知。

問：云何以事？答：五識一一受其境界，非一一次第生，不前不後生不散起。以五識不知所有法，除初起。

Uddhaccaṃ nāma, yaṃ cittassa avūpasamo, yathā ukkaṭṭhitaṃ udakaṃ, tassa sīgha-viriya-pāda-ṭṭhānaṃ. Kukkuccaṃ nāma, yaṃ cittassa pacchānutāpo, yathā asubhābhirati, tassa pāpakusala-pacchānutāpa-pāda-ṭṭhānaṃ. Vicikicchā nāma, yaṃ cittassa anekaggatā, yathā addhāna-gamano vā dvidhā-patho vā, tassa ayoniso-manasikāra-pāda-ṭṭhānaṃ. Thīnaṃ nāma, yaṃ cittassa alasiyaṃ, yathā bhujagassa vasanaṃ, tassa aṭṭha-kosajja-vatthu-pāda-ṭṭhānaṃ. Ahirikaṃ nāma, yaṃ cittassa pāpesu alajjanaṃ, yathā caṇḍālo, tassa agārava-pāda-ṭṭhānaṃ. Anottappaṃ nāma, yaṃ cittassa pāpesu abhayaṃ, yathā duṭṭharājā, tassa cha agārava-pāda-ṭṭhānaṃ. Ayaṃ saṅkhārakkhandho. Pañho: Kathaṃ viññāṇakkhandho? Vissajjanaṃ: Cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Tattha cakkhuviññāṇaṃ nāma, yaṃ cakkhuṃ nissāya rūpaṃ ārabbha uppajjati viññāṇaṃ, idaṃ cakkhuviññāṇaṃ. Sotaviññāṇaṃ nāma, yaṃ sotaṃ nissāya saddaṃ ārabbha uppajjati viññāṇaṃ, idaṃ sotaviññāṇaṃ. Ghānaviññāṇaṃ nāma, yaṃ ghānaṃ nissāya gandhaṃ ārabbha uppajjati viññāṇaṃ, idaṃ ghānaviññāṇaṃ. Jivhāviññāṇaṃ nāma, yaṃ jivhaṃ nissāya rasaṃ ārabbha uppajjati viññāṇaṃ, idaṃ jivhāviññāṇaṃ. Kāyaviññāṇaṃ nāma, yaṃ kāyaṃ nissāya phoṭṭhabbaṃ ārabbha uppajjati viññāṇaṃ, idaṃ kāyaviññāṇaṃ. Manodhātu nāma, yaṃ vatthuṃ nissāya pañcārammaṇe dve ārammaṇe ca ārabbha. Pañcannaṃ viññāṇānaṃ pubbāpariyena uppajjati viññāṇaṃ, ayaṃ manodhātu. Manoviññāṇadhātu nāma, ṭhapetvā imāni cha viññāṇāni, sesacittaṃ, ayaṃ manoviññāṇadhātu. Imāni satta viññāṇāni tīhi pavattīhi pākaṭāni veditabbāni. Evaṃ āyatanavatthu, vatthuto, dhammato. Pañho: Kathaṃ āyatanavatthu? Vissajjanaṃ: Pañca viññāṇāni nānāyatanā nānāvatthukā, manodhātu ca manoviññāṇadhātu ca ekāyatanā, manodhātu pañcavatthukā, manoviññāṇadhātu chavatthukā. Pañca viññāṇāni ajjhattikā dhammā ajjhattikāyatanā bāhiravatthukā manodhātu, ajjhattikā dhammā bāhirāyatanā bāhiravatthukā manoviññāṇadhātu, ajjhattikā dhammā bāhirāyatanā ajjhattikabāhiravatthukā. Cha viññāṇāni paṭhamuppatti-āyatanā paṭhamuppatti-vatthukā manoviññāṇadhātu. Uppattibhava-khaṇe sahuppannāyatanā, paṭhamuppādāyatanā, arūpe anāyatanā sabbavatthukā. Evaṃ āyatanavatthu veditabbaṃ. Pañho: Kathaṃ vatthuto? Vissajjanaṃ: Pañca viññāṇāni ekeka-gocarāni, na ekeka-anupubbāni, na pubbāpara-uppattīni, na vikkhittuppattīni. Pañcahi viññāṇehi na kiñci dhammaṃ jānāti, ṭhapetvā paṭhamuppādo.

以意界不知所有法，除意轉。以六識不安威儀，以迅速安之。以六識不受持身業口業，以六識不受善不善法，以迅速受之。以六識不入定不安詳起，以迅速入定，以後分安詳。以六識不終不生，或以後分或以彼事終，以果報意識界生。以六識不眠不覺不見夢，以後分眠以轉意覺，以迅速夢見。如是以事可知。

問：云何以法？答：五識有覺有觀，意界有覺有觀，意識界設有覺有觀、設無覺少觀、設無覺無觀。五識與捨共行，身識設與樂共行、設與苦共行，意識界設與喜共行、設與憂共行、設與捨共行。五識果報，意界設果報、設方便，意識界設善設不善、設果報、設方便。六識無因無起。世間法有漏有結、有縛有流、有厄有蓋、所觸有取有煩惱，不以見所斷、不以思惟所斷、非為聚非非為聚、非學非非學，少欲界繫，不定非乘，意識界一切壞。如是以法勝可知，此謂識陰、此謂五陰。

復次此五陰，以四行所勝可知。如是以句義、以相、以分別、以攝。

問：云何以句義？答：色者現義，受者可受義，想者知義，行者作義，識者解義，陰者種類集義。如是以句義可知。

問：云何以想？答：色者自色相如見刺，彼四大足處。受者彼受相，如癩惡病，彼觸足處。想者持相為相，如作像貌，彼觸足處。

Manodhātuyā na kiñci dhammaṃ jānāti, ṭhapetvā manoparivattanaṃ. Chahi viññāṇehi na iriyāpathaṃ kapppeti, javena kappeti. Chahi viññāṇehi na kāyakammaṃ vacīkammañca samādiyati, chahi viññāṇehi na kusalaṃ akusalañca dhammaṃ samādiyati, javena samādiyati. Chahi viññāṇehi na samāpajjati na vuṭṭhāti, javena samāpajjati, aparabhāgena vuṭṭhāti. Chahi viññāṇehi na cavati na upapajjati, aparabhāgena vā tena vatthunā vā cavati, vipākamanoviññāṇadhātuyā upapajjati. Chahi viññāṇehi na supati na paṭibujjhati na supinaṃ passati, aparabhāgena supati manoparivattanena paṭibujjhati, javena supinaṃ passati. Evaṃ vatthuto veditabbaṃ. Pañho: Kathaṃ dhammato? Vissajjanaṃ: Pañca viññāṇāni savitakka-savicārāni, manodhātu savitakka-savicārā, manoviññāṇadhātu siyā savitakka-savicārā, siyā avitakka-vicāramattā, siyā avitakka-avicārā. Pañca viññāṇāni upekkhāsahagataṃ, kāyaviññāṇaṃ siyā sukhasahagataṃ siyā dukkhasahagataṃ, manoviññāṇadhātu siyā somanassasahagataṃ siyā domanassasahagataṃ siyā upekkhāsahagataṃ. Pañca viññāṇāni vipākāni, manodhātu siyā vipākā siyā kiriyā, manoviññāṇadhātu siyā kusalā siyā akusalā siyā vipākā siyā kiriyā. Cha viññāṇāni ahetukaṃ anupādā. Lokiyā dhammā sāsavā saññojaniyā ganthaniyā oghaniyā yoganiyā nīvaraṇiyā parāmaṭṭhā upādāniyā saṃkilesikā, neva dassanena na bhāvanāya pahātabbā, na acayagāmino na apacayagāmino, neva sekkhā nāsekkhā, parittā kāmāvacarā, aniyatā na yānikā, manoviññāṇadhātu sabbathā bhijjati. Evaṃ dhammato pākaṭaṃ veditabbaṃ, ayaṃ viññāṇakkhandho, ime pañcakkhandhā. Puna ca paraṃ ime pañcakkhandhā catūhi pavattīhi pākaṭā veditabbā. Evaṃ padatthato, lakkhaṇato, vibhāgato, saṅgahato. Pañho: Kathaṃ padatthato? Vissajjanaṃ: Rūpaṃ ruppanaṭṭho, vedanā vedayitaṭṭho, saññā sañjānanaṭṭho, saṅkhārā abhisaṅkharaṇaṭṭho, viññāṇaṃ vijānanaṭṭho, khandho rāsiṭṭho. Evaṃ padatthato veditabbaṃ. Pañho: Kathaṃ lakkhaṇato? Vissajjanaṃ: Rūpaṃ sarūpalakkhaṇaṃ kaṇṭakadassanaṃ viya, tesaṃ mahābhūta-pāda-ṭṭhānaṃ. Vedanā sā vedanālakkhaṇā, kuṭṭharogaviya, tassā phassa-pāda-ṭṭhānaṃ. Saññā sañjānanalakkhaṇā, yathā rūpakāraṇaṃ, tassā phassa-pāda-ṭṭhānaṃ.

行者和合為相，如轉輪，彼觸足處。識者謂知相，如知味，彼名色足處。如是以相可知。

問：云何以分別？答：三種陰分別，五陰、五受陰、五法陰。於是五陰者，一切有為法。五受陰者，一切有漏法。五法陰者，戒陰、定陰、慧陰、解脫陰、解脫知見陰，於此五受陰是可樂。如是以分別可知。

問：云何以攝？答：三種攝，入攝、界攝諦、攝。於是色陰十一入所攝，三陰法入所攝，識陰意入所攝。色陰十一界所攝，三陰法界所攝，識陰七界所攝。戒陰定陰慧陰解脫知見陰，法入及法界所攝；解脫陰，法入及意入及法界意識界所攝。五陰，或諦所攝、或非諦所攝。五受陰，苦諦及習諦所攝。戒陰定陰慧陰，道諦所攝；解脫陰，非諦所攝；解脫知見陰，苦諦所攝。有法是陰所攝非諦所攝、有法是諦所攝非陰所攝、有法是陰所攝亦諦所攝。有法非陰所攝亦非諦所攝。於是非根所縛色及與道相應沙門果，是陰所攝非諦所攝。泥洹是諦所攝非陰所攝。三諦是陰所攝亦諦所攝。制者非陰所攝亦非諦所攝。如是以行，於陰知分別方便。此謂陰方便(陰方便已竟)。

問：云何入方便？答：十二入，眼入色入、耳入聲入、鼻入香入、舌入味入、身入觸入、意入法入。於是眼入者，是界清淨，以是見色。

Saṅkhārā saṅghaṭṭanalakkhaṇā, yathā cakkayantaṃ, tesaṃ phassa-pāda-ṭṭhānaṃ. Viññāṇaṃ vijānanalakkhaṇaṃ, yathā rasajānanaṃ, tassa nāmarūpa-pāda-ṭṭhānaṃ. Evaṃ lakkhaṇato veditabbaṃ. Pañho: Kathaṃ vibhāgato? Vissajjanaṃ: Tividho khandhavibhāgo, pañcakkhandhā, pañcupādānakkhandhā, pañcadhammakkhandhā. Tattha pañcakkhandhā nāma, sabbe saṅkhatā dhammā. Pañcupādānakkhandhā nāma, sabbe sāsavā dhammā. Pañcadhammakkhandhā nāma, sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho, tattha pañcupādānakkhandhā abhiratā. Evaṃ vibhāgato veditabbaṃ. Pañho: Kathaṃ saṅgahato? Vissajjanaṃ: Tividho saṅgaho, āyatanasaṅgaho, dhātusaṅgaho, saccasaṅgaho. Tattha rūpakkhandho ekādasāyatanehi saṅgahito, tayo khandhā dhammāyatanena saṅgahitā, viññāṇakkhandho manāyatanena saṅgahito. Rūpakkhandho ekādasahi dhātūhi saṅgahito, tayo khandhā dhammadhātuyā saṅgahitā, viññāṇakkhandho sattahi dhātūhi saṅgahito. Sīlakkhandho samādhikkhandho paññākkhandho vimuttiñāṇadassanakkhandho, dhammāyatanena ca dhammadhātuyā ca saṅgahitā; vimuttikkhandho, dhammāyatanena ca manāyatanena ca dhammadhātuyā ca manoviññāṇadhātuyā ca saṅgahito. Pañcakkhandhā, siyā saccasaṅgahitā siyā na saccasaṅgahitā. Pañcupādānakkhandhā, dukkhasaccena ca samudayasaccena ca saṅgahitā. Sīlakkhandho samādhikkhandho paññākkhandho, saccasaṅgahitā; vimuttikkhandho, na saccasaṅgahito; vimuttiñāṇadassanakkhandho, dukkhasaccena saṅgahito. Atthi dhammā khandhasaṅgahitā na saccasaṅgahitā, atthi dhammā saccasaṅgahitā na khandhasaṅgahitā, atthi dhammā khandhasaṅgahitā ca saccasaṅgahitā ca, atthi dhammā neva khandhasaṅgahitā na saccasaṅgahitā. Tattha agahaṇarūpañca maggasampayuttaṃ sāmaññaphalañca, khandhasaṅgahitā na saccasaṅgahitā. Nibbānaṃ saccasaṅgahitaṃ na khandhasaṅgahitaṃ. Tīṇi saccāni khandhasaṅgahitāni ca saccasaṅgahitāni ca. Paññatti neva khandhasaṅgahitā na saccasaṅgahitā. Evaṃ pavattiyā, khandhesu vibhāgaṃ upāyaṃ jānāti. Idaṃ khandhopāyo nāma (khandhopāyo niṭṭhito). Pañho: Kathaṃ āyatanopāyo? Vissajjanaṃ: Dvādasāyatanāni, cakkhāyatanaṃ rūpāyatanaṃ, sotāyatanaṃ saddāyatanaṃ, ghānāyatanaṃ gandhāyatanaṃ, jivhāyatanaṃ rasāyatanaṃ, kāyāyatanaṃ phoṭṭhabbāyatanaṃ, manāyatanaṃ dhammāyatanaṃ. Tattha cakkhāyatanaṃ nāma, yā dhātu pasannā, yāya rūpaṃ passati.

色入者，界色形摸是眼境界。耳入者，是界清淨，以是聞聲。聲入者，是界鳴耳境界。鼻入者，是界清淨，以是嗅香。香入者，界香鼻境界。舌入者，是界清淨，以是知味。味入者，是界氣味舌境界。身入者，是界清淨，以是觸細滑。觸入者，是地界水界火界風界堅軟冷煖身境界。意入者，是七識界。法入者，是三無色陰及十八細色及泥洹。此謂十二入。復次此十二入，以五行所勝可知。如是以句義、以境界以緣、以彼夾勝心起、以攝。

問：云何以句義？答：眼者見義，色者現義；耳者聞義，聲者鳴義；鼻者嗅義，香者芳義；舌者甞義，味者氣味為義；身者正持義，觸者可觸義；意者知義，法者無命義。入者無色法門義，處義受持義。如是以句義可知。

問：云何以境界？答：眼耳不至境界，鼻舌身至境界，意俱境界。復有說：耳者至境界。何故？唯有近障不聞聲，如說呪術。復說眼者於其自境界至境界。何故？壁外不見。如是以境界可知。

問：云何以緣？答：緣眼色光，作意生眼識。於是眼者為眼識，以四緣成緣。初生依根有緣色者，以三緣成緣。初生事有緣光者，以三緣成緣。初生依有緣作意者，以二緣成緣。次第非有緣。緣耳聲空，作意得生耳識，以此分別當分別。緣鼻香風作意，得生鼻識。

Rūpāyatanaṃ nāma, yā dhātu rūpaṃ vaṇṇanibhā cakkhussa visayo. Sotāyatanaṃ nāma, yā dhātu pasannā, yāya saddaṃ suṇāti. Saddāyatanaṃ nāma, yā dhātu saddanā sotassa visayo. Ghānāyatanaṃ nāma, yā dhātu pasannā, yāya gandhaṃ ghāyati. Gandhāyatanaṃ nāma, yā dhātu gandho ghānassa visayo. Jivhāyatanaṃ nāma, yā dhātu pasannā, yāya rasaṃ sāyati. Rasāyatanaṃ nāma, yā dhātu raso jivhāya visayo. Kāyāyatanaṃ nāma, yā dhātu pasannā, yāya phoṭṭhabbaṃ sukhumaṃ phusati. Phoṭṭhabbāyatanaṃ nāma, yā pathavīdhātu āpodhātu tejodhātu vāyodhātu kakkhaḷaṃ mudukaṃ sītaṃ uṇhaṃ kāyassa visayo. Manāyatanaṃ nāma, yā satta viññāṇadhātuyo. Dhammāyatanaṃ nāma, ye tayo arūpakkhandhā ca aṭṭhārasa sukhumarūpāni ca nibbānañca. Imāni dvādasāyatanāni. Puna ca paraṃ imāni dvādasāyatanāni pañcahi pavattīhi pākaṭāni veditabbāni. Evaṃ padatthato, visayato, paccayato, tad-ubhaya-paṭibaddhacittuppādato, saṅgahato. Pañho: Kathaṃ padatthato? Vissajjanaṃ: Cakkhu dassanaṭṭho, rūpaṃ ruppanaṭṭho; sotaṃ savanaṭṭho, saddo saddanaṭṭho; ghānaṃ ghāyanaṭṭho, gandho gandhanaṭṭho; jivhā sāyanaṭṭho, raso rasanaṭṭho; kāyo dhāranaṭṭho, phoṭṭhabbo phuṭṭhaṭṭho; mano vijānanaṭṭho, dhammo nijjīvaṭṭho. Āyatanaṃ arūpadhammadvāraṭṭho, okāsaṭṭho dhāraṇaṭṭho. Evaṃ padatthato veditabbaṃ. Pañho: Kathaṃ visayato? Vissajjanaṃ: Cakkhu-sotāni asampattavisayāni, ghāna-jivhā-kāyāni sampattavisayāni, mano ubhayavisayaṃ. Aparo nayo: Sotaṃ sampattavisayaṃ. Kasmā? Āsanne yeva paṭighe saddo na sūyati, yathā mantajappanaṃ. Aparo nayo: Cakkhu sake visaye sampattavisayaṃ. Kasmā? Tiro-kuḍḍaṃ na passati. Evaṃ visayato veditabbaṃ. Pañho: Kathaṃ paccayato? Vissajjanaṃ: Cakkhu-rūpāloka-manasikāra-paccayā cakkhuviññāṇuppatti. Tattha cakkhu cakkhuviññāṇassa catūhi paccayehi paccayo hoti. Purejātanissayindriyavatthupaccayehi. Rūpaṃ tīhi paccayehi paccayo hoti. Purejāta-ārammaṇa-vatthupaccayehi. Āloko tīhi paccayehi paccayo hoti. Purejāta-nissaya-vatthupaccayehi. Manasikāro dvīhi paccayehi paccayo hoti. Anantara-natthi-paccayehi. Sota-sadda-ākāsa-manasikāra-paccayā sotaviññāṇuppatti, iminā nayena vibhajitabbaṃ. Ghāna-gandha-vāta-manasikāra-paccayā ghānaviññāṇuppatti.

緣舌味水作意，得生舌識。緣身觸作意，得生身識。緣意法解脫作意，得生意識。於是意者是後分心，法者是法事，此成四種：六內入過去現在未來第一種，五外入過去未來現在離除非入根是第二種，法入第三種。十一種制名者，所謂眾生、方時、犯罪、頭陀、一切相、無所有、入定事、滅、禪定、實思惟、不實思惟，是第四種，此謂法事。專心者，心隨如昱作意者，於意門轉。意識者速心，於是意者為意識，以依緣成緣；法者以事緣成緣；解脫者以依緣成緣；作意者以二緣成緣，次第緣、有緣。如是以緣可知。

問：云何以夾勝心起？於眼門成三種，除夾上中下。於是上事，以夾成七心，無間生阿毘地獄，從有分心、轉見心、所受心、分別心、令起心、速心、彼事心。於是有分心者，是於此有根心如牽縷。轉心者，於眼門色事夾緣故，以緣展轉諸界，依處有分心成起。有分心次第，彼為見色事成轉生轉心，轉心次第依眼應轉，現得見生見心。見心次第已見，以心現受生受心。受心次第以受義現分別生分別心，分別心次第以分別義現令起生令起心，令起心次第以令起義由業心速行，速行心次第以速行義不以方便生彼事果報心，從彼更度有分心。

Jivhā-rasa-āpa-manasikāra-paccayā jivhāviññāṇuppatti. Kāya-phoṭṭhabba-manasikāra-paccayā kāyaviññāṇuppatti. Mano-dhamma-vimutti-manasikāra-paccayā manoviññāṇuppatti. Tattha mano nāma aparabhāgacittaṃ, dhammā nāma dhammavatthūni, tāni catubbidhaṃ: cha ajjhattikāyatanāni atītānāgatapaccuppannāni paṭhamaṃ, pañca bāhirāyatanāni atītānāgatapaccuppannāni anāyatanamūlarahitāni dutiyaṃ, dhammāyatanaṃ tatiyaṃ. Ekādasa paññattiyo nāma, seyyathidaṃ satta-paññatti, desa-kāla-paññatti, āpatti-paññatti, dhutaṅga-paññatti, sabbanimitta-paññatti, ākiñcañña-paññatti, samāpatti-paññatti, nirodha-paññatti, jhāna-paññatti, yoniso-paññatti, ayoniso-paññatti, idaṃ catutthaṃ, imāni dhammavatthūni. Adhimokkho nāma, cittassa anuvattanaṃ yathā āloko. Manasikāro nāma, manodvāre āvajjanaṃ. Manoviññāṇaṃ nāma javanaṃ, tattha mano manoviññāṇassa nissayapaccayena paccayo; dhammā ārammaṇapaccayena paccayo; vimutti nissayapaccayena paccayo; manasikāro dvīhi paccayehi paccayo, anantarapaccayena ca natthipaccayena ca. Evaṃ paccayato veditabbaṃ. Pañho: Kathaṃ ubhayapaṭibaddhacittuppādato? Vissajjanaṃ: Cakkhudvāre tividhaṃ, paṭighaṃ uttamamajjhimaomakaṃ. Tattha uttamavatthumhi paṭighena satta cittāni, avīciniraye uppajjanti, bhavaṅgacittato āvajjanacittaṃ, dassanacittaṃ, sampaṭicchanacittaṃ, santīraṇacittaṃ, voṭṭhabbanacittaṃ, javanacittaṃ, tadārammaṇacittaṃ. Tattha bhavaṅgacittaṃ nāma, yaṃ tasmiṃ bhave mūlacittaṃ suttaguḷaṃ viya. Āvajjanacittaṃ nāma, cakkhudvāre rūpārammaṇe paṭighapaṭibaddhattā, paccayavikkhepena dhātūnaṃ, nissayabhavaṅgacittassa uppādo. Bhavaṅgānantaraṃ, tassa rūpārammaṇassa dassanatthaṃ āvajjanacittuppādo. Āvajjanānantaraṃ cakkhupasādanissitaṃ, paccuppannadassanaṃ dassanacittuppādo. Dassanānantaraṃ diṭṭhaṃ, cittena paccuppannasamppaṭicchanaṃ sampaṭicchanacittuppādo. Sampaṭicchanānantaraṃ sampaṭicchannatthaṃ paccuppannasantīraṇaṃ santīraṇacittuppādo. Santīraṇānantaraṃ santīraṇatthaṃ paccuppannavavatthānaṃ voṭṭhabbanacittuppādo. Voṭṭhabbanānantaraṃ voṭṭhabbanaṃ kammānurūpaṃ javati javanacittaṃ. Javanānantaraṃ javanaṃ appayogena tadārammaṇavipākacittuppādo, tato puna bhavaṅgasamohanaṃ.

問：何譬喻？答：如王殿上閉城門臥，傴女摩王足，夫人坐，大臣及直閣列在王前，聾人守門依城門住。時守園人取菴羅果打門，王聞聲覺，王勅僂女：汝當開門。僂女即奉命，以相貌語聾人言。聾人解意，即開城門，見菴羅菓。王捉刀，女受菓將入，現於大臣。大臣授與夫人，夫人洗淨，或熟或生各安一處，然後奉王。王得食之，食已即說彼功德非功德，還復更眠。如是如王臥，如有分心可知。如守園人取菴羅菓打門，如是於眼門色事夾可知。如王聞彼聲王覺，教傴女開門，如是以緣展轉界，依處有分心起可知。如傴女以相貌教聾人開門，如是轉心可知。如聾人開門見菴羅菓，如是眼識可知。如捉刀女受彼菓將現大臣，如是受持心可知。如大臣取菓授與夫人，如是分別心可知。如夫人洗淨，或熟或生各安一處，然後與王，如是令起心可知。如王食彼菓，如是速心可知。如王食已說彼功德非功德利，如是彼事果報心可知。如王更眠，如是有分心度可知。於是眼門以中事夾。速心無間度彼有心，以夾下事令起心無間度有分心。如是餘於門可知。於意門無事夾，以作意緣、以解脫行，於意門成取事。於是於上事三心生，有分心、轉心、速心。彼事心於中及下事二心生，轉心及速心。

Pañho: Kiṃ opammaṃ? Vissajjanaṃ: Yathā rājā pāsāde dvāraṃ pidhāya sayanto, khujjā rañño pāde sambāhati, devī nisinnā, amaccā ca dvārapālā ca rañño purato ṭhitā, badhiro dovāriko nagaradvāre ṭhito. Tadā ārāmapālo ambapakkaṃ gahetvā dvāraṃ ākoṭeti, rājā saddaṃ sutvā paṭibujjhitvā, khujjaṃ āṇāpeti: tvaṃ dvāraṃ vivareyyāsi. Khujjā tathā katvā, saññāya badhiraṃ āroceti. Badhiro adhippāyaṃ ñatvā, nagaradvāraṃ vivarati, ambapakkaṃ passati. Rājā satthaṃ gaṇhāti, khujjā phalaṃ gahetvā pavisitvā, amaccānaṃ dasseti. Amaccā deviyā denti, devī dhovitvā, āmaṃ vā pakkaṃ vā ekamantaṃ ṭhapetvā, pacchā rañño upanāmeti. Rājā taṃ paribhuñjitvā, tassa guṇāguṇaṃ katheti, puna niddaṃ upagacchati. Evaṃ yathā rañño sayanaṃ, tathā bhavaṅgacittaṃ veditabbaṃ. Yathā ārāmapālo ambapakkaṃ gahetvā dvāraṃ ākoṭeti, tathā cakkhudvāre rūpārammaṇapaṭigho veditabbo. Yathā rājā taṃ saddaṃ sutvā paṭibujjhitvā khujjaṃ dvāravivaraṇatthaṃ āṇāpeti, tathā paccayavikkhepena dhātūnaṃ nissayabhavaṅgacittuppādo veditabbo. Yathā khujjā saññāya badhiraṃ dvāravivaraṇatthaṃ āroceti, tathā āvajjanacittaṃ veditabbaṃ. Yathā badhiro dvāraṃ vivaritvā ambapakkaṃ passati, tathā cakkhuviññāṇaṃ veditabbaṃ. Yathā satthaggāhikā khujjā taṃ phalaṃ gahetvā pavisitvā amaccānaṃ dasseti, tathā sampaṭicchanacittaṃ veditabbaṃ. Yathā amaccā phalaṃ gahetvā deviyā denti, tathā santīraṇacittaṃ veditabbaṃ. Yathā devī dhovitvā āmaṃ vā pakkaṃ vā ekamantaṃ ṭhapetvā rañño upanāmeti, tathā voṭṭhabbanacittaṃ veditabbaṃ. Yathā rājā taṃ phalaṃ paribhuñjati, tathā javanacittaṃ veditabbaṃ. Yathā rājā paribhuñjitvā tassa guṇāguṇaṃ katheti, tathā tadārammaṇavipākacittaṃ veditabbaṃ. Yathā rājā puna niddupagamanaṃ, tathā bhavaṅgasamohanaṃ veditabbaṃ. Tattha cakkhudvāre majjhimavatthumhi, javanānantaraṃ bhavaṅgasamohanaṃ, paṭighaomakavatthumhi voṭṭhabbanānantaraṃ bhavaṅgasamohanaṃ. Evaṃ sesadvāresu veditabbaṃ. Manodvāre vatthupaṭigho natthi, manasikārapaccayena vimuttipavattena manodvāre ārammaṇaggahaṇaṃ hoti. Tattha uttamavatthumhi tīṇi cittāni uppajjanti, bhavaṅgacittaṃ āvajjanacittaṃ javanacittaṃ. Tadārammaṇacittaṃ majjhimomakavatthumhi dve cittāni uppajjanti, āvajjanacittañca javanacittañca.

於是可愛不可愛中事，以種種緣、種種受可知。以正作意非正作意，緣種種善不善可知。如是彼夾勝心起可知。

問：云何以攝？答：三種攝，陰攝、界攝、諦攝。於是十入，色陰所攝。意入，識陰所攝。法入，除泥洹，四陰所攝。十一入，十一界所攝。意入，七界所攝。五內入，苦諦所攝。五外入，或苦諦所攝、或非苦諦所攝。意入，或苦諦所攝、或非苦諦所攝。法入，或四諦所攝、或非苦諦所攝。如是所攝可知。如是以此行，於入智令起方便，此謂入方便(入方便已竟)。

問：云何界方便？答：十八界，眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。於是眼清淨眼界，色形色界，眼識眼識界。如是餘可知。於五門轉事。意界受果報，意界唯法入，除法界六識界，餘心意識界。餘如入廣說。於是十界，色陰所攝。法界除泥洹，四陰所攝。七界，識陰所攝。十一界，十一入所攝。七界，意入所攝。十一界，苦諦所攝。五界，或苦諦所攝、或非諦所攝。法界，四諦所攝、或非諦所攝。意識界，或苦諦所攝、或非諦所攝。

問：云何說化境界？答：唯此法陰入界為境界，諸說法種類和合相為陰，說門相為入，說自性相為界。

Tattha iṭṭhāniṭṭhamajjhimavatthumhi, nānāpaccayehi nānāvedanāhi veditabbaṃ. Yonisomanasikārāyonisomanasikārehi, nānākusalākusalapaccayehi veditabbaṃ. Evaṃ ubhayapaṭibaddhacittuppādo veditabbo. Pañho: Kathaṃ saṅgahato? Vissajjanaṃ: Tividho saṅgaho, khandhasaṅgaho, dhātusaṅgaho, saccasaṅgaho. Tattha dasāyatanāni, rūpakkhandhena saṅgahitāni. Manāyatanaṃ, viññāṇakkhandhena saṅgahitaṃ. Dhammāyatanaṃ, ṭhapetvā nibbānaṃ, catūhi khandhehi saṅgahitaṃ. Ekādasāyatanāni, ekādasahi dhātūhi saṅgahitāni. Manāyatanaṃ, sattahi dhātūhi saṅgahitaṃ. Pañca ajjhattikāyatanāni, dukkhasaccena saṅgahitāni. Pañca bāhirāyatanāni, siyā dukkhasaccena saṅgahitāni siyā na dukkhasaccena saṅgahitāni. Manāyatanaṃ, siyā dukkhasaccena saṅgahitaṃ siyā na dukkhasaccena saṅgahitaṃ. Dhammāyatanaṃ, siyā catūhi saccehi saṅgahitaṃ siyā na dukkhasaccena saṅgahitaṃ. Evaṃ saṅgahato veditabbaṃ. Evaṃ imāya pavattiyā, āyatanesu ñāṇuppādopāyo, ayaṃ āyatanopāyo nāma (āyatanopāyo niṭṭhito). Pañho: Kathaṃ dhātupāyo? Vissajjanaṃ: Aṭṭhārasa dhātuyo, cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu. Tattha cakkhupasādo cakkhudhātu, rūpanibhā rūpadhātu, cakkhuviññāṇaṃ cakkhuviññāṇadhātu. Evaṃ sesā veditabbā. Pañcadvāre pavattavatthu. Manodhātu vipākappattā, manodhātu dhammāyatanamattā, ṭhapetvā dhammadhātuṃ cha viññāṇadhātuyo, sesacittaṃ manoviññāṇadhātu. Sesaṃ āyatanesu vuttanayena vitthāretabbaṃ. Tattha dasa dhātuyo, rūpakkhandhena saṅgahitā. Dhammadhātu ṭhapetvā nibbānaṃ, catūhi khandhehi saṅgahitā. Satta dhātuyo, viññāṇakkhandhena saṅgahitā. Ekādasa dhātuyo, ekādasahi āyatanehi saṅgahitā. Satta dhātuyo, manāyatanena saṅgahitā. Ekādasa dhātuyo, dukkhasaccena saṅgahitā. Pañca dhātuyo, siyā dukkhasaccena saṅgahitā siyā na saccena saṅgahitā. Dhammadhātu, catūhi saccehi saṅgahitā siyā na saccena saṅgahitā. Manoviññāṇadhātu, siyā dukkhasaccena saṅgahitā siyā na saccena saṅgahitā. Pañho: Kathaṃ gocarakathā? Vissajjanaṃ: Ime eva dhammā khandha-āyatana-dhātuyo gocaro, ye dhammajātiyo samūhaṭṭhena khandhā, dvāraṭṭhena āyatanāni, sabhāvaṭṭhena dhātuyo ti vuccanti.

復次世尊為利根人以陰門說苦諦，為中根人以入門說苦諦，為鈍根人以界門說苦諦。復次於名著相人以略說色，以分別名說陰。為著色相人以分別色以略說名說入，於名色著相人以名色分別說界。復次說自性處，說陰，說處事，說入，以處事說心起、說界。以如是等行界分別方便，此謂界方便(界方便已竟)。

問：云何因緣方便？答：無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是皆苦陰起。唯以無明滅則行滅，以行滅則識滅，以識滅則名色滅，以名色滅則六入滅，以六入滅則觸滅，以觸滅則受滅，以受滅則愛滅，以愛滅則取滅，以取滅則有滅，以有滅則生滅，以生滅則老死憂悲苦惱滅，如是苦陰皆成滅。於是無明者，不知四諦。行者，身口意業。識者，入胎一念心名識。名色者，共相續心起心數法，及迦羅邏色。六入者，六內入。觸者，六觸身。受者，六受身。愛者，六愛身。取者，四取。有者，是業能起欲、色、無色有。生者，於有陰起。老者，陰熟。死者，陰散壞。

問：何故無明緣行？何故生緣老死？答：於此無間凡夫，於四諦不知故，五受陰長夜樂著我物，成彼所觸，此我物、此我身，如是有樂著樂，和合為有思惟。

Puna ca paraṃ Bhagavā tikkhindriyānaṃ puggalānaṃ khandhavaseneva dukkhasaccaṃ deseti, majjhindriyānaṃ āyatanavaseneva dukkhasaccaṃ deseti, mudindriyānaṃ dhātuvaseneva dukkhasaccaṃ deseti. Puna ca paraṃ nāmagāhīnaṃ saṅkhepena rūpaṃ vitthārena nāmaṃ khandhavasena deseti. Rūpagāhīnaṃ vitthārena rūpaṃ saṅkhepena nāmaṃ āyatanavasena deseti. Nāmarūpagāhīnaṃ nāmarūpavitthārena dhātuvasena deseti. Puna ca paraṃ sabhāvaṭṭhānaṃ khandhā, vatthudassanaṃ āyatanāni, vatthudhammehi cittuppādo dhātuyo. Evaṃ ādīhi pavattīhi dhātuvibhāgopāyo, ayaṃ dhātupāyo nāma (dhātupāyo niṭṭhito). Pañho: Kathaṃ paccayākāropāyo? Vissajjanaṃ: Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā, evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hoti. Tattha avijjā nāma, catūsu saccesu aññāṇaṃ. Saṅkhārā nāma, kāyakammavacīkammamanokammāni. Viññāṇaṃ nāma, paṭisandhicittuppādo viññāṇaṃ. Nāmarūpaṃ nāma, sahuppannā cetasikā dhammā nāmaṃ, kalalarūpañca rūpaṃ. Saḷāyatanaṃ nāma, cha ajjhattikāyatanāni. Phasso nāma, cha phassakāyā. Vedanā nāma, cha vedanākāyā. Taṇhā nāma, cha taṇhākāyā. Upādānaṃ nāma, cattāri upādānāni. Bhavo nāma, yaṃ kammaṃ kāmabhavaṃ rūpabhavaṃ arūpabhavañca uppādeti. Jāti nāma, khandhesu uppatti. Jarā nāma, khandhānaṃ pariṇāmo. Maraṇaṃ nāma, khandhānaṃ bhedo. Pañho: Kasmā avijjāpaccayā saṅkhārā? Kasmā jātipaccayā jarāmaraṇaṃ? Vissajjanaṃ: Ettha hi puthujjano anantariko, catūsu saccesu aññāṇattā, pañcupādānakkhandhesu dīgharattaṃ attamamāyitaṃ, tesaṃ paṭihananaṃ, idaṃ mama idaṃ ahamasmi, evaṃ nandīrāgasahagataṃ, abhinivesaparāmasanaṃ.

彼思惟使，非智所處，為得有成住於有，如種在耕熟田。無彼識為有滅。此謂無明緣行。彼無明所起行，思入有著於有相事成為聚，於轉有起相續。識於有隨心非斷，是故行緣識。如除日無光明，住地增長。如是除識無名色，於無體住增長，如荻相猗展轉相依。是故識緣名色。依處餘名共生起，意入增長；依名命四大及食時緣，餘五入起增長。非餘此緣，是故名色緣六入。餘根境界識和合起觸，是故六入緣觸。以觸受或苦、或樂、或不苦不樂。非所觸，是故觸緣受。癡凡夫受樂成著，復更覓受苦，彼對治覓樂。若受不苦不樂受捨，是故受緣愛。以渴愛急取愛處，是故愛緣取。彼有取作事為有種，是故取緣有。以如業所勝生於諸趣，是故有生。以產生老死，是故生緣老死。如穀為種緣，如是無明緣行可知。如種為牙緣，如是行緣識可知。如牙為葉緣，如是識緣名色可知。如葉為枝緣，如是名色緣六入可知。如枝為樹緣，如是六入緣觸可知。如樹為花緣，如是觸緣受可知。如花為汁緣，如是受緣愛可知。如汁為米緣，如是愛緣取可知。如米為種緣，如是取緣有可知。如種為牙緣，有如是緣生可知。如是起種種相續，如是前際不可知、後際亦不可知。如是生無明為初因緣相續，其前際不可知、後際亦不可知。

Taṃ parāmasanaṃ, ñāṇāvisayattā, bhavappattiyā bhave tiṭṭhati, yathā bījaṃ kasitakhette. Tassa viññāṇassa abhāvā bhavanirodho. Idaṃ avijjāpaccayā saṅkhārā. Te avijjāpaccayā saṅkhārā, bhavābhiniviṭṭhā bhavanimittesu āyūhanā samuditā, pavattiṃ bhave uppadanti santatiṃ. Viññāṇaṃ bhavesu cittānupacchedaṃ, tasmā saṅkhārapaccayā viññāṇaṃ. Yathā vinā sūriyena āloko natthi, bhūmiyaṃ ṭhito vaḍḍhati. Evameva vinā viññāṇena nāmarūpaṃ natthi, asati patiṭṭhāya vaḍḍhati, yathā naḷakalāpā aññamaññanissitā. Tasmā viññāṇapaccayā nāmarūpaṃ. Vatthunissitaṃ sesanāmaṃ sahuppajjati, manāyatanaṃ vaḍḍhati; nāmanissitāni cattāri mahābhūtāni āhārasamayapaccayā, sesāni pañcāyatanāni uppajjanti vaḍḍhanti. Na aññathā etaṃ paccayaṃ, tasmā nāmarūpapaccayā saḷāyatanaṃ. Sesāni indriyāni visayā viññāṇasamāyogā phasso, tasmā saḷāyatanapaccayā phasso. Phassena vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. Na aphassitaṃ, tasmā phassapaccayā vedanā. Bālo avijjāgato sukhāya vedanāya sāratto, puna dukkhāya vedanāya paṭighāto, sukhaṃ pariyesati. Yadā adukkhamasukhā vedanā upekkhako, tasmā vedanāpaccayā taṇhā. Taṇhāya tibbaṃ gahaṇaṃ taṇhāṭṭhāne, tasmā taṇhāpaccayā upādānaṃ. Taṃ upādānaṃ kammāyūhanaṃ bhavabījaṃ, tasmā upādānapaccayā bhavo. Yathākammaṃ gatīsu uppajjati, tasmā bhavapaccayā jāti. Jātiyā jarāmaraṇaṃ hoti, tasmā jātipaccayā jarāmaraṇaṃ. Yathā dhaññaṃ bījapaccayaṃ, evaṃ avijjāpaccayā saṅkhārā veditabbā. Yathā bījaṃ aṅkurapaccayaṃ, evaṃ saṅkhārapaccayā viññāṇaṃ veditabbaṃ. Yathā aṅkuro pattapaccayaṃ, evaṃ viññāṇapaccayā nāmarūpaṃ veditabbaṃ. Yathā pattaṃ sākhāpaccayaṃ, evaṃ nāmarūpapaccayā saḷāyatanaṃ veditabbaṃ. Yathā sākhā rukkhapaccayaṃ, evaṃ saḷāyatanapaccayā phasso veditabbo. Yathā rukkho pupphanpaccayaṃ, evaṃ phassapaccayā vedanā veditabbā. Yathā pupphaṃ rasapaccayaṃ, evaṃ vedanāpaccayā taṇhā veditabbā. Yathā raso taṇḍulapaccayaṃ, evaṃ taṇhāpaccayā upādānaṃ veditabbaṃ. Yathā taṇḍulo bījapaccayaṃ, evaṃ upādānapaccayā bhavo veditabbo. Yathā bījaṃ aṅkurapaccayaṃ, evaṃ bhavapaccayā jāti veditabbā. Evaṃ nānāsantatiyo uppajjanti, evaṃ pubbanto na paññāyati, aparanto pi na paññāyati. Evameva avijjāmūlikā paccayasantati, tassā pubbanto na paññāyati, aparanto pi na paññāyati.

問：無明何緣？答：唯無明為無明緣，使為纏緣、纏為使緣，初為初、後為後。復次一切諸煩惱成無明緣。如佛所說：從漏集起無明集。復次如一心法，以眼見色，癡人起愛。於此時淨樂者心癡，此謂無明。思著，是無明緣行。心著，此行緣識。知相應心數法及彼所造色，是識緣名色。從受生喜，緣喜故、喜色緣故諸根清淨，是名色緣六入。無明觸是六入緣，觸喜觸緣受欲。受緣愛，以著取淨樂。是愛緣取，以著思是取緣，有彼法起，是有緣生。住已是老，念散壞是死。如是於一剎那成十二因緣。

問：彼十二因緣分，幾名煩惱？幾名業？幾果報？幾過去？幾未來？幾現在？幾因緣？幾已起？云何因緣？云何因緣法？此二何差別？何因緣染性？答：三煩惱，無明、愛、取。二業，行、有。餘七，果報。於是名煩惱者，成因為有後生，如畫師色。其事不自生，如畫師色事。煩惱令起，有緣得生，如種種色。二過去，無明及行。二未來，生、老死。餘八現在。如是以取三時，無始生死相續可知。十二分因緣者不應說，除十二因緣亦不應說。爾時云何因緣？此十二法如次第展轉因故，此謂因緣。起十二因緣分，已起法。此二何差別者，因緣者諸行異，非成就不可說，或有為或無為不應說。

Pañho: Avijjā kiṃpaccayā? Vissajjanaṃ: Avijjā eva avijjāya paccayo, anusayā saṃyojanapaccayā, saṃyojanāni anusayapaccayā, purimā purimānaṃ, pacchimā pacchimānaṃ. Puna ca paraṃ sabbe kilesā avijjāya paccayā. Yathāha Bhagavā: āsavasamudayā avijjāsamudayo. Puna ca paraṃ yathā ekacittakkhaṇe, cakkhunā rūpaṃ disvā, bālo rāgaṃ uppādeti. Tasmiṃ samaye subhārāmassa cittaṃ sammuyhati, ayaṃ avijjā. Cetanābhiniveso, ayaṃ avijjāpaccayā saṅkhārā. Cittābhiniveso, ayaṃ saṅkhārapaccayā viññāṇaṃ. Sampayuttakā cetasikā dhammā tena ca nipphannārūpaṃ, idaṃ viññāṇapaccayā nāmarūpaṃ. Vedanāto pīti jāyati, pītipaccayā ca pītirūpapaccayā ca indriyāni pasīdanti, idaṃ nāmarūpapaccayā saḷāyatanaṃ. Avijjāsampayutto phasso saḷāyatanapaccayā, phasso pītisamāyogo vedanākāmo. Vedanāpaccayā taṇhā, abhinivisanaṃ subhārāmaṃ. Sā taṇhāpaccayā upādānaṃ, abhinivisanacetanā upādānapaccayo, bhavo tesaṃ dhammānaṃ uppādo, so bhavapaccayā jāti. Ṭhiti jarā, cittabhedo maraṇaṃ. Evaṃ ekacittakkhaṇe dvādasaṅgiko paṭiccasamuppādo. Pañho: Tesu dvādasasu aṅgesu, kati kilesā? Kati kammāni? Kati vipākā? Kati atītā? Kati anāgatā? Kati paccuppannā? Kati paccayā? Kati paccayuppannā? Kathaṃ paccayo? Kathaṃ paccayadhammo? Imesaṃ dvinnaṃ ko viseso? Kiṃ paccayasaṅkileso? Vissajjanaṃ: Tayo kilesā, avijjā taṇhā upādānaṃ. Dve kammāni, saṅkhārā bhavo. Sesāni satta, vipākā. Tattha kilesā nāma, hetuṃ katvā bhavantaruppattiyā, yathā cittakārassa raṅgā. Tesaṃ vatthu na sayaṃ uppajjati, yathā cittakārassa raṅgavatthu. Kilesā uppādenti, bhavappaccayā jāyanti, yathā nānāvaṇṇā. Dve atītā, avijjā ca saṅkhārā ca. Dve anāgatā, jāti ca jarāmaraṇañca. Sesāni aṭṭha paccuppannā. Evaṃ tayo addhā gahetvā, anamataggo saṃsārasantati veditabbā. Dvādasaṅgiko paṭiccasamuppādo na vattabbo, dvādasaṅgavirahito pi na vattabbo. Atha kathaṃ paccayo? Imāni dvādasa dhammā yathākkamaṃ aññamaññahetuto, ayaṃ paccayo. Dvādasapaṭiccasamuppādaṅgāni, paccayuppannadhammā. Imesaṃ dvinnaṃ ko viseso ti, paccayo nāma saṅkhārānaṃ añño, na nipphannattā na vattabbo, saṅkhatāsaṅkhatattā na vattabbo.

以起因緣法行，已成就有為，此二法差別。何因緣染性者，以是行、以是相，成無明行。緣彼行、彼相、彼性，彼聖人不他緣，以慧明通達。如是一切，此謂因緣染性。復次此因緣，以七行可知。如是以三節、以四略、以二十行、以輪、以牽、以分別、以相攝。云何以三節？諸行及識，其間第一節；受及愛，彼間第二節；有及生，彼間第三節。於過去以業煩惱緣現在果報，是第一節；以現在果報緣現在煩惱，第二節；以現在煩惱緣未來果報，第三節。第一及第三因果節及有節，第二節果因節非有節。有節者何義？答：終無間未度陰入界，以初業煩惱緣故。於諸趣更有生，此謂有生節。

問：云何成？答：彼入無明愛相應，以造功德。惡業凡夫，彼於此時謂死。以死受苦，臥置死人處，不見此世、不見彼世，失念不得念，是時受生苦。意念智成退、身勇猛成退，諸根漸漸失。從身或上或下，命根失、燥失，如多羅葉燥。於此時如眠夢，以葉四法起業、業相、趣、趣相。云何業？是其所造，或功德或非功德，或重或輕、或多或少。如近其初所造，彼業即起。業相者，彼處所依造業，彼處即起業伴侶。業相起，彼於時或如現作業。趣者，以功德緣善趣起，以非功德緣惡趣起。

Uppannā paccayadhammā, nipphannā saṅkhatā, imesaṃ dvinnaṃ ayaṃ viseso. Kiṃ paccayasaṅkileso ti, yehi pavattīhi yehi nimittehi, avijjāsaṅkhārā bhavanti. Tappaccayā saṅkhārā tanimittatā tassabhāvatā, te ariyā na aññato, paññāvipassanāya paṭivijjhanti. Evameva sabbaṃ, ayaṃ paccayasaṅkileso. Puna ca paraṃ ayaṃ paṭiccasamuppādo, sattahi ākārehi veditabbo. Tathā hi tīhi sandhibhāgehi, catūhi saṅkhepehi, vīsatiyā ākārehi, cakkena, ākaḍḍhanena, vibhāgena, saṅgahena. Kathaṃ tīhi sandhibhāgehi? Saṅkhārā ca viññāṇañca, tesaṃ antare paṭhamo sandhi; vedanā ca taṇhā ca, tesaṃ antare dutiyo sandhi; bhavo ca jāti ca, tesaṃ antare tatiyo sandhi. Atīte kammakilesehi paccuppannavipāko, ayaṃ paṭhamo sandhi; paccuppannavipākena paccuppannā kilesā, dutiyo sandhi; paccuppannehi kilesehi anāgatavipāko, tatiyo sandhi. Paṭhamo ca tatiyo ca hetuphalasandhi ca bhavasandhi ca, dutiyo sandhi phalahetusandhi na bhavasandhi. Bhavasandhi nāma kimatthiyo ti? Vissajjanaṃ: Anantaraṃ khandhāyatanadhātuyo anatikkantā, purimakammakilesehi. Gatīsu punabbhavo, ayaṃ bhavasandhi. Pañho: Kathaṃ sampadā? Vissajjanaṃ: So avijjātaṇhāsampayutto, puññābhisaṅkhāraṃ karonto. Apuññābhisaṅkhāro puthujjano, tasmiṃ khaṇe maraṇaṃ. Maraṇena dukkhaṃ vedayamāno, matasayane nipanno, neva idaṃ lokaṃ passati na paraṃ lokaṃ, muṭṭhassati satiṃ na labhati, tasmiṃ khaṇe jātidukkhaṃ. Manoviññāṇañāṇaṃ parihāyati, kāyaviriyaṃ parihāyati, indriyāni anupubbena nirujjhanti. Kāyato uddhaṃ vā adho vā, jīvitindriyaṃ upacchijjati khīyati, yathā tālapattaṃ sukkhati. Tasmiṃ khaṇe yathā supinante, cattāro dhammā uppajjanti kammaṃ kammanimitaṃ gati gatinimittañca. Kathaṃ kammaṃ? Yaṃ tena kataṃ, puññaṃ vā apuññaṃ vā, garukaṃ vā lahukaṃ vā, bahukaṃ vā appakaṃ vā. Yathā āsannaṃ paṭhamakataṃ, taṃ kammaṃ upaṭṭhāti. Kammanimittaṃ nāma, yattha ṭhatvā kammaṃ kataṃ, tattha kammūpakaraṇāni. Kammanimitte upaṭṭhite, tasmiṃ khaṇe yathā kammaṃ karonto viya. Gati nāma, puññena sugatiyā uppatti, apuññena duggatiyā uppatti.

名趣相者，入胎時三事和合得生，化生者依處處生，是其所生處起，或宮殿或坐處、或山或樹或江，隨其趣及共取相起。彼於此時往彼，或倚或坐或臥，見彼或取。彼於此時，初所造業及業相，或趣及趣相作事，以速心現起滅，命終去速心無間，共命根滅成終。終心無間次第，以速心起，唯彼業或彼業相，或趣或取相作事。果報心處度於後有，如燈燃燈，如從火珠出火。彼節心起，故如伴侶。於母腹依父母不淨，三十色業所成成起，處身有十。彼於老剎那無心過節，四十六色成起。業所造三十食節所成二色及八無心過節色，於老剎那共第二心，五十四色成起。業所成三十食時所成三色及八如是起，識緣名色、名色緣識。如是成有節，於是成三節可知。

問：云何以四略？答：無明、行於過去業煩惱略，識、名色、六入、觸、受於現在果報略，愛、取、有於現在業煩惱略，生、老死於未來果報略。如是以四略可知。

問：云何以二十行？答：以取無明過去愛及取，以煩惱相成所取；以取行過去有，以業相成所取；以取識名色六入觸受現在，以果報相生及老死成所取；以取愛取現在，以煩惱相成所取；以取有現在行，以業相成所取；以取生老死未來識名色六入觸受成所取。此二十四法，以取其成就成二十。

Gatinimittaṃ nāma, paṭisandhikāle tayo dhammā samāgantvā paṭisandhi hoti, opapātikānaṃ vatthuvasena nibbatti, yaṃ tasmiṃ uppattibhave upaṭṭhāti, pāsādo vā āsanaṃ vā pabbato vā rukkho vā nadī vā, yathāgati sahagahitanimittaṃ upaṭṭhāti. So tasmiṃ khaṇe tattha gacchati, apasseti vā nisīdati vā nipajjati vā, taṃ vā gaṇhāti. Tasmiṃ khaṇe, paṭhamaṃ kataṃ kammañca kammanimittañca, gati ca gatinimittañca ārammaṇaṃ, javanacitten'eva paccupaṭṭhāti nirujjhati, cutijavanamanantaraṃ, jīvitindriyena saha cuti hoti. Cuticitta-anantaraṃ anukkamaṃ, javanacittena uppajjati, taṃyeva kammaṃ vā kammanimittaṃ vā, gati vā gahitanimittaṃ vā ārammaṇaṃ. Vipākacittaṃ bhavantaraṃ paṭisandhiyati, yathā dīpato dīpo, yathā aggimaṇito aggi. Tassa sandhicittaṃ uppajjati, tasmā sahajātaṃ viya. Mātukucchiyaṃ sukkasoṇitanissitaṃ, tiṃsakammajarūpāni uppajjanti, kāyavatthudasa. Tasmiṃ jarākhaṇe acittakasandhike, chalcattālīsarūpāni uppajjanti. Kammaja-tiṃsa āhārajadve aṭṭhacittakasandhikarūpāni, jarākhaṇe dutiyacittena, catupaññāsarūpāni uppajjanti. Kammaja-tiṃsa āhārajatīṇi aṭṭha evaṃ uppajjanti, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā viññāṇaṃ. Evaṃ bhavasandhi hoti, tattha tayo sandhayo veditabbā. Pañho: Kathaṃ catūhi saṅkhepehi? Vissajjanaṃ: Avijjā saṅkhārā atītakammakijesasaṅkhepo, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā paccuppannavipākasaṅkhepo, taṇhā upādānaṃ bhavo paccuppannakammakilesasaṅkhepo, jāti jarāmaraṇaṃ anāgatavipākasaṅkhepo. Evaṃ cattāro saṅkhepā veditabbā. Pañho: Kathaṃ vīsatiyā ākārehi? Vissajjanaṃ: Avijjāggahaṇena atītā taṇhupādānā, kilesaṅgavasena gahitā; saṅkhāraggahaṇena atītabhavo, kammaṅgavasena gahito; viññāṇanāmarūpasaḷāyatanaphassavedanāggahaṇena paccuppannā jātijarāmaraṇā, vipākaṅgavasena gahitā; taṇhupādānaggahaṇena paccuppannā, kilesaṅgavasena gahitā; bhavaggahaṇena paccuppannā saṅkhārā, kammaṅgavasena gahitā; jātijarāmaraṇaggahaṇena anāgatā viññāṇanāmarūpasaḷāyatanaphassavedanā gahitā. Ime catuvīsati dhammā, gahitasamāpattiyā vīsati honti.

如阿毘曇所說：於初業有癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此生有，初所作業是其緣。不了識入癡是無明，聚是行，著是愛，覓是取，思是有，此五法於此業有，為未來生時緣、未來生時識度，是名色清淨。是入所觸是觸、取是受，此二法於未來生有，於此所作業是其緣。如是以二十行可知。云何以輪？無明緣行，行緣識，乃至生緣老死，如是皆苦陰起。於此皆苦陰無知，此謂無明。無明緣行者，復如是以輪可知。云何以牽？二牽，所謂無明所初及老死所初於是。

問：云何無明所初？答：是說次第。云何老死所初：是度次第。復次無明所初，是有邊際面未來知道。老死所初者，初邊際面過去知道。如是以牽可知。

問：云何以分別？答：二種因緣，世間因緣及出世因緣。於是無明所初，是世因緣。

問：云何出世因緣？答：苦依苦、信依信、喜依喜、踴躍依踴躍、倚依倚、樂依樂、定依定、如實知見依如實知見、厭患依厭患、無欲依無欲、解脫依解脫滅智，此謂出世因緣。復說四種因緣：業煩惱為因，種為因，有作、共業為因。

問：云何業煩惱為因？答：無明所初。云何種為因？如種牙相續。云何有作？如化色。云何共業為因？如地雪山海日月。

Yathā Abhidhamme vuttaṃ: Paṭhamakammabhave moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, pariyesanā upādānaṃ, cetanā bhavo, ime pañca dhammā imasmiṃ bhave, paṭhamakataṃ kammaṃ tesaṃ paccayo. Avibhūtaviññāṇappaveso moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, pariyesanā upādānaṃ, cetanā bhavo, ime pañca dhammā imasmiṃ kammabhave, anāgatajātisamaye paccayo, anāgatajātisamaye viññāṇapaṭisandhi, idaṃ nāmarūpavisuddhiṃ. Tadāyatanaphasso phasso, gahaṇaṃ vedanā, ime dve dhammā anāgatajātibhave, imasmiṃ katakammaṃ tesaṃ paccayo. Evaṃ vīsatiyā ākārehi veditabbaṃ. Kathaṃ cakkena? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, yāva jātipaccayā jarāmaraṇaṃ, evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ettha kevalassa dukkhakkhandhassa aññāṇaṃ, ayaṃ avijjā. Avijjāpaccayā saṅkhārā ti, puna evaṃ cakkena veditabbaṃ. Kathaṃ ākaḍḍhanena? Dve ākaḍḍhanā, avijjāmūlikā ca jarāmaraṇamūlikā ca. Pañho: Kathaṃ avijjāmūlikā? Vissajjanaṃ: Ayaṃ anulomappaṭipāṭi. Kathaṃ jarāmaraṇamūlikā: Ayaṃ paṭisandhippaṭipāṭi. Puna ca paraṃ avijjāmūlikā, aparantamukhaṃ anāgatamaggañāṇaṃ. Jarāmaraṇamūlikā, pubbantamukhaṃ atītamaggañāṇaṃ. Evaṃ ākaḍḍhanena veditabbaṃ. Pañho: Kathaṃ vibhāgena? Vissajjanaṃ: Duvidho paṭiccasamuppādo, lokiyo ca lokuttaro ca. Tattha avijjāmūliko, lokiyapaṭiccasamuppādo. Pañho: Kathaṃ lokuttarapaṭiccasamuppādo? Vissajjanaṃ: Dukkhūpanissayā saddhā, saddhūpanissayā pāmojjaṃ, pāmojjūpanissayā pīti, pītūpanissayā passaddhi, passaddhūpanissayā sukhaṃ, sukhūpanissayo samādhi, samādhūpanissayā yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanissayā nibbidā, nibbidūpanissayo virāgo, virāgūpanissayā vimutti, vimuttūpanissayā khaye ñāṇaṃ, ayaṃ lokuttarapaṭiccasamuppādo. Aparo catubbidho paṭiccasamuppādo: Kammakilesahetu, bījahetu, nibbattiko, sādhāraṇakammahetu. Pañho: Kathaṃ kammakilesahetu? Vissajjanaṃ: Avijjāmūliko. Kathaṃ bījahetu? Yathā bījato aṅkurasantati. Kathaṃ nibbattiko? Yathā nimmitarūpaṃ. Kathaṃ sādhāraṇakammahetu? Yathā pathavī himavanto samuddo candimasūriyā.;

復有說：非此共業因，是諸色心法，時節為因，無有共業。如世尊說偈：

業不與他共，　　是藏他不偷， 人所作功德，　　其自得善報。

如是分別可知。

問：云何以相攝？答：四種相攝，陰相攝、入相攝、界相攝、諦相攝。於是無明、行、觸、愛、取、有，行陰所攝。識，識陰所攝。名色，四陰所攝。六入，二陰所攝。受，受陰所攝。生、老死，色陰所攝及行陰所攝。無明、行、觸、受、愛、取、有、生、老死法，入所攝。識意，入所攝。名色，五內入所攝。六入，六內入所攝。無明、行、觸、受、愛、取、有、生、老死，法界所攝。識意，識界所攝。名色，五界所攝。六入，十二諦所攝。無明、愛、取，十諦所攝。餘九苦諦所攝。出世因緣，道分，道諦所攝。因緣滅，滅諦所攝。如是以相攝可知。如是以行因緣方便可知。此謂因緣方便(因緣方便已竟)。

解脫道論卷第十

解脫道論卷第十一阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

五方便品之二

問：云何聖諦方便？答：謂四聖諦，苦聖諦、苦集聖諦、苦滅聖諦、苦滅道聖諦。

問：云何苦聖諦？答：生苦、老苦、死苦、憂苦、憂悲苦、惱苦、苦苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦。

Aparo āha: Na ayaṃ sādhāraṇakammahetu, ye rūpacittadhammā, utupaccayā honti, na sādhāraṇakammā. Yathāha Bhagavā gāthaṃ: Na hi kammaṃ sādhāraṇaṃ, Nidhi añño na corayaṃ, Manussānaṃ katapuññaṃ, Sayameva suladdhakaṃ. Evaṃ vibhāgena veditabbaṃ. Pañho: Kathaṃ saṅgahena? Vissajjanaṃ: Catubbidhena saṅgahena, khandhasaṅgahena āyatanasaṅgahena dhātusaṅgahena saccasaṅgahena. Tattha avijjā saṅkhārā phasso taṇhā upādānaṃ bhavo, saṅkhārakkhandhena saṅgahitā. Viññāṇaṃ, viññāṇakkhandhena saṅgahitaṃ. Nāmarūpaṃ, catūhi khandhehi saṅgahitaṃ. Saḷāyatanaṃ, dvīhi khandhehi saṅgahitaṃ. Vedanā, vedanākkhandhena saṅgahitā. Jātijarāmaraṇaṃ, rūpakkhandhena ca saṅkhārakkhandhena ca saṅgahitaṃ. Avijjā saṅkhārā phasso vedanā taṇhā upādānaṃ bhavo jāti jarāmaraṇaṃ, dhammāyatanena saṅgahitā. Viññāṇaṃ manāyatanena saṅgahitaṃ. Nāmarūpaṃ, pañcahi ajjhattikāyatanehi saṅgahitaṃ. Saḷāyatanaṃ, chahi ajjhattikāyatanehi saṅgahitaṃ. Avijjā saṅkhārā phasso vedanā taṇhā upādānaṃ bhavo jāti jarāmaraṇaṃ, dhammadhātuyā saṅgahitā. Viññāṇaṃ mano, viññāṇadhātuyā saṅgahitaṃ. Nāmarūpaṃ, pañcahi dhātūhi saṅgahitaṃ. Saḷāyatanaṃ, dvādasahi dhātūhi saṅgahitaṃ. Avijjā taṇhā upādānaṃ, dasahi saccehi saṅgahitā. Sesāni nava dukkhasaccena saṅgahitāni. Lokuttarapaṭiccasamuppādo maggaṅgā, maggasaccena saṅgahitā. Paccayanirodho, nirodhasaccena saṅgahito. Evaṃ saṅgahena veditabbaṃ. Evaṃ paccayākāropāyo veditabbo. Ayaṃ paccayākāropāyo (paccayākāropāyo niṭṭhito). Vimuttimaggo Dasamo Paricchedo. Vimuttimaggo Ekādasamo Paricchedo Arahanto Upatisso Mahāpajjoto Nāma Kato Laṅkāya Funanattherena Saṅghabhaddhena Anuvādito Pañcavidha-upāyo Dutiyo Pañho: Kathaṃ ariyasacca-upāyo? Vissajjanaṃ: Cattāri ariyasaccāni, dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Pañho: Kathaṃ dukkhaṃ ariyasaccaṃ? Vissajjanaṃ: Jātidukkhaṃ, jarādukkhaṃ, maraṇadukkhaṃ, sokadukkhaṃ, sokaparidevadukkhaṃ, upāyāsadukkhaṃ, dukkhadukkhaṃ, appiyasampayogadukkhaṃ, piyavippayogadukkhaṃ, yampicchaṃ na labhati tampi dukkhaṃ, saṅkhittena pañcupādānakkhandhā dukkhā.

生苦者，於眾生種類諸陰起，此一切苦集義。老苦者，以生諸界熟，此失力色諸根念慧義。死苦者，壽命滅，作畏怖義。憂苦者，至苦處心畏懼，此內燒義。憂悲苦者，苦至語言，此內外燒義。苦苦者，身苦，此因苦身義。惱苦者，心苦，此因苦心義。怨憎會苦者，與不可愛眾生共和合，此作苦義。愛別離苦者，與可愛眾生共分散離別，此作憂苦義。求不得苦者，樂得與不可愛別離、樂可愛和合，彼不得，失樂義。已略說五受陰苦者，不離五受陰苦，是故以略五受陰苦。

問：云何五受陰？答：色受陰、痛受陰、想受陰、行受陰、識受陰。如陰方便廣說，如是可知。於是二種苦，處苦、自性苦。於是生苦、死苦、怨憎會苦、愛別離苦、求不得苦，以略五受陰苦，此謂處苦。憂苦、憂悲苦、惱苦，此謂自性苦。三種苦者，苦苦、壞苦、行苦。於是身苦心苦，是謂苦苦。有漏樂受彼處壞，是謂壞苦。五受陰行苦，此謂苦聖諦。

問：云何苦集聖諦？答：愛令復生，與欲共起，處處起如是欲愛、有愛、不有愛。此愛令復生者，有愛多成令有生愛。苦集者，唯愛不共，故說苦集。與欲共起者，唯愛令歡喜名起，令染名染。共染起喜，起者是處，處令身性起，是處歡喜。是處可愛色，是處歡喜。

Jātidukkhaṃ nāma, sattanikāyesu khandhānaṃ uppādo, sabbesaṃ dukkhānaṃ samudayattho. Jarādukkhaṃ nāma, jātānaṃ dhātūnaṃ pariṇāmo, balavavaṇṇindriyasatipaññāhāniyattho. Maraṇadukkhaṃ nāma, āyukkhayo, bhayakaraṇattho. Sokadukkhaṃ nāma, dukkhaṭṭhānaṃ cittabhayaṃ, ajjhattadahanattho. Sokeparidevadukkhaṃ nāma, dukkhappattassa vācālapanaṃ, ajjhattabahiddhādahanattho. Dukkhadukkhaṃ nāma, kāyikadukkhaṃ, kāraṇadukkhakāyattho. Upāyāsadukkhaṃ nāma, cetasikadukkhaṃ, kāraṇadukkhacittattho. Appiyasampayogadukkhaṃ nāma, amanāpasattehi saddhiṃ saṃyogo, dukkhakaraṇattho. Piyavippayogadukkhaṃ nāma, manāpasattehi saddhiṃ viyogo visaṃyogo, sokadukkhakaraṇattho. Yampicchaṃ na labhati tampi dukkhaṃ nāma, appiyehi vippayogaṃ icchanto manāpehi sampayogaṃ icchanto, taṃ alabhanto, sukkhavighātattho. Saṅkhittena pañcupādānakkhandhā dukkhā ti, pañcupādānakkhandhehi avimuttaṃ dukkhaṃ, tasmā saṅkhittena pañcupādānakkhandhā dukkhā. Pañho: Katame pañcupādānakkhandhā? Vissajjanaṃ: Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Yathā khandhopāye vitthāritaṃ, evaṃ veditabbaṃ. Tattha duvidhaṃ dukkhaṃ, okāsadukkhaṃ, sabhāvadukkhaṃ. Tattha jātidukkhaṃ maraṇadukkhaṃ appiyasampayogadukkhaṃ piyavippayogadukkhaṃ yampicchaṃ na labhati tampi dukkhaṃ saṅkhittena pañcupādānakkhandhā dukkhā, idaṃ okāsadukkhaṃ. Sokadukkhaṃ sokeparidevadukkhaṃ upāyāsadukkhaṃ, idaṃ sabhāvadukkhaṃ. Tividhaṃ dukkhaṃ, dukkhadukkhaṃ vipariṇāmadukkhaṃ saṅkhāradukkhaṃ. Tattha kāyikacetasikadukkhaṃ, idaṃ dukkhadukkhaṃ. Sāsavā sukhā vedanā tassa vipariṇāmo, idaṃ vipariṇāmadukkhaṃ. Pañcupādānakkhandhā saṅkhāradukkhaṃ, idaṃ dukkhaṃ ariyasaccaṃ. Pañho: Kathaṃ dukkhasamudayaṃ ariyasaccaṃ? Vissajjanaṃ: Yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī seyyathidaṃ kāmataṇhā bhavataṇhā vibhavataṇhā. Sā taṇhā ponobbhavikā ti, bhavataṇhā bahulaṃ bhavajananataṇhā. Dukkhasamudayo ti, taṇhā eva asahāyā ti vuttā dukkhasamudayo. Nandirāgasahagatā ti, taṇhā eva abhiratiṃ janeti nāma, rāgaṃ janeti nāma. Saha rāgena abhinandati, nandanā ti ārammaṇaṃ, ārammaṇaṃ kāyabhāvuppattiyā, tatrābhinandanā. Tattha piyarūpaṃ, tattha abhinandanā.

如是欲愛、有愛、非有愛，除有愛及不有愛，餘愛是欲愛。有愛者，與常見共起。非有愛者，與斷見共起。此謂苦集聖諦。

問：云何苦滅聖諦？答：唯愛滅無餘、捨、遠離、解脫、無處，此謂苦滅聖諦。

問：不然。此亦集滅，何故世尊說苦因滅？答：苦因滅故成不生滅，應作證義，是故集滅，世尊說苦滅。

問：云何苦滅道聖諦？答：此八正分道，如是正見、正思惟、正語、正業、正命、正精進、正念、正定。正見者，四諦智。正思惟者，是三善思惟。正語者，離四惡行。正業者，是離三惡行。正命者，離邪命。正精進者，四正勤。正念者，四念處。正定者，四禪。復次若修行聖道，於泥洹知見此謂正見，唯於泥洹覺是正思惟，彼斷邪語是正語，斷邪業是正業，彼斷邪命是正命，斷邪精進是正精進，於泥洹念是正念，於泥洹專心是正定。於是慧根、慧力、慧如意足、擇法覺分，成入內正見。精進根、精進力、精進如意足、欲如意足、精進覺分、四正勤，成入內精進。念根、念力、念覺分、四念處，成入內正念。定根、定力、心如意足、信根、信力、定覺分、喜覺分、猗覺分、捨覺分，成入內正定。如是三十七菩提法，成入八正道內，此謂苦滅道聖諦。此謂四聖諦。

Evaṃ kāmataṇhā bhavataṇhā vibhavataṇhā, bhavataṇhā-vibhavataṇhā ṭhapetvā, sesā taṇhā kāmataṇhā. Bhavataṇhā nāma, sassatadiṭṭhisahagatā. Vibhavataṇhā nāma, ucchedadiṭṭhisahagatā. Idaṃ dukkhasamudayaṃ ariyasaccaṃ. Pañho: Kathaṃ dukkhanirodhaṃ ariyasaccaṃ? Vissajjanaṃ: Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṃ dukkhanirodhaṃ ariyasaccaṃ. Pañho: Na hi. Samudayanirodho pi eso, kasmā Bhagavatā dukkhakāraṇanirodho vutto? Vissajjanaṃ: Dukkhakāraṇanirodhena anuppādanirodho siddho, sacchikaraṇattho, tasmā samudayanirodho, Bhagavatā dukkhanirodho vutto. Pañho: Kathaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Vissajjanaṃ: Ayaṃ ariyo aṭṭhaṅgiko maggo, seyyathidaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā-ājīvo sammāvāyāmo sammāsati sammāsamādhi. Sammādiṭṭhi nāma, catusaccañāṇaṃ. Sammāsaṅkappo nāma, tayo kusalavitakkā. Sammāvācā nāma, catūhi vacīduccaritehi virati. Sammākammanto nāma, tīhi kāyaduccaritehi virati. Sammā-ājīvo nāma, micchā-ājīvā virati. Sammāvāyāmo nāma, cattāro sammappadhānā. Sammāsati nāma, cattāro satipaṭṭhānā. Sammāsamādhi nāma, cattāri jhānāni. Puna ca paraṃ ariyamaggaṃ bhāvento, nibbāne ñāṇadassanaṃ sammādiṭṭhi, nibbāne yeva abhisaṅkhāro sammāsaṅkappo, micchāvācāya pahānaṃ sammāvācā, micchākammantassa pahānaṃ sammākammanto, micchā-ājīvassa pahānaṃ sammā-ājīvo, micchāvāyāmassa pahānaṃ sammāvāyāmo, nibbāne sati sammāsati, nibbāne cittekaggatā sammāsamādhi. Tattha paññindriyaṃ paññābalaṃ paññiddhipādo dhammavicayasambojjhaṅgo, ajjhattaṃ sammādiṭṭhipariyāpannā. Vīriyindriyaṃ vīriyabalaṃ vīriyiddhipādo chandidhipādo vīriyasambojjhaṅgo cattāro sammappadhānā, ajjhattaṃ sammāvāyāmapariyāpannā. Satindriyaṃ satibalaṃ satisambojjhaṅgo cattāro satipaṭṭhānā, ajjhattaṃ sammāsatipariyāpannā. Samādhindriyaṃ samādhibalaṃ cittiddhipādo saddhindriyaṃ saddhābalaṃ samādhisambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo upekkhāsambojjhaṅgo, ajjhattaṃ sammāsamādhipariyāpannā. Evaṃ sattatiṃsa bodhipakkhiyā dhammā, ariyo aṭṭhaṅgiko maggo pariyāpannā, idaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Imāni cattāri ariyasaccāni.

問：何故說四聖諦，不三不五？答：一切疑。為世間出世間果因故成四。

問：云何？世諦果苦，集世諦因，果滅，出世諦果。道，出世諦因。是故四，不三不五。復次應知、應斷、應證、應修，以四句故成四。此四聖諦，以十一行可勝可知。如是以句義、以相、以次第、以略、以譬喻、以分別、以數、以一、以種種、以次第，廣以相攝。

問：云何以句義？答：聖諦者，聖人所說名聖諦，通達彼故成聖諦。諦者，如是義、不異義、自相不異義。苦者果義，集者因義，滅者隨滅義，道者見第一義。如是以句義可知。

問：云何以相？答：苦者過患相，集者因相，滅者不生相，道者方便相。復次苦者逼惱相、憂相、有為相、有邊相，集者聚相、因緣相、和合相、著相，滅者出離相、寂寂相、無為相、醍醐相，道者乘相、令到相、見相、依相。如是異相可知。

問：云何以次第？答：以麁義及證義，初說苦諦。此苦以此生第二集。此集滅是此苦滅，第三滅。此方便為實滅，第四說道。如明瞭醫，初見病源，後問病緣，為滅病故，如病說藥。如是病，如苦可知。如是病因緣，如集可知。如是病盡，如脫滅可知。如是藥，如道可知。如是以次第可知。

Pañho: Kasmā cattāri ariyasaccāni vuttāni, na tīṇi na pañca? Vissajjanaṃ: Sabbakaṅkhā. Lokiyalokuttaraphalahetu bhāvena cattāri honti. Pañho: Kathaṃ? Vissajjanaṃ: Lokiyaṃ phalaṃ dukkhaṃ, samudayo lokiyaṃ hetuṃ, phalaṃ nirodho, lokuttaraṃ phalaṃ. Maggo, lokuttaro hetu. Tasmā cattāri, na tīṇi na pañca. Puna ca paraṃ pariññeyyaṃ pahātabbaṃ sacchikātabbaṃ bhāvetabbaṃ, catūhi padehi cattāri honti. Imāni cattāri ariyasaccāni, ekādasahi ākārehi abhiññeyyāni. Seyyathidaṃ padatthena lakkhaṇena anukkamavasena saṅkhepena upamāya vibhāgena gaṇanāya ekattena nānattena anukkamavasena vitthārena saṅgahena. Pañho: Kathaṃ padatthena? Vissajjanaṃ: Ariyasaccāni ti, ariyehi desitattā ariyasaccāni, tesaṃ abhisamayattā ariyasaccāni. Saccāni ti, tathattho avitatthattho sabhāvāvitatthattho. Dukkhaṃ ti, phalattho, samudayo ti, hetuttho, nirodho ti, anuppādattho, maggo ti, dassanaparamatthattho. Evaṃ padatthena veditabbaṃ. Pañho: Kathaṃ lakkhaṇena? Vissajjanaṃ: Dukkhaṃ ādīnavalakkhaṇaṃ, samudayo hetulakkhaṇo, nirodho anuppādalakkhaṇo, maggo upāyalakkhaṇo. Puna ca paraṃ dukkhaṃ pīḷanalakkhaṇaṃ sokalakkhaṇaṃ saṅkhatalakkhaṇaṃ pariyantatthalakkhaṇaṃ, samudayo samudāyalakkhaṇo paccayalakkhaṇo samāyogalakkhaṇo saṃyogalakkhaṇo, nirodho nissaraṇalakkhaṇo santilakkhaṇo asaṅkhatalakkhaṇo amatatthalakkhaṇo, maggo yānalakkhaṇo niyyānalakkhaṇo dassanalakkhaṇo nissayalakkhaṇo. Evaṃ nānālakkhaṇena veditabbaṃ. Pañho: Kathaṃ anukkamavasena? Vissajjanaṃ: Oḷārikatthavasena ca abhisamayatthavasena ca, paṭhamaṃ dukkhasaccaṃ desitaṃ. Idaṃ dukkhaṃ imināya jātaṃ dutiyo samudayo. Tassa samudayassa nirodho idaṃ dukkhanirodho, tatiyo nirodho. Tassa upāyo yathābhūtanirodho, catuttho maggo desito. Yathā paṇḍito vejjo, paṭhamaṃ rogamūlaṃ passati, pacchā rogapaccayaṃ pucchati, rogavinayatthāya, rogānurūpaṃ bhesajjaṃ ācikkhati. Yathā rogo, evaṃ dukkhaṃ veditabbaṃ. Yathā rogapaccayo, evaṃ samudayo veditabbo. Yathā rogakkhayo, evaṃ nirodhanimokkho veditabbo. Yathā bhesajjaṃ, evaṃ maggo veditabbo. Evaṃ anukkamavasena veditabbaṃ.

問：云何以略？答：生是苦，令生是集，苦止是滅，令止是道。煩惱處是苦，煩惱是集，斷煩惱是滅，斷方便是道。苦能起開身見門，集能起開斷見門，滅能起開常見門，道能起開邪見門。如是以略可知。

問：云何以譬喻？答？如毒樹，如是苦可知。如種，如是集可知。如是燒種，如是滅可知。如火，如是道可知。如此岸有苦有怖畏，如是苦可知。如流，如是集可知。如彼岸無苦無怖畏，如是滅可知。如船能渡，如是道可知。如擔擔，如是苦可知。如取擔，如是集可知。如置擔，如是滅可知。如置擔方便，如是道可知。如是以譬喻可知。

問：云何以分別可知？答：四種諦，語諦、各各諦、第一義諦、聖諦。於是說實語非不實，是謂語諦。於各各諦大入諸見，此謂各各諦。彼諦比丘妄語愚癡法，彼不妄語愚癡法是諦。泥洹者是第一義諦。是聖人所修行，是聖諦。於此所樂聖諦。如是以分別可知。

問：云何以數可知。答：除愛，於三地善不善無記法是苦諦；愛是集諦；斷彼是滅諦；八分道是道諦。復次除愛，餘煩惱，於第三地善不善無記法是苦諦；愛及餘煩惱是集諦；斷彼是滅諦；道者是道諦。復次除愛，餘煩惱一切不善，於三地善有記法是苦諦；愛及與煩惱一切不善是集諦；斷彼是滅諦；道是道諦。

Pañho: Kathaṃ saṅkhepena? Vissajjanaṃ: Jāti dukkhaṃ, jananā samudayo, dukkhavūpasamo nirodho, vūpasamopāyo maggo. Kilesavatthūni dukkhaṃ, kilesā samudayo, kilesappahānaṃ nirodho, pahānopāyo maggo. Dukkhaṃ sakkāyadiṭṭhidvāruppādanasamatthaṃ, samudayo ucchedadiṭṭhidvāruppādanasamattho, nirodho sassatadiṭṭhidvāruppādanasamattho, maggo micchādiṭṭhidvāruppādanasamattho. Evaṃ saṅkhepena veditabbaṃ. Pañho: Kathaṃ upamāya? Vissajjanaṃ: Yathā visarukkho, evaṃ dukkhaṃ veditabbaṃ. Yathā bījaṃ, evaṃ samudayo veditabbo. Yathā bījajjhāpanaṃ, evaṃ nirodho veditabbo. Yathā aggi, evaṃ maggo veditabbo. Yathā orimaṃ tīraṃ sabhayaṃ sappaṭibhayaṃ, evaṃ dukkhaṃ veditabbaṃ. Yathā ogho, evaṃ samudayo veditabbo. Yathā pārimaṃ tīraṃ abhayaṃ appaṭibhayaṃ, evaṃ nirodho veditabbo. Yathā nāvā tāraṇasamatthā, evaṃ maggo veditabbo. Yathā bhāro bhāriyaṃ, evaṃ dukkhaṃ veditabbaṃ. Yathā bhārādānaṃ, evaṃ samudayo veditabbo. Yathā bhāranikkhepanaṃ, evaṃ nirodho veditabbo. Yathā bhāranikkhepaṇopāyo, evaṃ maggo veditabbo. Evaṃ upamāya veditabbaṃ. Pañho: Kathaṃ vibhāgena veditabbaṃ? Vissajjanaṃ: Catubbidhāni saccāni, vohārasaccaṃ, paccekasaccaṃ, paramatthasaccaṃ, ariyasaccaṃ. Tattha saccavācā na musā, idaṃ vohārasaccaṃ. Paccekasacce mahādiṭṭhigataṃ, idaṃ paccekasaccaṃ. Taṃ saccaṃ bhikkhū musāvādī mohanadhammā, taṃ amusāvādī amohanadhammā saccaṃ. Nibbānaṃ paramatthasaccaṃ. Yaṃ ariyā bhāventi, idaṃ ariyasaccaṃ. Tattha ariyasacce abhirato. Evaṃ vibhāgena veditabbaṃ. Pañho: Kathaṃ gaṇanāya veditabbaṃ? Vissajjanaṃ: Taṇhaṃ ṭhapetvā, tīsu bhūmīsu kusalākusalābyākatā dhammā dukkhasaccaṃ; taṇhā samudayasaccaṃ; tassā nirodho nirodhasaccaṃ; aṭṭhaṅgiko maggo maggasaccaṃ. Puna ca paraṃ taṇhaṃ ṭhapetvā, sese kilese tebhūmake kusalākusalābyākate dhamme ca dukkhasaccaṃ; taṇhā ca sesa-kilesā ca samudayasaccaṃ; tesaṃ nirodho nirodhasaccaṃ; maggo maggasaccaṃ. Puna ca paraṃ taṇhaṃ ṭhapetvā, sesa-kilese sabba-akusale ca tebhūmake kusalābyākate dhamme ca dukkhasaccaṃ; taṇhā ca kilesa-sahita sabbākusalā ca samudayasaccaṃ; tesaṃ nirodho nirodhasaccaṃ; maggo maggasaccaṃ.

復次除愛與煩惱及一切不善，於三地不善、於三地無記法是苦諦；愛及餘煩惱及一切不善，於三地善此集諦；斷彼是滅諦；道是道諦。於是覓有氣味義是愛，集有結使義，餘煩惱是集；以可斷義、以令起有義，一切不善是集；以令有義，於三地善法是集。於是愛及餘煩惱是集，一切不善於三地及善，或苦諦或集諦，逼惱、憂、有為有邊相，故成苦諦。聚因緣、著和合相故，成集諦。如是以數可知。

問：云何以一可知？答：此四諦以四行成一，以諦義、以如義、以法義、以空義。如是以一可知。

問：云何以種種可知？答：二諦，世諦、出世諦。世諦者，有漏、有結、有縛、有流、有厄、有蓋、可觸、有取、有煩惱，所謂苦及集。出世諦者，無漏、無結、無縛、無流、無厄、無蓋、不可觸、無取、無煩惱，所謂滅道。三諦有為，滅諦無為。三諦無色，苦諦有色無色。集諦不善，道諦善，滅諦無記，苦諦善、不善、無記。苦諦可知，集諦可斷，滅諦可證，道諦應修。如是以種種可知。

問：云何以次第廣？答：以一種，有識身是苦，集我慢，斷彼是滅，身念是道。以二種，名色是苦、是無明，有愛是集，斷彼是滅，奢摩他、毘婆舍那是道。以三種成，所謂苦苦是苦諦，三不善根是集，斷彼是滅，戒定慧是道。

Puna ca paraṃ taṇhaṃ kilese ca sabbākusale ca ṭhapetvā, tebhūmake akusale tebhūmake abyākate dhamme ca dukkhasaccaṃ; taṇhā ca sesa-kilesā ca sabbākusalā ca tebhūmake kusalā ca samudayasaccaṃ; tesaṃ nirodho nirodhasaccaṃ; maggo maggasaccaṃ. Tattha assādatthena taṇhā, saṃyojanatthena saṅgahatthena ca sesa-kilesā samudayo; pahātabbatthena bhavuppādanatthena ca sabbākusalā samudayo; bhavuppādanatthena tebhūmakakusalā dhammā samudayo. Tattha taṇhā ca sesa-kilesā ca samudayo, sabbākusalā tebhūmakā ca kusalā ca vā dukkhasaccaṃ vā samudayasaccaṃ vā, pīḷana-soka-saṅkhata-pariyantatthalakkhaṇattā dukkhasaccaṃ. Samudāya-paccaya-saṃyoga-samāyogalakkhaṇattā samudayasaccaṃ. Evaṃ gaṇanāya veditabbaṃ. Pañho: Kathaṃ ekattena veditabbaṃ? Vissajjanaṃ: Imāni cattāri saccāni catūhi ākārehi ekattaṃ gacchanti, saccaṭṭhena, tathaṭṭhena, dhammaṭṭhena, suññaṭṭhena. Evaṃ ekattena veditabbaṃ. Pañho: Kathaṃ nānattena veditabbaṃ? Vissajjanaṃ: Dve saccāni, lokiyasaccaṃ lokuttarasaccaṃ. Lokiyasaccaṃ nāma, sāsavaṃ saṃyojanikaṃ ganthanikaṃ oghanikaṃ yoganikaṃ nīvaraṇikaṃ parāmaṭṭhaṃ upādānikaṃ saṃkilesikaṃ, seyyathidaṃ dukkhasamudayā. Lokuttarasaccaṃ nāma, anāsavaṃ asaṃyojanikaṃ aganthanikaṃ anoghanikaṃ ayoganikaṃ anīvaraṇikaṃ aparāmaṭṭhaṃ anupādānikaṃ asaṃkilesikaṃ, seyyathidaṃ nirodhāmaggā. Tīṇi saccāni saṅkhatāni, nirodhasaccaṃ asaṅkhataṃ. Tīṇi saccāni arūpāni, dukkhasaccaṃ rūpārūpaṃ. Samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ kusalākusalābyākataṃ. Dukkhasaccaṃ pariññeyyaṃ, samudayasaccaṃ pahātabbaṃ, nirodhasaccaṃ sacchikātabbaṃ, maggasaccaṃ bhāvetabbaṃ. Evaṃ nānattena veditabbaṃ. Pañho: Kathaṃ anukkamavasena vitthārena? Vissajjanaṃ: Ekena ākārena, saviññāṇakakāyo dukkhaṃ, asmimānasamudayo, tassa nirodho nirodho, kāyagatāsati maggo. Dvīhi ākārehi, nāmarūpaṃ dukkhaṃ avijjā ca, bhavataṇhā samudayo, tassa nirodho nirodho, samathavipassanā maggo. Tīhi ākārehi, dukkhadukkhatā dukkhasaccaṃ, tīṇi akusalamūlāni samudayo, tassa nirodho nirodho, sīlasamādhipaññā maggo.

以四種成：四身性處是苦，四顛倒是集，斷顛倒是滅，四念處是道。以五種成。五趣是苦，五蓋是集，斷蓋是滅，五根是道。以六種成：六觸入是苦，六愛身是集，斷愛身是滅，六出離法是道。以七種成：七識住是苦，七使是集，斷七使是滅，七菩提分是道。以八種成：八世間法是苦，八邪邊是集，斷八邪邊是滅，八正分是道。以九種成：九眾生居是苦，九愛根法是集，斷彼是滅，九正作意根法是道。以十種成：十方行是苦，十結使是集，斷結是滅，十想是道。如是以次第廣可知。

問：云何以攝？答：三種攝，陰攝、入攝、界攝。於是苦諦五陰所攝，集諦及道諦行陰所攝，滅諦非陰所攝。苦諦十二入所攝，三諦法入所攝，苦諦十八界所攝，三諦法界所攝。如是以攝可知。以此行於聖諦知令起，此謂聖諦方便(聖諦方便已竟)。

解脫道論分別諦品第十二之一

爾時坐禪人，已明瞭陰界入因緣諦，已得聞戒頭陀禪，以凡夫未解脫怖畏惡趣，已觀惡趣怖，已觀無始生死怖，已觀一剎那不可得，已觀三百鉾刺喻，已觀燒頭愛喻，未分別四聖諦，為分別聖諦，當作方便、當作欲、當作勇猛精進，專心緣念具足應令滿。

問：云何當作？答：彼坐禪人初四聖諦當聞，或以略或以廣或以略廣，以聞以義以誦當受持。

Catūhi ākārehi: Cattāro attabhāvāyatanā dukkhaṃ, cattāro vipallāsā samudayo, vipallāsanirodho nirodho, cattāro satipaṭṭhānā maggo. Pañcahi ākārehi: Pañca gatiyo dukkhaṃ, pañca nīvaraṇāni samudayo, nīvaraṇanirodho nirodho, pañcindriyāni maggo. Chahi ākārehi: Cha phassāyatanāni dukkhaṃ, cha taṇhākāyā samudayo, taṇhākāyanirodho nirodho, cha nissaraṇiyā dhammā maggo. Sattahi ākārehi: Satta viññāṇaṭṭhitiyo dukkhaṃ, sattānusayā samudayo, sattānusayanirodho nirodho, satta bojjhaṅgā maggo. Aṭṭhahi ākārehi: Aṭṭha lokadhammā dukkhaṃ, aṭṭha micchattā samudayo, micchattanirodho nirodho, aṭṭha sammattā maggo. Navahi ākārehi: Nava sattāvāsā dukkhaṃ, nava taṇhāmūlakā dhammā samudayo, tesaṃ nirodho nirodho, nava yonisomanasikāramūlakā dhammā maggo. Dasahi ākārehi: Dasa disākammā dukkhaṃ, dasa saṃyojanāni samudayo, saṃyojananirodho nirodho, dasa saññā maggo. Evaṃ anukkamavasena vitthārena veditabbaṃ. Pañho: Kathaṃ saṅgahena? Vissajjanaṃ: Tividho saṅgaho, khandhasaṅgaho āyatanasaṅgaho dhātusaṅgaho. Tattha dukkhasaccaṃ pañcahi khandhehi saṅgahitaṃ, samudayasaccañca maggasaccañca saṅkhārakkhandhena saṅgahitaṃ, nirodhasaccaṃ na khandhehi saṅgahitaṃ. Dukkhasaccaṃ dvādasāyatanehi saṅgahitaṃ, tīṇi saccāni dhammāyatanena saṅgahitāni, dukkhasaccaṃ aṭṭhārasahi dhātūhi saṅgahitaṃ, tīṇi saccāni dhammadhātuyā saṅgahitāni. Evaṃ saṅgahena veditabbaṃ. Iminā ākārena ariyasaccesu ñāṇaṃ uppādetabbaṃ, ayaṃ ariyasacca-upāyo (ariyasacca-upāyo niṭṭhito). Vimuttimaggo Saccavibhaṅgo Dvādasamo Paricchedo Paṭhamo Tasmiṃ samaye yogāvacaro, khandhāyatanadhātupaccayasaccāni suviditāni katvā, sutasīladhutaṅgajjhānasampanno, puthujjanabhāvena aparimutt'āpāyabhayabhīto, āpāyabhayaṃ disvā, anamatagge saṃsāre bhayaṃ disvā, ekakkhaṇe alabbhanīyataṃ disvā, tisūlūpamaṃ disvā, ādittasīsūpamaṃ disvā, cattāri ariyasaccāni avibhāvetvā, ariyasaccavibhāvanatthāya, upāyaṃ kareyya, chandaṃ kareyya, vīriyārambhaṃ kareyya, cittaṃ paggaṇheyya, satiṃ upaṭṭhapeyya, paripuṇṇaṃ kātabbaṃ. Pañho: Kathaṃ kātabbaṃ? Vissajjanaṃ: Tena yogāvacarena ādito cattāri ariyasaccāni sotabbāni, saṅkhepena vā vitthārena vā saṅkhepavitthārena vā, sutena atthena sajjhāyena ca dhāretabbāni.

是時坐禪人入寂寂坐，不亂心不去來心，四聖諦應令起。初苦諦應令起，或以陰或以入或以界陰法，以自相以陰相應令起，如陰方便廣說，如是當知。入者以入相應令起，如入方便廣說，如是當知。界者以界相應令起，如界方便廣說，如是當知。彼坐禪人，如是已陰入界，唯有陰入界、無眾生無命，已令起已得行想。爾時已略作二種令起，所謂名、色。於是色陰十入十界色，四陰意入七界，是名法入法界。或名或色，餘名餘色。餘名餘色者以色空，色者以名空，名者以色不離，色者以名不離。如鼓聲唯依名色生。依色名生，如盲跛遠行。

問：名色者何差別？答：名者無身，色者有身。名者有所知，色者無所知。名者輕轉，色者遲轉。名無聚，色有聚。名者覺知思識，色者無此。色者行倚坐臥屈申，名無此。名者知我行我倚我坐我臥我屈我申，色無此。色者飲食噉甞，名無此。名者知我飲我食我噉我甞，色無此。色者拍戲笑啼種種言說，名無此。名者知我拍我笑我戲我啼我種種言說，色無此。謂名色差別。彼坐禪人如是名色，唯以名色、無眾生無命。已令起、已得行想，爾時一切作略。苦諦者令起如實知見清淨，令名色起。此總語苦諦令起可知。彼坐禪人如是已令起苦諦，作眾生想，從此苦因緣應觀。

Tasmiṃ samaye yogāvacaro santaṃ āsanaṃ upasaṅkamitvā, avikkhittacitto anāgatagatamanasikāro, cattāri ariyasaccāni uppādetabbāni. Paṭhamaṃ dukkhasaccaṃ uppādetabbaṃ, khandhavasena vā āyatanavasena vā dhātuvasena vā, salakkhaṇena khandhalakkhaṇena uppādetabbaṃ, yathā khandhopāye vitthāritaṃ, evaṃ veditabbaṃ. Āyatanāni āyatanalakkhaṇena uppādetabbāni, yathā āyatanopāye vitthāritaṃ, evaṃ veditabbaṃ. Dhātuyo dhātulakkhaṇena uppādetabbāni, yathā dhātupāye vitthāritaṃ, evaṃ veditabbaṃ. Tena yogāvacarena, evaṃ khandhāyatanadhātuyo, khandhāyatanadhātumattaṃ nissattanijjīvaṃ, uppādetvā saṅkhārasaññaṃ paṭilabhitvā. Tasmiṃ samaye dvidhā saṅkhepena uppādanaṃ kataṃ, seyyathidaṃ nāmañca rūpañca. Tattha rūpakkhandho dasāyatanāni dasa dhātuyo rūpaṃ, cattāro khandhā manāyatanaṃ satta dhātuyo, ete dhammāyatanaṃ dhammadhātu nāmaṃ. Yaṃ vā nāmaṃ yaṃ vā rūpaṃ, aññaṃ nāmaṃ aññaṃ rūpaṃ. Aññaṃ nāmaṃ aññaṃ rūpanti rūpaṃ suññaṃ, rūpanti nāmaṃ suññaṃ, nāmanti rūpaṃ avinibbhogaṃ, rūpanti nāmaṃ avinibbhogaṃ. Yathā bherisaddo nāmarūpapaṭibaddho jāyati. Rūpanissitaṃ nāmaṃ jāyati, yathā andhapiṭṭhisaṅgame dūragamanaṃ. Pañho: Nāmarūpānaṃ ko viseso? Vissajjanaṃ: Nāmaṃ akāyikaṃ, rūpaṃ kāyikaṃ. Nāmaṃ vijānanaṃ, rūpaṃ avijānanaṃ. Nāmaṃ lahuparivattaṃ, rūpaṃ dandhaparivattaṃ. Nāmaṃ asaṅghātikaṃ, rūpaṃ saṅghātikaṃ. Nāmaṃ vijānanaṃ cetanaṃ viññāṇaṃ, rūpaṃ na evaṃ. Rūpaṃ caṅkamati tiṭṭhati nisīdati sayati sammiñjeti pasāreti, nāmaṃ na evaṃ. Nāmaṃ jānāti ahaṃ caṅkamāmi ahaṃ tiṭṭhāmi ahaṃ nisīdāmi ahaṃ seme ahaṃ sammiñjemi ahaṃ pasāremi, rūpaṃ na evaṃ. Rūpaṃ pivati bhuñjati khādati sāyati, nāmaṃ na evaṃ. Nāmaṃ jānāti ahaṃ pivāmi ahaṃ bhuñjāmi ahaṃ khādāmi ahaṃ sāyāmi, rūpaṃ na evaṃ. Rūpaṃ potheti hasati kīḷati rodati nānappakāraṃ katheti, nāmaṃ na evaṃ. Nāmaṃ jānāti ahaṃ pothemi ahaṃ hasāmi ahaṃ kīḷāmi ahaṃ rodāmi ahaṃ nānappakāraṃ kathemi, rūpaṃ na evaṃ. Ayaṃ nāmarūpānaṃ viseso. Tena yogāvacarena evaṃ nāmarūpaṃ, nāmarūpamattaṃ nissattanijjīvaṃ, uppādetvā saṅkhārasaññaṃ paṭilabhitvā, tasmiṃ samaye sabbaṃ saṅkhittaṃ. Dukkhasaccaṃ yathābhūtañāṇadassanavisuddhi, nāmarūpuppādanaṃ. Idaṃ samasena dukkhasaccuppādanaṃ veditabbaṃ. Tena yogāvacarena evaṃ dukkhasaccaṃ uppādetvā, sattasaññaṃ katvā, tato dukkhapaccayā pariyesitabbā.

問：此苦何因緣何集？答：彼坐禪人如是知，此苦生為因緣，生者有為因緣，有者取為因緣，取者愛為因緣，愛者受為因緣，受者觸為因緣，觸者六入為因緣，六入者名色為因緣，名色者識為因緣，識者行為因緣，行者無明為因緣。如是無明緣行，行緣識，生緣老死，成憂悲苦惱，如是悉苦陰成起。彼坐禪人如是以因緣所縛以廣觀，爾時以作略，此受緣愛，彼苦集令起。或法住智、或聖取因緣智，或離疑清淨，此眾語言集諦令起智。彼坐禪人以令起苦集，於三昧已度疑，爾時觀苦滅，誰滅？為苦滅。誰滅？為此苦滅。彼坐禪人如是知，從生滅此苦滅，從生滅有滅，從有滅取滅，從取滅愛滅，從無明滅行滅。如是從無明滅行滅，從行滅識滅，從生滅老死憂悲苦惱滅，如是此一切苦陰成滅。彼坐禪人如是因緣所縛滅，已廣已觀，爾時作略，此受緣愛，從彼滅苦滅，令起滅諦。彼坐禪人如是已令起滅諦，爾時觀苦滅道：何道？何具足為愛滅？彼坐禪人如是知於五受陰觀過患，此道此具足為愛滅，令起道諦，如諦方便廣說，如是可知。

Pañho: Idaṃ dukkhaṃ kiṃpaccayā kiṃsamudayā? Vissajjanaṃ: Tena yogāvacarena evaṃ ñātaṃ, idaṃ dukkhaṃ jāti paccayo, jāti bhavo paccayo, bhavo upādānaṃ paccayo, upādānaṃ taṇhā paccayo, taṇhā vedanā paccayo, vedanā phasso paccayo, phasso saḷāyatanaṃ paccayo, saḷāyatanaṃ nāmarūpaṃ paccayo, nāmarūpaṃ viññāṇaṃ paccayo, viññāṇaṃ saṅkhārā paccayo, saṅkhārā avijjā paccayo. Evaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, jātipaccayā jarāmaraṇaṃ, sokaparidevadukkhadomanassupāyāsā sambhavanti, evam etassa kevalassa dukkhakkhandhassa samudayo hoti. Tena yogāvacarena evaṃ paccayabaddhena vitthārena disvā, tasmiṃ samaye saṅkhepena, ayaṃ vedanāpaccayā taṇhā, taṃ dukkhasamudayaṃ uppādeti. Yadi vā dhammaṭṭhitiñāṇaṃ, yadi vā ariyapaccayaparigahañāṇaṃ, yadi vā kaṅkhāvitaraṇavisuddhi, idaṃ samasena samudayasaccuppādanañāṇaṃ. Tena yogāvacarena dukkhasamudayaṃ uppādetvā, samādhimhi tiṇṇavicikiccho, tasmiṃ samaye dukkhanirodhaṃ pariyesati, ko nirujjhati? Dukkhaṃ nirujjhati. Kiṃ nirujjhati? Idaṃ dukkhaṃ nirujjhati. Tena yogāvacarena evaṃ ñātaṃ, jātinirodhā dukkhaṃ nirujjhati, jātinirodhā bhavanirodho, bhavanirodhā upādānanirodho, upādānanirodhā taṇhānirodho, avijjānirodhā saṅkhāranirodho. Evaṃ avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, jātinirodhā jarāmaraṇasokaparidevadukkhadomanassupāyāsā nirujjhanti, evam etassa kevalassa dukkhakkhandhassa nirodho hoti. Tena yogāvacarena evaṃ paccayabaddhanirodhaṃ vitthārena disvā, tasmiṃ samaye saṅkhepena, ayaṃ vedanāpaccayā taṇhā, tato nirodhā dukkhanirodho, nirodhasaccaṃ uppādeti. Tena yogāvacarena evaṃ nirodhasaccaṃ uppādetvā, tasmiṃ samaye dukkhanirodhagāminiṃ paṭipadaṃ pariyesati: Katamo maggo? Katamā paṭipadā taṇhānirodhāya? Tena yogāvacarena evaṃ ñātaṃ pañcasu upādānakkhandhesu ādīnavānupassanā, ayaṃ maggo ayaṃ paṭipadā taṇhānirodhāya, maggasaccaṃ uppādeti, yathā saccupāye vitthāritaṃ, evaṃ veditabbaṃ.

彼坐禪人如是以次第已令起四諦，爾時於五受陰，以一百八十法次第以聚分別觀，所有色過去未來現在、或內或外、或大或小、或麁或妙、或遠或近，一切色以無常廣觀，以廣觀苦、以廣觀無我。如是所有受、所有想、所有行、所有識，於一一陰十二法門，於五陰五十二成六十，六十無常見、六十苦見、六十無我見，成一百八十。復次一百八十法門，六內入、六外入、六識身、六觸身、六受身、六想身、六思身、六愛身、六覺、六觀。此十六成六十，六十無常見、六十苦見、六十無我見，三六十成一百八十。彼久遠年時日月月半日夜時念剎那，以迴轉法行成新故，如燈焰相續成轉。以無常於行分別觀，以惡趣受苦、飢渴怖畏，求覓愛別離老病死憂悲苦惱。此行相應相續。以苦於行觀分別，從陰入界、因緣、諦、業果報因緣令生所生，無眾生、不動、無事、自性行成起。以無我於觀分別，於行色無常，以滅義、以苦怖義、無我不實義，以作略廣分別如是受想行識無常滅義。苦者以怖義，無我以不實義，如是作略廣分別。於是以無常已分別除常想，以苦分別除樂想，以無我分別除我想。

問：云何以無常廣分別？答：如實見一切諸行，無有為邊、滅為邊，於無相或令起心，於無相界為安心，是故以無常廣分別。

Tena yogāvacarena evaṃ anukkamavasena cattāri saccāni uppādetvā, tasmiṃ samaye pañcasu upādānakkhandhesu, aṭṭhasataṃ dhammamukhāni anukkamavasena kalāpavasena vibhāvetvā passati, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vitthārena passati, dukkhato vitthārena passati, anattato vitthārena passati. Evaṃ yā kāci vedanā, yā kāci saññā, ye keci saṅkhārā, yaṃ kiñci viññāṇaṃ, ekekasmiṃ khandhe dvādasamukhāni, pañcasu khandhesu paññāsa dve saṭṭhi honti, saṭṭhi aniccadassanāni, saṭṭhi dukkhadassanāni, saṭṭhi anattadassanāni, aṭṭhasataṃ honti. Puna ca paraṃ aṭṭhasataṃ dhammamukhāni, cha ajjhattikāyatanāni, cha bāhirāyatanāni, cha viññāṇakāyā, cha phassakāyā, cha vedanākāyā, cha saññākāyā, cha cetanākāyā, cha taṇhākāyā, cha vitakkā, cha vicārā. Imāni dasa chakāni saṭṭhi honti, saṭṭhi aniccadassanāni, saṭṭhi dukkhadassanāni, saṭṭhi anattadassanāni, tīṇi saṭṭhikāni aṭṭhasataṃ honti. Tena dīgharattaṃ saṃvaccharamāsamāsaddhamāsadivarattidivā-khaṇamuhuttāni, vattamānadhammesu purāṇanavabhāvena, yathā dīpajālā santativasena vattati. Aniccato saṅkhāresu vibhāvetvā passati, apāyadukkhehi khuppipāsabhayehi pariyesanāpiyavippayogajarābyādhimaraṇasokaparidevadukkhadomanassupāyāsehi. Ime saṅkhārā anubandhavasena pavattanti. Dukkhato saṅkhāresu vibhāvetvā passati, khandhāyatanadhātupaccayasaccakammavipākapaccayuppannajātā, nissattanijjīvanibbikāranissarakasabhāvasaṅkhārā uppajjanti. Anattato vibhāvetvā passati, saṅkhāresu rūpaṃ aniccaṃ, nirodhatthaṃ dukkhabhayatthaṃ anattasāratthaṃ, saṅkhepavitthārena vibhāveti evaṃ vedanā saññā saṅkhārā viññāṇaṃ aniccaṃ nirodhatthaṃ. Dukkhaṃ bhayatthaṃ, anattā asāratthaṃ, evaṃ saṅkhepavitthārena vibhāveti. Tattha aniccato vibhāvetvā niccasaññaṃ pajahati, dukkhato vibhāvetvā sukhasaññaṃ pajahati, anattato vibhāvetvā attasaññaṃ pajahati. Pañho: Kathaṃ aniccato vitthārena vibhāveti? Vissajjanaṃ: Yathābhūtaṃ passati sabbe saṅkhārā, anuppādo anto nirodho anto, animitte vā cittaṃ uppādeti, animittadhātuyā cittaṃ saṇṭhapeti, tasmā aniccato vitthārena vibhāveti.;

問：云何以苦分別？答：於一切諸行令心怖畏，從作願令起心，於無作願為心安，是故以苦廣分別。

問：云何以無我廣分別？答：於一切法見從他從此執令起心，於空界為心安，是故以無我廣分別。如是分別三有、五趣、七識住、九眾生居，以滅怖畏，以無實觀之(分別智已竟)。

彼坐禪人於五受陰，已分別於三相，令樂入欲斷諸行。爾時現在內五受陰取彼相令通達起滅，如是此法以無生現生，以生滅如是通達。於是取相者，取相三種：取煩惱相、取定相、取毘婆舍那相。於是愚癡凡夫，於見聞覺知境界，以成樂常想顛倒所，初心以好取相，於此著煩惱，如蛾投燈，此謂取煩惱相。

問：云何取定相？答：於此坐禪人樂得定，以念正智所初心三十八行，於一一行取相令繫心，為不亂故如繫象，此謂取定相。

問：云何取毘婆奢那相？答：常觀人以慧所初心，色受想行識各各分別其自相，樂欲捨修彼相，如捉毒蛇，此謂取毘婆奢那相。於此取毘婆奢那相可樂。

問：云何取受想行識相？答：彼色識相，或以地界、或以水界、或以火界、或以風界，或眼入或身入。如是觀彼受受相，或為樂、或為苦、或為不苦不樂。如是觀彼想想相，或為色想、或為法想。

Pañho: Kathaṃ dukkhato vibhāveti? Vissajjanaṃ: Sabbesu saṅkhāresu cittaṃ bhayato upaṭṭhāti, paṇidhito cittaṃ uppādeti, appaṇihite cittaṃ saṇṭhapeti, tasmā dukkhato vitthārena vibhāveti. Pañho: Kathaṃ anattato vitthārena vibhāveti? Vissajjanaṃ: Sabbesu dhammesu parādhīnato idamupādānato cittaṃ uppādeti, suññatādhātuyā cittaṃ saṇṭhapeti, tasmā anattato vitthārena vibhāveti. Evaṃ vibhāveti tebhūmake pañca gatī satta viññāṇaṭṭhitiyo nava sattāvāse, nirodhato bhayato asārato ca passati (vibhāvanāñāṇaṃ niṭṭhitaṃ). Tena yogāvacarena pañcasu upādānakkhandhesu, tīṇi lakkhaṇāni vibhāvetvā, saṅkhārānaṃ khayaṃ pātukāmena. Tasmiṃ samaye paccuppanne ajjhattike pañcupādānakkhandhe nimittaṃ gahetvā udayabbayaṃ paṭivijjhati, evaṃ ime dhammā ahutvā sambhonti, hutvā paṭiventi iti paṭivijjhati. Tattha nimittaggāho tividho: kilesanimittaggāho, samādhanimittaggāho, vipassanānimittaggāho. Tattha bālaputhujjanā diṭṭhasutamutaviññātesu ārammaṇesu sukhaniccantiviparītasaññāvantā, paṭhamacittena subhanimittaṃ gaṇhanti, tattha kilese uppādenti, yathā pataṅgo padīpe, ayaṃ kilesanimittaggāho. Pañho: Kathaṃ samādhanimittaggāho? Vissajjanaṃ: Idhāyaṃ yogāvacaro samādhilābhī satisampajañña-samannāgatena paṭhamacittena aṭṭhatiṃsārammaṇesu ekekārammaṇe nimittaṃ gaṇhāti cittaṃ bandhati, avikkhepatthāya hatthidamanaṃ viya, ayaṃ samādhanimittaggāho. Pañho: Kathaṃ vipassanānimittaggāho? Vissajjanaṃ: Niccaṃ paṇḍito paññāsamannāgatena paṭhamacittena rūpavedanāsaññāsaṅkhāraviññāṇāni paccekasalakkhaṇato vibhāveti, tāni nimittāni pajahanakāmo, āsīvisaggahaṇaṃ viya, ayaṃ vipassanānimittaggāho. Tattha vipassanānimittaggāho ākaṅkhitabbo. Pañho: Kathaṃ rūpavedanāsaññāsaṅkhāraviññāṇanimittaggāho? Vissajjanaṃ: Taṃ rūpaṃ nimittaṃ, pathavīdhātuto vā āpodhātuto vā tejodhātuto vā vāyodhātuto vā, cakkhāyatanato vā kāyāyatanato vā. Evaṃ passati taṃ vedanaṃ vedayitaṃ nimittaṃ, sukhato vā dukkhato vā adukkhamasukhato vā. Evaṃ passati taṃ saññaṃ sañjānanaṃ nimittaṃ, rūpasaññato vā dhammasaññato vā.

如是觀知行行相，或為觸、或為思、或為覺、或為觀、或為作意。如是觀彼識識相，或眼識、或意識。如是觀彼彼坐禪，如是善取彼相，以善令起。令起如是，取色受想行識相。復次以二行取心相，以事、以作意。

問：云何以事取心相？答：以此事我心起，當觀彼以此色受事、以此想事、以此行事、以此識事，我心起。如是當觀，彼如是以事取心相。

問：云何以作意取心相？答：如是我作意色此心起。如是當觀，如是我作意受想行我心起。如是當觀，如是已作意取心相。

問：云何彼相成善取？答：以是行、以是相，色受想行識想以成觀。若復堪更觀彼相，以此行、以此相，是謂彼相成善取。通達生滅者，有起、有滅、有起滅通達。於是色已生現在，彼生相起變相滅。彼二句以慧眼見。通達起滅，受已生現在受想行識，彼生相起變相滅。彼二句以慧眼見通達起滅。復次以三行通達起相，以三行通達滅相，如是以因、以緣、以自味。

問：云何以因通達起相？答：愛無明業是因為陰起，以慧眼見，以因通達起相。云何以緣通達起相？食緣為色陰起，觸緣為三陰起，名色緣為識陰起，以慧眼見，以緣通達起相。

Evaṃ passati taṃ saṅkhāraṃ abhisaṅkharanaṃ nimittaṃ, phassato vā cetanato vā vitakkato vā vicārato vā manasikārato vā. Evaṃ passati taṃ viññāṇaṃ vijānanaṃ nimittaṃ, cakkhuviññāṇato vā manoviññāṇato vā. Evaṃ passati so yogāvacaro, evaṃ suṭṭhu nimittaṃ gaṇhāti, suṭṭhu uppādeti. Uppādeti evaṃ, rūpavedanāsaññāsaṅkhāraviññāṇanimittaṃ gaṇhāti. Puna ca paraṃ dvīhākārehi cittanimittaṃ gaṇhāti, vatthuto ca manasikārato ca. Pañho: Kathaṃ vatthuto cittanimittaṃ gaṇhāti? Vissajjanaṃ: Iminā vatthunā me cittaṃ uppajjati, passitabbaṃ taṃ iminā rūpavatthunā, iminā vedanāvatthunā, iminā saññāvatthunā, iminā saṅkhāravatthunā, iminā viññāṇavatthunā, me cittaṃ uppajjati. Evaṃ passitabbaṃ, evaṃ vatthuto cittanimittaṃ gaṇhāti. Pañho: Kathaṃ manasikārato cittanimittaṃ gaṇhāti? Vissajjanaṃ: Evaṃ me rūpaṃ manasikaroto idaṃ cittaṃ uppajjati. Evaṃ passitabbaṃ, evaṃ me vedanāsaññāsaṅkhāre manasikaroto me cittaṃ uppajjati. Evaṃ passitabbaṃ, evaṃ manasikārato cittanimittaṃ gaṇhāti. Pañho: Kathaṃ taṃ nimittaṃ suṭṭhu gahitaṃ hoti? Vissajjanaṃ: Yena ākārena, yena nimittena, rūpavedanāsaññāsaṅkhāraviññāṇasaññā pākaṭā honti. Yadi puna taṃ nimittaṃ manasikātabbaṃ, iminā ākārena, iminā nimittena, idaṃ vuccati taṃ nimittaṃ suṭṭhu gahitaṃ. Udayabbayapaṭivedho, atthi udayo, atthi vayo, atthi udayabbayapaṭivedho. Tattha rūpaṃ uppannaṃ paccuppannaṃ, tassa uppādalakkhaṇaṃ udayo vipariṇāmalakkhaṇaṃ vayo. Te ubho koṭṭhāse paññācakkhunā passati. Udayabbayaṃ paṭivijjhati, vedanā uppannā paccuppannā saññā saṅkhārā viññāṇaṃ, tassa uppādalakkhaṇaṃ udayo vipariṇāmalakkhaṇaṃ vayo. Te ubho koṭṭhāse paññācakkhunā passati udayabbayaṃ paṭivijjhati. Puna ca paraṃ tīhākārehi udayalakkhaṇaṃ paṭivijjhati, tīhākārehi vayalakkhaṇaṃ paṭivijjhati, evaṃ hetuto, paccayato, rasato ca. Pañho: Kathaṃ hetuto udayalakkhaṇaṃ paṭivijjhati? Vissajjanaṃ: Taṇhāvijjākammāni hetu khandhānaṃ udayāya, paññācakkhunā passati, hetuto udayalakkhaṇaṃ paṭivijjhati. Kathaṃ paccayato udayalakkhaṇaṃ paṭivijjhati? Āhārapaccayā rūpakkhandhassa udayo, phassapaccayā tiṇṇaṃ khandhānaṃ udayo, nāmarūpapaccayā viññāṇakkhandhassa udayo, paññācakkhunā passati, paccayato udayalakkhaṇaṃ paṭivijjhati.

問：云何以自味通達起相？答：如燈焰相續無間，初後新新起行，以相以慧眼見，以自味通達起相。於是以因、以起見，以集諦相成見，以令起覺。以緣、以自味，以起見苦諦，以相成所見，以剎那不可得覺。如是以三行通達起相。

問：云何以三行通達滅相？答：以因滅、以緣滅、以自味滅，於是以愛滅、以無明滅、以業滅，陰成滅，以慧眼見，以因滅通達滅相。以食滅，色陰成滅；以觸滅，三陰成滅；以名色滅，識陰成滅，以慧眼見，以緣滅通達滅相。如燈焰相續無間，初有滅行以慧眼見，以自味通達滅相。於是以因滅見滅諦，以相成所見，以無生相覺，以緣滅、以自味，以見滅。以苦諦相成初見，以剎那不可得覺。

問：若以起滅見苦諦，以相得見，何故上智當起？答：何用起見滅？以苦諦相得見未見，彼苦成滿，乃至諸行過盡如實已見，從行相已令起心、於非行心成度，如實已見諸行過患。從行相已令起心、於非行成度，是處見苦成滿，謂往邊故。猶如飛鳥為火所圍未免怖畏，若未至虛空，見火圍過患，成飛虛空，是時彼見火怖圍，成滿如是，於此可知。於是以因、以緣、以起見，成通達因緣起相。此有此起，此起故此成起。因滅故及緣滅故，以見滅因緣，生相成通達。此無有此不成，此滅故此滅。

Pañho: Kathaṃ rasato udayalakkhaṇaṃ paṭivijjhati? Vissajjanaṃ: Yathā dīpajālā santativasena avicchedena pubbāpararūpaṃ navanavasaṅkhārā uppajjanti, lakkhaṇato paññācakkhunā passati, rasato udayalakkhaṇaṃ paṭivijjhati. Tattha hetuto udayañca samudayañca passanto samudayasaccalakkhaṇena diṭṭhaṃ hoti, anuppādañāṇena. Paccayato rasato ca udayaṃ passanto dukkhasaccaṃ lakkhaṇena diṭṭhaṃ hoti, ekakkhaṇe alabbhanīyatāñāṇena. Evaṃ tīhākārehi udayalakkhaṇaṃ paṭivijjhati. Pañho: Kathaṃ tīhākārehi vayalakkhaṇaṃ paṭivijjhati? Vissajjanaṃ: Hetunirodhena paccayanirodhena rasanirodhena, tattha taṇhānirodhena avijjānirodhena kammanirodhena khandhānaṃ nirodho hoti, paññācakkhunā passati, hetunirodhato vayalakkhaṇaṃ paṭivijjhati. Āhāranirodhā rūpakkhandhanirodho, phassanirodhā tiṇṇaṃ khandhānaṃ nirodho, nāmarūpanirodhā viññāṇakkhandhanirodho, paññācakkhunā passati, paccayanirodhato vayalakkhaṇaṃ paṭivijjhati. Yathā dīpajālā santativasena avicchedena pubbāparavayaṃ saṅkhārā, paññācakkhunā passati, rasanirodhato vayalakkhaṇaṃ paṭivijjhati. Tattha hetunirodhena vayaṃ passanto nirodhasaccalakkhaṇena diṭṭhaṃ hoti, anuppādalakkhaṇañāṇena, paccayanirodhena rasanirodhena ca vayaṃ passanto dukkhasaccaṃ lakkhaṇena paṭhamaṃ diṭṭhaṃ hoti, ekakkhaṇe alabbhanīyatāñāṇena. Pañho: Sace udayabbayaṃ passanto dukkhasaccaṃ lakkhaṇena diṭṭhaṃ hoti, kasmā uttariñāṇaṃ uppādetabbaṃ? Vissajjanaṃ: Kiṃ vayaṃ passitabbaṃ? Dukkhasaccaṃ lakkhaṇena diṭṭhaṃ adiṭṭhaṃ, taṃ dukkhaṃ paripuṇṇaṃ hoti, yāva sabbe saṅkhārā pariyādānā yathābhūtaṃ diṭṭhā honti, saṅkhārato cittaṃ uppādetvā, asaṅkhāre cittaṃ pakkhandati, yathābhūtaṃ saṅkhārādīnavaṃ diṭṭhaṃ hoti. Saṅkhārato cittaṃ uppādetvā, asaṅkhāre pakkhandati, ettha dukkhadassanaṃ paripuṇṇaṃ hoti, pariyantappattattā. Seyyathāpi sakuṇo aggipariggahito abhayappatto, yāva ākāsaṃ na pāpuṇāti, aggipariyādānaṃ disvā, ākāse uppatitvā, tasmiṃ samaye taṃ aggipariyādānadassanaṃ paripuṇṇaṃ hoti evaṃ, ettha veditabbaṃ. Tattha hetuto paccayato ca udayaṃ passanto, paccayasamuppādassa udayalakkhaṇaṃ paṭivijjhati. Imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Hetunirodhā ca paccayanirodhā ca vayaṃ passanto, paccayanirodhalakkhaṇaṃ paṭivijjhati. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.

以自味，以起滅，見已起成通達。知因緣法有為法起，彼起得知，彼滅亦知，彼住亦知。如是以起滅見四法成所知，如是一相法、種種法、無事法、正法，於是一相續所著諸行以起，彼見不成種種執、初後轉諸行，以彼滅見不成一執，自性離、無動諸行。以初後見不成我執，因緣所轉初後諸行，如是以法見不成無事執。無聞凡夫以一不覺常斷說、以種種不覺成常說、以無事不覺成我說。如是以法不覺成無事說。於是以平等語言、以一相勝語言，以種種相攝成一相，以分別義成種種；以煩惱義成一性，以方便義成種種性；以愛果成一性，以業果成種種性。彼坐禪人如是見一性，非於此執種種見；若見種種性，非於此執常見一性。若現見一性，餘作餘覺除此見；若現見種種性，彼作彼覺除此見。若現見一性，除此斷見；若現見種種性，除此常見。彼坐禪人如是以起滅，見一性、種種性，法明何以起？現起諸行，見彼無事。何故？一切諸行無事不動，無餘所起住，住自性，因緣和合集為因緣。如是以止法生令生，於是以無命義及不動義，無事法可知。以自性義及緣義，如是止法可知。令現空無事、令現業所作，如是止法令現無事名法，如是令現止法名行。於是以一性法覺苦相成通達，以種種性覺無常相成通達。

Rasato udayabbayaṃ passanto samudayanirodhaṃ paṭivijjhati. Paccayasamuppannadhamme saṅkhatadhamme uppādo, tassa uppādaṃ jānāti, tassa nirodhaṃ jānāti, tassa ṭhitiṃ jānāti. Evaṃ udayabbayaṃ passanto cattāro dhamme ñāte paṭivijjhati, evaṃ ekalakkhaṇadhamme nānattadhamme asārakadhamme sammadhamme, tattha ekasantatipatitā saṅkhārā uppajjanti, te passanto nānattābhinivesaṃ na karoti, pubbāparapavattā saṅkhārā, tesaṃ nirodhena ekattābhinivesaṃ na karoti, sabhāvavivittā nijjīvā saṅkhārā. Pubbāparavasena attābhinivesaṃ na karoti, paccayāyattapubbāparasaṅkhārā, evaṃ dhammavasena asārakābhinivesaṃ na karoti. Assutavā puthujjano ekattena ajānanto ucchedaṃ vadati, nānattena ajānanto sassataṃ vadati, asārakena ajānanto attānaṃ vadati. Evaṃ dhammavasena ajānanto asārakaṃ vadati. Tattha samānavacanena ekalakkhaṇādhivacanena, nānattasaṅgaho ekattaṃ, vibhāgattho nānattaṃ; kilesattho ekattaṃ, upāyattho nānattaṃ; taṇhāphalaṃ ekattaṃ, kammaphalaṃ nānattaṃ. Tena yogāvacarena evaṃ ekattaṃ passantena, na tattha nānattadiṭṭhi abhinivesitabbā; yadi nānattaṃ passati, na tattha sassatadiṭṭhi ekattaṃ abhinivesitabbā. Yadi ekattaṃ paccuppannaṃ, aññaṃ karoti aññaṃ vijānāti taṃ diṭṭhiṃ pajahati; yadi nānattaṃ paccuppannaṃ, taṃ karoti taṃ vijānāti taṃ diṭṭhiṃ pajahati. Yadi ekattaṃ paccuppannaṃ, ucchedadiṭṭhiṃ pajahati; yadi nānattaṃ paccuppannaṃ, sassatadiṭṭhiṃ pajahati. Tena yogāvacarena evaṃ udayabbayavasena, ekattaṃ nānattañca passantena, dhammavipassanā kathaṃ uppajjati? Paccuppannā saṅkhārā, te passanto asārakā. Kasmā? Sabbe saṅkhārā asārakā nijjīvā, niravasenuppannā ṭhitā, sabhāvaṭṭhitā, paccayasāmaggiyā samavāyahetukā. Evaṃ samathadhammo jāyati jāyamāno, tattha nijjīvatthena ca nibbikāratthena ca, asārakadhammo veditabbo. Sabhāvatthena ca paccayatthena ca, evaṃ samathadhammo veditabbo. Suññāsārakapākaṭatā kammakāraṇapākaṭatā, evaṃ samathadhammo pākaṭo asārakadhammo nāma, evaṃ pākaṭo samathadhammo saṅkhāro nāma. Tattha ekattalakkhaṇena dukkhalakkhaṇaṃ paṭivijjhati, nānattalakkhaṇena aniccalakkhaṇaṃ paṭivijjhati.

以無事法覺，如是以止法覺無我相成通達。

問：彼坐禪人一切諸行，以無餘處觀起滅，為一處當觀耶？答：於初諸行處取其相，通達起滅無餘處，一切諸行令滿。如人於大海一處以舌舐水，即知一切水醎。如是於此可知。以二行諸行令滿，以事、以不愚癡，於是諸行取其相通達生滅。彼諸行以其事成滿，於是斷無智故，餘諸行以不愚癡成滿。於是起滅智，是諸行分別智，一切諸行以起初邊成分別，以滅後邊成分別；以起初邊成寂寂，以滅有邊成寂寂；以起從起無初，以滅從滅無後。是故起滅智，成諸行分別智(起滅智已竟)。

彼坐禪人如是正見生滅相，善分別諸行，樂得滅樂定。爾時不作意觀生，唯見心滅。以色事、以心生滅，依彼事見心滅。如是以受持、以想事、以行事、以識事、以心生滅，依彼事見心生滅。復次以三行見滅如是，以聚、以雙、以分別。

問：云何以聚？答：於威儀、威儀所起心心數法，於其處以聚見彼滅。復次已觀色無常、受無常、想無常、行無常、識無常，爾時以無常事所起心心數法，以聚見彼滅。如是以苦事、無我事，如是以聚當見。

問：云何以雙？答：此色無常已觀無常，隨無常起心見心生滅。如是受想行識無常已觀，隨無常事起心見生滅。

Asārakadhammavipassanāya, evaṃ samathadhammavipassanāya anattalakkhaṇaṃ paṭivijjhati. Pañho: Tena yogāvacarena sabbe saṅkhārā, niravasenudayabbayaṃ passantena, ekadese passitabbā udāhu? Vissajjanaṃ: Paṭhamaṃ saṅkhāradese nimittaṃ gahetvā, udayabbayaṃ paṭivijjhitvā niravaseneva, sabbe saṅkhāre paripūreti. Yathā puriso mahāsamudde ekadese jivhāya udakaṃ sāyitvā, sabbaṃ udakaṃ loṇanti jānāti. Evaṃ ettha veditabbaṃ. Dvīhākārehi saṅkhāre paripūreti, vatthuto ca asammohanato ca, tattha saṅkhāranimittaṃ gahetvā udayabbayaṃ paṭivijjhati. Te saṅkhārā vatthuto paripuṇṇā honti, tattha avijjāya pahīnattā, sesasaṅkhārā asammohanato paripuṇṇā honti. Tattha udayabbayañāṇaṃ, taṃ saṅkhāravibhāvanañāṇaṃ, sabbe saṅkhāre udayaṃ pubbantato vibhāveti, nirodhaṃ aparantato vibhāveti; udayaṃ pubbantato santaṃ santaṃ, nirodhaṃ bhavantato santaṃ santaṃ; udayaṃ udayato anādikaṃ, nirodhaṃ nirodhato anapariyantaṃ. Tasmā udayabbayañāṇaṃ, saṅkhāravibhāvanañāṇaṃ hoti (udayabbayañāṇaṃ niṭṭhitaṃ). Tena yogāvacarena evaṃ sammā udayabbayanimittesu, suṭṭhu vibhāvitesu saṅkhāresu, nirodhasukhasamādhiṃ paṭilabhitukāmena. Tasmiṃ samaye uppādaṃ amanasikaritvā, nirodhameva cittaṃ passati. Rūpavatthunā cittaṃ udayabbayaṃ, taṃ vatthuṃ nissāya cittanirodhaṃ passati. Evaṃ vedanāvatthunā saññāvatthunā saṅkhāravatthunā viññāṇavatthunā cittaṃ udayabbayaṃ, taṃ vatthuṃ nissāya cittanirodhaṃ passati. Puna ca paraṃ tīhākārehi nirodhaṃ passati evaṃ, kalāpato yugaḷato vibhāgato ca. Pañho: Kathaṃ kalāpato? Vissajjanaṃ: Iriyāpathesu iriyāpathappavattacittacetasikā dhammā, tattha kalāpato tesaṃ nirodhaṃ passati. Puna ca paraṃ rūpaṃ aniccanti disvā vedanā aniccā saññā aniccā saṅkhārā aniccā viññāṇaṃ aniccanti, tasmiṃ samaye aniccavatthuppavattacittacetasikā dhammā, kalāpato tesaṃ nirodhaṃ passati. Evaṃ dukkhavatthunā anattavatthunā, evaṃ kalāpato passitabbaṃ. Pañho: Kathaṃ yugaḷato? Vissajjanaṃ: Idaṃ rūpaṃ aniccanti disvā aniccānupassanā, tadanuvattakacittaṃ udayabbayaṃ passati. Evaṃ vedanā saññā saṅkhārā viññāṇaṃ aniccanti disvā, aniccavatthānuvattakacittaṃ udayabbayaṃ passati.

如是已苦事、已無我事，如是以雙當觀。

問：云何以分別？答：已觀此色無常，隨無常事起心見心生滅，如是以分別觀見多心滅。如是觀受想行識無常，隨無常事起心見心生滅，以是見心滅復見滅，如是以分別見多心滅。如是觀苦觀無我，如是已分別，唯現觀彼滅。其彼苦滅事成專，常覓諸行剎那成得利。彼坐禪人以此慧非他緣，見一切世間。以自性如到芥子頭，於一心剎那生老死變，爾時坐禪人復如是見。如偈所說：

此雙名色性，　　展轉於一滅， 句滅緣彼滅，　　及彼因所生， 陰無常滅法，　　苦生法滅法。 如桴打鼓聲，　　亦不從眼生， 色香等五法，　　亦不從色生， 亦不離二句，　　依緣生有為。 如桴打鼓聲，　　亦不從耳生， 色香等五法，　　亦不從聲生， 亦不離二句。　　亦不從鼻生， 色香等五法，　　亦不從香生， 亦不離二句。　　亦不從舌生， 色香等五法，　　亦不從味生， 亦不離二句。　　亦不從身生， 色香等五法，　　亦不從觸生， 亦不離二句。　　不從處色生， 不從法入出，　　依因緣依生。

Evaṃ dukkhavatthunā anattavatthunā, evaṃ yugaḷato passitabbaṃ. Pañho: Kathaṃ vibhāgato? Vissajjanaṃ: Idaṃ rūpaṃ aniccanti disvā, aniccavatthānuvattakacittaṃ udayabbayaṃ passati, evaṃ vibhāgato bahūni cittāni niruddhāni passati. Evaṃ vedanā saññā saṅkhārā viññāṇaṃ aniccanti disvā, aniccavatthānuvattakacittaṃ udayabbayaṃ passati, tāni niruddhāni puna niruddhānīti, evaṃ vibhāgato bahūni cittāni niruddhāni passati. Evaṃ dukkhānupassanā anattānupassanā, evaṃ vibhāgato, nirodhameva paccupaṭṭhāti. Tassa taṃ dukkhanirodhaṃ ārammaṇaṃ adhiṭṭhāti, niccaṃ saṅkhārānaṃ khaṇikaṃ pariyesanto lābhī hoti. Tena yogāvacarena imāya paññāya aparappaccayena, sabbaṃ lokaṃ passati. Sabhāvato sāsapamattampi, ekacittakkhaṇe jātijarāmaraṇavikāraṃ, tasmiṃ samaye yogāvacaro puna evaṃ passati. Yathā gāthāya vuttaṃ: Idaṃ yugaḷaṃ nāmarūpadhammatā, Aññamaññaṃ ekanirodhanā, Padanirodho tappaccayā nirodho, Tañca hetupabhavā, Khandhā aniccā nirodhadhammā, Dukkhuppādā nirodhadhammā. Yathā daṇḍābhighātā bheriyo, Na cakkhumhāpi sambhavati saddo, Rūpagandharasādipañcakā, Na rūpamhāpi sambhavati, Na vinā dvīhi padehi, Paccayādhīnā saṅkhatā. Yathā daṇḍābhighātā bheriyo, Na sotamhāpi sambhavati saddo, Rūpagandharasādipañcakā, Na saddamhāpi sambhavati, Na vinā dvīhi padehi. Na ghānamhāpi sambhavati, Rūpagandharasādipañcakā, Na gandhamhāpi sambhavati, Na vinā dvīhi padehi. Na jivhāyāpi sambhavati, Rūpagandharasādipañcakā, Na rasamhāpi sambhavati, Na vinā dvīhi padehi. Na kāyamhāpi sambhavati, Rūpagandharasādipañcakā, Na phoṭṭhabbamhāpi sambhavati, Na vinā dvīhi padehi. Na āyatanarūpato jāyati, Na dhammāyatanā nikkhamati, Hetupaccayādhīnā jāyanti.

如桴打鼓聲，　　彼根最羸出， 初因亦最羸，　　彼因亦最羸， 所起彼亦羸，　　共地此最羸， 相應亦最羸，　　和合亦最羸， 展轉此常羸，　　展轉法不住， 亦無性展轉，　　無有能令起， 令起彼亦無。　　如乾闥婆城， 是誰初令起？　　不以自身生， 不以自力住，　　由隨他法生， 生諸有漏法。 自體臝劣不自生，　　亦不自因不自事， 不有為處不自性，　　不自性行相諸有。 為生自身臝無時，　　無所從來無所行， 處無所生為他國，　　心無我所命身性。 一心苦樂相應速，　　剎那山海八萬劫， 一住不再無二心，　　相應過去及當滅。 現住一切彼諸陰，　　此等已去無間失， 未來當失於彼間，　　已沒無異相不起， 以不生故現在生，　　從於心失世間無。 第一義中無去來，　　未來無聚唯轉生， 住如芥子生諸法，　　彼法滅已是其初。 世間以法初不雜，　　不見去來不見生， 諸法不生如虛空，　　猶如電起須臾滅。

彼坐禪人如是見滅無盡入定，如鑽火煙起，菩提品剎那剎那起、光明智起、喜猗樂取解脫念處起，捨出離於是不明瞭。坐禪人於彼法或起亂、或起增上慢。

Yathā daṇḍābhighātā bheriyo, Te mūlā paramadubbalā nikkhantā, Ādihetu paramadubbalā, Te hetū paramadubbalā, Uppannā te'pi dubbalā, Sahabhū ime paramadubbalā, Sampayuttā paramadubbalā, Samavāyā paramadubbalā, Aññamaññaṃ sadā dubbalā, Aññamaññadhammā na tiṭṭhanti, Sabhāvena pi aññamaññaṃ, Natthi koci uppādako, Uppādako so pi natthi. Yathā gandhabbanagararūpaṃ, Ko nāmeso paṭhamaṃ uppādeti? Na attanā jāyati, Na attabalena tiṭṭhati, Paradhammaṃ anuvattiya, Sāsavadhamme jānanti. Attabhāvo dubbalo na sayaṃjāto, Na pi sayaṃhetu na sayaṃvatthu, Na saṅkhataṭṭhānaṃ na sayaṃsabhāvo, Na sayaṃsabhāvacariyā bhavā. Attabhāvajananāya dubbalo akālo, Āgamanaṭṭhānaṃ natthi gamanaṭṭhānaṃ, Uppādaṭṭhānaṃ natthi paravisayo, Cittaṃ anattaniyaṃ jīvakāyasabhāvo. Ekacittaṃ sukhadukkhayuttaṃ sīghaṃ, Khaṇikapabbatasamuddā aṭṭhāsītikappā, Ekavāsaṃ na puna dvicittaṃ, Sampayuttaṃ atītaṃ anāgatañca. Paccuppannā sabbe te khandhā, Ete gatā antaradhāyanti, Anāgatā nassanti tasmiṃ khaṇe, Naṭṭhā nāññathā nimittaṃ na uppajjati, Ajātattā paccuppannaṃ jāyati, Cittanirodhato loko natthi. Paramattho na gatāgamo, Anāgataṃ na kalāpaṃ parivattanaṃ, Ṭhiti sāsapamattā jāyanti dhammā, Te dhammā niruddhā tassa ādi. Loko dhammehi ādi na missati, Na passati gatāgataṃ na passati jātiṃ, Dhammā na jāyanti yathākāsaṃ, Yathā vijjuppādo khaṇena nirujjhati. Tena yogāvacarena evaṃ nirodhamanantaṃ samāpajjantena, yathā aggimaṇḍale dhūmo uṭṭhahati, bodhipakkhiyā khaṇe khaṇe uppajjanti, obhāsañāṇaṃ uppajjati, pītippassaddhisukhavimuttiupaṭṭhānaṃ uppajjati, upekkhāviveko tattha apākaṭo hoti. Yogāvacaro tesu dhammesu uppajjati vikkhepopi uppajjati adhimānopi.

問：云何為除亂？答：彼坐禪人於法起喜，彼喜復令更安，如是彼坐復更令安，成其心法調所攝。若法調所攝心，從滅觀定，其心離常難，常通達如是離去。

問：云何起增上慢？答：彼坐禪人於法初起光相，得出世間法。於未得成得相，常不更作精進，如是增上慢起。明瞭坐禪人，知此煩惱是定亂，知世間法行事，如是知出世間法泥洹事。如是知已，如是智除亂、除增上慢，唯見滅是善，修行多修(觀滅智已竟)。

解脫道論卷第十一

解脫道論卷第十二阿羅漢優波底沙梁言大光造

梁扶南三藏僧伽婆羅譯

分別諦品第十二之二

彼坐禪人如是現觀滅，以由觀滅成，畏陰因亦畏陰生，畏三有、五趣、七識住、九眾生居成畏，彼如惡人捉刀可畏，如毒蛇、如火聚。如是以由觀滅成，畏陰因、畏陰生，畏三有、五趣、七識住、九眾生居。以無常現作意令畏想，以安隱令起無想。以苦現作意成畏生，以安隱令起無生。以無我現作意成畏相及生，以安隱令起無相及無生。觀過患觀厭離軟隨相似忍，是其總語(令起智怖已竟)。

彼坐禪人，以怖現修行令起智，樂解脫智生。彼陰相是怖者，樂解脫智起。陰生為怖者，樂解脫智起。三有、五趣、七識住、九眾生居此怖者，樂解脫智起。

Pañho: Kathaṃ vikkhepo pahātabbo? Vissajjanaṃ: Tena yogāvacarena dhammesu pīti uppajjati, sā pīti bhiyyo passambhati, evaṃ so yogāvacaro bhiyyo passambhati, cittadhammo samāhito hoti. Yadi dhammo samāhitacitto, nirodhānupassanāsamādhito, cittaṃ niccanissaraṇaṃ, niccaṃ paṭivijjhati evaṃ nissaraṇaṃ. Pañho: Kathaṃ adhimāno uppajjati? Vissajjanaṃ: Tena yogāvacarena dhammesu paṭhamaṃ obhāsanimittaṃ uppajjati, lokuttaradhammaṃ paṭilabhati. Appaṭiladdhā paṭiladdhasaññī, niccaṃ na bhiyyo vīriyaṃ karoti, evaṃ adhimāno uppajjati. Paṇḍito yogāvacaro, jānāti idaṃ kilesaṃ samādhivikkhepaṃ, jānāti lokiyadhammaṃ vatthuṃ, evaṃ jānāti lokuttaradhammaṃ nibbānavatthuṃ. Evaṃ ñatvā, evaṃ ñāṇaṃ vikkhepaṃ pajahati adhimānaṃ pajahati, nirodhameva passati kusalaṃ, bhāveti bahulīkaroti (nirodhaññāṇaṃ niṭṭhitaṃ). Vimuttimaggo Ekādasamo Paricchedo Vimuttimaggo Dvādasamo Paricchedo Arahanto Upatisso Mahāpabhāsakaro Laṅkāfunantrikabhikkhu Saṅghabharo anuvādako Saccavibhaṅgo Dvādasamo Paricchedo Dutiyo Tena yogāvacarena evaṃ nirodhaṃ paccupaṭṭhitaṃ, nirodhānupassanāya, khandhahetu bhayaṃ khandhasambhavo bhayaṃ, tayo bhavā pañca gatiyo satta viññāṇaṭṭhitiyo nava sattāvāsā bhayāni, te yathā purisena gahitasatthaṃ bhayaṃ, yathā āsīviso yathā aggikkhandho. Evaṃ nirodhānupassanāya, khandhahetu bhayaṃ khandhasambhavo bhayaṃ, tayo bhavā pañca gatiyo satta viññāṇaṭṭhitiyo nava sattāvāsā. Aniccato manasikārena bhayasaññā, khemato animittatā uppajjati. Dukkhato manasikārena bhayajāti, khemato ajāti uppajjati. Anattato manasikārena bhayanimittajāti, khemato animitta-ajāti uppajjati. Ādīnavānupassanā nibbidānupassanā mudukānulomakhanti, ayaṃ saṅgaho (bhayañāṇaṃ niṭṭhitaṃ). Tena yogāvacarena, bhayato paṭipajjantena ñāṇaṃ uppajjati, muñcitukamyatāñāṇaṃ jāyati. Te khandhanimittā bhayanti, muñcitukamyatāñāṇaṃ uppajjati. Khandhasambhavo bhayanti, muñcitukamyatāñāṇaṃ uppajjati. Tayo bhavā pañca gatiyo satta viññāṇaṭṭhitiyo nava sattāvāsā bhayanti, muñcitukamyatāñāṇaṃ uppajjati.

如火所圍鳥，從彼樂解脫。如人為賊所圍，從彼樂解脫。如是彼坐禪人陰因、陰生、三有五趣七識住九眾生居此畏怖者，樂解脫智起。以無常現作意畏因，以苦現作意畏生，以無我現作意畏因及生，樂解脫智起。於是凡夫人及學人，於樂解脫智二種引心，或觀歡喜。於是現觀，於上成通達現觀歡喜。心成憂惱成修行障礙。成通達難見思惟行，捨中隨相似忍，此是總語言(樂解脫智已竟)。

彼坐禪人如是現修行樂解脫智，從一切諸行樂解脫泥洹諸行，唯作一相，欲令起解脫門相似智起。以三行得相似智，以三行越正聚，於五陰無常現見得相似智。五陰滅常泥洹，如是現見越正聚。於五陰以苦現見得相似智，五陰滅樂泥洹，現見越正聚。於五陰以無我現見得相似智，五陰滅第一義泥洹，現見越正聚。

問：云何以智現越正聚？云何以智已越正聚？答：以性除智現越正聚，以道智已越正聚。

問：相似智者何義？答：相似者，四念處、四正勤、四如意足、五根、五力、七覺分、八正道分，以彼相似，此謂相似智總語言。無怨見利相似忍，此是相似智總語言(相似智已竟)。

相似智無間次第，從一切諸行相起，作泥洹事，生性除智。

問：云何義名性除？答：除凡夫法名性除，非凡夫法所除亦名性除。

Yathā agginā parikkhitto sakuṇo, tato muñcitukāmo. Yathā corehī parikkhitto puriso, tato muñcitukāmo. Evaṃ tena yogāvacarena khandhahetū khandhasambhavo tayo bhavā pañca gatiyo satta viññāṇaṭṭhitiyo nava sattāvāsā bhayanti, muñcitukamyatāñāṇaṃ uppajjati. Aniccato manasikārena bhayahetu, dukkhato manasikārena bhayasambhavo, anattato manasikārena bhayahetu-sambhavo, muñcitukamyatāñāṇaṃ uppajjati. Tattha puthujjanā ca sekhā ca, muñcitukamyatāñāṇe dvidhā cittaṃ upanenti, udāhu vipassanti. Tattha vipassanā, upari paṭivedhavipassanā pāmojjaṃ. Cittaṃ domanassaṃ bhāvanāntarāyo. Paṭivedhakicchā diṭṭhi paṭipadā, upekkhā anulomakhanti, ayaṃ saṅgahavacanaṃ (muñcitukamyatāñāṇaṃ niṭṭhitaṃ). Tena yogāvacarena evaṃ muñcitukamyatāñāṇaṃ paṭipajjantena, sabbehi saṅkhārehi muñcitukāmena nibbānaṃ saṅkhārānaṃ, ekattaṃ katvā, vimokkhadvārānulomañāṇaṃ uppādetukāmena. Tīhākārehi anulomañāṇaṃ paṭilabhati, tīhākārehi sammattaniyāmaṃ okkamati, pañcasu khandhesu aniccato passanto anulomañāṇaṃ paṭilabhati. Pañcakkhandhanirodho niccaṃ nibbānanti, evaṃ passanto sammattaniyāmaṃ okkamati. Pañcasu khandhesu dukkhato passanto anulomañāṇaṃ paṭilabhati, pañcakkhandhanirodho sukhaṃ nibbānanti, passanto sammattaniyāmaṃ okkamati. Pañcasu khandhesu anattato passanto anulomañāṇaṃ paṭilabhati, pañcakkhandhanirodho paramattha nibbānanti, passanto sammattaniyāmaṃ okkamati. Pañho: Kathaṃ ñāṇena sammattaniyāmaṃ okkamati? Kathaṃ ñāṇena okkanto sammattaniyāmo? Vissajjanaṃ: Gotrabhūñāṇena sammattaniyāmaṃ okkamati, maggañāṇena okkanto sammattaniyāmo. Pañho: Anulomañāṇanti ko attho? Vissajjanaṃ: Anulomanti cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā aṭṭhaṅgiko maggo, tesaṃ anulomattā, idaṃ anulomañāṇassa saṅgahavacanaṃ. Averadiṭṭhi-atthanulomakhanti, idaṃ anulomañāṇassa saṅgahavacanaṃ (anulomañāṇaṃ niṭṭhitaṃ). Anulomañāṇānantaraṃ, sabbehi saṅkhāranimittehī uppajjitvā, nibbānavatthuṃ katvā, gotrabhūñāṇaṃ jāyati. Pañho: Kimatthavacanaṃ gotrabhū? Vissajjanaṃ: Puthujjanagotraṃ bhindatīti gotrabhū, aputhujjanagottaṃ bhindatīti pi gotrabhū.

性者是泥洹。復次種殖泥洹者名性除。如阿毘曇所說，除生名性除，度無生亦名性除。復除生因名性除，度無生無相名性除。於泥洹是初引路，從外起轉慧，此性除總語言(性除智已竟)。

性智無間次第，現知苦、現斷集、現作證滅、現修道，生須陀洹道智及一切菩提法。彼坐禪人於此時以寂寂，現見有邊無為醍醐戒。於一剎那以一智，非初非後分別四諦，以知苦分別、以斷集分別、以作滅證分別、以修道分別，成分別。如譬喻偈所說：

如人捨此岸，　　以船度彼岸， 於彼度諸物，　　乘舡者除漏。

如船度水，非初非後於一剎那作四事，捨此岸、除漏、到彼岸、度物。如捨此岸，如是智分別苦。如除漏，如是分別斷集。如度彼岸，如是作證分別滅。如以船度物，如是修道分別。如燈共生，於一剎那不初不後作四事，如小燈炷、除闇、令油消、令光明起。如日共生，非初非後於一剎那作四事，令現色、除闇、令滅寒、令起光明。如令現色，如是智分別苦。如除闇，如是分別斷集。如令滅寒，如是作證分別滅。如令起光明，如是修道分別。如日，如是聖智。

問：如實現見苦，知苦、斷集、證滅、修道。此相云何？若不見苦，四顛倒生。

Gotranti nibbānaṃ. Puna ca paraṃ nibbānabījaṃ ropetīti gotrabhū. Yathā abhidhamme vuttaṃ, jātiṃ bhindatīti gotrabhū, ajātipāragūpi gotrabhū. Puna jātihetuṃ bhindatīti gotrabhū, ajāti-animittapāragūpi gotrabhū. Nibbāne paṭhamāvatāro, bāhirato pavattapaññā, ayaṃ gotrabhūssa saṅgahavacanaṃ (gotrabhūñāṇaṃ niṭṭhitaṃ). Gotrabhūñāṇānantaraṃ, dukkhaṃ parijānāti samudayaṃ pajahati nirodhaṃ sacchikaroti maggaṃ bhāveti, sotāpattimaggañāṇaṃ sabbabodhipakkhiyadhammā ca jāyanti. Tena yogāvacarena tasmiṃ samaye santena, bhavantaṃ asaṅkhataṃ amataṃ sīlaṃ passati. Ekakhaṇe ekañāṇena, na pubbe na pacchā cattāri saccāni vibhāveti, dukkhapariññāvibhāvanena samudayapahānavibhāvanena nirodhasacchikiriyāvibhāvanena maggabhāvanāvibhāvanena, vibhāvanaṃ hoti. Yathā opammagāthāya vuttaṃ: Yathā puriso orimaṃ tīraṃ hitvā, Nāvāya pāraṃ gacchati, Tattha bhaṇḍāni tāreti, Nāviko āsavakkhayo. Yathā nāvā udakaṃ taranti, na pubbe na pacchā ekakhaṇe cattāri kiccāni karoti, orimatīrapahānaṃ āsavakkhayaṃ pāratīragamanaṃ bhaṇḍatāraṇaṃ. Yathā orimatīrapahānaṃ, evaṃ ñāṇaṃ dukkhaṃ vibhāveti. Yathā āsavakkhayo, evaṃ samudayapahānaṃ vibhāveti. Yathā pāratīragamanaṃ, evaṃ nirodhasacchikiriyaṃ vibhāveti. Yathā nāvāya bhaṇḍatāraṇaṃ, evaṃ maggabhāvanā vibhāveti. Yathā padīpasahajātā, ekakhaṇe na pubbe na pacchā cattāri kiccāni karoti, yathā khuddakaṃ vaṭṭiṃ andhakāravidhamanaṃ telakkhayaṃ ālokuppādanaṃ. Yathā suriyasahajātā, na pubbe na pacchā ekakhaṇe cattāri kiccāni karoti, rūpapākaṭatā andhakāravidhamanaṃ sītapaṭippassaddhi ālokauppādanaṃ. Yathā rūpapākaṭatā, evaṃ ñāṇaṃ dukkhaṃ vibhāveti. Yathā andhakāravidhamanaṃ, evaṃ samudayapahānaṃ vibhāveti. Yathā sītapaṭippassaddhi, evaṃ nirodhasacchikiriyaṃ vibhāveti. Yathā ālokauppādanaṃ, evaṃ maggabhāvanā vibhāveti. Yathā suriyo, evaṃ ariyañāṇaṃ. Pañho: Yathābhūtaṃ dukkhaṃ passati, dukkhaṃ pajānāti samudayaṃ pajahati nirodhaṃ sacchikaroti maggaṃ bhāveti. Idaṃ nimittan'ti? Yadi dukkhaṃ na passati, cattāro vipallāsā jāyanti.;

爾時如所說，有邊無為醍醐戒，以寂寂現見，以一智非初非後分別四諦。此義云何？答：於生滅智，是時未成見苦滿，及至如實見諸行過患，從諸行相令起心於無行成度，是故如實見諸行過患。從諸行相以令起心於無行成度，是處見苦漏，到最後故。復說若如是以寂寂、以性除智，成分別諦。性除智者，從行相起成度無行。若性除智從行相起成度於無行，成度於泥洹，唯著因是其事，以著事得定心。若不得定，不生奢摩他、毘婆舍那，亦不得菩提法滿，是故以性除智成分別諦。從彼性除智，無間道智成生，於此時得於泥洹定。心得定，成起奢摩他、毘婆舍那，成滿菩提分法。是故唯以道智成分別諦。如人從燒城出，腳跨門閫。從城已出一腳，是時未名出。如是性除智，從彼行相起成度無行，是時未名度煩惱，諸法未滿故。如人從所燒城，兩腳已出，是時名出燒城。如是性除智無間成生道智起，是時名從煩惱城出，諸法滿故。是故以性除智成分別諦。分別諦者何義？答：四聖諦於一剎那說和合，名分別諦。

Tasmiṃ samaye yathāvuttaṃ, bhavantaṃ asaṅkhataṃ amataṃ sīlaṃ, santena passati, ekañāṇena na pubbe na pacchā cattāri saccāni vibhāveti. Ayaṃ attho kathaṃ? Vissajjanaṃ: Udayabbayañāṇe, tasmiṃ samaye dukkhapariññā aparipuṇṇā, yāva yathābhūtaṃ saṅkhārādīnavaṃ passati, saṅkhāranimittato cittaṃ uppādetvā asaṅkhāre okkamati, tasmā yathābhūtaṃ saṅkhārādīnavaṃ passati. Saṅkhāranimittato cittaṃ uppādetvā asaṅkhāre okkamati, ettha dukkhasavaṃ passati, antimattā. Puna vuttaṃ yadi evaṃ santena gotrabhūñāṇena, saccavibhāvanaṃ hoti. Gotrabhūñāṇanti, saṅkhāranimittato uppajjitvā asaṅkhāre okkamati. Yadi gotrabhūñāṇaṃ saṅkhāranimittato uppajjitvā asaṅkhāre okkamati, nibbāne okkamati, ārammaṇakaraṇamattameva tassa kiccaṃ, ārammaṇakaraṇena cittaṃ samādhiyati. Yadi na samādhiyati, na samathavipassanā jāyanti, na ca bodhipakkhiyā dhammā paripuṇṇā honti, tasmā gotrabhūñāṇena saccavibhāvanaṃ hoti. Tato gotrabhūñāṇā, anantaramaggañāṇaṃ jāyati, tasmiṃ samaye nibbāne samādhiyati. Cittaṃ samāhitaṃ, samathavipassanā uppajjanti, bodhipakkhiyā dhammā paripuṇṇā honti. Tasmā maggañāṇeneva saccavibhāvanaṃ hoti. Yathā puriso ādittanagarā nikkhamanto, dvāraummāre pādaṃ ṭhapeti. Nagarā nikkhanto ekapādo, tasmiṃ samaye na tāva nikkhantoti vuccati. Evameva gotrabhūñāṇaṃ, saṅkhāranimittato uppajjitvā asaṅkhāre okkamati, tasmiṃ samaye na tāva kilesātikkantoti vuccati, dhammā aparipuṇṇattā. Yathā puriso ādittanagarā, ubhohi pādehi nikkhanto, tasmiṃ samaye ādittanagarā nikkhantoti vuccati. Evameva gotrabhūñāṇānantaraṃ maggañāṇaṃ uppajjati, tasmiṃ samaye kilesanagarā nikkhantoti vuccati, dhammā paripuṇṇattā. Tasmā gotrabhūñāṇena saccavibhāvanaṃ hoti. Saccavibhāvananti ko attho? Vissajjanaṃ: Cattāri ariyasaccāni ekakhaṇe samodhānaṃ gacchanti, idaṃ saccavibhāvananti vuccati.

於此時道智和合依義，諸根成平等不動義、力義、乘義，菩提分因義，道分令住義，念處勝義，正勤便義，如意足實義，諦不亂義，奢摩他隨觀義、毘婆舍那義、不相離義、雙義、覆義，戒清淨不亂義，心性淨見義、見清淨義、脫義，解脫通達義、明捨義、脫斷義，滅智根義、欲令起義，作意平等義，觸受滅出離義、現前義，定依義，念真實義，慧深勝義，醍醐最後義，泥洹最後平等義。坐禪人如是現智，如是現見斷三結，所謂身見、疑、戒取，及彼相應煩惱。

問：云何身見？答：於此無聞凡夫見色為我，我有色、色為我所，於色我。如是受想行識為我，我有識、識為我所，於識我。此謂身見。此身已斷，彼斷故六十二見亦斷，為身見所初六十二見。

問：云何疑？答：或於苦、或於集、或於滅、或於道、或於佛法僧、或初邊或後邊、或初後邊疑，或於因緣所起法彼疑惑，此謂疑。彼亦斷。

問：云何戒盜？答：戒盜二種，渴愛及癡。我以此戒、以此行、以此苦行、以此梵行，我當上天，我皆當生一一天處。此謂渴愛戒盜。從此外沙門婆羅門，以戒、以清淨、以清淨戒行，彼如是見。此謂癡戒盜。彼亦斷。

問：云何彼一處住煩惱？答：彼令往惡趣，婬欲瞋恚癡，此謂彼一處住煩惱亦斷。

Tasmiṃ samaye maggañāṇasamodhānā atthato, indriyāni samatthānavīriyatthā balatthā yānatthā, bodhipakkhiyā hetutthā, maggaṅgā ṭhāpanatthā, satipaṭṭhānā adhipattatthā, sammappadhānā payogatthā, iddhipādā ijjhanatthā, saccāni avikkhepatthā, samathavipassanā anupassanatthā avipralanatthā yuganaddhatthā āvaraṇatthā, sīlavisuddhi avikkhepatthā, cittavisuddhipaññātthā diṭṭhivisuddhitthā vimuttatthā, vimuttiñāṇadassanatthā vijjāvossaggatthā vimuttipahānatthā, nirodhaññāṇamūlatthā chandasamuppādatthā, manasikārasamatthā, phassavedanānirodhanissaraṇatthā paccupaṭṭhānatthā, samādhipaṭiṭṭhānatthā, satisaccatthā, paññāgambhīrātthā, amatapariyosānatthā, nibbānapariyosānasamatthā. Yogāvacaro evaṃ ñāṇaṃ evaṃ passanto tīṇi saṃyojanāni pajahati, seyyathidaṃ sakkāyadiṭṭhiṃ vicikicchaṃ sīlabbataparāmāsaṃ, tañca sampayuttakilese. Pañho: Kathaṃ sakkāyadiṭṭhi? Vissajjanaṃ: Tattha assutavā puthujjano rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Evaṃ vedanaṃ saññaṃ saṅkhāre viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati sakkāyadiṭṭhi. Sā sakkāyadiṭṭhi pahīnā, tassā pahānā dvāsaṭṭhi diṭṭhiyo pahīnā honti, sakkāyadiṭṭhipubbaṅgamā dvāsaṭṭhi diṭṭhiyo. Pañho: Kathaṃ vicikicchā? Vissajjanaṃ: Dukkhe vā samudaye vā nirodhe vā magge vā buddhe vā dhamme vā saṅghe vā pubbante vā aparante vā pubbantāparante vā paṭiccasamuppannesu dhammesu kaṅkhati vicikicchati, ayaṃ vuccati vicikicchā. Sāpi pahīnā. Pañho: Kathaṃ sīlabbataparāmāso? Vissajjanaṃ: Sīlabbataparāmāso duvidho, taṇhā ca moho ca. Iminā sīlena iminā vattena iminā tapena iminā brahmacariyena devo vā bhavissāmi devaññataro vā, sabbaṃ sabbaṃ devanikāyesu upapajjissāmīti. Ayaṃ taṇhāsīlabbataparāmāso. Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī vatena suddhī sīlabbatena suddhīti, evaṃ diṭṭhi. Ayaṃ mohasīlabbataparāmāso. Sopi pahīno. Pañho: Kathaṃ te ekatthanakkilesā? Vissajjanaṃ: Te apāyagamanīyā, rāgo doso moho, ime vuccanti ekatthanakkilesā tepi pahīnā.

於此間為須陀洹果，作證成向。未得須陀洹，住須陀洹向地，或第八地，或見地，或定從兩起轉慧。此須陀洹道智總語言。須陀洹無間次第，三結斷故，作無為事，與道等法無異方便起須陀洹果智果心。或二或三生無間，彼次第度。後分心從後分起，觀道、觀果、觀泥洹，觀已斷煩惱。觀餘煩惱，此謂須陀洹。不退法定向、菩提向，未來果欲分別，是世尊胸生、口生、法生、法所造，得法分不與物分，此謂見具足善。修行通達聖法，至醍醐門住，見具足到此妙法。見此妙法已，覺智成就。已覺明成就，入法流聖通達慧，開醍醐門住。是故說此偈：

於地一國王，　　於天堂一王， 領一切世間，　　須陀洹果勝。

彼坐禪人於此地住，於上作精進，為作斯陀含果證，作見生滅所初現觀，如初所說。現修行如已見道，依諸根、力、菩提、覺，如是分別諦。彼如是修行，向滅斷麁欲瞋恚及彼一處住煩惱，從彼道無間作證須陀洹果。彼坐禪人於此地住，於上作精進，為作阿那含果證，作見生滅為初現見，如初所說。現修行如見道，依諸根、力、菩提、覺，如是分別諦。彼如是向滅斷細欲瞋恚及彼一處住煩惱，從彼彼道無間，作證阿那含果。

Tattha sotāpattiphalaṃ sacchikiriyāya paṭipanno hoti. Asacchikatā sotāpatti sotāpattiphalasacchikiriyāya paṭipannabhūmi vā aṭṭhamakabhūmi vā dassanabhūmi vā samādhito dvīhi uppannā parivattanapaññā. Idaṃ sotāpattimaggañāṇassa saṅgahavacanaṃ. Sotāpattianantaraṃ, tiṇṇaṃ saṃyojanānaṃ pahānā, asaṅkhatakiccaṃ, maggasadisadhammehi aviparītupāyena sotāpattiphalañāṇaṃ phalacittaṃ uppajjati. Dve vā tīṇi vā bhavāni anantaraṃ, taṃ paṭipāṭiyā taranti. Aparabhāgacittaṃ aparabhāgato uppajjati, maggaṃ phalañca nibbānañca passati, pahīnakilese passati. Avasesaṃ kilese passati, ayaṃ sotāpanno. Avinipatadhammo niyato sambodhiparāyaṇo, āyatiṃ phalaṃ vibhajetukāmo, yo bhagavato urajo mukhajo dhammajo dhammanimmito, dhammakoṭṭhāsaṃ labhati no āmisaṃ, ayaṃ diṭṭhisampanno kalyāṇo. Ariyañāyapaṭipanno amatadvāraṃ upagato, diṭṭhisampanno imaṃ saddhammaṃ āgato. Imaṃ saddhammaṃ disvā, bodhiñāṇaṃ samāpanno. Vijjāsamāpanno, dhammasotaṃ samāpanno ariyapaññā, amatadvāraṃ vivarati tiṭṭhati. Tasmā ayaṃ gāthā vuttā: Paṭhaviyaṃ ekarājā, Sagge pi ekarājā, Sabbalokādhipacco, Sotāpattiphalaṃ varaṃ. Tena yogāvacarena ettha ṭhitena, uttari vīriyaṃ karoti, sakadāgāmiphalasacchikiriyāya, udayabbayānupassanāpubbaṅgamaṃ vipassanaṃ karoti, yathā paṭhamaṃ vuttaṃ. Paṭipadaṃ yathādiṭṭhamaggaṃ, indriyabalabodhipakkhiyānaṃ vasena, evaṃ saccavibhāvanaṃ. Tena evaṃ paṭipannena, oḷārikarāgadosamohe ca ekatthanakkilese ca khepeti, tato maggānantaraṃ sakadāgāmiphalaṃ sacchikaroti. Tena yogāvacarena ettha ṭhitena, uttari vīriyaṃ karoti, anāgāmiphalasacchikiriyāya, udayabbayānupassanāpubbaṅgamaṃ vipassanaṃ karoti, yathā paṭhamaṃ vuttaṃ. Paṭipadaṃ yathādiṭṭhamaggaṃ, indriyabalabodhipakkhiyānaṃ vasena, evaṃ saccavibhāvanaṃ. Tena evaṃ paṭipannena, sukhumarāgadosamohe ca ekatthanakkilese ca khepeti, tato tato maggānantaraṃ, anāgāmiphalaṃ sacchikaroti.

彼坐禪人於此地住，於上作精進，為作證阿羅漢果，作見生滅為初現見，如初所說，現修行如己見道，依諸根、力、菩提、覺，如是分別諦。彼如是向斷色慾、無色慾、慢調、無明，餘煩惱無餘斷。從彼坐禪人作證阿羅漢果，彼觀道、觀果泥洹、觀斷煩惱，比丘成阿羅漢，滅漏所作、以立置擔、到妙義、斷有結，正智、解脫、離五分六分、成就一守護、不為死所繫、除餘諦等滅、信覓無濁、思惟猗身，行善解脫、心善解脫。慧梵行已立，成丈夫、最勝丈夫，得第一所得。此謂除瞋恚者、度岸者、離煩惱者、無結礙者、得聖翻者、除擔者、不相應者、沙門者、婆羅門者、已浴者、度韋陀者、最上婆羅門者、阿羅漢者、度者、脫者、伏者、寂寂者、令寂者，是阿羅漢總語言。於是若須陀洹，從其生於上，不更作精進，以三種得見三種須陀洹：一七生、家家須陀洹、一生須陀洹。於是鈍根成七生，中根成家家，利根成一生。七生者，七時往天堂來，此作苦邊。家家須陀洹，或二時或三時往彼家已，往作苦邊。一生須陀洹，已令生人有作苦邊。若斯陀含人，從其生於上不作精進，一時來此世作苦邊。若阿那含，從其生於上，不作精進，從此終生淨居。

Tena yogāvacarena ettha ṭhitena, uttari vīriyaṃ karoti, arahattaphalasacchikiriyāya, udayabbayānupassanāpubbaṅgamaṃ vipassanaṃ karoti, yathā paṭhamaṃ vuttaṃ, paṭipadaṃ yathādiṭṭhamaggaṃ, indriyabalabodhipakkhiyānaṃ vasena, evaṃ saccavibhāvanaṃ. Tena evaṃ paṭipannena rāgaṃ dosaṃ mohaṃ mānaṃ avijjaṃ, sesakilese anavasesaṃ pajahati. Tato tena yogāvacarena arahattaphalaṃ sacchikaroti, so maggaṃ phalañca nibbānañca passati pahīnakilese passati, bhikkhu arahaṃ hoti khīṇāsavo vusitavā ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto pañcaṅgavippahīno chaḷaṅgasamannāgato ekārakkho caturāpasseno paṇunnapaccekasacco samavayasaṭṭhesano anāvilasaṅkappo passaddhakāyasaṅkhāro suvimuttacitto suvimuttapañño. Kevalī vusitavā uttamapuriso paramapuriso paramapattipatto. Ayaṃ vuccati vītadoso tiṇṇo nissaṅgo visamyutto ariyadhammapatto ohitabhāro visaṃyutto samaṇo brāhmaṇo nahātako vedagū uttamabrāhmaṇo arahaṃ tiṇṇo mutto danto santo paṇīto, idaṃ arahato saṅgahavacanaṃ. Tattha yo sotāpanno, tato paṭṭhāya uttari vīriyaṃ akaronto, tīhi ākārehi tayo sotāpannā bhavanti: sattakkhattuparamo kolaṃkolo ekabījī. Tattha mandapañño sattakkhattuparamo, majjhimapañño kolaṃkolo, tikkhindriyapañño ekabījī. Sattakkhattuparamo satta vāre devaloke gantvā āgamma dukkhassantaṃ karoti. Kolaṃkolasotāpanno dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ekabījīsotāpanno ekaṃ yeva manussabhavaṃ nibbattetvā dukkhassantaṃ karoti. Yo sakadāgāmī, tato paṭṭhāya uttari vīriyaṃ akaronto, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Yo anāgāmī, tato paṭṭhāya uttari vīriyaṃ akaronto, ito cavitvā suddhāvāsesu uppajjati.

彼由諸根勝，以五種得見，成五阿那含：中間般涅槃、生般涅槃、不行般涅槃、行般涅槃、上流往阿迦尼吒天。於是名中間般涅槃者，未至所著無間中間，依壽命時為除殘結使，令起聖道。生般涅槃者，越中壽命，為除殘結使，已生令起聖道。不行般涅槃者，無異行，為除殘結使，令起聖道。行般涅槃者，無異行，為除殘結使，令起聖道。上流阿迦尼吒天，從不煩終往不熱，從不熱終往善見，從善見終往善現，從善現終生阿迦尼吒天，於阿迦尼吒為除殘結使起聖道。於是不煩天萬劫壽命，不熱天二萬劫壽命，善見天四萬劫壽命，善現天八萬劫壽命，阿迦尼吒天十六萬劫壽命。於四地成五五人，於阿迦尼吒四人，無上流人，如是彼成二十四人。阿羅漢已斷一切煩惱無餘故，不成後有因。因無故，阿羅漢已免壽形命。行滅此苦斷，不起餘苦，此謂苦邊。是故說此偈：

譬如槌打鐵，　　火星流入水， 次第成寂滅，　　彼趣不可知。 如是正解脫，　　已度欲縛漏， 至於無動樂，　　彼趣不可知。

問：於此有師說，次第修道、次第斷煩惱、次第分別諦。答：或以十二、或以八、或以四道智作證果。

問：云何於此見不相應？答：若次第修行、次第斷煩惱，是故次第作證。以是次第作證果可樂，與道果相應故。

Tena indriyānaṃ adhimattattā, pañcahi ākārehi pañca anāgāmino bhavanti: antarāparinibbāyī upahaccaparinibbāyī asaṅkhāraparinibbāyī sasaṅkhāraparinibbāyī uddhaṃsoto akaniṭṭhagāmī. Tattha yo antarāparinibbāyī nāma, so upapattibhavassa anatikkantāyeva antarā āyuppamāṇakāle sesakilesappahānāya ariyamaggaṃ uppādeti. Upahaccaparinibbāyī nāma majjhimāyuṃ atikkamitvā sesakilesappahānāya uppannabhave ariyamaggaṃ uppādeti. Asaṅkhāraparinibbāyī nāma akilamanto sesakilesappahānāya ariyamaggaṃ uppādeti. Sasaṅkhāraparinibbāyī nāma sakilamanto sesakilesappahānāya ariyamaggaṃ uppādeti. Uddhaṃsoto akaniṭṭhagāmī nāma avihehi cavitvā atappaṃ gacchati, atappā cavitvā sudassaṃ gacchati, sudassā cavitvā sudassīṃ gacchati, sudassiyā cavitvā akaniṭṭhaṃ uppajjati, akaniṭṭhe sesakilesappahānāya ariyamaggaṃ uppādeti. Tattha avihānaṃ devānaṃ kappasahassāyuppamāṇaṃ, atappānaṃ devānaṃ dve kappasahassāyuppamāṇaṃ, sudassānaṃ devānaṃ cattāri kappasahassāyuppamāṇaṃ, sudassīnaṃ devānaṃ aṭṭha kappasahassāyuppamāṇaṃ, akaniṭṭhānaṃ devānaṃ soḷasa kappasahassāyuppamāṇaṃ. Catusu bhūmīsu pañca pañca puggalā, akaniṭṭhe cattāro, natthi uddhaṃsoto, evaṃ te catuvīsati puggalā honti. Arahatā sabbakilesānaṃ anavasesappahānena āyatiṃ bhavahetū na honti. Hetūnaṃ abhāvā arahā āyusaṅkhārā mutto. Pavattidukkhaṃ nirujjhati, aññaṃ dukkhaṃ na uppajjati, ayaṃ dukkhassanto. Tasmā ayaṃ gāthā vuttā: Yathāpi ayakūṭena, Acci jalitā udake, Anupubbūpasamena, Gati tassā na ñāyati. Evaṃ sammā vimuttānaṃ, Kāmabandhoghatārinaṃ, Pattānaṃ acalaṃ sukhaṃ, Gati tesaṃ na ñāyati. Pañho: Tattha ācariyā āhaṃsu, anupubbapaṭipadā anupubbakilesappahānaṃ anupubbasaccavibhāvanaṃ. Vissajjanaṃ: Dvādasahi vā aṭṭhahi vā catūhi vā maggañāṇehi phalasacchikiriyā. Pañho: Kathaṃ tattha avirodho dissati? Vissajjanaṃ: Yadi anupubbapaṭipadā anupubbakilesappahānaṃ, tasmā anupubbasacchikiriyā. Sā anupubbasacchikiriyā icchitabbā, maggaphalasaṃyogattā.

若如是可樂，一須陀洹果者成耶？若如是不可樂，次第修道、次第斷煩惱者亦然。復次第二過，若以見苦見苦所斷煩惱，滅斷可樂。是故已見苦、見苦所斷煩惱已斷，作證四分須陀洹果。作證應可樂，方便成就故。若如是可樂，作證四分須陀洹，四分七時生、四分家家生、四分一生、四分住於果，於此不相應。若如是不可樂，以見苦、見苦所斷煩惱斷耶？此不相應。復次第三過，若以見苦、見苦所斷煩惱斷者所樂，是以現見苦，四分須陀洹道住、四分信行、四分法行成，應可樂，不見餘三諦。若此所樂住於四須陀洹道，成四信行、成四法行，於此不相應。若如是不可樂，以見苦、見苦所斷煩惱斷。復次第四過，亦不相應。若現見道成向、以見道成住果，此可樂，以是現見苦成向，以見故成住果，應可樂，見一種故。若如是，可樂向及住果成多過，於此此不相應。若如是不可樂，現見道成證，以見道成住於果，此亦不相應。復次第五過，若以見道作證果，未見苦集滅，成作證果可樂者，以見苦集苦滅是無義。復次第六過，若以十二、或以八或、以四道智作證須陀洹果可樂者，以是作證，或十二、或八、或四，須陀洹果應成可樂者，成道智無果。若如是可樂地以成過，於此此不相應。

Yadi evaṃ icchitabbaṃ, ekaṃ sotāpattiphalaṃ bhaveyyāti? Yadi evaṃ na icchitabbaṃ, anupubbapaṭipadā anupubbakilesappahānaṃ tatheva. Puna dutiyaṃ dosaṃ, yadi dukkhañāṇena dukkhañāṇappahātabbakilese khepetvā pahānaṃ icchitabbaṃ. Tasmā diṭṭhadukkhe dukkhañāṇappahātabbakilesappahīne, catukoṭṭhāsasotāpattiphalaṃ sacchikiriyā. Sacchikiriyā icchitabbā, upāyasiddhattā. Yadi evaṃ icchitabbaṃ, catukoṭṭhāsasotāpatti, catukoṭṭhāsasattakkhattuṃ, catukoṭṭhāsakolaṃkola, catukoṭṭhāsaekabījī, catukoṭṭhāsaphalaṭṭha, ettha avirodho. Yadi evaṃ na icchitabbaṃ, dukkhañāṇena dukkhañāṇappahātabbakilesappahānaṃ vāti? Etaṃ na yujjati. Puna tatiyaṃ dosaṃ, yadi dukkhañāṇena dukkhañāṇappahātabbakilesappahānaṃ icchitabbaṃ, tena paccuppannadukkhañāṇena catukoṭṭhāsasotāpattimaggo catukoṭṭhāsasaddhānusārī catukoṭṭhāsadhammānusārī bhaveyya, icchitabbaṃ, adiṭṭhasesakatisaccattā. Yadi idaṃ icchitabbaṃ catusotāpattimaggo catukoṭṭhāsasaddhānusārī catukoṭṭhāsadhammānusārī, ettha avirodho. Yadi evaṃ na icchitabbaṃ, dukkhañāṇena dukkhañāṇappahātabbakilesappahānaṃ. Puna catutthaṃ dosaṃ, na yujjati. Yadi paccuppannamaggañāṇena paṭipanno, diṭṭhamaggañāṇena phalaṭṭho, idaṃ icchitabbaṃ, tena paccuppannadukkhañāṇena paṭipanno, diṭṭhadukkhañāṇena phalaṭṭho, icchitabbaṃ, ekañāṇattā. Yadi evaṃ, icchitabbaṃ paṭipannaphalaṭṭhā bahudosā, ettha avirodho. Yadi evaṃ na icchitabbaṃ, paccuppannamaggañāṇena sacchikiriyā, diṭṭhamaggañāṇena phalaṭṭho, etampi na yujjati. Puna pañcamaṃ dosaṃ, yadi maggañāṇena phalasacchikiriyā, adiṭṭhadukkhasamudayanirodhe phalasacchikiriyā icchitabbāti, tena dukkhasamudayanirodhañāṇaṃ niratthakaṃ. Puna chaṭṭhaṃ dosaṃ, yadi dvādasahi vā aṭṭhahi vā catūhi vā maggañāṇehi sotāpattiphalasacchikiriyā icchitabbāti, tena sacchikiriyā dvādasa vā aṭṭha vā cattāro vā sotāpattiphalāni bhaveyyuṃ icchitabbāni, maggañāṇāphalattā. Yadi evaṃ icchitabbabhūmi dosasampannā, ettha avirodho.;

若如是可樂，或以十二、或以八、或以四道智作證須陀洹果者耶？此亦不相應。復次第七過，若或十二、若八、若四道智令起一須陀洹果者可樂，此亦不相應，多事令起一果，如多菴婆菓令生一果。

問：若以一智一剎那無前無後成分別四諦，一智應成四見取事。若以見苦成見四諦，四諦成苦諦。若此二義無，此不相應一剎那以一智無前無後成分別四諦。答：非一智成四見取事，亦非四諦成苦諦。坐禪人唯從初四諦，種種相一相，以前分別故。

爾時以聖行苦諦如是相以通達，成通達四諦。如其相四諦，以如義成一相。如五陰種種相一相，以前分別為色陰，以無常已見五陰無常，亦常見無常，非色陰為五陰。如是入界，如是於此可知。於是散法可知。如是觀覺喜受地根，解脫煩惱正受二定。於是觀者二觀，禪觀、燥觀。

問：云何禪觀？已得定，以定力伏蓋。以名比分別色觀見禪分，奢摩他為初，修毘婆舍那。燥觀者，以分別力伏蓋，以色比分別名見觀諸行，毘婆舍那為初，修行奢摩他覺者燥觀。初禪及觀者，觀道及果成有覺，於三禪毘婆舍那乃至性除成有覺，道及果成無覺，於覺地道成八分道，於無覺地七分除思惟。喜者燥觀得苦行，具足毘婆舍那相似智，成無苦起，性除道及果共起喜。

Yadi evaṃ icchitabbaṃ, dvādasahi vā aṭṭhahi vā catūhi vā maggañāṇehi sotāpattiphalasacchikiriyāti? Etampi na yujjati. Puna sattamaṃ dosaṃ, yadi dvādasa vā aṭṭha vā cattāro vā maggañāṇāni ekaṃ sotāpattiphalaṃ uppādentīti icchitabbaṃ, etampi na yujjati, bahukāraṇehi ekaphalaṃ, yathā bahūhi ambabījehi ekaphalaṃ. Pañho: Yadi ekena ñāṇena ekakhaṇe na pubbe na pacchā cattāri saccāni vibhāveti, ekañāṇaṃ catudassanavatthusampannaṃ bhaveyya. Yadi dukkhañāṇena cattāri saccāni passati, cattāri saccāni dukkhasaccaṃ bhaveyyuṃ. Yadi ime dve atthā natthi, etaṃ na yujjati ekakhaṇe ekena ñāṇena na pubbe na pacchā cattāri saccāni vibhāvetīti. Vissajjanaṃ: Na ekañāṇaṃ catudassanavatthusampannaṃ, napi cattāri saccāni dukkhasaccaṃ. Yogāvacaro pana ādito cattāri saccāni, nānālakkhaṇāni ekalakkhaṇāni, pubbe vibhāvetīti. Tasmiṃ samaye ariyāya paṭipadāya dukkhasaccaṃ evaṃlakkhaṇaṃ paṭivijjhanto, cattāri saccāni paṭivijjhati. Yathābhūtāni cattāri saccāni, yathātthena ekalakkhaṇāni. Yathā pañcakkhandhā nānālakkhaṇā ekalakkhaṇā, pubbe vibhāvetvā rūpakkhandho aniccoti disvā pañcakkhandhā aniccāti passati, niccato ca passati, na rūpakkhandho pañcakkhandhā. Evaṃ āyatanadhātuyo, evaṃ ettha veditabbaṃ. Tattha vokiṇṇā dhammā veditabbā. Evaṃ vedanā somanassabhūmi indriyāni, kilesavimuttā samāpattidve. Tattha vipassako dve vipassanā, samathapubbaṅgamā vipassanā sukkhavipassanā ca. Pañho: Kathaṃ samathapubbaṅgamā vipassanā? Laddhasamādhi samādhibalena nīvaraṇe vikkhambhetvā. Nāmena rūpaṃ paricchinditvā jhānaṅgāni passanto samathapubbaṅgamo vipassanaṃ bhāveti. Sukkhavipassako pana vipassanābalena nīvaraṇe vikkhambhetvā, rūpena nāmaṃ paricchinditvā saṅkhāre passanto vipassanāpubbaṅgamo samathaṃ bhāveti bodhako sukkhavipassako. Paṭhamajjhānavipassako maggo ca phalaṃ ca savitakkā, tatiyajjhānavipassanā yāva gotrabhū savitakkā, maggo ca phalaṃ ca avitakkā, savitakkabhūmiyā maggo aṭṭhaṅgiko, avitakkabhūmiyā sattaṅgiko vitakkavajjito. Sukkhavipassako dukkhāpaṭipadaṃ labhati, vipassanānulomañāṇasampanno adukkho uppajjati, gotrabhūmaggo ca phalaṃ ca saha pītiyā uppajjanti.

燥觀得樂行具足，於二禪毘婆舍那及道果共起喜。於第三禪、於第四禪，毘婆舍那道及果不共起喜。於喜地道及果七覺分起，於無喜地六菩提覺，除喜菩提覺。受者燥觀得苦行，具足毘婆舍那乃至相似智，共捨起，性除道及果共喜起。燥觀得樂行具足，於三禪毘婆舍那道果共喜起，於第四禪毘婆舍那道果共捨起。地者二地，見地、思惟地。於是須陀洹道見地，餘三道四沙門果思惟地。未甞見今見名見地。如是見、如是修是思惟地。復次二地，學地、不學地。於是四道三沙門果，學地；阿羅漢果，無學地。根者，三出世間根：未知我當知根、已知根、知已根。於是須陀洹道智、初未知今知者，成未知智；三道智、三果智，已知法更知知根，阿羅漢果智無餘。已知法知者，已知根。解脫者，三解脫：無相解脫、無作解脫、空解脫。於是道相似智，不作相是無相解脫、不作願是無作解脫、不作執是空解脫。復次此三解脫，以觀見成於種種道，以得成於一道。

問：云何以觀見成於種種道？答：已觀見無常，成無相解脫；以觀見苦，成無作解脫；以觀見無我，成空解脫。

問：云何以觀見無常成無相解脫？答：以無常現作意，以滅諸行起心，成多解脫，得信根及四根。

Sukkhavipassako sukhapaṭipadaṃ labhati sampanno, dutiyajjhānavipassanā maggo ca phalaṃ ca saha pītiyā uppajjanti. Tatiyajjhāne catutthajjhāne ca vipassanā maggo ca phalaṃ ca vinā pītiyā uppajjanti. Sappītikabhūmiyā maggo ca phalaṃ ca sattabojjhaṅgā uppajjanti, appītikabhūmiyā cha bojjhaṅgā pītibojjhaṅgavajjitā. Sukkhavipassako dukkhāpaṭipadaṃ labhati sampanno vipassanā yāva anulomañāṇā saha upekkhāya uppajjati, gotrabhūmaggo ca phalaṃ ca saha pītiyā uppajjanti. Sukkhavipassako sukhapaṭipadaṃ labhati sampanno, tatiyajjhānavipassanā maggo ca phalaṃ ca saha pītiyā uppajjanti, catutthajjhānavipassanā maggo ca phalaṃ ca saha upekkhāya uppajjanti. Bhūmiyo dve bhūmiyo, dassanabhūmi bhāvanābhūmi ca. Tattha sotāpattimaggo dassanabhūmi, sesā tayo maggā cattāri sāmaññaphalāni bhāvanābhūmi. Adiṭṭhapubbaṃ idāni passatīti dassanabhūmi. Yathādiṭṭhaṃ tathā bhāvetīti bhāvanābhūmi. Puna dve bhūmiyo, sekkhabhūmi asekkhabhūmi ca. Tattha cattāro maggā tīṇi sāmaññaphalāni sekkhabhūmi; arahattaphalaṃ asekkhabhūmi. Indriyāni tīṇi lokuttaraindriyāni: anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. Tattha sotāpattimaggañāṇaṃ, aññātapubbaṃ idāni jānātīti anaññātaññassāmītindriyaṃ; tayo maggañāṇā tīṇi phalañāṇāni, ñātaṃ dhammaṃ uttari jānātīti aññindriyaṃ; arahattaphalañāṇaṃ, anavasesaṃ ñātadhammaṃ jānātīti aññātāvindriyaṃ. Vimuttiyo tisso vimuttiyo: animittavimutti, appaṇihitavimutti, suññatavimutti. Tattha maggānulomañāṇaṃ, nimittaṃ na karotīti animittavimutti, paṇidhiṃ na karotīti appaṇihitavimutti, attaṃ na gaṇhātīti suññatavimutti. Puna imā tisso vimuttiyo, vipassanāya nānāmaggā honti, adhigamena ekamaggo hoti. Pañho: Kathaṃ vipassanāya nānāmaggā honti? Vissajjanaṃ: Aniccānupassanāya animittavimutti, dukkhānupassanāya appaṇihitavimutti, anattānupassanāya suññatavimutti. Pañho: Kathaṃ aniccānupassanāya animittavimutti? Vissajjanaṃ: Aniccato manasikārena saṅkhāranirodhe cittaṃ pakkhandati, bahuvimutto hoti, saddhindriyadīni cattārindriyāni labhati.

彼種類如實智相，彼種類一切諸行成無常起，令起相怖畏，從相行生智。從相心起，於無相心越，以無相解脫身得脫。如是以觀無常成無相解脫。

問：云何以觀見苦成無作解脫？答：以苦現作意，以怖畏諸行令起心，成心多寂寂，得定根及四根。彼種類如實知生，以彼種類一切諸行成苦所見，以怖畏生令起生智。從生心起，於無生心越，以無作解脫身得脫。如是以觀見苦成無作解脫。

問：云何以觀見無我成空解脫？答：以無我現作意，以空令起諸行，心成多厭惡，得慧根及四根。彼種類如實知相及生，以彼種類一切諸法成無我可見，以怖畏令起相及生，依相及生智唯起。從相及生心成離，於無相無生滅，泥洹心越，以空解脫身得脫。如是以觀見無我成空解脫。如是此三解脫，以觀成於種種道。

問：云何以得三解脫成於一道？答：已得無相解脫，成得三解脫。何故？是人以無相，其心得脫。雖解脫彼已作，以執其已得無作解脫，三解脫成所得。何故？以作其心得脫、以解脫。彼以相以執得空解脫，三解脫亦得。何故？若其以執心得脫，以解脫、以相、以作。如是已得三解脫成於一道。解脫者、解脫門者何差別？答：唯彼道智，從煩惱脫，名解脫。以入醍醐門義，名解脫門。

Tassa jātiyā yathābhūtañāṇalakkhaṇā, tassa jātiyā sabbe saṅkhārā aniccato upaṭṭhahanti, nimittaṃ bhayato upaṭṭhāti, nimittato pavattañāṇaṃ uppajjati. Nimittato cittaṃ vuṭṭhāti, animitte cittaṃ pakkhandati, animittavimuttiyā kāyo vimuccati. Evaṃ aniccānupassanāya animittavimutti hoti. Pañho: Kathaṃ dukkhānupassanāya appaṇihitavimutti? Vissajjanaṃ: Dukkhato manasikārena saṅkhāre bhayato upaṭṭhāpeti cittaṃ uppajjati, cittaṃ bahusantaṃ hoti, samādhindriyādīni cattārindriyāni labhati. Tassa jātiyā yathābhūtañāṇaṃ uppajjati, tassa jātiyā sabbe saṅkhārā dukkhato dissanti, bhayato pavattañāṇaṃ uppajjati. Pavattato cittaṃ vuṭṭhāti, appavatte cittaṃ pakkhandati, appaṇihitavimuttiyā kāyo vimuccati. Evaṃ dukkhānupassanāya appaṇihitavimutti hoti. Pañho: Kathaṃ anattānupassanāya suññatavimutti? Vissajjanaṃ: Anattato manasikārena suññato saṅkhāre upaṭṭhāpeti, cittaṃ bahunibbiṇṇaṃ hoti, paññindriyādīni cattārindriyāni labhati. Tassa jātiyā yathābhūtañāṇaṃ nimittañca pavattañca, tassa jātiyā sabbe dhammā anattato dissanti, bhayato nimittañca pavattañca upaṭṭhāti, nimittato ca pavattato ca ñāṇaṃ kevalaṃ uppajjati. Nimittato ca pavattato ca cittaṃ virajjati, animitte appavatte nibbāne cittaṃ pakkhandati, suññatavimuttiyā kāyo vimuccati. Evaṃ anattānupassanāya suññatavimutti hoti. Evaṃ imā tisso vimuttiyo vipassanāya nānāmaggā honti. Pañho: Kathaṃ adhigamena tisso vimuttiyo ekamaggo honti? Vissajjanaṃ: Animittavimuttiṃ adhigantvā, tisso vimuttiyo adhigatā honti. Kasmā? So hi animittatāya cittaṃ vimuttaṃ. Vimuttampi taṃ katañca upādāya appaṇihitavimuttiṃ adhigataṃ, tisso vimuttiyo adhigatā honti. Kasmā? Paṇidhiyā cittaṃ vimuttañceva vimuttañca. So nimittena upādāya suññatavimuttiṃ adhigataṃ, tisso vimuttiyo adhigatā honti. Kasmā? Upādānena cittaṃ vimuttañceva vimuttañca nimittena paṇidhiyā ca. Evaṃ adhigamena tisso vimuttiyo ekamaggo honti. Vimutti vimuttidvāranti ko viseso? Vissajjanaṃ: Taṃyeva maggañāṇaṃ, kilesato vimuccatīti vimutti. Amatadvārappavesanaṭṭhena vimuttidvāraṃ.

復次解脫者唯道智；彼事為泥洹，此謂解脫門。煩惱者，一百三十四煩惱，如是三不善根、三覓、四漏、四結、四流、四厄、四取、四惡趣行、五慳、五蓋、六諍根、七使世間、八法、九慢、十煩惱處、十不善業道、十結、十邪邊、十二顛倒、十二不善心起。於是三不善根者，貪、瞋、癡。於此三，瞋者以二道成薄，以阿那含無餘滅。貪癡者以三道成薄，以阿羅漢道無餘滅。三覓者，欲覓、有覓、梵行覓。於此三中，梵行覓者以須陀洹道無餘滅，欲覓者以阿那含道滅，有覓者以阿羅漢道滅。四漏者，欲漏、有漏、見漏、無明漏。於此，見漏者以須陀洹道滅，欲漏者以阿那含道滅，有漏、無明漏者以阿羅漢道滅。四結者，貪欲身結、瞋恚身結、戒盜身結、此諦執身結。於此，戒盜身結者、此諦執身結，以須陀洹道滅；瞋恚身結以阿那含道滅；貪身結以阿羅漢道滅。四流者，欲流、有流、見流、無明流。四厄者，欲厄、有厄、見厄、無明厄。如初所說滅。四取者，欲取、見取、戒取、我語取。於此三取以須陀洹道滅，欲取以阿羅漢道滅。四惡趣行：欲惡趣行、瞋惡趣行、怖畏惡趣行、癡惡趣行，此四以須陀洹道滅。五慳者，住處慳、家慳、利養慳、色慳、法慳，此五以阿那含道滅。

Puna vimutti nāma maggañāṇameva; taṃ vatthu nibbānaṃ, idaṃ vuccati vimuttidvāraṃ. Kilesā nāma ekasatattiṃsa kilesā, seyyathidaṃ - tīṇi akusalamūlāni, tayo esanā, cattāro āsavā, cattāro ganthā, cattāro oghā, cattāro yogā, cattāro upādānā, cattāro agatigamanā, pañca macchariyāni, pañca nīvaraṇāni, cha vivādamūlāni, satta anusayā, aṭṭha lokadhammaṃ, nava mānā, dasa kilesavatthūni, dasa akusalakammapathā, dasa saṃyojanāni, dasa micchattā, dvādasa vipallāsā, dvādasa akusalacittuppādā. Tattha tīṇi akusalamūlāni: lobho, doso, moho. Etesu tīsu, doso dvīhi maggehi tanukaroti, anāgāmimaggena anavasesaṃ pahīyati. Lobhamoho tīhi maggehi tanukaro, arahattamaggena anavasesaṃ pahīyati. Tayo esanā: kāmesanā, bhavesanā, brahmacariyesanā. Etāsu tīsu, brahmacariyesanā sotāpattimaggena anavasesaṃ pahīyati, kāmesanā anāgāmimaggena pahīyati, bhavesanā arahattamaggena pahīyati. Cattāro āsavā: kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Ettha diṭṭhāsavo sotāpattimaggena pahīyati, kāmāsavo anāgāmimaggena pahīyati, bhavāsavo avijjāsavo ca arahattamaggena pahīyati. Cattāro ganthā: abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. Ettha sīlabbataparāmāso kāyagantho idaṃsaccābhiniveso kāyagantho ca sotāpattimaggena pahīyati; byāpādo kāyagantho anāgāmimaggena pahīyati; abhijjhā kāyagantho arahattamaggena pahīyati. Cattāro oghā: kāmogho, bhavogho, diṭṭhogho, avijjogho. Cattāro yogā: kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Yathā paṭhamaṃ vuttā pahīyanti. Cattāro upādānā: kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Ettha tīṇi upādānāni sotāpattimaggena pahīyanti, kāmupādānaṃ arahattamaggena pahīyati. Cattāro agatigamanā: chandāgati, dosāgati, bhayāgati, mohāgati, ime cattāro sotāpattimaggena pahīyanti. Pañca macchariyāni: āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ, imāni pañca anāgāmimaggena pahīyanti.

五蓋者，欲欲、瞋恚、懈怠、睡眠、調慢疑。於此，疑者以須陀洹道滅，欲欲、瞋恚、慢，以阿那含道滅；懈怠、調，以阿羅漢道滅；睡眠隨色。六諍根者，忿、覆、嫉、諂、惡樂、見觸。於此，諂、惡樂、見觸，以須陀洹道滅；忿、覆、嫉，以阿那含道滅。七使者，欲染使、瞋恚使、慢使、見使、疑使、有欲使、無明使。於此，見使、疑使，以須陀洹道滅；欲染使、瞋恚使，以阿那含道滅；慢使、有使、無明使，以阿羅漢道滅。世間八世法者，利、衰、毀、譽、稱、譏、苦、樂。於此，四不愛處瞋恚，以阿那含道滅；於四愛處使，以阿羅漢道滅。九慢者，從彼勝我勝生慢、與勝我等生慢、從勝我下生慢、從等我等生慢、從等我下生慢、從下我勝生慢、從下我等生慢、從下我下生慢。九慢者以阿羅漢道滅。十惱處者，貪、瞋、癡、慢、見、疑、懈怠、調、無慚、無愧。於此，見、疑以須陀洹道滅，瞋恚以阿那含道滅，餘七以阿羅漢道滅。十惱處者，此人於我已作現作當作非義生惱；我所愛念人，彼人已作現作當作其非義生惱；我所不愛念人，彼人已作現作當作者，於非處生惱。十惱處以阿那含道滅。十不善業道者，殺生、不與取、邪行、妄語、惡口、兩舌、綺語、貪、瞋、邪見。

Pañca nīvaraṇāni: kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchā. Ettha vicikicchā sotāpattimaggena pahīyati, kāmacchando byāpādo māno anāgāmimaggena pahīyati, thinamiddhaṃ kukkuccaṃ arahattamaggena pahīyati, middhaṃ rūpānugataṃ. Cha vivādamūlāni: kodho, makkho, issā, sāṭheyyaṃ, pāpicchatā, sandiṭṭhiparāmāso. Ettha sāṭheyyaṃ pāpicchatā sandiṭṭhiparāmāso sotāpattimaggena pahīyanti; kodho makkho issā anāgāmimaggena pahīyanti. Satta anusayā: kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo. Ettha diṭṭhānusayo vicikicchānusayo sotāpattimaggena pahīyanti; kāmarāgānusayo paṭighānusayo anāgāmimaggena pahīyanti; mānānusayo bhavarāgānusayo avijjānusayo arahattamaggena pahīyanti. Aṭṭha lokadhammā: lābho, alābho, yaso, ayaso, nindā, pasaṃsā, sukhaṃ, dukkhaṃ. Ettha catūsu aniṭṭhesu paṭigho anāgāmimaggena pahīyati; catūsu iṭṭhesu anusayā arahattamaggena pahīyanti. Nava mānā: seyyassa seyyoham asmīti māno, seyyassa sadisoham asmīti māno, seyyassa hīnoham asmīti māno, sadisassa seyyoham asmīti māno, sadisassa sadisoham asmīti māno, sadisassa hīnoham asmīti māno, hīnassa seyyoham asmīti māno, hīnassa sadisoham asmīti māno, hīnassa hīnoham asmīti māno. Nava mānā arahattamaggena pahīyanti. Dasa kilesavatthūni: lobho, doso, moho, māno, diṭṭhi, vicikicchā, thīnaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ. Ettha diṭṭhi vicikicchā sotāpattimaggena pahīyanti, doso anāgāmimaggena pahīyati, sesā satta arahattamaggena pahīyanti. Dasa āghātavatthūni: anatthaṃ me acari anatthañca me carati anatthaṃca me carissatīti āghātaṃ bandhati; piyassa me manāpassa anatthaṃ acari anatthañca carati anatthaṃca carissatīti āghātaṃ bandhati; appiyassa me amanāpassa atthaṃ acari atthañca carati atthañca carissatīti aṭṭhāne āghātaṃ bandhati. Dasa āghātavatthūni anāgāmimaggena pahīyanti. Dasa akusalakammapathā: pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pharusavācā, pisuṇavācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.

於此，殺生、不與取、邪行、妄語、邪見，以須陀洹道滅；惡口、兩舌、瞋，以阿那含道滅；綺語、貪，以阿羅漢道滅。十使者，欲染使、瞋恚使、慢使、見使、疑使、戒取使、有染使、嫉使、慳使、無明使。於此，見、疑、戒取使，以須陀洹道滅；欲染、瞋恚、嫉、慳使，以阿那含道滅；慢、有染、無明使，以阿羅漢道滅。十邪邊者，邪見、邪思惟、邪語、邪業、邪命、邪精進、邪念、邪定、邪智、邪解脫。於此，邪見、邪語妄語、業、邪命、邪智、邪解脫，以須陀洹道滅；邪思惟、邪語惡語兩舌，以阿那含道滅。邪語綺語、邪精進、邪念、邪定，以阿羅漢道滅。十二顛倒者，於無常常想顛倒、心顛倒、見顛倒，如是於苦樂、於不淨淨、於無我我。於此，無常常三顛倒、於無我我者三顛倒、於不淨淨者見顛倒、於苦樂者見顛倒，以須陀洹道滅；於不淨淨者想顛倒、心顛倒，以阿那含道滅；於苦樂者想顛倒、心顛倒，以阿羅漢道滅。十二不善心起者，與喜共起見相應無行心起、有行心起，與喜共起見不相應無行心起、有行心起，與捨共起見相應無行心起、有行心起，與捨共起見不相應無行心起、有行心起，與憂共起瞋恚相應無行心起、有行心，與調共起心起、與疑共起心起。

Ettha pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo micchādiṭṭhi sotāpattimaggena pahīyanti; pharusavācā pisuṇavācā byāpādo anāgāmimaggena pahīyanti; samphappalāpo abhijjhā arahattamaggena pahīyanti. Dasa anusayā: kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, sīlabbataparāmāsānusayo, bhavarāgānusayo, issānusayo, macchariyānusayo, avijjānusayo. Ettha diṭṭhi vicikicchā sīlabbataparāmāsānusayo sotāpattimaggena pahīyanti; kāmarāga paṭigha issā macchariyānusayo anāgāmimaggena pahīyanti; māna bhavarāga avijjānusayo arahattamaggena pahīyanti. Dasa micchattā: micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchā-ājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti. Ettha micchādiṭṭhi micchāvācā musāvādo kammanto micchā-ājīvo micchāñāṇaṃ micchāvimutti sotāpattimaggena pahīyanti; micchāsaṅkappo micchāvācā pharusavācā pisuṇavācā anāgāmimaggena pahīyanti; micchāvācā samphappalāpo micchāvāyāmo micchāsati micchāsamādhi arahattamaggena pahīyanti. Dvādasa vipallāsā: anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso, dukkhe sukhanti, asubhe subhanti, anattani attāti. Ettha anicce niccanti tayo vipallāsā, anattani attāti tayo vipallāsā, asubhe subhanti diṭṭhivipallāso, dukkhe sukhanti diṭṭhivipallāso sotāpattimaggena pahīyanti; asubhe subhanti saññāvipallāso cittavipallāso anāgāmimaggena pahīyanti; dukkhe sukhanti saññāvipallāso cittavipallāso arahattamaggena pahīyanti. Dvādasa akusalacittuppādā: somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikaṃ cittuppādaṃ sasaṅkhārikañca, somanassasahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikaṃ sasaṅkhārikañca, upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikaṃ sasaṅkhārikañca, upekkhāsahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikaṃ sasaṅkhārikañca, domanassasahagataṃ paṭighasampayuttaṃ asaṅkhārikaṃ sasaṅkhārikañca, uddhaccasahagataṃ cittuppādaṃ, vicikicchāsahagataṃ cittuppādaṃ.

於此，四見相應心起、與疑共起心起，以須陀洹道滅；二共起心起，以二道成薄，以阿那含道無餘滅；四見心不相應起及調共起心起，以三道成薄，以阿羅漢道無餘滅。二正受者，二正受不與凡夫共，及果成就想受滅正受。

問：云何果正受？何故名果正受？誰修？誰令起？何故修？云何修？云何作意？彼成就幾緣？幾緣住？幾緣為起？此正受世間耶？出世間耶？答：云何果正受者，此沙門果，心於泥洹安，此謂果正受。何故果正受者，非善非不善，非事出世道果報所成，是故此果正受，阿羅漢及阿那含，於此定作滿。復有說一切聖人得令起。如毘曇所說：為得須陀洹道，除生名性除。如是一切。復說一切聖人成就於此定作滿，唯彼令起。如長老那羅陀說：諸比丘！如是長老於山林井，於彼無繩取水。爾時人來，為日所曝，熱乏渴愛。彼人見井知有水，彼不以身觸住。如是我長老有滅為泥洹，如實正智善見，我非阿羅漢漏盡。何故令起者，答：為現見法樂住令起。如世尊教阿難，是時阿難如來不作意，一切諸相唯一受滅，無相心定令起住，是時阿難如來身成安隱。云何以令起者，答：彼坐禪人入寂寂住，或住或臥，樂得果正受。作生滅見所初觀諸行，乃至性除智，性除智無間於泥洹果正受令安，依其禪成修道是。

Ettha cattāri diṭṭhigatasampayuttacittuppādā vicikicchāsahagataṃ cittuppādañca sotāpattimaggena pahīyanti; dve paṭighasampayuttacittuppādā dvīhi maggehi tanukara anāgāmimaggena anavasesaṃ pahīyanti; cattāri diṭṭhigatavippayuttacittuppādāni uddhaccasahagataṃ cittuppādañca tīhi maggehi tanukara arahattamaggena anavasesaṃ pahīyanti. Dve samāpattiyo: dve samāpattiyo puthujjanasādhāraṇā na honti, phalasampayuttā ca saññāvedayitanirodhasamāpatti. Pañho: Katamā phalasamāpatti? Kasmā phalasamāpattīti vuccati? Ko bhāveti? Ko samāpajjati? Kimatthāya bhāveti? Kathaṃ bhāveti? Kathaṃ manasikāro? Sā sampajjanā kati paccayā? Kati paccayā tiṭṭhati? Kati paccayā vuṭṭhāti? Ayaṃ samāpatti lokiyā udāhu lokuttarāti? Vissajjanaṃ: Katamā phalasamāpattīti, idaṃ sāmaññaphalaṃ, cittaṃ nibbāne santiṭṭhati, ayaṃ vuccati phalasamāpatti. Kasmā phalasamāpattīti, neva kusalā nākusalā, na kiriyā lokuttaraphalaṃ vipākabhūtā, tasmā ayaṃ phalasamāpatti, arahanto ca anāgāmino ca ettha samāpattiṃ paripūrenti. Apare bhaṇanti sabbe ariyapuggalā samāpajjanti. Yathā abhidhamme vuttaṃ: Sotāpattimaggassa lābhī gotrabhunā virahito. Evaṃ sabbaṃ. Apare bhaṇanti sabbe ariyapuggalā ettha samāpattiṃ paripūrenti, te eva samāpajjanti. Yathā therassa nāradassa vuttaṃ: Bhikkhave, seyyathāpi āyasmanto pabbate udapāno, tattha nassa rajju udakassa gahaṇāya. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto pipāsito. So taṃ udapānaṃ olokeyya, jāneyya udakanti, na ca kāyena phusitvā vihareyya. Evameva kho ahaṃ āvuso nirodho nibbānanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. Kimatthāya samāpajjatīti? Vissajjanaṃ: Diṭṭhadhammasukhavihāratthaṃ samāpajjati. Yathā bhagavatā ānandaṃ āṇatto, tena samayena ānando tathāgato sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati, tena samayena ānanda tathāgatassa kāyo phāsuko hoti. Kathaṃ samāpajjatīti? Vissajjanaṃ: So yogāvacaro santavihāraṃ samāpajjitvā, nisinnova vā nipannova vā phalasamāpattiṃ samāpajjitukāmo. Udayabbayānupassanāya paṭṭhāya saṅkhāre vipassati yāva gotrabhūñāṇaṃ, gotrabhūñāṇānantaraṃ nibbāne phalasamāpatti santiṭṭhati, tassa jhānassa vasena bhāvanā hoti.

是禪成所作，是名果正受。云何作意者，答：無為醍醐界以寂作意。彼成就幾緣？幾緣為住？幾緣為起？答：彼正受二緣，不作意一切諸相，於無相界作意。三緣為住：不作意一切諸相，於無相界作意，及初行。二緣為起：作意一切相，及無相界不作意。云何此定世間出世間耶？答：此出世正受，非世間正受。

問：阿那含人為果定現觀，何故性除無隔，阿羅漢道不生？答：非樂處故不生觀見，無力故。於是二種勝果可知，成有道及性除果。現作證道無間果現，成無道及性除果。成入果定，成無道及性除果。從滅定起，成無道無性除果(果正受已竟)。

問：云何想受滅正受？誰令起？幾力成就令起？幾行所除令起？幾初事？何義為起？云何起？云何從彼起？云何心以起？以起心何所著？幾觸所觸？云何初起諸行？死人及入滅想受定何差別？此定有為無為？答：不生心心數法，此謂滅想受定。誰令起定者，答：阿羅漢及阿那含，於此定作滿。誰不令起者，答：凡夫人及須陀洹、斯陀含，及生無色界人，於是非其境界故。凡夫不能起煩惱障礙定，未斷故。須陀洹、斯陀含不能起，為更起。非其處故，入無色界不能起。幾力成就令起者，答：以二力成就令起，以奢摩他力、以毘婆舍那力。

Taṃ jhānaṃ nipphannakiccaṃ, ayaṃ vuccati phalasamāpatti. Kathaṃ manasikāro? Vissajjanaṃ: Asaṅkhataṃ amatadhātuṃ santato manasi karoti. Sā sampajjanā kati paccayā? Kati paccayā tiṭṭhati? Kati paccayā vuṭṭhātīti? Vissajjanaṃ: Sā samāpatti dvīhi paccayehi: sabbanimittānaṃ amanasikārā, animittāya dhātuyā manasikārā. Tīhi paccayehi tiṭṭhati: sabbanimittānaṃ amanasikārā, animittāya dhātuyā manasikārā, pubbābhisaṅkhārena ca. Dvīhi paccayehi vuṭṭhāti: sabbanimittānaṃ manasikārā, animittāya dhātuyā amanasikārā ca. Ayaṃ samāpatti lokiyā udāhu lokuttarāti? Vissajjanaṃ: Ayaṃ lokuttarā samāpatti, na lokiyā samāpatti. Pañho: Anāgāmissa phalasamāpattiṃ abhisamācarato kasmā gotrabhunā antarā arahattamaggo na uppajjatīti? Vissajjanaṃ: Na ārammaṇarasena uppajjati dassanaṃ, balābhāvato. Tattha dve abhiññāphalāni veditabbāni, samaggā ca gotrabhuphalā ca. Paccakkhakārimaggo anantaraphalaṃ pākaṭaṃ, amaggā ca agotrabhuphalā ca. Phalasamāpattisamāpannaṃ, amaggā ca agotrabhuphalā ca. Nirodhā vuṭṭhitaṃ, amaggañca agotrabhuphalañca (phalasamāpatti niṭṭhitā). Pañho: Katamā saññāvedayitanirodhasamāpatti? Ko samāpajjati? Katibalasamannāgato samāpajjati? Kati dhammā vinītā samāpajjati? Kati pubbakiccā? Kimatthāya samāpajjati? Kathaṃ samāpajjati? Kathaṃ tato vuṭṭhāti? Kathaṃ cittaṃ vuṭṭhitaṃ? Vuṭṭhitacittaṃ kataranninnaṃ? Katīhi phassīyati? Kathaṃ pubbabhāgasaṅkhārā? Matasattassa nirodhasamāpannassa ko visesoti? Ayaṃ samāpatti saṅkhatā asaṅkhatāti? Vissajjanaṃ: Cittacetasikānaṃ dhammānaṃ appavatti, ayaṃ vuccati saññāvedayitanirodhasamāpatti. Ko samāpajjatīti? Vissajjanaṃ: Arahanto ca anāgāmino ca ettha samāpattiṃ paripūrenti. Ko na samāpajjatīti? Vissajjanaṃ: Puthujjanā ca sotāpannā ca sakadāgāmino ca arūpabhavino ca, tesaṃ avisayattā. Puthujjanā na samāpajjanti kilesāvaraṇena samāpattiyā appahīnattā. Sotāpannasakadāgāmino na samāpajjanti punabbhavāya. Avisayattā arūpabhavino na samāpajjanti. Katibalasamannāgato samāpajjatīti? Vissajjanaṃ: Dvīhi balehi samannāgato samāpajjati, samathabalena ca vipassanābalena ca.

於是以奢摩他力者，由八定得自在；以毘婆舍那力者，由自在隨七觀。云何七隨觀？無常觀、苦觀、無我觀、厭患觀、無染觀、滅觀、出離觀。奢摩他力為滅禪分，及為不動解脫；毘婆舍那力為見生過患，及為無生解脫。幾行所除令起定？答：以除三行令起定，口行、身行、心行。於是入二禪覺觀，口行成所除；入第四禪出息入息，身行成所除；入滅想受定人，想受心行成所除。初幾事者，答：初四事，一縛、不亂、遠分別、觀事非事。於是名一縛者，鉢袈裟一處𭞴受持。不亂者，以所有方便，此身願莫生亂受持。遠分別者，稱其身力，以日作分別受持，於此久遠過期當起。觀事非事者，未至時分別。或眾僧為事和合，以彼聲我當起受持。於是一縛者，為守護袈裟。不亂者及久遠分別，為守護身。觀事非事者，為不妨眾僧和合，住無所有處，或初作事入初禪。何故令起？答：為現法樂住者，是聖人最後無動定。復為起神通入廣定。如長老正命羅漢，為守護身。如長老舍利弗、如長老白鷺子底沙。云何令起者，彼坐禪人入寂寂住，或坐或臥，樂滅意樂滅入初禪，入已安詳出，無間見彼禪無常苦無我，乃至行捨智。如第二禪、第三禪、第四禪、虛空處、識處、無所有處，入已安詳出，無間見正定無常苦無我，乃至行捨智。

Tattha samathabalena aṭṭhasamāpattīsu vasībhāvo; vipassanābalena sattānupassanāsu vasībhāvo. Katamā satta anupassanā? Aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, nissaraṇānupassanā. Samathabalaṃ jhānaṅganirodhatthāya ca akuppavimuttatthāya ca; vipassanabalaṃ ādīnavadassanatthāya ca anuppādavimuttatthāya ca. Kati dhammā vinītā samāpajjatīti? Vissajjanaṃ: Tayo saṅkhārā vinītā samāpajjati, vacīsaṅkhāro, kāyasaṅkhāro, cittasaṅkhāro. Tattha dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhāro vinīto hoti; catutthajjhānaṃ samāpannassa assāsapassāsā kāyasaṅkhāro vinīto hoti; nirodhasamāpattiṃ samāpannassa saññā ca vedanā ca cittasaṅkhāro vinīto hoti. Kati pubbakiccānīti? Vissajjanaṃ: Cattāri pubbakiccāni, nānābaddhaavikkhepā, addhānaparicchedā, saṅghapavāraṇā. Tattha nānābaddhaṃ nāma pattacīvaraṃ ekasmiṃ ṭhāne nikkhipitabbaṃ. Avikkhepo nāma yena kenaci upāyena idaṃ sarīraṃ mā vikkhipīyatūti adhiṭṭhātabbaṃ. Addhānaparicchedā nāma attano balānurūpena divase paricchindati, ettakaṃ kālaṃ atikkamma vuṭṭhahissāmīti adhiṭṭhātabbaṃ. Saṅghapavāraṇā nāma akāle vuṭṭhānakāraṇaṃ. Yadi saṅgho kenacideva karaṇīyena sannipāteyya, tena saddena vuṭṭhahissāmīti adhiṭṭhātabbaṃ. Tattha nānābaddhaṃ cīvararakkhatthaṃ. Avikkhepo ca addhānaparicchedā ca kāyarakkhatthaṃ. Saṅghapavāraṇā saṅghasāmaggiyā avilomatthaṃ, ākiñcaññāyatanaṃ vā paṭhamakammikassa paṭhamajjhānaṃ vā. Kimatthāya samāpajjatīti? Vissajjanaṃ: Diṭṭhadhammasukhavihāratthaṃ, ayaṃ ariyānaṃ anuttarā acalā samāpatti. Puna abhiññāsamāpattiṃ samāpajjati. Yathā āyasmā sammāājīvo arahaṃ kāyarakkhatthaṃ. Yathā āyasmā sāriputto, yathā āyasmā bakkulatthero. Kathaṃ samāpajjatīti? So yogāvacaro santavihāraṃ samāpajjitvā, nisinnova vā nipannova vā nirodhaṃ kāmayamāno paṭhamaṃ jhānaṃ samāpajjati, tato vuṭṭhāya samasīsī taṃ jhānaṃ aniccato dukkhato anattato vipassati yāva saṅkhārupekkhāñāṇaṃ. Tathā dutiyajjhānaṃ, tatiyajjhānaṃ, catutthajjhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya samasīsī taṃ samāpattiṃ aniccato dukkhato anattato vipassati yāva saṅkhārupekkhāñāṇaṃ.

爾時無間入非非想處，從彼或二或三，令起非非想心。起已令心滅，心滅已不生不現入。此謂入滅想受定。

云何從彼起者，彼非如是作意：我當起已。至於初時，所作分別成。云何心以起者，若阿那含人以阿那含果心起，若阿羅漢人以阿羅漢心起。起已彼心何所著？答：心專緣寂寂。幾觸所觸者，答：三觸所觸，以空觸、無相觸、無作觸。云何初起諸行？彼從身行、從彼口行。死人及入滅想定人何差別者，死人，三行沒無現，壽命斷、煖斷、諸根斷。入受想定人，三行斷沒，壽命不斷、煖不斷、諸根不異。此彼差別。云何此定有為無為者，答：不可說此定有為無為。

問：何故此定不可說有為無為？答：有為法於此定無有，無為法入出不可知，是故不可說此定有為無為(滅禪定已竟)。

解脫分別諦十二品已竟。

於此品數：因緣、戒、頭陀、定、求善友、分別行、行處、行門、五神通、分別慧、五方便、分別諦，此十二品，是解脫道品次第。

無邊無稱不可思，　　無量善才善語言， 於此法中誰能知，　　唯坐禪人能受持， 微妙勝道為善行，　　於教不惑離無明。

Tato anantaraṃ nevasaññānāsaññāyatanaṃ samāpajjati, tato dve tīṇi vā nevasaññānāsaññāyatanacittāni uppādeti. Uppādetvā cittaṃ nirodheti, nirodhetvā na uppajjati na pātubhavati samāpanno hoti. Ayaṃ vuccati saññāvedayitanirodhasamāpatti. Kathaṃ tato vuṭṭhātīti? Na evaṃ manasi karoti: ahaṃ vuṭṭhahissāmīti. Api ca pubbeva katādhimuttivasena. Kathaṃ cittaṃ vuṭṭhitanti? Yadi anāgāmī anāgāmiphalacittena vuṭṭhāti, yadi arahaṃ arahattaphalacittena vuṭṭhāti. Vuṭṭhitacittaṃ kataranninnaṃ? Vissajjanaṃ: Santaṃyeva ārammaṇaṃ cittaṃ ninnaṃ hoti. Katīhi phassīyatīti? Vissajjanaṃ: Tīhi phassehi phassīyati, suññataphassena, animittaphassena, appaṇihitaphassena. Kathaṃ pubbabhāgasaṅkhārā? Te kāyasaṅkhārā vacīsaṅkhārā ca. Matasattassa nirodhasamāpannassa ko visesoti? Matasattassa tayo saṅkhārā nirujjhanti, āyu khīyati, usmā vūpasammati, indriyāni paribhijjanti. Nirodhasamāpannassa tayo saṅkhārā nirujjhanti, āyu na khīyati, usmā na vūpasammati, indriyāni vippasannāni honti. Ayaṃ viseso. Ayaṃ samāpatti saṅkhatā asaṅkhatāti? Vissajjanaṃ: Na vattabbā ayaṃ samāpatti saṅkhatā asaṅkhatāti. Pañho: Kasmā ayaṃ samāpatti na vattabbā saṅkhatā asaṅkhatāti? Vissajjanaṃ: Saṅkhatā dhammā ettha na vijjanti, asaṅkhatadhammā samāpajjanañca vuṭṭhānañca na paññāyati, tasmā na vattabbā ayaṃ samāpatti saṅkhatā asaṅkhatāti (nirodhasamāpatti niṭṭhitā). Vimuttimaggassa saccavibhaṅgo dvādasamo paricchedo niṭṭhito. Ettha paricchede: paccayo, sīlaṃ, dhutaṅgaṃ, samādhi, kalyāṇamittatā, cariyāvibhaṅgo, gocaraṃ, caraṇaṃ, pañcābhiññā, paññāvibhaṅgo, pañcupāyo, saccavibhaṅgo ti ime dvādasa paricchede, ayaṃ vimuttimaggassa anukkamanikā. Anantaṃ atuliyaṃ acintiyaṃ, Appameyyaguṇaṃ subhāsitaṃ, Imasmiṃ dhamme ko jāneyya taṃ, Yogī yeva dhāretumarahati, Sukhumaṃ maggavaraṃ sucaritaṃ, Sāsane asammūḷho avijaṃ jahati.

解脫道論卷第十二

Vimuttimaggo dvādasamo bhāṇavāro